SN single file, Bhikkhu Bodhi-esque
| … | … | … |
pāḷi source is reliable, human proof read, from suttacentral, 2025 june, unaltered except for white spaces to improve readability.
Pāḷi to English translation is AI, Bhikkhu Bodhi-esque, click link for details.
English to Chinese translation is AI, google gemini pro 2.5, 2025 june.
1 - SN 1 Devatā: Connected Discourses with Devatās
| ==================== SN1 - Devatāsaṃyutta ==================== | ==================== SN1 - Connected Discourses with Devatās ==================== | ==================== SN1 - 与天神相应的经文 ==================== |
1.1 - SN 1.1 Oghataraṇa: Crossing the Flood
| --- SN1.1 - Oghataraṇasutta --- | --- SN1.1 - Crossing the Flood --- | --- SN1.1 - 渡过暴流 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. | On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. | 一时，薄伽梵住舍卫城祇树给孤独园。 |
| Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho sā devatā bhagavantaṁ etadavoca: | Then, when the night was advanced, a certain devatā of surpassing beauty, illuminating the whole of Jeta’s Grove, approached the Blessed One. Having approached, he paid homage to the Blessed One, stood at one side, and said to him: | 其时，夜深，有天神以其绝世之美，遍照祇树给孤独园，诣薄伽梵前。至已，顶礼薄伽梵，立于一旁，白言： |
| “kathaṁ nu tvaṁ, mārisa, oghamatarī”ti? | “How, dear sir, did you cross the flood?” | “尊者，您是如何渡过洪流的？” |
| “Appatiṭṭhaṁ khvāhaṁ, āvuso, anāyūhaṁ oghamatarin”ti. | “By not standing still, friend, and by not striving, I crossed the flood.” | “朋友，我以不滞留、不勉力，渡过了洪流。” |
| “Yathākathaṁ pana tvaṁ, mārisa, appatiṭṭhaṁ anāyūhaṁ oghamatarī”ti? | “But in what way, dear sir, by not standing still and not striving, did you cross the flood?” | “然而，尊者，您是怎样以不滞留、不勉力而渡过洪流的呢？” |
| “Yadāsvāhaṁ, āvuso, santiṭṭhāmi tadāssu saṁsīdāmi; | “When I stood still, friend, I sank; | “朋友，当我滞留时，我便沉沦； |
| yadāsvāhaṁ, āvuso, āyūhāmi tadāssu nibbuyhāmi. | and when I strove, friend, I was swept away. | 当我勉力时，朋友，我便被冲走。 |
| Evaṁ khvāhaṁ, āvuso, appatiṭṭhaṁ anāyūhaṁ oghamatarin”ti. | It is in this way, friend, that by not standing still and not striving, I crossed the flood.” | 朋友，正是这样，我以不滞留、不勉力，渡过了洪流。” |
| “Cirassaṁ vata passāmi, | “For long, indeed, I see | “久矣，我见 |
| brāhmaṇaṁ parinibbutaṁ; | a brahmin fully quenched, | 婆罗门已完全寂灭， |
| Appatiṭṭhaṁ anāyūhaṁ, | who by not standing still, not striving, | 他以不滞留，不勉力， |
| tiṇṇaṁ loke visattikan”ti. | has crossed over attachment to the world.” | 已渡过对世间的执着。” |
| Idamavoca sā devatā. | This is what that devatā said. | 那位天神如是说。 |
| Samanuñño satthā ahosi. | The Teacher consented. | 导师认可了。 |
| Atha kho sā devatā: | Then that devatā, thinking, | 于是那位天神心想， |
| “samanuñño me satthā”ti bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyīti. | “The Teacher consents with me,” paid homage to the Blessed One, and keeping him on her right, she vanished right there. | “导师认可我了”，便顶礼薄伽梵，右绕三匝，即于其处消失。 |
1.2 - SN 1.2 Nimokkha: Liberation
| --- SN1.2 - Nimokkhasutta --- | --- SN1.2 - Liberation --- | --- SN1.2 - 解脱 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho sā devatā bhagavantaṁ etadavoca: | Then a certain devatā, in the dark of the night, with her surpassing beauty, illuminating the whole of Jeta’s Grove, approached the Blessed One. Having approached, she paid homage to the Blessed One, stood to one side, and said this to the Blessed One: | 尔时，某天神于深夜，以其绝世之美，遍照整个祇陀林，来到世尊面前。到已，顶礼世尊，立于一旁，对世尊说： |
| “Jānāsi no tvaṁ, mārisa, sattānaṁ nimokkhaṁ pamokkhaṁ vivekan”ti? | “Do you know, dear sir, liberation, release, and seclusion for beings?” | “尊者，您可知众生的解脱、释放与独处？” |
| “Jānāmi khvāhaṁ, āvuso, sattānaṁ nimokkhaṁ pamokkhaṁ vivekan”ti. | “I do know, friend, liberation, release, and seclusion for beings.” | “朋友，我确实知道众生的解脱、释放与独处。” |
| “Yathākathaṁ pana tvaṁ, mārisa, jānāsi sattānaṁ nimokkhaṁ pamokkhaṁ vivekan”ti? | “But in what way, dear sir, do you know liberation, release, and seclusion for beings?” | “但是，尊者，您是如何知道众生的解脱、释放与独处的？” |
| “Nandībhavaparikkhayā, | “Through the utter destruction of delight in existence, | “通过对存在的喜悦的彻底毁灭， |
| Saññāviññāṇasaṅkhayā; | through the destruction of perception and consciousness, | 通过对感知与意识的毁灭， |
| Vedanānaṁ nirodhā upasamā, | through the cessation and appeasement of feelings: | 通过感受的止息与平息： |
| Evaṁ khvāhaṁ āvuso jānāmi; | it is in this way, friend, that I know | 朋友，正是这样，我知道 |
| Sattānaṁ nimokkhaṁ pamokkhaṁ vivekan”ti. | liberation, release, and seclusion for beings.” | 众生的解脱、释放与独处。” |
1.3 - SN 1.3 Upanīya: Swept Away
| --- SN1.3 - Upanīyasutta --- | --- SN1.3 - Swept Away --- | --- SN1.3 - 漂流而去 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Ekamantaṁ ṭhitā kho sā devatā bhagavato santike imaṁ gāthaṁ abhāsi: | Standing to one side, that devatā recited this verse in the presence of the Blessed One: | 立于一旁，那天神在世尊前诵此偈： |
| “Upanīyati jīvitamappamāyu, | “Life is swept away, short is the life-span; | “生命被冲走，寿命短促； |
| Jarūpanītassa na santi tāṇā; | for one swept on by aging no shelters exist. | 被衰老冲走的人，没有庇护所。 |
| Etaṁ bhayaṁ maraṇe pekkhamāno, | Seeing this fear in death, | 见此死亡之怖， |
| Puññāni kayirātha sukhāvahānī”ti. | one should do meritorious deeds that bring happiness.” | 当行善业，以得安乐。” |
| “Upanīyati jīvitamappamāyu, | “Life is swept away, short is the life-span; | “生命被冲走，寿命短促； |
| Jarūpanītassa na santi tāṇā; | for one swept on by aging no shelters exist. | 为衰老所驱者，无有庇护所。 |
| Etaṁ bhayaṁ maraṇe pekkhamāno, | Seeing this fear in death, | 见此死亡之惧， |
| Lokāmisaṁ pajahe santipekkho”ti. | one should forsake the bait of the world, looking for peace.” | 当舍世间之饵，以求安宁。” |
1.4 - SN 1.4 Accenti: Time Passes
| --- SN1.4 - Accentisutta --- | --- SN1.4 - Time Passes --- | --- SN1.4 - 时光飞逝 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Ekamantaṁ ṭhitā kho sā devatā bhagavato santike imaṁ gāthaṁ abhāsi: | Standing to one side, that devatā recited this verse in the presence of the Blessed One: | 立于一旁，彼天神于世尊前诵此偈： |
| “Accenti kālā tarayanti rattiyo, | “Time passes, the nights fly by, | “时光飞逝，长夜漫漫， |
| Vayoguṇā anupubbaṁ jahanti; | the stages of life are left behind in sequence. | 人生阶段，次第而逝。 |
| Etaṁ bhayaṁ maraṇe pekkhamāno, | Seeing this fear in death, | 见此死亡之惧， |
| Puññāni kayirātha sukhāvahānī”ti. | one should do meritorious deeds that bring happiness.” | 应行善业，以得安乐。” |
| “Accenti kālā tarayanti rattiyo, | “Time passes, the nights fly by, | “时光飞逝，长夜漫漫， |
| Vayoguṇā anupubbaṁ jahanti; | the stages of life are left behind in sequence. | 人生阶段，次第而逝。 |
| Etaṁ bhayaṁ maraṇe pekkhamāno, | Seeing this fear in death, | 见此死亡之惧， |
| Lokāmisaṁ pajahe santipekkho”ti. | one should forsake the bait of the world, looking for peace.” | 当舍世间之饵，以求安宁。” |
1.5 - SN 1.5 Katichinda: How Many to Cut?
| --- SN1.5 - Katichindasutta --- | --- SN1.5 - How Many to Cut? --- | --- SN1.5 - 应断几何？--- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Ekamantaṁ ṭhitā kho sā devatā bhagavato santike imaṁ gāthaṁ abhāsi: | Standing to one side, that devatā recited this verse in the presence of the Blessed One: | 立于一旁，那位天神在世尊前诵此偈： |
| “Kati chinde kati jahe, | “How many should one cut, how many abandon, | “应断几何，应舍几何， |
| kati cuttari bhāvaye; | how many further should one develop? | 应再修几何？ |
| Kati saṅgātigo bhikkhu, | A bhikkhu who has surmounted how many ties | 比丘超越几何结缚， |
| oghatiṇṇoti vuccatī”ti. | is called a crosser of the flood?” | 被称为度洪流者？” |
| “Pañca chinde pañca jahe, | “Five one should cut, five one should abandon, | “五者应断，五者应弃， |
| pañca cuttari bhāvaye; | and five further one should develop. | 另有五者应修。 |
| Pañca saṅgātigo bhikkhu, | A bhikkhu who has surmounted five ties | 比丘超越五种结缚， |
| oghatiṇṇoti vuccatī”ti. | is called a crosser of the flood.” | 被称为渡过洪流者。” |
1.6 - SN 1.6 Jāgara: The Wakeful
| --- SN1.6 - Jāgarasutta --- | --- SN1.6 - The Wakeful --- | --- SN1.6 - 觉醒者 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Ekamantaṁ ṭhitā kho sā devatā bhagavato santike imaṁ gāthaṁ abhāsi: | Standing to one side, that devatā recited this verse in the presence of the Blessed One: | 立于一旁，彼天神于世尊前诵此偈： |
| “Kati jāgarataṁ suttā, | “How many are asleep among the wakeful? | “醒者之中，有几人沉睡？ |
| kati suttesu jāgarā; | How many are wakeful among the sleeping? | 睡者之中，有几人清醒？ |
| Katibhi rajamādeti, | By how many does one gather dust? | 由几人而积尘垢？ |
| katibhi parisujjhatī”ti. | By how many is one cleansed?” | 由几人而得清净？” |
| “Pañca jāgarataṁ suttā, | “Five are asleep among the wakeful, | “醒者之中，有五人沉睡， |
| pañca suttesu jāgarā; | five are wakeful among the sleeping. | 睡者之中，有五人清醒。 |
| Pañcabhi rajamādeti, | By five one gathers dust, | 由五者积尘垢， |
| pañcabhi parisujjhatī”ti. | by five one is cleansed.” | 由五者得清净。” |
1.7 - SN 1.7 Appaṭividita: Unpenetrated
| --- SN1.7 - Appaṭividitasutta --- | --- SN1.7 - Unpenetrated --- | --- SN1.7 - 未通达 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Ekamantaṁ ṭhitā kho sā devatā bhagavato santike imaṁ gāthaṁ abhāsi: | Standing to one side, that devatā recited this verse in the presence of the Blessed One: | 立于一旁，彼天神于世尊前诵此偈： |
| “Yesaṁ dhammā appaṭividitā, | “Those by whom the Dhamma is not penetrated, | “法未通达者， |
| Paravādesu nīyare; | are led along by the doctrines of others. | 为他人之教义所牵引。 |
| Suttā te nappabujjhanti, | Asleep, they are not awake. | 沉睡而未醒。 |
| Kālo tesaṁ pabujjhitun”ti. | It is time for them to awaken.” | 是彼等觉醒之时。” |
| “Yesaṁ dhammā suppaṭividitā, | “Those by whom the Dhamma is well penetrated, | “法已善通达者， |
| Paravādesu na nīyare; | are not led along by the doctrines of others. | 不为他人之教义所牵引。 |
| Te sambuddhā sammadaññā, | Those perfectly enlightened, with perfect knowledge, | 彼等圆满觉悟，具足圆满知识， |
| Caranti visame saman”ti. | fare evenly over the uneven.” | 于不平坦处亦能平稳行之。” |
1.8 - SN 1.8 Susammuṭṭha: Utterly Forgotten
| --- SN1.8 - Susammuṭṭhasutta --- | --- SN1.8 - Utterly Forgotten --- | --- SN1.8 - 全然遗忘 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Ekamantaṁ ṭhitā kho sā devatā bhagavato santike imaṁ gāthaṁ abhāsi: | Standing to one side, that devatā recited this verse in the presence of the Blessed One: | 立于一旁，彼天神于世尊前诵此偈： |
| “Yesaṁ dhammā susammuṭṭhā, | “Those by whom the Dhamma is utterly forgotten, | “法已尽忘者， |
| paravādesu nīyare; | are led along by the doctrines of others. | 为他人之教义所牵引。 |
| Suttā te nappabujjhanti, | Asleep, they are not awake. | 沉睡而未醒。 |
| kālo tesaṁ pabujjhitun”ti. | It is time for them to awaken.” | 是彼等觉醒之时。” |
| “Yesaṁ dhammā asammuṭṭhā, | “Those by whom the Dhamma is not forgotten, | “法未曾遗忘者， |
| paravādesu na nīyare; | are not led along by the doctrines of others. | 不为他人之教义所牵引。 |
| Te sambuddhā sammadaññā, | Those perfectly enlightened, with perfect knowledge, | 彼等圆满觉悟，具足圆满知识， |
| caranti visame saman”ti. | fare evenly over the uneven.” | 于不平坦处亦能平稳行之。” |
1.9 - SN 1.9 Mānakāma: Conceit-Fond
| --- SN1.9 - Mānakāmasutta --- | --- SN1.9 - Conceit-Fond --- | --- SN1.9 - 喜慢者 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Ekamantaṁ ṭhitā kho sā devatā bhagavato santike imaṁ gāthaṁ abhāsi: | Standing to one side, that devatā recited this verse in the presence of the Blessed One: | 立于一旁，彼天神于世尊前诵此偈： |
| “Na mānakāmassa damo idhatthi, | “For one fond of conceit, there is no taming here, | “于此，喜慢者无有调伏， |
| Na monamatthi asamāhitassa; | nor is there sagehood for one who is unconcentrated. | 心不专注者亦无圣智。 |
| Eko araññe viharaṁ pamatto, | Dwelling alone in the wilderness, heedless, | 独住旷野，放逸不羁， |
| Na maccudheyyassa tareyya pāran”ti. | one cannot cross beyond the realm of Death.” | 不能超越死神之境。” |
| “Mānaṁ pahāya susamāhitatto, | “Having abandoned conceit, being well-concentrated, | “舍弃我慢，善于专注， |
| Sucetaso sabbadhi vippamutto; | with a mind well-released in every way, | 心意全然解脱， |
| Eko araññe viharaṁ appamatto, | dwelling alone in the wilderness, heedful, | 独处旷野，精进不懈， |
| Sa maccudheyyassa tareyya pāran”ti. | one can cross beyond the realm of Death.” | 便能超越死神之境。” |
1.10 - SN 1.10 Arañña: The Forest
| --- SN1.10 - Araññasutta --- | --- SN1.10 - The Forest --- | --- SN1.10 - 森林 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Ekamantaṁ ṭhitā kho sā devatā bhagavantaṁ gāthāya ajjhabhāsi: | Standing at one side, that devatā addressed the Blessed One with a verse: | 立于一旁，彼天神以偈问世尊： |
| “Araññe viharantānaṁ, | “Dwelling in the forest, | “居于林中， |
| santānaṁ brahmacārinaṁ; | peaceful, leading the holy life, | 安详，修梵行， |
| Ekabhattaṁ bhuñjamānānaṁ, | eating a single meal a day, | 日食一餐， |
| kena vaṇṇo pasīdatī”ti. | how is it their complexion is so serene?” | 何以其容色如此宁静？” |
| “Atītaṁ nānusocanti, | “They do not sorrow over the past, | “彼等不为过去而悲伤， |
| nappajappanti nāgataṁ; | they do not long for the future; | 不为未来而渴望； |
| Paccuppannena yāpenti, | they maintain themselves with what is present, | 以当下自持， |
| tena vaṇṇo pasīdati. | therefore their complexion is serene. | 故其容色安详。 |
| Anāgatappajappāya, | Through longing for the future, | 因渴望未来， |
| atītassānusocanā; | through sorrowing over the past, | 因悲伤过去， |
| Etena bālā sussanti, | by this fools wither away, | 愚人因此而枯萎， |
| naḷova harito luto”ti. | like a green reed that has been cut.” | 如被斩断之绿苇。” |
| Naḷavaggo paṭhamo. | The First Chapter on the Reed. | 初品芦苇品。 |
| Oghaṁ nimokkhaṁ upaneyyaṁ, | The Flood, Release, Swept On, | 洪水、解脱、漂流、 |
| Accenti katichindi ca; | Passes, and How Many to Cut; | 逝去，与应断几何； |
| Jāgaraṁ appaṭividitā, | The Wakeful, Unpenetrated, | 觉者，未通达， |
| Susammuṭṭhā mānakāminā; | Utterly Forgotten, Fond of Conceit; | 尽忘，喜慢； |
| Araññe dasamo vutto, | The Forest is the tenth spoken, | 森林为第十说， |
| Vaggo tena pavuccati. | thus the chapter is called. | 故此品名。 |
1.11 - SN 1.11 Nandana: Nandana
| --- SN1.11 - Nandanasutta --- | --- SN1.11 - Nandana --- | --- SN1.11 - 欢喜园 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. | On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. | 一时，薄伽梵住舍卫城祇树给孤独园。 |
| Tatra kho bhagavā bhikkhū āmantesi: | There the Blessed One addressed the bhikkhus: | 尔时，世尊告诸比丘： |
| “bhikkhavo”ti. | Bhikkhus. | 比丘们。 |
| “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. | "Venerable sir," those bhikkhus replied to the Blessed One. | “尊者，”那些比丘回答世尊。 |
| Bhagavā etadavoca: | The Blessed One said this: | 世尊如是说： |
| “Bhūtapubbaṁ, bhikkhave, aññatarā tāvatiṁsakāyikā devatā nandane vane accharāsaṅghaparivutā dibbehi pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārayamānā tāyaṁ velāyaṁ imaṁ gāthaṁ abhāsi: | “Once in the past, bhikkhus, a certain devatā of the company of the Tāvatiṃsa devas, in the Nandana Grove, surrounded by a troupe of celestial nymphs, furnished and endowed with the five cords of divine sensual pleasure, enjoying herself, on that occasion recited this verse: | “比丘们，往昔，忉利天众中某天神，在欢喜园中，为一群天女所围绕，具足五种天界妙欲，自娱自乐，于彼时诵此偈： |
| ‘Na te sukhaṁ pajānanti, | ‘They do not know happiness, | “彼等不知快乐， |
| ye na passanti nandanaṁ; | those who have not seen Nandana, | 未曾见过欢喜园者， |
| Āvāsaṁ naradevānaṁ, | the abode of the lordly devas, | 此乃尊贵天神之居所， |
| tidasānaṁ yasassinan’ti. | of the glorious Tidasā.’ | 光荣之三十三天。” |
| Evaṁ vutte, bhikkhave, aññatarā devatā taṁ devataṁ gāthāya paccabhāsi: | When this was said, bhikkhus, a certain devatā replied to that devatā with a verse: | 比丘们，此言一出，某天神以一偈回答彼天神： |
| ‘Na tvaṁ bāle pajānāsi, | ‘You do not know, you fool, | “汝不知，愚者， |
| yathā arahataṁ vaco; | the saying of the arahants: | 阿罗汉之言： |
| Aniccā sabbasaṅkhārā, | ‘All conditioned things are impermanent, | ‘一切有为法皆无常， |
| uppādavayadhammino; | subject to arising and passing away; | 皆有生灭之性； |
| Uppajjitvā nirujjhanti, | Having arisen, they cease; | 生已即灭， |
| tesaṁ vūpasamo sukho’”ti. | their calming is happiness.’” | 其寂静即为乐。’” |
1.12 - SN 1.12 Nandati: He Delights
| --- SN1.12 - Nandatisutta --- | --- SN1.12 - He Delights --- | --- SN1.12 - 他喜悦 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Ekamantaṁ ṭhitā kho sā devatā bhagavato santike imaṁ gāthaṁ abhāsi: | Standing to one side, that devatā recited this verse in the presence of the Blessed One: | 立于一旁，彼天神于世尊前诵此偈： |
| “Nandati puttehi puttimā, | “He with sons delights in his sons, | “有子者为其子而喜悦， |
| Gomā gohi tatheva nandati; | he with cattle likewise delights in cattle; | 有牛者亦为其牛而喜悦； |
| Upadhīhi narassa nandanā, | acquisitions are a man's delight, | 所得是人之喜悦， |
| Na hi so nandati yo nirūpadhī”ti. | he who has no acquisitions does not delight.” | 无所得者则无喜悦。” |
| “Socati puttehi puttimā, | “He with sons sorrows for his sons, | “有子者为子忧， |
| Gomā gohi tatheva socati; | he with cattle likewise sorrows for cattle; | 有牛者亦为牛忧； |
| Upadhīhi narassa socanā, | acquisitions are a man's sorrow, | 拥有乃是人之忧， |
| Na hi so socati yo nirūpadhī”ti. | he who has no acquisitions does not sorrow.” | 无所拥有者则无忧。” |
1.13 - SN 1.13 Natthiputtasama: No Love Like
| --- SN1.13 - Natthiputtasamasutta --- | --- SN1.13 - No Love Like --- | --- SN1.13 - 无爱如... |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Ekamantaṁ ṭhitā kho sā devatā bhagavato santike imaṁ gāthaṁ abhāsi: | Standing to one side, that devatā recited this verse in the presence of the Blessed One: | 立于一旁，彼天神于世尊前诵此偈： |
| “Natthi puttasamaṁ pemaṁ, | “There is no love like that for a son, | “无有爱如子， |
| natthi gosamitaṁ dhanaṁ; | there is no wealth like that of cattle, | 无有财如牛， |
| Natthi sūriyasamā ābhā, | there is no light like that of the sun, | 无有光如日， |
| samuddaparamā sarā”ti. | the ocean is the chief of pools.” | 海洋为池之首。” |
| “Natthi attasamaṁ pemaṁ, | “There is no love like that for oneself, | “无爱如己， |
| natthi dhaññasamaṁ dhanaṁ; | there is no wealth like that of grain, | 无财如谷， |
| Natthi paññāsamā ābhā, | there is no light like that of wisdom, | 无光如智， |
| vuṭṭhi ve paramā sarā”ti. | rain is the chief of pools.” | 雨乃池之首。” |
1.14 - SN 1.14 Khattiya: The Khattiya
| --- SN1.14 - Khattiyasutta --- | --- SN1.14 - The Khattiya --- | --- SN1.14 - 刹帝利 --- |
| “Khattiyo dvipadaṁ seṭṭho, | “The Khattiya is the best of bipeds, | “刹帝利为两足之最， |
| balībaddo catuppadaṁ; | the bull is the best of quadrupeds, | 公牛为四足之最， |
| Komārī seṭṭhā bhariyānaṁ, | the maiden is the best of wives, | 少女为妻之最， |
| yo ca puttāna pubbajo”ti. | and of sons, the first-born is best.” | 长子为子之最。” |
| “Sambuddho dvipadaṁ seṭṭho, | “The Perfectly Enlightened One is the best of bipeds, | “圆满觉悟者为两足之最， |
| ājānīyo catuppadaṁ; | the thoroughbred is the best of quadrupeds, | 良马为四足之最， |
| Sussūsā seṭṭhā bhariyānaṁ, | the obedient one is the best of wives, | 顺从者为妻之最， |
| yo ca puttānamassavo”ti. | and of sons, the one who listens is best.” | 聆听者为子之最。” |
1.15 - SN 1.15 Saṇamāna: Murmuring
| --- SN1.15 - Saṇamānasutta --- | --- SN1.15 - Murmuring --- | --- SN1.15 - 呢喃 --- |
| “Ṭhite majjhanhike kāle, | “When the time of mid-day is established, | “午时已至， |
| sannisīvesu pakkhisu; | and the birds have settled down, | 群鸟栖息， |
| Saṇateva brahāraññaṁ, | the great forest murmurs, | 大森林中私语， |
| taṁ bhayaṁ paṭibhāti man”ti. | that fear appears to me.” | 那恐惧向我袭来。” |
| “Ṭhite majjhanhike kāle, | “When the time of mid-day is established, | “午时已至， |
| sannisīvesu pakkhisu; | and the birds have settled down, | 群鸟栖息， |
| Saṇateva brahāraññaṁ, | the great forest murmurs, | 大森林中私语， |
| sā rati paṭibhāti man”ti. | that delight appears to me.” | 那喜悦向我袭来。” |
1.16 - SN 1.16 Niddātandī: Sleep and Drowsiness
| --- SN1.16 - Niddātandīsutta --- | --- SN1.16 - Sleep and Drowsiness --- | --- SN1.16 - 睡眠与昏沉 --- |
| “Niddā tandī vijambhitā, | “Sleep, drowsiness, yawning, | “睡眠、昏沉、呵欠、 |
| Aratī bhattasammado; | discontent, and torpor from food; | 不悦，与食后之倦怠； |
| Etena nappakāsati, | because of this, the noble path | 因此，圣道 |
| Ariyamaggo idha pāṇinan”ti. | does not shine for beings here.” | 于此众生不显。” |
| “Niddaṁ tandiṁ vijambhitaṁ, | “Sleep, drowsiness, yawning, | “睡眠、昏沉、呵欠、 |
| Aratiṁ bhattasammadaṁ; | discontent, and torpor from food; | 不悦与食后昏沉； |
| Vīriyena naṁ paṇāmetvā, | having dispelled this with energy, | 以精进驱除之， |
| Ariyamaggo visujjhatī”ti. | the noble path is purified.” | 圣道得以清净。” |
1.17 - SN 1.17 Dukkara: Difficult to Do
| --- SN1.17 - Dukkarasutta --- | --- SN1.17 - Difficult to Do --- | --- SN1.17 - 难行 --- |
| “Dukkaraṁ duttitikkhañca, | “Difficult to do and very hard to endure | “难行且极难忍受 |
| abyattena ca sāmaññaṁ; | is the ascetic life for one without skill; | 是无技巧者之苦行生活； |
| Bahūhi tattha sambādhā, | there are many obstacles there, | 其间有诸多障碍， |
| yattha bālo visīdatī”ti. | where the fool founders.” | 愚者于此沉沦。” |
| “Katihaṁ careyya sāmaññaṁ, | “How many days could one practice the ascetic life, | “若不制心， |
| cittañce na nivāraye; | if one did not restrain the mind? | 能行苦行几日？ |
| Pade pade visīdeyya, | At every step one would founder, | 步步皆会沉沦， |
| saṅkappānaṁ vasānugoti. | following the lead of one's thoughts. | 随其思绪而行。 |
| Kummova aṅgāni sake kapāle, | Like a tortoise drawing its limbs into its own shell, | 如龟缩肢入壳， |
| Samodahaṁ bhikkhu manovitakke; | a bhikkhu, controlling his thoughts, | 比丘制心， |
| Anissito aññamaheṭhayāno, | unsupported, not harming another, | 无所依，不害他， |
| Parinibbuto nūpavadeyya kañcī”ti. | fully quenched, he would not blame anyone.” | 圆满寂灭，不责任何人。” |
1.18 - SN 1.18 Hirī: Conscience
| --- SN1.18 - Hirīsutta --- | --- SN1.18 - Conscience --- | --- SN1.18 - 良知 --- |
| “Hirīnisedho puriso, | “Is there any person in the world | “世间可有人 |
| koci lokasmiṁ vijjati; | restrained by conscience, | 为良知所约束， |
| Yo nindaṁ apabodhati, | who awakens to reproach, | 闻斥责而觉醒， |
| asso bhadro kasāmivā”ti. | like a good horse to the whip?” | 如良马闻鞭？” |
| “Hirīnisedhā tanuyā, | “They are few who, restrained by conscience, | “他们是少数，为良知所约束， |
| ye caranti sadā satā; | fare ever mindful. | 常行正念。 |
| Antaṁ dukkhassa pappuyya, | Having reached the end of suffering, | 已达苦之尽头， |
| caranti visame saman”ti. | they fare evenly over the uneven.” | 于不平坦处亦能平稳行之。” |
1.19 - SN 1.19 Kuṭikā: The Little Hut
| --- SN1.19 - Kuṭikāsutta --- | --- SN1.19 - The Little Hut --- | --- SN1.19 - 小茅屋 --- |
| “Kacci te kuṭikā natthi, | “Surely you have no little hut? | “你肯定没有小屋吧？ |
| kacci natthi kulāvakā; | Surely you have no nest? | 你肯定没有巢吧？ |
| Kacci santānakā natthi, | Surely you have no connecting lines? | 你肯定没有牵挂吧？ |
| kacci muttosi bandhanā”ti. | Surely you are free from bondage?” | 你肯定解脱束缚了吧？” |
| “Taggha me kuṭikā natthi, | “Indeed I have no little hut, | “我确实没有小屋， |
| taggha natthi kulāvakā; | indeed I have no nest. | 我确实没有巢。 |
| Taggha santānakā natthi, | Indeed I have no connecting lines, | 我确实没有牵绊， |
| taggha muttomhi bandhanā”ti. | indeed I am free from bondage.” | 我确实解脱了束缚。” |
| “Kintāhaṁ kuṭikaṁ brūmi, | “What do I call your little hut? | “我如何称呼你的小屋？ |
| kiṁ te brūmi kulāvakaṁ; | What do I call your nest? | 我如何称呼你的巢？ |
| Kiṁ te santānakaṁ brūmi, | What are your connecting lines? | 你的牵绊是什么？ |
| kintāhaṁ brūmi bandhanan”ti. | What do I call your bondage?” | 我如何称呼你的束缚？” |
| “Mātaraṁ kuṭikaṁ brūsi, | “Mother you call my little hut, | “你称母亲为我的小屋， |
| bhariyaṁ brūsi kulāvakaṁ; | wife you call my nest, | 你称妻子为我的巢， |
| Putte santānake brūsi, | sons you call my connecting lines, | 你称儿子为我的牵绊， |
| taṇhaṁ me brūsi bandhanan”ti. | craving you call my bondage.” | 你称渴爱为我的束缚。” |
| “Sāhu te kuṭikā natthi, | “Good for you that you have no hut, | “善哉，汝无茅舍， |
| sāhu natthi kulāvakā; | good for you that you have no nest. | 善哉，汝无巢穴。 |
| Sāhu santānakā natthi, | Good for you that you have no connecting lines, | 善哉，汝无线索相连， |
| sāhu muttosi bandhanā”ti. | good for you that you are free from bondage.” | 善哉，汝已解脱束缚。” |
1.20 - SN 1.20 Samiddhi: Samiddhi
| --- SN1.20 - Samiddhisutta --- | --- SN1.20 - Samiddhi --- | --- SN1.20 - 善见 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ bhagavā rājagahe viharati tapodārāme. | On one occasion the Blessed One was dwelling at Rājagaha in the Tapodā Park. | 一时，世尊住王舍城温泉园。 |
| Atha kho āyasmā samiddhi rattiyā paccūsasamayaṁ paccuṭṭhāya yena tapodā tenupasaṅkami gattāni parisiñcituṁ. | Then the venerable Samiddhi, having risen at the first light of dawn, went to the Tapodā hot springs to bathe his limbs. | 尔时，尊者善见于黎明初起时起身，往温泉沐浴其身。 |
| Tapode gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsi gattāni pubbāpayamāno. | Having bathed his limbs in the Tapodā and come out, he stood in a single robe, drying his limbs. | 在温泉沐浴完毕，出来后，他身着一袭僧袍，站着擦干身体。 |
| Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ tapodaṁ obhāsetvā yena āyasmā samiddhi tenupasaṅkami; upasaṅkamitvā vehāsaṁ ṭhitā āyasmantaṁ samiddhiṁ gāthāya ajjhabhāsi: | Then a certain devatā, in the dark of the night, of surpassing beauty, illuminating the whole of the Tapodā, approached the venerable Samiddhi; having approached, while standing in the air she addressed the venerable Samiddhi in verse: | 尔时，某天神于深夜，以绝世之美，遍照整个温泉，诣尊者善见前；至已，立于空中，以偈告尊者善见： |
| “Abhutvā bhikkhasi bhikkhu, | “Without having enjoyed, you beg, bhikkhu; | “未曾享受，汝乞食，比丘； |
| na hi bhutvāna bhikkhasi; | you do not beg after having enjoyed. | 汝非享受后乞食。 |
| Bhutvāna bhikkhu bhikkhassu, | Having enjoyed, bhikkhu, then beg; | 享受后，比丘，再乞食； |
| mā taṁ kālo upaccagā”ti. | do not let the time pass you by.” | 莫让时光流逝。” |
| “Kālaṁ vohaṁ na jānāmi, | “I do not know the time, | “我不知其时， |
| channo kālo na dissati; | the hidden time is not seen. | 隐藏之时不可见。 |
| Tasmā abhutvā bhikkhāmi, | Therefore I beg without having enjoyed, | 是故我未尝享乐而乞食， |
| mā maṁ kālo upaccagā”ti. | lest the time pass me by.” | 唯恐时光流逝。” |
| Atha kho sā devatā pathaviyaṁ patiṭṭhahitvā āyasmantaṁ samiddhiṁ etadavoca: | Then that devatā, having alighted on the earth, said this to the venerable Samiddhi: | 尔时，彼天神从天而降，对尊者善见说： |
| “daharo tvaṁ, bhikkhu, pabbajito susu kāḷakeso, bhadrena yobbanena samannāgato, paṭhamena vayasā, anikkīḷitāvī kāmesu. | “You are young, bhikkhu, gone forth, a mere youth with black hair, endowed with the blessing of youth, in the prime of life, unfulfilled in sensual pleasures. | “汝年轻，比丘，已出家，一黑发少年，赋有青春之福，正当壮年，于感官之乐未曾满足。 |
| Bhuñja, bhikkhu, mānusake kāme; | Enjoy human sensual pleasures, bhikkhu; | 比丘，享受人间感官之乐； |
| mā sandiṭṭhikaṁ hitvā kālikaṁ anudhāvī”ti. | do not abandon the visible to pursue what is of time.” | 莫舍弃可见之物，去追求有时限之物。” |
| “Na khvāhaṁ, āvuso, sandiṭṭhikaṁ hitvā kālikaṁ anudhāvāmi. | “Not so, friend, I do not abandon the visible to pursue what is of time. | “非也，朋友，我不舍可见之物，去追求有时限之物。 |
| Kālikañca khvāhaṁ, āvuso, hitvā sandiṭṭhikaṁ anudhāvāmi. | And what is of time, friend, I abandon to pursue the visible. | 朋友，有时限之物，我舍弃之，以求可见之物。 |
| Kālikā hi, āvuso, kāmā vuttā bhagavatā bahudukkhā bahupāyāsā; ādīnavo ettha bhiyyo. | For sensual pleasures, friend, are said by the Blessed One to be of time, of much suffering, much tribulation; the danger in them is greater. | 朋友，世尊说，感官之乐有时限，多苦多难；其中之险更大。 |
| Sandiṭṭhiko ayaṁ dhammo akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī”ti. | This Dhamma is visible, immediate, inviting one to come and see, leading onward, to be personally experienced by the wise.” | 此法是可见的、即刻的、引人来见的、导向的，智者当亲证的。” |
| “Kathañca, bhikkhu, kālikā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo? | “And how, bhikkhu, are sensual pleasures said by the Blessed One to be of time, of much suffering, much tribulation, the danger in them being greater? | “比丘，世尊如何说感官之乐有时限，多苦多难，其中危险更大？ |
| Kathaṁ sandiṭṭhiko ayaṁ dhammo akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī”ti? | How is this Dhamma visible, immediate, inviting one to come and see, leading onward, to be personally experienced by the wise?” | 此法如何是可见的、即时的、引人来见、导向、为智者所亲证的？” |
| “Ahaṁ kho, āvuso, navo acirapabbajito adhunāgato imaṁ dhammavinayaṁ. | “I, friend, am new, recently gone forth, newly come to this Dhamma and Discipline. | “朋友，我是新人，刚出家，初来此法与律中。 |
| Na tāhaṁ sakkomi vitthārena ācikkhituṁ. | I cannot explain it in detail. | 我不能详尽解释。 |
| Ayaṁ so bhagavā arahaṁ sammāsambuddho rājagahe viharati tapodārāme. | But there is the Blessed One, the Arahant, the Perfectly Enlightened One, dwelling at Rājagaha in the Tapodā Park. | 但世尊，阿罗汉，圆满觉悟者，住于王舍城温泉园。 |
| Taṁ bhagavantaṁ upasaṅkamitvā etamatthaṁ puccha. | Approach that Blessed One and ask about this matter. | 近彼世尊，问此事。 |
| Yathā te bhagavā byākaroti tathā naṁ dhāreyyāsī”ti. | As the Blessed One explains it to you, so you should bear it in mind.” | 世尊如何为你解释，你便如何铭记于心。” |
| “Na kho, bhikkhu, sukaro so bhagavā amhehi upasaṅkamituṁ, aññāhi mahesakkhāhi devatāhi parivuto. | “It is not easy for us, bhikkhu, to approach that Blessed One; he is surrounded by other devatās of great power. | “比丘，我等不易亲近世尊；他为其他大能天神所围绕。 |
| Sace kho tvaṁ, bhikkhu, taṁ bhagavantaṁ upasaṅkamitvā etamatthaṁ puccheyyāsi, mayampi āgaccheyyāma dhammassavanāyā”ti. | But if you, bhikkhu, would approach that Blessed One and ask about this matter, we too would come to hear the Dhamma.” | 但若汝，比丘，能近彼世尊问此事，我等亦愿来闻法。” |
| “Evamāvuso”ti kho āyasmā samiddhi tassā devatāya paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā samiddhi bhagavantaṁ etadavoca: | “Even so, friend,” the venerable Samiddhi replied to that devatā, and he approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. Seated to one side, the venerable Samiddhi said this to the Blessed One: | “诚然，朋友。”尊者善见回答那位天神，便前往世尊处；到达并顶礼世尊后，坐于一旁。坐于一旁，尊者善见对世尊说： |
| “Idhāhaṁ, bhante, rattiyā paccūsasamayaṁ paccuṭṭhāya yena tapodā tenupasaṅkamiṁ gattāni parisiñcituṁ. | “Here, venerable sir, having risen at the first light of dawn, I went to the Tapodā hot springs to bathe my limbs. | “尊者，今晨，我于黎明初起时，往温泉沐浴。 |
| Tapode gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsiṁ gattāni pubbāpayamāno. | Having bathed my limbs in the Tapodā and come out, I stood in a single robe, drying my limbs. | 在温泉沐浴后出来，我身着一袭僧袍，站着擦干身体。 |
| Atha kho, bhante, aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ tapodaṁ obhāsetvā yenāhaṁ tenupasaṅkami; upasaṅkamitvā vehāsaṁ ṭhitā imāya gāthāya ajjhabhāsi: | Then, venerable sir, a certain devatā, in the dark of the night, of surpassing beauty, illuminating the whole of the Tapodā, approached me; having approached, while standing in the air she addressed me in this verse: | 尊者，其时，某天神于深夜，以其绝世之美，照亮整个温泉，前来我处；前来后，立于空中，以此偈告我： |
| ‘Abhutvā bhikkhasi bhikkhu, | ‘Without having enjoyed, you beg, bhikkhu; | ‘未曾享受，汝乞食，比丘； |
| na hi bhutvāna bhikkhasi; | you do not beg after having enjoyed. | 汝非享受后乞食。 |
| Bhutvāna bhikkhu bhikkhassu, | Having enjoyed, bhikkhu, then beg; | 享受后，比丘，再乞食； |
| mā taṁ kālo upaccagā’ti. | do not let the time pass you by.’ | 莫让时光流逝。’ |
| Evaṁ vutte, ahaṁ, bhante, taṁ devataṁ gāthāya paccabhāsiṁ: | When this was said, venerable sir, I replied to that devatā in verse: | 尊者，此言既出，我以偈答彼天神： |
| ‘Kālaṁ vohaṁ na jānāmi, | ‘I do not know the time, | ‘我不知其时， |
| channo kālo na dissati; | the hidden time is not seen. | 隐藏之时不可见。 |
| Tasmā abhutvā bhikkhāmi, | Therefore I beg without having enjoyed, | 是故我未尝享乐而乞食， |
| mā maṁ kālo upaccagā’ti. | lest the time pass me by.’ | 唯恐时光流逝。’ |
| Atha kho, bhante, sā devatā pathaviyaṁ patiṭṭhahitvā maṁ etadavoca: | Then, venerable sir, that devatā, having alighted on the earth, said this to me: | 尊者，尔时彼天神降于地，对我说： |
| ‘daharo tvaṁ, bhikkhu, pabbajito susu kāḷakeso, bhadrena yobbanena samannāgato, paṭhamena vayasā, anikkīḷitāvī kāmesu. | ‘You are young, bhikkhu, gone forth, a mere youth with black hair, endowed with the blessing of youth, in the prime of life, unfulfilled in sensual pleasures. | ‘汝年轻，比丘，已出家，一黑发少年，赋有青春之福，正当壮年，于感官之乐未曾满足。 |
| Bhuñja, bhikkhu, mānusake kāme; | Enjoy, bhikkhu, human sensual pleasures; | 比丘，享受人间感官之乐； |
| mā sandiṭṭhikaṁ hitvā kālikaṁ anudhāvī’ti. | do not abandon the visible to pursue what is of time.’ | 莫舍弃可见之物，去追求有时限之物。’ |
| Evaṁ vuttāhaṁ, bhante, taṁ devataṁ etadavocaṁ: | When this was said, venerable sir, I said this to that devatā: | 尊者，此言既出，我即对彼天神言： |
| ‘na khvāhaṁ, āvuso, sandiṭṭhikaṁ hitvā kālikaṁ anudhāvāmi; | ‘Not so, friend, I do not abandon the visible to pursue what is of time; | ‘非也，朋友，我不舍可见之物，去追求有时限之物； |
| kālikañca khvāhaṁ, āvuso, hitvā sandiṭṭhikaṁ anudhāvāmi. | and what is of time, friend, I abandon to pursue the visible. | 朋友，有时限之物，我舍弃之，以求可见之物。 |
| Kālikā hi, āvuso, kāmā vuttā bhagavatā bahudukkhā bahupāyāsā; ādīnavo ettha bhiyyo. | For sensual pleasures, friend, are said by the Blessed One to be of much suffering, much tribulation; the danger in them is greater. | 朋友，世尊说，感官之乐，多苦多难，其险更大。 |
| Sandiṭṭhiko ayaṁ dhammo akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti. | This Dhamma is visible, immediate, inviting one to come and see, leading onward, to be personally experienced by the wise.’ | 此法是可见的、即刻的、引人来见的、导向的，智者当亲证的。’ |
| Evaṁ vutte, bhante, sā devatā maṁ etadavoca: | When this was said, venerable sir, that devatā said this to me: | 尊者，此言既出，彼天神对我说： |
| ‘kathañca, bhikkhu, kālikā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā; ādīnavo ettha bhiyyo? | ‘And how, bhikkhu, are sensual pleasures said by the Blessed One to be of much suffering, much tribulation, the danger in them being greater? | ‘比丘，世尊如何说感官之乐，多苦多难，其险更大？ |
| Kathaṁ sandiṭṭhiko ayaṁ dhammo akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti? | How is this Dhamma visible, immediate, inviting one to come and see, leading onward, to be personally experienced by the wise?’ | 此法如何是可见的、即刻的、引人来见的、导向的，智者当亲证的？’ |
| Evaṁ vuttāhaṁ, bhante, taṁ devataṁ etadavocaṁ: | When this was said, venerable sir, I said this to that devatā: | 尊者，此言既出，我即对彼天神言： |
| ‘ahaṁ kho, āvuso, navo acirapabbajito adhunāgato imaṁ dhammavinayaṁ, na tāhaṁ sakkomi vitthārena ācikkhituṁ. | ‘I, friend, am new, recently gone forth, newly come to this Dhamma and Discipline, I cannot explain it in detail. | ‘朋友，我是新人，最近出家，初来此法与戒律，不能详尽解释。 |
| Ayaṁ so bhagavā arahaṁ sammāsambuddho rājagahe viharati tapodārāme. | But there is the Blessed One, the Arahant, the Perfectly Enlightened One, dwelling at Rājagaha in the Tapodā Park. | 然有世尊，阿罗汉，圆满觉悟者，住王舍城温泉园。 |
| Taṁ bhagavantaṁ upasaṅkamitvā etamatthaṁ puccha. | Approach that Blessed One and ask about this matter. | 近彼世尊，问此事。 |
| Yathā te bhagavā byākaroti tathā naṁ dhāreyyāsī’ti. | As the Blessed One explains it to you, so you should bear it in mind.’ | 世尊如何为你解释，你便如何铭记于心。’ |
| Evaṁ vutte, bhante, sā devatā maṁ etadavoca: | When this was said, venerable sir, that devatā said this to me: | 尊者，此言既出，彼天神对我言： |
| ‘na kho, bhikkhu, sukaro so bhagavā amhehi upasaṅkamituṁ, aññāhi mahesakkhāhi devatāhi parivuto. | ‘It is not easy for us, bhikkhu, to approach that Blessed One; he is surrounded by other devatās of great power. | ‘比丘，我等不易亲近世尊，因他为其他大能天神所围绕。 |
| Sace kho tvaṁ, bhikkhu, taṁ bhagavantaṁ upasaṅkamitvā etamatthaṁ puccheyyāsi, mayampi āgaccheyyāma dhammassavanāyā’ti. | But if you, bhikkhu, would approach that Blessed One and ask about this matter, we too would come to hear the Dhamma.’ | 但若汝，比丘，能近彼世尊问此事，我等亦愿来闻法。’ |
| Sace, bhante, tassā devatāya saccaṁ vacanaṁ, idheva sā devatā avidūre”ti. | If, venerable sir, that devatā’s word is true, that devatā is here, not far away.” | 尊者，若彼天神之言为真，彼天神当在此处，不远。” |
| Evaṁ vutte, sā devatā āyasmantaṁ samiddhiṁ etadavoca: | When this was said, that devatā said to the venerable Samiddhi: | 此言一出，那夜叉对尊者善见说： |
| “puccha, bhikkhu, puccha, bhikkhu, yamahaṁ anuppattā”ti. | “Ask, bhikkhu, ask, bhikkhu, I have arrived.” | “问吧，比丘，问吧，比丘，我已到。” |
| Atha kho bhagavā taṁ devataṁ gāthāhi ajjhabhāsi: | Then the Blessed One addressed that devatā in verses: | 尔时，世尊以偈告彼天神： |
| “Akkheyyasaññino sattā, | “Beings who perceive what can be designated, | “众生感知所能指称者， |
| akkheyyasmiṁ patiṭṭhitā; | become established in what can be designated; | 便安住于所能指称者中； |
| Akkheyyaṁ apariññāya, | Not fully understanding what can be designated, | 未能完全理解所能指称者， |
| yogamāyanti maccuno. | they come under the yoke of Death. | 便受制于死神之轭。 |
| Akkheyyañca pariññāya, | But having fully understood what can be designated, | 但若完全理解了所能指称之物， |
| Akkhātāraṁ na maññati; | one does not conceive an designator; | 便不再构想一个指称者； |
| Tañhi tassa na hotīti, | For that does not exist for him | 因于他而言，那不存在了 |
| Yena naṁ vajjā na tassa atthi; | by which one could speak of him; it does not exist for him. | 可藉以言说他之物；于他而言，那不存在了。 |
| Sace vijānāsi vadehi yakkhā”ti. | If you understand, speak, yakkha.” | 若汝理解，夜叉，请说。” |
| “Na khvāhaṁ, bhante, imassa bhagavatā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāmi. | “I, venerable sir, do not understand in detail the meaning of what was stated in brief by the Blessed One. | “尊者，我未能详尽理解世尊简略所述之义。 |
| Sādhu me, bhante, bhagavā tathā bhāsatu yathāhaṁ imassa bhagavatā saṅkhittena bhāsitassa vitthārena atthaṁ jāneyyan”ti. | It would be good, venerable sir, if the Blessed One would speak in such a way that I might understand in detail the meaning of what was stated in brief by the Blessed One.” | 善哉，尊者，愿世尊能以我能详尽理解世尊简略所述之义的方式开示。” |
| “Samo visesī uda vā nihīno, | “‘Equal,’ ‘superior,’ or ‘inferior,’ | “‘平等’、‘优越’或‘低劣’， |
| Yo maññatī so vivadetha tena; | he who so conceives might dispute; | 作如是想者或生争论； |
| Tīsu vidhāsu avikampamāno, | but one unshaken in the three modes | 然于三相中不动摇者， |
| Samo visesīti na tassa hoti; | has no ‘equal’ or ‘superior.’ | 无有‘平等’或‘优越’之念。 |
| Sace vijānāsi vadehi yakkhā”ti. | If you understand, speak, yakkha.” | 若汝理解，夜叉，请说。” |
| “Imassapi khvāhaṁ, bhante, bhagavatā saṅkhittena bhāsitassa na vitthārena atthaṁ ājānāmi. | “And this too, venerable sir, I do not understand in detail, what was stated in brief by the Blessed One. | “此亦，尊者，我未能详尽理解世尊简略所述。 |
| Sādhu me, bhante, bhagavā tathā bhāsatu yathāhaṁ imassa bhagavatā saṅkhittena bhāsitassa vitthārena atthaṁ jāneyyan”ti. | It would be good, venerable sir, if the Blessed One would speak in such a way that I might understand in detail the meaning of what was stated in brief by the Blessed One.” | 善哉，尊者，愿世尊能以我能详尽理解世尊简略所述之义的方式开示。” |
| “Pahāsi saṅkhaṁ na vimānamajjhagā, | “He abandoned calculation, did not attain to conceit, | “他舍弃了算计，未达我慢， |
| Acchecchi taṇhaṁ idha nāmarūpe; | he cut off craving here for name-and-form. | 他于此断除了对名色之渴爱。 |
| Taṁ chinnaganthaṁ anighaṁ nirāsaṁ, | Him, with fetters cut, untroubled, free from longing, | 他，已断诸结，无忧无虑，无所渴望， |
| Pariyesamānā nājjhagamuṁ; | they did not find when searching, | 他们寻觅时未曾找到他， |
| Devā manussā idha vā huraṁ vā, | devas and humans, here or hereafter, | 天人，于此世或来世， |
| Saggesu vā sabbanivesanesu. | in the heavens or in any abode. | 于诸天界或任何居所。 |
| Sace vijānāsi vadehi yakkhā”ti. | If you understand, speak, yakkha.” | 若汝理解，夜叉，请说。” |
| “Imassa khvāhaṁ, bhante, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāmi— | “I, venerable sir, understand in detail the meaning of what was stated in brief by the Blessed One thus— | “尊者，我如此详细地理解世尊简略所述的意义—— |
| Pāpaṁ na kayirā vacasā manasā, | One should not do evil by speech or mind, | 人不应以言语或心意行恶， |
| Kāyena vā kiñcana sabbaloke; | or by body, anything at all in the whole world. | 或以身体，于全世界任何事物。 |
| Kāme pahāya satimā sampajāno, | Having abandoned sensual pleasures, mindful and clearly comprehending, | 舍弃感官之乐，正念正知， |
| Dukkhaṁ na sevetha anatthasaṁhitan”ti. | one should not cultivate suffering connected with what is unbeneficial.” | 不应修习与无益之事相关的痛苦。” |
| Nandanavaggo dutiyo. | Nandana Chapter, the second. | 第二，欢喜园品。 |
| Nandanā nandati ceva, | Nandana, and He Delights, | 欢喜园，与他欢喜， |
| Natthiputtasamena ca; | and No Love Like, | 与无爱如， |
| Khattiyo saṇamāno ca, | The Khattiya, and Murmuring, | 刹帝利，与私语， |
| Niddātandī ca dukkaraṁ; | Sleep and Drowsiness, and Difficult to Do; | 睡眠与昏沉，与难行； |
| Hirī kuṭikā navamo, | Conscience, The Little Hut is the ninth, | 良知，小屋第九， |
| Dasamo vutto samiddhināti. | the tenth is told as Samiddhi. | 第十为善见。 |
1.21 - SN 1.21 Satti: With a Sword
| --- SN1.21 - Sattisutta --- | --- SN1.21 - With a Sword --- | --- SN1.21 - 以剑 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Ekamantaṁ ṭhitā kho sā devatā bhagavato santike imaṁ gāthaṁ abhāsi: | Standing to one side, that devatā recited this verse in the presence of the Blessed One: | 立于一旁，彼天神于世尊前诵此偈： |
| “Sattiyā viya omaṭṭho, | “Like one struck by a sword, | “如被剑击者， |
| ḍayhamānova matthake; | or with his head on fire, | 或头顶燃火者， |
| Kāmarāgappahānāya, | for the abandoning of sensual lust, | 为舍弃感官之欲， |
| sato bhikkhu paribbaje”ti. | a bhikkhu should wander mindful.” | 比丘应正念而行。” |
| “Sattiyā viya omaṭṭho, | “Like one struck by a sword, | “如被剑击者， |
| ḍayhamānova matthake; | or with his head on fire, | 或头顶燃火者， |
| Sakkāyadiṭṭhippahānāya, | for the abandoning of identity view, | 为舍弃身份见， |
| sato bhikkhu paribbaje”ti. | a bhikkhu should wander mindful.” | 比丘应正念而行。” |
1.22 - SN 1.22 Phusati: He Touches
| --- SN1.22 - Phusatisutta --- | --- SN1.22 - He Touches --- | --- SN1.22 - 他触 --- |
| “Nāphusantaṁ phusati ca, | “It touches the non-touching, | “它触及不触及之物， |
| phusantañca tato phuse; | and then it touches the one who touches; | 然后触及触及者； |
| Tasmā phusantaṁ phusati, | Therefore, it touches the one who touches, | 是故，它触及触及者， |
| appaduṭṭhapadosinan”ti. | the one who hates the uncorrupted.” | 那憎恨无染者。” |
| “Yo appaduṭṭhassa narassa dussati, | “Whoever offends an unoffending man, | “凡冒犯无犯之人， |
| Suddhassa posassa anaṅgaṇassa; | a pure person, without blemish, | 纯洁之人，无瑕之人， |
| Tameva bālaṁ pacceti pāpaṁ, | the evil falls back on that very fool, | 恶报反归于彼愚者， |
| Sukhumo rajo paṭivātaṁva khitto”ti. | like fine dust thrown against the wind.” | 如逆风扬尘。” |
1.23 - SN 1.23 Jaṭā: The Tangle
| --- SN1.23 - Jaṭāsutta --- | --- SN1.23 - The Tangle --- | --- SN1.23 - 缠结 --- |
| “Antojaṭā bahijaṭā, | “A tangle within, a tangle without, | “内有缠结，外有缠结， |
| Jaṭāya jaṭitā pajā; | this generation is entangled in a tangle. | 此代众生为缠结所缚。 |
| Taṁ taṁ gotama pucchāmi, | I ask you this, Gotama, | 我问你，乔达摩， |
| Ko imaṁ vijaṭaye jaṭan”ti. | who can disentangle this tangle?” | 谁能解此缠结？” |
| “Sīle patiṭṭhāya naro sapañño, | “A wise person, established in virtue, | “智者，安住于戒， |
| Cittaṁ paññañca bhāvayaṁ; | developing the mind and wisdom, | 修习心与慧， |
| Ātāpī nipako bhikkhu, | an ardent, astute bhikkhu, | 精进、机敏之比丘， |
| So imaṁ vijaṭaye jaṭaṁ. | he can disentangle this tangle. | 他能解此缠结。 |
| Yesaṁ rāgo ca doso ca, | Those for whom lust and hatred, | 彼等之贪、嗔、 |
| avijjā ca virājitā; | and ignorance have been made to fade away, | 及无明已消逝者， |
| Khīṇāsavā arahanto, | the arahants with taints destroyed, | 诸漏已尽之阿罗汉， |
| tesaṁ vijaṭitā jaṭā. | for them the tangle is disentangled. | 彼等之结已解。 |
| Yattha nāmañca rūpañca, | Where name and form | 名色何在 |
| asesaṁ uparujjhati; | cease without remainder, | 无余止息， |
| Paṭighaṁ rūpasaññā ca, | and resistance and form-perception, | 及抗拒与色想， |
| etthesā chijjate jaṭā”ti. | here this tangle is cut.” | 此结于此断。” |
1.24 - SN 1.24 Manonivāraṇa: Restraint of the Mind
| --- SN1.24 - Manonivāraṇasutta --- | --- SN1.24 - Restraint of the Mind --- | --- SN1.24 - 心之约束 --- |
| “Yato yato mano nivāraye, | “From whatever one should restrain the mind, | “从何处当制心， |
| Na dukkhameti naṁ tato tato; | from that, suffering does not come to him. | 从此，苦不生于他。 |
| Sa sabbato mano nivāraye, | He should restrain his mind from everything, | 他应从一切制心， |
| Sa sabbato dukkhā pamuccatī”ti. | from all suffering he is released.” | 从一切苦中解脱。” |
| “Na sabbato mano nivāraye, | “Not from everything should the mind be restrained, | “非由一切事皆当制心， |
| Na mano saṁyatattamāgataṁ; | the mind has not come under control. | 心尚未受控。 |
| Yato yato ca pāpakaṁ, | From whatever is evil, | 凡属邪恶， |
| Tato tato mano nivāraye”ti. | from that the mind should be restrained.” | 从此当制心。” |
1.25 - SN 1.25 Arahanta: The Arahant
| --- SN1.25 - Arahantasutta --- | --- SN1.25 - The Arahant --- | --- SN1.25 - 阿罗汉 --- |
| “Yo hoti bhikkhu arahaṁ katāvī, | “A bhikkhu who is an arahant, task-done, | “比丘是阿罗汉，任务已完成， |
| Khīṇāsavo antimadehadhārī; | taint-free, bearing his final body; | 无垢，身负最后之身； |
| Ahaṁ vadāmītipi so vadeyya, | might he say ‘I speak,’ | 他可会说‘我言’， |
| Mamaṁ vadantītipi so vadeyyā”ti. | and might he say ‘they speak to me’?” | 又可会说‘他们对我言’？” |
| “Yo hoti bhikkhu arahaṁ katāvī, | “A bhikkhu who is an arahant, task-done, | “比丘是阿罗汉，任务已完成， |
| Khīṇāsavo antimadehadhārī; | taint-free, bearing his final body; | 无漏，身负最后之身； |
| Ahaṁ vadāmītipi so vadeyya, | might he say ‘I speak,’ | 他或说‘我言’， |
| Mamaṁ vadantītipi so vadeyya; | and might he say ‘they speak to me’; | 或说‘他们对我言’； |
| Loke samaññaṁ kusalo viditvā, | skilled, knowing the world's conventions, | 善巧，知世间俗例， |
| Vohāramattena so vohareyyā”ti. | he would use them merely as expressions.” | 他仅用之为表达。” |
| “Yo hoti bhikkhu arahaṁ katāvī, | “A bhikkhu who is an arahant, task-done, | “比丘是阿罗汉，任务已完成， |
| Khīṇāsavo antimadehadhārī; | taint-free, bearing his final body; | 无漏，身负最后之身； |
| Mānaṁ nu kho so upagamma bhikkhu, | would he, having approached conceit, | 他是否会因我慢而说 |
| Ahaṁ vadāmītipi so vadeyya; | say ‘I speak,’ | ‘我言’， |
| Mamaṁ vadantītipi so vadeyyā”ti. | and might he say ‘they speak to me’?” | 并且说‘他们对我言’？” |
| “Pahīnamānassa na santi ganthā, | “For one with conceit abandoned there are no bonds, | “于舍慢者，无有束缚， |
| Vidhūpitā mānaganthassa sabbe; | all bonds of conceit are destroyed. | 一切慢之束缚皆已摧毁。 |
| Sa vītivatto maññataṁ sumedho, | That wise one has overcome conceit, | 彼智者已克服我慢， |
| Ahaṁ vadāmītipi so vadeyya. | he might say ‘I speak.’ | 他或说‘我言’。 |
| Mamaṁ vadantītipi so vadeyya, | He might say ‘they speak to me,’ | 他或说‘他们对我言’， |
| Loke samaññaṁ kusalo viditvā; | skilled, knowing the world's conventions; | 善巧，知世间之约定俗成； |
| Vohāramattena so vohareyyā”ti. | he would use them merely as expressions.” | 他仅以此为表达。” |
1.26 - SN 1.26 Pajjota: Luminaries
| --- SN1.26 - Pajjotasutta --- | --- SN1.26 - Luminaries --- | --- SN1.26 - 发光体 --- |
| “Kati lokasmiṁ pajjotā, | “How many luminaries are in the world, | “世间有几多明灯， |
| Tehi loko pakāsati; | by which the world is illuminated? | 照亮世间？ |
| Bhagavantaṁ puṭṭhumāgamma, | Having come to ask the Blessed One, | 来问世尊， |
| Kathaṁ jānemu taṁ mayan”ti. | how may we know this?” | 我等如何得知？” |
| “Cattāro loke pajjotā, | “There are four luminaries in the world, | “世间有四光明， |
| pañcamettha na vijjati; | a fifth is not found here. | 此中未见第五。 |
| Divā tapati ādicco, | By day the sun shines, | 白日太阳照耀， |
| rattimābhāti candimā. | at night the moon gives light. | 夜间月亮发光。 |
| Atha aggi divārattiṁ, | Then fire, day and night, | 然后是火，日夜 |
| tattha tattha pakāsati; | shines here and there. | 处处照耀。 |
| Sambuddho tapataṁ seṭṭho, | The Perfectly Enlightened One is the best of shining things, | 圆满觉悟者为众光之最， |
| esā ābhā anuttarā”ti. | this is the unsurpassed light.” | 此乃无上之光。” |
1.27 - SN 1.27 Sara: Streams
| --- SN1.27 - Sarasutta --- | --- SN1.27 - Streams --- | --- SN1.27 - 溪流 --- |
| “Kuto sarā nivattanti, | “From where do the streams turn back? | “溪流从何处折返？ |
| kattha vaṭṭaṁ na vattati; | Where does the cycle no longer revolve? | 轮回于何处不再转动？ |
| Kattha nāmañca rūpañca, | Where do name and form | 名与色于何处 |
| asesaṁ uparujjhatī”ti. | cease without remainder?” | 无余而息？” |
| “Yattha āpo ca pathavī, | “Where water and earth, | “水与土何在， |
| tejo vāyo na gādhati; | fire and air find no footing, | 火与风无立足之地， |
| Ato sarā nivattanti, | from there the streams turn back, | 溪流从彼处折返， |
| ettha vaṭṭaṁ na vattati; | there the cycle no longer revolves. | 轮回于彼处不再转动。 |
| Ettha nāmañca rūpañca, | There name and form | 名色于此 |
| asesaṁ uparujjhatī”ti. | cease without remainder.” | 无余而息。” |
1.28 - SN 1.28 Mahaddhana: Of Great Wealth
| --- SN1.28 - Mahaddhanasutta --- | --- SN1.28 - Of Great Wealth --- | --- SN1.28 - 大富 --- |
| “Mahaddhanā mahābhogā, | “Even khattiyas of great wealth, great property, | “即使是富甲一方的刹帝利， |
| raṭṭhavantopi khattiyā; | possessing kingdoms, | 拥有王国， |
| Aññamaññābhigijjhanti, | are greedy for one another, | 彼此贪婪， |
| kāmesu analaṅkatā. | unsatisfied in sensual pleasures. | 于感官之乐中不知满足。 |
| Tesu ussukkajātesu, | Among those in whom craving arises, | 在渴爱生起者之中， |
| bhavasotānusārisu; | followers in the stream of existence, | 随存在之流而行者， |
| Kedha taṇhaṁ pajahiṁsu, | who here have abandoned craving? | 此中谁已舍弃渴爱？ |
| ke lokasmiṁ anussukā”ti. | Who in the world are without craving?” | 世间谁无渴爱？” |
| “Hitvā agāraṁ pabbajitā, | “Having left home and gone forth, | “离家出家， |
| hitvā puttaṁ pasuṁ piyaṁ; | having left son and beloved cattle, | 舍弃子与爱牛， |
| Hitvā rāgañca dosañca, | having left lust and hatred, | 舍弃贪与嗔， |
| avijjañca virājiya; | and having made ignorance fade away; | 并使无明消逝； |
| Khīṇāsavā arahanto, | the arahants with taints destroyed, | 诸漏已尽的阿罗汉， |
| te lokasmiṁ anussukā”ti. | they are without craving in the world.” | 他们在世间无有渴爱。” |
1.29 - SN 1.29 Catucakka: Four-Wheeled
| --- SN1.29 - Catucakkasutta --- | --- SN1.29 - Four-Wheeled --- | --- SN1.29 - 四轮 --- |
| “Catucakkaṁ navadvāraṁ, | “With four wheels and nine doors, | “具四轮九门， |
| puṇṇaṁ lobhena saṁyutaṁ; | filled with greed, joined together, | 充满贪欲，结合而成， |
| Paṅkajātaṁ mahāvīra, | born of mud, O great hero, | 生于泥沼，哦，大英雄， |
| kathaṁ yātrā bhavissatī”ti. | how will the journey be?” | 旅程将如何？” |
| “Chetvā naddhiṁ varattañca, | “Having cut the strap and the thong, | “断皮带与缰绳， |
| icchā lobhañca pāpakaṁ; | and evil desire and greed, | 及恶欲与贪婪， |
| Samūlaṁ taṇhamabbuyha, | having drawn out craving with its root, | 拔除渴爱及其根， |
| evaṁ yātrā bhavissatī”ti. | thus the journey will be.” | 旅程将如此。” |
1.30 - SN 1.30 Eṇijaṅgha: Deer-Shanked
| --- SN1.30 - Eṇijaṅghasutta --- | --- SN1.30 - Deer-Shanked --- | --- SN1.30 - 鹿胫 --- |
| “Eṇijaṅghaṁ kisaṁ vīraṁ, | “Deer-shanked, lean, heroic, | “鹿胫、瘦削、英勇、 |
| appāhāraṁ alolupaṁ; | of little food, not greedy, | 少食、不贪、 |
| Sīhaṁvekacaraṁ nāgaṁ, | a lion, a solitary wanderer, a bull elephant, | 狮子、独行者、公象、 |
| kāmesu anapekkhinaṁ; | unconcerned with sensual pleasures; | 不为感官之乐所动； |
| Upasaṅkamma pucchāma, | We approach to ask, | 我等前来请教， |
| kathaṁ dukkhā pamuccatī”ti. | how is one freed from suffering?” | 如何解脱于苦？” |
| “Pañca kāmaguṇā loke, | “The five sensual pleasures in the world, | “世间五欲， |
| manochaṭṭhā paveditā; | with mind as the sixth, have been declared. | 以心为第六，已宣说。 |
| Ettha chandaṁ virājetvā, | Having made desire for them fade away, | 使其欲念消逝， |
| evaṁ dukkhā pamuccatī”ti. | thus one is freed from suffering.” | 如此便能解脱于苦。” |
| Sattivaggo tatiyo. | The Sword Chapter, the third. | 剑品，第三。 |
| Sattiyā phusati ceva, | With a Sword, and He Touches, | 以剑，及他触， |
| jaṭā manonivāraṇā; | The Tangle, Restraint of the Mind; | 纠结，心之约束； |
| Arahantena pajjoto, | With the Arahant, Luminaries, | 与阿罗汉、光明、 |
| sarā mahaddhanena ca; | Streams, and Of Great Wealth; | 溪流，及大富； |
| Catucakkena navamaṁ, | With Four-Wheeled the ninth, | 第九章有四轮， |
| eṇijaṅghena te dasāti. | with Deer-Shanked, those are ten. | 与鹿胫，共十篇。 |
1.31 - SN 1.31 Sabbhi: With the Good
| --- SN1.31 - Sabbhisutta --- | --- SN1.31 - With the Good --- | --- SN1.31 - 与善者 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. | On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. | 一时，薄伽梵住舍卫城祇树给孤独园。 |
| Atha kho sambahulā satullapakāyikā devatāyo abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. | Then many devatās of the Satullapa group, in the dark of the night, of surpassing beauty, illuminating the whole of Jeta’s Grove, approached the Blessed One; having approached and paid homage to the Blessed One, they stood to one side. | 尔时，萨陀罗波众天神中，多有天神于深夜，以绝世之美，遍照祇树给孤独园，诣薄伽梵前；至已，顶礼薄伽梵，立于一旁。 |
| Ekamantaṁ ṭhitā kho ekā devatā bhagavato santike imaṁ gāthaṁ abhāsi: | Standing to one side, one devatā recited this verse in the presence of the Blessed One: | 立于一旁，一天神于世尊前诵此偈： |
| “Sabbhireva samāsetha, | “One should associate only with the good, | “当只与善者为伍， |
| sabbhi kubbetha santhavaṁ; | with the good one should form intimacy. | 当与善者结交。 |
| Sataṁ saddhammamaññāya, | By understanding the good Dhamma of the good, | 由解善者之善法， |
| seyyo hoti na pāpiyo”ti. | one becomes better, not worse.” | 人变得更好，而非更坏。” |
| Atha kho aparā devatā bhagavato santike imaṁ gāthaṁ abhāsi: | Then another devatà recited this verse in the presence of the Blessed One: | 尔时，另一天神于世尊前诵此偈： |
| “Sabbhireva samāsetha, | “One should associate only with the good, | “唯与善者为伍， |
| sabbhi kubbetha santhavaṁ; | with the good one should form intimacy. | 与善者结交。 |
| Sataṁ saddhammamaññāya, | By understanding the good Dhamma of the good, | 由解善者之善法， |
| paññā labbhati nāññato”ti. | wisdom is gained, but not from another.” | 智慧得之，而非从他处。” |
| Atha kho aparā devatā bhagavato santike imaṁ gāthaṁ abhāsi: | Then another devatā recited this verse in the presence of the Blessed One: | 尔时，另一天神于世尊前诵此偈： |
| “Sabbhireva samāsetha, | “One should associate only with the good, | “当只与善人交往， |
| sabbhi kubbetha santhavaṁ; | with the good one should form intimacy. | 与善人建立亲密关系。 |
| Sataṁ saddhammamaññāya, | By understanding the good Dhamma of the good, | 通过理解善人的善法， |
| sokamajjhe na socatī”ti. | one does not grieve in the midst of sorrow.” | 人在悲伤中不悲伤。” |
| Atha kho aparā devatā bhagavato santike imaṁ gāthaṁ abhāsi: | Then another devatā recited this verse in the presence of the Blessed One: | 尔时，另一天神于世尊前诵此偈： |
| “Sabbhireva samāsetha, | “One should associate only with the good, | “当只与善者为伍， |
| sabbhi kubbetha santhavaṁ; | with the good one should form intimacy. | 与善者结交。 |
| Sataṁ saddhammamaññāya, | By understanding the good Dhamma of the good, | 由解善者之善法， |
| ñātimajjhe virocatī”ti. | one shines in the midst of one's kin.” | 人于亲族中大放光明。” |
| Atha kho aparā devatā bhagavato santike imaṁ gāthaṁ abhāsi: | Then another devatā recited this verse in the presence of the Blessed One: | 尔时，另一天神于世尊前诵此偈： |
| “Sabbhireva samāsetha, | “One should associate only with the good, | “唯与善者为伍， |
| sabbhi kubbetha santhavaṁ; | with the good one should form intimacy. | 与善者结交。 |
| Sataṁ saddhammamaññāya, | By understanding the good Dhamma of the good, | 由解善者之善法， |
| sattā gacchanti suggatin”ti. | beings go to a good destination.” | 众生得生善趣。” |
| Atha kho aparā devatā bhagavato santike imaṁ gāthaṁ abhāsi: | Then another devatā recited this verse in the presence of the Blessed One: | 尔时，另一天神于世尊前诵此偈： |
| “Sabbhireva samāsetha, | “One should associate only with the good, | “当只与善者为伍， |
| sabbhi kubbetha santhavaṁ; | with the good one should form intimacy. | 与善者结交。 |
| Sataṁ saddhammamaññāya, | By understanding the good Dhamma of the good, | 由解善者之善法， |
| sattā tiṭṭhanti sātatan”ti. | beings are established for a long time.” | 众生得长久安住。” |
| Atha kho aparā devatā bhagavantaṁ etadavoca: | Then another devatā said this to the Blessed One: | 尔时，另一天神对世尊说： |
| “kassa nu kho, bhagavā, subhāsitan”ti? | “Whose, Blessed One, was the well-spoken word?” | “世尊，谁的话说得好？” |
| “Sabbāsaṁ vo subhāsitaṁ pariyāyena, api ca mamapi suṇātha— | “All of yours are well-spoken in their own way, but listen also to me— | “汝等所言，各有其善，然亦听我言—— |
| Sabbhireva samāsetha, | One should associate only with the good, | 唯与善者交往， |
| sabbhi kubbetha santhavaṁ; | with the good one should form intimacy. | 与善者建立亲密关系。 |
| Sataṁ saddhammamaññāya, | By understanding the good Dhamma of the good, | 通过理解善者的善法， |
| sabbadukkhā pamuccatī”ti. | one is freed from all suffering.” | 人能解脱一切痛苦。” |
| Idamavoca bhagavā. | This is what the Blessed One said. | 此乃世尊所言。 |
| Attamanā tā devatāyo bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyiṁsūti. | Delighted, those devatās paid homage to the Blessed One, and keeping him on their right, they vanished right there. | 彼诸天神欢喜，顶礼世尊，右绕三匝，即于其处消失。 |
1.32 - SN 1.32 Macchari: The Miser
| --- SN1.32 - Maccharisutta --- | --- SN1.32 - The Miser --- | --- SN1.32 - 吝啬鬼 --- |
| Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. | On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. | 一时，薄伽梵住舍卫城祇树给孤独园。 |
| Atha kho sambahulā satullapakāyikā devatāyo abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. | Then many devatās of the Satullapa group, in the dark of the night, of surpassing beauty, illuminating the whole of Jeta’s Grove, approached the Blessed One; having approached and paid homage to the Blessed One, they stood to one side. | 尔时，萨陀罗波众天神中，多有天神于深夜，以绝世之美，遍照祇树给孤独园，诣薄伽梵前；至已，顶礼薄伽梵，立于一旁。 |
| Ekamantaṁ ṭhitā kho ekā devatā bhagavato santike imaṁ gāthaṁ abhāsi: | Standing to one side, one devatā recited this verse in the presence of the Blessed One: | 立于一旁，一天神于世尊前诵此偈： |
| “Maccherā ca pamādā ca, | “Through miserliness and negligence, | “因吝啬与疏忽， |
| evaṁ dānaṁ na dīyati; | a gift is not given thus. | 故不布施。 |
| Puññaṁ ākaṅkhamānena, | Wishing for merit, | 欲求功德者， |
| deyyaṁ hoti vijānatā”ti. | a gift should be given by one who knows.” | 当由知者布施。” |
| Atha kho aparā devatā bhagavato santike imā gāthāyo abhāsi: | Then another devatā recited these verses in the presence of the Blessed One: | 尔时，另一天神于世尊前诵此偈： |
| “Yasseva bhīto na dadāti maccharī, | “That which the miser fears in not giving, | “吝啬者不施之所惧， |
| Tadevādadato bhayaṁ; | is the very fear for him who does not give. | 正是彼不施者之所惧。 |
| Jighacchā ca pipāsā ca, | The hunger and thirst | 饥渴 |
| Yassa bhāyati maccharī; | which the miser fears, | 吝啬者所畏惧者， |
| Tameva bālaṁ phusati, | is what touches that very fool, | 正是触及那愚人者， |
| Asmiṁ loke paramhi ca. | in this world and the next. | 于此世与来世。 |
| Tasmā vineyya maccheraṁ, | Therefore, having removed miserliness, | 是故，已除吝啬， |
| dajjā dānaṁ malābhibhū; | the vanquisher of stain should give a gift. | 胜垢者应行布施。 |
| Puññāni paralokasmiṁ, | Merits are the support | 功德是支持 |
| patiṭṭhā honti pāṇinan”ti. | for living beings in the next world.” | 众生于来世者。” |
| Atha kho aparā devatā bhagavato santike imā gāthāyo abhāsi: | Then another devatā recited these verses in the presence of the Blessed One: | 尔时，另一天神于世尊前诵此偈： |
| “Te matesu na mīyanti, | “They do not die among the dead, | “彼等不死于死者之中， |
| panthānaṁva sahabbajaṁ; | like companions on a journey. | 如旅途之伴。 |
| Appasmiṁ ye pavecchanti, | Those who share from a little, | 彼等从少许中分享， |
| esa dhammo sanantano. | this is the timeless Dhamma. | 此乃永恒之法。 |
| Appasmeke pavecchanti, | Some share from a little, | 有人从小处分享， |
| bahuneke na dicchare; | many do not wish to give from much. | 许多人不愿从多处给予。 |
| Appasmā dakkhiṇā dinnā, | A gift given from a little, | 从小处所施之物， |
| sahassena samaṁ mitā”ti. | is counted as equal to a thousand.” | 价值千金。” |
| Atha kho aparā devatā bhagavato santike imā gāthāyo abhāsi: | Then another devatā recited these verses in the presence of the Blessed One: | 尔时，另一天神于世尊前诵此偈： |
| “Duddadaṁ dadamānānaṁ, | “For those who give what is hard to give, | “于施难施者， |
| dukkaraṁ kamma kubbataṁ; | who do a difficult deed, | 行难行之事者， |
| Asanto nānukubbanti, | the ignoble do not emulate them, | 卑劣者不效仿， |
| sataṁ dhammo duranvayo. | the Dhamma of the good is hard to follow. | 善人之法难行。 |
| Tasmā satañca asataṁ, | Therefore, for the good and the ignoble, | 是故，于善者与卑劣者， |
| nānā hoti ito gati; | the destination from here is different. | 从此地之归宿各异。 |
| Asanto nirayaṁ yanti, | The ignoble go to hell, | 卑劣者入地狱， |
| santo saggaparāyanā”ti. | the good have heaven as their destination.” | 善者以天界为归宿。” |
| Atha kho aparā devatā bhagavato santike etadavoca: | Then another devatā said this to the Blessed One: | 尔时，另一天神对世尊说： |
| “kassa nu kho, bhagavā, subhāsitan”ti? | “Whose, Blessed One, was the well-spoken word?” | “世尊，谁的话说得好？” |
| “Sabbāsaṁ vo subhāsitaṁ pariyāyena; api ca mamapi suṇātha— | “All of yours are well-spoken in their own way; but listen also to me— | “汝等之言，各善其道；然亦听我言— |
| Dhammaṁ care yopi samuñjakaṁ care, | One who would practice the Dhamma, who would live on gleanings, | 行法之人，以拾遗为生， |
| Dārañca posaṁ dadamappakasmiṁ; | who would support a wife, giving from his little; | 养妻活口，倾其所有； |
| Sataṁ sahassānaṁ sahassayāginaṁ, | a hundred thousand of those who sacrifice a thousand, | 十万祭祀千金者， |
| Kalampi nāgghanti tathāvidhassa te”ti. | are not worth a fraction of such a one.” | 不及彼之一分。” |
| Atha kho aparā devatā bhagavantaṁ gāthāya ajjhabhāsi: | Then another devatā addressed the Blessed One with a verse: | 尔时，另一天神以偈问世尊： |
| “Kenesa yañño vipulo mahaggato, | “By what is this sacrifice, vast and great, | “以此祭祀，广大无边， |
| Samena dinnassa na agghameti; | not worth the gift of the righteous? | 何以不及义人之施？ |
| Kathaṁ sataṁ sahassānaṁ sahassayāginaṁ, | How is it that a hundred thousand of those who sacrifice a thousand, | 何以十万祭千者， |
| Kalampi nāgghanti tathāvidhassa te”ti. | are not worth a fraction of such a one?” | 不及此人之一分？” |
| “Dadanti heke visame niviṭṭhā, | “Some give, established in unrighteousness, | “有些人施舍，立于不义之上， |
| Chetvā vadhitvā atha socayitvā; | having cut, killed, and then caused sorrow. | 斩杀、杀戮，然后带来悲伤。 |
| Sā dakkhiṇā assumukhā sadaṇḍā, | That offering, with tears on the face and with a stick, | 那供养，面上带泪，手持棍棒， |
| Samena dinnassa na agghameti. | is not worth the gift of the righteous. | 不及义人之施。 |
| Evaṁ sataṁ sahassānaṁ sahassayāginaṁ, | Thus a hundred thousand of those who sacrifice a thousand, | 是故十万祭祀千金者， |
| Kalampi nāgghanti tathāvidhassa te”ti. | are not worth a fraction of such a one.” | 不及此人之一分。” |
1.33 - SN 1.33 Sādhu: Good
| --- SN1.33 - Sādhusutta --- | --- SN1.33 - Good --- | --- SN1.33 - 善 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Atha kho sambahulā satullapakāyikā devatāyo abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. | Then many devatās of the Satullapa group, in the dark of the night, of surpassing beauty, illuminating the whole of Jeta’s Grove, approached the Blessed One; having approached and paid homage to the Blessed One, they stood to one side. | 尔时，萨陀罗波众天神中，多有天神于深夜，以其绝世之美，遍照祇树给孤独园，诣薄伽梵前；至已，顶礼薄伽梵，立于一旁。 |
| Ekamantaṁ ṭhitā kho ekā devatā bhagavato santike imaṁ udānaṁ udānesi: | Standing to one side, one devatā uttered this inspired utterance in the presence of the Blessed One: | 立于一旁，一天神于世尊前发此感兴语： |
| “Sādhu kho mārisa dānaṁ, | “Good indeed, dear sir, is giving, | “善哉，尊者，布施为善， |
| maccherā ca pamādā ca; | and through miserliness and negligence | 因吝啬与疏忽 |
| Evaṁ dānaṁ na dīyati, | a gift is not given thus; | 故不布施； |
| puññaṁ ākaṅkhamānena; | wishing for merit, | 欲求功德者， |
| Deyyaṁ hoti vijānatā”ti. | a gift should be given by one who knows.” | 当由知者布施。” |
| Atha kho aparā devatā bhagavato santike imaṁ udānaṁ udānesi: | Then another devatā uttered this inspired utterance in the presence of the Blessed One: | 尔时，另一天神于世尊前发此感兴语： |
| “Sādhu kho mārisa dānaṁ, | “Good indeed, dear sir, is giving, | “善哉，尊者，布施为善， |
| Api ca appakasmimpi sāhu dānaṁ. | and giving even from a little is good. | 即从小处布施亦为善。 |
| Appasmeke pavecchanti, | Some share from a little, | 有人从小处分享， |
| bahuneke na dicchare; | many do not wish to give from much. | 许多人不愿从多处给予。 |
| Appasmā dakkhiṇā dinnā, | A gift given from a little, | 从小处所施之物， |
| sahassena samaṁ mitā”ti. | is counted as equal to a thousand.” | 价值千金。” |
| Atha kho aparā devatā bhagavato santike imaṁ udānaṁ udānesi: | Then another devatā uttered this inspired utterance in the presence of the Blessed One: | 尔时，另一天神于世尊前发此感兴语： |
| “Sādhu kho mārisa dānaṁ, | “Good indeed, dear sir, is giving, | “善哉，尊者，布施为善， |
| Appakasmimpi sāhu dānaṁ; | and giving from a little is good, | 从小处布施亦为善， |
| Api ca saddhāyapi sāhu dānaṁ, | and giving with faith is also good. | 以信布施亦为善。 |
| Dānañca yuddhañca samānamāhu; | Giving and battle are said to be the same; | 布施与战斗，据说相同； |
| Appāpi santā bahuke jinanti, | even a few, being good, conquer many. | 即使少数，若是善者，也能战胜多数。 |
| Appampi ce saddahāno dadāti; | If even a little is given with faith, | 若以信施与少许， |
| Teneva so hoti sukhī paratthā”ti. | by that he becomes happy hereafter.” | 他因此而在来世得乐。” |
| Atha kho aparā devatā bhagavato santike imaṁ udānaṁ udānesi: | Then another devatā uttered this inspired utterance in the presence of the Blessed One: | 尔时，另一天神于世尊前发此感兴语： |
| “Sādhu kho mārisa dānaṁ, | “Good indeed, dear sir, is giving, | “善哉，尊者，布施为善， |
| Appakasmimpi sāhu dānaṁ; | and giving from a little is good, | 从小处布施亦为善， |
| Saddhāyapi sāhu dānaṁ, | and giving with faith is good, | 以信布施亦为善， |
| Api ca dhammaladdhassāpi sāhu dānaṁ. | and giving of what is righteously obtained is also good. | 施以正道所得亦为善。 |
| Yo dhammaladdhassa dadāti dānaṁ, | One who gives a gift of what is righteously obtained, | 施与正道所得之物者， |
| Uṭṭhānavīriyādhigatassa jantu; | acquired by exertion and effort, | 经由勤勉与努力而得， |
| Atikkamma so vetaraṇiṁ yamassa, | that mortal, having crossed over Yama’s Vetaraṇī, | 彼凡人，渡过阎罗之鞞多罗尼河， |
| Dibbāni ṭhānāni upeti macco”ti. | attains to divine states.” | 得生天界。” |
| Atha kho aparā devatā bhagavato santike imaṁ udānaṁ udānesi: | Then another devatā uttered this inspired utterance in the presence of the Blessed One: | 尔时，另一天神于世尊前发此感兴语： |
| “Sādhu kho mārisa dānaṁ, | “Good indeed, dear sir, is giving, | “善哉，尊者，布施为善， |
| Appakasmimpi sāhu dānaṁ; | and giving from a little is good, | 从小处布施亦为善， |
| Saddhāyapi sāhu dānaṁ, | and giving with faith is good, | 以信布施亦为善， |
| Dhammaladdhassāpi sāhu dānaṁ; | and giving of what is righteously obtained is good, | 以正道所得之物布施亦为善， |
| Api ca viceyya dānampi sāhu dānaṁ. | and giving with discernment is also good. | 以智慧布施亦为善。 |
| Viceyya dānaṁ sugatappasatthaṁ, | Giving with discernment is praised by the Sugata. | 善逝赞叹以智慧布施。 |
| Ye dakkhiṇeyyā idha jīvaloke; | Those who are worthy of offerings in this world of the living, | 于此众生世界中，应受供养者， |
| Etesu dinnāni mahapphalāni, | gifts given to them are of great fruit, | 施予彼等之物，得大果报， |
| Bījāni vuttāni yathā sukhette”ti. | like seeds sown in a good field.” | 如种子播于良田。” |
| Atha kho aparā devatā bhagavato santike imaṁ udānaṁ udānesi: | Then another devatā uttered this inspired utterance in the presence of the Blessed One: | 尔时，另一天神于世尊前发此感兴语： |
| “Sādhu kho mārisa dānaṁ, | “Good indeed, dear sir, is giving, | “善哉，尊者，布施为善， |
| Appakasmimpi sāhu dānaṁ; | and giving from a little is good, | 从小处布施亦为善， |
| Saddhāyapi sāhu dānaṁ, | and giving with faith is good, | 以信布施亦为善， |
| Dhammaladdhassāpi sāhu dānaṁ; | and giving of what is righteously obtained is good, | 以正道所得之物布施亦为善， |
| Viceyya dānampi sāhu dānaṁ, | and giving with discernment is good, | 以智慧布施为善， |
| Api ca pāṇesupi sādhu saṁyamo. | and restraint towards living beings is also good. | 对众生克制亦为善。 |
| Yo pāṇabhūtāni aheṭhayaṁ caraṁ, | One who fares not harming living beings, | 行不害众生者， |
| Parūpavādā na karonti pāpaṁ; | does no evil out of fear of others' censure. | 不因畏惧他人非议而作恶。 |
| Bhīruṁ pasaṁsanti na hi tattha sūraṁ, | They praise the timid, not the brave there, | 彼处赞叹胆小者，而非勇敢者， |
| Bhayā hi santo na karonti pāpan”ti. | for out of fear the good do no evil.” | 因出于畏惧，善者不行恶。” |
| Atha kho aparā devatā bhagavantaṁ etadavoca: | Then another devatā said this to the Blessed One: | 尔时，另一天神对世尊说： |
| “kassa nu kho, bhagavā, subhāsitan”ti? | “Whose, Blessed One, was the well-spoken word?” | “世尊，谁的话说得好？” |
| “Sabbāsaṁ vo subhāsitaṁ pariyāyena, api ca mamapi suṇātha— | “All of yours are well-spoken in their own way, but listen also to me— | “汝等之言，各善其道，然亦听我言— |
| Saddhā hi dānaṁ bahudhā pasatthaṁ, | Faith and giving are praised in many ways, | 信与施，多方赞叹， |
| Dānā ca kho dhammapadaṁva seyyo; | but the path of Dhamma is better than giving. | 然法之道，胜于施。 |
| Pubbe ca hi pubbatare ca santo, | For in the past and in more ancient times, the good, | 因于过去及更古之时，善者， |
| Nibbānamevajjhagamuṁ sapaññā”ti. | the wise, have attained Nibbāna itself.” | 智者，已证涅槃。” |
1.34 - SN 1.34 Nasanti: There Are Not
| --- SN1.34 - Nasantisutta --- | --- SN1.34 - There Are Not --- | --- SN1.34 - 不存在 --- |
| Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. | On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. | 一时，薄伽梵住舍卫城祇树给孤独园。 |
| Atha kho sambahulā satullapakāyikā devatāyo abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. | Then many devatās of the Satullapa group, in the dark of the night, of surpassing beauty, illuminating the whole of Jeta’s Grove, approached the Blessed One; having approached and paid homage to the Blessed One, they stood to one side. | 尔时，萨陀罗波众天神中，多有天神于深夜，以其绝世之美，遍照祇树给孤独园，诣薄伽梵前；至已，顶礼薄伽梵，立于一旁。 |
| Ekamantaṁ ṭhitā kho ekā devatā bhagavato santike imaṁ gāthaṁ abhāsi: | Standing to one side, one devatā recited this verse in the presence of the Blessed One: | 立于一旁，一天神于世尊前诵此偈： |
| “Na santi kāmā manujesu niccā, | “There are no permanent sensual pleasures among humans, | “人间无有永恒之感官之乐， |
| Santīdha kamanīyāni yesu baddho; | here there are desirable things to which one is bound; | 此中有可爱之物，人为此所缚； |
| Yesu pamatto apunāgamanaṁ, | in which the heedless person, not to come again, | 其中放逸之人，不再复返， |
| Anāgantā puriso maccudheyyā”ti. | a person not returning from the realm of death.” | 一不复返于死界之人。” |
| “Chandajaṁ aghaṁ chandajaṁ dukkhaṁ, | “Born of desire is trouble, born of desire is suffering, | “由欲生恼，由欲生苦， |
| Chandavinayā aghavinayo; | from the removal of desire is the removal of trouble, | 由除欲则除恼， |
| Aghavinayā dukkhavinayo”ti. | from the removal of trouble is the removal of suffering.” | 由除恼则除苦。” |
| “Na te kāmā yāni citrāni loke, | “These are not sensual pleasures, the beautiful things in the world, | “此非感官之乐，世间美物， |
| Saṅkapparāgo purisassa kāmo; | a man’s sensual pleasure is the intention of lust. | 人之感官之乐，乃是淫欲之意。 |
| Tiṭṭhanti citrāni tatheva loke, | The beautiful things remain as they are in the world, | 美物仍如其在世间， |
| Athettha dhīrā vinayanti chandaṁ. | but the wise here remove the desire. | 然此中智者，除去欲望。 |
| Kodhaṁ jahe vippajaheyya mānaṁ, | One should abandon anger, one should forsake conceit, | 当舍弃愤怒，当舍弃我慢， |
| Saṁyojanaṁ sabbamatikkameyya; | one should overcome all fetters. | 当克服一切束缚。 |
| Taṁ nāmarūpasmimasajjamānaṁ, | To one not attached to name-and-form, | 于不执着名色者， |
| Akiñcanaṁ nānupatanti dukkhā. | having nothing, sufferings do not befall. | 一无所有，苦难不降。 |
| Pahāsi saṅkhaṁ na vimānamajjhagā, | He abandoned calculation, did not attain to conceit, | 他舍弃了算计，未达我慢， |
| Acchecchi taṇhaṁ idha nāmarūpe; | he cut off craving here for name-and-form. | 他于此断除了对名色之渴爱。 |
| Taṁ chinnaganthaṁ anighaṁ nirāsaṁ, | Him, with fetters cut, untroubled, free from longing, | 他，已断诸结，无忧无虑，无所渴望， |
| Pariyesamānā nājjhagamuṁ; | they did not find when searching, | 他们寻觅时未曾找到他， |
| Devā manussā idha vā huraṁ vā, | devas and humans, here or hereafter, | 天人，于此世或来世， |
| Saggesu vā sabbanivesanesū”ti. | in the heavens or in any abode.” | 于诸天界或任何居所。” |
| “Tañce hi nāddakkhuṁ tathāvimuttaṁ, | “If they did not see him, thus released, | “若彼等未见他，如此解脱， |
| (iccāyasmā mogharājā) | (said the venerable Mogharājā) | (尊者目犍连说) |
| Devā manussā idha vā huraṁ vā; | devas and humans, here or hereafter; | 天人，于此世或来世； |
| Naruttamaṁ atthacaraṁ narānaṁ, | the supreme man, acting for the welfare of men, | 至人，为人类福祉而行， |
| Ye taṁ namassanti pasaṁsiyā te”ti. | those who pay homage to him are worthy of praise.” | 敬礼他者，堪受赞叹。” |
| “Pasaṁsiyā tepi bhavanti bhikkhū, | “They too are worthy of praise, O bhikkhu, | “彼等亦堪受赞叹，哦比丘， |
| (mogharājāti bhagavā) | (Mogharājā, said the Blessed One) | (目犍连，世尊说) |
| Ye taṁ namassanti tathāvimuttaṁ; | who pay homage to him, thus released; | 敬礼于他，如此解脱者； |
| Aññāya dhammaṁ vicikicchaṁ pahāya, | Having known the Dhamma, having abandoned doubt, | 知法，舍疑， |
| Saṅgātigā tepi bhavanti bhikkhū”ti. | they too are bhikkhus who have crossed over attachment.” | 彼等亦是已渡过执着之比丘。” |
1.35 - SN 1.35 Ujjhānasaññi: The Complainers
| --- SN1.35 - Ujjhānasaññisutta --- | --- SN1.35 - The Complainers --- | --- SN1.35 - 抱怨者 --- |
| Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. | On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. | 一时，薄伽梵住舍卫城祇树给孤独园。 |
| Atha kho sambahulā ujjhānasaññikā devatāyo abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā vehāsaṁ aṭṭhaṁsu. | Then many complaining devatās, in the dark of the night, of surpassing beauty, illuminating the whole of Jeta’s Grove, approached the Blessed One; having approached, they stood in the air. | 尔时，多有抱怨之天神，于深夜，以绝世之美，遍照祇树给孤独园，诣薄伽梵前；至已，立于空中。 |
| Vehāsaṁ ṭhitā kho ekā devatā bhagavato santike imaṁ gāthaṁ abhāsi: | Standing in the air, one devatā recited this verse in the presence of the Blessed One: | 立于空中，一天神于世尊前诵此偈： |
| “Aññathā santamattānaṁ, | “One who presents himself as one thing, | “表里不一者， |
| aññathā yo pavedaye; | while being another; | 实则为另一人； |
| Nikacca kitavasseva, | like a cheating gambler, | 如作弊之赌徒， |
| bhuttaṁ theyyena tassa taṁ. | what he has enjoyed is stolen. | 所享之物乃偷窃所得。 |
| Yañhi kayirā tañhi vade, | What one does, that one should say; | 所行之事，当言之； |
| yaṁ na kayirā na taṁ vade; | what one does not do, one should not say that. | 所不行之事，不当言之。 |
| Akarontaṁ bhāsamānaṁ, | The wise recognize | 智者识 |
| parijānanti paṇḍitā”ti. | one who speaks without doing.” | 言而不行之人。” |
| “Na yidaṁ bhāsitamattena, | “Not by mere speaking, | “非仅由言说， |
| ekantasavanena vā; | nor by just hearing, | 亦非仅由听闻， |
| Anukkamitave sakkā, | can one follow | 人能遵循 |
| yāyaṁ paṭipadā daḷhā; | this firm practice; | 此坚定之修行； |
| Yāya dhīrā pamuccanti, | by which the wise are freed, | 智者因此而解脱， |
| jhāyino mārabandhanā. | the jhāyins, from the bonds of Māra. | 禅修者，脱离魔罗之束缚。 |
| Na ve dhīrā pakubbanti, | The wise indeed do not contrive, | 智者实不造作， |
| viditvā lokapariyāyaṁ; | having known the course of the world. | 知晓世间之进程。 |
| Aññāya nibbutā dhīrā, | The wise, having understood, are quenched, | 智者，已悟，已寂灭， |
| tiṇṇā loke visattikan”ti. | having crossed over attachment in the world.” | 已渡过世间之执着。” |
| Atha kho tā devatāyo pathaviyaṁ patiṭṭhahitvā bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavocuṁ: | Then those devatās, having alighted on the earth, fell with their heads at the feet of the Blessed One and said this to the Blessed One: | 尔时，彼诸天神降于地，头面礼世尊足，白世尊言： |
| “accayo no, bhante, accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yā mayaṁ bhagavantaṁ āsādetabbaṁ amaññimhā. | “A transgression has overcome us, venerable sir, as foolish, as deluded, as unskillful as we are, that we thought to assail the Blessed One. | “尊者，我等愚痴、迷惑、不善，竟敢冒犯世尊，罪过深重。 |
| Tāsaṁ no, bhante, bhagavā accayaṁ accayato paṭiggaṇhātu āyatiṁ saṁvarāyā”ti. | May the Blessed One, venerable sir, accept our transgression as a transgression for the sake of future restraint.” | 尊者，愿世尊纳我等之过，为将来克制之故。” |
| Atha kho bhagavā sitaṁ pātvākāsi. | Then the Blessed One revealed a smile. | 尔时，世尊现微笑。 |
| Atha kho tā devatāyo bhiyyoso mattāya ujjhāyantiyo vehāsaṁ abbhuggañchuṁ. | Then those devatās, complaining even more, rose up into the air. | 尔时，彼诸天神更增抱怨，升于空中。 |
| Ekā devatā bhagavato santike imaṁ gāthaṁ abhāsi: | One devatā recited this verse in the presence of the Blessed One: | 一天神于世尊前诵此偈： |
| “Accayaṁ desayantīnaṁ, | “He who does not accept | “不接受者 |
| yo ce na paṭigaṇhati; | the confession of a transgression, | 有过之忏悔， |
| Kopantaro dosagaru, | with anger within, heavy with hatred, | 内怀愤怒，重负仇恨， |
| sa veraṁ paṭimuñcatī”ti. | he binds on enmity.” | 他结下怨恨。” |
| “Accayo ce na vijjetha, | “If there were no transgression, | “若无过失， |
| nocidhāpagataṁ siyā; | there would be no fault here. | 此处便无过错。 |
| Verāni na ca sammeyyuṁ, | And enmities would not be appeased, | 而怨恨亦不得平息， |
| kenīdha kusalo siyā”ti. | by what means would one be skilled here?” | 于此何以能善巧？” |
| “Kassaccayā na vijjanti, | “Whose transgressions are not found? | “谁无过失？ |
| kassa natthi apāgataṁ; | Who has no fault? | 谁无过错？ |
| Ko na sammohamāpādi, | Who has not fallen into delusion? | 谁未曾陷入迷惘？ |
| ko ca dhīro sadā sato”ti. | And who is the wise one, always mindful?” | 谁又是智者，恒常正念？” |
| “Tathāgatassa buddhassa, | “Of the Tathāgata, the Buddha, | “于如来、佛陀， |
| sabbabhūtānukampino; | compassionate to all beings, | 慈悲一切众生， |
| Tassaccayā na vijjanti, | for him transgressions are not found, | 于他，不见过失， |
| tassa natthi apāgataṁ; | for him there is no fault. | 于他，无有 faults。 |
| So na sammohamāpādi, | He has not fallen into delusion, | 他未曾陷入迷惘， |
| sova dhīro sadā satoti. | he is the wise one, always mindful. | 他是智者，恒常正念。 |
| Accayaṁ desayantīnaṁ, | He who does not accept | 不接受者 |
| yo ce na paṭigaṇhati; | the confession of a transgression, | 有过之忏悔， |
| Kopantaro dosagaru, | with anger within, heavy with hatred, | 内怀愤怒，重负仇恨， |
| sa veraṁ paṭimuñcati; | he binds on enmity; | 他结下怨恨； |
| Taṁ veraṁ nābhinandāmi, | I do not delight in that enmity, | 我不喜彼怨恨， |
| paṭiggaṇhāmi voccayan”ti. | I accept your transgression.” | 我接受你的过失。” |
1.36 - SN 1.36 Saddhā: Faith
| --- SN1.36 - Saddhāsutta --- | --- SN1.36 - Faith --- | --- SN1.36 - 信仰 --- |
| Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. | On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. | 一时，薄伽梵住舍卫城祇树给孤独园。 |
| Atha kho sambahulā satullapakāyikā devatāyo abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. | Then many devatās of the Satullapa group, in the dark of the night, of surpassing beauty, illuminating the whole of Jeta’s Grove, approached the Blessed One; having approached and paid homage to the Blessed One, they stood to one side. | 尔时，萨陀罗波众天神中，多有天神于深夜，以其绝世之美，遍照祇树给孤独园，诣薄伽梵前；至已，顶礼薄伽梵，立于一旁。 |
| Ekamantaṁ ṭhitā kho ekā devatā bhagavato santike imaṁ gāthaṁ abhāsi: | Standing to one side, one devatā recited this verse in the presence of the Blessed One: | 立于一旁，一天神于世尊前诵此偈： |
| “Saddhā dutiyā purisassa hoti, | “Faith is a person’s companion, | “信为人伴， |
| No ce assaddhiyaṁ avatiṭṭhati; | if faithlessness does not remain. | 若不信不存。 |
| Yaso ca kittī ca tatvassa hoti, | Fame and renown are his, | 名声与荣誉属于他， |
| Saggañca so gacchati sarīraṁ vihāyā”ti. | and he goes to heaven, leaving the body.” | 他离世升天。” |
| Atha kho aparā devatā bhagavato santike imā gāthāyo abhāsi: | Then another devatā recited these verses in the presence of the Blessed One: | 尔时，另一天神于世尊前诵此偈： |
| “Kodhaṁ jahe vippajaheyya mānaṁ, | “One should abandon anger, one should forsake conceit, | “当舍弃愤怒，当舍弃我慢， |
| Saṁyojanaṁ sabbamatikkameyya; | one should overcome all fetters. | 当克服一切束缚。 |
| Taṁ nāmarūpasmimasajjamānaṁ, | To one not attached to name-and-form, | 于不执着名色者， |
| Akiñcanaṁ nānupatanti saṅgā”ti. | having nothing, attachments do not befall.” | 一无所有，执着不降。” |
| “Pamādamanuyuñjanti, | “Fools, men of little wisdom, | “愚人，少智之人， |
| bālā dummedhino janā; | engage in heedlessness. | 耽于放逸。 |
| Appamādañca medhāvī, | But the wise person protects heedfulness, | 然智者护持精进， |
| dhanaṁ seṭṭhaṁva rakkhati. | as his greatest treasure. | 如其最珍贵之宝藏。 |
| Mā pamādamanuyuñjetha, | Do not engage in heedlessness, | 莫耽于放逸， |
| mā kāmarati santhavaṁ; | do not have intimacy with sensual delight. | 莫与感官之乐亲近。 |
| Appamatto hi jhāyanto, | For the heedful one, meditating, | 于精进者，禅修， |
| pappoti paramaṁ sukhan”ti. | attains the ultimate happiness.” | 得究竟之乐。” |
1.37 - SN 1.37 Samaya: The Occasion
| --- SN1.37 - Samayasutta --- | --- SN1.37 - The Occasion --- | --- SN1.37 - 时机 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ mahāvane mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi sabbeheva arahantehi; | On one occasion the Blessed One was dwelling among the Sakyans in the Great Wood at Kapilavatthu with a great saṅgha of bhikkhus, with about five hundred bhikkhus, all of them arahants; | 一时，薄伽梵与大比丘僧团，约五百比丘，皆为阿罗汉，住于迦毗罗卫城大林中； |
| dasahi ca lokadhātūhi devatā yebhuyyena sannipatitā honti bhagavantaṁ dassanāya bhikkhusaṅghañca. | and devatās from ten world-systems had mostly gathered to see the Blessed One and the saṅgha of bhikkhus. | 十方世界之天神大多聚集，欲见世尊与比丘僧团。 |
| Atha kho catunnaṁ suddhāvāsakāyikānaṁ devatānaṁ etadahosi: | Then it occurred to four devatās of the Pure Abodes: | 尔时，四位净居天之天神心生此念： |
| “ayaṁ kho bhagavā sakkesu viharati kapilavatthusmiṁ mahāvane mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi sabbeheva arahantehi; | “This Blessed One is dwelling among the Sakyans in the Great Wood at Kapilavatthu with a great saṅgha of bhikkhus, with about five hundred bhikkhus, all of them arahants; | “此世尊与大比丘僧团，约五百比丘，皆为阿罗汉，住于迦毗罗卫城大林中； |
| dasahi ca lokadhātūhi devatā yebhuyyena sannipatitā honti bhagavantaṁ dassanāya bhikkhusaṅghañca. | and devatās from ten world-systems have mostly gathered to see the Blessed One and the saṅgha of bhikkhus. | 十方世界之天神大多聚集，欲见世尊与比丘僧团。 |
| Yannūna mayampi yena bhagavā tenupasaṅkameyyāma; upasaṅkamitvā bhagavato santike paccekaṁ gāthaṁ bhāseyyāmā”ti. | Why don't we too approach the Blessed One; having approached, let us each recite a verse in the presence of the Blessed One.” | 何不我等亦诣世尊前；至已，各于世尊前诵一偈。” |
| Atha kho tā devatā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya pasāritaṁ vā bāhaṁ samiñjeyya; evameva—suddhāvāsesu devesu antarahitā bhagavato purato pāturahesuṁ. | Then those devatās—just as a strong man might stretch out his bent arm or bend his stretched-out arm; even so—having vanished from the Pure Abodes, they appeared before the Blessed One. | 尔时，彼诸天神——犹如力士伸屈臂，或屈伸臂；亦复如是——从净居天没，现于世尊前。 |
| Atha kho tā devatā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. | Then those devatās, having paid homage to the Blessed One, stood to one side. | 尔时，彼诸天神顶礼世尊，立于一旁。 |
| Ekamantaṁ ṭhitā kho ekā devatā bhagavato santike imaṁ gāthaṁ abhāsi: | Standing to one side, one devatā recited this verse in the presence of the Blessed One: | 立于一旁，一天神于世尊前诵此偈： |
| “Mahāsamayo pavanasmiṁ, | “A great assembly in the forest, | “森林中大集会， |
| Devakāyā samāgatā; | the deva hosts have assembled. | 天众已集。 |
| Āgatamha imaṁ dhammasamayaṁ, | We have come to this Dhamma assembly, | 我等来此法会， |
| Dakkhitāye aparājitasaṅghan”ti. | to see the unconquered saṅgha.” | 为见不败之僧伽。” |
| Atha kho aparā devatā bhagavato santike imaṁ gāthaṁ abhāsi: | Then another devatā recited this verse in the presence of the Blessed One: | 尔时，另一天神于世尊前诵此偈： |
| “Tatra bhikkhavo samādahaṁsu, | “There the bhikkhus have concentrated, | “彼处比丘已专注， |
| Cittamattano ujukaṁ akaṁsu; | they have made their minds straight. | 彼等已正直其心。 |
| Sārathīva nettāni gahetvā, | Like a charioteer holding the reins, | 如御者执缰， |
| Indriyāni rakkhanti paṇḍitā”ti. | the wise guard their faculties.” | 智者护其根。” |
| Atha kho aparā devatā bhagavato santike imaṁ gāthaṁ abhāsi: | Then another devatā recited this verse in the presence of the Blessed One: | 尔时，另一天神于世尊前诵此偈： |
| “Chetvā khīlaṁ chetvā palighaṁ, | “Having cut the stake, having cut the cross-bar, | “已断桩，已断横木， |
| Indakhīlaṁ ūhacca manejā; | having uprooted the Indra-pillar, without agitation, | 已拔因陀罗柱，无有动摇， |
| Te caranti suddhā vimalā, | they wander pure, stainless, | 彼等清净无染而行， |
| Cakkhumatā sudantā susunāgā”ti. | well-tamed by the one with vision, young nāgas.” | 善为具眼者所调伏，年轻之龙象。” |
| Atha kho aparā devatā bhagavato santike imaṁ gāthaṁ abhāsi: | Then another devatā recited this verse in the presence of the Blessed One: | 尔时，另一天神于世尊前诵此偈： |
| “Ye keci buddhaṁ saraṇaṁ gatāse, | “Whoever has gone for refuge to the Buddha, | “凡归依佛者， |
| Na te gamissanti apāyabhūmiṁ; | they will not go to the plane of misery. | 彼等不堕恶趣。 |
| Pahāya mānusaṁ dehaṁ, | Having abandoned the human body, | 舍弃人身后， |
| Devakāyaṁ paripūressantī”ti. | they will fill the deva host.” | 彼等将充满天众。” |
1.38 - SN 1.38 Sakalika: The Splinter
| --- SN1.38 - Sakalikasutta --- | --- SN1.38 - The Splinter --- | --- SN1.38 - 碎片 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ bhagavā rājagahe viharati maddakucchismiṁ migadāye. | On one occasion the Blessed One was dwelling at Rājagaha in the Maddakucchi deer park. | 一时，世尊住王舍城 Maddakucchi 鹿野苑。 |
| Tena kho pana samayena bhagavato pādo sakalikāya khato hoti. | At that time, the Blessed One's foot had been pierced by a splinter. | 其时，世尊之足为木片所刺。 |
| Bhusā sudaṁ bhagavato vedanā vattanti sārīrikā vedanā dukkhā tibbā kharā kaṭukā asātā amanāpā; | Severe feelings arose in the Blessed One, bodily feelings that were painful, sharp, piercing, bitter, disagreeable, unwelcome; | 世尊身起剧烈感受，身受痛苦、锐利、刺痛、苦涩、不悦、不受欢迎之感受； |
| tā sudaṁ bhagavā sato sampajāno adhivāseti avihaññamāno. | but the Blessed One endured them, mindful and clearly comprehending, without being troubled. | 然世尊忍受之，正念正知，无有烦恼。 |
| Atha kho bhagavā catugguṇaṁ saṅghāṭiṁ paññāpetvā dakkhiṇena passena sīhaseyyaṁ kappeti pāde pādaṁ accādhāya sato sampajāno. | Then the Blessed One, having had his outer robe folded in four, lay down on his right side in the lion's posture, with one foot placed on the other, mindful and clearly comprehending. | 尔时，世尊将外衣叠为四层，右胁而卧，如狮子之姿，一足置于另一足上，正念正知。 |
| Atha kho sattasatā satullapakāyikā devatāyo abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ maddakucchiṁ obhāsetvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. | Then seven hundred devatās of the Satullapa group, in the dark of the night, of surpassing beauty, illuminating the whole of Maddakucchi, approached the Blessed One; having approached and paid homage to the Blessed One, they stood to one side. | 尔时，萨陀罗波众中七百天神，于深夜，以绝世之美，遍照整个摩达拘支，诣薄伽梵前；至已，顶礼薄伽梵，立于一旁。 |
| Ekamantaṁ ṭhitā kho ekā devatā bhagavato santike imaṁ udānaṁ udānesi: | Standing to one side, one devatā uttered this inspired utterance in the presence of the Blessed One: | 立于一旁，一天神于世尊前发此感兴语： |
| “nāgo vata, bho, samaṇo gotamo; | “A nāga indeed, sir, is the ascetic Gotama; | “尊者，苦行者乔达摩，诚为龙象； |
| nāgavatā ca samuppannā sārīrikā vedanā dukkhā tibbā kharā kaṭukā asātā amanāpā sato sampajāno adhivāseti avihaññamāno”ti. | and like a nāga he endures the arisen bodily feelings that are painful, sharp, piercing, bitter, disagreeable, unwelcome, being mindful and clearly comprehending, without being troubled.” | 如龙象般，他忍受已生起之身受，即痛苦、锐利、刺痛、苦涩、不悦、不受欢迎之感受，正念正知，无有烦恼。” |
| Atha kho aparā devatā bhagavato santike imaṁ udānaṁ udānesi: | Then another devatā uttered this inspired utterance in the presence of the Blessed One: | 尔时，另一天神于世尊前发此感兴语： |
| “sīho vata, bho, samaṇo gotamo; | “A lion indeed, sir, is the ascetic Gotama; | “尊者，苦行者乔达摩，诚为狮子； |
| sīhavatā ca samuppannā sārīrikā vedanā dukkhā tibbā kharā kaṭukā asātā amanāpā sato sampajāno adhivāseti avihaññamāno”ti. | and like a lion he endures the arisen bodily feelings that are painful, sharp, piercing, bitter, disagreeable, unwelcome, being mindful and clearly comprehending, without being troubled.” | 如狮子般，他忍受已生起之身受，即痛苦、锐利、刺痛、苦涩、不悦、不受欢迎之感受，正念正知，无有烦恼。” |
| Atha kho aparā devatā bhagavato santike imaṁ udānaṁ udānesi: | Then another devatā uttered this inspired utterance in the presence of the Blessed One: | 尔时，另一天神于世尊前发此感兴语： |
| “ājānīyo vata, bho, samaṇo gotamo; | “A thoroughbred indeed, sir, is the ascetic Gotama; | “尊者，苦行者乔达摩，诚为良马； |
| ājānīyavatā ca samuppannā sārīrikā vedanā dukkhā tibbā kharā kaṭukā asātā amanāpā sato sampajāno adhivāseti avihaññamāno”ti. | and like a thoroughbred he endures the arisen bodily feelings that are painful, sharp, piercing, bitter, disagreeable, unwelcome, being mindful and clearly comprehending, without being troubled.” | 如良马般，他忍受已生起之身受，即痛苦、锐利、刺痛、苦涩、不悦、不受欢迎之感受，正念正知，无有烦恼。” |
| Atha kho aparā devatā bhagavato santike imaṁ udānaṁ udānesi: | Then another devatā uttered this inspired utterance in the presence of the Blessed One: | 尔时，另一天神于世尊前发此感兴语： |
| “nisabho vata, bho, samaṇo gotamo; | “A bull indeed, sir, is the ascetic Gotama; | “尊者，苦行者乔达摩，诚为公牛； |
| nisabhavatā ca samuppannā sārīrikā vedanā dukkhā tibbā kharā kaṭukā asātā amanāpā sato sampajāno adhivāseti avihaññamāno”ti. | and like a bull he endures the arisen bodily feelings that are painful, sharp, piercing, bitter, disagreeable, unwelcome, being mindful and clearly comprehending, without being troubled.” | 如公牛般，他忍受已生起之身受，即痛苦、锐利、刺痛、苦涩、不悦、不受欢迎之感受，正念正知，无有烦恼。” |
| Atha kho aparā devatā bhagavato santike imaṁ udānaṁ udānesi: | Then another devatā uttered this inspired utterance in the presence of the Blessed One: | 尔时，另一天神于世尊前发此感兴语： |
| “dhorayho vata, bho, samaṇo gotamo; | “A beast of burden indeed, sir, is the ascetic Gotama; | “尊者，苦行者乔达摩，诚为负重之兽； |
| dhorayhavatā ca samuppannā sārīrikā vedanā dukkhā tibbā kharā kaṭukā asātā amanāpā sato sampajāno adhivāseti avihaññamāno”ti. | and like a beast of burden he endures the arisen bodily feelings that are painful, sharp, piercing, bitter, disagreeable, unwelcome, being mindful and clearly comprehending, without being troubled.” | 如负重之兽般，他忍受已生起之身受，即痛苦、锐利、刺痛、苦涩、不悦、不受欢迎之感受，正念正知，无有烦恼。” |
| Atha kho aparā devatā bhagavato santike imaṁ udānaṁ udānesi: | Then another devatā uttered this inspired utterance in the presence of the Blessed One: | 尔时，另一天神于世尊前发此感兴语： |
| “danto vata, bho, samaṇo gotamo; | “A tamed one indeed, sir, is the ascetic Gotama; | “尊者，苦行者乔达摩，诚为已调伏者； |
| dantavatā ca samuppannā sārīrikā vedanā dukkhā tibbā kharā kaṭukā asātā amanāpā sato sampajāno adhivāseti avihaññamāno”ti. | and like a tamed one he endures the arisen bodily feelings that are painful, sharp, piercing, bitter, disagreeable, unwelcome, being mindful and clearly comprehending, without being troubled.” | 如已调伏者般，他忍受已生起之身受，即痛苦、锐利、刺痛、苦涩、不悦、不受欢迎之感受，正念正知，无有烦恼。” |
| Atha kho aparā devatā bhagavato santike imaṁ udānaṁ udānesi: | Then another devatā uttered this inspired utterance in the presence of the Blessed One: | 尔时，另一天神于世尊前发此感兴语： |
| “passa samādhiṁ subhāvitaṁ cittañca suvimuttaṁ, na cābhinataṁ na cāpanataṁ na ca sasaṅkhāraniggayhavāritagataṁ. | “See the concentration well-developed and the mind well-freed, not bent forward nor bent back, and not suppressed by conditioned effort. | “见定善修，心善解脱，不前倾亦不后仰，不为有为之功用所压制。 |
| Yo evarūpaṁ purisanāgaṁ purisasīhaṁ purisaājānīyaṁ purisanisabhaṁ purisadhorayhaṁ purisadantaṁ atikkamitabbaṁ maññeyya kimaññatra adassanā”ti. | Whoever would think to transgress against such a man-nāga, a man-lion, a man-thoroughbred, a man-bull, a man-beast of burden, a man-tamed one, what else is it but not seeing?” | 谁若想冒犯如此之人龙、人狮、人良马、人公牛、人负重之兽、人已调伏者，非不见而何？” |
| “Pañcavedā sataṁ samaṁ, | “Five hundred vedas, equally, | “五百吠陀，平等， |
| Tapassī brāhmaṇā caraṁ; | ascetics and brahmins practicing; | 苦行者与婆罗门修行； |
| Cittañca nesaṁ na sammā vimuttaṁ, | and their minds are not rightly freed, | 然其心未正解脱， |
| Hīnattharūpā na pāraṅgamā te. | they of inferior state, do not go beyond. | 彼等劣境者，不能超越。 |
| Taṇhādhipannā vatasīlabaddhā, | Obsessed with craving, bound by virtue and vows, | 为渴爱所缠，为戒禁所缚， |
| Lūkhaṁ tapaṁ vassasataṁ carantā; | practicing harsh asceticism for a hundred years; | 修行苦行百年； |
| Cittañca nesaṁ na sammā vimuttaṁ, | and their minds are not rightly freed, | 然其心未正解脱， |
| Hīnattharūpā na pāraṅgamā te. | they of inferior state, do not go beyond. | 彼等劣境者，不能超越。 |
| Na mānakāmassa damo idhatthi, | For one fond of conceit, there is no taming here, | 于此，喜慢者无有调伏， |
| Na monamatthi asamāhitassa; | nor is there sagehood for one who is unconcentrated. | 心不专注者亦无圣智。 |
| Eko araññe viharaṁ pamatto, | Dwelling alone in the wilderness, heedless, | 独住旷野，放逸不羁， |
| Na maccudheyyassa tareyya pāran”ti. | one cannot cross beyond the realm of Death.” | 不能超越死神之境。” |
| “Mānaṁ pahāya susamāhitatto, | “Having abandoned conceit, well-concentrated, | “舍弃我慢，善于专注， |
| Sucetaso sabbadhi vippamutto; | with a mind well-released in every way, | 心意全然解脱， |
| Eko araññe viharamappamatto, | dwelling alone in the wilderness, heedful, | 独处旷野，精进不懈， |
| Sa maccudheyyassa tareyya pāran”ti. | one can cross beyond the realm of Death.” | 便能超越死神之境。” |
1.39 - SN 1.39 Paṭhamapajjunnadhītu: First Daughter of Pajjunna
| --- SN1.39 - Paṭhamapajjunnadhītusutta --- | --- SN1.39 - First Daughter of Pajjunna --- | --- SN1.39 - 帕军那长女 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. | On one occasion the Blessed One was dwelling at Vesālī in the Great Wood, in the Gabled Hall. | 一时，世尊住于吠舍离大林重阁讲堂。 |
| Atha kho kokanadā pajjunnassa dhītā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ mahāvanaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. | Then Kokanadā, the daughter of Pajjunna, in the dark of the night, of surpassing beauty, illuminating the whole of the Great Wood, approached the Blessed One; having approached and paid homage to the Blessed One, she stood to one side. | 尔时，波旬之女拘迦那陀，于深夜，以其绝世之美，遍照整个大林，诣薄伽梵前；至已，顶礼薄伽梵，立于一旁。 |
| Ekamantaṁ ṭhitā kho sā devatā kokanadā pajjunnassa dhītā bhagavato santike imā gāthāyo abhāsi: | Standing to one side, the devatā Kokanadā, daughter of Pajjunna, recited these verses in the presence of the Blessed One: | 立于一旁，波旬之女天神拘迦那陀，于世尊前诵此偈： |
| “Vesāliyaṁ vane viharantaṁ, | “Dwelling in the forest at Vesālī, | “住于吠舍离之森林， |
| Aggaṁ sattassa sambuddhaṁ; | the supreme being, the Perfectly Enlightened One, | 至上者，圆满觉悟者， |
| Kokanadāhamasmi abhivande, | I, Kokanadā, pay homage, | 我，拘迦那陀，顶礼， |
| Kokanadā pajjunnassa dhītā. | Kokanadā, daughter of Pajjunna. | 拘迦那陀，帕军那之女。 |
| Sutameva pure āsi, | It was only heard of before, | 昔日仅闻其名， |
| Dhammo cakkhumatānubuddho; | the Dhamma realized by the one with vision. | 具眼者所证之法。 |
| Sāhaṁ dāni sakkhi jānāmi, | Now I know it as a witness, | 今我亲证， |
| Munino desayato sugatassa. | as the Sage, the Sugata, teaches it. | 如圣者、善逝所教。 |
| Ye keci ariyaṁ dhammaṁ, | Whoever, being of little wisdom, | 凡少智者， |
| Vigarahantā caranti dummedhā; | fares reviling the noble Dhamma, | 毁谤圣法而行， |
| Upenti roruvaṁ ghoraṁ, | they go to the dreadful Roruva hell, | 彼等堕入可怖之 Roruva 地狱， |
| Cirarattaṁ dukkhaṁ anubhavanti. | and experience suffering for a long time. | 长时受苦。 |
| Ye ca kho ariye dhamme, | And those who, in the noble Dhamma, | 而于圣法中， |
| Khantiyā upasamena upetā; | are endowed with patience and peace, | 具足忍耐与平和者， |
| Pahāya mānusaṁ dehaṁ, | having abandoned the human body, | 舍弃人身后， |
| Devakāyaṁ paripūressantī”ti. | they will fill the deva host.” | 彼等将充满天众。” |
1.40 - SN 1.40 Dutiyapajjunnadhītu: Second Daughter of Pajjunna
| --- SN1.40 - Dutiyapajjunnadhītusuttaṁ --- | --- SN1.40 - Second Daughter of Pajjunna --- | --- SN1.40 - 波旬那次女 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. | On one occasion the Blessed One was dwelling at Vesālī in the Great Wood, in the Gabled Hall. | 一时，世尊住于吠舍离大林重阁讲堂。 |
| Atha kho cūḷakokanadā pajjunnassa dhītā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ mahāvanaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. | Then Cūḷakokanadā, the daughter of Pajjunna, in the dark of the night, of surpassing beauty, illuminating the whole of the Great Wood, approached the Blessed One; having approached and paid homage to the Blessed One, she stood to one side. | 尔时，波旬之女小拘迦那陀，于深夜，以绝世之美，遍照整个大林，诣薄伽梵前；至已，顶礼薄伽梵，立于一旁。 |
| Ekamantaṁ ṭhitā kho sā devatā cūḷakokanadā pajjunnassa dhītā bhagavato santike imā gāthāyo abhāsi: | Standing to one side, the devatā Cūḷakokanadā, daughter of Pajjunna, recited these verses in the presence of the Blessed One: | 立于一旁，天神小拘迦那陀，波旬那之女，于世尊前诵此偈： |
| “Idhāgamā vijjupabhāsavaṇṇā, | “Having come here, with the color of flashing lightning, | “来此，色如闪电， |
| Kokanadā pajjunnassa dhītā; | Kokanadā, daughter of Pajjunna, | 拘迦那陀，帕军那之女， |
| Buddhañca dhammañca namassamānā, | paying homage to the Buddha and the Dhamma, | 顶礼佛与法， |
| Gāthācimā atthavatī abhāsi. | spoke these meaningful verses. | 说此有义之偈。 |
| Bahunāpi kho taṁ vibhajeyyaṁ, | I could explain it in many ways, | 我能多方解释， |
| Pariyāyena tādiso dhammo; | the Dhamma is such in its various aspects; | 法在其各方面皆是如此； |
| Saṅkhittamatthaṁ lapayissāmi, | I will speak the meaning in brief, | 我将简述其义， |
| Yāvatā me manasā pariyattaṁ. | as much as is encompassed by my mind. | 尽我心之所能。 |
| Pāpaṁ na kayirā vacasā manasā, | One should not do evil by speech or mind, | 人不应以言语或心意行恶， |
| Kāyena vā kiñcana sabbaloke; | or by body, anything at all in the whole world. | 或以身体，于全世界任何事物。 |
| Kāme pahāya satimā sampajāno, | Having abandoned sensual pleasures, mindful and clearly comprehending, | 舍弃感官之乐，正念正知， |
| Dukkhaṁ na sevetha anatthasaṁhitan”ti. | one should not cultivate suffering connected with what is unbeneficial.” | 不应修习与无益之事相关的痛苦。” |
| Satullapakāyikavaggo catuttho. | Satullapa Group Chapter, the fourth. | 萨陀罗波众品，第四。 |
| Sabbhimaccharinā sādhu, | With the Good, The Miser, Good, | 与善人、吝啬鬼、善、 |
| na santujjhānasaññino; | There Are Not, The Complainers; | 无有，抱怨者； |
| Saddhā samayo sakalikaṁ, | Faith, The Occasion, The Splinter, | 信、时机、碎片、 |
| ubho pajjunnadhītaroti. | both Daughters of Pajjunna. | 皆是波旬那之女。 |
1.41 - SN 1.41 Āditta: On Fire
| --- SN1.41 - Ādittasutta --- | --- SN1.41 - On Fire --- | --- SN1.41 - 燃烧 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. | On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. | 一时，薄伽梵住舍卫城祇树给孤独园。 |
| Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. | Then a certain devatā, in the dark of the night, of surpassing beauty, illuminating the whole of Jeta’s Grove, approached the Blessed One; having approached and paid homage to the Blessed One, she stood to one side. | 尔时，某天神于深夜，以其绝世之美，遍照整个祇陀林，来到世尊面前；至已，顶礼世尊，立于一旁。 |
| Ekamantaṁ ṭhitā kho sā devatā bhagavato santike imā gāthāyo abhāsi: | Standing to one side, that devatā recited these verses in the presence of the Blessed One: | 立于一旁，彼天神于世尊前诵此偈： |
| “Ādittasmiṁ agārasmiṁ, | “When a house is on fire, | “当房屋着火时， |
| yaṁ nīharati bhājanaṁ; | the vessel that one carries out, | 所携出之器皿， |
| Taṁ tassa hoti atthāya, | that is of use to him, | 于他有用， |
| no ca yaṁ tattha ḍayhati. | not what is burnt there. | 非彼处所焚之物。 |
| Evaṁ ādittako loko, | Thus the world is on fire, | 是故世间如火宅， |
| jarāya maraṇena ca; | with aging and with death. | 为衰老与死亡所焚。 |
| Nīharetheva dānena, | One should carry out by giving, | 当以布施而出离， |
| dinnaṁ hoti sunīhataṁ. | what is given is well carried out. | 所施之物乃善出离。 |
| Dinnaṁ sukhaphalaṁ hoti, | What is given has a happy fruit, | 所施之物，有乐果， |
| nādinnaṁ hoti taṁ tathā; | what is not given is not so. | 未施之物则不然。 |
| Corā haranti rājāno, | Thieves carry it away, kings do, | 盗贼夺之，王者取之， |
| aggi ḍahati nassati. | fire burns it, it is lost. | 火烧之，失之。 |
| Atha antena jahati, | Then in the end he abandons it, | 然后最终他舍弃它， |
| Sarīraṁ sapariggahaṁ; | the body with its belongings. | 身体及其财物。 |
| Etadaññāya medhāvī, | Knowing this, the wise man | 知此，智者 |
| Bhuñjetha ca dadetha ca; | would both enjoy and give. | 当既享乐又布施。 |
| Datvā ca bhutvā ca yathānubhāvaṁ, | Having given and enjoyed according to his means, | 已施已享，随其所能， |
| Anindito saggamupeti ṭhānan”ti. | blameless, he goes to the heavenly state.” | 无过，他得生天界。” |
1.42 - SN 1.42 Kiṁdada: What Giver
| --- SN1.42 - Kiṁdadasutta --- | --- SN1.42 - What Giver --- | --- SN1.42 - 何种施主 --- |
| “Kiṁdado balado hoti, | “What giver is a giver of strength, | “何施主施力量， |
| kiṁdado hoti vaṇṇado; | what giver is a giver of beauty, | 何施主施美貌， |
| Kiṁdado sukhado hoti, | what giver is a giver of happiness, | 何施主施快乐， |
| kiṁdado hoti cakkhudo; | what giver is a giver of vision? | 何施主施眼界？ |
| Ko ca sabbadado hoti, | And who is the giver of all? | 谁又是施与一切者？ |
| taṁ me akkhāhi pucchito”ti. | Tell me this, I who ask.” | 告诉我，我问。” |
| “Annado balado hoti, | “The giver of food is a giver of strength, | “施食者施力量， |
| vatthado hoti vaṇṇado; | the giver of clothes is a giver of beauty, | 施衣者施美貌， |
| Yānado sukhado hoti, | the giver of a vehicle is a giver of happiness, | 施车者施快乐， |
| dīpado hoti cakkhudo. | the giver of a lamp is a giver of vision. | 施灯者施眼界。 |
| So ca sabbadado hoti, | And he is the giver of all, | 他是施与一切者， |
| yo dadāti upassayaṁ; | who gives a dwelling place. | 施与居所者。 |
| Amataṁ dado ca so hoti, | And he is a giver of the deathless, | 他是施与不死者， |
| yo dhammamanusāsatī”ti. | who teaches the Dhamma.” | 教导法者。” |
1.43 - SN 1.43 Anna: Food
| --- SN1.43 - Annasutta --- | --- SN1.43 - Food --- | --- SN1.43 - 食物 --- |
| “Annamevābhinandanti, | “Both devas and humans | “天人与人类 |
| ubhaye devamānusā; | delight in food. | 皆喜食物。 |
| Atha ko nāma so yakkho, | So what kind of yakkha is that | 然彼夜叉是何种， |
| yaṁ annaṁ nābhinandatī”ti. | who does not delight in food?” | 不喜食物者？” |
| “Ye naṁ dadanti saddhāya, | “Those who give it with faith, | “以信施之者， |
| vippasannena cetasā; | with a confident mind, | 以笃信之心， |
| Tameva annaṁ bhajati, | that very food serves him, | 彼食即为他服务， |
| asmiṁ loke paramhi ca. | in this world and the next. | 于此世与来世。 |
| Tasmā vineyya maccheraṁ, | Therefore, having removed miserliness, | 是故，已除吝啬， |
| dajjā dānaṁ malābhibhū; | the vanquisher of stain should give a gift. | 胜垢者应行布施。 |
| Puññāni paralokasmiṁ, | Merits are the support | 功德是支持 |
| patiṭṭhā honti pāṇinan”ti. | for living beings in the next world.” | 众生于来世者。” |
1.44 - SN 1.44 Ekamūla: One Root
| --- SN1.44 - Ekamūlasutta --- | --- SN1.44 - One Root --- | --- SN1.44 - 一根 --- |
| “Ekamūlaṁ dvirāvaṭṭaṁ, | “With one root, two whirlpools, | “一根，二漩涡， |
| timalaṁ pañcapattharaṁ; | three stains, five extensions, | 三垢，五延伸， |
| Samuddaṁ dvādasāvaṭṭaṁ, | a sea of twelve vortices, | 十二涡旋之海， |
| pātālaṁ atarī isī”ti. | the sage has crossed the abyss.” | 圣人已渡深渊。” |
1.45 - SN 1.45 Anoma: Of Peerless Name
| --- SN1.45 - Anomasutta --- | --- SN1.45 - Of Peerless Name --- | --- SN1.45 - 无与伦比之名 --- |
| “Anomanāmaṁ nipuṇatthadassiṁ, | “Of peerless name, seeing the subtle meaning, | “名号无双，见微义， |
| Paññādadaṁ kāmālaye asattaṁ; | giver of wisdom, unattached to the abode of sensual pleasure. | 施智慧，不着欲界之居。 |
| Taṁ passatha sabbaviduṁ sumedhaṁ, | See him, the all-knowing, the wise, | 见他，全知者，智者， |
| Ariye pathe kamamānaṁ mahesin”ti. | the great sage treading the noble path.” | 大圣人行于圣道。” |
1.46 - SN 1.46 Accharā: Celestial Nymphs
| --- SN1.46 - Accharāsutta --- | --- SN1.46 - Celestial Nymphs --- | --- SN1.46 - 天女 --- |
| “Accharāgaṇasaṅghuṭṭhaṁ, | “Haunted by a chorus of celestial nymphs, | “为天女合唱所萦绕， |
| pisācagaṇasevitaṁ; | frequented by a host of demons, | 为众魔所常临， |
| Vanantaṁ mohanaṁ nāma, | a deluding forest, | 一迷幻之林， |
| kathaṁ yātrā bhavissatī”ti. | how will the journey be?” | 旅程将如何？” |
| “Ujuko nāma so maggo, | “Straight is the name of that path, | “直是彼道之名， |
| abhayā nāma sā disā; | fearless is the name of that direction, | 无畏是彼方之名， |
| Ratho akūjano nāma, | the chariot is named 'not creaking', | 车名称‘不嘎吱’， |
| dhammacakkehi saṁyuto. | fitted with the wheels of Dhamma. | 配以法之轮。 |
| Hirī tassa apālambo, | Conscience is its leaning-board, | 良知是其靠板， |
| satyassa parivāraṇaṁ; | mindfulness its upholstery. | 正念是其座垫。 |
| Dhammāhaṁ sārathiṁ brūmi, | I call the Dhamma the charioteer, | 我称法为御者， |
| sammādiṭṭhipurejavaṁ. | with right view running ahead. | 以正见为先导。 |
| Yassa etādisaṁ yānaṁ, | For whom there is such a vehicle, | 凡有此车者， |
| itthiyā purisassa vā; | be it a woman or a man, | 不论男女， |
| Sa ve etena yānena, | by this very vehicle, | 以此车， |
| nibbānasseva santike”ti. | they are in the presence of Nibbāna.” | 彼等即在涅槃之前。” |
1.47 - SN 1.47 Vanaropa: Planters of Groves
| --- SN1.47 - Vanaropasutta --- | --- SN1.47 - Planters of Groves --- | --- SN1.47 - 园林种植者 --- |
| “Kesaṁ divā ca ratto ca, | “For whom, day and night, | “为谁，日夜， |
| sadā puññaṁ pavaḍḍhati; | does merit always increase? | 功德常增？ |
| Dhammaṭṭhā sīlasampannā, | Established in Dhamma, endowed with virtue, | 安住于法，具足戒德， |
| ke janā saggagāmino”ti. | which people go to heaven?” | 哪些人得生天？” |
| “Ārāmaropā vanaropā, | “Planters of parks, planters of groves, | “植园者，植林者， |
| ye janā setukārakā; | the people who build bridges, | 建桥之人， |
| Papañca udapānañca, | and wells and water-troughs, | 与井与水槽， |
| ye dadanti upassayaṁ. | and those who give lodging. | 与提供住宿者。 |
| Tesaṁ divā ca ratto ca, | For them, day and night, | 于彼等，日夜， |
| sadā puññaṁ pavaḍḍhati; | merit always increases. | 功德恒增。 |
| Dhammaṭṭhā sīlasampannā, | Established in Dhamma, endowed with virtue, | 安住于法，具足戒德， |
| te janā saggagāmino”ti. | those people go to heaven.” | 彼等人得生天。” |
1.48 - SN 1.48 Jetavana: Jeta's Grove
| --- SN1.48 - Jetavanasutta --- | --- SN1.48 - Jeta's Grove --- | --- SN1.48 - 祇陀林 --- |
| “Idañhi taṁ jetavanaṁ, | “This is indeed that Jeta's Grove, | “此诚然是祇陀林， |
| isisaṅghanisevitaṁ; | frequented by the saṅgha of seers, | 为众见者之僧伽所常临， |
| Āvutthaṁ dhammarājena, | the abode of the King of Dhamma, | 法王之居所， |
| pītisañjananaṁ mama. | a source of joy for me. | 为我喜悦之源。 |
| Kammaṁ vijjā ca dhammo ca, | Action, knowledge and Dhamma, | 行、知与法， |
| sīlaṁ jīvitamuttamaṁ; | virtue, the supreme life, | 德，至上之生活， |
| Etena maccā sujjhanti, | by this mortals are purified, | 以此凡人得以净化， |
| na gottena dhanena vā. | not by clan or by wealth. | 非由氏族或财富。 |
| Tasmā hi paṇḍito poso, | Therefore a wise person, | 是故智者， |
| sampassaṁ atthamattano; | seeing his own welfare, | 见其自身之福祉， |
| Yoniso vicine dhammaṁ, | should investigate the Dhamma rightly, | 当正审法， |
| evaṁ tattha visujjhati. | thus he is purified there. | 如此他于彼处得以净化。 |
| Sāriputtova paññāya, | Like Sāriputta in wisdom, | 如舍利弗之智慧， |
| sīlena upasamena ca; | in virtue and in peace, | 于德与平和中， |
| Yopi pāraṅgato bhikkhu, | any bhikkhu who has gone beyond | 凡已超越之比丘 |
| etāvaparamo siyā”ti. | would be at most his equal.” | 至多与其相等。” |
1.49 - SN 1.49 Macchari: The Miser
| --- SN1.49 - Maccharisutta --- | --- SN1.49 - The Miser --- | --- SN1.49 - 吝啬鬼 --- |
| “Yedha maccharino loke, | “The misers in the world, | “世间之吝啬者， |
| kadariyā paribhāsakā; | the stingy, the revilers, | 吝啬者，诽谤者， |
| Aññesaṁ dadamānānaṁ, | people who are obstacles | 阻碍他人 |
| antarāyakarā narā. | to others who are giving. | 布施之人。 |
| Kīdiso tesaṁ vipāko, | What is their fruit, | 他们的果报是什么， |
| samparāyo ca kīdiso; | and what is their future state? | 他们的未来又是什么？ |
| Bhagavantaṁ puṭṭhumāgamma, | We have come to ask the Blessed One, | 我等来问世尊， |
| kathaṁ jānemu taṁ mayan”ti. | how may we know this?” | 如何得知此事？” |
| “Yedha maccharino loke, | “The misers in the world, | “世间之吝啬者， |
| kadariyā paribhāsakā; | the stingy, the revilers, | 吝啬者，诽谤者， |
| Aññesaṁ dadamānānaṁ, | people who are obstacles | 阻碍他人 |
| antarāyakarā narā. | to others who are giving. | 布施之人。 |
| Nirayaṁ tiracchānayoniṁ, | They are reborn in hell, the animal realm, | 彼等重生于地狱、畜生道， |
| yamalokaṁ upapajjare; | the world of Yama. | 阎罗世界。 |
| Sace enti manussattaṁ, | If they come to the human state, | 若来人间， |
| dalidde jāyare kule. | they are born in a poor family. | 生于贫家。 |
| Coḷaṁ piṇḍo ratī khiḍḍā, | Clothing, almsfood, pleasure, sport, | 衣食、娱乐、运动， |
| yattha kicchena labbhati; | are obtained with difficulty. | 皆难得。 |
| Parato āsīsare bālā, | The fools hope for it from another, | 愚人望他人施予， |
| tampi tesaṁ na labbhati; | that too is not obtained by them. | 然亦不得。 |
| Diṭṭhe dhammesa vipāko, | This is the fruit in this very life, | 此为今生之果， |
| samparāye ca duggatī”ti. | and a bad destination in the future.” | 来世之恶趣。” |
| “Itihetaṁ vijānāma, | “Thus we understand this. | “如是我等已解。 |
| aññaṁ pucchāma gotama; | We ask another question, Gotama. | 我等再问，乔达摩。 |
| Yedha laddhā manussattaṁ, | Those who, having obtained the human state, | 彼等于人世， |
| vadaññū vītamaccharā. | are generous, free from miserliness, | 慷慨，无吝啬， |
| Buddhe pasannā dhamme ca, | confident in the Buddha and the Dhamma, | 信佛与法， |
| saṅghe ca tibbagāravā; | with deep reverence for the Saṅgha. | 于僧伽深怀敬意。 |
| Kīdiso tesaṁ vipāko, | What is their fruit, | 他们的果报是什么， |
| samparāyo ca kīdiso; | and what is their future state? | 他们的未来又是什么？ |
| Bhagavantaṁ puṭṭhumāgamma, | We have come to ask the Blessed One, | 我等来问世尊， |
| kathaṁ jānemu taṁ mayan”ti. | how may we know this?” | 如何得知此事？” |
| “Yedha laddhā manussattaṁ, | “Those who, having obtained the human state, | “彼等生而为人， |
| vadaññū vītamaccharā; | are generous, free from miserliness, | 慷慨，无吝啬， |
| Buddhe pasannā dhamme ca, | confident in the Buddha and the Dhamma, | 信佛与法， |
| saṅghe ca tibbagāravā; | with deep reverence for the Saṅgha. | 对僧伽深怀敬意。 |
| Ete saggā pakāsanti, | These shine in the heavens | 彼等在天界中闪耀 |
| yattha te upapajjare. | where they are reborn. | 彼等重生之处。 |
| Sace enti manussattaṁ, | If they come to the human state, | 若来人间， |
| aḍḍhe ājāyare kule; | they are born in a wealthy family. | 生于富贵之家。 |
| Coḷaṁ piṇḍo ratī khiḍḍā, | Clothing, almsfood, pleasure, sport, | 衣食、娱乐、运动， |
| yatthākicchena labbhati. | are obtained without difficulty. | 皆不劳而获。 |
| Parasambhatesu bhogesu, | They rejoice, having mastery | 彼等欢喜，主宰 |
| vasavattīva modare; | over the possessions gathered by others. | 他人所聚之财。 |
| Diṭṭhe dhammesa vipāko, | This is the fruit in this very life, | 此乃今生之果， |
| samparāye ca suggatī”ti. | and a good destination in the future.” | 来世之善趣。” |
1.50 - SN 1.50 Ghaṭīkāra: Ghaṭīkāra
| --- SN1.50 - Ghaṭīkārasutta --- | --- SN1.50 - Ghaṭīkāra --- | --- SN1.50 - 迦旃延 --- |
| “Avihaṁ upapannāse, | “Reborn in the Aviha realm, | “重生于无烦天， |
| vimuttā satta bhikkhavo; | seven bhikkhus are liberated; | 七比丘得解脱； |
| Rāgadosaparikkhīṇā, | with lust and hatred utterly destroyed, | 贪嗔尽除， |
| tiṇṇā loke visattikan”ti. | they have crossed over attachment in the world.” | 已渡过世间之执着。” |
| “Ke ca te ataruṁ paṅkaṁ, | “And who were they who crossed the swamp, | “渡过沼泽者为谁， |
| maccudheyyaṁ suduttaraṁ; | the realm of death, so hard to cross? | 死神之境，如此难渡？ |
| Ke hitvā mānusaṁ dehaṁ, | Who, having abandoned the human body, | 谁舍弃人身， |
| dibbayogaṁ upaccagun”ti. | have attained the divine yoke?” | 已得天界之轭？” |
| “Upako palagaṇḍo ca, | “Upaka and Palagaṇḍa, | “优波迦与波罗犍陀， |
| pukkusāti ca te tayo; | and Pukkusāti, those three; | 与富楼沙提，此三人； |
| Bhaddiyo khaṇḍadevo ca, | Bhaddiya and Khaṇḍadeva, | 跋提与犍陀提婆， |
| bāhuraggi ca siṅgiyo; | and Bāhuraggi and Siṅgiya; | 与婆睺罗耆与辛耆耶； |
| Te hitvā mānusaṁ dehaṁ, | They, having abandoned the human body, | 彼等舍弃人身， |
| dibbayogaṁ upaccagun”ti. | have attained the divine yoke.” | 已得天界之轭。” |
| “Kusalī bhāsasī tesaṁ, | “You speak skillfully of them, | “你善巧地讲述他们， |
| mārapāsappahāyinaṁ; | who have cast off the snare of Māra. | 已脱离魔罗之网者。 |
| Kassa te dhammamaññāya, | Whose Dhamma having understood, | 了悟谁之法， |
| acchiduṁ bhavabandhanan”ti. | did they cut the bond of existence?” | 彼等断绝存在之结？” |
| “Na aññatra bhagavatā, | “Not other than from the Blessed One, | “非离世尊， |
| nāññatra tava sāsanā; | not other than from your teaching; | 非离汝教； |
| Yassa te dhammamaññāya, | whose Dhamma having understood, | 谁之法已解， |
| acchiduṁ bhavabandhanaṁ. | they cut the bond of existence. | 彼等断绝存在之结。 |
| Yattha nāmañca rūpañca, | Where name and form | 名色何在 |
| asesaṁ uparujjhati; | cease without remainder, | 无余止息， |
| Taṁ te dhammaṁ idhaññāya, | that Dhamma having understood here, | 于此已解之法， |
| acchiduṁ bhavabandhanan”ti. | they cut the bond of existence.” | 彼等断绝存在之结。” |
| “Gambhīraṁ bhāsasī vācaṁ, | “A deep word you speak, | “汝言深奥， |
| dubbijānaṁ sudubbudhaṁ; | hard to understand, very hard to awaken to. | 难解，极难觉悟。 |
| Kassa tvaṁ dhammamaññāya, | Whose Dhamma having understood, | 谁之法已解， |
| vācaṁ bhāsasi īdisan”ti. | do you speak such a word?” | 汝作如是言？” |
| “Kumbhakāro pure āsiṁ, | “I was a potter in the past, | “我昔为陶工， |
| vekaḷiṅge ghaṭīkaro; | in Vekaḷiṅga, a maker of pots; | 在吠迦陵伽，制陶器； |
| Mātāpettibharo āsiṁ, | I was a supporter of my mother and father, | 我曾是父母之依靠， |
| kassapassa upāsako. | a lay follower of Kassapa. | 迦叶佛之在家弟子。 |
| Virato methunā dhammā, | Abstaining from sexual intercourse, | 戒绝性交， |
| brahmacārī nirāmiso; | a celibate, without material concerns, | 梵行，无物质之忧， |
| Ahuvā te sagāmeyyo, | I was a fellow villager of yours, | 我曾是你的同乡， |
| ahuvā te pure sakhā. | I was a friend of yours in the past. | 我曾是你的朋友。 |
| Sohamete pajānāmi, | I am the one who knows these, | 我是知晓此等之人， |
| vimutte satta bhikkhavo; | the seven liberated bhikkhus, | 七位解脱之比丘， |
| Rāgadosaparikkhīṇe, | with lust and hatred utterly destroyed, | 贪嗔尽除， |
| tiṇṇe loke visattikan”ti. | who have crossed over attachment in the world.” | 已渡过世间之执着。” |
| “Evametaṁ tadā āsi, | “So it was then, | “诚如所言， |
| yathā bhāsasi bhaggava; | as you say, Bhaggava. | 如你所说，跋伽婆。 |
| Kumbhakāro pure āsi, | You were a potter in the past, | 汝昔为陶工， |
| vekaḷiṅge ghaṭīkaro; | in Vekaḷiṅga, a maker of pots; | 在吠迦陵伽，制陶器； |
| Mātāpettibharo āsi, | a supporter of mother and father, | 为父母之依靠， |
| kassapassa upāsako. | a lay follower of Kassapa. | 迦叶佛之在家弟子。 |
| Virato methunā dhammā, | Abstaining from sexual intercourse, | 戒绝性交， |
| brahmacārī nirāmiso; | a celibate, without material concerns, | 梵行，无物质之忧， |
| Ahuvā me sagāmeyyo, | you were a fellow villager of mine, | 你曾是我的同乡， |
| ahuvā me pure sakhā”ti. | you were a friend of mine in the past.” | 你曾是我的朋友。” |
| “Evametaṁ purāṇānaṁ, | “Thus was this meeting | “此乃古时之会 |
| sahāyānaṁ ahu saṅgamo; | of ancient companions; | 古时同伴； |
| Ubhinnaṁ bhāvitattānaṁ, | of two with developed selves, | 二者皆已发展自我， |
| sarīrantimadhārinan”ti. | bearing their final bodies.” | 身负最后之身。” |
| Ādittavaggo pañcamo. | The On Fire Chapter, the fifth. | 火烧品，第五。 |
| Ādittaṁ kiṁdadaṁ annaṁ, | On Fire, What Giver, Food, | 火上，何施主，食， |
| ekamūlaanomiyaṁ; | One Root, Of Peerless Name; | 一根，无与伦比之名； |
| Accharāvanaropajetaṁ, | Celestial Nymphs, Planters of Groves, Jeta's, | 天女，植树者，祇陀林， |
| maccharena ghaṭīkaroti. | with The Miser, and Ghaṭīkāra. | 与吝啬鬼，与迦旃延。 |
1.51 - SN 1.51 Jarā: Aging
| --- SN1.51 - Jarāsutta --- | --- SN1.51 - Aging --- | --- SN1.51 - 老化 --- |
| “Kiṁsu yāva jarā sādhu, | “What is good until aging? | “何者善至老？ |
| kiṁsu sādhu patiṭṭhitaṁ; | What is good when established? | 何者善于建立？ |
| Kiṁsu narānaṁ ratanaṁ, | What is the jewel of humans? | 何者为人之宝？ |
| kiṁsu corehi dūharan”ti. | What is hard for thieves to carry away?” | 何者难为盗贼所夺？” |
| “Sīlaṁ yāva jarā sādhu, | “Virtue is good until aging, | “德善至老， |
| saddhā sādhu patiṭṭhitā; | faith is good when established. | 信善于建立。 |
| Paññā narānaṁ ratanaṁ, | Wisdom is the jewel of humans, | 智慧是人类的瑰宝， |
| puññaṁ corehi dūharan”ti. | merit is hard for thieves to carry away.” | 功德难为盗贼所夺。” |
1.52 - SN 1.52 Ajarasā: Does Not Age
| --- SN1.52 - Ajarasāsutta --- | --- SN1.52 - Does Not Age --- | --- SN1.52 - 不老 --- |
| “Kiṁsu ajarasā sādhu, | “What is good that does not age? | “何者善而不老？ |
| kiṁsu sādhu adhiṭṭhitaṁ; | What is good when well-established? | 何者善于稳固？ |
| Kiṁsu narānaṁ ratanaṁ, | What is the jewel of humans? | 何者为人之宝？ |
| kiṁsu corehyahāriyan”ti. | What is not taken by thieves?” | 何者不为盗贼所夺？” |
| “Sīlaṁ ajarasā sādhu, | “Virtue is good that does not age, | “德善而不老， |
| saddhā sādhu adhiṭṭhitā; | faith is good when well-established. | 信善于稳固。 |
| Paññā narānaṁ ratanaṁ, | Wisdom is the jewel of humans, | 智慧是人类的瑰宝， |
| puññaṁ corehyahāriyan”ti. | merit is not taken by thieves.” | 功德不为盗贼所夺。” |
1.53 - SN 1.53 Mitta: The Friend
| --- SN1.53 - Mittasutta --- | --- SN1.53 - The Friend --- | --- SN1.53 - 朋友 --- |
| “Kiṁsu pavasato mittaṁ, | “What is the friend of one on a journey? | “旅途中的朋友是谁？ |
| kiṁsu mittaṁ sake ghare; | What is the friend in one’s own home? | 家中的朋友是谁？ |
| Kiṁ mittaṁ atthajātassa, | What is the friend of one in need? | 患难中的朋友是谁？ |
| kiṁ mittaṁ samparāyikan”ti. | What is the friend in the next life?” | 来世的朋友是谁？” |
| “Sattho pavasato mittaṁ, | “A caravan is the friend of one on a journey, | “商队是旅途中的朋友， |
| mātā mittaṁ sake ghare; | a mother is the friend in one’s own home. | 母亲是家中的朋友。 |
| Sahāyo atthajātassa, | A companion who arises in need | 患难中出现之伴侣 |
| hoti mittaṁ punappunaṁ; | is a friend again and again. | 是朋友，一次又一次。 |
| Sayaṅkatāni puññāni, | One’s own meritorious deeds, | 自己所行之善业， |
| taṁ mittaṁ samparāyikan”ti. | that is the friend in the next life.” | 即是来世之友。” |
1.54 - SN 1.54 Vatthu: The Basis
| --- SN1.54 - Vatthusutta --- | --- SN1.54 - The Basis --- | --- SN1.54 - 基础 --- |
| “Kiṁsu vatthu manussānaṁ, | “What is the basis for humans? | “人类之基为何？ |
| kiṁsūdha paramo sakhā; | What is the supreme companion here? | 此中最上之伴为何？ |
| Kiṁsu bhūtā upajīvanti, | What do beings live on, | 众生以何为生， |
| ye pāṇā pathavissitā”ti. | those creatures who depend on the earth?” | 彼等依赖大地之生灵？” |
| “Puttā vatthu manussānaṁ, | “Sons are the basis for humans, | “子孙是人类的根基， |
| bhariyā ca paramo sakhā; | a wife is the supreme companion. | 妻子是至高无上的伴侣。 |
| Vuṭṭhiṁ bhūtā upajīvanti, | Beings live on rain, | 众生以雨为生， |
| ye pāṇā pathavissitā”ti. | those creatures who depend on the earth.” | 那些依赖大地的生灵。” |
1.55 - SN 1.55 Paṭhamajana: First on What Engenders
| --- SN1.55 - Paṭhamajanasutta --- | --- SN1.55 - First on What Engenders --- | --- SN1.55 - 首次论及何者孕育 --- |
| “Kiṁsu janeti purisaṁ, | “What engenders a person? | “何者孕育人？ |
| kiṁsu tassa vidhāvati; | What of his runs about? | 他之何者奔走？ |
| Kiṁsu saṁsāramāpādi, | What enters saṃsāra? | 何者入轮回？ |
| kiṁsu tassa mahabbhayan”ti. | What is his great fear?” | 他之大惧为何？” |
| “Taṇhā janeti purisaṁ, | “Craving engenders a person, | “渴爱孕育人， |
| cittamassa vidhāvati; | his mind runs about. | 其心奔走。 |
| Satto saṁsāramāpādi, | A being enters saṃsāra, | 众生入轮回， |
| dukkhamassa mahabbhayan”ti. | suffering is his great fear.” | 苦为其大惧。” |
1.56 - SN 1.56 Dutiyajana: Second on What Engenders
| --- SN1.56 - Dutiyajanasutta --- | --- SN1.56 - Second on What Engenders --- | --- SN1.56 - 第二论何者孕育 --- |
| “Kiṁsu janeti purisaṁ, | “What engenders a person? | “何者孕育人？ |
| kiṁsu tassa vidhāvati; | What of his runs about? | 他之何者奔走？ |
| Kiṁsu saṁsāramāpādi, | What enters saṃsāra? | 何者入轮回？ |
| kismā na parimuccatī”ti. | From what is he not freed?” | 他从何处不得解脱？” |
| “Taṇhā janeti purisaṁ, | “Craving engenders a person, | “渴爱孕育人， |
| cittamassa vidhāvati; | his mind runs about. | 其心奔走。 |
| Satto saṁsāramāpādi, | A being enters saṃsāra, | 众生入轮回， |
| dukkhā na parimuccatī”ti. | from suffering he is not freed.” | 从苦中不得解脱。” |
1.57 - SN 1.57 Tatiyajana: Third on What Engenders
| --- SN1.57 - Tatiyajanasutta --- | --- SN1.57 - Third on What Engenders --- | --- SN1.57 - 第三论何者孕育 --- |
| “Kiṁsu janeti purisaṁ, | “What engenders a person? | “何者孕育人？ |
| kiṁsu tassa vidhāvati; | What of his runs about? | 他之何者奔走？ |
| Kiṁsu saṁsāramāpādi, | What enters saṃsāra? | 何者入轮回？ |
| kiṁsu tassa parāyanan”ti. | What is his destination?” | 他之归宿为何？” |
| “Taṇhā janeti purisaṁ, | “Craving engenders a person, | “渴爱孕育人， |
| cittamassa vidhāvati; | his mind runs about. | 其心奔走。 |
| Satto saṁsāramāpādi, | A being enters saṃsāra, | 众生入轮回， |
| kammaṁ tassa parāyanan”ti. | kamma is his destination.” | 业为其归宿。” |
1.58 - SN 1.58 Uppatha: The Wrong Path
| --- SN1.58 - Uppathasutta --- | --- SN1.58 - The Wrong Path --- | --- SN1.58 - 邪道 --- |
| “Kiṁsu uppatho akkhāto, | “What is declared the wrong path? | “何者被称为邪道？ |
| kiṁsu rattindivakkhayo; | What is the consumption of night and day? | 何者是日夜之消耗？ |
| Kiṁ malaṁ brahmacariyassa, | What is the stain of the holy life? | 何者是梵行之污点？ |
| kiṁ sinānamanodakan”ti. | What is the bath without water?” | 何者是无水之浴？” |
| “Rāgo uppatho akkhāto, | “Lust is declared the wrong path, | “淫欲被称为邪道， |
| Vayo rattindivakkhayo; | age is the consumption of night and day. | 年岁是日夜的消耗。 |
| Itthī malaṁ brahmacariyassa, | A woman is the stain of the holy life, | 女人是梵行之污点， |
| Etthāyaṁ sajjate pajā; | in this the populace is attached. | 于此，民众执着。 |
| Tapo ca brahmacariyañca, | Austerity and the holy life, | 苦行与梵行， |
| Taṁ sinānamanodakan”ti. | that is the bath without water.” | 即是无水之浴。” |
1.59 - SN 1.59 Dutiya: The Second
| --- SN1.59 - Dutiyasutta --- | --- SN1.59 - The Second --- | --- SN1.59 - 第二个 --- |
| “Kiṁsu dutiyā purisassa hoti, | “What is a person's second? | “人之第二者为何？ |
| Kiṁsu cenaṁ pasāsati; | And what instructs him? | 又有何教导他？ |
| Kissa cābhirato macco, | Delighting in what is a mortal | 凡人喜乐于何， |
| Sabbadukkhā pamuccatī”ti. | freed from all suffering?” | 得解脱一切苦？” |
| “Saddhā dutiyā purisassa hoti, | “Faith is a person's second, | “信为人伴， |
| Paññā cenaṁ pasāsati; | and wisdom instructs him. | 智慧教导他。 |
| Nibbānābhirato macco, | A mortal delighting in Nibbāna | 凡人喜乐涅槃 |
| Sabbadukkhā pamuccatī”ti. | is freed from all suffering.” | 解脱一切苦。” |
1.60 - SN 1.60 Kavi: The Poet
| --- SN1.60 - Kavisutta --- | --- SN1.60 - The Poet --- | --- SN1.60 - 诗人 --- |
| “Kiṁsu nidānaṁ gāthānaṁ, | “What is the basis of verses? | “诗歌之基为何？ |
| kiṁsu tāsaṁ viyañjanaṁ; | What is their expression? | 其表达为何？ |
| Kiṁsu sannissitā gāthā, | On what are verses dependent? | 诗歌依何而存？ |
| kiṁsu gāthānamāsayo”ti. | What is the support of verses?” | 诗歌之支撑为何？” |
| “Chando nidānaṁ gāthānaṁ, | “Meter is the basis of verses, | “韵律是诗歌的基础， |
| akkharā tāsaṁ viyañjanaṁ; | letters are their expression. | 文字是其表达。 |
| Nāmasannissitā gāthā, | On names are verses dependent, | 诗歌依名而立， |
| kavi gāthānamāsayo”ti. | a poet is the support of verses.” | 诗人是诗歌的支撑。” |
| Jarāvaggo chaṭṭho. | The Chapter on Aging, the sixth. | 老品，第六。 |
| Jarā ajarasā mittaṁ, | Aging, Does Not Age, The Friend, | 老化、不老、朋友、 |
| vatthu tīṇi janāni ca; | The Basis, three on What Engenders, | 基础，三论何者孕育， |
| Uppatho ca dutiyo ca, | The Wrong Path and The Second, | 邪道与第二， |
| kavinā pūrito vaggoti. | the chapter is completed with The Poet. | 此章以《诗人》结尾。 |
1.61 - SN 1.61 Nāma: Name
| --- SN1.61 - Nāmasutta --- | --- SN1.61 - Name --- | --- SN1.61 - 名字 --- |
| “Kiṁsu sabbaṁ addhabhavi, | “What has overcome everything? | “何者克服一切？ |
| kismā bhiyyo na vijjati; | Than what is there nothing greater? | 何者无出其右？ |
| Kissassu ekadhammassa, | Under the sway of what one thing | 于何物之威下 |
| sabbeva vasamanvagū”ti. | have all come?” | 万物皆归？” |
| “Nāmaṁ sabbaṁ addhabhavi, | “Name has overcome everything, | “名已克服一切， |
| nāmā bhiyyo na vijjati; | than name there is nothing greater. | 无有名之更甚者。 |
| Nāmassa ekadhammassa, | Under the sway of name, one thing, | 于名之一物之威下， |
| sabbeva vasamanvagū”ti. | have all come.” | 万物皆归。” |
1.62 - SN 1.62 Citta: Mind
| --- SN1.62 - Cittasutta --- | --- SN1.62 - Mind --- | --- SN1.62 - 心智 --- |
| “Kenassu nīyati loko, | “By what is the world led? | “世界由何引导？ |
| kenassu parikassati; | By what is it dragged about? | 由何被拖曳？ |
| Kissassu ekadhammassa, | Under the sway of what one thing | 于何物之威下 |
| sabbeva vasamanvagū”ti. | have all come?” | 万物皆归？” |
| “Cittena nīyati loko, | “By mind the world is led, | “世界由心引导， |
| cittena parikassati; | by mind it is dragged about. | 由心被拖曳。 |
| Cittassa ekadhammassa, | Under the sway of mind, one thing, | 于心之一物之威下， |
| sabbeva vasamanvagū”ti. | have all come.” | 万物皆归。” |
1.63 - SN 1.63 Taṇhā: Craving
| --- SN1.63 - Taṇhāsutta --- | --- SN1.63 - Craving --- | --- SN1.63 - 渴爱 --- |
| “Kenassu nīyati loko, | “By what is the world led? | “世界由何引导？ |
| kenassu parikassati; | By what is it dragged about? | 由何被拖曳？ |
| Kissassu ekadhammassa, | Under the sway of what one thing | 于何物之威下 |
| sabbeva vasamanvagū”ti. | have all come?” | 万物皆归？” |
| “Taṇhāya nīyati loko, | “By craving the world is led, | “世界为渴爱所引， |
| taṇhāya parikassati; | by craving it is dragged about. | 为渴爱所拖曳。 |
| Taṇhāya ekadhammassa, | Under the sway of craving, one thing, | 于渴爱之一物之威下， |
| sabbeva vasamanvagū”ti. | have all come.” | 万物皆归。” |
1.64 - SN 1.64 Saṁyojana: Fetter
| --- SN1.64 - Saṁyojanasutta --- | --- SN1.64 - Fetter --- | --- SN1.64 - 束缚 --- |
| “Kiṁsu saṁyojano loko, | “What is the world's fetter? | “世界之束缚为何？ |
| kiṁsu tassa vicāraṇaṁ; | What is its roaming about? | 其漫游为何？ |
| Kissassu vippahānena, | By the abandoning of what | 由舍弃何者 |
| nibbānaṁ iti vuccatī”ti. | is Nibbāna spoken of?” | 而说涅槃？” |
| “Nandīsaṁyojano loko, | “Delight is the world's fetter, | “喜悦是世界的束缚， |
| vitakkassa vicāraṇaṁ; | thought is its roaming about. | 思想是其漫游。 |
| Taṇhāya vippahānena, | By the abandoning of craving | 由舍弃渴爱 |
| nibbānaṁ iti vuccatī”ti. | is Nibbāna spoken of.” | 而说涅槃。” |
1.65 - SN 1.65 Bandhana: Bondage
| --- SN1.65 - Bandhanasutta --- | --- SN1.65 - Bondage --- | --- SN1.65 - 束缚 --- |
| “Kiṁsu sambandhano loko, | “What is the world’s bondage? | “世界之束缚为何？ |
| kiṁsu tassa vicāraṇaṁ; | What is its roaming about? | 其漫游为何？ |
| Kissassu vippahānena, | By the abandoning of what | 由舍弃何者 |
| sabbaṁ chindati bandhanan”ti. | does one cut all bondage?” | 人能断一切束缚？” |
| “Nandīsambandhano loko, | “Delight is the world’s bondage, | “喜悦是世界的束缚， |
| vitakkassa vicāraṇaṁ; | thought is its roaming about. | 思想是其漫游。 |
| Taṇhāya vippahānena, | By the abandoning of craving | 由舍弃渴爱 |
| sabbaṁ chindati bandhanan”ti. | one cuts all bondage.” | 人断一切束缚。” |
1.66 - SN 1.66 Attahata: Struck Down
| --- SN1.66 - Attahatasutta --- | --- SN1.66 - Struck Down --- | --- SN1.66 - 击倒 --- |
| “Kenassubbhāhato loko, | “By what is the world struck down? | “世界为谁所击倒？ |
| kenassu parivārito; | By what is it enveloped? | 为谁所笼罩？ |
| Kena sallena otiṇṇo, | By what dart is it pierced? | 为谁之箭所刺穿？ |
| kissa dhūpāyito sadā”ti. | By what is it always smoldering?” | 为谁而常燃？” |
| “Maccunābbhāhato loko, | “By death the world is struck down, | “世界为死所击倒， |
| jarāya parivārito; | by aging it is enveloped. | 为老所笼罩。 |
| Taṇhāsallena otiṇṇo, | By the dart of craving it is pierced, | 为渴爱之箭所刺， |
| icchādhūpāyito sadā”ti. | by desire it is always smoldering.” | 为欲望而常燃。” |
1.67 - SN 1.67 Uḍḍita: Fettered
| --- SN1.67 - Uḍḍitasutta --- | --- SN1.67 - Fettered --- | --- SN1.67 - 束缚 --- |
| “Kenassu uḍḍito loko, | “By what is the world fettered? | “世界为何所缚？ |
| kenassu parivārito; | By what is it enveloped? | 为何所笼罩？ |
| Kenassu pihito loko, | By what is the world covered? | 世界为何所覆盖？ |
| kismiṁ loko patiṭṭhito”ti. | In what is the world established?” | 世界建立于何处？” |
| “Taṇhāya uḍḍito loko, | “By craving the world is fettered, | “世界为渴爱所缚， |
| jarāya parivārito; | by aging it is enveloped. | 为老所笼罩。 |
| Maccunā pihito loko, | By death the world is covered, | 世界为死所覆盖， |
| dukkhe loko patiṭṭhito”ti. | in suffering the world is established.” | 世界建立于苦中。” |
1.68 - SN 1.68 Pihita: Covered
| --- SN1.68 - Pihitasutta --- | --- SN1.68 - Covered --- | --- SN1.68 - 覆盖 --- |
| “Kenassu pihito loko, | “By what is the world covered? | “世界为何所覆盖？ |
| kismiṁ loko patiṭṭhito; | In what is the world established? | 世界建立于何处？ |
| Kenassu uḍḍito loko, | By what is the world fettered? | 世界为何所缚？ |
| kenassu parivārito”ti. | By what is it enveloped?” | 为何所笼罩？” |
| “Maccunā pihito loko, | “By death the world is covered, | “世界为死所覆盖， |
| dukkhe loko patiṭṭhito; | in suffering the world is established. | 世界建立于苦中。 |
| Taṇhāya uḍḍito loko, | By craving the world is fettered, | 世界为渴爱所缚， |
| jarāya parivārito”ti. | by aging it is enveloped.” | 为老所笼罩。” |
1.69 - SN 1.69 Icchā: Desire
| --- SN1.69 - Icchāsutta --- | --- SN1.69 - Desire --- | --- SN1.69 - 欲望 --- |
| “Kenassu bajjhatī loko, | “By what is the world bound? | “世界为何所缚？ |
| kissa vinayāya muccati; | By the removal of what is it freed? | 由除何而得解脱？ |
| Kissassu vippahānena, | By the abandoning of what | 由舍弃何者 |
| sabbaṁ chindati bandhanan”ti. | does one cut all bondage?” | 人能断一切束缚？” |
| “Icchāya bajjhatī loko, | “By desire the world is bound, | “世界为欲望所缚， |
| icchāvinayāya muccati; | by the removal of desire it is freed. | 由除欲望而得解脱。 |
| Icchāya vippahānena, | By the abandoning of desire | 由舍弃欲望 |
| sabbaṁ chindati bandhanan”ti. | one cuts all bondage.” | 人断一切束缚。” |
1.70 - SN 1.70 Loka: The World
| --- SN1.70 - Lokasutta --- | --- SN1.70 - The World --- | --- SN1.70 - 世界 --- |
| “Kismiṁ loko samuppanno, | “In what has the world arisen? | “世界于何处生起？ |
| kismiṁ kubbati santhavaṁ; | In what does it form intimacy? | 于何处形成亲密？ |
| Kissa loko upādāya, | Clinging to what is the world, | 执着于何物是世界， |
| kismiṁ loko vihaññatī”ti. | in what is the world afflicted?” | 于何处世界受苦？” |
| “Chasu loko samuppanno, | “In the six the world has arisen, | “世界于六根中生起， |
| chasu kubbati santhavaṁ; | in the six it forms intimacy. | 于六根中形成亲密关系。 |
| Channameva upādāya, | Clinging to the six themselves, | 执着于六根本身， |
| chasu loko vihaññatī”ti. | in the six the world is afflicted.” | 于六根中世界受苦。” |
| Addhavaggo sattamo. | The Overcome Chapter, the seventh. | 第七品 克服品。 |
| Nāmaṁ cittañca taṇhā ca, | Name, Mind and Craving, | 名、心与渴爱， |
| saṁyojanañca bandhanā; | Fetter and Bondage; | 束缚与枷锁； |
| Abbhāhatuḍḍito pihito, | Struck Down, Fettered, Covered, | 击倒、束缚、覆盖， |
| icchā lokena te dasāti. | Desire, and with The World those are ten. | 欲望，与世界，共十篇。 |
1.71 - SN 1.71 Chetvā: Having Cut
| --- SN1.71 - Chetvāsutta --- | --- SN1.71 - Having Cut --- | --- SN1.71 - 已斩 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Ekamantaṁ ṭhitā kho sā devatā bhagavantaṁ gāthāya ajjhabhāsi: | Standing to one side, that devatā addressed the Blessed One with a verse: | 立于一旁，彼天神以偈问世尊： |
| “Kiṁsu chetvā sukhaṁ seti, | “Having cut what does one sleep soundly? | “断何得安眠？ |
| kiṁsu chetvā na socati; | Having cut what does one not sorrow? | 断何无忧愁？ |
| Kissassu ekadhammassa, | Of what one thing | 于何一物 |
| vadhaṁ rocesi gotamā”ti. | do you approve the slaying, Gotama?” | 汝赞同杀之，乔达摩？” |
| “Kodhaṁ chetvā sukhaṁ seti, | “Having cut anger one sleeps soundly, | “断除愤怒，人得安眠， |
| kodhaṁ chetvā na socati; | having cut anger one does not sorrow. | 断除愤怒，人无忧愁。 |
| Kodhassa visamūlassa, | Of anger with its poison root | 愤怒根带毒 |
| madhuraggassa devate; | and honeyed tip, O devatā, | 尖带蜜，哦天神， |
| Vadhaṁ ariyā pasaṁsanti, | the slaying is praised by the noble ones, | 圣者赞叹杀之， |
| tañhi chetvā na socatī”ti. | for having cut that one does not sorrow.” | 因断之则无忧。” |
1.72 - SN 1.72 Ratha: The Chariot
| --- SN1.72 - Rathasutta --- | --- SN1.72 - The Chariot --- | --- SN1.72 - 战车 --- |
| “Kiṁsu rathassa paññāṇaṁ, | “What is the sign of a chariot? | “战车之标志为何？ |
| kiṁsu paññāṇamaggino; | What is the sign of a fire? | 火之标志为何？ |
| Kiṁsu raṭṭhassa paññāṇaṁ, | What is the sign of a country? | 国家之标志为何？ |
| kiṁsu paññāṇamitthiyā”ti. | What is the sign of a woman?” | 女人之标志为何？” |
| “Dhajo rathassa paññāṇaṁ, | “A flag is the sign of a chariot, | “旗帜是战车的标志， |
| dhūmo paññāṇamaggino; | smoke is the sign of a fire. | 烟是火的标志。 |
| Rājā raṭṭhassa paññāṇaṁ, | A king is the sign of a country, | 国王是国家的标志， |
| bhattā paññāṇamitthiyā”ti. | a husband is the sign of a woman.” | 丈夫是女人的标志。” |
1.73 - SN 1.73 Vitta: Wealth
| --- SN1.73 - Vittasutta --- | --- SN1.73 - Wealth --- | --- SN1.73 - 财富 --- |
| “Kiṁsūdha vittaṁ purisassa seṭṭhaṁ, | “What here is the best wealth for a person? | “此中何者为人之最上之财？ |
| Kiṁsu suciṇṇo sukhamāvahati; | What, well-practiced, brings happiness? | 何者善行能带来幸福？ |
| Kiṁsu have sādutaraṁ rasānaṁ, | What, indeed, is the sweetest of tastes? | 何者实为最甜之味？ |
| Kathaṁjīviṁ jīvitamāhu seṭṭhan”ti. | Living how, do they say, is the best life?” | 如何生活，彼等言，为最上之生活？” |
| “Saddhīdha vittaṁ purisassa seṭṭhaṁ, | “Faith here is the best wealth for a person. | “信在此为人最上之财。 |
| Dhammo suciṇṇo sukhamāvahati; | Dhamma, well-practiced, brings happiness. | 法，善行之，带来快乐。 |
| Saccaṁ have sādutaraṁ rasānaṁ, | Truth, indeed, is the sweetest of tastes. | 真理，实为最甜之味。 |
| Paññājīviṁ jīvitamāhu seṭṭhan”ti. | Living by wisdom, they say, is the best life.” | 以智慧生活，他们说，是最好的生活。” |
1.74 - SN 1.74 Vuṭṭhi: Rain
| --- SN1.74 - Vuṭṭhisutta --- | --- SN1.74 - Rain --- | --- SN1.74 - 雨 --- |
| “Kiṁsu uppatataṁ seṭṭhaṁ, | “What is the best of things that sprout? | “何者为萌芽中之最？ |
| kiṁsu nipatataṁ varaṁ; | What is the best of things that fall? | 何者为坠落中之最？ |
| Kiṁsu pavajamānānaṁ, | What is the best of things that travel? | 何者为行旅中之最？ |
| kiṁsu pavadataṁ varan”ti. | What is the best of things that speak?” | 何者为言谈中之最？” |
| “Bījaṁ uppatataṁ seṭṭhaṁ, | “Seed is the best of things that sprout, | “种子是萌芽之最， |
| vuṭṭhi nipatataṁ varā; | rain is the best of things that fall. | 雨是降落之最。 |
| Gāvo pavajamānānaṁ, | Cattle are the best of things that travel, | 牛是行旅之最， |
| putto pavadataṁ varo”ti. | a son is the best of things that speak.” | 子是言说之最。” |
| “Vijjā uppatataṁ seṭṭhā, | “Knowledge is the best of things that sprout, | “知识是萌芽之最， |
| avijjā nipatataṁ varā; | ignorance is the best of things that fall. | 无明是坠落之最。 |
| Saṅgho pavajamānānaṁ, | The Saṅgha is the best of things that travel, | 僧伽是行旅之最， |
| buddho pavadataṁ varo”ti. | the Buddha is the best of things that speak.” | 佛陀是言说之最。” |
1.75 - SN 1.75 Bhītā: Afraid
| --- SN1.75 - Bhītāsutta --- | --- SN1.75 - Afraid --- | --- SN1.75 - 害怕 --- |
| “Kiṁsūdha bhītā janatā anekā, | “Why is this diverse populace afraid, | “为何此众生惧怕， |
| Maggo canekāyatanappavutto; | and the path taught from many standpoints? | 而道从多方教导？ |
| Pucchāmi taṁ gotama bhūripañña, | I ask you, Gotama of vast wisdom, | 我问你，乔达摩，具大智慧者， |
| Kismiṁ ṭhito paralokaṁ na bhāye”ti. | Established in what does one not fear the next world?” | 安住于何处，人不怕来世？” |
| “Vācaṁ manañca paṇidhāya sammā, | “Having rightly directed speech and mind, | “善导言语与心意， |
| Kāyena pāpāni akubbamāno; | not doing evil with the body, | 不以身行恶， |
| Bahvannapānaṁ gharamāvasanto, | dwelling in a home with much food and drink, | 住于多食多饮之家， |
| Saddho mudū saṁvibhāgī vadaññū; | faithful, gentle, sharing, generous; | 信实、温和、分享、慷慨； |
| Etesu dhammesu ṭhito catūsu, | established in these four things, | 安住于此四事， |
| Dhamme ṭhito paralokaṁ na bhāye”ti. | established in Dhamma, one does not fear the next world.” | 安住于法，人不怕来世。” |
1.76 - SN 1.76 Najīrati: Does Not Wear Out
| --- SN1.76 - Najīratisutta --- | --- SN1.76 - Does Not Wear Out --- | --- SN1.76 - 不磨损 --- |
| “Kiṁ jīrati kiṁ na jīrati, | “What wears out, what does not wear out? | “何者磨损，何者不磨损？ |
| kiṁsu uppathoti vuccati; | What is called the wrong path? | 何者被称为邪道？ |
| Kiṁsu dhammānaṁ paripantho, | What is the obstacle to dhammas? | 何者是法之障碍？ |
| kiṁsu rattindivakkhayo; | What is the consumption of night and day? | 何者是日夜之消耗？ |
| Kiṁ malaṁ brahmacariyassa, | What is the stain of the holy life? | 何者是梵行之污点？ |
| kiṁ sinānamanodakaṁ. | What is the bath without water? | 何者是无水之浴？ |
| Kati lokasmiṁ chiddāni, | How many holes are in the world, | 世间有几多洞穴， |
| yattha vittaṁ na tiṭṭhati; | where wealth does not last? | 财富于此不存？ |
| Bhagavantaṁ puṭṭhumāgamma, | We have come to ask the Blessed One, | 我等来问世尊， |
| kathaṁ jānemu taṁ mayan”ti. | how may we know this?” | 如何得知此事？” |
| “Rūpaṁ jīrati maccānaṁ, | “The body of mortals wears out, | “凡人之身会衰老， |
| nāmagottaṁ na jīrati; | the name and clan do not wear out. | 名与族不衰老。 |
| Rāgo uppathoti vuccati. | Lust is called the wrong path. | 淫欲被称为邪道。 |
| Lobho dhammānaṁ paripantho, | Greed is the obstacle to dhammas. | 贪婪是法之障碍。 |
| Vayo rattindivakkhayo; | Age is the consumption of night and day. | 年龄是日夜的消耗。 |
| Itthī malaṁ brahmacariyassa, | A woman is the stain of the holy life, | 女人是梵行之污点， |
| Etthāyaṁ sajjate pajā; | in this the populace is attached. | 于此，民众执着。 |
| Tapo ca brahmacariyañca, | Austerity and the holy life, | 苦行与梵行， |
| Taṁ sinānamanodakaṁ. | that is the bath without water. | 即是无水之浴。 |
| Cha lokasmiṁ chiddāni, | Six are the holes in the world, | 世间有六洞， |
| yattha vittaṁ na tiṭṭhati; | where wealth does not last. | 财富于此不存。 |
| Ālasyañca pamādo ca, | Idleness and negligence, | 懒惰与疏忽， |
| anuṭṭhānaṁ asaṁyamo; | lack of exertion, lack of restraint, | 不努力，不节制， |
| Niddā tandī ca te chidde, | sleep and drowsiness, these are the six holes, | 睡眠与昏沉，此六洞， |
| sabbaso taṁ vivajjaye”ti. | one should avoid them completely.” | 当完全避免。” |
1.77 - SN 1.77 Issariya: Lordship
| --- SN1.77 - Issariyasutta --- | --- SN1.77 - Lordship --- | --- SN1.77 - 主权 --- |
| “Kiṁsu issariyaṁ loke, | “What is lordship in the world? | “世间主权为何？ |
| kiṁsu bhaṇḍānamuttamaṁ; | What is the best of possessions? | 何为最上之财？ |
| Kiṁsu satthamalaṁ loke, | What is the rust of a weapon in the world? | 世间武器之锈为何？ |
| kiṁsu lokasmimabbudaṁ. | What is a marvel in the world? | 世间奇迹为何？ |
| Kiṁsu harantaṁ vārenti, | Whom do they prevent from taking? | 他们阻止谁拿取？ |
| haranto pana ko piyo; | And who, taking, is dear? | 谁拿取而可爱？ |
| Kiṁsu punappunāyantaṁ, | Whom, coming again and again, | 谁来来去去， |
| abhinandanti paṇḍitā”ti. | do the wise welcome?” | 智者欢迎？” |
| “Vaso issariyaṁ loke, | “Control is lordship in the world, | “控制是世界的主权， |
| itthī bhaṇḍānamuttamaṁ; | a woman is the best of possessions. | 女人是最好的财产。 |
| Kodho satthamalaṁ loke, | Anger is the rust of a weapon in the world, | 愤怒是世间武器之锈， |
| corā lokasmimabbudā. | thieves are a marvel in the world. | 盗贼是世间的奇迹。 |
| Coraṁ harantaṁ vārenti, | They prevent a thief from taking, | 他们阻止盗贼拿取， |
| haranto samaṇo piyo; | a samaṇa, taking, is dear. | 沙门，拿取，是可爱的。 |
| Samaṇaṁ punappunāyantaṁ, | A samaṇa, coming again and again, | 沙门，来来去去， |
| abhinandanti paṇḍitā”ti. | do the wise welcome.” | 智者欢迎。” |
1.78 - SN 1.78 Kāma: Sensual Pleasure
| --- SN1.78 - Kāmasutta --- | --- SN1.78 - Sensual Pleasure --- | --- SN1.78 - 感官享受 --- |
| “Kimatthakāmo na dade, | “Desiring what should one not give? | “渴望何物不应施予？ |
| kiṁ macco na pariccaje; | What should a mortal not forsake? | 凡人不应舍弃何物？ |
| Kiṁsu muñceyya kalyāṇaṁ, | What good thing should one release, | 何善事应释放， |
| pāpikaṁ na ca mocaye”ti. | and not release what is evil?” | 何恶事不应释放？” |
| “Attānaṁ na dade poso, | “One should not give oneself, | “人不应施舍自己， |
| attānaṁ na pariccaje; | a person should not forsake himself. | 人亦不应舍弃自己。 |
| Vācaṁ muñceyya kalyāṇaṁ, | One should release good speech, | 当释放善言， |
| pāpikañca na mocaye”ti. | and not release what is evil.” | 而不释放恶言。” |
1.79 - SN 1.79 Pātheyya: Provisions
| --- SN1.79 - Pātheyyasutta --- | --- SN1.79 - Provisions --- | --- SN1.79 - 资粮 --- |
| “Kiṁsu bandhati pātheyyaṁ, | “What binds provisions for a journey? | “何物束缚旅途之资粮？ |
| kiṁsu bhogānamāsayo; | What is the source of wealth? | 何物为财富之源？ |
| Kiṁsu naraṁ parikassati, | What drags a person about? | 何物拖曳人行？ |
| kiṁsu lokasmi dujjahaṁ; | What is hard to abandon in the world? | 世间何物难舍？ |
| Kismiṁ baddhā puthū sattā, | In what are many beings bound, | 何者中多众生被缚， |
| pāsena sakuṇī yathā”ti. | like a bird in a snare?” | 如鸟在网中？” |
| “Saddhā bandhati pātheyyaṁ, | “Faith binds provisions for a journey, | “信为行旅之资粮， |
| sirī bhogānamāsayo; | fortune is the source of wealth. | 财为富之源。 |
| Icchā naraṁ parikassati, | Desire drags a person about, | 欲望拖曳人行， |
| icchā lokasmi dujjahā; | desire is hard to abandon in the world. | 欲望难舍于世。 |
| Icchābaddhā puthū sattā, | In desire are many beings bound, | 于欲望中多众生被缚， |
| pāsena sakuṇī yathā”ti. | like a bird in a snare.” | 如鸟在网中。” |
1.80 - SN 1.80 Pajjota: Luminary
| --- SN1.80 - Pajjotasutta --- | --- SN1.80 - Luminary --- | --- SN1.80 - 光明 --- |
| “Kiṁsu lokasmi pajjoto, | “What is a luminary in the world? | “世间之光为何？ |
| kiṁsu lokasmi jāgaro; | What is a wakeful one in the world? | 世间之醒者为何？ |
| Kiṁsu kamme sajīvānaṁ, | What, for living beings, is for work, | 于众生，为工作为何， |
| kimassa iriyāpatho. | what is its mode of movement? | 其运动之方式为何？ |
| Kiṁsu alasaṁ analasañca, | What, for the idle and not idle, | 于闲者与不闲者， |
| Mātā puttaṁva posati; | nourishes like a mother her son? | 何者滋养如母之子？ |
| Kiṁ bhūtā upajīvanti, | What do beings live on, | 众生以何为生， |
| Ye pāṇā pathavissitā”ti. | those creatures who depend on the earth?” | 彼等依赖大地之生灵？” |
| “Paññā lokasmi pajjoto, | “Wisdom is a luminary in the world, | “智慧是世间之光， |
| sati lokasmi jāgaro; | mindfulness is a wakeful one in the world. | 正念是世间之醒者。 |
| Gāvo kamme sajīvānaṁ, | Cattle, for living beings, are for work, | 牛，于众生，为工作， |
| sītassa iriyāpatho. | cold is its mode of movement. | 寒冷是其运动的方式。 |
| Vuṭṭhi alasaṁ analasañca, | Rain, for the idle and not idle, | 雨，于闲与不闲， |
| Mātā puttaṁva posati; | nourishes like a mother her son. | 滋养如母之子。 |
| Vuṭṭhiṁ bhūtā upajīvanti, | Beings live on rain, | 众生以雨为生， |
| Ye pāṇā pathavissitā”ti. | those creatures who depend on the earth.” | 那些依赖大地的生灵。” |
1.81 - SN 1.81 Araṇa: Conflict-Free
| --- SN1.81 - Araṇasutta --- | --- SN1.81 - Conflict-Free --- | --- SN1.81 - 无冲突 --- |
| “Kesūdha araṇā loke, | “Who here are conflict-free in the world? | “此中谁在世间无有冲突？ |
| kesaṁ vusitaṁ na nassati; | Whose living does not perish? | 谁之生活不灭？ |
| Kedha icchaṁ parijānanti, | Who here fully understand desire? | 此中谁完全理解欲望？ |
| kesaṁ bhojissiyaṁ sadā. | Whose is the state of being a recipient always? | 谁常为受施者？ |
| Kiṁsu mātā pitā bhātā, | Whom do mother, father, brother, | 谁为母、父、兄、 |
| vandanti naṁ patiṭṭhitaṁ; | venerate, established? | 所尊敬、所建立？ |
| Kiṁsu idha jātihīnaṁ, | Whom, though of low birth here, | 谁，虽出身低微， |
| abhivādenti khattiyā”ti. | do khattiyas pay homage to?” | 刹帝利亦顶礼？” |
| “Samaṇīdha araṇā loke, | “Samaṇas here are conflict-free in the world, | “沙门于此世间无有冲突， |
| Samaṇānaṁ vusitaṁ na nassati; | the living of samaṇas does not perish. | 沙门之生活不灭。 |
| Samaṇā icchaṁ parijānanti, | Samaṇas fully understand desire, | 沙门完全理解欲望， |
| Samaṇānaṁ bhojissiyaṁ sadā. | theirs is the state of being a recipient always. | 他们常为受施者。 |
| Samaṇaṁ mātā pitā bhātā, | A samaṇa, do mother, father, brother, | 沙门，为母、父、兄、 |
| vandanti naṁ patiṭṭhitaṁ; | venerate, established. | 所尊敬、所建立。 |
| Samaṇīdha jātihīnaṁ, | A samaṇa, though of low birth here, | 沙门，虽出身低微， |
| abhivādenti khattiyā”ti. | do khattiyas pay homage to.” | 刹帝利亦顶礼。” |
| Chetvāvaggo aṭṭhamo. | The Having Cut Chapter, the eighth. | 已断章，第八章。 |
| Chetvā rathañca cittañca, | Having Cut, The Chariot and Wealth, | 已断、战车与财富、 |
| vuṭṭhi bhītā najīrati; | Rain, Afraid, Does Not Wear Out; | 雨、惧、不磨损； |
| Issaraṁ kāmaṁ pātheyyaṁ, | Lordship, Sensual Pleasure, Provisions, | 主权、感官之乐、资粮、 |
| pajjoto araṇena cāti. | Luminary, and with Conflict-Free. | 光明，与无冲突。 |
| Devatāsaṁyuttaṁ samattaṁ. | The Connected Discourses with Devatās is complete. | 与天神相应的经文已完结。 |
2 - SN 2 Devaputta: Connected Discourses with Young Devas
| ==================== SN2 - Devaputtasaṃyutta ==================== | ==================== SN2 - Connected Discourses with Young Devas ==================== | ==================== SN2 - 与青年天神相应的经文 ==================== |
2.1 - SN 2.1 Paṭhamakassapa: First Discourse with Kassapa
| --- SN2.1 - Paṭhamakassapasutta --- | --- SN2.1 - First Discourse with Kassapa --- | --- SN2.1 - 与迦叶波的第一次对话 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. | On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. | 一时，薄伽梵住舍卫城祇树给孤独园。 |
| Atha kho kassapo devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho kassapo devaputto bhagavantaṁ etadavoca: | Then the devaputta Kassapa, in the dark of the night, of surpassing beauty, illuminating the whole of Jeta’s Grove, approached the Blessed One; having approached and paid homage to the Blessed One, he stood to one side. Standing to one side, the devaputta Kassapa said this to the Blessed One: | 尔时，天子迦叶于深夜，以绝世之美，遍照整个祇陀林，来到世尊面前；至已，顶礼世尊，立于一旁。立于一旁，天子迦叶对世尊说： |
| “bhikkhuṁ bhagavā pakāsesi, no ca bhikkhuno anusāsan”ti. | “The Blessed One speaks of a bhikkhu, but not of a bhikkhu’s instruction.” | “世尊说比丘，却不说比丘之教诲。” |
| “Tena hi, kassapa, taññevettha paṭibhātū”ti. | “In that case, Kassapa, let it be clear to you right here.” | “迦叶，若是如此，当于此为你明示。” |
| “Subhāsitassa sikkhetha, | “One should train in well-spoken words, | “当修习善言， |
| samaṇūpāsanassa ca; | and in attending on ascetics; | 并侍奉苦行者； |
| Ekāsanassa ca raho, | and in a solitary seat in seclusion, | 并于 secluded 座中独处， |
| cittavūpasamassa cā”ti. | and in the calming of the mind.” | 并于心之平静中。” |
| Idamavoca kassapo devaputto; | This is what the devaputta Kassapa said. | 此乃天子迦叶所言。 |
| samanuñño satthā ahosi. | The Teacher consented. | 导师认可了。 |
| Atha kho kassapo devaputto “samanuñño me satthā”ti bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyīti. | Then the devaputta Kassapa, thinking, “The Teacher consents with me,” paid homage to the Blessed One, and keeping him on his right, he vanished right there. | 尔时，天子迦叶心念：“导师已允我”，便顶礼世尊，右绕三匝，即于其处消失。 |
2.2 - SN 2.2 Dutiyakassapa: Second Discourse with Kassapa
| --- SN2.2 - Dutiyakassapasutta --- | --- SN2.2 - Second Discourse with Kassapa --- | --- SN2.2 - 与迦叶波的第二次对话 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Ekamantaṁ ṭhito kho kassapo devaputto bhagavato santike imaṁ gāthaṁ abhāsi: | Standing to one side, the devaputta Kassapa recited this verse in the presence of the Blessed One: | 立于一旁，天子迦叶于世尊前诵此偈： |
| “Bhikkhu siyā jhāyī vimuttacitto, | “A bhikkhu should be a jhāyin with a liberated mind, | “比丘当为禅修者，心已解脱， |
| Ākaṅkhe ce hadayassānupattiṁ; | if he should wish for the heart's attainment. | 若他欲求心得。 |
| Lokassa ñatvā udayabbayañca, | Having known the arising and passing of the world, | 已知世界之生灭， |
| Sucetaso anissito tadānisaṁso”ti. | he would be of pure mind, unattached, with that as his reward.” | 他将心清净，无执着，以此为报。” |
2.3 - SN 2.3 Māgha: Discourse with Māgha
| --- SN2.3 - Māghasutta --- | --- SN2.3 - Discourse with Māgha --- | --- SN2.3 - 与摩伽的对话 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Atha kho māgho devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. | Then the devaputta Māgha, in the dark of the night, of surpassing beauty, illuminating the whole of Jeta’s Grove, approached the Blessed One; having approached and paid homage to the Blessed One, he stood to one side. | 尔时，天子摩伽于深夜，以绝世之美，遍照整个祇陀林，诣世尊前；至已，顶礼世尊，立于一旁。 |
| Ekamantaṁ ṭhito kho māgho devaputto bhagavantaṁ gāthāya ajjhabhāsi: | Standing to one side, the devaputta Māgha addressed the Blessed One with a verse: | 立于一旁，天子摩伽以偈问世尊： |
| “Kiṁsu chetvā sukhaṁ seti, | “Having cut what does one sleep soundly? | “断何得安眠？ |
| kiṁsu chetvā na socati; | Having cut what does one not sorrow? | 断何无忧愁？ |
| Kissassu ekadhammassa, | Of what one thing | 于何一物 |
| vadhaṁ rocesi gotamā”ti. | do you approve the slaying, Gotama?” | 汝赞同杀之，乔达摩？” |
| “Kodhaṁ chetvā sukhaṁ seti, | “Having cut anger one sleeps soundly, | “断除愤怒，人得安眠， |
| kodhaṁ chetvā na socati; | having cut anger one does not sorrow. | 断除愤怒，人无忧愁。 |
| Kodhassa visamūlassa, | Of anger with its poison root | 愤怒根带毒 |
| madhuraggassa vatrabhū; | and honeyed tip, O slayer of Vṛtra, | 蜜尖，哦，伏陀罗之杀者， |
| Vadhaṁ ariyā pasaṁsanti, | the slaying is praised by the noble ones, | 圣者赞叹杀之， |
| tañhi chetvā na socatī”ti. | for having cut that one does not sorrow.” | 因断之则无忧。” |
2.4 - SN 2.4 Māgadha: Discourse with Māgadha
| --- SN2.4 - Māgadhasutta --- | --- SN2.4 - Discourse with Māgadha --- | --- SN2.4 - 与摩揭陀的对话 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Ekamantaṁ ṭhito kho māgadho devaputto bhagavantaṁ gāthāya ajjhabhāsi: | Standing to one side, the devaputta Māgadha addressed the Blessed One with a verse: | 立于一旁，摩揭陀天子以偈问世尊： |
| “Kati lokasmiṁ pajjotā, | “How many luminaries are in the world, | “世间有几多明灯， |
| yehi loko pakāsati; | by which the world is illuminated? | 照亮世间？ |
| Bhavantaṁ puṭṭhumāgamma, | Having come to ask you, the one who is, | 来问你，你是谁， |
| kathaṁ jānemu taṁ mayan”ti. | how may we know this?” | 我等如何得知？” |
| “Cattāro loke pajjotā, | “There are four luminaries in the world, | “世间有四光明， |
| pañcamettha na vijjati; | a fifth is not found here. | 此中未见第五。 |
| Divā tapati ādicco, | By day the sun shines, | 白日太阳照耀， |
| rattimābhāti candimā. | at night the moon gives light. | 夜间月亮发光。 |
| Atha aggi divārattiṁ, | Then fire, day and night, | 然后是火，日夜 |
| tattha tattha pakāsati; | shines here and there. | 处处照耀。 |
| Sambuddho tapataṁ seṭṭho, | The Perfectly Enlightened One is the best of shining things, | 圆满觉悟者为众光之最， |
| esā ābhā anuttarā”ti. | this is the unsurpassed light.” | 此乃无上之光。” |
2.5 - SN 2.5 Dāmali: Discourse with Dāmali
| --- SN2.5 - Dāmalisutta --- | --- SN2.5 - Discourse with Dāmali --- | --- SN2.5 - 与达摩利之对话 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Atha kho dāmali devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. | Then the devaputta Dāmali, in the dark of the night, of surpassing beauty, illuminating the whole of Jeta’s Grove, approached the Blessed One; having approached and paid homage to the Blessed One, he stood to one side. | 尔时，天子达摩利于深夜，以绝世之美，遍照整个祇陀林，来到世尊面前；至已，顶礼世尊，立于一旁。 |
| Ekamantaṁ ṭhito kho dāmali devaputto bhagavato santike imaṁ gāthaṁ abhāsi: | Standing to one side, the devaputta Dāmali recited this verse in the presence of the Blessed One: | 立于一旁，天子达摩利于世尊前诵此偈： |
| “Karaṇīyametaṁ brāhmaṇena, | “This is what should be done by a brahmin, | “此乃婆罗门所应为， |
| Padhānaṁ akilāsunā; | striving untiringly. | 精进不懈。 |
| Kāmānaṁ vippahānena, | With the abandoning of sensual pleasures, | 舍弃感官之乐， |
| Na tenāsīsate bhavan”ti. | he does not long for existence.” | 他不渴望存在。” |
| “Natthi kiccaṁ brāhmaṇassa, | “There is no task for a brahmin, | “于婆罗门，无有任务， |
| (dāmalīti bhagavā) | (Dāmali, said the Blessed One) | （达摩利，世尊说） |
| Katakicco hi brāhmaṇo; | for a brahmin's task is done. | 因婆罗门之任务已完成。 |
| Yāva na gādhaṁ labhati nadīsu, | As long as a creature does not find a footing in rivers, | 只要生物在河中找不到立足之处， |
| Āyūhati sabbagattebhi jantu; | it strives with all its limbs; | 它便用尽四肢挣扎； |
| Gādhañca laddhāna thale ṭhito yo, | but having found a footing and standing on firm ground, | 但既已找到立足之处，立于坚实之地， |
| Nāyūhatī pāragato hi sova. | it does not strive, for it has gone beyond. | 它便不再挣扎，因它已超越。 |
| Esūpamā dāmali brāhmaṇassa, | This is the simile, Dāmali, for a brahmin, | 此乃譬喻，达摩利，于婆罗门， |
| Khīṇāsavassa nipakassa jhāyino; | one with taints destroyed, astute, a jhāyin; | 一漏尽者，机敏，禅修者； |
| Pappuyya jātimaraṇassa antaṁ, | having reached the end of birth and death, | 已达生死之尽头， |
| Nāyūhatī pāragato hi so”ti. | he does not strive, for he has gone beyond.” | 他不再挣扎，因他已超越。” |
2.6 - SN 2.6 Kāmada: Discourse with Kāmada
| --- SN2.6 - Kāmadasutta --- | --- SN2.6 - Discourse with Kāmada --- | --- SN2.6 - 与迦摩陀的对话 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Ekamantaṁ ṭhito kho kāmado devaputto bhagavantaṁ etadavoca: | Standing to one side, the devaputta Kāmada said this to the Blessed One: | 立于一旁，天子迦摩陀对世尊说： |
| “dukkaraṁ, bhagavā, sudukkaraṁ, bhagavā”ti. | “Difficult, Blessed One, very difficult, Blessed One!” | “难，世尊，甚难，世尊！” |
| “Dukkaraṁ vāpi karonti, | “They do what is difficult, | “他们行难行之事， |
| (kāmadāti bhagavā) | (Kāmada, said the Blessed One) | （迦摩陀，世尊说） |
| Sekhā sīlasamāhitā; | trainees established in virtue. | 受训者安住于戒。 |
| Ṭhitattā anagāriyupetassa, | For one gone forth, with steadfast self, | 于出家者，心志坚定， |
| Tuṭṭhi hoti sukhāvahā”ti. | contentment brings happiness.” | 知足带来快乐。” |
| “Dullabhā, bhagavā, yadidaṁ tuṭṭhī”ti. | “Hard to obtain, Blessed One, is this contentment.” | “难得，世尊，此知足。” |
| “Dullabhaṁ vāpi labhanti, | “They obtain what is hard to obtain, | “他们得难得之物， |
| (kāmadāti bhagavā) | (Kāmada, said the Blessed One) | （迦摩陀，世尊说） |
| Cittavūpasame ratā; | those who delight in the calming of the mind. | 彼等乐于心之平静者。 |
| Yesaṁ divā ca ratto ca, | Whose minds, day and night, | 谁之心，日夜， |
| Bhāvanāya rato mano”ti. | delight in development.” | 乐于发展。” |
| “Dussamādahaṁ, bhagavā, yadidaṁ cittan”ti. | “Hard to concentrate, Blessed One, is this mind.” | “难专注，世尊，此心。” |
| “Dussamādahaṁ vāpi samādahanti, | “They concentrate what is hard to concentrate, | “他们专注难专注者， |
| (kāmadāti bhagavā) | (Kāmada, said the Blessed One) | （迦摩陀，世尊说） |
| Indriyūpasame ratā; | those who delight in the calming of the faculties. | 彼等乐于根之平静者。 |
| Te chetvā maccuno jālaṁ, | Having cut Māra’s net, | 已断魔罗之网， |
| Ariyā gacchanti kāmadā”ti. | the noble ones go on, Kāmada.” | 圣者们继续前行，迦摩陀。” |
| “Duggamo, bhagavā, visamo maggo”ti. | “Difficult to travel, Blessed One, is the uneven path.” | “难行，世尊，崎岖之路。” |
| “Duggame visame vāpi, | “On the difficult and uneven they go, | “于难行崎岖处，彼等行之， |
| Ariyā gacchanti kāmada; | the noble ones go, Kāmada. | 圣者行之，迦摩陀。 |
| Anariyā visame magge, | The ignoble on the uneven path, | 卑劣者于崎岖之路， |
| Papatanti avaṁsirā; | fall headlong. | 头朝下坠落。 |
| Ariyānaṁ samo maggo, | For the noble ones the path is even, | 于圣者，道是平坦的， |
| Ariyā hi visame samā”ti. | for the noble are even on the uneven.” | 因圣者于不平坦处亦能平稳行之。” |
2.7 - SN 2.7 Pañcālacaṇḍa: Discourse with Pañcālacaṇḍa
| --- SN2.7 - Pañcālacaṇḍasutta --- | --- SN2.7 - Discourse with Pañcālacaṇḍa --- | --- SN2.7 - 与班迦罗犍陀的对话 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Ekamantaṁ ṭhito kho pañcālacaṇḍo devaputto bhagavato santike imaṁ gāthaṁ abhāsi: | Standing to one side, the devaputta Pañcālacaṇḍa recited this verse in the presence of the Blessed One: | 立于一旁，天子班迦罗犍陀于世尊前诵此偈： |
| “Sambādhe vata okāsaṁ, | “In the midst of confinement, indeed, he found an opening, | “于囹圄之中，他确已找到出路， |
| Avindi bhūrimedhaso; | he of vast wisdom; | 他具广博之智慧； |
| Yo jhānamabujjhi buddho, | the Buddha who understood jhāna, | 佛陀了悟禅那， |
| Paṭilīnanisabho munī”ti. | the secluded bull, the sage.” | secluded bull, the sage.” |
| “Sambādhe vāpi vindanti, | “Even in confinement they find it, | “即使在囹圄中，他们也能找到它， |
| (pañcālacaṇḍāti bhagavā) | (Pañcālacaṇḍa, said the Blessed One) | （班迦罗犍陀，世尊说） |
| Dhammaṁ nibbānapattiyā; | the Dhamma for the attainment of Nibbāna; | 证得涅槃之法； |
| Ye satiṁ paccalatthaṁsu, | they who have acquired mindfulness, | 彼等已得正念者， |
| Sammā te susamāhitā”ti. | they are rightly, well concentrated.” | 彼等正定，善定。” |
2.8 - SN 2.8 Tāyana: Discourse with Tāyana
| --- SN2.8 - Tāyanasutta --- | --- SN2.8 - Discourse with Tāyana --- | --- SN2.8 - 与多衍那的对话 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Atha kho tāyano devaputto purāṇatitthakaro abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. | Then the devaputta Tāyana, a former sectarian teacher, in the dark of the night, of surpassing beauty, illuminating the whole of Jeta’s Grove, approached the Blessed One; having approached and paid homage to the Blessed One, he stood to one side. | 尔时，天子多衍那，昔日为外道师，于深夜，以绝世之美，遍照祇树给孤独园，诣薄伽梵前；至已，顶礼薄伽梵，立于一旁。 |
| Ekamantaṁ ṭhito kho tāyano devaputto bhagavato santike imā gāthāyo abhāsi: | Standing to one side, the devaputta Tāyana recited these verses in the presence of the Blessed One: | 立于一旁，天子多衍那于世尊前诵此偈： |
| “Chinda sotaṁ parakkamma, | “Cut the stream, striving, | “断流，精进， |
| kāme panuda brāhmaṇa; | push aside sensual pleasures, O brahmin. | 舍弃感官之乐，哦，婆罗门。 |
| Nappahāya munī kāme, | Without having abandoned sensual pleasures, a sage | 不舍感官之乐，一圣人 |
| nekattamupapajjati. | does not attain unity. | 不得统一。 |
| Kayirā ce kayirāthenaṁ, | If one should do it, one should do it, | 若当为之，则当为之， |
| daḷhamenaṁ parakkame; | one should strive at it strongly. | 当力行之。 |
| Sithilo hi paribbājo, | For a slack wandering ascetic | 于懈怠之游方僧 |
| bhiyyo ākirate rajaṁ. | scatters dust all the more. | 尘土更增。 |
| Akataṁ dukkaṭaṁ seyyo, | An evil deed not done is better, | 不作恶业为佳， |
| pacchā tapati dukkaṭaṁ; | an evil deed torments one later. | 恶业后来自 torment。 |
| Katañca sukataṁ seyyo, | And a good deed done is better, | 而行善业为佳， |
| yaṁ katvā nānutappati. | which having done one does not regret. | 行之而后不悔。 |
| Kuso yathā duggahito, | Just as kusa grass, wrongly grasped, | 犹如吉祥草，误执之， |
| hatthamevānukantati; | cuts the very hand; | 反伤其手； |
| Sāmaññaṁ dupparāmaṭṭhaṁ, | so the ascetic life, wrongly handled, | 故苦行，误行之， |
| nirayāyūpakaḍḍhati. | drags one down to hell. | 将人拖入地狱。 |
| Yaṁ kiñci sithilaṁ kammaṁ, | Whatever slack action, | 凡懈怠之行， |
| saṅkiliṭṭhañca yaṁ vataṁ; | and whatever defiled vow, | 及凡污秽之誓， |
| Saṅkassaraṁ brahmacariyaṁ, | a holy life of doubt, | 一怀疑之梵行， |
| na taṁ hoti mahapphalan”ti. | that does not bring great fruit.” | 不生大果。” |
| Idamavoca tāyano devaputto; | This is what the devaputta Tāyana said. | 此乃天子多衍那所言。 |
| idaṁ vatvā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyīti. | Having said this, he paid homage to the Blessed One, and keeping him on his right, he vanished right there. | 说此已，顶礼世尊，右绕三匝，即于其处消失。 |
| Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi: | Then the Blessed One, at the end of that night, addressed the bhikkhus: | 尔时，世尊于彼夜尽时，告诸比丘： |
| “imaṁ, bhikkhave, rattiṁ tāyano nāma devaputto purāṇatitthakaro abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ jetavanaṁ obhāsetvā yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhāsi. | “This night, bhikkhus, a devaputta named Tāyana, a former sectarian teacher, in the dark of the night, of surpassing beauty, illuminating the whole of Jeta’s Grove, approached me; having approached and paid homage to me, he stood to one side. | “今夜，诸比丘，有一天子名多衍那，昔为外道师，于深夜，以其绝世之美，遍照整个祇陀林，诣我前；至已，顶礼我，立于一旁。 |
| Ekamantaṁ ṭhito kho, bhikkhave, tāyano devaputto mama santike imā gāthāyo abhāsi: | Standing to one side, bhikkhus, the devaputta Tāyana recited these verses in my presence: | 立于一旁，诸比丘，天子多衍那于我前诵此偈： |
| ‘Chinda sotaṁ parakkamma, | ‘Cut the stream, striving, | ‘断流，精进， |
| kāme panuda brāhmaṇa; | push aside sensual pleasures, O brahmin. | 舍弃感官之乐，哦，婆罗门。 |
| Nappahāya munī kāme, | Without having abandoned sensual pleasures, a sage | 不舍感官之乐，一圣人 |
| nekattamupapajjati. | does not attain unity. | 不得统一。 |
| Kayirā ce kayirāthenaṁ, | If one should do it, one should do it, | 若当为之，则当为之， |
| daḷhamenaṁ parakkame; | one should strive at it strongly. | 当力行之。 |
| Sithilo hi paribbājo, | For a slack wandering ascetic | 于懈怠之游方僧 |
| bhiyyo ākirate rajaṁ. | scatters dust all the more. | 尘土更增。 |
| Akataṁ dukkaṭaṁ seyyo, | An evil deed not done is better, | 不作恶业为佳， |
| pacchā tapati dukkaṭaṁ; | an evil deed torments one later. | 恶业后来自 torment。 |
| Katañca sukataṁ seyyo, | And a good deed done is better, | 而行善业为佳， |
| yaṁ katvā nānutappati. | which having done one does not regret. | 行之而后不悔。 |
| Kuso yathā duggahito, | Just as kusa grass, wrongly grasped, | 犹如吉祥草，误执之， |
| hatthamevānukantati; | cuts the very hand; | 反伤其手； |
| Sāmaññaṁ dupparāmaṭṭhaṁ, | so the ascetic life, wrongly handled, | 故苦行，误行之， |
| nirayāyūpakaḍḍhati. | drags one down to hell. | 将人拖入地狱。 |
| Yaṁ kiñci sithilaṁ kammaṁ, | Whatever slack action, | 凡懈怠之行， |
| saṅkiliṭṭhañca yaṁ vataṁ; | and whatever defiled vow, | 及凡污秽之誓， |
| Saṅkassaraṁ brahmacariyaṁ, | a holy life of doubt, | 一怀疑之梵行， |
| na taṁ hoti mahapphalan’ti. | that does not bring great fruit.’ | 不生大果。’ |
| Idamavoca, bhikkhave, tāyano devaputto, idaṁ vatvā maṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyi. | This, bhikkhus, is what the devaputta Tāyana said. Having said this, he paid homage to me, and keeping me on his right, he vanished right there. | 诸比丘，此乃天子多衍那所言。说此已，顶礼于我，右绕三匝，即于其处消失。 |
| Uggaṇhātha, bhikkhave, tāyanagāthā; | Learn, bhikkhus, the Tāyana verses; | 学，比丘们，多衍那偈； |
| pariyāpuṇātha, bhikkhave, tāyanagāthā; | master, bhikkhus, the Tāyana verses; | 掌握，比丘们，多衍那偈； |
| dhāretha, bhikkhave, tāyanagāthā. | remember, bhikkhus, the Tāyana verses. | 记住，比丘们，多衍那偈。 |
| Atthasaṁhitā, bhikkhave, tāyanagāthā ādibrahmacariyikā”ti. | The Tāyana verses, bhikkhus, are connected with the goal, fundamental to the holy life.” | 多衍那偈，诸比丘，与目标相关，为梵行之根本。” |
2.9 - SN 2.9 Candima: Discourse with Candima
| --- SN2.9 - Candimasutta --- | --- SN2.9 - Discourse with Candima --- | --- SN2.9 - 与月天子之对话 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Tena kho pana samayena candimā devaputto rāhunā asurindena gahito hoti. | At that time, the devaputta Candimā had been seized by Rāhu, lord of the asuras. | 其时，天子月神为阿修罗王罗睺所执。 |
| Atha kho candimā devaputto bhagavantaṁ anussaramāno tāyaṁ velāyaṁ imaṁ gāthaṁ abhāsi: | Then the devaputta Candimā, remembering the Blessed One, on that occasion recited this verse: | 尔时，月天子忆念世尊，于彼时诵此偈： |
| “Namo te buddha vīratthu, | “Homage to you, O Buddha, hero! | “顶礼您，哦，佛陀，英雄！ |
| vippamuttosi sabbadhi; | You are completely freed in every way. | 汝于一切皆已完全解脱。 |
| Sambādhapaṭipannosmi, | I have fallen into distress, | 我已陷入困境， |
| tassa me saraṇaṁ bhavā”ti. | be a refuge for me.” | 愿为我之庇护。” |
| Atha kho bhagavā candimaṁ devaputtaṁ ārabbha rāhuṁ asurindaṁ gāthāya ajjhabhāsi: | Then the Blessed One, concerning the devaputta Candimā, addressed Rāhu, lord of the asuras, with a verse: | 尔时，世尊关于天子月天，以偈告阿修罗主罗睺： |
| “Tathāgataṁ arahantaṁ, | “To the Tathāgata, the Arahant, | “于如来、阿罗汉， |
| candimā saraṇaṁ gato; | Candimā has gone for refuge. | 月天已归依。 |
| Rāhu candaṁ pamuñcassu, | Rāhu, release the moon, | 罗睺，释放月亮， |
| buddhā lokānukampakā”ti. | Buddhas are compassionate to the world.” | 诸佛慈悲世间。” |
| Atha kho rāhu asurindo candimaṁ devaputtaṁ muñcitvā taramānarūpo yena vepacitti asurindo tenupasaṅkami; upasaṅkamitvā saṁviggo lomahaṭṭhajāto ekamantaṁ aṭṭhāsi. | Then Rāhu, lord of the asuras, having released the devaputta Candimā, went in great haste to Vepacitti, lord of the asuras; having approached, agitated, with his hair standing on end, he stood to one side. | 尔时，阿修罗主罗睺，释天子月天，疾往阿修罗主毗摩质多罗处；至已，惊恐，毛发直竖，立于一旁。 |
| Ekamantaṁ ṭhitaṁ kho rāhuṁ asurindaṁ vepacitti asurindo gāthāya ajjhabhāsi: | To Rāhu, lord of the asuras, standing to one side, Vepacitti, lord of the asuras, addressed him with a verse: | 于立于一旁之阿修罗主罗睺，阿修罗主毗摩质多罗以偈告之： |
| “Kiṁ nu santaramānova, | “Why now, in such a hurry, | “何故如此匆忙， |
| rāhu candaṁ pamuñcasi; | Rāhu, did you release the moon? | 罗睺，你放了月亮？ |
| Saṁviggarūpo āgamma, | Having come here in a state of agitation, | 来此惊慌失措， |
| kiṁ nu bhītova tiṭṭhasī”ti. | why do you stand as if in fear?” | 为何站立如惧？” |
| “Sattadhā me phale muddhā, | “My head would split in seven pieces, | “我头将裂为七片， |
| jīvanto na sukhaṁ labhe; | while living I would find no happiness; | 生时无乐； |
| Buddhagāthābhigītomhi, | I have been admonished by the Buddha's verse, | 我已为佛偈所训诫， |
| no ce muñceyya candiman”ti. | if I did not release the moon.” | 若我不放月。” |
2.10 - SN 2.10 Sūriya: Discourse with Sūriya
| --- SN2.10 - Sūriyasutta --- | --- SN2.10 - Discourse with Sūriya --- | --- SN2.10 - 与苏利耶的对话 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Tena kho pana samayena sūriyo devaputto rāhunā asurindena gahito hoti. | At that time, the devaputta Sūriya had been seized by Rāhu, lord of the asuras. | 其时，天子苏利耶为阿修罗王罗睺所执。 |
| Atha kho sūriyo devaputto bhagavantaṁ anussaramāno tāyaṁ velāyaṁ imaṁ gāthaṁ abhāsi: | Then the devaputta Sūriya, remembering the Blessed One, on that occasion recited this verse: | 尔时，日天子忆念世尊，于彼时诵此偈： |
| “Namo te buddha vīratthu, | “Homage to you, O Buddha, hero! | “顶礼您，哦，佛陀，英雄！ |
| vippamuttosi sabbadhi; | You are completely freed in every way. | 汝于一切皆已完全解脱。 |
| Sambādhapaṭipannosmi, | I have fallen into distress, | 我已陷入困境， |
| tassa me saraṇaṁ bhavā”ti. | be a refuge for me.” | 愿为我之庇护。” |
| Atha kho bhagavā sūriyaṁ devaputtaṁ ārabbha rāhuṁ asurindaṁ gāthāhi ajjhabhāsi: | Then the Blessed One, concerning the devaputta Sūriya, addressed Rāhu, lord of the asuras, with verses: | 尔时，世尊关于天子苏利耶，以偈告阿修罗主罗睺： |
| “Tathāgataṁ arahantaṁ, | “To the Tathāgata, the Arahant, | “于如来、阿罗汉， |
| sūriyo saraṇaṁ gato; | Sūriya has gone for refuge. | 苏利耶已归依。 |
| Rāhu sūriyaṁ pamuñcassu, | Rāhu, release the sun, | 罗睺，释放太阳， |
| buddhā lokānukampakā. | Buddhas are compassionate to the world. | 诸佛慈悲世间。 |
| Yo andhakāre tamasi pabhaṅkaro, | He who dispels darkness in the gloom, | 他驱散黑暗中的黑暗， |
| Verocano maṇḍalī uggatejo; | the brilliant one, the disc of intense heat; | 光辉者，炽热之圆盘； |
| Mā rāhu gilī caramantalikkhe, | Rāhu, do not swallow him who travels in the sky, | 罗睺，莫吞食行于天际者， |
| Pajaṁ mamaṁ rāhu pamuñca sūriyan”ti. | Rāhu, release my child, the sun.” | 罗睺，释放我的孩子，太阳。” |
| Atha kho rāhu asurindo sūriyaṁ devaputtaṁ muñcitvā taramānarūpo yena vepacitti asurindo tenupasaṅkami; upasaṅkamitvā saṁviggo lomahaṭṭhajāto ekamantaṁ aṭṭhāsi. | Then Rāhu, lord of the asuras, having released the devaputta Sūriya, went in great haste to Vepacitti, lord of the asuras; having approached, agitated, with his hair standing on end, he stood to one side. | 尔时，阿修罗主罗睺，释天子苏利耶，疾往阿修罗主毗摩质多罗处；至已，惊恐，毛发直竖，立于一旁。 |
| Ekamantaṁ ṭhitaṁ kho rāhuṁ asurindaṁ vepacitti asurindo gāthāya ajjhabhāsi: | To Rāhu, lord of the asuras, standing to one side, Vepacitti, lord of the asuras, addressed him with a verse: | 于立于一旁之阿修罗主罗睺，阿修罗主毗摩质多罗以偈告之： |
| “Kiṁ nu santaramānova, | “Why now, in such a hurry, | “何故如此匆忙， |
| rāhu sūriyaṁ pamuñcasi; | Rāhu, did you release the sun? | 罗睺，你放了太阳？ |
| Saṁviggarūpo āgamma, | Having come here in a state of agitation, | 来此惊慌失措， |
| kiṁ nu bhītova tiṭṭhasī”ti. | why do you stand as if in fear?” | 为何站立如惧？” |
| “Sattadhā me phale muddhā, | “My head would split in seven pieces, | “我头将裂为七片， |
| jīvanto na sukhaṁ labhe; | while living I would find no happiness; | 生时无乐； |
| Buddhagāthābhigītomhi, | I have been admonished by the Buddha's verse, | 我已为佛偈所训诫， |
| no ce muñceyya sūriyan”ti. | if I did not release the sun.” | 若我不放日。” |
| Paṭhamo vaggo. | The first chapter. | 第一章。 |
| Dve kassapā ca māgho ca, | The two Kassapas and Māgha, | 二迦叶与摩伽， |
| Māgadho dāmali kāmado; | Māgadha, Dāmali, Kāmada; | 摩揭陀、达摩利、迦摩陀； |
| Pañcālacaṇḍo tāyano, | Pañcālacaṇḍa, Tāyana, | 班迦罗犍陀，多衍那， |
| Candimasūriyena te dasāti. | with Candima and Sūriya, those are ten. | 与月天、日天，共十。 |
2.11 - SN 2.11 Candimasa: Discourse with Candimasa
| --- SN2.11 - Candimasasutta --- | --- SN2.11 - Discourse with Candimasa --- | --- SN2.11 - 与月天子之对话 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Atha kho candimaso devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. | Then the devaputta Candimasa, in the dark of the night, of surpassing beauty, illuminating the whole of Jeta’s Grove, approached the Blessed One; having approached and paid homage to the Blessed One, he stood to one side. | 尔时，月天子于深夜，以绝世之美，遍照整个祇陀林，来到世尊面前；至已，顶礼世尊，立于一旁。 |
| Ekamantaṁ ṭhito kho candimaso devaputto bhagavato santike imaṁ gāthaṁ abhāsi: | Standing to one side, the devaputta Candimasa recited this verse in the presence of the Blessed One: | 立于一旁，天子月天子于世尊前诵此偈： |
| “Te hi sotthiṁ gamissanti, | “They will indeed go to safety, | “他们确实会走向安全， |
| kacchevāmakase magā; | like deer in a thicket by a marsh; | 如沼泽旁灌木丛中的鹿； |
| Jhānāni upasampajja, | having attained the jhānas, | 已证禅那， |
| ekodi nipakā satā”ti. | unified, astute, and mindful.” | 统一、机敏、正念。” |
| “Te hi pāraṁ gamissanti, | “They will indeed go to the far shore, | “他们确实会到达彼岸， |
| chetvā jālaṁva ambujo; | having cut the net like a water-dweller; | 如水居者断网； |
| Jhānāni upasampajja, | having attained the jhānas, | 已证禅那， |
| appamattā raṇañjahā”ti. | heedful, abandoning conflict.” | 精进，舍弃冲突。” |
2.12 - SN 2.12 Veṇḍu: Discourse with Veṇḍu
| --- SN2.12 - Veṇḍusutta --- | --- SN2.12 - Discourse with Veṇḍu --- | --- SN2.12 - 与文荼之对话 --- |
| Ekamantaṁ ṭhito kho veṇḍu devaputto bhagavato santike imaṁ gāthaṁ abhāsi: | Standing to one side, the devaputta Veṇḍu recited this verse in the presence of the Blessed One: | 立于一旁，天子文荼于世尊前诵此偈： |
| “Sukhitāva te manujā, | “Happy indeed are those humans, | “快乐确实是那些人， |
| sugataṁ payirupāsiya; | who attend upon the Sugata; | 侍奉善逝者； |
| Yuñjaṁ gotamasāsane, | engaged in Gotama’s teaching, | 投入乔达摩之教， |
| appamattā nu sikkhare”ti. | they train heedfully.” | 他们精勤修行。” |
| “Ye me pavutte siṭṭhipade, | “Those who, in my proclaimed path of instruction, | “于我所宣说之教道中， |
| (veṇḍūti bhagavā) | (Veṇḍu, said the Blessed One) | (文荼，世尊说) |
| Anusikkhanti jhāyino; | train as jhāyins; | 修习为禅修者； |
| Kāle te appamajjantā, | being heedful in due time, | 适时精进， |
| Na maccuvasagā siyun”ti. | they will not be subject to death.” | 他们将不受死亡之制。” |
2.13 - SN 2.13 Dīghalaṭṭhi: Discourse with Dīghalaṭṭhi
| --- SN2.13 - Dīghalaṭṭhisutta --- | --- SN2.13 - Discourse with Dīghalaṭṭhi --- | --- SN2.13 - 与长杖天子之对话 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. | On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Sanctuary. | 一时，薄伽梵住王舍城竹林，栗鼠饲养处。 |
| Atha kho dīghalaṭṭhi devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ veḷuvanaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. | Then the devaputta Dīghalaṭṭhi, in the dark of the night, of surpassing beauty, illuminating the whole of the Bamboo Grove, approached the Blessed One; having approached and paid homage to the Blessed One, he stood to one side. | 尔时，长杖天子于深夜，以绝世之美，遍照整个竹林，诣世尊前；至已，顶礼世尊，立于一旁。 |
| Ekamantaṁ ṭhito kho dīghalaṭṭhi devaputto bhagavato santike imaṁ gāthaṁ abhāsi: | Standing to one side, the devaputta Dīghalaṭṭhi recited this verse in the presence of the Blessed One: | 立于一旁，天子长杖于世尊前诵此偈： |
| “Bhikkhu siyā jhāyī vimuttacitto, | “A bhikkhu should be a jhāyin with a liberated mind, | “比丘当为禅修者，心已解脱， |
| Ākaṅkhe ce hadayassānupattiṁ; | if he should wish for the heart's attainment. | 若他欲求心得。 |
| Lokassa ñatvā udayabbayañca, | Having known the arising and passing of the world, | 已知世界之生灭， |
| Sucetaso anissito tadānisaṁso”ti. | he would be of pure mind, unattached, with that as his reward.” | 他将心清净，无执着，以此为报。” |
2.14 - SN 2.14 Nandana: Discourse with Nandana
| --- SN2.14 - Nandanasutta --- | --- SN2.14 - Discourse with Nandana --- | --- SN2.14 - 与欢喜天子之对话 --- |
| Ekamantaṁ ṭhito kho nandano devaputto bhagavantaṁ gāthāya ajjhabhāsi: | Standing to one side, the devaputta Nandana addressed the Blessed One with a verse: | 立于一旁，天子欢喜以偈问世尊： |
| “Pucchāmi taṁ gotama bhūripañña, | “I ask you, Gotama of vast wisdom, | “我问你，乔达摩，具大智慧者， |
| Anāvaṭaṁ bhagavato ñāṇadassanaṁ; | whose knowledge and vision are unobstructed; | 其知见无碍； |
| Kathaṁvidhaṁ sīlavantaṁ vadanti, | what kind of person do they call virtuous? | 何等人称为有德？ |
| Kathaṁvidhaṁ paññavantaṁ vadanti; | What kind of person do they call wise? | 何等人称为有智？ |
| Kathaṁvidho dukkhamaticca iriyati, | What kind of person fares having overcome suffering? | 何等人行已胜苦？ |
| Kathaṁvidhaṁ devatā pūjayantī”ti. | What kind of person do the devatās worship?” | 何等人为天神所敬？” |
| “Yo sīlavā paññavā bhāvitatto, | “One who is virtuous, wise, with a developed self, | “有德、有智、自我发展者， |
| Samāhito jhānarato satīmā; | concentrated, delighting in jhāna, mindful; | 专注，乐于禅修，正念； |
| Sabbassa sokā vigatā pahīnā, | for whom all sorrows are gone, abandoned, | 一切忧愁皆已逝去，已舍弃， |
| Khīṇāsavo antimadehadhārī. | an arahant with taints destroyed, bearing his final body. | 阿罗汉，诸漏已尽，身负最后之身。 |
| Tathāvidhaṁ sīlavantaṁ vadanti, | Such a person they call virtuous, | 此等人称为有德， |
| Tathāvidhaṁ paññavantaṁ vadanti; | such a person they call wise; | 此等人称为有智； |
| Tathāvidho dukkhamaticca iriyati, | such a person fares having overcome suffering, | 此等人行已胜苦， |
| Tathāvidhaṁ devatā pūjayantī”ti. | such a person do the devatās worship.” | 此等人为天神所敬。” |
2.15 - SN 2.15 Candana: Discourse with Candana
| --- SN2.15 - Candanasutta --- | --- SN2.15 - Discourse with Candana --- | --- SN2.15 - 与栴檀天子之对话 --- |
| Ekamantaṁ ṭhito kho candano devaputto bhagavantaṁ gāthāya ajjhabhāsi: | Standing to one side, the devaputta Candana addressed the Blessed One with a verse: | 立于一旁，天子栴檀以偈问世尊： |
| “Kathaṁsu tarati oghaṁ, | “How does one cross the flood, | “如何渡过洪流， |
| rattindivamatandito; | untiring day and night? | 日夜不倦？ |
| Appatiṭṭhe anālambe, | In the supportless, ungraspable, | 于无所依，无所执， |
| ko gambhīre na sīdatī”ti. | who does not sink in the deep?” | 谁不沉于深渊？” |
| “Sabbadā sīlasampanno, | “Always endowed with virtue, | “恒具戒德， |
| Paññavā susamāhito; | wise, well-concentrated, | 有智，善于禅定， |
| Āraddhavīriyo pahitatto, | with aroused energy, with exerted self, | 精进勇猛，自我策励， |
| Oghaṁ tarati duttaraṁ. | one crosses the flood so hard to cross. | 人渡过难渡之洪流。 |
| Virato kāmasaññāya, | Averse to sensual perception, | 厌离感官知觉， |
| rūpasaṁyojanātigo; | having gone beyond the fetter of form, | 已超越色之束缚， |
| Nandīrāgaparikkhīṇo, | with delight and lust destroyed, | 喜乐与淫欲已灭， |
| so gambhīre na sīdatī”ti. | he does not sink in the deep.” | 他不沉于深渊。” |
2.16 - SN 2.16 Vāsudatta: Discourse with Vāsudatta
| --- SN2.16 - Vāsudattasutta --- | --- SN2.16 - Discourse with Vāsudatta --- | --- SN2.16 - 与婆薮达多天子之对话 --- |
| Ekamantaṁ ṭhito kho vāsudatto devaputto bhagavato santike imaṁ gāthaṁ abhāsi: | Standing to one side, the devaputta Vāsudatta recited this verse in the presence of the Blessed One: | 立于一旁，天子婆薮达多于世尊前诵此偈： |
| “Sattiyā viya omaṭṭho, | “Like one struck by a sword, | “如被剑击者， |
| ḍayhamānova matthake; | or with his head on fire, | 或头顶燃火者， |
| Kāmarāgappahānāya, | for the abandoning of sensual lust, | 为舍弃感官之欲， |
| sato bhikkhu paribbaje”ti. | a bhikkhu should wander mindful.” | 比丘应正念而行。” |
| “Sattiyā viya omaṭṭho, | “Like one struck by a sword, | “如被剑击者， |
| ḍayhamānova matthake; | or with his head on fire, | 或头顶燃火者， |
| Sakkāyadiṭṭhippahānāya, | for the abandoning of identity view, | 为舍弃身份见， |
| sato bhikkhu paribbaje”ti. | a bhikkhu should wander mindful.” | 比丘应正念而行。” |
2.17 - SN 2.17 Subrahma: Discourse with Subrahmā
| --- SN2.17 - Subrahmasutta --- | --- SN2.17 - Discourse with Subrahmā --- | --- SN2.17 - 与善梵天子之对话 --- |
| Ekamantaṁ ṭhito kho subrahmā devaputto bhagavantaṁ gāthāya ajjhabhāsi: | Standing to one side, the devaputta Subrahmā addressed the Blessed One with a verse: | 立于一旁，天子善梵以偈问世尊： |
| “Niccaṁ utrastamidaṁ cittaṁ, | “This mind is always terrified, | “此心常怀恐惧， |
| niccaṁ ubbiggamidaṁ mano; | this mind is always agitated; | 此心常怀不安； |
| Anuppannesu kicchesu, | about troubles not yet arisen, | 关于未生之烦恼， |
| atho uppatitesu ca; | and also about those that have arisen. | 亦关于已生之烦恼。 |
| Sace atthi anutrastaṁ, | If there is a state free from terror, | 若有离怖之境， |
| taṁ me akkhāhi pucchito”ti. | tell me that, I who ask.” | 请告我，我问。” |
| “Nāññatra bojjhā tapasā, | “Not other than by enlightenment factors and austerity, | “非由觉支与苦行之外， |
| nāññatrindriyasaṁvarā; | not other than by restraint of the faculties, | 非由诸根之克制之外， |
| Nāññatra sabbanissaggā, | not other than by the relinquishing of all, | 非由舍弃一切之外， |
| sotthiṁ passāmi pāṇinan”ti. | do I see safety for living beings.” | 我见众生之安稳。” |
| Idamavoca …pe… | This is what he said … and so on … | 此乃他所言……等等…… |
| tatthevantaradhāyīti. | he vanished right there. | 他即于其处消失。 |
2.18 - SN 2.18 Kakudha: Discourse with Kakudha
| --- SN2.18 - Kakudhasutta --- | --- SN2.18 - Discourse with Kakudha --- | --- SN2.18 - 与迦俱陀天子之对话 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ bhagavā sākete viharati añjanavane migadāye. | On one occasion the Blessed One was dwelling at Sāketa in the Añjana Wood, the Deer Park. | 一时，薄伽梵住娑计城安禅林鹿野苑。 |
| Atha kho kakudho devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ añjanavanaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho kakudho devaputto bhagavantaṁ etadavoca: | Then the devaputta Kakudha, in the dark of the night, of surpassing beauty, illuminating the whole of the Añjana Wood, approached the Blessed One; having approached and paid homage to the Blessed One, he stood to one side. Standing to one side, the devaputta Kakudha said this to the Blessed One: | 尔时，天子迦俱陀于深夜，以绝世之美，遍照整个安禅林，诣世尊前；至已，顶礼世尊，立于一旁。立于一旁，天子迦俱陀对世尊说： |
| “nandasi, samaṇā”ti? | “Do you delight, ascetic?” | “你喜悦吗，苦行者？” |
| “Kiṁ laddhā, āvuso”ti? | “Having obtained what, friend?” | “朋友，得了什么呢？” |
| “Tena hi, samaṇa, socasī”ti? | “In that case, ascetic, do you sorrow?” | “那么，苦行者，你悲伤吗？” |
| “Kiṁ jīyittha, āvuso”ti? | “What has been lost, friend?” | “朋友，失去了什么呢？” |
| “Tena hi, samaṇa, neva nandasi na ca socasī”ti? | “In that case, ascetic, you neither delight nor sorrow?” | “那么，苦行者，你既不喜悦也不悲伤吗？” |
| “Evamāvuso”ti. | “Even so, friend.” | “诚然，朋友。” |
| “Kacci tvaṁ anagho bhikkhu, | “Are you without affliction, bhikkhu? | “比丘，你无有苦恼吗？ |
| kacci nandī na vijjati; | Is there no delight for you? | 于你，无有喜乐吗？ |
| Kacci taṁ ekamāsīnaṁ, | When you are sitting alone, | 当你独坐时， |
| aratī nābhikīratī”ti. | does discontent not overcome you?” | 不为不悦所胜吗？” |
| “Anagho ve ahaṁ yakkha, | “I am indeed without affliction, yakkha, | “我确实无有苦恼，夜叉， |
| atho nandī na vijjati; | and there is no delight for me. | 于我，亦无有喜乐。 |
| Atho maṁ ekamāsīnaṁ, | And when I am sitting alone, | 当我独坐时， |
| aratī nābhikīratī”ti. | discontent does not overcome me.” | 不为不悦所胜。” |
| “Kathaṁ tvaṁ anagho bhikkhu, | “How are you without affliction, bhikkhu? | “比丘，你何以无有苦恼？ |
| kathaṁ nandī na vijjati; | How is there no delight for you? | 你何以无有喜乐？ |
| Kathaṁ taṁ ekamāsīnaṁ, | How, when sitting alone, | 何以独坐时， |
| aratī nābhikīratī”ti. | does discontent not overcome you?” | 不为不悦所胜？” |
| “Aghajātassa ve nandī, | “For one in whom affliction has arisen there is delight, | “于苦恼生起者，有喜乐， |
| nandījātassa ve aghaṁ; | for one in whom delight has arisen there is affliction. | 于喜乐生起者，有苦恼。 |
| Anandī anagho bhikkhu, | A bhikkhu without delight is without affliction, | 比丘无喜乐则无苦恼， |
| evaṁ jānāhi āvuso”ti. | know this, friend.” | 知此，朋友。” |
| “Cirassaṁ vata passāmi, | “For long, indeed, I see | “久矣，我见 |
| brāhmaṇaṁ parinibbutaṁ; | a brahmin fully quenched; | 婆罗门已完全寂灭； |
| Anandiṁ anaghaṁ bhikkhuṁ, | a bhikkhu without delight and without affliction, | 比丘无喜乐亦无苦恼， |
| tiṇṇaṁ loke visattikan”ti. | who has crossed over attachment in the world.” | 已渡过世间之执着。” |
2.19 - SN 2.19 Uttara: Discourse with Uttara
| --- SN2.19 - Uttarasutta --- | --- SN2.19 - Discourse with Uttara --- | --- SN2.19 - 与郁多罗天子之对话 --- |
| Rājagahanidānaṁ. | At Rājagaha. | 在王舍城。 |
| Ekamantaṁ ṭhito kho uttaro devaputto bhagavato santike imaṁ gāthaṁ abhāsi: | Standing to one side, the devaputta Uttara recited this verse in the presence of the Blessed One: | 立于一旁，天子郁多罗于世尊前诵此偈： |
| “Upanīyati jīvitamappamāyu, | “Life is swept away, short is the life-span; | “生命被冲走，寿命短促； |
| Jarūpanītassa na santi tāṇā; | for one swept on by aging no shelters exist. | 被衰老冲走的人，没有庇护所。 |
| Etaṁ bhayaṁ maraṇe pekkhamāno, | Seeing this fear in death, | 见此死亡之怖， |
| Puññāni kayirātha sukhāvahānī”ti. | one should do meritorious deeds that bring happiness.” | 当行善业，以得安乐。” |
| “Upanīyati jīvitamappamāyu, | “Life is swept away, short is the life-span; | “生命被冲走，寿命短促； |
| Jarūpanītassa na santi tāṇā; | for one swept on by aging no shelters exist. | 为衰老所驱者，无有庇护所。 |
| Etaṁ bhayaṁ maraṇe pekkhamāno, | Seeing this fear in death, | 见此死亡之惧， |
| Lokāmisaṁ pajahe santipekkho”ti. | one should forsake the bait of the world, looking for peace.” | 当舍世间之饵，以求安宁。” |
2.20 - SN 2.20 Anāthapiṇḍika: Discourse with Anāthapiṇḍika
| --- SN2.20 - Anāthapiṇḍikasutta --- | --- SN2.20 - Discourse with Anāthapiṇḍika --- | --- SN2.20 - 与给孤独天子之对话 --- |
| Ekamantaṁ ṭhito kho anāthapiṇḍiko devaputto bhagavato santike imā gāthāyo abhāsi: | Standing to one side, the devaputta Anāthapiṇḍika recited these verses in the presence of the Blessed One: | 立于一旁，天子给孤独于世尊前诵此偈： |
| “Idañhi taṁ jetavanaṁ, | “This is indeed that Jeta's Grove, | “此诚然是祇陀林， |
| isisaṅghanisevitaṁ; | frequented by the saṅgha of seers, | 为众见者之僧伽所常临， |
| Āvutthaṁ dhammarājena, | the abode of the King of Dhamma, | 法王之居所， |
| pītisañjananaṁ mama. | a source of joy for me. | 为我喜悦之源。 |
| Kammaṁ vijjā ca dhammo ca, | Action, knowledge and Dhamma, | 行、知与法， |
| sīlaṁ jīvitamuttamaṁ; | virtue, the supreme life, | 德，至上之生活， |
| Etena maccā sujjhanti, | by this mortals are purified, | 以此凡人得以净化， |
| na gottena dhanena vā. | not by clan or by wealth. | 非由氏族或财富。 |
| Tasmā hi paṇḍito poso, | Therefore a wise person, | 是故智者， |
| sampassaṁ atthamattano; | seeing his own welfare, | 见其自身之福祉， |
| Yoniso vicine dhammaṁ, | should investigate the Dhamma rightly, | 当正审法， |
| evaṁ tattha visujjhati. | thus he is purified there. | 如此他于彼处得以净化。 |
| Sāriputtova paññāya, | Like Sāriputta in wisdom, | 如舍利弗之智慧， |
| sīlena upasamena ca; | in virtue and in peace, | 于德与平和中， |
| Yopi pāraṅgato bhikkhu, | any bhikkhu who has gone beyond | 凡已超越之比丘 |
| etāvaparamo siyā”ti. | would be at most his equal.” | 至多与其相等。” |
| Idamavoca anāthapiṇḍiko devaputto. | This is what the devaputta Anāthapiṇḍika said. | 此乃天子给孤独所言。 |
| Idaṁ vatvā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyi. | Having said this, he paid homage to the Blessed One, and keeping him on his right, he vanished right there. | 说此已，顶礼世尊，右绕三匝，即于其处消失。 |
| Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi: | Then the Blessed One, at the end of that night, addressed the bhikkhus: | 尔时，世尊于彼夜尽时，告诸比丘： |
| “imaṁ, bhikkhave, rattiṁ aññataro devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ jetavanaṁ obhāsetvā yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhāsi. | “This night, bhikkhus, a certain devaputta, in the dark of the night, of surpassing beauty, illuminating the whole of Jeta’s Grove, approached me; having approached and paid homage to me, he stood to one side. | “今夜，诸比丘，某天子于深夜，以绝世之美，遍照整个祇陀林，诣我前；至已，顶礼我，立于一旁。 |
| Ekamantaṁ ṭhito kho, bhikkhave, so devaputto mama santike imā gāthāyo abhāsi: | Standing to one side, bhikkhus, that devaputta recited these verses in my presence: | 立于一旁，诸比丘，彼天子于我前诵此偈： |
| ‘Idañhi taṁ jetavanaṁ, | ‘This is indeed that Jeta's Grove, | ‘此诚然是祇陀林， |
| isisaṅghanisevitaṁ; | frequented by the saṅgha of seers, | 为众见者之僧伽所常临， |
| Āvutthaṁ dhammarājena, | the abode of the King of Dhamma, | 法王之居所， |
| pītisañjananaṁ mama. | a source of joy for me. | 为我喜悦之源。 |
| Kammaṁ vijjā ca dhammo ca, | Action, knowledge and Dhamma, | 行、知与法， |
| sīlaṁ jīvitamuttamaṁ; | virtue, the supreme life, | 德，至上之生活， |
| Etena maccā sujjhanti, | by this mortals are purified, | 以此凡人得以净化， |
| na gottena dhanena vā. | not by clan or by wealth. | 非由氏族或财富。 |
| Tasmā hi paṇḍito poso, | Therefore a wise person, | 是故智者， |
| sampassaṁ atthamattano; | seeing his own welfare, | 见其自身之福祉， |
| Yoniso vicine dhammaṁ, | should investigate the Dhamma rightly, | 当正审法， |
| evaṁ tattha visujjhati. | thus he is purified there. | 如此他于彼处得以净化。 |
| Sāriputtova paññāya, | Like Sāriputta in wisdom, | 如舍利弗之智慧， |
| sīlena upasamena ca; | in virtue and in peace, | 于德与平和中， |
| Yopi pāraṅgato bhikkhu, | any bhikkhu who has gone beyond | 凡已超越之比丘 |
| etāvaparamo siyā’ti. | would be at most his equal.’ | 至多与其相等。’ |
| Idamavoca, bhikkhave, so devaputto. | This, bhikkhus, is what that devaputta said. | 诸比丘，此乃彼天子所言。 |
| Idaṁ vatvā maṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyī”ti. | Having said this, he paid homage to me, and keeping me on his right, he vanished right there.” | 说此已，顶礼于我，右绕三匝，即于其处消失。” |
| Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca: | When this was said, the venerable Ānanda said this to the Blessed One: | 此言既出，尊者阿难对世尊说： |
| “so hi nūna, bhante, anāthapiṇḍiko devaputto bhavissati. | “Surely, venerable sir, that must have been the devaputta Anāthapiṇḍika. | “尊者，那必是给孤独天子。 |
| Anāthapiṇḍiko gahapati āyasmante sāriputte abhippasanno ahosī”ti. | The householder Anāthapiṇḍika was deeply confident in the venerable Sāriputta.” | 居士给孤独对尊者舍利弗深信不疑。” |
| “Sādhu sādhu, ānanda, yāvatakaṁ kho, ānanda, takkāya pattabbaṁ anuppattaṁ taṁ tayā. | “Good, good, Ānanda! To the extent, Ānanda, that one can arrive by reasoning, you have arrived at that. | “善哉，善哉，阿难！阿难，凡人以推理所能及者，汝已及之。 |
| Anāthapiṇḍiko hi so, ānanda, devaputto”ti. | That was indeed Anāthapiṇḍika, Ānanda, the devaputta.” | 阿难，那确实是给孤独天子。” |
| Anāthapiṇḍikavaggo dutiyo. | Anāthapiṇḍika Chapter, the second. | 给孤独品，第二。 |
| Candimaso ca veṇḍu ca, | Candimasa and Veṇḍu, | 月天子与文荼， |
| Dīghalaṭṭhi ca nandano; | Dīghalaṭṭhi and Nandana; | 长杖与欢喜； |
| Candano vāsudatto ca, | Candana, Vāsudatta, | 栴檀、婆薮达多， |
| Subrahmā kakudhena ca; | Subrahmā and with Kakudha; | 善梵与迦俱陀； |
| Uttaro navamo vutto, | Uttara is called the ninth, | 郁多罗称为第九， |
| Dasamo anāthapiṇḍikoti. | the tenth is Anāthapiṇḍika. | 第十为给孤独。 |
2.21 - SN 2.21 Siva: Discourse with Siva
| --- SN2.21 - Sivasutta --- | --- SN2.21 - Discourse with Siva --- | --- SN2.21 - 与湿婆天子之对话 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. | On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. | 一时，薄伽梵住舍卫城祇树给孤独园。 |
| Atha kho sivo devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. | Then the devaputta Siva, in the dark of the night, of surpassing beauty, illuminating the whole of Jeta’s Grove, approached the Blessed One; having approached and paid homage to the Blessed One, he stood to one side. | 尔时，天子湿婆于深夜，以绝世之美，遍照整个祇陀林，诣世尊前；至已，顶礼世尊，立于一旁。 |
| Ekamantaṁ ṭhito kho sivo devaputto bhagavato santike imā gāthāyo abhāsi: | Standing to one side, the devaputta Siva recited these verses in the presence of the Blessed One: | 立于一旁，天子湿婆于世尊前诵此偈： |
| “Sabbhireva samāsetha, | “One should associate only with the good, | “当只与善者为伍， |
| sabbhi kubbetha santhavaṁ; | with the good one should form intimacy. | 与善者结交。 |
| Sataṁ saddhammamaññāya, | By understanding the good Dhamma of the good, | 由解善者之善法， |
| seyyo hoti na pāpiyo. | one becomes better, not worse. | 人变得更好，而非更坏。 |
| Sabbhireva samāsetha, | One should associate only with the good, | 当只与善者为伍， |
| sabbhi kubbetha santhavaṁ; | with the good one should form intimacy. | 与善者结交。 |
| Sataṁ saddhammamaññāya, | By understanding the good Dhamma of the good, | 由解善者之善法， |
| paññā labbhati nāññato. | wisdom is gained, but not from another. | 智慧得之，而非从他处。 |
| Sabbhireva samāsetha, | One should associate only with the good, | 当只与善人交往， |
| sabbhi kubbetha santhavaṁ; | with the good one should form intimacy. | 与善人建立亲密关系。 |
| Sataṁ saddhammamaññāya, | By understanding the good Dhamma of the good, | 通过理解善人的善法， |
| sokamajjhe na socati. | one does not grieve in the midst of sorrow. | 人在悲伤中不悲伤。 |
| Sabbhireva samāsetha, | One should associate only with the good, | 当只与善者为伍， |
| sabbhi kubbetha santhavaṁ; | with the good one should form intimacy. | 与善者结交。 |
| Sataṁ saddhammamaññāya, | By understanding the good Dhamma of the good, | 由解善者之善法， |
| ñātimajjhe virocati. | one shines in the midst of one's kin. | 人于亲族中大放光明。 |
| Sabbhireva samāsetha, | One should associate only with the good, | 唯与善者为伍， |
| sabbhi kubbetha santhavaṁ; | with the good one should form intimacy. | 与善者结交。 |
| Sataṁ saddhammamaññāya, | By understanding the good Dhamma of the good, | 由解善者之善法， |
| sattā gacchanti suggatiṁ. | beings go to a good destination. | 众生得生善趣。 |
| Sabbhireva samāsetha, | One should associate only with the good, | 当只与善者为伍， |
| sabbhi kubbetha santhavaṁ; | with the good one should form intimacy. | 与善者结交。 |
| Sataṁ saddhammamaññāya, | By understanding the good Dhamma of the good, | 由解善者之善法， |
| sattā tiṭṭhanti sātatan”ti. | beings are established for a long time.” | 众生得长久安住。” |
| Atha kho bhagavā sivaṁ devaputtaṁ gāthāya paccabhāsi: | Then the Blessed One replied to the devaputta Siva with a verse: | 尔时，世尊以偈答天子湿婆： |
| “Sabbhireva samāsetha, | “One should associate only with the good, | “唯与善者交往， |
| sabbhi kubbetha santhavaṁ; | with the good one should form intimacy. | 与善者建立亲密关系。 |
| Sataṁ saddhammamaññāya, | By understanding the good Dhamma of the good, | 通过理解善者的善法， |
| sabbadukkhā pamuccatī”ti. | one is freed from all suffering.” | 人能解脱一切痛苦。” |
2.22 - SN 2.22 Khema: Discourse with Khema
| --- SN2.22 - Khemasutta --- | --- SN2.22 - Discourse with Khema --- | --- SN2.22 - 与安稳天子之对话 --- |
| Ekamantaṁ ṭhito kho khemo devaputto bhagavato santike imā gāthāyo abhāsi: | Standing to one side, the devaputta Khema recited these verses in the presence of the Blessed One: | 立于一旁，天子安稳于世尊前诵此偈： |
| “Caranti bālā dummedhā, | “Fools of little wisdom fare | “愚者少智，行 |
| amitteneva attanā; | as their own enemies, | 如己之敌， |
| Karontā pāpakaṁ kammaṁ, | doing evil kamma | 作业邪恶 |
| yaṁ hoti kaṭukapphalaṁ. | which has a bitter fruit. | 果报苦涩。 |
| Na taṁ kammaṁ kataṁ sādhu, | That kamma is not well done, | 彼业非善行， |
| yaṁ katvā anutappati; | which having done, one regrets; | 行之而悔； |
| Yassa assumukho rodaṁ, | whose fruit one reaps | 其果报，人受之 |
| vipākaṁ paṭisevati. | weeping, with a tearful face. | 泣涕，泪流满面。 |
| Tañca kammaṁ kataṁ sādhu, | But that kamma is well done, | 然彼业为善行， |
| yaṁ katvā nānutappati; | which having done, one does not regret; | 行之不悔； |
| Yassa patīto sumano, | whose fruit one reaps | 其果报，人受之 |
| vipākaṁ paṭisevati. | delighted and with a happy mind. | 欢喜，心悦。 |
| Paṭikacceva taṁ kayirā, | One should do at once | 当即刻为之 |
| yaṁ jaññā hitamattano; | what one knows is for one's own good. | 知其为己利者。 |
| Na sākaṭikacintāya, | Not with a carter's thinking | 非以车夫之思 |
| mantā dhīro parakkame. | should a wise man, a hero, strive. | 智者、英雄当力行。 |
| Yathā sākaṭiko maṭṭhaṁ, | Just as a carter, leaving the smooth, | 犹如车夫，离平坦 |
| samaṁ hitvā mahāpathaṁ; | even highway, | 大道， |
| Visamaṁ maggamāruyha, | having taken a rough road, | 取崎岖路， |
| akkhacchinnova jhāyati. | broods like one with a broken axle. | 忧思如车轴断者。 |
| Evaṁ dhammā apakkamma, | So a fool, having departed from Dhamma, | 是故愚人，离于法， |
| adhammamanuvattiya; | following what is not Dhamma, | 随不法而行， |
| Mando maccumukhaṁ patto, | having reached the mouth of death, | 至死神之口， |
| akkhacchinnova jhāyatī”ti. | broods like one with a broken axle.” | 忧思如车轴断者。” |
2.23 - SN 2.23 Serī: Discourse with Serī
| --- SN2.23 - Serīsutta --- | --- SN2.23 - Discourse with Serī --- | --- SN2.23 - 与斯里天子之对话 --- |
| Ekamantaṁ ṭhito kho serī devaputto bhagavantaṁ gāthāya ajjhabhāsi: | Standing to one side, the devaputta Serī addressed the Blessed One with a verse: | 立于一旁，天子斯里以偈问世尊： |
| “Annamevābhinandanti, | “Both devas and humans | “天人与人类 |
| ubhaye devamānusā; | delight in food. | 皆喜食物。 |
| Atha ko nāma so yakkho, | So what kind of yakkha is that | 然彼夜叉是何种， |
| yaṁ annaṁ nābhinandatī”ti. | who does not delight in food?” | 不喜食物者？” |
| “Ye naṁ dadanti saddhāya, | “Those who give it with faith, | “以信施之者， |
| vippasannena cetasā; | with a confident mind, | 以笃信之心， |
| Tameva annaṁ bhajati, | that very food serves him, | 彼食即为他服务， |
| asmiṁ loke paramhi ca. | in this world and the next. | 于此世与来世。 |
| Tasmā vineyya maccheraṁ, | Therefore, having removed miserliness, | 是故，已除吝啬， |
| dajjā dānaṁ malābhibhū; | the vanquisher of stain should give a gift. | 胜垢者应行布施。 |
| Puññāni paralokasmiṁ, | Merits are the support | 功德是支持 |
| patiṭṭhā honti pāṇinan”ti. | for living beings in the next world.” | 众生于来世者。” |
| “Acchariyaṁ, bhante, abbhutaṁ, bhante. | “Wonderful, venerable sir, marvelous, venerable sir! | “善哉，尊者，奇哉，尊者！ |
| Yāvasubhāsitamidaṁ, bhante, bhagavatā: | How well-spoken is this, venerable sir, by the Blessed One: | 此乃世尊善说： |
| ‘Ye naṁ dadanti saddhāya, | ‘Those who give it with faith, | ‘以信施之者， |
| vippasannena cetasā; | with a confident mind, | 以笃信之心， |
| Tameva annaṁ bhajati, | that very food serves him, | 彼食即为他服务， |
| asmiṁ loke paramhi ca. | in this world and the next. | 于此世与来世。 |
| Tasmā vineyya maccheraṁ, | Therefore, having removed miserliness, | 是故，已除吝啬， |
| dajjā dānaṁ malābhibhū; | the vanquisher of stain should give a gift. | 胜垢者应行布施。 |
| Puññāni paralokasmiṁ, | Merits are the support | 功德是支持 |
| patiṭṭhā honti pāṇinan’ti. | for living beings in the next world.’ | 众生于来世者。’ |
| Bhūtapubbāhaṁ, bhante, sirī nāma rājā ahosiṁ dāyako dānapati dānassa vaṇṇavādī. | In a past life, venerable sir, I was a king named Sirī, a giver, a master of giving, a praiser of giving. | 尊者，我往世为王，名斯里，为施主，施之主，赞施者。 |
| Tassa mayhaṁ, bhante, catūsu dvāresu dānaṁ dīyittha samaṇabrāhmaṇakapaṇaddhikavanibbakayācakānaṁ. | For me, venerable sir, at four gates a gift was given to samaṇas, brahmins, the poor, the wayfarers, wanderers, and beggars. | 尊者，于我四门，施与沙门、婆罗门、贫者、行旅者、游方者、乞者。 |
| Atha kho maṁ, bhante, itthāgāraṁ upasaṅkamitvā etadavoca: | Then, venerable sir, the women of the harem approached me and said this: | 尊者，尔时，后宫之女来我处言： |
| ‘devassa kho dānaṁ dīyati; amhākaṁ dānaṁ na dīyati. | ‘A gift is being given by the king, but no gift is given by us. | ‘王在布施，而我等未施。 |
| Sādhu mayampi devaṁ nissāya dānāni dadeyyāma, puññāni kareyyāmā’ti. | It would be good if we too, relying on the king, could give gifts and make merit.’ | 善哉，若我等亦依王布施，积功德。’ |
| Tassa mayhaṁ, bhante, etadahosi: | To me, venerable sir, this occurred: | 尊者，我心生此念： |
| ‘ahaṁ khosmi dāyako dānapati dānassa vaṇṇavādī. | ‘I am a giver, a master of giving, a praiser of giving. | ‘我为施主，施之主，赞施者。 |
| Dānaṁ dassāmāti vadante kinti vadeyyan’ti? | When they say "We will give a gift," what should I say?’ | 当他们说“我们将布施”，我当何言？’ |
| So khvāhaṁ, bhante, paṭhamaṁ dvāraṁ itthāgārassa adāsiṁ. | So I, venerable sir, gave the first gate to the women of the harem. | 于是，尊者，我将第一门赐予后宫之女。 |
| Tattha itthāgārassa dānaṁ dīyittha; mama dānaṁ paṭikkami. | There a gift was given by the women of the harem; my gift was withdrawn. | 彼处由后宫之女布施；我之布施则撤回。 |
| Atha kho maṁ, bhante, khattiyā anuyantā upasaṅkamitvā etadavocuṁ: | Then, venerable sir, the attendant khattiyas approached me and said this: | 尊者，尔时，侍从之刹帝利来我处言： |
| ‘devassa kho dānaṁ dīyati; itthāgārassa dānaṁ dīyati; amhākaṁ dānaṁ na dīyati. | ‘A gift is being given by the king; a gift is being given by the women of the harem; but no gift is given by us. | ‘王在布施，后宫之女在布施，而我等未施。 |
| Sādhu mayampi devaṁ nissāya dānāni dadeyyāma, puññāni kareyyāmā’ti. | It would be good if we too, relying on the king, could give gifts and make merit.’ | 善哉，若我等亦依王布施，积功德。’ |
| Tassa mayhaṁ, bhante, etadahosi: | To me, venerable sir, this occurred: | 尊者，我心生此念： |
| ‘ahaṁ khosmi dāyako dānapati dānassa vaṇṇavādī. | ‘I am a giver, a master of giving, a praiser of giving. | ‘我为施主，施之主，赞施者。 |
| Dānaṁ dassāmāti vadante kinti vadeyyan’ti? | When they say "We will give a gift," what should I say?’ | 当他们说“我们将布施”，我当何言？’ |
| So khvāhaṁ, bhante, dutiyaṁ dvāraṁ khattiyānaṁ anuyantānaṁ adāsiṁ. | So I, venerable sir, gave the second gate to the attendant khattiyas. | 于是，尊者，我将第二门赐予侍从之刹帝利。 |
| Tattha khattiyānaṁ anuyantānaṁ dānaṁ dīyittha, mama dānaṁ paṭikkami. | There a gift was given by the attendant khattiyas, my gift was withdrawn. | 彼处由侍从之刹帝利布施，我之布施则撤回。 |
| Atha kho maṁ, bhante, balakāyo upasaṅkamitvā etadavoca: | Then, venerable sir, the army approached me and said this: | 尊者，尔时，军队来我处言： |
| ‘devassa kho dānaṁ dīyati; itthāgārassa dānaṁ dīyati; khattiyānaṁ anuyantānaṁ dānaṁ dīyati; amhākaṁ dānaṁ na dīyati. | ‘A gift is being given by the king; a gift is being given by the women of the harem; a gift is being given by the attendant khattiyas; but no gift is given by us. | ‘王在布施，后宫之女在布施，侍从之刹帝利在布施，而我等未施。 |
| Sādhu mayampi devaṁ nissāya dānāni dadeyyāma, puññāni kareyyāmā’ti. | It would be good if we too, relying on the king, could give gifts and make merit.’ | 善哉，若我等亦依王布施，积功德。’ |
| Tassa mayhaṁ, bhante, etadahosi: | To me, venerable sir, this occurred: | 尊者，我心生此念： |
| ‘ahaṁ khosmi dāyako dānapati dānassa vaṇṇavādī. | ‘I am a giver, a master of giving, a praiser of giving. | ‘我为施主，施之主，赞施者。 |
| Dānaṁ dassāmāti vadante kinti vadeyyan’ti? | When they say "We will give a gift," what should I say?’ | 当他们说“我们将布施”，我当何言？’ |
| So khvāhaṁ, bhante, tatiyaṁ dvāraṁ balakāyassa adāsiṁ. | So I, venerable sir, gave the third gate to the army. | 于是，尊者，我将第三门赐予军队。 |
| Tattha balakāyassa dānaṁ dīyittha, mama dānaṁ paṭikkami. | There a gift was given by the army, my gift was withdrawn. | 彼处由军队布施，我之布施则撤回。 |
| Atha kho maṁ, bhante, brāhmaṇagahapatikā upasaṅkamitvā etadavocuṁ: | Then, venerable sir, the brahmins and householders approached me and said this: | 尊者，尔时，婆罗门与居士来我处言： |
| ‘devassa kho dānaṁ dīyati; itthāgārassa dānaṁ dīyati; khattiyānaṁ anuyantānaṁ dānaṁ dīyati; balakāyassa dānaṁ dīyati; amhākaṁ dānaṁ na dīyati. | ‘A gift is being given by the king; a gift is being given by the women of the harem; a gift is being given by the attendant khattiyas; a gift is being given by the army; but no gift is given by us. | ‘王在布施，后宫之女在布施，侍从之刹帝利在布施，军队在布施，而我等未施。 |
| Sādhu mayampi devaṁ nissāya dānāni dadeyyāma, puññāni kareyyāmā’ti. | It would be good if we too, relying on the king, could give gifts and make merit.’ | 善哉，若我等亦依王布施，积功德。’ |
| Tassa mayhaṁ, bhante, etadahosi: | To me, venerable sir, this occurred: | 尊者，我心生此念： |
| ‘ahaṁ khosmi dāyako dānapati dānassa vaṇṇavādī. | ‘I am a giver, a master of giving, a praiser of giving. | ‘我为施主，施之主，赞施者。 |
| Dānaṁ dassāmāti vadante kinti vadeyyan’ti? | When they say "We will give a gift," what should I say?’ | 当他们说“我们将布施”，我当何言？’ |
| So khvāhaṁ, bhante, catutthaṁ dvāraṁ brāhmaṇagahapatikānaṁ adāsiṁ. | So I, venerable sir, gave the fourth gate to the brahmins and householders. | 于是，尊者，我将第四门赐予婆罗门与居士。 |
| Tattha brāhmaṇagahapatikānaṁ dānaṁ dīyittha, mama dānaṁ paṭikkami. | There a gift was given by the brahmins and householders, my gift was withdrawn. | 彼处由婆罗门与居士布施，我之布施则撤回。 |
| Atha kho maṁ, bhante, purisā upasaṅkamitvā etadavocuṁ: | Then, venerable sir, men approached me and said this: | 尊者，尔时，有人来我处言： |
| ‘na kho dāni devassa koci dānaṁ dīyatī’ti. | ‘Now no gift is being given by the king at all.’ | ‘今王已全然不施。’ |
| Evaṁ vuttāhaṁ, bhante, te purise etadavocaṁ: | When this was said, venerable sir, I said this to those men: | 尊者，此言既出，我即对彼等人言： |
| ‘tena hi, bhaṇe, yo bāhiresu janapadesu āyo sañjāyati tato upaḍḍhaṁ antepure pavesetha, upaḍḍhaṁ tattheva dānaṁ detha samaṇabrāhmaṇakapaṇaddhikavanibbakayācakānan’ti. | ‘In that case, my good sirs, whatever revenue arises in the outer districts, bring half of it into the palace, and give half as a gift right there to samaṇas, brahmins, the poor, the wayfarers, wanderers, and beggars.’ | ‘如此，我之善人，凡外地所生之税收，半数送入宫中，半数即于彼处施与沙门、婆罗门、贫者、行旅者、游方者、乞者。’ |
| So khvāhaṁ, bhante, evaṁ dīgharattaṁ katānaṁ puññānaṁ evaṁ dīgharattaṁ katānaṁ kusalānaṁ dhammānaṁ pariyantaṁ nādhigacchāmi— | I, venerable sir, having made merit for so long, having done wholesome deeds for so long, do not perceive an end to the Dhamma— | 我，尊者，积功德如此之久，行善业如此之久，不见法之尽头—— |
| ettakaṁ puññanti vā ettako puññavipākoti vā ettakaṁ sagge ṭhātabbanti vāti. | saying ‘so much is the merit,’ or ‘so much is the fruit of merit,’ or ‘so long is one to remain in heaven.’ | 说‘功德如是之多’，或‘功德之果如是之多’，或‘当留于天界如是之久’。 |
| Acchariyaṁ, bhante, abbhutaṁ, bhante. | Wonderful, venerable sir, marvelous, venerable sir! | 善哉，尊者，奇哉，尊者！ |
| Yāvasubhāsitamidaṁ, bhante, bhagavatā: | How well-spoken is this, venerable sir, by the Blessed One: | 此乃世尊善说： |
| ‘Ye naṁ dadanti saddhāya, | ‘Those who give it with faith, | ‘以信施之者， |
| vippasannena cetasā; | with a confident mind, | 以笃信之心， |
| Tameva annaṁ bhajati, | that very food serves him, | 彼食即为他服务， |
| asmiṁ loke paramhi ca. | in this world and the next. | 于此世与来世。 |
| Tasmā vineyya maccheraṁ, | Therefore, having removed miserliness, | 是故，已除吝啬， |
| dajjā dānaṁ malābhibhū; | the vanquisher of stain should give a gift. | 胜垢者应行布施。 |
| Puññāni paralokasmiṁ, | Merits are the support | 功德是支持 |
| patiṭṭhā honti pāṇinan’”ti. | for living beings in the next world.’” | 众生于来世者。’” |
2.24 - SN 2.24 Ghaṭīkāra: Discourse with Ghaṭīkāra
| --- SN2.24 - Ghaṭīkārasutta --- | --- SN2.24 - Discourse with Ghaṭīkāra --- | --- SN2.24 - 与迦旃延之对话 --- |
| Ekamantaṁ ṭhito kho ghaṭīkāro devaputto bhagavato santike imaṁ gāthaṁ abhāsi: | Standing to one side, the devaputta Ghaṭīkāra recited this verse in the presence of the Blessed One: | 立于一旁，天子迦旃延于世尊前诵此偈： |
| “Avihaṁ upapannāse, | “Reborn in the Aviha realm, | “重生于无烦天， |
| vimuttā satta bhikkhavo; | seven bhikkhus are liberated; | 七比丘得解脱； |
| Rāgadosaparikkhīṇā, | with lust and hatred utterly destroyed, | 贪嗔尽除， |
| tiṇṇā loke visattikan”ti. | they have crossed over attachment in the world.” | 已渡过世间之执着。” |
| “Ke ca te ataruṁ paṅkaṁ, | “And who were they who crossed the swamp, | “渡过沼泽者为谁， |
| maccudheyyaṁ suduttaraṁ; | the realm of death, so hard to cross? | 死神之境，如此难渡？ |
| Ke hitvā mānusaṁ dehaṁ, | Who, having abandoned the human body, | 谁舍弃人身， |
| dibbayogaṁ upaccagun”ti. | have attained the divine yoke?” | 已得天界之轭？” |
| “Upako palagaṇḍo ca, | “Upaka and Palagaṇḍa, | “优波迦与波罗犍陀， |
| pukkusāti ca te tayo; | and Pukkusāti, those three; | 与富楼沙提，此三人； |
| Bhaddiyo khaṇḍadevo ca, | Bhaddiya and Khaṇḍadeva, | 跋提与犍陀提婆， |
| bāhuraggi ca saṅgiyo; | and Bāhuraggi and Saṅgiya; | 与婆睺罗耆与辛耆耶； |
| Te hitvā mānusaṁ dehaṁ, | They, having abandoned the human body, | 彼等舍弃人身， |
| dibbayogaṁ upaccagun”ti. | have attained the divine yoke.” | 已得天界之轭。” |
| “Kusalī bhāsasī tesaṁ, | “You speak skillfully of them, | “你善巧地讲述他们， |
| mārapāsappahāyinaṁ; | who have cast off the snare of Māra. | 已脱离魔罗之网者。 |
| Kassa te dhammamaññāya, | Whose Dhamma having understood, | 了悟谁之法， |
| acchiduṁ bhavabandhanan”ti. | did they cut the bond of existence?” | 彼等断绝存在之结？” |
| “Na aññatra bhagavatā, | “Not other than from the Blessed One, | “非离世尊， |
| nāññatra tava sāsanā; | not other than from your teaching; | 非离汝教； |
| Yassa te dhammamaññāya, | whose Dhamma having understood, | 谁之法已解， |
| acchiduṁ bhavabandhanaṁ. | they cut the bond of existence. | 彼等断绝存在之结。 |
| Yattha nāmañca rūpañca, | Where name and form | 名色何在 |
| asesaṁ uparujjhati; | cease without remainder, | 无余止息， |
| Taṁ te dhammaṁ idhaññāya, | that Dhamma having understood here, | 于此已解之法， |
| acchiduṁ bhavabandhanan”ti. | they cut the bond of existence.” | 彼等断绝存在之结。” |
| “Gambhīraṁ bhāsasī vācaṁ, | “A deep word you speak, | “汝言深奥， |
| dubbijānaṁ sudubbudhaṁ; | hard to understand, very hard to awaken to. | 难解，极难觉悟。 |
| Kassa tvaṁ dhammamaññāya, | Whose Dhamma having understood, | 谁之法已解， |
| vācaṁ bhāsasi īdisan”ti. | do you speak such a word?” | 汝作如是言？” |
| “Kumbhakāro pure āsiṁ, | “I was a potter in the past, | “我昔为陶工， |
| vekaḷiṅge ghaṭīkaro; | in Vekaḷiṅga, a maker of pots; | 在吠迦陵伽，制陶器； |
| Mātāpettibharo āsiṁ, | I was a supporter of my mother and father, | 我曾是父母之依靠， |
| kassapassa upāsako. | a lay follower of Kassapa. | 迦叶佛之在家弟子。 |
| Virato methunā dhammā, | Abstaining from sexual intercourse, | 戒绝性交， |
| brahmacārī nirāmiso; | a celibate, without material concerns, | 梵行，无物质之忧， |
| Ahuvā te sagāmeyyo, | I was a fellow villager of yours, | 我曾是你的同乡， |
| ahuvā te pure sakhā. | I was a friend of yours in the past. | 我曾是你的朋友。 |
| Sohamete pajānāmi, | I am the one who knows these, | 我是知晓此等之人， |
| vimutte satta bhikkhavo; | the seven liberated bhikkhus, | 七位解脱之比丘， |
| Rāgadosaparikkhīṇe, | with lust and hatred utterly destroyed, | 贪嗔尽除， |
| tiṇṇe loke visattikan”ti. | who have crossed over attachment in the world.” | 已渡过世间之执着。” |
| “Evametaṁ tadā āsi, | “So it was then, | “诚如所言， |
| yathā bhāsasi bhaggava; | as you say, Bhaggava. | 如你所说，跋伽婆。 |
| Kumbhakāro pure āsi, | You were a potter in the past, | 汝昔为陶工， |
| vekaḷiṅge ghaṭīkaro. | in Vekaḷiṅga, a maker of pots. | 在吠迦陵伽，制陶器。 |
| Mātāpettibharo āsi, | A supporter of mother and father, | 为母父之依靠， |
| kassapassa upāsako; | a lay follower of Kassapa; | 迦叶佛之在家弟子； |
| Virato methunā dhammā, | abstaining from sexual intercourse, | 戒绝性交， |
| brahmacārī nirāmiso; | a celibate, without material concerns, | 梵行，无物质之忧， |
| Ahuvā me sagāmeyyo, | you were a fellow villager of mine, | 你曾是我的同乡， |
| ahuvā me pure sakhā”ti. | you were a friend of mine in the past.” | 你曾是我的朋友。” |
| “Evametaṁ purāṇānaṁ, | “Thus was this meeting | “此乃古时之会 |
| sahāyānaṁ ahu saṅgamo; | of ancient companions; | 古时同伴； |
| Ubhinnaṁ bhāvitattānaṁ, | of two with developed selves, | 二者皆已发展自我， |
| sarīrantimadhārinan”ti. | bearing their final bodies.” | 身负最后之身。” |
2.25 - SN 2.25 Jantu: Discourse with Jantu
| --- SN2.25 - Jantusutta --- | --- SN2.25 - Discourse with Jantu --- | --- SN2.25 - 与生天子之对话 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ sambahulā bhikkhū, kosalesu viharanti himavantapasse araññakuṭikāya uddhatā unnaḷā capalā mukharā vikiṇṇavācā muṭṭhassatino asampajānā asamāhitā vibbhantacittā pākatindriyā. | On one occasion many bhikkhus were dwelling in Kosala, at the foot of the Himalayas, in a forest hut, arrogant, haughty, fickle, talkative, of scattered speech, unmindful, not clearly comprehending, unconcentrated, with wandering minds, with uncontrolled faculties. | 一时，多有比丘住于拘萨罗，喜马拉雅山麓，一林中小屋中，傲慢、骄矜、轻浮、多言、言语散乱、不念、不正知、不专注、心散乱、诸根不制。 |
| Atha kho jantu devaputto tadahuposathe pannarase yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū gāthāhi ajjhabhāsi: | Then the devaputta Jantu, on that Uposatha day of the fifteenth, approached those bhikkhus; having approached, he addressed those bhikkhus with verses: | 尔时，天子生于十五日布萨日，诣彼诸比丘前；至已，以偈告彼诸比丘： |
| “Sukhajīvino pure āsuṁ, | “They lived happily in the past, | “他们过去生活快乐， |
| bhikkhū gotamasāvakā; | the bhikkhus, disciples of Gotama; | 比丘们，乔达摩的弟子们； |
| Anicchā piṇḍamesanā, | with no desire for almsfood, | 无有对食物之欲， |
| anicchā sayanāsanaṁ; | with no desire for lodging; | 无有对住所之欲； |
| Loke aniccataṁ ñatvā, | knowing the impermanence of the world, | 知世间之无常， |
| dukkhassantaṁ akaṁsu te. | they made an end of suffering. | 他们了结了痛苦。 |
| Dupposaṁ katvā attānaṁ, | Making themselves hard to support, | 使自己难以供养， |
| gāme gāmaṇikā viya; | like village headmen in a village; | 如村中之村长； |
| Bhutvā bhutvā nipajjanti, | having eaten and eaten, they lie down | 食而复食，他们躺卧 |
| parāgāresu mucchitā. | in the homes of others, infatuated. | 于他人家中，痴迷。 |
| Saṅghassa añjaliṁ katvā, | Having paid homage to the Sangha, | 顶礼僧伽已， |
| idhekacce vadāmahaṁ; | I say this of some here; | 我于此说某些人； |
| Apaviddhā anāthā te, | they are cast off, without a protector, | 他们被抛弃，无有保护者， |
| yathā petā tatheva te. | just like ghosts, so are they. | 恰如鬼魅，他们如此。 |
| Ye kho pamattā viharanti, | Those who dwell heedlessly, | 住于放逸者， |
| te me sandhāya bhāsitaṁ; | my speech is directed at them. | 我言指向他们。 |
| Ye appamattā viharanti, | Those who dwell heedfully, | 住于精进者， |
| namo tesaṁ karomahan”ti. | I pay homage to them.” | 我向他们顶礼。” |
2.26 - SN 2.26 Rohitassa: Discourse with Rohitassa
| --- SN2.26 - Rohitassasutta --- | --- SN2.26 - Discourse with Rohitassa --- | --- SN2.26 - 与赤马天子之对话 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Ekamantaṁ ṭhito kho rohitasso devaputto bhagavantaṁ etadavoca: | Standing to one side, the devaputta Rohitassa said this to the Blessed One: | 立于一旁，天子赤马对世尊说： |
| “yattha nu kho, bhante, na jāyati na jīyati na mīyati na cavati na upapajjati, sakkā nu kho so, bhante, gamanena lokassa anto ñātuṁ vā daṭṭhuṁ vā pāpuṇituṁ vā”ti? | “Venerable sir, where one is not born, does not age, does not die, does not pass away, does not reappear, is it possible, venerable sir, by traveling, to know or see or reach the end of the world?” | “尊者，不生、不老、不死、不灭、不再生之处，尊者，是否可能通过行旅而知、见或达世界之尽头？” |
| “Yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṁ taṁ gamanena lokassa antaṁ ñāteyyaṁ daṭṭheyyaṁ patteyyanti vadāmī”ti. | “Friend, where one is not born, does not age, does not die, does not pass away, does not reappear, I do not say that by traveling one can know, see, or reach the end of the world.” | “朋友，不生、不老、不死、不灭、不再生之处，我不说人能通过行旅而知、见或达世界之尽头。” |
| “Acchariyaṁ, bhante, abbhutaṁ, bhante. | “Wonderful, venerable sir, marvelous, venerable sir! | “善哉，尊者，奇哉，尊者！ |
| Yāvasubhāsitamidaṁ, bhante, bhagavatā: | How well-spoken is this, venerable sir, by the Blessed One: | 此乃世尊善说： |
| ‘yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṁ taṁ gamanena lokassa antaṁ ñāteyyaṁ daṭṭheyyaṁ patteyyanti vadāmī’ti. | ‘Friend, where one is not born, does not age, does not die, does not pass away, does not reappear, I do not say that by traveling one can know, see, or reach the end of the world.’ | ‘朋友，不生、不老、不死、不灭、不再生之处，我不说人能通过行旅而知、见或达世界之尽头。’ |
| Bhūtapubbāhaṁ, bhante, rohitasso nāma isi ahosiṁ bhojaputto iddhimā vehāsaṅgamo. | In a past life, venerable sir, I was a seer named Rohitassa, a son of Bhoja, powerful, a sky-walker. | 尊者，我往世为仙人，名赤马，为婆阇之子，力大无穷，能行空。 |
| Tassa mayhaṁ, bhante, evarūpo javo ahosi; seyyathāpi nāma daḷhadhammā dhanuggaho susikkhito katahattho katayoggo katūpāsano lahukena asanena appakasireneva tiriyaṁ tālacchāyaṁ atipāteyya. | For me, venerable sir, there was such speed, as a strong archer, well-trained, skillful, practiced, with a light arrow could easily shoot across the shadow of a palm tree. | 尊者，我之速度，如强弓手，善训练，善巧，熟练，以轻箭能轻易射过棕榈树之影。 |
| Tassa mayhaṁ, bhante, evarūpo padavītihāro ahosi; seyyathāpi nāma puratthimā samuddā pacchimo samuddo. | For me, venerable sir, there was such a stride, as from the eastern ocean to the western ocean. | 尊者，我之步履，如自东海至西海。 |
| Tassa mayhaṁ, bhante, evarūpaṁ icchāgataṁ uppajji: | For me, venerable sir, such a desire arose: | 尊者，我心生此愿： |
| ‘ahaṁ gamanena lokassa antaṁ pāpuṇissāmī’ti. | ‘I will reach the end of the world by traveling.’ | ‘我将以行旅到达世界之尽头。’ |
| So khvāhaṁ, bhante, evarūpena javena samannāgato evarūpena ca padavītihārena, aññatreva asitapītakhāyitasāyitā aññatra uccārapassāvakammā aññatra niddākilamathapaṭivinodanā vassasatāyuko vassasatajīvī vassasataṁ gantvā appatvāva lokassa antaṁ antarāva kālaṅkato. | I, venerable sir, endowed with such speed and with such a stride, apart from eating, drinking, chewing, and tasting, apart from the acts of defecation and urination, apart from dispelling sleep and fatigue, with a life-span of a hundred years, living for a hundred years, having traveled for a hundred years, without reaching the end of the world, I died along the way. | 我，尊者，赋有如此之速度与如此之步履，除了饮食、咀嚼、品尝，除了大小便之行为，除了消除睡眠与疲劳，以百年之寿，活百年，行百年，未达世界之尽头，途中而死。 |
| Acchariyaṁ, bhante, abbhutaṁ, bhante. | Wonderful, venerable sir, marvelous, venerable sir! | 善哉，尊者，奇哉，尊者！ |
| Yāvasubhāsitamidaṁ, bhante, bhagavatā: | How well-spoken is this, venerable sir, by the Blessed One: | 此乃世尊善说： |
| ‘yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṁ taṁ gamanena lokassa antaṁ ñāteyyaṁ daṭṭheyyaṁ patteyyanti vadāmī’”ti. | ‘Friend, where one is not born, does not age, does not die, does not pass away, does not reappear, I do not say that by traveling one can know, see, or reach the end of the world.’” | ‘朋友，不生、不老、不死、不灭、不再生之处，我不说人能通过行旅而知、见或达世界之尽头。’” |
| “Na kho panāhaṁ, āvuso, appatvā lokassa antaṁ dukkhassa antakiriyaṁ vadāmi. | “But, friend, I do not say that without reaching the end of the world, one can make an end of suffering. | “然而，朋友，我不说人若未达世界之尽头，便能了结痛苦。 |
| Api ca khvāhaṁ, āvuso, imasmiṁyeva byāmamatte kaḷevare sasaññimhi samanake lokañca paññapemi lokasamudayañca lokanirodhañca lokanirodhagāminiñca paṭipadanti. | Rather, friend, it is in this very fathom-long body, with its perception and mind, that I declare the world, the origin of the world, the cessation of the world, and the path leading to the cessation of the world. | 朋友，我宣说世界、世界之起源、世界之止息，以及导致世界止息之道，正是在这寻长的身体中，及其知觉与心意中。 |
| Gamanena na pattabbo, | The end of the world is never | 世界之尽头永不 |
| lokassanto kudācanaṁ; | to be reached by traveling. | 能以行旅到达。 |
| Na ca appatvā lokantaṁ, | And without reaching the end of the world, | 而未达世界之尽头， |
| dukkhā atthi pamocanaṁ. | there is no release from suffering. | 无有从苦中解脱。 |
| Tasmā have lokavidū sumedho, | Therefore, indeed, a wise one, a world-knower, | 是故，智者，知世者， |
| Lokantagū vusitabrahmacariyo; | one who has reached the world's end, who has lived the holy life, | 已达世界之尽头，已修梵行者， |
| Lokassa antaṁ samitāvi ñatvā, | having known the end of the world, being at peace, | 已知世界之尽头，安住于平和， |
| Nāsīsati lokamimaṁ parañcā”ti. | does not long for this world or the next.” | 不渴望此世或来世。” |
2.27 - SN 2.27 Nanda: Discourse with Nanda
| --- SN2.27 - Nandasutta --- | --- SN2.27 - Discourse with Nanda --- | --- SN2.27 - 与难陀天子之对话 --- |
| Ekamantaṁ ṭhito kho nando devaputto bhagavato santike imaṁ gāthaṁ abhāsi: | Standing to one side, the devaputta Nanda recited this verse in the presence of the Blessed One: | 立于一旁，天子难陀于世尊前诵此偈： |
| “Accenti kālā tarayanti rattiyo, | “Time passes, the nights fly by, | “时光飞逝，长夜漫漫， |
| Vayoguṇā anupubbaṁ jahanti; | the stages of life are left behind in sequence. | 人生阶段，次第而逝。 |
| Etaṁ bhayaṁ maraṇe pekkhamāno, | Seeing this fear in death, | 见此死亡之惧， |
| Puññāni kayirātha sukhāvahānī”ti. | one should do meritorious deeds that bring happiness.” | 应行善业，以得安乐。” |
| “Accenti kālā tarayanti rattiyo, | “Time passes, the nights fly by, | “时光飞逝，长夜漫漫， |
| Vayoguṇā anupubbaṁ jahanti; | the stages of life are left behind in sequence. | 人生阶段，次第而逝。 |
| Etaṁ bhayaṁ maraṇe pekkhamāno, | Seeing this fear in death, | 见此死亡之惧， |
| Lokāmisaṁ pajahe santipekkho”ti. | one should forsake the bait of the world, looking for peace.” | 当舍世间之饵，以求安宁。” |
2.28 - SN 2.28 Nandivisāla: Discourse with Nandivisāla
| --- SN2.28 - Nandivisālasutta --- | --- SN2.28 - Discourse with Nandivisāla --- | --- SN2.28 - 与欢喜广天子之对话 --- |
| Ekamantaṁ ṭhito kho nandivisālo devaputto bhagavantaṁ gāthāya ajjhabhāsi: | Standing to one side, the devaputta Nandivisāla addressed the Blessed One with a verse: | 立于一旁，天子欢喜广以偈问世尊： |
| “Catucakkaṁ navadvāraṁ, | “With four wheels and nine doors, | “具四轮九门， |
| puṇṇaṁ lobhena saṁyutaṁ; | filled with greed, joined together, | 充满贪欲，结合而成， |
| Paṅkajātaṁ mahāvīra, | born of mud, O great hero, | 生于泥沼，哦，大英雄， |
| kathaṁ yātrā bhavissatī”ti. | how will the journey be?” | 旅程将如何？” |
| “Chetvā naddhiṁ varattañca, | “Having cut the strap and the thong, | “断皮带与缰绳， |
| icchālobhañca pāpakaṁ; | and evil desire and greed, | 及恶欲与贪婪， |
| Samūlaṁ taṇhamabbuyha, | having drawn out craving with its root, | 拔除渴爱及其根， |
| evaṁ yātrā bhavissatī”ti. | thus the journey will be.” | 旅程将如此。” |
2.29 - SN 2.29 Susima: Discourse with Susima
| --- SN2.29 - Susimasutta --- | --- SN2.29 - Discourse with Susima --- | --- SN2.29 - 与善思摩天子之对话 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ ānandaṁ bhagavā etadavoca: | Then the venerable Ānanda approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. To the venerable Ānanda seated to one side, the Blessed One said this: | 尔时，尊者阿难诣世尊前；至已，顶礼世尊，坐于一旁。于坐于一旁之尊者阿难，世尊如是说： |
| “tuyhampi no, ānanda, sāriputto ruccatī”ti? | “Does Sāriputta please you, Ānanda?” | “舍利弗令你欢喜吗，阿难？” |
| “Kassa hi nāma, bhante, abālassa aduṭṭhassa amūḷhassa avipallatthacittassa āyasmā sāriputto na rucceyya? | “Venerable sir, to what person who is not a fool, not malicious, not deluded, not of perverted mind, would the venerable Sāriputta not be pleasing? | “尊者，非愚、非恶、非迷、非心颠倒之人，谁不喜尊者舍利弗？ |
| Paṇḍito, bhante, āyasmā sāriputto. | The venerable Sāriputta is wise, venerable sir. | 尊者舍利弗有智慧，尊者。 |
| Mahāpañño, bhante, āyasmā sāriputto. | The venerable Sāriputta has great wisdom, venerable sir. | 尊者舍利弗有大智慧，尊者。 |
| Puthupañño, bhante, āyasmā sāriputto. | The venerable Sāriputta has broad wisdom, venerable sir. | 尊者舍利弗有广智慧，尊者。 |
| Hāsapañño, bhante, āyasmā sāriputto. | The venerable Sāriputta has joyful wisdom, venerable sir. | 尊者舍利弗有喜智慧，尊者。 |
| Javanapañño, bhante, āyasmā sāriputto. | The venerable Sāriputta has swift wisdom, venerable sir. | 尊者舍利弗有速智慧，尊者。 |
| Tikkhapañño, bhante, āyasmā sāriputto. | The venerable Sāriputta has sharp wisdom, venerable sir. | 尊者舍利弗有锐智慧，尊者。 |
| Nibbedhikapañño, bhante, āyasmā sāriputto. | The venerable Sāriputta has penetrating wisdom, venerable sir. | 尊者舍利弗有彻智慧，尊者。 |
| Appiccho, bhante, āyasmā sāriputto. | The venerable Sāriputta has few wishes, venerable sir. | 尊者舍利弗少欲，尊者。 |
| Santuṭṭho, bhante, āyasmā sāriputto. | The venerable Sāriputta is content, venerable sir. | 尊者舍利弗知足，尊者。 |
| Pavivitto, bhante, āyasmā sāriputto. | The venerable Sāriputta is secluded, venerable sir. | 尊者舍利弗 secluded，尊者。 |
| Asaṁsaṭṭho, bhante, āyasmā sāriputto. | The venerable Sāriputta is unentangled, venerable sir. | 尊者舍利弗无纠缠，尊者。 |
| Āraddhavīriyo, bhante, āyasmā sāriputto. | The venerable Sāriputta is of aroused energy, venerable sir. | 尊者舍利弗精进，尊者。 |
| Vattā, bhante, āyasmā sāriputto. | The venerable Sāriputta is an exhorter, venerable sir. | 尊者舍利弗为劝导者，尊者。 |
| Vacanakkhamo, bhante, āyasmā sāriputto. | The venerable Sāriputta is patient of speech, venerable sir. | 尊者舍利弗能忍言，尊者。 |
| Codako, bhante, āyasmā sāriputto. | The venerable Sāriputta is a reprover, venerable sir. | 尊者舍利弗为斥责者，尊者。 |
| Pāpagarahī, bhante, āyasmā sāriputto. | The venerable Sāriputta is a critic of evil, venerable sir. | 尊者舍利弗为评恶者，尊者。 |
| Kassa hi nāma, bhante, abālassa aduṭṭhassa amūḷhassa avipallatthacittassa āyasmā sāriputto na rucceyyā”ti? | To what person, venerable sir, who is not a fool, not malicious, not deluded, not of perverted mind, would the venerable Sāriputta not be pleasing?” | 尊者，非愚、非恶、非迷、非心颠倒之人，谁不喜尊者舍利弗？” |
| “Evametaṁ, ānanda, evametaṁ, ānanda. | “So it is, Ānanda, so it is, Ānanda. | “诚然，阿难，诚然，阿难。 |
| Kassa hi nāma, ānanda, abālassa aduṭṭhassa amūḷhassa avipallatthacittassa sāriputto na rucceyya? | To what person, Ānanda, who is not a fool, not malicious, not deluded, not of perverted mind, would Sāriputta not be pleasing? | 阿难，非愚、非恶、非迷、非心颠倒之人，谁不喜舍利弗？ |
| Paṇḍito, ānanda, sāriputto. | Sāriputta is wise, Ānanda. | 舍利弗有智慧，阿难。 |
| Mahāpañño, ānanda, sāriputto. | Sāriputta has great wisdom, Ānanda. | 舍利弗有大智慧，阿难。 |
| Puthupañño, ānanda, sāriputto. | Sāriputta has broad wisdom, Ānanda. | 舍利弗有广智慧，阿难。 |
| Hāsapañño, ānanda, sāriputto. | Sāriputta has joyful wisdom, Ānanda. | 舍利弗有喜智慧，阿难。 |
| Javanapañño, ānanda, sāriputto. | Sāriputta has swift wisdom, Ānanda. | 舍利弗有速智慧，阿难。 |
| Tikkhapañño, ānanda, sāriputto. | Sāriputta has sharp wisdom, Ānanda. | 舍利弗有锐智慧，阿难。 |
| Nibbedhikapañño, ānanda, sāriputto. | Sāriputta has penetrating wisdom, Ānanda. | 舍利弗有彻智慧，阿难。 |
| Appiccho, ānanda, sāriputto. | Sāriputta has few wishes, Ānanda. | 舍利弗少欲，阿难。 |
| Santuṭṭho, ānanda, sāriputto. | Sāriputta is content, Ānanda. | 舍利弗知足，阿难。 |
| Pavivitto, ānanda, sāriputto. | Sāriputta is secluded, Ānanda. | 舍利弗 secluded，阿难。 |
| Asaṁsaṭṭho, ānanda, sāriputto. | Sāriputta is unentangled, Ānanda. | 舍利弗无纠缠，阿难。 |
| Āraddhavīriyo, ānanda, sāriputto. | Sāriputta is of aroused energy, Ānanda. | 舍利弗精进，阿难。 |
| Vattā, ānanda, sāriputto. | Sāriputta is an exhorter, Ānanda. | 舍利弗为劝导者，阿难。 |
| Vacanakkhamo, ānanda, sāriputto. | Sāriputta is patient of speech, Ānanda. | 舍利弗能忍言，阿难。 |
| Codako, ānanda, sāriputto. | Sāriputta is a reprover, Ānanda. | 舍利弗为斥责者，阿难。 |
| Pāpagarahī, ānanda, sāriputto. | Sāriputta is a critic of evil, Ānanda. | 舍利弗为评恶者，阿难。 |
| Kassa hi nāma, ānanda, abālassa aduṭṭhassa amūḷhassa avipallatthacittassa sāriputto na rucceyyā”ti? | To what person, Ānanda, who is not a fool, not malicious, not deluded, not of perverted mind, would Sāriputta not be pleasing?” | 阿难，非愚、非恶、非迷、非心颠倒之人，谁不喜舍利弗？” |
| Atha kho susimo devaputto āyasmato sāriputtassa vaṇṇe bhaññamāne mahatiyā devaputtaparisāya parivuto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho susimo devaputto bhagavantaṁ etadavoca: | Then the devaputta Susima, while the praise of the venerable Sāriputta was being spoken, surrounded by a great assembly of devaputtas, approached the Blessed One; having approached and paid homage to the Blessed One, he stood to one side. Standing to one side, the devaputta Susima said this to the Blessed One: | 尔时，天子善思摩，于尊者舍利弗之赞叹声中，为众多天子所围绕，诣世尊前；至已，顶礼世尊，立于一旁。立于一旁，天子善思摩对世尊说： |
| “Evametaṁ, bhagavā, evametaṁ, sugata. | “So it is, Blessed One, so it is, Sugata. | “诚然，世尊，诚然，善逝。 |
| Kassa hi nāma, bhante, abālassa aduṭṭhassa amūḷhassa avipallatthacittassa āyasmā sāriputto na rucceyya? | To what person, venerable sir, who is not a fool, not malicious, not deluded, not of perverted mind, would the venerable Sāriputta not be pleasing? | 尊者，非愚、非恶、非迷、非心颠倒之人，谁不喜尊者舍利弗？ |
| Paṇḍito, bhante, āyasmā sāriputto. | The venerable Sāriputta is wise, venerable sir. | 尊者舍利弗有智慧，尊者。 |
| Mahāpañño, bhante, puthupañño, bhante, hāsapañño, bhante, javanapañño, bhante, tikkhapañño, bhante, nibbedhikapañño, bhante, appiccho, bhante, santuṭṭho, bhante, pavivitto, bhante, asaṁsaṭṭho, bhante, āraddhavīriyo, bhante, vattā, bhante, vacanakkhamo, bhante, codako, bhante, pāpagarahī, bhante, āyasmā sāriputto. | The venerable Sāriputta has great wisdom, venerable sir, broad wisdom, venerable sir, joyful wisdom, venerable sir, swift wisdom, venerable sir, sharp wisdom, venerable sir, penetrating wisdom, venerable sir, he has few wishes, venerable sir, is content, venerable sir, secluded, venerable sir, unentangled, venerable sir, of aroused energy, venerable sir, an exhorter, venerable sir, patient of speech, venerable sir, a reprover, venerable sir, a critic of evil, venerable sir. | 尊者舍利弗有大智慧，尊者，广智慧，尊者，喜智慧，尊者，速智慧，尊者，锐智慧，尊者，彻智慧，尊者，他少欲，尊者，知足，尊者， secluded，尊者，无纠缠，尊者，精进，尊者，为劝导者，尊者，能忍言，尊者，为斥责者，尊者，为评恶者，尊者。 |
| Kassa hi nāma, bhante, abālassa aduṭṭhassa amūḷhassa avipallatthacittassa āyasmā sāriputto na rucceyya? | To what person, venerable sir, who is not a fool, not malicious, not deluded, not of perverted mind, would the venerable Sāriputta not be pleasing? | 尊者，非愚、非恶、非迷、非心颠倒之人，谁不喜尊者舍利弗？ |
| Ahampi hi, bhante, yaññadeva devaputtaparisaṁ upasaṅkamiṁ, etadeva bahulaṁ saddaṁ suṇāmi: | I too, venerable sir, whatever assembly of devaputtas I approach, I hear this sound for the most part: | 我亦，尊者，凡我所至之天子众会，多闻此声： |
| ‘paṇḍito āyasmā sāriputto; | ‘The venerable Sāriputta is wise; | ‘尊者舍利弗有智慧； |
| mahāpañño āyasmā, puthupañño āyasmā, hāsapañño āyasmā, javanapañño āyasmā, tikkhapañño āyasmā, nibbedhikapañño āyasmā, appiccho āyasmā, santuṭṭho āyasmā, pavivitto āyasmā, asaṁsaṭṭho āyasmā, āraddhavīriyo āyasmā, vattā āyasmā, vacanakkhamo āyasmā, codako āyasmā, pāpagarahī āyasmā sāriputto’ti. | the venerable one has great wisdom, the venerable one has broad wisdom, the venerable one has joyful wisdom, the venerable one has swift wisdom, the venerable one has sharp wisdom, the venerable one has penetrating wisdom, the venerable one has few wishes, the venerable one is content, the venerable one is secluded, the venerable one is unentangled, the venerable one is of aroused energy, the venerable one is an exhorter, the venerable one is patient of speech, the venerable one is a reprover, the venerable one is a critic of evil.’ | 尊者有大智慧，尊者有广智慧，尊者有喜智慧，尊者有速智慧，尊者有锐智慧，尊者有彻智慧，尊者少欲，尊者知足，尊者 secluded，尊者无纠缠，尊者精进，尊者为劝导者，尊者能忍言，尊者为斥责者，尊者为评恶者。’ |
| Kassa hi nāma, bhante, abālassa aduṭṭhassa amūḷhassa avipallatthacittassa āyasmā sāriputto na rucceyyā”ti? | To what person, venerable sir, who is not a fool, not malicious, not deluded, not of perverted mind, would the venerable Sāriputta not be pleasing?” | 尊者，非愚、非恶、非迷、非心颠倒之人，谁不喜尊者舍利弗？” |
| Atha kho susimassa devaputtassa devaputtaparisā āyasmato sāriputtassa vaṇṇe bhaññamāne attamanā pamuditā pītisomanassajātā uccāvacā vaṇṇanibhā upadaṁseti. | Then the assembly of devaputtas of the devaputta Susima, while the praise of the venerable Sāriputta was being spoken, delighted, joyful, filled with joy and happiness, showed various displays of colors. | 尔时，天子善思摩之天子众会，于尊者舍利弗赞叹声中，欢喜、欣悦，充满喜乐，现种种色彩。 |
| Seyyathāpi nāma maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato paṇḍukambale nikkhitto bhāsate ca tapate ca virocati ca; | Just as a beryl gem, beautiful, of fine quality, eight-faceted, well-worked, placed on a pale woolen cloth, would shine and blaze and radiate; | 犹如琉璃宝珠，美妙，上等，八面，善制，置于淡色毛布上，则光耀、炽燃、放射； |
| evamevaṁ susimassa devaputtassa devaputtaparisā āyasmato sāriputtassa vaṇṇe bhaññamāne attamanā pamuditā pītisomanassajātā uccāvacā vaṇṇanibhā upadaṁseti. | even so, the assembly of devaputtas of the devaputta Susima, while the praise of the venerable Sāriputta was being spoken, delighted, joyful, filled with joy and happiness, showed various displays of colors. | 亦复如是，天子善思摩之天子众会，于尊者舍利弗赞叹声中，欢喜、欣悦，充满喜乐，现种种色彩。 |
| Seyyathāpi nāma nikkhaṁ jambonadaṁ dakkhakammāraputtaukkāmukhasukusalasampahaṭṭhaṁ paṇḍukambale nikkhittaṁ bhāsate ca tapate ca virocati ca; | Just as a gold coin of Jambu river gold, well-refined in the furnace by a skilled goldsmith's son, placed on a pale woolen cloth, would shine and blaze and radiate; | 犹如阎浮河金币，经巧匠之子炉中善炼，置于淡色毛布上，则光耀、炽燃、放射； |
| evamevaṁ susimassa devaputtassa devaputtaparisā āyasmato sāriputtassa vaṇṇe bhaññamāne attamanā pamuditā pītisomanassajātā uccāvacā vaṇṇanibhā upadaṁseti. | even so, the assembly of devaputtas of the devaputta Susima, while the praise of the venerable Sāriputta was being spoken, delighted, joyful, filled with joy and happiness, showed various displays of colors. | 亦复如是，天子善思摩之天子众会，于尊者舍利弗赞叹声中，欢喜、欣悦，充满喜乐，现种种色彩。 |
| Seyyathāpi nāma saradasamaye viddhe vigatavalāhake deve rattiyā paccūsasamayaṁ osadhitārakā bhāsate ca tapate ca virocati ca; | Just as in the autumn season, when the sky is clear and free of clouds, at night, at dawn, the morning star would shine and blaze and radiate; | 犹如秋季，天晴无云，夜半黎明，晨星则光耀、炽燃、放射； |
| evamevaṁ susimassa devaputtassa devaputtaparisā āyasmato sāriputtassa vaṇṇe bhaññamāne attamanā pamuditā pītisomanassajātā uccāvacā vaṇṇanibhā upadaṁseti. | even so, the assembly of devaputtas of the devaputta Susima, while the praise of the venerable Sāriputta was being spoken, delighted, joyful, filled with joy and happiness, showed various displays of colors. | 亦复如是，天子善思摩之天子众会，于尊者舍利弗赞叹声中，欢喜、欣悦，充满喜乐，现种种色彩。 |
| Seyyathāpi nāma saradasamaye viddhe vigatavalāhake deve ādicco nabhaṁ abbhussakkamāno sabbaṁ ākāsagataṁ tamagataṁ abhivihacca bhāsate ca tapate ca virocati ca; | Just as in the autumn season, when the sky is clear and free of clouds, the sun, ascending into the sky, having dispelled all darkness from the atmosphere, would shine and blaze and radiate; | 犹如秋季，天晴无云，日升中天，驱散空中一切黑暗，则光耀、炽燃、放射； |
| evamevaṁ susimassa devaputtassa devaputtaparisā āyasmato sāriputtassa vaṇṇe bhaññamāne attamanā pamuditā pītisomanassajātā uccāvacā vaṇṇanibhā upadaṁseti. | even so, the assembly of devaputtas of the devaputta Susima, while the praise of the venerable Sāriputta was being spoken, delighted, joyful, filled with joy and happiness, showed various displays of colors. | 亦复如是，天子善思摩之天子众会，于尊者舍利弗赞叹声中，欢喜、欣悦，充满喜乐，现种种色彩。 |
| Atha kho susimo devaputto āyasmantaṁ sāriputtaṁ ārabbha bhagavato santike imaṁ gāthaṁ abhāsi: | Then the devaputta Susima, concerning the venerable Sāriputta, recited this verse in the presence of the Blessed One: | 尔时，天子善思摩，关于尊者舍利弗，于世尊前诵此偈： |
| “Paṇḍitoti samaññāto, | “Renowned as wise, | “闻名有智， |
| sāriputto akodhano; | Sāriputta is without anger; | 舍利弗无有愤怒； |
| Appiccho sorato danto, | of few wishes, gentle, tamed, | 少欲、温和、调伏， |
| satthuvaṇṇābhato isī”ti. | the sage extolled in the Teacher’s praise.” | 圣者为师所赞。” |
| Atha kho bhagavā āyasmantaṁ sāriputtaṁ ārabbha susimaṁ devaputtaṁ gāthāya paccabhāsi: | Then the Blessed One, concerning the venerable Sāriputta, replied to the devaputta Susima with a verse: | 尔时，世尊关于尊者舍利弗，以偈答天子善思摩： |
| “Paṇḍitoti samaññāto, | “Renowned as wise, | “闻名有智， |
| sāriputto akodhano; | Sāriputta is without anger; | 舍利弗无有愤怒； |
| Appiccho sorato danto, | of few wishes, gentle, tamed, | 少欲、温和、调伏， |
| kālaṁ kaṅkhati sudanto”ti. | well-tamed, he awaits his time.” | 善调伏，他等待时机。” |
2.30 - SN 2.30 Nānātitthiyasāvaka: Discourse with Disciples of Various Sectarians
| --- SN2.30 - Nānātitthiyasāvakasutta --- | --- SN2.30 - Discourse with Disciples of Various Sectarians --- | --- SN2.30 - 与诸外道弟子之对话 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. | On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Sanctuary. | 一时，薄伽梵住王舍城竹林，栗鼠饲养处。 |
| Atha kho sambahulā nānātitthiyasāvakā devaputtā asamo ca sahali ca nīko ca ākoṭako ca vegabbhari ca māṇavagāmiyo ca abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ veḷuvanaṁ obhāsetvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. | Then many devaputtas who were disciples of various sectarians—Asama, Sahali, Nīka, Ākoṭaka, Vegabbhari, and Māṇavagāmiya—in the dark of the night, of surpassing beauty, illuminating the whole of the Bamboo Grove, approached the Blessed One; having approached and paid homage to the Blessed One, they stood to one side. | 尔时，多有天子为诸外道之弟子——阿娑摩、娑诃利、尼迦、阿拘吒迦、毗伽婆利、与摩纳婆伽弥耶——于深夜，以绝世之美，遍照整个竹林，诣世尊前；至已，顶礼世尊，立于一旁。 |
| Ekamantaṁ ṭhito kho asamo devaputto pūraṇaṁ kassapaṁ ārabbha bhagavato santike imaṁ gāthaṁ abhāsi: | Standing to one side, the devaputta Asama, concerning Pūraṇa Kassapa, recited this verse in the presence of the Blessed One: | 立于一旁，天子阿娑摩，关于富兰那迦叶，于世尊前诵此偈： |
| “Idha chinditamārite, | “Here, in the matter of what is cut and killed, | “于此，关于所斩所杀之事， |
| Hatajānīsu kassapo; | of the slain and their slayers, Kassapa | 被杀者与杀者，迦叶 |
| Na pāpaṁ samanupassati, | sees no evil, | 不见恶， |
| Puññaṁ vā pana attano; | nor any merit for himself. | 亦不见己之功德。 |
| Sa ve vissāsamācikkhi, | He indeed explained this with confidence, | 他确实自信地解释了这一点， |
| Satthā arahati mānanan”ti. | a teacher worthy of honor.” | 一位值得尊敬的老师。” |
| Atha kho sahali devaputto makkhaliṁ gosālaṁ ārabbha bhagavato santike imaṁ gāthaṁ abhāsi: | Then the devaputta Sahali, concerning Makkhali Gosāla, recited this verse in the presence of the Blessed One: | 尔时，天子娑诃利，关于末伽梨瞿舍罗，于世尊前诵此偈： |
| “Tapojigucchāya susaṁvutatto, | “Through asceticism and self-mortification, being well-restrained, | “通过苦行与自虐，善于克制， |
| Vācaṁ pahāya kalahaṁ janena; | having abandoned speech that leads to quarrels with people, | 舍弃导致与人争吵之言语， |
| Samosavajjā virato saccavādī, | averse to falsehood and wrong, a truth-speaker, | 厌恶虚伪与错误，说真话， |
| Na hi nūna tādisaṁ karoti pāpan”ti. | surely such a one does no evil.” | 如此之人，必不行恶。” |
| Atha kho nīko devaputto nigaṇṭhaṁ nāṭaputtaṁ ārabbha bhagavato santike imaṁ gāthaṁ abhāsi: | Then the devaputta Nīko, concerning the Nigaṇṭha Nāṭaputta, recited this verse in the presence of the Blessed One: | 尔时，天子尼迦，关于尼乾陀若提子，于世尊前诵此偈： |
| “Jegucchī nipako bhikkhu, | “Self-mortifying, astute, a bhikkhu | “自虐，机敏，比丘 |
| Cātuyāmasusaṁvuto; | well-restrained in the fourfold restraint, | 善于四重克制， |
| Diṭṭhaṁ sutañca ācikkhaṁ, | explaining what is seen and heard, | 解释所见所闻， |
| Na hi nūna kibbisī siyā”ti. | surely he would not be a wrongdoer.” | 他必非作恶者。” |
| Atha kho ākoṭako devaputto nānātitthiye ārabbha bhagavato santike imaṁ gāthaṁ abhāsi: | Then the devaputta Ākoṭaka, concerning various sectarians, recited this verse in the presence of the Blessed One: | 尔时，天子阿拘吒迦，关于诸外道，于世尊前诵此偈： |
| “Pakudhako kātiyāno nigaṇṭho, | “Pakudhaka Kātiyāna, the Nigaṇṭha, | “波浮陀迦旃延，尼乾陀， |
| Ye cāpime makkhalipūraṇāse; | and also these, Makkhali and Pūraṇa; | 与此等，末伽梨与富兰那； |
| Gaṇassa satthāro sāmaññappattā, | teachers of a group, having attained the status of ascetics, | 一派之师，已得苦行者之位， |
| Na hi nūna te sappurisehi dūre”ti. | surely they are not far from true men.” | 他们必离真理之人不远。” |
| Atha kho vegabbhari devaputto ākoṭakaṁ devaputtaṁ gāthāya paccabhāsi: | Then the devaputta Vegabbhari replied to the devaputta Ākoṭaka with a verse: | 尔时，天子毗伽婆利以偈答天子阿拘吒迦： |
| “Sahācaritena chavo sigālo, | “A vile jackal, accompanied by its kind, | “一卑劣之豺狼，与其同类相伴， |
| Na kotthuko sīhasamo kadāci; | is never equal to a lion. | 永不等于一狮子。 |
| Naggo musāvādī gaṇassa satthā, | A naked one, a speaker of falsehoods, a teacher of a group, | 一裸形者，说谎者，一派之师， |
| Saṅkassarācāro na sataṁ sarikkho”ti. | of dubious practices, is not like the good.” | 行径可疑，非同于善者。” |
| Atha kho māro pāpimā begabbhariṁ devaputtaṁ anvāvisitvā bhagavato santike imaṁ gāthaṁ abhāsi: | Then Māra the evil one, having possessed the devaputta Vegabbhari, recited this verse in the presence of the Blessed One: | 尔时，恶魔波旬，附于天子毗伽婆利身，于世尊前诵此偈： |
| “Tapojigucchāya āyuttā, | “Those engaged in asceticism and self-mortification, | “彼等从事苦行与自虐者， |
| pālayaṁ pavivekiyaṁ; | guarding their seclusion, | 守护其幽居， |
| Rūpe ca ye niviṭṭhāse, | and those who are invested in forms, | 与彼等投入于色相者， |
| devalokābhinandino; | delighting in the deva world; | 乐于天界； |
| Te ve sammānusāsanti, | they indeed teach rightly | 他们确实正确地教导 |
| paralokāya mātiyā”ti. | for the sake of the next world for mortals.” | 为凡人来世之故。” |
| Atha kho bhagavā “māro ayaṁ pāpimā” iti viditvā, māraṁ pāpimantaṁ gāthāya paccabhāsi: | Then the Blessed One, knowing “This is Māra the evil one,” replied to Māra the evil one with a verse: | 尔时，世尊知“此乃恶魔波旬”，以偈答恶魔波旬： |
| “Ye keci rūpā idha vā huraṁ vā, | “Whatever forms there are, here or hereafter, | “凡有色相，于此世或来世， |
| Ye cantalikkhasmiṁ pabhāsavaṇṇā; | and those in the sky of brilliant color, | 与彼等于天空之灿烂色彩， |
| Sabbeva te te namucippasatthā, | all of them, praised by you, Namuci, | 汝所赞叹之物，南无质， |
| Āmisaṁva macchānaṁ vadhāya khittā”ti. | are like bait cast for the destruction of fish.” | 皆如为鱼之毁灭而投下之饵。” |
| Atha kho māṇavagāmiyo devaputto bhagavantaṁ ārabbha bhagavato santike imā gāthāyo abhāsi: | Then the devaputta Māṇavagāmiya, concerning the Blessed One, recited these verses in the presence of the Blessed One: | 尔时，天子摩纳婆伽弥耶，关于世尊，于世尊前诵此偈： |
| “Vipulo rājagahīyānaṁ, | “The Vipula mountain of the Rājagahans | “王舍城之毗富罗山 |
| giri seṭṭho pavuccati; | is said to be the best of mountains; | 被称为众山之最； |
| Seto himavataṁ seṭṭho, | Seto is the best of the Himalayas, | 雪山中，白雪皑皑， |
| ādicco aghagāminaṁ. | the sun of those that travel the sky. | 日为行空者之最。 |
| Samuddo udadhinaṁ seṭṭho, | The ocean is the best of waters, | 海洋为众水之最， |
| nakkhattānaṁva candimā; | and the moon of the constellations. | 月为众星之最。 |
| Sadevakassa lokassa, | Of the world with its devas, | 于天人世界， |
| buddho aggo pavuccatī”ti. | the Buddha is proclaimed the highest.” | 佛陀被宣称为至高无上。” |
| Nānātitthiyavaggo tatiyo. | The Various Sectarians Chapter, the third. | 诸外道品，第三。 |
| Sivo khemo ca serī ca, | Siva, Khema and Serī, | 湿婆、安稳与斯里， |
| Ghaṭī jantu ca rohito; | Ghaṭī, Jantu and Rohita; | 迦旃延、生与赤马； |
| Nando nandivisālo ca, | Nanda, Nandivisāla, | 难陀，欢喜广， |
| Susimo nānātitthiyena te dasāti. | Susima, and with Various Sectarians, those are ten. | 善思摩，与诸外道，共十篇。 |
| Devaputtasaṁyuttaṁ samattaṁ. | The Connected Discourses with Devaputtas is complete. | 与天子相应的经文已完结。 |
3 - SN 3 Kosala: Connected Discourses with the King of Kosala
| ==================== SN3 - Kosalasaṃyutta ==================== | ==================== SN3 - Connected Discourses with the King of Kosala ==================== | ==================== SN3 - 与拘萨罗王相应的经文 ==================== |
3.1 - SN 3.1 Dahara: The Young
| --- SN3.1 - Daharasutta --- | --- SN3.1 - The Young --- | --- SN3.1 - 年轻 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. | On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. | 一时，薄伽梵住舍卫城祇树给孤独园。 |
| Atha kho rājā pasenadi kosalo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. | Then King Pasenadi of Kosala approached the Blessed One; having approached, he exchanged greetings with the Blessed One. | 尔时，拘萨罗王波斯匿诣世尊前；至已，与世尊互致问候。 |
| Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rājā pasenadi kosalo bhagavantaṁ etadavoca: | After exchanging pleasant and courteous greetings, he sat down to one side. Seated to one side, King Pasenadi of Kosala said this to the Blessed One: | 互致愉悦有礼之问候后，坐于一旁。坐于一旁，拘萨罗王波斯匿对世尊说： |
| “bhavampi no gotamo anuttaraṁ sammāsambodhiṁ abhisambuddhoti paṭijānātī”ti? | “Does Master Gotama also claim to have awakened to the unsurpassed, perfect enlightenment?” | “乔达摩大师亦自称已觉悟无上正等正觉吗？” |
| “Yañhi taṁ, mahārāja, sammā vadamāno vadeyya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti, mameva taṁ sammā vadamāno vadeyya. | “If, great king, one speaking rightly were to say ‘he has awakened to the unsurpassed, perfect enlightenment,’ it is of me that one speaking rightly would say it. | “大王，若有正语者言‘彼已觉悟无上正等正觉’，正语者所言者，即我也。 |
| Ahañhi, mahārāja, anuttaraṁ sammāsambodhiṁ abhisambuddho”ti. | For I, great king, have awakened to the unsurpassed, perfect enlightenment.” | 我，大王，已觉悟无上正等正觉。” |
| “Yepi te, bho gotama, samaṇabrāhmaṇā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā bahujanassa, seyyathidaṁ— | “But Master Gotama, even those ascetics and brahmins who have a saṅgha, have a following, are teachers of a following, are famous, renowned, founders of sects, esteemed as saints by many people, such as— | “然乔达摩大师，即彼等有僧伽、有徒众、为徒众之师、著名、声望、宗派之创立者、为众多人所敬为圣人之苦行者与婆罗门，如— |
| pūraṇo kassapo, makkhali gosālo, nigaṇṭho nāṭaputto, sañcayo belaṭṭhaputto, pakudho kaccāyano, ajito kesakambalo; | Pūraṇa Kassapa, Makkhali Gosāla, the Nigaṇṭha Nāṭaputta, Sañjaya Belaṭṭhaputta, Pakudha Kaccāyana, Ajita Kesakambala; | 富兰那迦叶、末伽梨瞿舍罗、尼乾陀若提子、删阇耶毗罗瑟腻子、波浮陀伽旃延、阿耆多翅舍钦婆罗； |
| tepi mayā ‘anuttaraṁ sammāsambodhiṁ abhisambuddhoti paṭijānāthā’ti puṭṭhā samānā anuttaraṁ sammāsambodhiṁ abhisambuddhoti na paṭijānanti. | even they, when asked by me, ‘Have you claimed to have awakened to the unsurpassed, perfect enlightenment?’ do not claim to have awakened to the unsurpassed, perfect enlightenment. | 即彼等，我问之，‘汝等自称已觉悟无上正等正觉耶？’彼等亦不自称已觉悟无上正等正觉。 |
| Kiṁ pana bhavaṁ gotamo daharo ceva jātiyā navo ca pabbajjāyā”ti? | But what of Master Gotama, who is young in years and newly gone forth?” | 然乔达摩大师，年少初出家，又何如？” |
| “Cattāro kho me, mahārāja, daharāti na uññātabbā, daharāti na paribhotabbā. | “There are four, great king, that should not be slighted for being young, should not be despised for being young. | “大王，有四者，不应因其年轻而轻视，不应因其年轻而鄙视。 |
| Katame cattāro? | What four? | 哪四个？ |
| Khattiyo kho, mahārāja, daharoti na uññātabbo, daharoti na paribhotabbo. | A khattiya, great king, should not be slighted for being young, should not be despised for being young. | 大王，刹帝利，不应因其年轻而轻视，不应因其年轻而鄙视。 |
| Urago kho, mahārāja, daharoti na uññātabbo, daharoti na paribhotabbo. | A snake, great king, should not be slighted for being young, should not be despised for being young. | 大王，蛇，不应因其年轻而轻视，不应因其年轻而鄙视。 |
| Aggi kho, mahārāja, daharoti na uññātabbo, daharoti na paribhotabbo. | A fire, great king, should not be slighted for being young, should not be despised for being young. | 大王，火，不应因其年轻而轻视，不应因其年轻而鄙视。 |
| Bhikkhu, kho, mahārāja, daharoti na uññātabbo, daharoti na paribhotabbo. | A bhikkhu, great king, should not be slighted for being young, should not be despised for being young. | 大王，比丘，不应因其年轻而轻视，不应因其年轻而鄙视。 |
| Ime kho, mahārāja, cattāro daharāti na uññātabbā, daharāti na paribhotabbā”ti. | These, great king, are the four that should not be slighted for being young, should not be despised for being young.” | 大王，此四者，不应因其年轻而轻视，不应因其年轻而鄙视。” |
| Idamavoca bhagavā. | This is what the Blessed One said. | 此乃世尊所言。 |
| Idaṁ vatvāna sugato athāparaṁ etadavoca satthā: | Having said this, the Sugata, the Teacher, then said this further: | 说此已，善逝、导师复说此言： |
| “Khattiyaṁ jātisampannaṁ, | “A khattiya of high birth, | “出身高贵之刹帝利， |
| abhijātaṁ yasassinaṁ; | noble and renowned, | 尊贵而著名， |
| Daharoti nāvajāneyya, | one should not look down on him for being young, | 人不应因其年轻而轻视， |
| na naṁ paribhave naro. | a person should not despise him. | 人不应鄙视他。 |
| Ṭhānañhi so manujindo, | For that lord of men, the khattiya, | 于彼人主，刹帝利， |
| rajjaṁ laddhāna khattiyo; | having obtained the kingdom, | 得国后， |
| So kuddho rājadaṇḍena, | angered, he may strike with royal punishment, | 怒而以王法击之， |
| tasmiṁ pakkamate bhusaṁ; | he attacks him fiercely. | 他猛烈攻击他。 |
| Tasmā taṁ parivajjeyya, | Therefore one should avoid him, | 是故当避之， |
| rakkhaṁ jīvitamattano. | protecting one's own life. | 保护自己之生命。 |
| Gāme vā yadi vā raññe, | In a village or in the wilderness, | 在村庄或旷野中， |
| yattha passe bhujaṅgamaṁ; | wherever one sees a serpent, | 凡见蛇处， |
| Daharoti nāvajāneyya, | one should not look down on it for being young, | 人不应因其年轻而轻视， |
| na naṁ paribhave naro. | a person should not despise him. | 人不应鄙视他。 |
| Uccāvacehi vaṇṇehi, | In various forms, | 以各种形态， |
| urago carati tejasī; | the fiery serpent moves. | 火蛇移动。 |
| So āsajja ḍaṁse bālaṁ, | Having approached, it might bite a fool, | 近而或噬愚人， |
| naraṁ nāriñca ekadā; | a man or a woman, at some time. | 男女，于某时。 |
| Tasmā taṁ parivajjeyya, | Therefore one should avoid it, | 是故当避之， |
| rakkhaṁ jīvitamattano. | protecting one's own life. | 保护自己之生命。 |
| Pahūtabhakkhaṁ jālinaṁ, | A fire with much fuel, blazing, | 一火多薪，熊熊燃烧， |
| pāvakaṁ kaṇhavattaniṁ; | with a black trail, a fire, | 带黑迹，一火， |
| Daharoti nāvajāneyya, | one should not look down on it for being young, | 人不应因其年轻而轻视， |
| na naṁ paribhave naro. | a person should not despise it. | 人不应鄙视它。 |
| Laddhā hi so upādānaṁ, | For having obtained fuel, | 因得薪， |
| mahā hutvāna pāvako; | the fire becomes great. | 火势变大。 |
| So āsajja ḍahe bālaṁ, | Having approached, it might burn a fool, | 近而或烧愚人， |
| naraṁ nāriñca ekadā; | a man or a woman, at some time. | 男女，于某时。 |
| Tasmā taṁ parivajjeyya, | Therefore one should avoid it, | 是故当避之， |
| rakkhaṁ jīvitamattano. | protecting one's own life. | 保护自己之生命。 |
| Vanaṁ yadaggi ḍahati, | When fire burns a forest, | 当火烧森林时， |
| pāvako kaṇhavattanī; | the fire with a black trail, | 带黑迹之火， |
| Jāyanti tattha pārohā, | shoots grow there | 嫩芽于彼处生长 |
| ahorattānamaccaye. | with the passing of days and nights. | 随日月流逝。 |
| Yañca kho sīlasampanno, | But he whom, endowed with virtue, | 然彼具戒者， |
| bhikkhu ḍahati tejasā; | a bhikkhu burns with his fire, | 比丘以其火烧之， |
| Na tassa puttā pasavo, | his sons, his cattle, | 其子、其牛、 |
| dāyādā vindare dhanaṁ; | his heirs do not find his wealth. | 其继承人不得其财。 |
| Anapaccā adāyādā, | Without children, without heirs, | 无子，无后， |
| tālāvatthū bhavanti te. | they become like palmyra stumps. | 他们变得像棕榈树桩。 |
| Tasmā hi paṇḍito poso, | Therefore a wise person, | 是故智者， |
| sampassaṁ atthamattano; | seeing his own good, | 见其己利， |
| Bhujaṅgamaṁ pāvakañca, | a serpent, a fire, | 一蛇、一火、 |
| khattiyañca yasassinaṁ; | a renowned khattiya, | 一著名之刹帝利， |
| Bhikkhuñca sīlasampannaṁ, | and a bhikkhu endowed with virtue, | 与一具德之比丘， |
| sammadeva samācare”ti. | should treat them all rightly.” | 当皆正待之。” |
| Evaṁ vutte, rājā pasenadi kosalo bhagavantaṁ etadavoca: | When this was said, King Pasenadi of Kosala said this to the Blessed One: | 此言既出，拘萨罗王波斯匿对世尊说： |
| “abhikkantaṁ, bhante, abhikkantaṁ, bhante. | “Excellent, venerable sir, excellent, venerable sir! | “善哉，尊者，善哉，尊者！ |
| Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. | Just as, venerable sir, one might set upright what was overturned, or reveal what was hidden, or show the way to one who was lost, or hold up an oil lamp in the dark: ‘so that those with eyes can see forms’; even so, the Dhamma has been clarified by the Blessed One in many ways. | 尊者，犹如人将倾覆者扶正，或揭示隐藏者，或为迷途者指路，或于黑暗中举油灯：‘使有眼者能见色’；亦复如是，世尊以多种方式阐明了法。 |
| Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. | I, venerable sir, go for refuge to the Blessed One, to the Dhamma, and to the Saṅgha of bhikkhus. | 我，尊者，归依世尊，归依法，归依比丘僧伽。 |
| Upāsakaṁ maṁ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. | May the Blessed One, venerable sir, remember me as a lay follower who has gone for refuge from this day forth for as long as life lasts.” | 愿世尊，尊者，忆我为一居士，自今日起，尽形寿归依。” |
3.2 - SN 3.2 Purisa: A Person
| --- SN3.2 - Purisasutta --- | --- SN3.2 - A Person --- | --- SN3.2 - 一人 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Atha kho rājā pasenadi kosalo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rājā pasenadi kosalo bhagavantaṁ etadavoca: | Then King Pasenadi of Kosala approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. Seated to one side, King Pasenadi of Kosala said this to the Blessed One: | 尔时，拘萨罗王波斯匿诣世尊前；至已，顶礼世尊，坐于一旁。坐于一旁，拘萨罗王波斯匿对世尊说： |
| “kati nu kho, bhante, purisassa dhammā ajjhattaṁ uppajjamānā uppajjanti ahitāya dukkhāya aphāsuvihārāyā”ti? | “How many things, venerable sir, when arising internally in a person, arise for his harm, for his suffering, for his discomfort?” | “尊者，有几事，于人内心生起时，为害、为苦、为不适？” |
| “Tayo kho, mahārāja, purisassa dhammā ajjhattaṁ uppajjamānā uppajjanti ahitāya dukkhāya aphāsuvihārāya. | “Three things, great king, when arising internally in a person, arise for his harm, for his suffering, for his discomfort. | “大王，有三事，于人内心生起时，为害、为苦、为不适。 |
| Katame tayo? | What three? | 哪三个？ |
| Lobho kho, mahārāja, purisassa dhammo ajjhattaṁ uppajjamāno uppajjati ahitāya dukkhāya aphāsuvihārāya. | Greed, great king, is a thing in a person that, when arising internally, arises for his harm, for his suffering, for his discomfort. | 大王，贪，是人内心之一物，生起时为害、为苦、为不适。 |
| Doso kho, mahārāja, purisassa dhammo ajjhattaṁ uppajjamāno uppajjati ahitāya dukkhāya aphāsuvihārāya. | Hatred, great king, is a thing in a person that, when arising internally, arises for his harm, for his suffering, for his discomfort. | 大王，嗔，是人内心之一物，生起时为害、为苦、为不适。 |
| Moho kho, mahārāja, purisassa dhammo ajjhattaṁ uppajjamāno uppajjati ahitāya dukkhāya aphāsuvihārāya. | Delusion, great king, is a thing in a person that, when arising internally, arises for his harm, for his suffering, for his discomfort. | 大王，痴，是人内心之一物，生起时为害、为苦、为不适。 |
| Ime kho, mahārāja, tayo purisassa dhammā ajjhattaṁ uppajjamānā uppajjanti ahitāya dukkhāya aphāsuvihārāyā”ti. | These, great king, are the three things in a person that, when arising internally, arise for his harm, for his suffering, for his discomfort.” | 大王，此三者，是人内心生起时，为害、为苦、为不适。” |
| Idamavoca …pe… | This is what he said … and so on … | 此乃他所言……等等…… |
| “Lobho doso ca moho ca, | “Greed, hatred, and delusion, | “贪、嗔、痴， |
| purisaṁ pāpacetasaṁ; | in a person of evil mind, | 于恶心之人， |
| Hiṁsanti attasambhūtā, | born of oneself, they harm him, | 自生，害之， |
| tacasāraṁva samphalan”ti. | like its own fruit harms the bamboo.” | 如其果害竹。” |
3.3 - SN 3.3 Jarāmaraṇa: Aging and Death
| --- SN3.3 - Jarāmaraṇasutta --- | --- SN3.3 - Aging and Death --- | --- SN3.3 - 老与死 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Ekamantaṁ nisinno kho rājā pasenadi kosalo bhagavantaṁ etadavoca: | Seated to one side, King Pasenadi of Kosala said this to the Blessed One: | 坐于一旁，拘萨罗王波斯匿对世尊说： |
| “atthi nu kho, bhante, jātassa aññatra jarāmaraṇā”ti? | “Is there, venerable sir, anything born that is exempt from aging and death?” | “尊者，可有生者免于老死？” |
| “Natthi kho, mahārāja, jātassa aññatra jarāmaraṇā. | “There is nothing, great king, born that is exempt from aging and death. | “大王，无有生者能免于老死。 |
| Yepi te, mahārāja, khattiyamahāsālā aḍḍhā mahaddhanā mahābhogā pahūtajātarūparajatā pahūtavittūpakaraṇā pahūtadhanadhaññā, tesampi jātānaṁ natthi aññatra jarāmaraṇā. | Even those, great king, who are great khattiya families, wealthy, with great riches, great possessions, with abundant gold and silver, with abundant assets and means, with abundant wealth and grain, for them too, being born, there is nothing other than aging and death. | 大王，即便是大刹帝利家族，富裕，财富广大，财物丰盛，金银充足，资产与手段丰富，财富与粮食充足，于彼等亦然，既生，除了老死，别无他物。 |
| Yepi te, mahārāja, brāhmaṇamahāsālā …pe… | Even those, great king, who are great brahmin families … and so on … | 大王，即便是大婆罗门家族……等等…… |
| gahapatimahāsālā aḍḍhā mahaddhanā mahābhogā pahūtajātarūparajatā pahūtavittūpakaraṇā pahūtadhanadhaññā, tesampi jātānaṁ natthi aññatra jarāmaraṇā. | great householder families, wealthy, with great riches, great possessions, with abundant gold and silver, with abundant assets and means, with abundant wealth and grain, for them too, being born, there is nothing other than aging and death. | 大居士家族，富裕，财富广大，财物丰盛，金银充足，资产与手段丰富，财富与粮食充足，于彼等亦然，既生，除了老死，别无他物。 |
| Yepi te, mahārāja, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā, tesampāyaṁ kāyo bhedanadhammo nikkhepanadhammo”ti. | Even those, great king, who are bhikkhus, arahants, with taints destroyed, who have lived the life, done what was to be done, laid down the burden, attained their own goal, with the fetter of existence completely destroyed, liberated by right understanding, for them too this body has the nature of breaking up, the nature of being laid down.” | 大王，即便是比丘、阿罗汉，诸漏已尽，梵行已立，所作已办，已舍重担，已达己利，存在之结已尽，以正解脱，于彼等亦然，此身有坏之性，有舍之性。” |
| Idamavoca …pe… | This is what he said … and so on … | 此乃他所言……等等…… |
| “Jīranti ve rājarathā sucittā, | “The ornate royal chariots wear out, | “华丽之御车亦会朽坏， |
| Atho sarīrampi jaraṁ upeti; | and so the body too approaches old age; | 身体亦然，趋于衰老； |
| Satañca dhammo na jaraṁ upeti, | but the Dhamma of the good does not approach old age, | 然善人之法不趋于衰老， |
| Santo have sabbhi pavedayantī”ti. | the good indeed make it known to the good.” | 善人实以之告善人。” |
3.4 - SN 3.4 Piya: The Dear One
| --- SN3.4 - Piyasutta --- | --- SN3.4 - The Dear One --- | --- SN3.4 - 亲爱的人 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Ekamantaṁ nisinno kho rājā pasenadi kosalo bhagavantaṁ etadavoca: | Seated to one side, King Pasenadi of Kosala said this to the Blessed One: | 坐于一旁，拘萨罗王波斯匿对世尊说： |
| “idha mayhaṁ, bhante, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: | “Here, venerable sir, for me, gone to a secluded place and in solitude, this reflection arose in my mind: | “尊者，我于幽静处独处时，心生此念： |
| ‘kesaṁ nu kho piyo attā, kesaṁ appiyo attā’ti? | ‘To whom is the self dear, to whom is the self not dear?’ | ‘于谁，己为可爱，于谁，己非可爱？’ |
| Tassa mayhaṁ, bhante, etadahosi: | To me, venerable sir, this occurred: | 尊者，我心生此念： |
| ‘ye ca kho keci kāyena duccaritaṁ caranti, vācāya duccaritaṁ caranti, manasā duccaritaṁ caranti; | ‘Whoever engages in misconduct by body, misconduct by speech, misconduct by mind, | ‘凡以身行恶，以言行恶，以意行恶者， |
| tesaṁ appiyo attā. | for them the self is not dear. | 于彼等，己非可爱。 |
| Kiñcāpi te evaṁ vadeyyuṁ: | Even though they might say thus: | 纵彼等或作如是言： |
| “piyo no attā”ti, atha kho tesaṁ appiyo attā’. | "Our self is dear to us," yet for them the self is not dear.’ | “我等之己为可爱，”然于彼等，己非可爱。’ |
| Taṁ kissa hetu? | What is the reason for that? | 其理何在？ |
| Yañhi appiyo appiyassa kareyya, taṁ te attanāva attano karonti; | What an enemy would do to an enemy, that they do to themselves by themselves; | 敌之于敌所为，彼等自为之； |
| tasmā tesaṁ appiyo attā. | therefore for them the self is not dear. | 是故于彼等，己非可爱。 |
| Ye ca kho keci kāyena sucaritaṁ caranti, vācāya sucaritaṁ caranti, manasā sucaritaṁ caranti; | And whoever engages in good conduct by body, good conduct by speech, good conduct by mind, | 凡以身行善，以言行善，以意行善者， |
| tesaṁ piyo attā. | for them the self is dear. | 于彼等，己为可爱。 |
| Kiñcāpi te evaṁ vadeyyuṁ: | Even though they might say thus: | 纵彼等或作如是言： |
| ‘appiyo no attā’ti; atha kho tesaṁ piyo attā. | ‘Our self is not dear to us,’ yet for them the self is dear. | ‘我等之己非可爱，’然于彼等，己为可爱。 |
| Taṁ kissa hetu? | What is the reason for that? | 其理何在？ |
| Yañhi piyo piyassa kareyya, taṁ te attanāva attano karonti; | What a dear one would do for a dear one, that they do to themselves by themselves; | 亲之于亲所为，彼等自为之； |
| tasmā tesaṁ piyo attā”ti. | therefore for them the self is dear.” | 是故于彼等，己为可爱。” |
| “Evametaṁ, mahārāja, evametaṁ, mahārāja. | “So it is, great king, so it is, great king. | “诚然，大王，诚然，大王。 |
| Ye hi keci, mahārāja, kāyena duccaritaṁ caranti, vācāya duccaritaṁ caranti, manasā duccaritaṁ caranti; | Whoever, great king, engages in misconduct by body, misconduct by speech, misconduct by mind, | 大王，凡以身行恶，以言行恶，以意行恶者， |
| tasmā tesaṁ appiyo attā. | therefore for them the self is not dear. | 是故于彼等，己非可爱。 |
| Kiñcāpi te evaṁ vadeyyuṁ: | Even though they might say thus: | 纵彼等或作如是言： |
| ‘piyo no attā’ti, atha kho tesaṁ appiyo attā. | ‘Our self is dear to us,’ yet for them the self is not dear. | ‘我等之己为可爱，’然于彼等，己非可爱。 |
| Taṁ kissa hetu? | What is the reason for that? | 其理何在？ |
| Yañhi, mahārāja, appiyo appiyassa kareyya, taṁ te attanāva attano karonti; | What, great king, an enemy would do to an enemy, that they do to themselves by themselves; | 大王，敌之于敌所为，彼等自为之； |
| tasmā tesaṁ appiyo attā. | therefore for them the self is not dear. | 是故于彼等，己非可爱。 |
| Ye ca kho keci, mahārāja, kāyena sucaritaṁ caranti, vācāya sucaritaṁ caranti, manasā sucaritaṁ caranti; | And whoever, great king, engages in good conduct by body, good conduct by speech, good conduct by mind, | 大王，凡以身行善，以言行善，以意行善者， |
| tesaṁ piyo attā. | for them the self is dear. | 于彼等，己为可爱。 |
| Kiñcāpi te evaṁ vadeyyuṁ: | Even though they might say thus: | 纵彼等或作如是言： |
| ‘appiyo no attā’ti; | ‘Our self is not dear to us,’ | ‘我等之己非可爱，’ |
| atha kho tesaṁ piyo attā. | yet for them the self is dear. | 然于彼等，己为可爱。 |
| Taṁ kissa hetu? | What is the reason for that? | 其理何在？ |
| Yañhi, mahārāja, piyo piyassa kareyya, taṁ te attanāva attano karonti; | What, great king, a dear one would do for a dear one, that they do to themselves by themselves; | 大王，亲之于亲所为，彼等自为之； |
| tasmā tesaṁ piyo attā”ti. | therefore for them the self is dear.” | 是故于彼等，己为可爱。” |
| Idamavoca …pe… | This is what he said … and so on … | 此乃他所言……等等…… |
| “Attānañce piyaṁ jaññā, | “If one would know the self to be dear, | “若人知己为可爱， |
| na naṁ pāpena saṁyuje; | one should not yoke it to evil; | 不应以恶束缚之； |
| Na hi taṁ sulabhaṁ hoti, | for that happiness is not easy to obtain | 于彼行恶之人， |
| sukhaṁ dukkaṭakārinā. | by one who does evil deeds. | 幸福不易得。 |
| Antakenādhipannassa, | When overcome by the end-maker, | 为终结者所胜时， |
| jahato mānusaṁ bhavaṁ; | abandoning the human state, | 舍弃人世， |
| Kiñhi tassa sakaṁ hoti, | what is his own? | 何者为己有？ |
| kiñca ādāya gacchati; | And what does he take when he goes? | 去时带何物？ |
| Kiñcassa anugaṁ hoti, | What follows him, | 何者随之， |
| chāyāva anapāyinī. | like a shadow that never leaves? | 如影不离？ |
| Ubho puññañca pāpañca, | Both merit and evil, | 善与恶， |
| yaṁ macco kurute idha; | that a mortal does here; | 凡人于此所为； |
| Tañhi tassa sakaṁ hoti, | that is indeed his own, | 彼实为己有， |
| taṁva ādāya gacchati; | that he takes when he goes; | 去时带之； |
| Taṁvassa anugaṁ hoti, | that follows him, | 彼随之， |
| chāyāva anapāyinī. | like a shadow that never leaves. | 如影不离。 |
| Tasmā kareyya kalyāṇaṁ, | Therefore one should do what is lovely, | 是故当行可爱之事， |
| nicayaṁ samparāyikaṁ; | a store for the future life. | 为来世积蓄。 |
| Puññāni paralokasmiṁ, | Merits are the support | 功德是支持 |
| patiṭṭhā honti pāṇinan”ti. | for living beings in the next world.” | 众生于来世者。” |
3.5 - SN 3.5 Attarakkhita: Self-Protected
| --- SN3.5 - Attarakkhitasutta --- | --- SN3.5 - Self-Protected --- | --- SN3.5 - 自我保护 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Ekamantaṁ nisinno kho rājā pasenadi kosalo bhagavantaṁ etadavoca: | Seated to one side, King Pasenadi of Kosala said this to the Blessed One: | 坐于一旁，拘萨罗王波斯匿对世尊说： |
| “idha mayhaṁ, bhante, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: | “Here, venerable sir, for me, gone to a secluded place and in solitude, this reflection arose in my mind: | “尊者，我于幽静处独处时，心生此念： |
| ‘kesaṁ nu kho rakkhito attā, kesaṁ arakkhito attā’ti? | ‘Whose self is protected, whose self is unprotected?’ | ‘谁之自我受保护，谁之自我未受保护？’ |
| Tassa mayhaṁ, bhante, etadahosi: | To me, venerable sir, this occurred: | 尊者，我心生此念： |
| ‘ye kho keci kāyena duccaritaṁ caranti, vācāya duccaritaṁ caranti, manasā duccaritaṁ caranti; | ‘Whoever engages in misconduct by body, misconduct by speech, misconduct by mind, | ‘凡以身行恶，以言行恶，以意行恶者， |
| tesaṁ arakkhito attā. | for them the self is unprotected. | 于彼等，自我未受保护。 |
| Kiñcāpi te hatthikāyo vā rakkheyya, assakāyo vā rakkheyya, rathakāyo vā rakkheyya, pattikāyo vā rakkheyya; | Even though an elephant corps might protect them, or a cavalry corps might protect them, or a chariot corps might protect them, or an infantry corps might protect them, | 纵有象军护之，或马军护之，或车军护之，或步军护之， |
| atha kho tesaṁ arakkhito attā. | yet for them the self is unprotected. | 然于彼等，自我未受保护。 |
| Taṁ kissa hetu? | What is the reason for that? | 其理何在？ |
| Bāhirā hesā rakkhā, nesā rakkhā ajjhattikā; | This is an external protection, it is not an internal protection; | 此为外在之保护，非内在之保护； |
| tasmā tesaṁ arakkhito attā. | therefore for them the self is unprotected. | 是故于彼等，自我未受保护。 |
| Ye ca kho keci kāyena sucaritaṁ caranti, vācāya sucaritaṁ caranti, manasā sucaritaṁ caranti; | And whoever engages in good conduct by body, good conduct by speech, good conduct by mind, | 凡以身行善，以言行善，以意行善者， |
| tesaṁ rakkhito attā. | for them the self is protected. | 于彼等，自我受保护。 |
| Kiñcāpi te neva hatthikāyo rakkheyya, na assakāyo rakkheyya, na rathakāyo rakkheyya, na pattikāyo rakkheyya; | Even though no elephant corps protects them, no cavalry corps protects them, no chariot corps protects them, no infantry corps protects them, | 纵无象军护之，无马军护之，无车军护之，无步军护之， |
| atha kho tesaṁ rakkhito attā. | yet for them the self is protected. | 然于彼等，自我受保护。 |
| Taṁ kissa hetu? | What is the reason for that? | 其理何在？ |
| Ajjhattikā hesā rakkhā, nesā rakkhā bāhirā; | This is an internal protection, it is not an external protection; | 此为内在之保护，非外在之保护； |
| tasmā tesaṁ rakkhito attā’”ti. | therefore for them the self is protected.’” | 是故于彼等，自我受保护。’” |
| “Evametaṁ, mahārāja, evametaṁ, mahārāja. | “So it is, great king, so it is, great king. | “诚然，大王，诚然，大王。 |
| Ye hi keci, mahārāja, kāyena duccaritaṁ caranti …pe… | Whoever, great king, engages in misconduct by body … and so on … | 大王，凡以身行恶……等等…… |
| tesaṁ arakkhito attā. | for them the self is unprotected. | 于彼等，自我未受保护。 |
| Taṁ kissa hetu? | What is the reason for that? | 其理何在？ |
| Bāhirā hesā, mahārāja, rakkhā, nesā rakkhā ajjhattikā; | This, great king, is an external protection, it is not an internal protection; | 大王，此为外在之保护，非内在之保护； |
| tasmā tesaṁ arakkhito attā. | therefore for them the self is unprotected. | 是故于彼等，自我未受保护。 |
| Ye hi keci, mahārāja, kāyena sucaritaṁ caranti, vācāya sucaritaṁ caranti, manasā sucaritaṁ caranti; | Whoever, great king, engages in good conduct by body, good conduct by speech, good conduct by mind, | 大王，凡以身行善，以言行善，以意行善者， |
| tesaṁ rakkhito attā. | for them the self is protected. | 于彼等，自我受保护。 |
| Kiñcāpi te neva hatthikāyo rakkheyya, na assakāyo rakkheyya, na rathakāyo rakkheyya, na pattikāyo rakkheyya; | Even though no elephant corps protects them, no cavalry corps protects them, no chariot corps protects them, no infantry corps protects them, | 纵无象军护之，无马军护之，无车军护之，无步军护之， |
| atha kho tesaṁ rakkhito attā. | yet for them the self is protected. | 然于彼等，自我受保护。 |
| Taṁ kissa hetu? | What is the reason for that? | 其理何在？ |
| Ajjhattikā hesā, mahārāja, rakkhā, nesā rakkhā bāhirā; | This, great king, is an internal protection, it is not an external protection; | 大王，此为内在之保护，非外在之保护； |
| tasmā tesaṁ rakkhito attā”ti. | therefore for them the self is protected.” | 是故于彼等，自我受保护。” |
| Idamavoca …pe… | This is what he said … and so on … | 此乃他所言……等等…… |
| “Kāyena saṁvaro sādhu, | “Restraint by the body is good, | “以身克制为善， |
| sādhu vācāya saṁvaro; | good is restraint by speech; | 以言克制为善； |
| Manasā saṁvaro sādhu, | restraint by the mind is good, | 以意克制为善， |
| sādhu sabbattha saṁvaro; | good is restraint in every way. | 于一切处克制为善。 |
| Sabbattha saṁvuto lajjī, | Restrained in every way, conscientious, | 于一切处克制，具惭愧心者， |
| rakkhitoti pavuccatī”ti. | is called 'protected'.” | 称为‘受保护’。” |
3.6 - SN 3.6 Appaka: Few
| --- SN3.6 - Appakasutta --- | --- SN3.6 - Few --- | --- SN3.6 - 少数 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Ekamantaṁ nisinno kho rājā pasenadi kosalo bhagavantaṁ etadavoca: | Seated to one side, King Pasenadi of Kosala said this to the Blessed One: | 坐于一旁，拘萨罗王波斯匿对世尊说： |
| “idha mayhaṁ, bhante, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: | “Here, venerable sir, for me, gone to a secluded place and in solitude, this reflection arose in my mind: | “尊者，我于幽静处独处时，心生此念： |
| ‘appakā te sattā lokasmiṁ ye uḷāre uḷāre bhoge labhitvā na ceva majjanti, na ca pamajjanti, na ca kāmesu gedhaṁ āpajjanti, na ca sattesu vippaṭipajjanti. | ‘Few are those beings in the world who, having obtained vast and abundant fortunes, are not intoxicated, not heedless, do not fall into greed for sensual pleasures, and do not act wrongly towards other beings. | ‘世间众生，得广大丰富财富而不沉醉、不放逸、不贪恋感官之乐、不于其他众生行恶者，少之又少。 |
| Atha kho eteva bahutarā sattā lokasmiṁ ye uḷāre uḷāre bhoge labhitvā majjanti ceva pamajjanti ca kāmesu ca gedhaṁ āpajjanti, sattesu ca vippaṭipajjantī’”ti. | But rather, these are more numerous, the beings in the world who, having obtained vast and abundant fortunes, are intoxicated, heedless, fall into greed for sensual pleasures, and act wrongly towards other beings.’” | 反之，世间众生，得广大丰富财富而沉醉、放逸、贪恋感官之乐、于其他众生行恶者，多之又多。’” |
| “Evametaṁ, mahārāja, evametaṁ, mahārāja. | “So it is, great king, so it is, great king. | “诚然，大王，诚然，大王。 |
| Appakā te, mahārāja, sattā lokasmiṁ, ye uḷāre uḷāre bhoge labhitvā na ceva majjanti, na ca pamajjanti, na ca kāmesu gedhaṁ āpajjanti, na ca sattesu vippaṭipajjanti. | Few are those beings, great king, in the world, who, having obtained vast and abundant fortunes, are not intoxicated, not heedless, do not fall into greed for sensual pleasures, and do not act wrongly towards other beings. | 大王，世间众生，得广大丰富财富而不沉醉、不放逸、不贪恋感官之乐、不于其他众生行恶者，少之又少。 |
| Atha kho eteva bahutarā sattā lokasmiṁ, ye uḷāre uḷāre bhoge labhitvā majjanti ceva pamajjanti ca kāmesu ca gedhaṁ āpajjanti, sattesu ca vippaṭipajjantī”ti. | But rather, these are more numerous, the beings in the world who, having obtained vast and abundant fortunes, are intoxicated, heedless, fall into greed for sensual pleasures, and act wrongly towards other beings.” | 反之，世间众生，得广大丰富财富而沉醉、放逸、贪恋感官之乐、于其他众生行恶者，多之又多。” |
| Idamavoca …pe… | This is what he said … and so on … | 此乃他所言……等等…… |
| “Sārattā kāmabhogesu, | “Infatuated with sensual pleasures, | “耽于感官之乐， |
| giddhā kāmesu mucchitā; | greedy, obsessed with sensual pleasures, | 贪婪，沉迷于感官之乐， |
| Atisāraṁ na bujjhanti, | they do not realize their transgression, | 他们不觉察其过失， |
| migā kūṭaṁva oḍḍitaṁ; | like a deer into a hidden trap. | 如鹿入暗阱。 |
| Pacchāsaṁ kaṭukaṁ hoti, | Afterwards it becomes bitter for them, | 事后于彼等为苦， |
| vipāko hissa pāpako”ti. | for his fruit is indeed evil.” | 因其果实实为恶。” |
3.7 - SN 3.7 Aḍḍakaraṇa: The Courthouse
| --- SN3.7 - Aḍḍakaraṇasutta --- | --- SN3.7 - The Courthouse --- | --- SN3.7 - 法庭 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Ekamantaṁ nisinno kho rājā pasenadi kosalo bhagavantaṁ etadavoca: | Seated to one side, King Pasenadi of Kosala said this to the Blessed One: | 坐于一旁，拘萨罗王波斯匿对世尊说： |
| “idhāhaṁ, bhante, aḍḍakaraṇe nisinno passāmi khattiyamahāsālepi brāhmaṇamahāsālepi gahapatimahāsālepi aḍḍhe mahaddhane mahābhoge pahūtajātarūparajate pahūtavittūpakaraṇe pahūtadhanadhaññe kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ sampajānamusā bhāsante. | “Here, venerable sir, sitting in the courthouse, I see great khattiya families, great brahmin families, and great householder families, who are wealthy, with great riches, great possessions, with abundant gold and silver, with abundant assets and means, with abundant wealth and grain, who for the sake of sensual pleasure, on account of sensual pleasure, because of sensual pleasure, knowingly tell lies. | “尊者，我坐于法庭，见大刹帝利家族、大婆罗门家族、与大居士家族，富裕，财富广大，财物丰盛，金银充足，资产与手段丰富，财富与粮食充足，为感官之乐，因感官之乐，故感官之乐，明知而说谎。 |
| Tassa mayhaṁ, bhante, etadahosi: | To me, venerable sir, this occurred: | 尊者，我心生此念： |
| ‘alaṁ dāni me aḍḍakaraṇena, bhadramukho dāni aḍḍakaraṇena paññāyissatī’”ti. | ‘Enough now for me with the courthouse! Let my good man now be known by the courthouse!’” | ‘于我，法庭之事足矣！愿我之善人今后为法庭所知！’” |
| “Evametaṁ, mahārāja, evametaṁ, mahārāja. | “So it is, great king, so it is, great king. | “诚然，大王，诚然，大王。 |
| Yepi te, mahārāja, khattiyamahāsālā brāhmaṇamahāsālā gahapatimahāsālā aḍḍhā mahaddhanā mahābhogā pahūtajātarūparajatā pahūtavittūpakaraṇā pahūtadhanadhaññā kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ sampajānamusā bhāsanti; | Even those, great king, the great khattiya families, great brahmin families, and great householder families, who are wealthy, with great riches, great possessions, with abundant gold and silver, with abundant assets and means, with abundant wealth and grain, who for the sake of sensual pleasure, on account of sensual pleasure, because of sensual pleasure, knowingly tell lies, | 大王，即便是大刹帝利家族、大婆罗门家族、与大居士家族，富裕，财富广大，财物丰盛，金银充足，资产与手段丰富，财富与粮食充足，为感官之乐，因感官之乐，故感官之乐，明知而说谎， |
| tesaṁ taṁ bhavissati dīgharattaṁ ahitāya dukkhāyā”ti. | that will be for them for a long time for their harm and suffering.” | 那将长久为他们带来伤害与痛苦。” |
| Idamavoca …pe… | This is what he said … and so on … | 此乃他所言……等等…… |
| “Sārattā kāmabhogesu, | “Infatuated with sensual pleasures, | “耽于感官之乐， |
| giddhā kāmesu mucchitā; | greedy, obsessed with sensual pleasures, | 贪婪，沉迷于感官之乐， |
| Atisāraṁ na bujjhanti, | they do not realize their transgression, | 他们不觉察其过失， |
| macchā khippaṁva oḍḍitaṁ; | like a fish a baited hook. | 如鱼上钩。 |
| Pacchāsaṁ kaṭukaṁ hoti, | Afterwards it becomes bitter for them, | 事后于彼等为苦， |
| vipāko hissa pāpako”ti. | for his fruit is indeed evil.” | 因其果实实为恶。” |
3.8 - SN 3.8 Mallikā: Queen Mallikā
| --- SN3.8 - Mallikāsutta --- | --- SN3.8 - Queen Mallikā --- | --- SN3.8 - 摩利迦王后 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Tena kho pana samayena rājā pasenadi kosalo mallikāya deviyā saddhiṁ uparipāsādavaragato hoti. | At that time, King Pasenadi of Kosala was on the upper terrace of his palace with Queen Mallikā. | 其时，拘萨罗王波斯匿与摩利迦王后在宫殿顶层。 |
| Atha kho rājā pasenadi kosalo mallikaṁ deviṁ etadavoca: | Then King Pasenadi of Kosala said this to Queen Mallikā: | 尔时，拘萨罗王波斯匿对摩利迦王后说： |
| “atthi nu kho te, mallike, kocañño attanā piyataro”ti? | “Is there, Mallikā, anyone else dearer to you than yourself?” | “摩利迦，于汝，可有他人比汝自身更可爱？” |
| “Natthi kho me, mahārāja, kocañño attanā piyataro. | “There is no one, great king, dearer to me than myself. | “大王，于我，无有他人比我自身更可爱。 |
| Tuyhaṁ pana, mahārāja, atthañño koci attanā piyataro”ti? | But for you, great king, is there anyone else dearer than yourself?” | 然于汝，大王，可有他人比汝自身更可爱？” |
| “Mayhampi kho, mallike, natthañño koci attanā piyataro”ti. | “For me too, Mallikā, there is no one else dearer than myself.” | “于我亦然，摩利迦，无有他人比我自身更可爱。” |
| Atha kho rājā pasenadi kosalo pāsādā orohitvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rājā pasenadi kosalo bhagavantaṁ etadavoca: | Then King Pasenadi of Kosala, having descended from the palace, approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. Seated to one side, King Pasenadi of Kosala said this to the Blessed One: | 尔时，拘萨罗王波斯匿从宫殿下来，诣世尊前；至已，顶礼世尊，坐于一旁。坐于一旁，拘萨罗王波斯匿对世尊说： |
| “idhāhaṁ, bhante, mallikāya deviyā saddhiṁ uparipāsādavaragato mallikaṁ deviṁ etadavocaṁ: | “Here, venerable sir, while on the upper terrace of my palace with Queen Mallikā, I said this to Queen Mallikā: | “尊者，我于宫殿顶层与摩利迦王后共处时，曾对摩利迦王后说： |
| ‘atthi nu kho te, mallike, kocañño attanā piyataro’ti? | ‘Is there, Mallikā, anyone else dearer to you than yourself?’ | ‘摩利迦，于汝，可有他人比汝自身更可爱？’ |
| Evaṁ vutte, bhante, mallikā devī maṁ etadavoca: | When this was said, venerable sir, Queen Mallikā said this to me: | 尊者，此言一出，摩利迦王后对我言： |
| ‘natthi kho me, mahārāja, kocañño attanā piyataro. | ‘There is no one, great king, dearer to me than myself. | ‘大王，于我，无有他人比我自身更可爱。 |
| Tuyhaṁ pana, mahārāja, atthañño koci attanā piyataro’ti? | But for you, great king, is there anyone else dearer than yourself?’ | 然于汝，大王，可有他人比汝自身更可爱？’ |
| Evaṁ vuttāhaṁ, bhante, mallikaṁ deviṁ etadavocaṁ: | When this was said, venerable sir, I said this to Queen Mallikā: | 尊者，此言一出，我即对摩利迦王后言： |
| ‘mayhampi kho, mallike, natthañño koci attanā piyataro’”ti. | ‘For me too, Mallikā, there is no one else dearer than myself.’” | ‘于我亦然，摩利迦，无有他人比我自身更可爱。’” |
| Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ gāthaṁ abhāsi: | Then the Blessed One, having understood the meaning of this, on that occasion recited this verse: | 尔时，世尊了悟此义，于彼时诵此偈： |
| “Sabbā disā anuparigamma cetasā, | “Having traversed all quarters with the mind, | “以心思遍游四方， |
| Nevajjhagā piyataramattanā kvaci; | one finds nowhere anyone dearer than oneself. | 无处觅得比己更可爱者。 |
| Evaṁ piyo puthu attā paresaṁ, | Likewise, for others, the self is dear. | 同样，于他人，己为可爱。 |
| Tasmā na hiṁse paramattakāmo”ti. | Therefore, one who loves himself should not harm another.” | 是故，爱己者不应害他。” |
3.9 - SN 3.9 Yañña: The Sacrifice
| --- SN3.9 - Yaññasutta --- | --- SN3.9 - The Sacrifice --- | --- SN3.9 - 祭祀 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Tena kho pana samayena rañño pasenadissa kosalassa mahāyañño paccupaṭṭhito hoti, pañca ca usabhasatāni pañca ca vacchatarasatāni pañca ca vacchatarisatāni pañca ca ajasatāni pañca ca urabbhasatāni thūṇūpanītāni honti yaññatthāya. | At that time, a great sacrifice had been prepared for King Pasenadi of Kosala, and five hundred bulls, five hundred bullocks, five hundred heifers, five hundred goats, and five hundred rams had been led to the sacrificial post for the sake of the sacrifice. | 其时，为拘萨罗王波斯匿备有大祭，五百公牛、五百小牛、五百小母牛、五百山羊、五百公羊已牵至祭柱，为祭祀之故。 |
| Yepissa te honti dāsāti vā pessāti vā kammakarāti vā, tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti. | And those who were his slaves, messengers, or workers, they too, threatened by the stick, threatened by fear, with tearful faces, crying, performed the preparations. | 而彼等为其奴隶、使者、或工人者，亦为杖所威，为惧所威，面带泪痕，哭泣，备办祭事。 |
| Atha kho sambahulā bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pavisiṁsu. | Then many bhikkhus, having dressed in the morning, taking their bowls and robes, entered Sāvatthī for alms. | 尔时，多有比丘，晨起着衣，持钵，入舍卫城乞食。 |
| Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: | Having walked for alms in Sāvatthī, after the meal, having returned from the alms round, they approached the Blessed One; having approached and paid homage to the Blessed One, they sat down to one side. Seated to one side, those bhikkhus said this to the Blessed One: | 于舍卫城乞食后，饭后，自乞食归，诣世尊前；至已，顶礼世尊，坐于一旁。坐于一旁，彼诸比丘对世尊说： |
| “idha, bhante, rañño pasenadissa kosalassa mahāyañño paccupaṭṭhito hoti, pañca ca usabhasatāni pañca ca vacchatarasatāni pañca ca vacchatarisatāni pañca ca ajasatāni pañca ca urabbhasatāni thūṇūpanītāni honti yaññatthāya. | “Here, venerable sir, a great sacrifice has been prepared for King Pasenadi of Kosala, and five hundred bulls, five hundred bullocks, five hundred heifers, five hundred goats, and five hundred rams have been led to the sacrificial post for the sake of the sacrifice. | “尊者，今为拘萨罗王波斯匿备有大祭，五百公牛、五百小牛、五百小母牛、五百山羊、五百公羊已牵至祭柱，为祭祀之故。 |
| Yepissa te honti dāsāti vā pessāti vā kammakarāti vā, tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karontī”ti. | And those who are his slaves, messengers, or workers, they too, threatened by the stick, threatened by fear, with tearful faces, crying, perform the preparations.” | 而彼等为其奴隶、使者、或工人者，亦为杖所威，为惧所威，面带泪痕，哭泣，备办祭事。” |
| Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imā gāthāyo abhāsi: | Then the Blessed One, having understood the meaning of this, on that occasion recited these verses: | 尔时，世尊了悟此义，于彼时诵此偈： |
| “Assamedhaṁ purisamedhaṁ, | “The horse sacrifice, the human sacrifice, | “马祭、人祭、 |
| sammāpāsaṁ vājapeyyaṁ; | the sammāpāsa, the vājapeyya, | 三摩婆舍、婆阇pey、 |
| Niraggaḷaṁ mahārambhā, | the niraggaḷa, of great undertaking, | 无碍，大事业， |
| na te honti mahapphalā. | they do not have great fruit. | 彼等无大果报。 |
| Ajeḷakā ca gāvo ca, | Where goats and sheep and cattle | 凡山羊、绵羊、牛 |
| vividhā yattha haññare; | of various kinds are slain, | 种种被杀处， |
| Na taṁ sammaggatā yaññaṁ, | to that sacrifice the great seers | 于彼祭祀，大仙人 |
| upayanti mahesino. | who have gone the right way do not go. | 行正道者不去。 |
| Ye ca yaññā nirārambhā, | But those sacrifices that are without undertaking, | 然彼等无有事业之祭祀， |
| yajanti anukulaṁ sadā; | which are offered always in accordance with tradition, | 常依传统而献， |
| Ajeḷakā ca gāvo ca, | where goats and sheep and cattle | 此处不杀山羊、绵羊、牛 |
| vividhā nettha haññare; | of various kinds are not slain here, | 种种动物， |
| Etaṁ sammaggatā yaññaṁ, | to this sacrifice the great seers | 于此祭祀，大仙人 |
| upayanti mahesino. | who have gone the right way do go. | 行正道者去。 |
| Etaṁ yajetha medhāvī, | This a wise man should offer, | 此智者当献， |
| eso yañño mahapphalo; | this sacrifice has great fruit. | 此祭祀有大果报。 |
| Etañhi yajamānassa, | For one sacrificing this, | 于此祭祀者， |
| seyyo hoti na pāpiyo; | it becomes better, not worse. | 事变得更好，而非更坏。 |
| Yañño ca vipulo hoti, | The sacrifice becomes vast, | 祭祀变得广大， |
| pasīdanti ca devatā”ti. | and the devatās are pleased.” | 天神亦欢喜。” |
3.10 - SN 3.10 Bandhana: Bondage
| --- SN3.10 - Bandhanasutta --- | --- SN3.10 - Bondage --- | --- SN3.10 - 束缚 --- |
| Tena kho pana samayena raññā pasenadinā kosalena mahājanakāyo bandhāpito hoti, appekacce rajjūhi appekacce andūhi appekacce saṅkhalikāhi. | At that time, a great crowd of people had been bound by King Pasenadi of Kosala, some with ropes, some with fetters, some with chains. | 其时，拘萨罗王波斯匿已缚大群人，或以绳，或以镣，或以链。 |
| Atha kho sambahulā bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pavisiṁsu. | Then many bhikkhus, having dressed in the morning, taking their bowls and robes, entered Sāvatthī for alms. | 尔时，多有比丘，晨起着衣，持钵，入舍卫城乞食。 |
| Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: | Having walked for alms in Sāvatthī, after the meal, having returned from the alms round, they approached the Blessed One; having approached and paid homage to the Blessed One, they sat down to one side. Seated to one side, those bhikkhus said this to the Blessed One: | 于舍卫城乞食后，饭后，自乞食归，诣世尊前；至已，顶礼世尊，坐于一旁。坐于一旁，彼诸比丘对世尊说： |
| “idha, bhante, raññā pasenadinā kosalena mahājanakāyo bandhāpito, appekacce rajjūhi appekacce andūhi appekacce saṅkhalikāhī”ti. | “Here, venerable sir, a great crowd of people has been bound by King Pasenadi of Kosala, some with ropes, some with fetters, some with chains.” | “尊者，今有一大群人为拘萨罗王波斯匿所缚，或以绳，或以镣，或以链。” |
| Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imā gāthāyo abhāsi: | Then the Blessed One, having understood the meaning of this, on that occasion recited these verses: | 尔时，世尊了悟此义，于彼时诵此偈： |
| “Na taṁ daḷhaṁ bandhanamāhu dhīrā, | “That is not a strong bond, the wise say, | “非坚固之缚，智者言， |
| Yadāyasaṁ dārujaṁ pabbajañca; | which is made of iron, wood, or grass; | 以铁、木、或草制成； |
| Sārattarattā maṇikuṇḍalesu, | the passionate attachment for jeweled earrings, | 于珠宝耳环之热衷， |
| Puttesu dāresu ca yā apekkhā. | and the longing for sons and wives. | 与于子妻之渴望。 |
| Etaṁ daḷhaṁ bandhanamāhu dhīrā, | This the wise call a strong bond, | 此智者称为坚固之缚， |
| Ohārinaṁ sithilaṁ duppamuñcaṁ; | which pulls down, is slack, and hard to release. | 其能下拉，松弛，难解。 |
| Etampi chetvāna paribbajanti, | Having cut this too, they wander forth, | 断此亦，彼等游方， |
| Anapekkhino kāmasukhaṁ pahāyā”ti. | without longing, having abandoned the pleasure of sensual desires.” | 无渴望，舍弃感官之乐。” |
| Paṭhamo vaggo. | The first chapter. | 第一章。 |
| Daharo puriso jarā, | The Young, A Person, Aging, | 年轻、一人、老、 |
| piyaṁ attānarakkhito; | The Dear One, Self-Protected; | 亲爱者，自我保护； |
| Appakā aḍḍakaraṇaṁ, | Few, The Courthouse, | 少数，法庭， |
| mallikā yaññabandhananti. | Mallikā, The Sacrifice, and Bondage. | 摩利迦、祭祀、与束缚。 |
3.11 - SN 3.11 Sattajaṭila: Seven Matted-Hair Ascetics
| --- SN3.11 - Sattajaṭilasutta --- | --- SN3.11 - Seven Matted-Hair Ascetics --- | --- SN3.11 - 七结发苦行者 --- |
| Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde. | On one occasion the Blessed One was dwelling at Sāvatthī in the Eastern Park, in the palace of Migāra's mother. | 一时，世尊住舍卫城东园，弥迦罗母之殿。 |
| Tena kho pana samayena bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito bahidvārakoṭṭhake nisinno hoti. | At that time, the Blessed One, having risen from seclusion in the evening, was sitting outside the gatehouse. | 其时，世尊于傍晚自幽居起，坐于门楼外。 |
| Atha kho rājā pasenadi kosalo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. | Then King Pasenadi of Kosala approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. | 尔时，拘萨罗王波斯匿诣世尊前；至已，顶礼世尊，坐于一旁。 |
| Tena kho pana samayena satta ca jaṭilā satta ca nigaṇṭhā satta ca acelakā satta ca ekasāṭakā satta ca paribbājakā parūḷhakacchanakhalomā khārivividhamādāya bhagavato avidūre atikkamanti. | At that time, seven matted-hair ascetics, seven Nigaṇṭhas, seven naked ascetics, seven single-garment ascetics, and seven wanderers, with overgrown hair and nails and carrying their various requisites, passed by not far from the Blessed One. | 其时，七结发苦行者、七尼乾子、七裸形苦行者、七一衣苦行者、与七游方者，发甲长，携种种所需，经世尊不远处。 |
| Atha kho rājā pasenadi kosalo uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā dakkhiṇajāṇumaṇḍalaṁ pathaviyaṁ nihantvā yena te satta ca jaṭilā satta ca nigaṇṭhā satta ca acelakā satta ca ekasāṭakā satta ca paribbājakā tenañjaliṁ paṇāmetvā tikkhattuṁ nāmaṁ sāvesi: | Then King Pasenadi of Kosala, rising from his seat, arranging his upper robe over one shoulder, placing his right kneecap on the ground, raised his joined hands towards those seven matted-hair ascetics, seven Nigaṇṭhas, seven naked ascetics, seven single-garment ascetics, and seven wanderers, and announced his name three times: | 尔时，拘萨罗王波斯匿从座起，整上衣于一肩，置右膝盖于地，举合掌向彼七结发苦行者、七尼乾子、七裸形苦行者、七一衣苦行者、与七游方者，三称其名： |
| “rājāhaṁ, bhante, pasenadi kosalo …pe… | “I am the king, venerable sirs, Pasenadi of Kosala … and so on … | “我是国王，尊者们，拘萨罗的波斯匿……等等…… |
| rājāhaṁ, bhante, pasenadi kosalo”ti. | I am the king, venerable sirs, Pasenadi of Kosala.” | 我是国王，尊者们，拘萨罗的波斯匿。” |
| Atha kho rājā pasenadi kosalo acirapakkantesu tesu sattasu ca jaṭilesu sattasu ca nigaṇṭhesu sattasu ca acelakesu sattasu ca ekasāṭakesu sattasu ca paribbājakesu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rājā pasenadi kosalo bhagavantaṁ etadavoca: | Then King Pasenadi of Kosala, not long after those seven matted-hair ascetics, seven Nigaṇṭhas, seven naked ascetics, seven single-garment ascetics, and seven wanderers had left, approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. Seated to one side, King Pasenadi of Kosala said this to the Blessed One: | 尔时，拘萨罗王波斯匿，于彼七结发苦行者、七尼乾子、七裸形苦行者、七一衣苦行者、与七游方者离去后不久，诣世尊前；至已，顶礼世尊，坐于一旁。坐于一旁，拘萨罗王波斯匿对世尊说： |
| “ye te, bhante, loke arahanto vā arahattamaggaṁ vā samāpannā ete tesaṁ aññatarā”ti. | “Among those, venerable sir, in the world who are arahants or who have entered the path to arahantship, are these among them?” | “尊者，于世间阿罗汉或已入阿罗汉道者中，此等人在其列吗？” |
| “Dujjānaṁ kho etaṁ, mahārāja, tayā gihinā kāmabhoginā puttasambādhasayanaṁ ajjhāvasantena kāsikacandanaṁ paccanubhontena mālāgandhavilepanaṁ dhārayantena jātarūparajataṁ sādiyantena: ‘ime vā arahanto, ime vā arahattamaggaṁ samāpannā’ti. | “It is hard to know, great king, for you, a layman, enjoying sensual pleasures, living a life crowded with children, using Kāsi sandalwood, wearing garlands, scents, and ointments, handling gold and silver: ‘these are arahants, or these have entered the path to arahantship.’ | “大王，汝为居士，享感官之乐，生活为子女所累，用迦尸檀香，戴花环、香料、药膏，执金银，难知：‘此等为阿罗汉，或此等已入阿罗汉道。’ |
| Saṁvāsena kho, mahārāja, sīlaṁ veditabbaṁ. Tañca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññena. | By living together, great king, virtue is to be known. And that after a long time, not a short time; by one who pays attention, not by one who does not pay attention; by one with wisdom, not by one with little wisdom. | 大王，以共住可知其德。且需时日长久，非短暂；需用心观察，非不用心；需具智慧，非少智慧。 |
| Saṁvohārena kho, mahārāja, soceyyaṁ veditabbaṁ. Tañca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññena. | By dealing with them, great king, purity is to be known. And that after a long time, not a short time; by one who pays attention, not by one who does not pay attention; by one with wisdom, not by one with little wisdom. | 大王，与之交往，可知其清净。且需时日长久，非短暂；需用心观察，非不用心；需具智慧，非少智慧。 |
| Āpadāsu kho, mahārāja, thāmo veditabbo. So ca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññena. | In adversities, great king, fortitude is to be known. And that after a long time, not a short time; by one who pays attention, not by one who does not pay attention; by one with wisdom, not by one with little wisdom. | 大王，于逆境中，可知其坚忍。且需时日长久，非短暂；需用心观察，非不用心；需具智慧，非少智慧。 |
| Sākacchāya, kho, mahārāja, paññā veditabbā. Sā ca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā”ti. | By conversation, great king, wisdom is to be known. And that after a long time, not a short time; by one who pays attention, not by one who does not pay attention; by one with wisdom, not by one with little wisdom.” | 大王，以交谈可知其智慧。且需时日长久，非短暂；需用心观察，非不用心；需具智慧，非少智慧。” |
| “Acchariyaṁ, bhante, abbhutaṁ, bhante. | “Wonderful, venerable sir, marvelous, venerable sir! | “善哉，尊者，奇哉，尊者！ |
| Yāva subhāsitamidaṁ, bhante, bhagavatā: | How well-spoken is this, venerable sir, by the Blessed One: | 此乃世尊善说： |
| ‘dujjānaṁ kho etaṁ, mahārāja, tayā gihinā kāmabhoginā puttasambādhasayanaṁ ajjhāvasantena kāsikacandanaṁ paccanubhontena mālāgandhavilepanaṁ dhārayantena jātarūparajataṁ sādiyantena: | ‘It is hard to know, great king, for you, a layman, enjoying sensual pleasures, living a life crowded with children, using Kāsi sandalwood, wearing garlands, scents, and ointments, handling gold and silver: | ‘大王，汝为居士，享感官之乐，生活为子女所累，用迦尸檀香，戴花环、香料、药膏，执金银，难知： |
| “ime vā arahanto, ime vā arahattamaggaṁ samāpannā”ti. | these are arahants, or these have entered the path to arahantship. | 此等为阿罗汉，或此等已入阿罗汉道。 |
| Saṁvāsena kho, mahārāja, sīlaṁ veditabbaṁ. Tañca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññena. | By living together, great king, virtue is to be known. And that after a long time, not a short time; by one who pays attention, not by one who does not pay attention; by one with wisdom, not by one with little wisdom. | 大王，以共住可知其德。且需时日长久，非短暂；需用心观察，非不用心；需具智慧，非少智慧。 |
| Saṁvohārena kho, mahārāja, soceyyaṁ veditabbaṁ. Tañca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññena. | By dealing with them, great king, purity is to be known. And that after a long time, not a short time; by one who pays attention, not by one who does not pay attention; by one with wisdom, not by one with little wisdom. | 大王，与之交往，可知其清净。且需时日长久，非短暂；需用心观察，非不用心；需具智慧，非少智慧。 |
| Āpadāsu kho, mahārāja, thāmo veditabbo. So ca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññena. | In adversities, great king, fortitude is to be known. And that after a long time, not a short time; by one who pays attention, not by one who does not pay attention; by one with wisdom, not by one with little wisdom. | 大王，于逆境中，可知其坚忍。且需时日长久，非短暂；需用心观察，非不用心；需具智慧，非少智慧。 |
| Sākacchāya kho, mahārāja, paññā veditabbā. Sā ca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti. | By conversation, great king, wisdom is to be known. And that after a long time, not a short time; by one who pays attention, not by one who does not pay attention; by one with wisdom, not by one with little wisdom.’ | 大王，以交谈可知其智慧。且需时日长久，非短暂；需用心观察，非不用心；需具智慧，非少智慧。’ |
| Ete, bhante, mama purisā carā ocarakā janapadaṁ ocaritvā āgacchanti. | These, venerable sir, are my men, spies, scouts, who come back after scouting the countryside. | 尊者，此等乃我之人，为间谍、侦察员，侦察乡野后归来。 |
| Tehi paṭhamaṁ ociṇṇaṁ ahaṁ pacchā osāpayissāmi. | What they have first scouted, I will afterwards verify. | 他们先侦察之事，我后将核实。 |
| Idāni te, bhante, taṁ rajojallaṁ pavāhetvā sunhātā suvilittā kappitakesamassū odātavatthā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricāressantī”ti. | Now, venerable sir, they will wash off that dust and dirt, be well-bathed, well-anointed, with trimmed hair and beards, in white clothes, and will enjoy themselves, furnished and endowed with the five cords of sensual pleasure.” | 今，尊者，彼等将洗去尘土，善沐浴，善涂油，发须修剪，着白衣，自娱，具足五种感官之乐。” |
| Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imā gāthāyo abhāsi: | Then the Blessed One, having understood the meaning of this, on that occasion recited these verses: | 尔时，世尊了悟此义，于彼时诵此偈： |
| “Na vaṇṇarūpena naro sujāno, | “A person is not well-known by his appearance, | “人不以其貌而善知， |
| Na vissase ittaradassanena; | one should not trust from a brief sight; | 不应以一瞥而信； |
| Susaññatānañhi viyañjanena, | for in the guise of the well-restrained, | 因以善制之貌， |
| Asaññatā lokamimaṁ caranti. | the unrestrained wander in this world. | 不制者游于此世。 |
| Patirūpako mattikākuṇḍalova, | Like a counterfeit clay earring, | 如伪陶耳环， |
| Lohaḍḍhamāsova suvaṇṇachanno; | or a half-pice coin of bronze coated with gold, | 或半文铜币镀金， |
| Caranti loke parivārachannā, | they wander in the world disguised by their retinue, | 他们以其随从掩饰，游于世间， |
| Anto asuddhā bahi sobhamānā”ti. | impure within, but shining without.” | 内心不净，外表光鲜。” |
3.12 - SN 3.12 Pañcarāja: The Five Kings
| --- SN3.12 - Pañcarājasutta --- | --- SN3.12 - The Five Kings --- | --- SN3.12 - 五王 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Tena kho pana samayena pañcannaṁ rājūnaṁ pasenadipamukhānaṁ pañcahi kāmaguṇehi samappitānaṁ samaṅgībhūtānaṁ paricārayamānānaṁ ayamantarākathā udapādi: | At that time, among five kings, with Pasenadi at their head, furnished and endowed with the five cords of sensual pleasure, enjoying themselves, this conversation arose: | 其时，五王之中，以波斯匿为首，具足五种感官之乐，自娱，此番对话生起： |
| “kiṁ nu kho kāmānaṁ aggan”ti? | “What is the highest of sensual pleasures?” | “何者为感官之乐中之至高者？” |
| Tatrekacce evamāhaṁsu: | There, some said thus: | 彼处，有人如是说： |
| “rūpā kāmānaṁ aggan”ti. | “Forms are the highest of sensual pleasures.” | “色为感官之乐中之至高者。” |
| Ekacce evamāhaṁsu: | Some said thus: | 有人如是说： |
| “saddā kāmānaṁ aggan”ti. | “Sounds are the highest of sensual pleasures.” | “声为感官之乐中之至高者。” |
| Ekacce evamāhaṁsu: | Some said thus: | 有人如是说： |
| “gandhā kāmānaṁ aggan”ti. | “Smells are the highest of sensual pleasures.” | “香为感官之乐中之至高者。” |
| Ekacce evamāhaṁsu: | Some said thus: | 有人如是说： |
| “rasā kāmānaṁ aggan”ti. | “Tastes are the highest of sensual pleasures.” | “味为感官之乐中之至高者。” |
| Ekacce evamāhaṁsu: | Some said thus: | 有人如是说： |
| “phoṭṭhabbā kāmānaṁ aggan”ti. | “Touches are the highest of sensual pleasures.” | “触为感官之乐中之至高者。” |
| Yato kho te rājāno nāsakkhiṁsu aññamaññaṁ saññāpetuṁ. | Since those kings could not convince one another, | 因彼诸王不能互相说服， |
| Atha kho rājā pasenadi kosalo te rājāno etadavoca: | then King Pasenadi of Kosala said this to those kings: | 尔时，拘萨罗王波斯匿对彼诸王说： |
| “āyāma, mārisā, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā bhagavantaṁ etamatthaṁ paṭipucchissāma. | “Come, sirs, let us approach the Blessed One; having approached, we will ask the Blessed One about this matter. | “来，先生们，让我们去见世尊；去了之后，我们向世尊请教此事。 |
| Yathā no bhagavā byākarissati tathā naṁ dhāressāmā”ti. | As the Blessed One explains it to us, so we will bear it in mind.” | 世尊如何为我等解释，我等便如何铭记于心。” |
| “Evaṁ, mārisā”ti kho te rājāno rañño pasenadissa kosalassa paccassosuṁ. | “Yes, sir,” those kings replied to King Pasenadi of Kosala. | “是，先生。”彼诸王回答拘萨罗王波斯匿。 |
| Atha kho te pañca rājāno pasenadipamukhā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinno kho rājā pasenadi kosalo bhagavantaṁ etadavoca: | Then those five kings, with Pasenadi at their head, approached the Blessed One; having approached and paid homage to the Blessed One, they sat down to one side. Seated to one side, King Pasenadi of Kosala said this to the Blessed One: | 尔时，五王以波斯匿为首，诣世尊前；至已，顶礼世尊，坐于一旁。坐于一旁，拘萨罗王波斯匿对世尊说： |
| “idha, bhante, amhākaṁ pañcannaṁ rājūnaṁ pañcahi kāmaguṇehi samappitānaṁ samaṅgībhūtānaṁ paricārayamānānaṁ ayamantarākathā udapādi: | “Here, venerable sir, for us five kings, furnished and endowed with the five cords of sensual pleasure, enjoying ourselves, this conversation arose: | “尊者，我等五王，具足五种感官之乐，自娱，此番对话生起： |
| ‘kiṁ nu kho kāmānaṁ aggan’ti? | ‘What is the highest of sensual pleasures?’ | ‘何者为感官之乐中之至高者？’ |
| Ekacce evamāhaṁsu: | Some said thus: | 有人如是说： |
| ‘rūpā kāmānaṁ aggan’ti. | ‘Forms are the highest of sensual pleasures.’ | ‘色为感官之乐中之至高者。’ |
| Ekacce evamāhaṁsu: | Some said thus: | 有人如是说： |
| ‘saddā kāmānaṁ aggan’ti. | ‘Sounds are the highest of sensual pleasures.’ | ‘声为感官之乐中之至高者。’ |
| Ekacce evamāhaṁsu: | Some said thus: | 有人如是说： |
| ‘gandhā kāmānaṁ aggan’ti. | ‘Smells are the highest of sensual pleasures.’ | ‘香为感官之乐中之至高者。’ |
| Ekacce evamāhaṁsu: | Some said thus: | 有人如是说： |
| ‘rasā kāmānaṁ aggan’ti. | ‘Tastes are the highest of sensual pleasures.’ | ‘味为感官之乐中之至高者。’ |
| Ekacce evamāhaṁsu: | Some said thus: | 有人如是说： |
| ‘phoṭṭhabbā kāmānaṁ aggan’ti. | ‘Touches are the highest of sensual pleasures.’ | ‘触为感官之乐中之至高者。’ |
| Kiṁ nu kho, bhante, kāmānaṁ aggan”ti? | What, venerable sir, is the highest of sensual pleasures?” | 尊者，何者为感官之乐中之至高者？” |
| “Manāpapariyantaṁ khvāhaṁ, mahārāja, pañcasu kāmaguṇesu agganti vadāmi. | “The limit of what is agreeable, great king, is what I say is the highest among the five cords of sensual pleasure. | “大王，我言可爱之极限，为五种感官之乐中之至高者。 |
| Teva, mahārāja, rūpā ekaccassa manāpā honti, teva rūpā ekaccassa amanāpā honti. | The same forms, great king, are agreeable to one, those same forms are disagreeable to another. | 大王，同一种色，于一人为可爱，于另一人为不可爱。 |
| Yehi ca yo rūpehi attamano hoti paripuṇṇasaṅkappo, so tehi rūpehi aññaṁ rūpaṁ uttaritaraṁ vā paṇītataraṁ vā na pattheti. | And with whatever forms one is pleased, with fulfilled intention, he does not desire any other form higher or more exquisite than those. | 而凡人以何色为悦，心意满足，则不欲求其他更高或更精妙之色。 |
| Te tassa rūpā paramā honti. | For him, those forms are the highest. | 于他，彼色为至高。 |
| Te tassa rūpā anuttarā honti. | For him, those forms are the unsurpassed. | 于他，彼色为无上。 |
| Teva, mahārāja, saddā ekaccassa manāpā honti, teva saddā ekaccassa amanāpā honti. | The same sounds, great king, are agreeable to one, those same sounds are disagreeable to another. | 大王，同一音声，于一人为悦耳，于另一人为不悦耳。 |
| Yehi ca yo saddehi attamano hoti paripuṇṇasaṅkappo, so tehi saddehi aññaṁ saddaṁ uttaritaraṁ vā paṇītataraṁ vā na pattheti. | And with whatever sounds one is pleased, with fulfilled intention, he does not desire any other sound higher or more exquisite than those. | 而凡人以何声为悦，心意满足，则不欲求其他更高或更精妙之声。 |
| Te tassa saddā paramā honti. | For him, those sounds are the highest. | 于他，彼声为至高。 |
| Te tassa saddā anuttarā honti. | For him, those sounds are the unsurpassed. | 于他，彼声为无上。 |
| Teva, mahārāja, gandhā ekaccassa manāpā honti, teva gandhā ekaccassa amanāpā honti. | The same smells, great king, are agreeable to one, those same smells are disagreeable to another. | 大王，同一香气，于一人为悦人，于另一人为不悦人。 |
| Yehi ca yo gandhehi attamano hoti paripuṇṇasaṅkappo, so tehi gandhehi aññaṁ gandhaṁ uttaritaraṁ vā paṇītataraṁ vā na pattheti. | And with whatever smells one is pleased, with fulfilled intention, he does not desire any other smell higher or more exquisite than those. | 而凡人以何香为悦，心意满足，则不欲求其他更高或更精妙之香。 |
| Te tassa gandhā paramā honti. | For him, those smells are the highest. | 于他，彼香为至高。 |
| Te tassa gandhā anuttarā honti. | For him, those smells are the unsurpassed. | 于他，彼香为无上。 |
| Teva, mahārāja, rasā ekaccassa manāpā honti, teva rasā ekaccassa amanāpā honti. | The same tastes, great king, are agreeable to one, those same tastes are disagreeable to another. | 大王，同一味道，于一人为悦人，于另一人为不悦人。 |
| Yehi ca yo rasehi attamano hoti paripuṇṇasaṅkappo, so tehi rasehi aññaṁ rasaṁ uttaritaraṁ vā paṇītataraṁ vā na pattheti. | And with whatever tastes one is pleased, with fulfilled intention, he does not desire any other taste higher or more exquisite than those. | 而凡人以何味为悦，心意满足，则不欲求其他更高或更精妙之味。 |
| Te tassa rasā paramā honti. | For him, those tastes are the highest. | 于他，彼味为至高。 |
| Te tassa rasā anuttarā honti. | For him, those tastes are the unsurpassed. | 于他，彼味为无上。 |
| Teva, mahārāja, phoṭṭhabbā ekaccassa manāpā honti, teva phoṭṭhabbā ekaccassa amanāpā honti. | The same touches, great king, are agreeable to one, those same touches are disagreeable to another. | 大王，同一触觉，于一人为悦人，于另一人为不悦人。 |
| Yehi ca yo phoṭṭhabbehi attamano hoti paripuṇṇasaṅkappo, so tehi phoṭṭhabbehi aññaṁ phoṭṭhabbaṁ uttaritaraṁ vā paṇītataraṁ vā na pattheti. | And with whatever touches one is pleased, with fulfilled intention, he does not desire any other touch higher or more exquisite than those. | 而凡人以何触为悦，心意满足，则不欲求其他更高或更精妙之触。 |
| Te tassa phoṭṭhabbā paramā honti. | For him, those touches are the highest. | 于他，彼触为至高。 |
| Te tassa phoṭṭhabbā anuttarā hontī”ti. | For him, those touches are the unsurpassed.” | 于他，彼触为无上。” |
| Tena kho pana samayena candanaṅgaliko upāsako tassaṁ parisāyaṁ nisinno hoti. | At that time, a lay follower named Candanaṅgalika was sitting in that assembly. | 其时，一名为旃檀伽利迦之在家弟子坐于彼会中。 |
| Atha kho candanaṅgaliko upāsako uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca: | Then the lay follower Candanaṅgalika, rising from his seat, arranging his upper robe over one shoulder, raised his joined hands towards the Blessed One and said this to the Blessed One: | 尔时，在家弟子旃檀伽利迦从座起，整上衣于一肩，举合掌向世尊，白世尊言： |
| “paṭibhāti maṁ, bhagavā, paṭibhāti maṁ, sugatā”ti. | “It occurs to me, Blessed One, it occurs to me, Sugata!” | “我心有所感，世尊，我心有所感，善逝！” |
| “Paṭibhātu taṁ, candanaṅgalikā”ti bhagavā avoca. | “Let it occur to you, Candanaṅgalika,” the Blessed One said. | “让你有所感吧，旃檀伽利迦。”世尊说。 |
| Atha kho candanaṅgaliko upāsako bhagavato sammukhā tadanurūpāya gāthāya abhitthavi: | Then the lay follower Candanaṅgalika praised the Blessed One in his presence with a suitable verse: | 尔时，在家弟子旃檀伽利迦于世尊前以适当之偈赞叹世尊： |
| “Padumaṁ yathā kokanadaṁ sugandhaṁ, | “Like a red lotus, the kokanada, fragrant, | “犹如红莲，拘迦那陀，芬芳， |
| Pāto siyā phullamavītagandhaṁ; | in the morning it would be in full bloom, its fragrance undiminished; | 晨起则盛开，其香不减； |
| Aṅgīrasaṁ passa virocamānaṁ, | see Aṅgīrasa, shining, | 见鸯耆罗，光耀， |
| Tapantamādiccamivantalikkhe”ti. | blazing like the sun in the sky.” | 如日中天，炽燃。” |
| Atha kho te pañca rājāno candanaṅgalikaṁ upāsakaṁ pañcahi uttarāsaṅgehi acchādesuṁ. | Then those five kings covered the lay follower Candanaṅgalika with five upper robes. | 尔时，彼五王以五件上衣覆于在家弟子旃檀伽利迦身上。 |
| Atha kho candanaṅgaliko upāsako tehi pañcahi uttarāsaṅgehi bhagavantaṁ acchādesīti. | Then the lay follower Candanaṅgalika covered the Blessed One with those five upper robes. | 尔时，在家弟子旃檀伽利迦以彼五件上衣覆于世尊身上。 |
3.13 - SN 3.13 Doṇapāka: A Doṇa-measure of Rice
| --- SN3.13 - Doṇapākasutta --- | --- SN3.13 - A Doṇa-measure of Rice --- | --- SN3.13 - 一斗米饭 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Tena kho pana samayena rājā pasenadi kosalo doṇapākakuraṁ bhuñjati. | At that time, King Pasenadi of Kosala was eating a doṇa-measure of rice curry. | 其时，拘萨罗王波斯匿食一斗饭咖喱。 |
| Atha kho rājā pasenadi kosalo bhuttāvī mahassāsī yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. | Then King Pasenadi of Kosala, having eaten and breathing heavily, approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. | 尔时，拘萨罗王波斯匿食毕，喘息不止，诣世尊前；至已，顶礼世尊，坐于一旁。 |
| Atha kho bhagavā rājānaṁ pasenadiṁ kosalaṁ bhuttāviṁ mahassāsiṁ viditvā tāyaṁ velāyaṁ imaṁ gāthaṁ abhāsi: | Then the Blessed One, seeing that King Pasenadi of Kosala had eaten and was breathing heavily, on that occasion recited this verse: | 尔时，世尊见拘萨罗王波斯匿食毕喘息，于彼时诵此偈： |
| “Manujassa sadā satīmato, | “For a person who is always mindful, | “于人常正念， |
| Mattaṁ jānato laddhabhojane; | who knows the measure in the food he has received, | 知其所受食物之量， |
| Tanukassa bhavanti vedanā, | his feelings become slight, | 其感受变轻， |
| Saṇikaṁ jīrati āyupālayan”ti. | he ages slowly, protecting his life-span.” | 他缓慢衰老，保护其寿命。” |
| Tena kho pana samayena sudassano māṇavo rañño pasenadissa kosalassa piṭṭhito ṭhito hoti. | At that time, a young man named Sudassana was standing behind King Pasenadi of Kosala. | 其时，一名为善见之青年立于拘萨罗王波斯匿之后。 |
| Atha kho rājā pasenadi kosalo sudassanaṁ māṇavaṁ āmantesi: | Then King Pasenadi of Kosala addressed the young man Sudassana: | 尔时，拘萨罗王波斯匿告青年善见： |
| “ehi tvaṁ, tāta sudassana, bhagavato santike imaṁ gāthaṁ pariyāpuṇitvā mama bhattābhihāre bhattābhihāre bhāsa. | “Come, my dear Sudassana, learn this verse from the Blessed One and recite it to me at every mealtime. | “来，吾爱善见，向世尊学此偈，于每餐时为我诵之。 |
| Ahañca te devasikaṁ kahāpaṇasataṁ kahāpaṇasataṁ niccaṁ bhikkhaṁ pavattayissāmī”ti. | And I will provide you with a regular allowance of one hundred kahāpaṇas daily.” | 我将每日为你提供一百钱之固定津贴。” |
| “Evaṁ, devā”ti kho sudassano māṇavo rañño pasenadissa kosalassa paṭissutvā bhagavato santike imaṁ gāthaṁ pariyāpuṇitvā rañño pasenadissa kosalassa bhattābhihāre sudaṁ bhāsati: | “Yes, your majesty,” the young man Sudassana replied to King Pasenadi of Kosala, and having learned this verse from the Blessed One, he would recite it at every mealtime of King Pasenadi of Kosala: | “是，陛下。”青年善见回答拘萨罗王波斯匿，并从世尊处学得此偈，于拘萨罗王波斯匿每餐时诵之： |
| “Manujassa sadā satīmato, | “For a person who is always mindful, | “于人常正念， |
| Mattaṁ jānato laddhabhojane; | who knows the measure in the food he has received, | 知其所受食物之量， |
| Tanukassa bhavanti vedanā, | his feelings become slight, | 其感受变轻， |
| Saṇikaṁ jīrati āyupālayan”ti. | he ages slowly, protecting his life-span.” | 他缓慢衰老，保护其寿命。” |
| Atha kho rājā pasenadi kosalo anupubbena nāḷikodanaparamatāya saṇṭhāsi. | Then King Pasenadi of Kosala was gradually established in eating at most a nāḷika-measure of rice. | 尔时，拘萨罗王波斯匿逐渐养成最多食一那利迦量之米饭。 |
| Atha kho rājā pasenadi kosalo aparena samayena susallikhitagatto pāṇinā gattāni anumajjanto tāyaṁ velāyaṁ imaṁ udānaṁ udānesi: | Then King Pasenadi of Kosala, at a later time, with a very slender body, stroking his limbs with his hand, on that occasion uttered this inspired utterance: | 尔时，拘萨罗王波斯匿于后时，身体甚瘦，以手抚其肢，于彼时发此感兴语： |
| “ubhayena vata maṁ so bhagavā atthena anukampi— | “Indeed, that Blessed One has compassion for me with two kinds of good— | “诚然，彼世尊以二种善慈悲于我— |
| diṭṭhadhammikena ceva atthena samparāyikena cā”ti. | the good of the present life and the good of the future life.” | 今生之善与来生之善。” |
3.14 - SN 3.14 Paṭhamasaṅgāma: First Discourse on Battle
| --- SN3.14 - Paṭhamasaṅgāmasutta --- | --- SN3.14 - First Discourse on Battle --- | --- SN3.14 - 第一次论战 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Atha kho rājā māgadho ajātasattu vedehiputto caturaṅginiṁ senaṁ sannayhitvā rājānaṁ pasenadiṁ kosalaṁ abbhuyyāsi yena kāsi. | Then King Ajātasattu of Magadha, son of Vedehī, having assembled a fourfold army, marched against King Pasenadi of Kosala towards Kāsi. | 尔时，摩揭陀王阿阇世，毗提希之子，集结四军，向拘萨罗王波斯匿进军迦尸。 |
| Assosi kho rājā pasenadi kosalo: | King Pasenadi of Kosala heard: | 拘萨罗王波斯匿闻： |
| “rājā kira māgadho ajātasattu vedehiputto caturaṅginiṁ senaṁ sannayhitvā mamaṁ abbhuyyāto yena kāsī”ti. | “King Ajātasattu of Magadha, son of Vedehī, has assembled a fourfold army and is marching against me towards Kāsi.” | “摩揭陀王阿阇世，毗提希之子，已集结四军，向我进军迦尸。” |
| Atha kho rājā pasenadi kosalo caturaṅginiṁ senaṁ sannayhitvā rājānaṁ māgadhaṁ ajātasattuṁ vedehiputtaṁ paccuyyāsi yena kāsi. | Then King Pasenadi of Kosala, having assembled a fourfold army, marched out to meet King Ajātasattu of Magadha, son of Vedehī, towards Kāsi. | 尔时，拘萨罗王波斯匿集结四军，出迎摩揭陀王阿阇世，毗提希之子，于迦尸。 |
| Atha kho rājā ca māgadho ajātasattu vedehiputto rājā ca pasenadi kosalo saṅgāmesuṁ. | Then King Ajātasattu of Magadha, son of Vedehī, and King Pasenadi of Kosala fought a battle. | 尔时，摩揭陀王阿阇世，毗提希之子，与拘萨罗王波斯匿交战。 |
| Tasmiṁ kho pana saṅgāme rājā māgadho ajātasattu vedehiputto rājānaṁ pasenadiṁ kosalaṁ parājesi. | In that battle, King Ajātasattu of Magadha, son of Vedehī, defeated King Pasenadi of Kosala. | 于彼战中，摩揭陀王阿阇世，毗提希之子，败拘萨罗王波斯匿。 |
| Parājito ca rājā pasenadi kosalo sakameva rājadhāniṁ sāvatthiṁ paccuyyāsi. | And defeated, King Pasenadi of Kosala returned to his own capital, Sāvatthī. | 败后，拘萨罗王波斯匿还其都城舍卫城。 |
| Atha kho sambahulā bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pavisiṁsu. | Then many bhikkhus, having dressed in the morning, taking their bowls and robes, entered Sāvatthī for alms. | 尔时，多有比丘，晨起着衣，持钵，入舍卫城乞食。 |
| Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: | Having walked for alms in Sāvatthī, after the meal, having returned from the alms round, they approached the Blessed One; having approached and paid homage to the Blessed One, they sat down to one side. Seated to one side, those bhikkhus said this to the Blessed One: | 于舍卫城乞食后，饭后，自乞食归，诣世尊前；至已，顶礼世尊，坐于一旁。坐于一旁，彼诸比丘对世尊说： |
| “Idha, bhante, rājā māgadho ajātasattu vedehiputto caturaṅginiṁ senaṁ sannayhitvā rājānaṁ pasenadiṁ kosalaṁ abbhuyyāsi yena kāsi. | “Here, venerable sir, King Ajātasattu of Magadha, son of Vedehī, having assembled a fourfold army, marched against King Pasenadi of Kosala towards Kāsi. | “尊者，摩揭陀王阿阇世，毗提希之子，集结四军，向拘萨罗王波斯匿进军迦尸。 |
| Assosi kho, bhante, rājā pasenadi kosalo: | King Pasenadi of Kosala heard, venerable sir: | 尊者，拘萨罗王波斯匿闻： |
| ‘rājā kira māgadho ajātasattu vedehiputto caturaṅginiṁ senaṁ sannayhitvā mamaṁ abbhuyyāto yena kāsī’ti. | ‘King Ajātasattu of Magadha, son of Vedehī, has assembled a fourfold army and is marching against me towards Kāsi.’ | ‘摩揭陀王阿阇世，毗提希之子，已集结四军，向我进军迦尸。’ |
| Atha kho, bhante, rājā pasenadi kosalo caturaṅginiṁ senaṁ sannayhitvā rājānaṁ māgadhaṁ ajātasattuṁ vedehiputtaṁ paccuyyāsi yena kāsi. | Then, venerable sir, King Pasenadi of Kosala, having assembled a fourfold army, marched out to meet King Ajātasattu of Magadha, son of Vedehī, towards Kāsi. | 尊者，尔时，拘萨罗王波斯匿集结四军，出迎摩揭陀王阿阇世，毗提希之子，于迦尸。 |
| Atha kho, bhante, rājā ca māgadho ajātasattu vedehiputto rājā ca pasenadi kosalo saṅgāmesuṁ. | Then, venerable sir, King Ajātasattu of Magadha, son of Vedehī, and King Pasenadi of Kosala fought a battle. | 尊者，尔时，摩揭陀王阿阇世，毗提希之子，与拘萨罗王波斯匿交战。 |
| Tasmiṁ kho pana, bhante, saṅgāme rājā māgadho ajātasattu vedehiputto rājānaṁ pasenadiṁ kosalaṁ parājesi. | In that battle, venerable sir, King Ajātasattu of Magadha, son of Vedehī, defeated King Pasenadi of Kosala. | 尊者，于彼战中，摩揭陀王阿阇世，毗提希之子，败拘萨罗王波斯匿。 |
| Parājito ca, bhante, rājā pasenadi kosalo sakameva rājadhāniṁ sāvatthiṁ paccuyyāsī”ti. | And defeated, venerable sir, King Pasenadi of Kosala returned to his own capital, Sāvatthī.” | 尊者，败后，拘萨罗王波斯匿还其都城舍卫城。” |
| “Rājā, bhikkhave, māgadho ajātasattu vedehiputto pāpamitto pāpasahāyo pāpasampavaṅko; | “King Ajātasattu of Magadha, bhikkhus, son of Vedehī, has bad friends, bad companions, bad associations. | “摩揭陀王阿阇世，诸比丘，毗提希之子，有恶友、恶伴、恶交往。 |
| rājā ca kho, bhikkhave, pasenadi kosalo kalyāṇamitto kalyāṇasahāyo kalyāṇasampavaṅko. | And King Pasenadi of Kosala, bhikkhus, has good friends, good companions, good associations. | 而拘萨罗王波斯匿，诸比丘，有善友、善伴、善交往。 |
| Ajjeva, bhikkhave, rājā pasenadi kosalo imaṁ rattiṁ dukkhaṁ seti parājito”ti. | Today, bhikkhus, King Pasenadi of Kosala sleeps in sorrow this night, being defeated.” | 今日，诸比丘，拘萨罗王波斯匿今夜忧愁而眠，因战败。” |
| Idamavoca …pe… | This is what he said … and so on … | 此乃他所言……等等…… |
| “Jayaṁ veraṁ pasavati, | “Victory breeds enmity, | “胜利滋生仇恨， |
| dukkhaṁ seti parājito; | the defeated one sleeps in sorrow. | 败者忧愁而眠。 |
| Upasanto sukhaṁ seti, | The peaceful one sleeps happily, | 和平者安然入睡， |
| hitvā jayaparājayan”ti. | having abandoned victory and defeat.” | 舍弃胜败。” |
3.15 - SN 3.15 Dutiyasaṅgāma: Second Discourse on Battle
| --- SN3.15 - Dutiyasaṅgāmasutta --- | --- SN3.15 - Second Discourse on Battle --- | --- SN3.15 - 第二次论战 --- |
| Atha kho rājā māgadho ajātasattu vedehiputto caturaṅginiṁ senaṁ sannayhitvā rājānaṁ pasenadiṁ kosalaṁ abbhuyyāsi yena kāsi. | Then King Ajātasattu of Magadha, son of Vedehī, having assembled a fourfold army, marched against King Pasenadi of Kosala towards Kāsi. | 尔时，摩揭陀王阿阇世，毗提希之子，集结四军，向拘萨罗王波斯匿进军迦尸。 |
| Assosi kho rājā pasenadi kosalo: | King Pasenadi of Kosala heard: | 拘萨罗王波斯匿闻： |
| “rājā kira māgadho ajātasattu vedehiputto caturaṅginiṁ senaṁ sannayhitvā mamaṁ abbhuyyāto yena kāsī”ti. | “King Ajātasattu of Magadha, son of Vedehī, has assembled a fourfold army and is marching against me towards Kāsi.” | “摩揭陀王阿阇世，毗提希之子，已集结四军，向我进军迦尸。” |
| Atha kho rājā pasenadi kosalo caturaṅginiṁ senaṁ sannayhitvā rājānaṁ māgadhaṁ ajātasattuṁ vedehiputtaṁ paccuyyāsi yena kāsi. | Then King Pasenadi of Kosala, having assembled a fourfold army, marched out to meet King Ajātasattu of Magadha, son of Vedehī, towards Kāsi. | 尔时，拘萨罗王波斯匿集结四军，出迎摩揭陀王阿阇世，毗提希之子，于迦尸。 |
| Atha kho rājā ca māgadho ajātasattu vedehiputto rājā ca pasenadi kosalo saṅgāmesuṁ. | Then King Ajātasattu of Magadha, son of Vedehī, and King Pasenadi of Kosala fought a battle. | 尔时，摩揭陀王阿阇世，毗提希之子，与拘萨罗王波斯匿交战。 |
| Tasmiṁ kho pana saṅgāme rājā pasenadi kosalo rājānaṁ māgadhaṁ ajātasattuṁ vedehiputtaṁ parājesi, jīvaggāhañca naṁ aggahesi. | In that battle, King Pasenadi of Kosala defeated King Ajātasattu of Magadha, son of Vedehī, and captured him alive. | 于彼战中，拘萨罗王波斯匿败摩揭陀王阿阇世，毗提希之子，并生擒之。 |
| Atha kho rañño pasenadissa kosalassa etadahosi: | Then this occurred to King Pasenadi of Kosala: | 尔时，拘萨罗王波斯匿心生此念： |
| “kiñcāpi kho myāyaṁ rājā māgadho ajātasattu vedehiputto adubbhantassa dubbhati, atha ca pana me bhāgineyyo hoti. | “Although this King Ajātasattu of Magadha, son of Vedehī, harms me who does not harm him, he is nevertheless my nephew. | “虽此摩揭陀王阿阇世，毗提希之子，害我而不害他，然他仍是我外甥。 |
| Yannūnāhaṁ rañño māgadhassa ajātasattuno vedehiputtassa sabbaṁ hatthikāyaṁ pariyādiyitvā sabbaṁ assakāyaṁ pariyādiyitvā sabbaṁ rathakāyaṁ pariyādiyitvā sabbaṁ pattikāyaṁ pariyādiyitvā jīvantameva naṁ osajjeyyan”ti. | Why don't I, having confiscated all of King Ajātasattu of Magadha, son of Vedehī's elephant corps, having confiscated all his cavalry corps, having confiscated all his chariot corps, having confiscated all his infantry corps, release him alive.” | 何不我，没收摩揭陀王阿阇世，毗提希之子所有象军，没收所有骑兵军，没收所有战车军，没收所有步兵军，而活释之。” |
| Atha kho rājā pasenadi kosalo rañño māgadhassa ajātasattuno vedehiputtassa sabbaṁ hatthikāyaṁ pariyādiyitvā sabbaṁ assakāyaṁ pariyādiyitvā sabbaṁ rathakāyaṁ pariyādiyitvā sabbaṁ pattikāyaṁ pariyādiyitvā jīvantameva naṁ osajji. | Then King Pasenadi of Kosala, having confiscated all of King Ajātasattu of Magadha, son of Vedehī's elephant corps, having confiscated all his cavalry corps, having confiscated all his chariot corps, having confiscated all his infantry corps, released him alive. | 尔时，拘萨罗王波斯匿，没收摩揭陀王阿阇世，毗提希之子所有象军，没收所有骑兵军，没收所有战车军，没收所有步兵军，而活释之。 |
| Atha kho sambahulā bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pavisiṁsu. | Then many bhikkhus, having dressed in the morning, taking their bowls and robes, entered Sāvatthī for alms. | 尔时，多有比丘，晨起着衣，持钵，入舍卫城乞食。 |
| Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: | Having walked for alms in Sāvatthī, after the meal, having returned from the alms round, they approached the Blessed One; having approached and paid homage to the Blessed One, they sat down to one side. Seated to one side, those bhikkhus said this to the Blessed One: | 于舍卫城乞食后，饭后，自乞食归，诣世尊前；至已，顶礼世尊，坐于一旁。坐于一旁，彼诸比丘对世尊说： |
| “Idha, bhante, rājā māgadho ajātasattu vedehiputto caturaṅginiṁ senaṁ sannayhitvā rājānaṁ pasenadiṁ kosalaṁ abbhuyyāsi yena kāsi. | “Here, venerable sir, King Ajātasattu of Magadha, son of Vedehī, having assembled a fourfold army, marched against King Pasenadi of Kosala towards Kāsi. | “尊者，摩揭陀王阿阇世，毗提希之子，集结四军，向拘萨罗王波斯匿进军迦尸。 |
| Assosi kho, bhante, rājā pasenadi kosalo: | King Pasenadi of Kosala heard, venerable sir: | 尊者，拘萨罗王波斯匿闻： |
| ‘rājā kira māgadho ajātasattu vedehiputto caturaṅginiṁ senaṁ sannayhitvā mamaṁ abbhuyyāto yena kāsī’ti. | ‘King Ajātasattu of Magadha, son of Vedehī, has assembled a fourfold army and is marching against me towards Kāsi.’ | ‘摩揭陀王阿阇世，毗提希之子，已集结四军，向我进军迦尸。’ |
| Atha kho, bhante, rājā pasenadi kosalo caturaṅginiṁ senaṁ sannayhitvā rājānaṁ māgadhaṁ ajātasattuṁ vedehiputtaṁ paccuyyāsi yena kāsi. | Then, venerable sir, King Pasenadi of Kosala, having assembled a fourfold army, marched out to meet King Ajātasattu of Magadha, son of Vedehī, towards Kāsi. | 尊者，尔时，拘萨罗王波斯匿集结四军，出迎摩揭陀王阿阇世，毗提希之子，于迦尸。 |
| Atha kho, bhante, rājā ca māgadho ajātasattu vedehiputto rājā ca pasenadi kosalo saṅgāmesuṁ. | Then, venerable sir, King Ajātasattu of Magadha, son of Vedehī, and King Pasenadi of Kosala fought a battle. | 尊者，尔时，摩揭陀王阿阇世，毗提希之子，与拘萨罗王波斯匿交战。 |
| Tasmiṁ kho pana, bhante, saṅgāme rājā pasenadi kosalo rājānaṁ māgadhaṁ ajātasattuṁ vedehiputtaṁ parājesi, jīvaggāhañca naṁ aggahesi. | In that battle, venerable sir, King Pasenadi of Kosala defeated King Ajātasattu of Magadha, son of Vedehī, and captured him alive. | 尊者，于彼战中，拘萨罗王波斯匿败摩揭陀王阿阇世，毗提希之子，并生擒之。 |
| Atha kho, bhante, rañño pasenadissa kosalassa etadahosi: | Then, venerable sir, this occurred to King Pasenadi of Kosala: | 尊者，尔时，拘萨罗王波斯匿心生此念： |
| ‘kiñcāpi kho myāyaṁ rājā māgadho ajātasattu vedehiputto adubbhantassa dubbhati, atha ca pana me bhāgineyyo hoti. | ‘Although this King Ajātasattu of Magadha, son of Vedehī, harms me who does not harm him, he is nevertheless my nephew. | ‘虽此摩揭陀王阿阇世，毗提希之子，害我而不害他，然他仍是我外甥。 |
| Yannūnāhaṁ rañño māgadhassa ajātasattuno vedehiputtassa sabbaṁ hatthikāyaṁ pariyādiyitvā sabbaṁ assakāyaṁ sabbaṁ rathakāyaṁ sabbaṁ pattikāyaṁ pariyādiyitvā jīvantameva naṁ osajjeyyan’”ti. | Why don't I, having confiscated all of King Ajātasattu of Magadha, son of Vedehī's elephant corps, all his cavalry corps, all his chariot corps, all his infantry corps, release him alive.’” | 何不我，没收摩揭陀王阿阇世，毗提希之子所有象军，所有骑兵军，所有战车军，所有步兵军，而活释之。’” |
| “Atha kho, bhante, rājā pasenadi kosalo rañño māgadhassa ajātasattuno vedehiputtassa sabbaṁ hatthikāyaṁ pariyādiyitvā sabbaṁ assakāyaṁ pariyādiyitvā sabbaṁ rathakāyaṁ pariyādiyitvā sabbaṁ pattikāyaṁ pariyādiyitvā jīvantameva naṁ osajjī”ti. | “Then, venerable sir, King Pasenadi of Kosala, having confiscated all of King Ajātasattu of Magadha, son of Vedehī's elephant corps, having confiscated all his cavalry corps, having confiscated all his chariot corps, having confiscated all his infantry corps, released him alive.” | “尊者，尔时，拘萨罗王波斯匿，没收摩揭陀王阿阇世，毗提希之子所有象军，没收所有骑兵军，没收所有战车军，没收所有步兵军，而活释之。” |
| Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imā gāthāyo abhāsi: | Then the Blessed One, having understood the meaning of this, on that occasion recited these verses: | 尔时，世尊了悟此义，于彼时诵此偈： |
| “Vilumpateva puriso, | “A person plunders | “人掠夺 |
| yāvassa upakappati; | as long as it is profitable for him. | 只要于他有利。 |
| Yadā caññe vilumpanti, | But when others plunder him, | 然当他人掠夺他时， |
| so vilutto viluppati. | he, being plundered, plunders in turn. | 他，被掠夺者，反过来掠夺。 |
| Ṭhānañhi maññati bālo, | A fool thinks it's his chance, | 愚人以为是机会， |
| yāva pāpaṁ na paccati; | as long as his evil does not ripen. | 只要其恶未熟。 |
| Yadā ca paccati pāpaṁ, | But when the evil ripens, | 然当恶熟时， |
| atha dukkhaṁ nigacchati. | then he meets with suffering. | 他便遇苦。 |
| Hantā labhati hantāraṁ, | The slayer gets a slayer, | 杀者得杀者， |
| jetāraṁ labhate jayaṁ; | the conqueror finds a conqueror. | 胜者遇胜者。 |
| Akkosako ca akkosaṁ, | The abuser gets an abuser, | 辱者得辱者， |
| rosetārañca rosako; | and the provoker a provoker. | 挑衅者得挑衅者。 |
| Atha kammavivaṭṭena, | Then by the turning of kamma, | 然后因业之转动， |
| so vilutto viluppatī”ti. | he, being plundered, is plundered in turn.” | 他，被掠夺者，反过来被掠夺。” |
3.16 - SN 3.16 Mallikā: Queen Mallikā
| --- SN3.16 - Mallikāsutta --- | --- SN3.16 - Queen Mallikā --- | --- SN3.16 - 摩利迦王后 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Atha kho rājā pasenadi kosalo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. | Then King Pasenadi of Kosala approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. | 尔时，拘萨罗王波斯匿诣世尊前；至已，顶礼世尊，坐于一旁。 |
| Atha kho aññataro puriso yena rājā pasenadi kosalo tenupasaṅkami; upasaṅkamitvā rañño pasenadissa kosalassa upakaṇṇake ārocesi: | Then a certain man approached King Pasenadi of Kosala; having approached, he whispered in King Pasenadi of Kosala's ear: | 尔时，某人诣拘萨罗王波斯匿前；至已，于拘萨罗王波斯匿耳边低语： |
| “mallikā, deva, devī dhītaraṁ vijātā”ti. | “Your majesty, Queen Mallikā has given birth to a daughter.” | “陛下，摩利迦王后生一女。” |
| Evaṁ vutte, rājā pasenadi kosalo anattamano ahosi. | When this was said, King Pasenadi of Kosala was displeased. | 此言一出，拘萨罗王波斯匿不悦。 |
| Atha kho bhagavā rājānaṁ pasenadiṁ kosalaṁ anattamanataṁ viditvā tāyaṁ velāyaṁ imā gāthāyo abhāsi: | Then the Blessed One, knowing that King Pasenadi of Kosala was displeased, on that occasion recited these verses: | 尔时，世尊知拘萨罗王波斯匿不悦，于彼时诵此偈： |
| “Itthīpi hi ekacciyā, | “A woman too, in some cases, | “女子亦然，于某些情形下， |
| seyyā posa janādhipa; | is better than a man, O lord of the people. | 胜于男子，哦，人民之主。 |
| Medhāvinī sīlavatī, | Wise, virtuous, | 有智、有德， |
| sassudevā patibbatā. | devoted to her mother-in-law, chaste. | 孝顺婆母，贞洁。 |
| Tassā yo jāyati poso, | The man who is born to her, | 她所生之子， |
| sūro hoti disampati; | becomes a hero, a lord of the realm. | 成为英雄，一国之君。 |
| Tādisā subhagiyā putto, | The son of such a fortunate lady, | 如此贤淑女子之子， |
| rajjampi anusāsatī”ti. | can even rule a kingdom.” | 亦能治国。” |
3.17 - SN 3.17 Appamāda: Heedfulness
| --- SN3.17 - Appamādasutta --- | --- SN3.17 - Heedfulness --- | --- SN3.17 - 精进 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Ekamantaṁ nisīdi. | He sat down to one side. | 他坐于一旁。 |
| Ekamantaṁ nisinno kho rājā pasenadi kosalo bhagavantaṁ etadavoca: | Seated to one side, King Pasenadi of Kosala said this to the Blessed One: | 坐于一旁，拘萨罗王波斯匿对世尊说： |
| “atthi nu kho, bhante, eko dhammo yo ubho atthe samadhiggayha tiṭṭhati— | “Is there, venerable sir, one thing that, when embraced, secures both goods— | “尊者，可有一事，若能持守，则能保障二种利益—— |
| diṭṭhadhammikañceva atthaṁ samparāyikañcā”ti? | the good of the present life and the good of the future life?” | 今生之利与来生之利？” |
| “Atthi kho, mahārāja, eko dhammo yo ubho atthe samadhiggayha tiṭṭhati— | “There is, great king, one thing that, when embraced, secures both goods— | “有，大王，有一事，若能持守，则能保障二种利益—— |
| diṭṭhadhammikañceva atthaṁ samparāyikañcā”ti. | the good of the present life and the good of the future life.” | 今生之利与来生之利。” |
| “Katamo pana, bhante, eko dhammo, yo ubho atthe samadhiggayha tiṭṭhati— | “But what, venerable sir, is that one thing that, when embraced, secures both goods— | “然何事，尊者，若能持守，则能保障二种利益—— |
| diṭṭhadhammikañceva atthaṁ samparāyikañcā”ti? | the good of the present life and the good of the future life?” | 今生之利与来生之利？” |
| “Appamādo kho, mahārāja, eko dhammo, yo ubho atthe samadhiggayha tiṭṭhati— | “Heedfulness, great king, is that one thing that, when embraced, secures both goods— | “大王，精进，是那一件事，若能持守，则能保障二种利益—— |
| diṭṭhadhammikañceva atthaṁ samparāyikañcāti. | the good of the present life and the good of the future life. | 今生之利与来生之利。 |
| Seyyathāpi, mahārāja, yāni kānici jaṅgalānaṁ pāṇānaṁ padajātāni, sabbāni tāni hatthipade samodhānaṁ gacchanti, hatthipadaṁ tesaṁ aggamakkhāyati—yadidaṁ mahantattena; | Just as, great king, whatever footprints of jungle animals there are, all of them are included in the footprint of an elephant, the elephant's footprint is proclaimed the chief among them—that is, in terms of size; | 大王，犹如丛林动物之足迹，皆包含于象迹之中，象迹被称为众迹之首——即就大小而言； |
| evameva kho, mahārāja, appamādo eko dhammo, yo ubho atthe samadhiggayha tiṭṭhati— | even so, great king, heedfulness is that one thing that, when embraced, secures both goods— | 亦复如是，大王，精进是那一件事，若能持守，则能保障二种利益—— |
| diṭṭhadhammikañceva atthaṁ samparāyikañcā”ti. | the good of the present life and the good of the future life.” | 今生之利与来生之利。” |
| Idamavoca …pe… | This is what he said … and so on … | 此乃他所言……等等…… |
| “Āyuṁ arogiyaṁ vaṇṇaṁ, | “Long life, health, beauty, | “长寿、健康、美丽， |
| saggaṁ uccākulīnataṁ; | heaven, high birth, | 天界、高贵出身， |
| Ratiyo patthayantena, | and delights, sublime, one after another, | 与喜乐，崇高，接踵而至， |
| uḷārā aparāparā. | for one who desires these, | 于欲此等之人， |
| Appamādaṁ pasaṁsanti, | the wise praise heedfulness | 智者赞叹精进 |
| puññakiriyāsu paṇḍitā; | in the doing of meritorious deeds. | 于行善业中。 |
| Appamatto ubho atthe, | The heedful wise one | 精进之智者 |
| adhiggaṇhāti paṇḍito. | secures both goods. | 保障两种利益。 |
| Diṭṭhe dhamme ca yo attho, | The good that is in the present life, | 今生之善， |
| yo cattho samparāyiko; | and the good that is in the future life; | 与来生之善； |
| Atthābhisamayā dhīro, | by the attainment of the good, the resolute one | 以 attainment of the good, the resolute one |
| paṇḍitoti pavuccatī”ti. | is called wise.” | 被称为智者。” |
3.18 - SN 3.18 Kalyāṇamitta: Spiritual Friendship
| --- SN3.18 - Kalyāṇamittasutta --- | --- SN3.18 - Spiritual Friendship --- | --- SN3.18 - 善知识 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Ekamantaṁ nisinno kho rājā pasenadi kosalo bhagavantaṁ etadavoca: | Seated to one side, King Pasenadi of Kosala said this to the Blessed One: | 坐于一旁，拘萨罗王波斯匿对世尊说： |
| “idha mayhaṁ, bhante, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: | “Here, venerable sir, for me, gone to a secluded place and in solitude, this reflection arose in my mind: | “尊者，我于幽静处独处时，心生此念： |
| ‘svākkhāto bhagavatā dhammo, so ca kho kalyāṇamittassa kalyāṇasahāyassa kalyāṇasampavaṅkassa, no pāpamittassa no pāpasahāyassa no pāpasampavaṅkassā’”ti. | ‘The Dhamma is well-proclaimed by the Blessed One, and it is for one with a good friend, a good companion, a good associate, not for one with a bad friend, a bad companion, a bad associate.’” | ‘法为世尊善说，且为有善友、善伴、善交往者，非为有恶友、恶伴、恶交往者。’” |
| “Evametaṁ, mahārāja, evametaṁ, mahārāja. | “So it is, great king, so it is, great king. | “诚然，大王，诚然，大王。 |
| Svākkhāto, mahārāja, mayā dhammo. So ca kho kalyāṇamittassa kalyāṇasahāyassa kalyāṇasampavaṅkassa, no pāpamittassa no pāpasahāyassa no pāpasampavaṅkassāti. | The Dhamma, great king, has been well-proclaimed by me. And it is for one with a good friend, a good companion, a good associate, not for one with a bad friend, a bad companion, a bad associate. | 大王，法为我善说。且为有善友、善伴、善交往者，非为有恶友、恶伴、恶交往者。 |
| Ekamidāhaṁ, mahārāja, samayaṁ sakkesu viharāmi nagarakaṁ nāma sakyānaṁ nigamo. | On one occasion, great king, I was dwelling among the Sakyans at a Sakyan town named Nagaraka. | 大王，一时，我住于释迦族，一名为那伽罗迦之释迦镇。 |
| Atha kho, mahārāja, ānando bhikkhu yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho, mahārāja, ānando bhikkhu maṁ etadavoca: | Then, great king, the bhikkhu Ānanda approached me; having approached and paid homage to me, he sat down to one side. Seated to one side, great king, the bhikkhu Ānanda said this to me: | 大王，尔时，比丘阿难诣我前；至已，顶礼我，坐于一旁。坐于一旁，大王，比丘阿难对我言： |
| ‘upaḍḍhamidaṁ, bhante, brahmacariyassa—yadidaṁ kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā’ti. | ‘This is half, venerable sir, of the holy life—that is, good friendship, good companionship, good association.’ | ‘尊者，此为梵行之半——即善知识、善伴侣、善交往。’ |
| Evaṁ vuttāhaṁ, mahārāja, ānandaṁ bhikkhuṁ etadavocaṁ: | When this was said, great king, I said this to the bhikkhu Ānanda: | 大王，此言一出，我即对比丘阿难言： |
| ‘mā hevaṁ, ānanda, mā hevaṁ, ānanda. | ‘Not so, Ānanda, not so, Ānanda. | ‘非也，阿难，非也，阿难。 |
| Sakalameva hidaṁ, ānanda, brahmacariyaṁ—yadidaṁ kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā. | This is the entire holy life, Ānanda—that is, good friendship, good companionship, good association. | 阿难，此为整个梵行——即善知识、善伴侣、善交往。 |
| Kalyāṇamittassetaṁ, ānanda, bhikkhuno pāṭikaṅkhaṁ kalyāṇasahāyassa kalyāṇasampavaṅkassa ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvessati ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarissati. | For a bhikkhu, Ānanda, with a good friend, a good companion, a good associate, it is to be expected that he will develop the noble eightfold path, that he will cultivate the noble eightfold path. | 阿难，于有善友、善伴、善交往之比丘，当预期其将发展八正道，其将修习八正道。 |
| Kathañca, ānanda, bhikkhu kalyāṇamitto kalyāṇasahāyo kalyāṇasampavaṅko ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroti? | And how, Ānanda, does a bhikkhu with a good friend, a good companion, a good associate develop the noble eightfold path, cultivate the noble eightfold path? | 阿难，比丘如何以善友、善伴、善交往发展八正道，修习八正道？ |
| Idhānanda, bhikkhu sammādiṭṭhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ, sammāsaṅkappaṁ bhāveti … sammāvācaṁ bhāveti … sammākammantaṁ bhāveti … sammāājīvaṁ bhāveti … sammāvāyāmaṁ bhāveti … sammāsatiṁ bhāveti … sammāsamādhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. | Here, Ānanda, a bhikkhu develops right view based on seclusion, based on dispassion, based on cessation, maturing in release; he develops right intention … he develops right speech … he develops right action … he develops right livelihood … he develops right effort … he develops right mindfulness … he develops right concentration based on seclusion, based on dispassion, based on cessation, maturing in release. | 阿难，此中，比丘发展正见，基于离、基于无欲、基于灭，成熟于解脱；他发展正思惟…他发展正语…他发展正业…他发展正命…他发展正精进…他发展正念…他发展正定，基于离、基于无欲、基于灭，成熟于解脱。 |
| Evaṁ kho, ānanda, bhikkhu kalyāṇamitto kalyāṇasahāyo kalyāṇasampavaṅko ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroti. | Thus, Ānanda, a bhikkhu with a good friend, a good companion, a good associate develops the noble eightfold path, cultivates the noble eightfold path. | 是故，阿难，比丘以善友、善伴、善交往发展八正道，修习八正道。 |
| Tadamināpetaṁ, ānanda, pariyāyena veditabbaṁ yathā sakalamevidaṁ brahmacariyaṁ—yadidaṁ kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatāti. | And by this method too, Ānanda, it is to be understood how this is the entire holy life—that is, good friendship, good companionship, good association. | 阿难，亦以此法，当知此为整个梵行——即善知识、善伴侣、善交往。 |
| Mamañhi, ānanda, kalyāṇamittaṁ āgamma jātidhammā sattā jātiyā parimuccanti, jarādhammā sattā jarāya parimuccanti, byādhidhammā sattā byādhito parimuccanti, maraṇadhammā sattā maraṇena parimuccanti, sokaparidevadukkhadomanassupāyāsadhammā sattā sokaparidevadukkhadomanassupāyāsehi parimuccanti. | For it is by relying on me, Ānanda, as a good friend, that beings subject to birth are freed from birth, beings subject to aging are freed from aging, beings subject to disease are freed from disease, beings subject to death are freed from death, beings subject to sorrow, lamentation, pain, grief, and despair are freed from sorrow, lamentation, pain, grief, and despair. | 阿难，因依我为善友，众生受生者得离生，受老者得离老，受病者得离病，受死者得离死，受忧、悲、苦、恼、绝望者得离忧、悲、苦、恼、绝望。 |
| Iminā kho etaṁ, ānanda, pariyāyena veditabbaṁ yathā sakalamevidaṁ brahmacariyaṁ—yadidaṁ kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā’ti. | By this method, Ānanda, it is to be understood how this is the entire holy life—that is, good friendship, good companionship, good association. | 阿难，以此法，当知此为整个梵行——即善知识、善伴侣、善交往。 |
| Tasmātiha te, mahārāja, evaṁ sikkhitabbaṁ: | Therefore, great king, you should train thus: | 是故，大王，汝当如是修习： |
| ‘kalyāṇamitto bhavissāmi kalyāṇasahāyo kalyāṇasampavaṅko’ti. | ‘I will be a good friend, a good companion, a good associate.’ | ‘我将为善友、善伴、善交往。’ |
| Evañhi te, mahārāja, sikkhitabbaṁ. | Thus, great king, you should train. | 大王，汝当如是修习。 |
| Kalyāṇamittassa te, mahārāja, kalyāṇasahāyassa kalyāṇasampavaṅkassa ayaṁ eko dhammo upanissāya vihātabbo— | For you, great king, with a good friend, a good companion, a good associate, this one thing should be relied on for your dwelling— | 大王，于汝，有善友、善伴、善交往，当依此一事而住— |
| appamādo kusalesu dhammesu. | heedfulness in wholesome things. | 于善法中精进。 |
| Appamattassa te, mahārāja, viharato appamādaṁ upanissāya, itthāgārassa anuyantassa evaṁ bhavissati: | For you, great king, dwelling heedfully, relying on heedfulness, it will be thus for the attendants of your harem: | 大王，汝若住于精进，依于精进，汝后宫之侍从亦将如是： |
| ‘rājā kho appamatto viharati, appamādaṁ upanissāya. | ‘The king dwells heedfully, relying on heedfulness. | ‘王住于精进，依于精进。 |
| Handa mayampi appamattā viharāma, appamādaṁ upanissāyā’ti. | Come, let us too dwell heedfully, relying on heedfulness.’ | 来，我等亦当住于精进，依于精进。’ |
| Appamattassa te, mahārāja, viharato appamādaṁ upanissāya, khattiyānampi anuyantānaṁ evaṁ bhavissati: | For you, great king, dwelling heedfully, relying on heedfulness, it will be thus for the attendant khattiyas too: | 大王，汝若住于精进，依于精进，汝之侍从刹帝利亦将如是： |
| ‘rājā kho appamatto viharati appamādaṁ upanissāya. | ‘The king dwells heedfully, relying on heedfulness. | ‘王住于精进，依于精进。 |
| Handa mayampi appamattā viharāma, appamādaṁ upanissāyā’ti. | Come, let us too dwell heedfully, relying on heedfulness.’ | 来，我等亦当住于精进，依于精进。’ |
| Appamattassa te, mahārāja, viharato appamādaṁ upanissāya, balakāyassapi evaṁ bhavissati: | For you, great king, dwelling heedfully, relying on heedfulness, it will be thus for the army too: | 大王，汝若住于精进，依于精进，汝之军队亦将如是： |
| ‘rājā kho appamatto viharati appamādaṁ upanissāya. | ‘The king dwells heedfully, relying on heedfulness. | ‘王住于精进，依于精进。 |
| Handa mayampi appamattā viharāma, appamādaṁ upanissāyā’ti. | Come, let us too dwell heedfully, relying on heedfulness.’ | 来，我等亦当住于精进，依于精进。’ |
| Appamattassa te, mahārāja, viharato appamādaṁ upanissāya, negamajānapadassapi evaṁ bhavissati: | For you, great king, dwelling heedfully, relying on heedfulness, it will be thus for the town and country folk too: | 大王，汝若住于精进，依于精进，汝之城乡民众亦将如是： |
| ‘rājā kho appamatto viharati, appamādaṁ upanissāya. | ‘The king dwells heedfully, relying on heedfulness. | ‘王住于精进，依于精进。 |
| Handa mayampi appamattā viharāma, appamādaṁ upanissāyā’ti? | Come, let us too dwell heedfully, relying on heedfulness.’ | 来，我等亦当住于精进，依于精进。’ |
| Appamattassa te, mahārāja, viharato appamādaṁ upanissāya, attāpi gutto rakkhito bhavissati— | For you, great king, dwelling heedfully, relying on heedfulness, your own self will be guarded and protected— | 大王，汝若住于精进，依于精进，汝自身将得守护— |
| itthāgārampi guttaṁ rakkhitaṁ bhavissati, kosakoṭṭhāgārampi guttaṁ rakkhitaṁ bhavissatī”ti. | your harem will also be guarded and protected, your treasury and storehouses will also be guarded and protected.” | 汝之后宫亦将得守护，汝之宝库与仓库亦将得守护。” |
| Idamavoca …pe… | This is what he said … and so on … | 此乃他所言……等等…… |
| “Bhoge patthayamānena, | “For one desiring fortunes, | “于欲求财富者， |
| uḷāre aparāpare; | sublime, one after another, | 崇高，接踵而至， |
| Appamādaṁ pasaṁsanti, | the wise praise heedfulness | 智者赞叹精进 |
| puññakiriyāsu paṇḍitā; | in the doing of meritorious deeds. | 于行善业中。 |
| Appamatto ubho atthe, | The heedful wise one | 精进之智者 |
| adhiggaṇhāti paṇḍito. | secures both goods. | 保障两种利益。 |
| Diṭṭhe dhamme ca yo attho, | The good that is in the present life, | 今生之善， |
| yo cattho samparāyiko; | and the good that is in the future life; | 与来生之善； |
| Atthābhisamayā dhīro, | by the attainment of the good, the resolute one | 以 attainment of the good, the resolute one |
| paṇḍitoti pavuccatī”ti. | is called wise.” | 被称为智者。” |
3.19 - SN 3.19 Paṭhamaaputtaka: First Discourse on the Childless
| --- SN3.19 - Paṭhamaaputtakasutta --- | --- SN3.19 - First Discourse on the Childless --- | --- SN3.19 - 第一次论及无子者 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Atha kho rājā pasenadi kosalo divā divassa yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho rājānaṁ pasenadiṁ kosalaṁ bhagavā etadavoca: | Then King Pasenadi of Kosala, in the middle of the day, approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. To King Pasenadi of Kosala seated to one side, the Blessed One said this: | 尔时，拘萨罗王波斯匿于日中诣世尊前；至已，顶礼世尊，坐于一旁。于坐于一旁之拘萨罗王波斯匿，世尊如是说： |
| “handa kuto nu tvaṁ, mahārāja, āgacchasi divā divassā”ti? | “Well now, great king, where are you coming from in the middle of the day?” | “善哉，大王，汝于日中从何处来？” |
| “Idha, bhante, sāvatthiyaṁ seṭṭhi gahapati kālaṅkato. | “Here, venerable sir, a wealthy householder in Sāvatthī has died. | “尊者，舍卫城一富翁已死。 |
| Tamahaṁ aputtakaṁ sāpateyyaṁ rājantepuraṁ atiharitvā āgacchāmi. | I am coming from having transferred his heirless property to the royal palace. | 我从将他无后之财产移交王宫而来。 |
| Asīti, bhante, satasahassāni hiraññasseva, ko pana vādo rūpiyassa. | Eighty hundred-thousands of gold, venerable sir, to say nothing of the silver. | 尊者，八十万金，更不用说银了。 |
| Tassa kho pana, bhante, seṭṭhissa gahapatissa evarūpo bhattabhogo ahosi— | And for that wealthy householder, venerable sir, his consumption of food was like this— | 而彼富翁，尊者，其食物之消费如此— |
| kaṇājakaṁ bhuñjati bilaṅgadutiyaṁ. | he ate broken rice with sour gruel as a second dish. | 他食碎米，以酸粥为副食。 |
| Evarūpo vatthabhogo ahosi— | His consumption of clothes was like this— | 他之衣着如此— |
| sāṇaṁ dhāreti tipakkhavasanaṁ. | he wore hemp cloth, a three-piece garment. | 他着麻布衣，三件套。 |
| Evarūpo yānabhogo ahosi— | His consumption of vehicles was like this— | 他之车马如此— |
| jajjararathakena yāti paṇṇachattakena dhāriyamānenā”ti. | he traveled in a rickety little chariot, with a leaf-parasol held over him.” | 他乘一破旧小车，上撑一叶伞。” |
| “Evametaṁ, mahārāja, evametaṁ, mahārāja. | “So it is, great king, so it is, great king. | “诚然，大王，诚然，大王。 |
| Asappuriso kho, mahārāja, uḷāre bhoge labhitvā nevattānaṁ sukheti pīṇeti, na mātāpitaro sukheti pīṇeti, na puttadāraṁ sukheti pīṇeti, na dāsakammakaraporise sukheti pīṇeti, na mittāmacce sukheti pīṇeti, na samaṇabrāhmaṇesu uddhaggikaṁ dakkhiṇaṁ patiṭṭhāpeti sovaggikaṁ sukhavipākaṁ saggasaṁvattanikaṁ. | An ignoble person, great king, having obtained vast fortunes, neither makes himself happy and pleased, nor his mother and father happy and pleased, nor his wife and children happy and pleased, nor his slaves, workers, and servants happy and pleased, nor his friends and companions happy and pleased, nor does he establish an uplifting offering to ascetics and brahmins, which is heavenly, resulting in happiness, conducive to heaven. | 大王，卑劣之人，得巨富，既不令己快乐愉悦，亦不令父母快乐愉悦，亦不令妻儿快乐愉悦，亦不令奴仆、工人、仆役快乐愉悦，亦不令朋友、同伴快乐愉悦，亦不向沙门、婆罗门设立能升天、能生乐、能导向天界之供养。 |
| Tassa te bhoge evaṁ sammā aparibhuñjiyamāne rājāno vā haranti corā vā haranti aggi vā ḍahati udakaṁ vā vahati appiyā vā dāyādā haranti. | His fortunes, being thus not rightly used, are either taken by kings or by thieves, or burned by fire, or washed away by water, or taken by unloved heirs. | 其财富，如此不善用，或为王所取，或为盗所窃，或为火所焚，或为水所冲，或为不爱之后人所取。 |
| Evaṁsa te, mahārāja, bhogā sammā aparibhuñjiyamānā parikkhayaṁ gacchanti, no paribhogaṁ. | Thus, great king, his fortunes, being not rightly used, go to ruin, not to use. | 是故，大王，其财富不善用，则归于毁灭，而非利用。 |
| Seyyathāpi, mahārāja, amanussaṭṭhāne pokkharaṇī acchodakā sītodakā sātodakā setodakā supatitthā ramaṇīyā. | Just as, great king, a pond in an uninhabited place, with clear water, cool water, sweet water, fresh water, with good banks, delightful. | 大王，犹如无人居处之池，水清，水凉，水甜，水鲜，岸善，悦人。 |
| Taṁ jano neva hareyya na piveyya na nahāyeyya na yathāpaccayaṁ vā kareyya. | But people would neither carry it, nor drink it, nor bathe in it, nor use it for any purpose. | 然人既不运之，亦不饮之，亦不浴之，亦不用之于任何目的。 |
| Evañhi taṁ, mahārāja, udakaṁ sammā aparibhuñjiyamānaṁ parikkhayaṁ gaccheyya, no paribhogaṁ. | Thus, great king, that water, being not rightly used, would go to ruin, not to use. | 是故，大王，彼水不善用，则归于毁灭，而非利用。 |
| Evameva kho, mahārāja, asappuriso uḷāre bhoge labhitvā nevattānaṁ sukheti pīṇeti, na mātāpitaro sukheti pīṇeti, na puttadāraṁ sukheti pīṇeti, na dāsakammakaraporise sukheti pīṇeti, na mittāmacce sukheti pīṇeti, na samaṇabrāhmaṇesu uddhaggikaṁ dakkhiṇaṁ patiṭṭhāpeti sovaggikaṁ sukhavipākaṁ saggasaṁvattanikaṁ. | Even so, great king, an ignoble person, having obtained vast fortunes, neither makes himself happy and pleased, nor his mother and father happy and pleased, nor his wife and children happy and pleased, nor his slaves, workers, and servants happy and pleased, nor his friends and companions happy and pleased, nor does he establish an uplifting offering to ascetics and brahmins, which is heavenly, resulting in happiness, conducive to heaven. | 亦复如是，大王，卑劣之人，得巨富，既不令己快乐愉悦，亦不令父母快乐愉悦，亦不令妻儿快乐愉悦，亦不令奴仆、工人、仆役快乐愉悦，亦不令朋友、同伴快乐愉悦，亦不向沙门、婆罗门设立能升天、能生乐、能导向天界之供养。 |
| Tassa te bhoge evaṁ sammā aparibhuñjiyamāne rājāno vā haranti, corā vā haranti, aggi vā ḍahati, udakaṁ vā vahati, appiyā vā dāyādā haranti. | His fortunes, being thus not rightly used, are either taken by kings, or by thieves, or burned by fire, or washed away by water, or taken by unloved heirs. | 其财富，如此不善用，或为王所取，或为盗所窃，或为火所焚，或为水所冲，或为不爱之后人所取。 |
| Evaṁsa te, mahārāja, bhogā sammā aparibhuñjiyamānā parikkhayaṁ gacchanti, no paribhogaṁ. | Thus, great king, his fortunes, being not rightly used, go to ruin, not to use. | 是故，大王，其财富不善用，则归于毁灭，而非利用。 |
| Sappuriso ca kho, mahārāja, uḷāre bhoge labhitvā attānaṁ sukheti pīṇeti, mātāpitaro sukheti pīṇeti, puttadāraṁ sukheti pīṇeti, dāsakammakaraporise sukheti pīṇeti, mittāmacce sukheti pīṇeti, samaṇabrāhmaṇesu uddhaggikaṁ dakkhiṇaṁ patiṭṭhāpeti sovaggikaṁ sukhavipākaṁ saggasaṁvattanikaṁ. | But a noble person, great king, having obtained vast fortunes, makes himself happy and pleased, his mother and father happy and pleased, his wife and children happy and pleased, his slaves, workers, and servants happy and pleased, his friends and companions happy and pleased, and establishes an uplifting offering to ascetics and brahmins, which is heavenly, resulting in happiness, conducive to heaven. | 然大王，贵人得巨富，则令己快乐愉悦，令父母快乐愉悦，令妻儿快乐愉悦，令奴仆、工人、仆役快乐愉悦，令朋友、同伴快乐愉悦，并向沙门、婆罗门设立能升天、能生乐、能导向天界之供养。 |
| Tassa te bhoge evaṁ sammā paribhuñjiyamāne neva rājāno haranti, na corā haranti, na aggi ḍahati, na udakaṁ vahati, na appiyā dāyādā haranti. | His fortunes, being thus rightly used, are neither taken by kings, nor by thieves, nor burned by fire, nor washed away by water, nor taken by unloved heirs. | 其财富，如此善用，既不为王所取，亦不为盗所窃，亦不为火所焚，亦不为水所冲，亦不为不爱之后人所取。 |
| Evaṁsa te, mahārāja, bhogā sammā paribhuñjiyamānā paribhogaṁ gacchanti, no parikkhayaṁ. | Thus, great king, his fortunes, being rightly used, go to use, not to ruin. | 是故，大王，其财富善用，则归于利用，而非毁灭。 |
| Seyyathāpi, mahārāja, gāmassa vā nigamassa vā avidūre pokkharaṇī acchodakā sītodakā sātodakā setodakā supatitthā ramaṇīyā. | Just as, great king, not far from a village or town, a pond, with clear water, cool water, sweet water, fresh water, with good banks, delightful. | 大王，犹如离村镇不远，一池，水清，水凉，水甜，水鲜，岸善，悦人。 |
| Tañca udakaṁ jano hareyyapi piveyyapi nahāyeyyapi yathāpaccayampi kareyya. | And people would carry that water, and drink it, and bathe in it, and use it for any purpose. | 而人将运彼水，饮之，浴之，用于任何目的。 |
| Evañhi taṁ, mahārāja, udakaṁ sammā paribhuñjiyamānaṁ paribhogaṁ gaccheyya, no parikkhayaṁ. | Thus, great king, that water, being rightly used, would go to use, not to ruin. | 是故，大王，彼水善用，则归于利用，而非毁灭。 |
| Evameva kho, mahārāja, sappuriso uḷāre bhoge labhitvā attānaṁ sukheti pīṇeti, mātāpitaro sukheti pīṇeti, puttadāraṁ sukheti pīṇeti, dāsakammakaraporise sukheti pīṇeti, mittāmacce sukheti pīṇeti, samaṇabrāhmaṇesu uddhaggikaṁ dakkhiṇaṁ patiṭṭhāpeti sovaggikaṁ sukhavipākaṁ saggasaṁvattanikaṁ. | Even so, great king, a noble person, having obtained vast fortunes, makes himself happy and pleased, his mother and father happy and pleased, his wife and children happy and pleased, his slaves, workers, and servants happy and pleased, his friends and companions happy and pleased, and establishes an uplifting offering to ascetics and brahmins, which is heavenly, resulting in happiness, conducive to heaven. | 亦复如是，大王，贵人得巨富，则令己快乐愉悦，令父母快乐愉悦，令妻儿快乐愉悦，令奴仆、工人、仆役快乐愉悦，令朋友、同伴快乐愉悦，并向沙门、婆罗门设立能升天、能生乐、能导向天界之供养。 |
| Tassa te bhoge evaṁ sammā paribhuñjiyamāne neva rājāno haranti, na corā haranti, na aggi ḍahati, na udakaṁ vahati, na appiyā dāyādā haranti. | His fortunes, being thus rightly used, are neither taken by kings, nor by thieves, nor burned by fire, nor washed away by water, nor taken by unloved heirs. | 其财富，如此善用，既不为王所取，亦不为盗所窃，亦不为火所焚，亦不为水所冲，亦不为不爱之后人所取。 |
| Evaṁsa te, mahārāja, bhogā sammā paribhuñjiyamānā paribhogaṁ gacchanti, no parikkhayan”ti. | Thus, great king, his fortunes, being rightly used, go to use, not to ruin.” | 是故，大王，其财富善用，则归于利用，而非毁灭。” |
| “Amanussaṭṭhāne udakaṁva sītaṁ, | “Like cool water in an uninhabited place, | “如无人之境之凉水， |
| Tadapeyyamānaṁ parisosameti; | that, being undrunk, evaporates. | 彼，未饮而蒸发。 |
| Evaṁ dhanaṁ kāpuriso labhitvā, | Thus, wealth obtained by a mean person, | 是故，吝啬者所得之财， |
| Nevattanā bhuñjati no dadāti. | he neither enjoys himself nor gives. | 他既不自享亦不施。 |
| Dhīro ca viññū adhigamma bhoge, | But the resolute and wise, having acquired wealth, | 然坚定而有智者，得财富， |
| So bhuñjati kiccakaro ca hoti; | he both enjoys it and is a doer of deeds. | 他既享之，亦为行者。 |
| So ñātisaṅghaṁ nisabho bharitvā, | He, a bull among men, having supported his kinsfolk, | 他，人中之牛，养其亲族， |
| Anindito saggamupeti ṭhānan”ti. | blameless, goes to a heavenly state.” | 无过，往生天界。” |
3.20 - SN 3.20 Dutiyaaputtaka: Second Discourse on the Childless
| --- SN3.20 - Dutiyaaputtakasutta --- | --- SN3.20 - Second Discourse on the Childless --- | --- SN3.20 - 第二次论及无子者 --- |
| Atha kho rājā pasenadi kosalo divā divassa yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṁ nisinnaṁ kho rājānaṁ pasenadiṁ kosalaṁ bhagavā etadavoca: | Then King Pasenadi of Kosala, in the middle of the day, approached the Blessed One; having approached, to King Pasenadi of Kosala seated to one side, the Blessed One said this: | 尔时，拘萨罗王波斯匿于日中诣世尊前；至已，于坐于一旁之拘萨罗王波斯匿，世尊如是说： |
| “handa kuto nu tvaṁ, mahārāja, āgacchasi divā divassā”ti? | “Well now, great king, where are you coming from in the middle of the day?” | “善哉，大王，汝于日中从何处来？” |
| “Idha, bhante, sāvatthiyaṁ seṭṭhi gahapati kālaṅkato. | “Here, venerable sir, a wealthy householder in Sāvatthī has died. | “尊者，舍卫城一富翁已死。 |
| Tamahaṁ aputtakaṁ sāpateyyaṁ rājantepuraṁ atiharitvā āgacchāmi. | I am coming from having transferred his heirless property to the royal palace. | 我从将他无后之财产移交王宫而来。 |
| Sataṁ, bhante, satasahassāni hiraññasseva, ko pana vādo rūpiyassa. | One hundred hundred-thousands of gold, venerable sir, to say nothing of the silver. | 尊者，一百万金，更不用说银了。 |
| Tassa kho pana, bhante, seṭṭhissa gahapatissa evarūpo bhattabhogo ahosi— | And for that wealthy householder, venerable sir, his consumption of food was like this— | 而彼富翁，尊者，其食物之消费如此— |
| kaṇājakaṁ bhuñjati bilaṅgadutiyaṁ. | he ate broken rice with sour gruel as a second dish. | 他食碎米，以酸粥为副食。 |
| Evarūpo vatthabhogo ahosi— | His consumption of clothes was like this— | 他之衣着如此— |
| sāṇaṁ dhāreti tipakkhavasanaṁ. | he wore hemp cloth, a three-piece garment. | 他着麻布衣，三件套。 |
| Evarūpo yānabhogo ahosi— | His consumption of vehicles was like this— | 他之车马如此— |
| jajjararathakena yāti paṇṇachattakena dhāriyamānenā”ti. | he traveled in a rickety little chariot, with a leaf-parasol held over him.” | 他乘一破旧小车，上撑一叶伞。” |
| “Evametaṁ, mahārāja, evametaṁ, mahārāja. | “So it is, great king, so it is, great king. | “诚然，大王，诚然，大王。 |
| Bhūtapubbaṁ so, mahārāja, seṭṭhi gahapati taggarasikhiṁ nāma paccekasambuddhaṁ piṇḍapātena paṭipādesi. | In a past life, great king, that wealthy householder provided a Paccekabuddha named Tagarasikhi with almsfood. | 大王，往昔，彼富翁曾以饮食供养一辟支佛，名多伽罗尸弃。 |
| ‘Detha samaṇassa piṇḍan’ti vatvā uṭṭhāyāsanā pakkāmi. | Having said, ‘Give alms to the ascetic,’ he rose from his seat and left. | 说‘施与苦行者’后，他从座起而离去。 |
| Datvā ca pana pacchā vippaṭisārī ahosi: | But after giving, he felt regret: | 然施后，他心生悔意： |
| ‘varametaṁ piṇḍapātaṁ dāsā vā kammakarā vā bhuñjeyyun’ti. | ‘It would have been better if my slaves or workers had eaten this almsfood.’ | ‘若我之奴隶或工人食此饮食，岂不更佳。’ |
| Bhātu ca pana ekaputtakaṁ sāpateyyassa kāraṇā jīvitā voropesi. | And also, for the sake of property, he deprived his brother’s only son of life. | 又为财产故，夺其兄之独子之命。 |
| Yaṁ kho so, mahārāja, seṭṭhi gahapati taggarasikhiṁ paccekasambuddhaṁ piṇḍapātena paṭipādesi, tassa kammassa vipākena sattakkhattuṁ sugatiṁ saggaṁ lokaṁ upapajji. | Because, great king, that wealthy householder provided the Paccekabuddha Tagarasikhi with almsfood, as a result of that kamma, he was reborn seven times in a good destination, the heavenly world. | 大王，因彼富翁曾以饮食供养辟支佛多伽罗尸弃，以此业之果，他七次重生于善趣，天界。 |
| Tasseva kammassa vipākāvasesena imissāyeva sāvatthiyā sattakkhattuṁ seṭṭhittaṁ kāresi. | As a remaining result of that same kamma, he held the position of treasurer seven times in this very Sāvatthī. | 以彼同业之余果，他于此舍卫城七次任司库之职。 |
| Yaṁ kho so, mahārāja, seṭṭhi gahapati datvā pacchā vippaṭisārī ahosi: | Because, great king, that wealthy householder, after giving, felt regret: | 大王，因彼富翁施后心生悔意： |
| ‘varametaṁ piṇḍapātaṁ dāsā vā kammakarā vā bhuñjeyyun’ti, tassa kammassa vipākena nāssuḷārāya bhattabhogāya cittaṁ namati, nāssuḷārāya vatthabhogāya cittaṁ namati, nāssuḷārāya yānabhogāya cittaṁ namati, nāssuḷārānaṁ pañcannaṁ kāmaguṇānaṁ bhogāya cittaṁ namati. | ‘It would have been better if my slaves or workers had eaten this almsfood,’ as a result of that kamma, his mind did not incline to the enjoyment of fine food, his mind did not incline to the enjoyment of fine clothes, his mind did not incline to the enjoyment of fine vehicles, his mind did not incline to the enjoyment of the five fine cords of sensual pleasure. | ‘若我之奴隶或工人食此饮食，岂不更佳。’以此业之果，其心不倾向于享用美食，其心不倾向于享用美衣，其心不倾向于享用美车，其心不倾向于享用五种美妙感官之乐。 |
| Yaṁ kho so, mahārāja, seṭṭhi gahapati bhātu ca pana ekaputtakaṁ sāpateyyassa kāraṇā jīvitā voropesi, tassa kammassa vipākena bahūni vassāni bahūni vassasatāni bahūni vassasahassāni bahūni vassasatasahassāni niraye paccittha. | Because, great king, that wealthy householder, for the sake of property, deprived his brother’s only son of life, as a result of that kamma, he was tormented in hell for many years, many hundreds of years, many thousands of years, many hundreds of thousands of years. | 大王，因彼富翁为财产故，夺其兄之独子之命，以此业之果，他于地狱受苦多年，数百载，数千载，数十万载。 |
| Tasseva kammassa vipākāvasesena idaṁ sattamaṁ aputtakaṁ sāpateyyaṁ rājakosaṁ paveseti. | As a remaining result of that same kamma, for the seventh time his heirless property is being brought into the royal treasury. | 以彼同业之余果，第七次其无后之财产被送入王库。 |
| Tassa kho, mahārāja, seṭṭhissa gahapatissa purāṇañca puññaṁ parikkhīṇaṁ, navañca puññaṁ anupacitaṁ. | For that wealthy householder, great king, his old merit is exhausted, and no new merit has been accumulated. | 于彼富翁，大王，其旧功德已尽，新功德未积。 |
| Ajja pana, mahārāja, seṭṭhi gahapati mahāroruve niraye paccatī”ti. | Today, great king, that wealthy householder is being tormented in the Great Roruva hell.” | 今日，大王，彼富翁正于大莲华地狱受苦。” |
| “Evaṁ, bhante, seṭṭhi gahapati mahāroruvaṁ nirayaṁ upapanno”ti. | “Thus, venerable sir, has the wealthy householder been reborn in the Great Roruva hell?” | “尊者，富翁已重生于大莲华地狱吗？” |
| “Evaṁ, mahārāja, seṭṭhi gahapati mahāroruvaṁ nirayaṁ upapanno”ti. | “Even so, great king, the wealthy householder has been reborn in the Great Roruva hell.” | “诚然，大王，富翁已重生于大莲华地狱。” |
| Idamavoca …pe…. | This is what he said … and so on …. | 此乃他所言……等等…… |
| “Dhaññaṁ dhanaṁ rajataṁ jātarūpaṁ, | “Grain, wealth, silver, gold, | “谷物、财富、金银， |
| Pariggahaṁ vāpi yadatthi kiñci; | or whatever other possessions there are; | 或任何其他财产； |
| Dāsā kammakarā pessā, | slaves, workers, messengers, | 奴隶、工人、使者， |
| Ye cassa anujīvino. | and those who are his dependents. | 与彼等为其所依者。 |
| Sabbaṁ nādāya gantabbaṁ, | Nothing is to be taken when one goes, | 去时一无所有， |
| sabbaṁ nikkhippagāminaṁ; | all is left behind when one goes. | 去时一切皆舍。 |
| Yañca karoti kāyena, | And what one does by body, | 而人以身所为， |
| vācāya uda cetasā. | or by speech or by mind, | 或以言，或以意， |
| Tañhi tassa sakaṁ hoti, | that is indeed his own, | 彼实为己有， |
| taṁva ādāya gacchati; | that he takes when he goes. | 去时带之。 |
| Taṁvassa anugaṁ hoti, | That follows him, | 彼随之， |
| chāyāva anapāyinī. | like a shadow that never leaves. | 如影不离。 |
| Tasmā kareyya kalyāṇaṁ, | Therefore one should do what is lovely, | 是故当行可爱之事， |
| nicayaṁ samparāyikaṁ; | a store for the future life. | 为来世积蓄。 |
| Puññāni paralokasmiṁ, | Merits are the support | 功德是支持 |
| patiṭṭhā honti pāṇinan”ti. | for living beings in the next world.” | 众生于来世者。” |
| Dutiyo vaggo. | The second chapter. | 第二章。 |
| Jaṭilā pañca rājāno, | Matted-hair ascetics, the five kings, | 结发苦行者，五王， |
| Doṇapākakurena ca; | with the Doṇa-measure of rice curry; | 与一斗米咖喱； |
| Saṅgāmena dve vuttāni, | two are told on battle, | 二论战事， |
| Mallikā dve appamādena ca; | Mallikā, two on heedfulness; | 摩利迦，二论精进； |
| Aputtakena dve vuttā, | two are told on the childless, | 二论无子者， |
| Vaggo tena pavuccatīti. | thus the chapter is recited. | 如此此章诵毕。 |
3.21 - SN 3.21 Puggala: Persons
| --- SN3.21 - Puggalasutta --- | --- SN3.21 - Persons --- | --- SN3.21 - 人 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Atha kho rājā pasenadi kosalo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho rājānaṁ pasenadiṁ kosalaṁ bhagavā etadavoca: | Then King Pasenadi of Kosala approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. To King Pasenadi of Kosala seated to one side, the Blessed One said this: | 尔时，拘萨罗王波斯匿诣世尊前；至已，顶礼世尊，坐于一旁。于坐于一旁之拘萨罗王波斯匿，世尊如是说： |
| “cattārome, mahārāja puggalā santo saṁvijjamānā lokasmiṁ. | “There are, great king, these four kinds of persons existing in the world. | “大王，世间有此四种人存在。 |
| Katame cattāro? | What four? | 哪四个？ |
| Tamotamaparāyano, | One heading from darkness to darkness, | 一自暗趋暗者， |
| tamojotiparāyano, | one heading from darkness to light, | 一自暗趋明者， |
| jotitamaparāyano, | one heading from light to darkness, | 一自明趋暗者， |
| jotijotiparāyano. | one heading from light to light. | 一自明趋明者。 |
| Kathañca, mahārāja puggalo tamotamaparāyano hoti? | And how, great king, is a person one who is heading from darkness to darkness? | 大王，何为人自暗趋暗者？ |
| Idha, mahārāja, ekacco puggalo nīce kule paccājāto hoti, caṇḍālakule vā venakule vā nesādakule vā rathakārakule vā pukkusakule vā dalidde appannapānabhojane kasiravuttike, yattha kasirena ghāsacchādo labbhati. | Here, great king, a certain person is reborn in a low family, in a caṇḍāla family, or a veṇa family, or a nesāda family, or a rathakāra family, or a pukkusa family, a poor family with little food and drink, living in hardship, where food and clothing are obtained with difficulty. | 大王，此中，某人生于卑贱之家，于旃陀罗家，或于吠那家，或于尼沙陀家，或于罗陀迦罗家，或于补羯娑家，贫穷之家，饮食甚少，生活艰苦，饮食衣物难以获得。 |
| So ca hoti dubbaṇṇo duddasiko okoṭimako bavhābādho kāṇo vā kuṇī vā khañjo vā pakkhahato vā, na lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. | And he is ugly, unsightly, stunted, with many illnesses, blind or crippled or lame or paralyzed, not a recipient of food, drink, clothing, vehicles, garlands, scents, ointments, beds, dwellings, and lamps. | 他丑陋，难看，矮小，多病，或盲，或跛，或瘸，或瘫，非食物、饮料、衣物、车马、花环、香料、药膏、床榻、住所、灯烛之受者。 |
| So kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati. | He engages in misconduct by body, misconduct by speech, misconduct by mind. | 他以身行恶，以言行恶，以意行恶。 |
| So kāyena duccaritaṁ caritvā vācāya duccaritaṁ caritvā manasā duccaritaṁ caritvā, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. | Having engaged in misconduct by body, misconduct by speech, misconduct by mind, on the breakup of the body, after death, he is reborn in a state of loss, a bad destination, a downfall, in hell. | 以身行恶，以言行恶，以意行恶后，身坏命终，重生于恶趣，恶道，堕处，地狱。 |
| Seyyathāpi, mahārāja, puriso andhakārā vā andhakāraṁ gaccheyya, tamā vā tamaṁ gaccheyya, lohitamalā vā lohitamalaṁ gaccheyya. | Just as, great king, a person might go from darkness to darkness, or from gloom to gloom, or from bloodstain to bloodstain. | 大王，犹如人从黑暗走向黑暗，或从幽暗走向幽暗，或从血迹走向血迹。 |
| Tathūpamāhaṁ, mahārāja, imaṁ puggalaṁ vadāmi. | I say, great king, this person is like that. | 大王，我说，此人亦复如是。 |
| Evaṁ kho, mahārāja, puggalo tamotamaparāyano hoti. | Thus, great king, a person is one who is heading from darkness to darkness. | 是故，大王，人是自暗趋暗者。 |
| Kathañca, mahārāja, puggalo tamojotiparāyano hoti? | And how, great king, is a person one who is heading from darkness to light? | 大王，何为人自暗趋明者？ |
| Idha, mahārāja, ekacco puggalo nīce kule paccājāto hoti, caṇḍālakule vā venakule vā nesādakule vā rathakārakule vā pukkusakule vā dalidde appannapānabhojane kasiravuttike, yattha kasirena ghāsacchādo labbhati. | Here, great king, a certain person is reborn in a low family, in a caṇḍāla family, or a veṇa family, or a nesāda family, or a rathakāra family, or a pukkusa family, a poor family with little food and drink, living in hardship, where food and clothing are obtained with difficulty. | 大王，此中，某人生于卑贱之家，于旃陀罗家，或于吠那家，或于尼沙陀家，或于罗陀迦罗家，或于补羯娑家，贫穷之家，饮食甚少，生活艰苦，饮食衣物难以获得。 |
| So ca kho hoti dubbaṇṇo duddasiko okoṭimako bavhābādho, kāṇo vā kuṇī vā khañjo vā pakkhahato vā, na lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. | And he is ugly, unsightly, stunted, with many illnesses, blind or crippled or lame or paralyzed, not a recipient of food, drink, clothing, vehicles, garlands, scents, ointments, beds, dwellings, and lamps. | 他丑陋，难看，矮小，多病，或盲，或跛，或瘸，或瘫，非食物、饮料、衣物、车马、花环、香料、药膏、床榻、住所、灯烛之受者。 |
| So kāyena sucaritaṁ carati, vācāya sucaritaṁ carati, manasā sucaritaṁ carati. | He engages in good conduct by body, good conduct by speech, good conduct by mind. | 他以身行善，以言行善，以意行善。 |
| So kāyena sucaritaṁ caritvā vācāya sucaritaṁ caritvā manasā sucaritaṁ caritvā, kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. | Having engaged in good conduct by body, good conduct by speech, good conduct by mind, on the breakup of the body, after death, he is reborn in a good destination, in a heavenly world. | 以身行善，以言行善，以意行善后，身坏命终，重生于善趣，天界。 |
| Seyyathāpi, mahārāja, puriso pathaviyā vā pallaṅkaṁ āroheyya, pallaṅkā vā assapiṭṭhiṁ āroheyya, assapiṭṭhiyā vā hatthikkhandhaṁ āroheyya, hatthikkhandhā vā pāsādaṁ āroheyya. | Just as, great king, a person might climb from the ground to a couch, or from a couch to a horse's back, or from a horse's back to an elephant's shoulder, or from an elephant's shoulder to a palace. | 大王，犹如人从地升至榻，或从榻至马背，或从马背至象肩，或从象肩至宫殿。 |
| Tathūpamāhaṁ, mahārāja, imaṁ puggalaṁ vadāmi. | I say, great king, this person is like that. | 大王，我说，此人亦复如是。 |
| Evaṁ kho, mahārāja, puggalo tamojotiparāyano hoti. | Thus, great king, a person is one who is heading from darkness to light. | 是故，大王，人是自暗趋明者。 |
| Kathañca, mahārāja, puggalo jotitamaparāyano hoti? | And how, great king, is a person one who is heading from light to darkness? | 大王，何为人自明趋暗者？ |
| Idha, mahārāja, ekacco puggalo ucce kule paccājāto hoti, khattiyamahāsālakule vā brāhmaṇamahāsālakule vā gahapatimahāsālakule vā, aḍḍhe mahaddhane mahābhoge pahūtajātarūparajate pahūtavittūpakaraṇe pahūtadhanadhaññe. | Here, great king, a certain person is reborn in a high family, in a great khattiya family, or a great brahmin family, or a great householder family, wealthy, with great riches, great possessions, with abundant gold and silver, with abundant assets and means, with abundant wealth and grain. | 大王，此中，某人生于高贵之家，于大刹帝利家，或于大婆罗门家，或于大居士家，富裕，财富广大，财物丰盛，金银充足，资产与手段丰富，财富与粮食充足。 |
| So ca hoti abhirūpo dassanīyo pāsādiko, paramāya vaṇṇapokkharatāya samannāgato, lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. | And he is handsome, good-looking, pleasing, endowed with the utmost beauty of complexion, a recipient of food, drink, clothing, vehicles, garlands, scents, ointments, beds, dwellings, and lamps. | 他英俊、美貌、悦人，赋有至上之美貌，为食物、饮料、衣物、车马、花环、香料、药膏、床榻、住所、灯烛之受者。 |
| So kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati. | He engages in misconduct by body, misconduct by speech, misconduct by mind. | 他以身行恶，以言行恶，以意行恶。 |
| So kāyena duccaritaṁ caritvā vācāya duccaritaṁ caritvā manasā duccaritaṁ caritvā, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. | Having engaged in misconduct by body, misconduct by speech, misconduct by mind, on the breakup of the body, after death, he is reborn in a state of loss, a bad destination, a downfall, in hell. | 以身行恶，以言行恶，以意行恶后，身坏命终，重生于恶趣，恶道，堕处，地狱。 |
| Seyyathāpi, mahārāja, puriso pāsādā vā hatthikkhandhaṁ oroheyya, hatthikkhandhā vā assapiṭṭhiṁ oroheyya, assapiṭṭhiyā vā pallaṅkaṁ oroheyya, pallaṅkā vā pathaviṁ oroheyya, pathaviyā vā andhakāraṁ paviseyya. | Just as, great king, a person might descend from a palace to an elephant's shoulder, or from an elephant's shoulder to a horse's back, or from a horse's back to a couch, or from a couch to the ground, or from the ground enter into darkness. | 大王，犹如人从宫殿降至象肩，或从象肩至马背，或从马背至榻，或从榻至地，或从地入于黑暗。 |
| Tathūpamāhaṁ, mahārāja, imaṁ puggalaṁ vadāmi. | I say, great king, this person is like that. | 大王，我说，此人亦复如是。 |
| Evaṁ kho, mahārāja, puggalo jotitamaparāyano hoti. | Thus, great king, a person is one who is heading from light to darkness. | 是故，大王，人是自明趋暗者。 |
| Kathañca, mahārāja, puggalo jotijotiparāyano hoti? | And how, great king, is a person one who is heading from light to light? | 大王，何为人自明趋明者？ |
| Idha, mahārāja, ekacco puggalo ucce kule paccājāto hoti, khattiyamahāsālakule vā brāhmaṇamahāsālakule vā gahapatimahāsālakule vā, aḍḍhe mahaddhane mahābhoge pahūtajātarūparajate pahūtavittūpakaraṇe pahūtadhanadhaññe. | Here, great king, a certain person is reborn in a high family, in a great khattiya family, or a great brahmin family, or a great householder family, wealthy, with great riches, great possessions, with abundant gold and silver, with abundant assets and means, with abundant wealth and grain. | 大王，此中，某人生于高贵之家，于大刹帝利家，或于大婆罗门家，或于大居士家，富裕，财富广大，财物丰盛，金银充足，资产与手段丰富，财富与粮食充足。 |
| So ca hoti abhirūpo dassanīyo pāsādiko, paramāya vaṇṇapokkharatāya samannāgato, lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. | And he is handsome, good-looking, pleasing, endowed with the utmost beauty of complexion, a recipient of food, drink, clothing, vehicles, garlands, scents, ointments, beds, dwellings, and lamps. | 他英俊、美貌、悦人，赋有至上之美貌，为食物、饮料、衣物、车马、花环、香料、药膏、床榻、住所、灯烛之受者。 |
| So kāyena sucaritaṁ carati, vācāya sucaritaṁ carati, manasā sucaritaṁ carati. | He engages in good conduct by body, good conduct by speech, good conduct by mind. | 他以身行善，以言行善，以意行善。 |
| So kāyena sucaritaṁ caritvā vācāya sucaritaṁ caritvā manasā sucaritaṁ caritvā, kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. | Having engaged in good conduct by body, good conduct by speech, good conduct by mind, on the breakup of the body, after death, he is reborn in a good destination, in a heavenly world. | 以身行善，以言行善，以意行善后，身坏命终，重生于善趣，天界。 |
| Seyyathāpi, mahārāja, puriso pallaṅkā vā pallaṅkaṁ saṅkameyya, assapiṭṭhiyā vā assapiṭṭhiṁ saṅkameyya, hatthikkhandhā vā hatthikkhandhaṁ saṅkameyya, pāsādā vā pāsādaṁ saṅkameyya. | Just as, great king, a person might move from one couch to another couch, or from one horse's back to another horse's back, or from one elephant's shoulder to another elephant's shoulder, or from one palace to another palace. | 大王，犹如人从一榻移至另一榻，或从一马背移至另一马背，或从一象肩移至另一象肩，或从一宫殿移至另一宫殿。 |
| Tathūpamāhaṁ, mahārāja, imaṁ puggalaṁ vadāmi. | I say, great king, this person is like that. | 大王，我说，此人亦复如是。 |
| Evaṁ kho, mahārāja, puggalo jotijotiparāyano hoti. | Thus, great king, a person is one who is heading from light to light. | 是故，大王，人是自明趋明者。 |
| Ime kho, mahārāja, cattāro puggalā santo saṁvijjamānā lokasmin”ti. | These, great king, are the four kinds of persons existing in the world.” | 大王，此四种人存于世间。” |
| Idamavoca …pe… | This is what he said … and so on … | 此乃他所言……等等…… |
| “Daliddo puriso rāja, | “A poor person, O king, | “一贫穷之人，哦王， |
| assaddho hoti maccharī; | is faithless and miserly, | 无信而吝啬， |
| Kadariyo pāpasaṅkappo, | stingy, of evil intention, | 吝啬，意恶， |
| micchādiṭṭhi anādaro. | of wrong view, disrespectful. | 邪见，不敬。 |
| Samaṇe brāhmaṇe vāpi, | Towards ascetics or brahmins, | 于沙门或婆罗门， |
| aññe vāpi vanibbake; | or other mendicants, | 或其他乞者， |
| Akkosati paribhāsati, | he abuses and reviles, | 他辱骂， |
| natthiko hoti rosako. | is a nihilist, and angry. | 是虚无主义者，且愤怒。 |
| Dadamānaṁ nivāreti, | He prevents one who is giving | 他阻止施予者 |
| yācamānāna bhojanaṁ; | food to a beggar. | 食物给乞丐。 |
| Tādiso puriso rāja, | Such a person, O king, | 此等人，哦王， |
| mīyamāno janādhipa; | at death, O lord of men, | 死时，哦人主， |
| Upeti nirayaṁ ghoraṁ, | goes to a dreadful hell, | 堕入可怖之地狱， |
| tamotamaparāyano. | heading from darkness to darkness. | 从黑暗走向黑暗。 |
| Daliddo puriso rāja, | A poor person, O king, | 一贫穷之人，哦王， |
| saddho hoti amaccharī; | is faithful and not miserly, | 有信而不吝啬， |
| Dadāti seṭṭhasaṅkappo, | he gives with the best intention, | 他以最佳之意布施， |
| abyaggamanaso naro. | a person with an untroubled mind. | 一心无 troubled。 |
| Samaṇe brāhmaṇe vāpi, | Towards ascetics or brahmins, | 于沙门或婆罗门， |
| aññe vāpi vanibbake; | or other mendicants, | 或其他乞者， |
| Uṭṭhāya abhivādeti, | he rises and pays homage, | 他起身顶礼， |
| samacariyāya sikkhati. | he trains in right conduct. | 他修习正行。 |
| Dadamānaṁ na vāreti, | He does not prevent one who is giving | 他不阻止施予者 |
| yācamānāna bhojanaṁ; | food to a beggar. | 食物给乞丐。 |
| Tādiso puriso rāja, | Such a person, O king, | 此等人，哦王， |
| mīyamāno janādhipa; | at death, O lord of men, | 死时，哦人主， |
| Upeti tidivaṁ ṭhānaṁ, | goes to the divine state, | 往生天界， |
| tamojotiparāyano. | heading from darkness to light. | 从黑暗走向光明。 |
| Aḍḍho ce puriso rāja, | And if a wealthy person, O king, | 若富人，哦王， |
| assaddho hoti maccharī; | is faithless and miserly, | 无信而吝啬， |
| Kadariyo pāpasaṅkappo, | stingy, of evil intention, | 吝啬，意恶， |
| micchādiṭṭhi anādaro. | of wrong view, disrespectful. | 邪见，不敬。 |
| Samaṇe brāhmaṇe vāpi, | Towards ascetics or brahmins, | 于沙门或婆罗门， |
| aññe vāpi vanibbake; | or other mendicants, | 或其他乞者， |
| Akkosati paribhāsati, | he abuses and reviles, | 他辱骂， |
| natthiko hoti rosako. | is a nihilist, and angry. | 是虚无主义者，且愤怒。 |
| Dadamānaṁ nivāreti, | He prevents one who is giving | 他阻止施予者 |
| yācamānāna bhojanaṁ; | food to a beggar. | 食物给乞丐。 |
| Tādiso puriso rāja, | Such a person, O king, | 此等人，哦王， |
| mīyamāno janādhipa; | at death, O lord of men, | 死时，哦人主， |
| Upeti nirayaṁ ghoraṁ, | goes to a dreadful hell, | 堕入可怖之地狱， |
| jotitamaparāyano. | heading from light to darkness. | 从光明走向黑暗。 |
| Aḍḍho ce puriso rāja, | And if a wealthy person, O king, | 若富人，哦王， |
| saddho hoti amaccharī; | is faithful and not miserly, | 有信而不吝啬， |
| Dadāti seṭṭhasaṅkappo, | he gives with the best intention, | 他以最佳之意布施， |
| abyaggamanaso naro. | a person with an untroubled mind. | 一心无 troubled。 |
| Samaṇe brāhmaṇe vāpi, | Towards ascetics or brahmins, | 于沙门或婆罗门， |
| aññe vāpi vanibbake; | or other mendicants, | 或其他乞者， |
| Uṭṭhāya abhivādeti, | he rises and pays homage, | 他起身顶礼， |
| samacariyāya sikkhati. | he trains in right conduct. | 他修习正行。 |
| Dadamānaṁ na vāreti, | He does not prevent one who is giving | 他不阻止施予者 |
| yācamānāna bhojanaṁ; | food to a beggar. | 食物给乞丐。 |
| Tādiso puriso rāja, | Such a person, O king, | 此等人，哦王， |
| mīyamāno janādhipa; | at death, O lord of men, | 死时，哦人主， |
| Upeti tidivaṁ ṭhānaṁ, | goes to the divine state, | 往生天界， |
| jotijotiparāyano”ti. | heading from light to light.” | 从光明走向光明。” |
3.22 - SN 3.22 Ayyikā: The Grandmother
| --- SN3.22 - Ayyikāsutta --- | --- SN3.22 - The Grandmother --- | --- SN3.22 - 祖母 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Ekamantaṁ nisinnaṁ kho rājānaṁ pasenadiṁ kosalaṁ bhagavā etadavoca: | To King Pasenadi of Kosala seated to one side, the Blessed One said this: | 于坐于一旁之拘萨罗王波斯匿，世尊如是说： |
| “handa kuto nu tvaṁ, mahārāja, āgacchasi divādivassā”ti? | “Well now, great king, where are you coming from in the middle of the day?” | “善哉，大王，汝于日中从何处来？” |
| “Ayyikā me, bhante, kālaṅkatā jiṇṇā vuḍḍhā mahallikā addhagatā vayoanuppattā vīsavassasatikā jātiyā. | “My grandmother, venerable sir, has died, old, aged, elderly, far-gone in years, having reached the age of one hundred and twenty years. | “我祖母，尊者，已逝，老矣，年迈，高龄，远超岁月，已届一百二十岁。 |
| Ayyikā kho pana me, bhante, piyā hoti manāpā. | My grandmother, venerable sir, was dear and beloved to me. | 我祖母，尊者，于我为亲爱之人。 |
| Hatthiratanena cepāhaṁ, bhante, labheyyaṁ ‘mā me ayyikā kālamakāsī’ti, hatthiratanampāhaṁ dadeyyaṁ: | If, venerable sir, I could have it for the price of an elephant-treasure, ‘Let my grandmother not die,’ I would give the elephant-treasure: | 尊者，若我能以象宝之价换之，‘愿我祖母不死’，我愿献出象宝： |
| ‘mā me ayyikā kālamakāsī’ti. | ‘Let my grandmother not die.’ | ‘愿我祖母不死。’ |
| Assaratanena cepāhaṁ, bhante, labheyyaṁ ‘mā me ayyikā kālamakāsī’ti, assaratanampāhaṁ dadeyyaṁ: | If, venerable sir, I could have it for the price of a horse-treasure, ‘Let my grandmother not die,’ I would give the horse-treasure: | 尊者，若我能以马宝之价换之，‘愿我祖母不死’，我愿献出马宝： |
| ‘mā me ayyikā kālamakāsī’ti. | ‘Let my grandmother not die.’ | ‘愿我祖母不死。’ |
| Gāmavarena cepāhaṁ, bhante, labheyyaṁ ‘mā me ayyikā kālamakāsī’ti, gāmavarampāhaṁ dadeyyaṁ: | If, venerable sir, I could have it for the price of a choice village, ‘Let my grandmother not die,’ I would give the choice village: | 尊者，若我能以一精选村庄之价换之，‘愿我祖母不死’，我愿献出精选村庄： |
| ‘mā me ayyikā kālamakāsī’ti. | ‘Let my grandmother not die.’ | ‘愿我祖母不死。’ |
| Janapadapadesena cepāhaṁ, bhante, labheyyaṁ ‘mā me ayyikā kālamakāsī’ti, janapadapadesampāhaṁ dadeyyaṁ: | If, venerable sir, I could have it for the price of a region of the country, ‘Let my grandmother not die,’ I would give the region of the country: | 尊者，若我能以一国之土之价换之，‘愿我祖母不死’，我愿献出一国之土： |
| ‘mā me ayyikā kālamakāsī’”ti. | ‘Let my grandmother not die.’” | ‘愿我祖母不死。’” |
| “Sabbe sattā, mahārāja, maraṇadhammā maraṇapariyosānā maraṇaṁ anatītā”ti. | “All beings, great king, are of a nature to die, have death as their end, have not gone beyond death.” | “大王，一切众生皆有死性，以死为终，未曾超越死亡。” |
| “Acchariyaṁ, bhante, abbhutaṁ, bhante. | “Wonderful, venerable sir, marvelous, venerable sir! | “善哉，尊者，奇哉，尊者！ |
| Yāvasubhāsitamidaṁ, bhante, bhagavatā— | How well-spoken is this, venerable sir, by the Blessed One— | 此乃世尊善说— |
| sabbe sattā maraṇadhammā maraṇapariyosānā maraṇaṁ anatītā’”ti. | ‘all beings are of a nature to die, have death as their end, have not gone beyond death.’” | ‘一切众生皆有死性，以死为终，未曾超越死亡。’” |
| “Evametaṁ, mahārāja, evametaṁ, mahārāja. | “So it is, great king, so it is, great king. | “诚然，大王，诚然，大王。 |
| Sabbe sattā maraṇadhammā maraṇapariyosānā maraṇaṁ anatītā. | All beings are of a nature to die, have death as their end, have not gone beyond death. | 一切众生皆有死性，以死为终，未曾超越死亡。 |
| Seyyathāpi, mahārāja, yāni kānici kumbhakārabhājanāni āmakāni ceva pakkāni ca sabbāni tāni bhedanadhammāni bhedanapariyosānāni bhedanaṁ anatītāni; | Just as, great king, whatever potter's vessels there are, both raw and fired, all of them have the nature of breaking, have breaking as their end, have not gone beyond breaking; | 大王，犹如陶器，无论生熟，皆有破碎之性，以破碎为终，未曾超越破碎； |
| evameva kho, mahārāja, sabbe sattā maraṇadhammā maraṇapariyosānā maraṇaṁ anatītā”ti. | even so, great king, all beings are of a nature to die, have death as their end, have not gone beyond death.” | 亦复如是，大王，一切众生皆有死性，以死为终，未曾超越死亡。” |
| Idamavoca …pe… | This is what he said … and so on … | 此乃他所言……等等…… |
| “Sabbe sattā marissanti, | “All beings will die, | “一切众生皆将死亡， |
| maraṇantañhi jīvitaṁ; | for life has its end in death. | 因生命以死亡为终。 |
| Yathākammaṁ gamissanti, | They will go according to their kamma, | 他们将随其业而去， |
| puññapāpaphalūpagā; | reaping the fruits of merit and evil; | 收割善恶之果； |
| Nirayaṁ pāpakammantā, | the evil-doers to hell, | 作恶者入地狱， |
| puññakammā ca suggatiṁ. | and the meritorious to a good destination. | 行善者入善趣。 |
| Tasmā kareyya kalyāṇaṁ, | Therefore one should do what is lovely, | 是故当行可爱之事， |
| nicayaṁ samparāyikaṁ; | a store for the future life. | 为来世积蓄。 |
| Puññāni paralokasmiṁ, | Merits are the support | 功德是支持 |
| patiṭṭhā honti pāṇinan”ti. | for living beings in the next world.” | 众生于来世者。” |
3.23 - SN 3.23 Loka: The World
| --- SN3.23 - Lokasutta --- | --- SN3.23 - The World --- | --- SN3.23 - 世界 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Ekamantaṁ nisinno kho rājā pasenadi kosalo bhagavantaṁ etadavoca: | Seated to one side, King Pasenadi of Kosala said this to the Blessed One: | 坐于一旁，拘萨罗王波斯匿对世尊说： |
| “kati nu kho, bhante, lokassa dhammā uppajjamānā uppajjanti ahitāya dukkhāya aphāsuvihārāyā”ti? | “How many things, venerable sir, of the world, when arising, arise for harm, for suffering, for discomfort?” | “尊者，世间有几事，生起时为害、为苦、为不适？” |
| “Tayo kho, mahārāja, lokassa dhammā uppajjamānā uppajjanti ahitāya dukkhāya aphāsuvihārāya. | “Three things, great king, of the world, when arising, arise for harm, for suffering, for discomfort. | “大王，世间有三事，生起时为害、为苦、为不适。 |
| Katame tayo? | What three? | 哪三个？ |
| Lobho kho, mahārāja, lokassa dhammo, uppajjamāno uppajjati ahitāya dukkhāya aphāsuvihārāya. | Greed, great king, is a thing of the world that, when arising, arises for harm, for suffering, for discomfort. | 大王，贪，是世间之一物，生起时为害、为苦、为不适。 |
| Doso kho, mahārāja, lokassa dhammo, uppajjamāno uppajjati ahitāya dukkhāya aphāsuvihārāya. | Hatred, great king, is a thing of the world that, when arising, arises for harm, for suffering, for discomfort. | 大王，嗔，是世间之一物，生起时为害、为苦、为不适。 |
| Moho kho, mahārāja, lokassa dhammo, uppajjamāno uppajjati ahitāya dukkhāya aphāsuvihārāya. | Delusion, great king, is a thing of the world that, when arising, arises for harm, for suffering, for discomfort. | 大王，痴，是世间之一物，生起时为害、为苦、为不适。 |
| Ime kho, mahārāja, tayo lokassa dhammā uppajjamānā uppajjanti ahitāya dukkhāya aphāsuvihārāyā”ti. | These, great king, are the three things of the world that, when arising, arise for harm, for suffering, for discomfort.” | 大王，此三者，是世间生起时，为害、为苦、为不适。” |
| Idamavoca …pe… | This is what he said … and so on … | 此乃他所言……等等…… |
| “Lobho doso ca moho ca, | “Greed, hatred, and delusion, | “贪、嗔、痴， |
| purisaṁ pāpacetasaṁ; | in a person of evil mind, | 于恶心之人， |
| Hiṁsanti attasambhūtā, | born of oneself, they harm him, | 自生，害之， |
| tacasāraṁva samphalan”ti. | like its own fruit harms the bamboo.” | 如其果害竹。” |
3.24 - SN 3.24 Issatta: Archery
| --- SN3.24 - Issattasutta --- | --- SN3.24 - Archery --- | --- SN3.24 - 射箭 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Ekamantaṁ nisinno kho rājā pasenadi kosalo bhagavantaṁ etadavoca: | Seated to one side, King Pasenadi of Kosala said this to the Blessed One: | 坐于一旁，拘萨罗王波斯匿对世尊说： |
| “kattha nu kho, bhante, dānaṁ dātabban”ti? | “Where, venerable sir, should a gift be given?” | “尊者，何处当施？” |
| “Yattha kho, mahārāja, cittaṁ pasīdatī”ti. | “Wherever, great king, the mind has confidence.” | “大王，凡心有信处。” |
| “Kattha pana, bhante, dinnaṁ mahapphalan”ti? | “But where, venerable sir, does a gift given have great fruit?” | “然何处施，尊者，得大果报？” |
| “Aññaṁ kho etaṁ, mahārāja, kattha dānaṁ dātabbaṁ, aññaṁ panetaṁ kattha dinnaṁ mahapphalanti? | “That is one thing, great king, where a gift should be given, and another thing where a gift given has great fruit. | “大王，当施之处是一回事，施之得大果报是另一回事。 |
| Sīlavato kho, mahārāja, dinnaṁ mahapphalaṁ, no tathā dussīle. | A gift given to a virtuous person, great king, has great fruit, not so to an unvirtuous one. | 大王，施与有德者，得大果报，非施与无德者。 |
| Tena hi, mahārāja, taññevettha paṭipucchissāmi. Yathā, te khameyya, tathā naṁ byākareyyāsi. | In that case, great king, I will ask you a question in return. As it seems fitting to you, so you should answer it. | 大王，若是如此，我将反问你一问题。你认为如何，便如何作答。 |
| Taṁ kiṁ maññasi, mahārāja, | What do you think, great king? | 大王，你认为如何？ |
| idha tyassa yuddhaṁ paccupaṭṭhitaṁ saṅgāmo samupabyūḷho. | Suppose a war was imminent for you, a battle drawn up. | 设若战事将临，战阵已列。 |
| Atha āgaccheyya khattiyakumāro asikkhito akatahattho akatayoggo akatūpāsano bhīru chambhī utrāsī palāyī. | Then a khattiya youth would come, untrained, unskilled, unpracticed, unseasoned, fearful, trembling, terrified, a runaway. | 尔时一刹帝利青年来，未训练，不善巧，未实践，未老练，恐惧，颤抖，惊恐，一逃兵。 |
| Bhareyyāsi taṁ purisaṁ, attho ca te tādisena purisenā”ti? | Would you employ that man, and would such a man be of use to you?” | 你会雇用那人吗？那样的人对你有用吗？” |
| “Nāhaṁ, bhante, bhareyyaṁ taṁ purisaṁ, na ca me attho tādisena purisenā”ti. | “I would not, venerable sir, employ that man, nor would such a man be of use to me.” | “尊者，我不雇用那人，那样的人对我亦无用。” |
| “Atha āgaccheyya brāhmaṇakumāro asikkhito …pe… | “Then a brahmin youth would come, untrained … and so on … | “尔时一婆罗门青年来，未训练……等等…… |
| atha āgaccheyya vessakumāro asikkhito …pe… | then a vessa youth would come, untrained … and so on … | 尔时一吠舍青年来，未训练……等等…… |
| atha āgaccheyya suddakumāro asikkhito …pe… | then a sudda youth would come, untrained … and so on … | 尔时一首陀罗青年来，未训练……等等…… |
| na ca me attho tādisena purisenā”ti. | nor would such a man be of use to me.” | 那样的人对我亦无用。” |
| “Taṁ kiṁ maññasi, mahārāja, | “What do you think, great king? | “大王，你认为如何？ |
| idha tyassa yuddhaṁ paccupaṭṭhitaṁ saṅgāmo samupabyūḷho. | Suppose a war was imminent for you, a battle drawn up. | 设若战事将临，战阵已列。 |
| Atha āgaccheyya khattiyakumāro susikkhito katahattho katayoggo katūpāsano abhīru acchambhī anutrāsī apalāyī. | Then a khattiya youth would come, well-trained, skilled, practiced, seasoned, fearless, not trembling, not terrified, not a runaway. | 尔时一刹帝利青年来，善训练，善巧，熟练，老练，无畏，不颤抖，不惊恐，非逃兵。 |
| Bhareyyāsi taṁ purisaṁ, attho ca te tādisena purisenā”ti? | Would you employ that man, and would such a man be of use to you?” | 你会雇用那人吗？那样的人对你有用吗？” |
| “Bhareyyāhaṁ, bhante, taṁ purisaṁ, attho ca me tādisena purisenā”ti. | “I would, venerable sir, employ that man, and such a man would be of use to me.” | “尊者，我愿用彼人，彼人于我亦有用。” |
| “Atha āgaccheyya brāhmaṇakumāro …pe… | “Then a brahmin youth would come … and so on … | “尔时一婆罗门青年来……等等…… |
| atha āgaccheyya vessakumāro …pe… | then a vessa youth would come … and so on … | 尔时一吠舍青年来……等等…… |
| atha āgaccheyya suddakumāro susikkhito katahattho katayoggo katūpāsano abhīru acchambhī anutrāsī apalāyī. | then a sudda youth would come, well-trained, skilled, practiced, seasoned, fearless, not trembling, not terrified, not a runaway. | 尔时一首陀罗青年来，善训练，善巧，熟练，老练，无畏，不颤抖，不惊恐，非逃兵。 |
| Bhareyyāsi taṁ purisaṁ, attho ca te tādisena purisenā”ti? | Would you employ that man, and would such a man be of use to you?” | 你会雇用那人吗？那样的人对你有用吗？” |
| “Bhareyyāhaṁ, bhante, taṁ purisaṁ, attho ca me tādisena purisenā”ti. | “I would, venerable sir, employ that man, and such a man would be of use to me.” | “尊者，我愿用彼人，彼人于我亦有用。” |
| “Evameva kho, mahārāja, yasmā kasmā cepi kulā agārasmā anagāriyaṁ pabbajito hoti, so ca hoti pañcaṅgavippahīno pañcaṅgasamannāgato, tasmiṁ dinnaṁ mahapphalaṁ hoti. | “Even so, great king, from whatever family one has gone forth from the home life into homelessness, if he has abandoned the five hindrances and is endowed with the five factors, a gift given to him has great fruit. | “亦复如是，大王，凡人从何家族出家为无家，若已舍弃五盖，具足五支，施与他则得大果报。 |
| Katamāni pañcaṅgāni pahīnāni honti? | What five hindrances are abandoned? | 何五盖已舍？ |
| Kāmacchando pahīno hoti, byāpādo pahīno hoti, thinamiddhaṁ pahīnaṁ hoti, uddhaccakukkuccaṁ pahīnaṁ hoti, vicikicchā pahīnā hoti. | Sensual desire is abandoned, ill will is abandoned, sloth and torpor are abandoned, restlessness and remorse are abandoned, doubt is abandoned. | 感官之欲已舍，恶意已舍，懒惰与昏沉已舍，掉举与后悔已舍，疑惑已舍。 |
| Imāni pañcaṅgāni pahīnāni honti. | These five hindrances are abandoned. | 此五盖已舍。 |
| Katamehi pañcahaṅgehi samannāgato hoti? | With what five factors is he endowed? | 具足何五支？ |
| Asekkhena sīlakkhandhena samannāgato hoti, asekkhena samādhikkhandhena samannāgato hoti, asekkhena paññākkhandhena samannāgato hoti, asekkhena vimuttikkhandhena samannāgato hoti, asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti. | He is endowed with the virtue-aggregate of one beyond training, he is endowed with the concentration-aggregate of one beyond training, he is endowed with the wisdom-aggregate of one beyond training, he is endowed with the liberation-aggregate of one beyond training, he is endowed with the knowledge-and-vision-of-liberation-aggregate of one beyond training. | 他具足无学之戒蕴，他具足无学之定蕴，他具足无学之慧蕴，他具足无学之解脱蕴，他具足无学之解脱知见蕴。 |
| Imehi pañcahaṅgehi samannāgato hoti. | With these five factors he is endowed. | 以此五支，他具足。 |
| Iti pañcaṅgavippahīne pañcaṅgasamannāgate dinnaṁ mahapphalan”ti. | Thus, a gift given to one who has abandoned the five hindrances and is endowed with the five factors has great fruit.” | 是故，施与已舍五盖、具足五支者，得大果报。” |
| Idamavoca bhagavā …pe… | This is what the Blessed One said … and so on … | 此乃世尊所言……等等…… |
| satthā: | the Teacher: | 老师： |
| “Issattaṁ balavīriyañca, | “Archery, strength, and energy, | “射箭、力量与精力， |
| yasmiṁ vijjetha māṇave; | in whichever youth they are found, | 凡于青年中见之， |
| Taṁ yuddhattho bhare rājā, | a king would employ him in battle, | 王当用于战事， |
| nāsūraṁ jātipaccayā. | not the coward, on account of birth. | 非怯懦者，因其出身。 |
| Tatheva khantisoraccaṁ, | Likewise, patience and gentleness, | 同样，耐心与温和， |
| dhammā yasmiṁ patiṭṭhitā; | in whom these dhammas are established, | 于谁，此等法已建立， |
| Ariyavuttiṁ medhāviṁ, | a wise man of noble conduct, | 一智者，品行高尚， |
| hīnajaccampi pūjaye. | even one of low birth, he should honor. | 即便是出身低微者，亦当尊敬。 |
| Kāraye assame ramme, | One should have lovely hermitages built, | 当建可爱之精舍， |
| vāsayettha bahussute; | and let the very learned dwell there. | 令博学者居之。 |
| Papañca vivane kayirā, | One should make reservoirs in arid lands, | 当于旱地建水库， |
| dugge saṅkamanāni ca. | and causeways in difficult places. | 于难行处建堤道。 |
| Annaṁ pānaṁ khādanīyaṁ, | Food, drink, edibles, | 食物、饮料、食品、 |
| vatthasenāsanāni ca; | clothing, and lodgings, | 衣物、与住处， |
| Dadeyya ujubhūtesu, | one should give to the upright, | 当施与正直者， |
| vippasannena cetasā. | with a confident mind. | 以笃信之心。 |
| Yathā hi megho thanayaṁ, | Just as a cloud, thundering, | 犹如云，雷鸣， |
| vijjumālī satakkaku; | with a garland of lightning, hundred-crested, | 带闪电之环，百峰， |
| Thalaṁ ninnañca pūreti, | fills the lowlands and highlands, | 充满低地与高地， |
| abhivassaṁ vasundharaṁ. | raining down upon the earth. | 雨降于地。 |
| Tatheva saddho sutavā, | Likewise a faithful, learned person, | 同样，信实、博学之人， |
| abhisaṅkhacca bhojanaṁ; | having prepared a meal, | 备办一餐， |
| Vanibbake tappayati, | satisfies the mendicants | 满足乞者 |
| annapānena paṇḍito. | with food and drink, a wise person. | 以食物与饮料，一智者。 |
| Āmodamāno pakireti, | Rejoicing, he distributes, | 欢喜，他分发， |
| detha dethāti bhāsati; | saying ‘Give, give!’ | 说‘施，施！’ |
| Taṁ hissa gajjitaṁ hoti, | That is his thunder, | 那是他的雷声， |
| devasseva pavassato; | like that of a raining deva. | 如雨天之神。 |
| Sā puññadhārā vipulā, | That vast stream of merit | 那广大之功德之流 |
| dātāraṁ abhivassatī”ti. | rains down upon the giver.” | 雨降于施者。” |
3.25 - SN 3.25 Pabbatūpama: The Simile of the Mountain
| --- SN3.25 - Pabbatūpamasutta --- | --- SN3.25 - The Simile of the Mountain --- | --- SN3.25 - 山之譬喻 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Ekamantaṁ nisinnaṁ kho rājānaṁ pasenadiṁ kosalaṁ bhagavā etadavoca: | To King Pasenadi of Kosala seated to one side, the Blessed One said this: | 于坐于一旁之拘萨罗王波斯匿，世尊如是说： |
| “handa kuto nu tvaṁ, mahārāja, āgacchasi divā divassā”ti? | “Well now, great king, where are you coming from in the middle of the day?” | “善哉，大王，汝于日中从何处来？” |
| “Yāni tāni, bhante, raññaṁ khattiyānaṁ muddhāvasittānaṁ issariyamadamattānaṁ kāmagedhapariyuṭṭhitānaṁ janapadatthāvariyappattānaṁ mahantaṁ pathavimaṇḍalaṁ abhivijiya ajjhāvasantānaṁ rājakaraṇīyāni bhavanti, tesu khvāhaṁ, etarahi ussukkamāpanno”ti. | “Those royal duties, venerable sir, that belong to kings, khattiyas, anointed with the intoxication of sovereignty, overcome by greed for sensual pleasures, having attained stability in the country, who dwell having conquered a great circle of the earth—in those I am now engaged with diligence.” | “尊者，彼等王室之务，属王者、刹帝利，以主权之醉而涂抹，为感官之乐所胜，于国中得稳定，征服广大之土而住者——我今正勤于此。” |
| “Taṁ kiṁ maññasi, mahārāja, | “What do you think, great king? | “大王，你认为如何？ |
| idha te puriso āgaccheyya puratthimāya disāya saddhāyiko paccayiko. | Suppose a man were to come to you from the eastern direction, trustworthy and reliable. | 设若一人自东方来，可信可靠。 |
| So taṁ upasaṅkamitvā evaṁ vadeyya: | He would approach you and say this: | 他将至汝前言： |
| ‘yagghe, mahārāja, jāneyyāsi, ahaṁ āgacchāmi puratthimāya disāya. | ‘If it please your majesty to know, I am coming from the eastern direction. | ‘若陛下欲知，我自东方来。 |
| Tatthaddasaṁ mahantaṁ pabbataṁ abbhasamaṁ, sabbe pāṇe nippothento āgacchati. | There I saw a great mountain, high as the sky, coming along crushing all living beings. | 我于彼处见一大山，高耸入云，前来 crushing all living beings. |
| Yaṁ te, mahārāja, karaṇīyaṁ, taṁ karohī’ti. | Whatever is to be done by you, great king, do it.’ | 大王，凡当为者，为之。’ |
| Atha dutiyo puriso āgaccheyya pacchimāya disāya …pe… | Then a second man would come from the western direction … and so on … | 尔时，第二人自西方来……等等…… |
| atha tatiyo puriso āgaccheyya uttarāya disāya … | then a third man would come from the northern direction … | 尔时，第三人自北方来…… |
| atha catuttho puriso āgaccheyya dakkhiṇāya disāya saddhāyiko paccayiko. | then a fourth man would come from the southern direction, trustworthy and reliable. | 尔时，第四人自南方来，可信可靠。 |
| So taṁ upasaṅkamitvā evaṁ vadeyya: | He would approach you and say this: | 他将至汝前言： |
| ‘yagghe, mahārāja, jāneyyāsi, ahaṁ āgacchāmi dakkhiṇāya disāya. | ‘If it please your majesty to know, I am coming from the southern direction. | ‘若陛下欲知，我自南方来。 |
| Tatthaddasaṁ mahantaṁ pabbataṁ abbhasamaṁ sabbe pāṇe nippothento āgacchati. | There I saw a great mountain, high as the sky, coming along crushing all living beings. | 我于彼处见一大山，高耸入云，前来 crushing all living beings. |
| Yaṁ te, mahārāja, karaṇīyaṁ taṁ karohī’ti. | Whatever is to be done by you, great king, do it.’ | 大王，凡当为者，为之。’ |
| Evarūpe te, mahārāja, mahati mahabbhaye samuppanne dāruṇe manussakkhaye dullabhe manussatte kimassa karaṇīyan”ti? | In such a great, mighty terror having arisen for you, great king, a terrible destruction of human life, with the human state hard to obtain, what would be to be done?” | 大王，于如此巨大、强大之恐怖生起之时，人生之可怕毁灭，人生难得，当为何事？” |
| “Evarūpe me, bhante, mahati mahabbhaye samuppanne dāruṇe manussakkhaye dullabhe manussatte kimassa karaṇīyaṁ aññatra dhammacariyāya aññatra samacariyāya aññatra kusalakiriyāya aññatra puññakiriyāyā”ti? | “In such a great, mighty terror having arisen for me, venerable sir, a terrible destruction of human life, with the human state hard to obtain, what would be to be done other than the practice of Dhamma, other than the practice of peace, other than the doing of wholesome deeds, other than the doing of meritorious deeds?” | “尊者，于我，如此巨大、强大之恐怖生起之时，人生之可怕毁灭，人生难得，除了修行法、修行和平、行善业、行功德业，还有何事可为？” |
| “Ārocemi kho te, mahārāja, paṭivedemi kho te, mahārāja, adhivattati kho taṁ, mahārāja, jarāmaraṇaṁ. | “I inform you, great king, I declare to you, great king, aging and death are advancing on you. | “我告汝，大王，我宣示汝，大王，老与死正向汝逼近。 |
| Adhivattamāne ce te, mahārāja, jarāmaraṇe kimassa karaṇīyan”ti? | And with aging and death advancing on you, great king, what is to be done?” | 而当老与死向汝逼近时，大王，当为何事？” |
| “Adhivattamāne ca me, bhante, jarāmaraṇe kimassa karaṇīyaṁ aññatra dhammacariyāya samacariyāya kusalakiriyāya puññakiriyāya? | “With aging and death advancing on me, venerable sir, what is to be done other than the practice of Dhamma, the practice of peace, the doing of wholesome deeds, the doing of meritorious deeds? | “尊者，老死逼近我时，除了修行法、修行和平、行善业、行功德业，还能做什么呢？ |
| Yāni tāni, bhante, raññaṁ khattiyānaṁ muddhāvasittānaṁ issariyamadamattānaṁ kāmagedhapariyuṭṭhitānaṁ janapadatthāvariyappattānaṁ mahantaṁ pathavimaṇḍalaṁ abhivijiya ajjhāvasantānaṁ hatthiyuddhāni bhavanti; | Those elephant-battles, venerable sir, that belong to kings, khattiyas, anointed… who dwell having conquered a great circle of the earth; | 尊者，彼等象战，属王者、刹帝利，受灌顶……征服广大国土而住者； |
| tesampi, bhante, hatthiyuddhānaṁ natthi gati natthi visayo adhivattamāne jarāmaraṇe. | for those elephant-battles, venerable sir, there is no course, no domain when aging and death are advancing. | 尊者，于彼等象战，当老死逼近时，无有出路，无有领域。 |
| Yānipi tāni, bhante, raññaṁ khattiyānaṁ muddhāvasittānaṁ …pe… | And those, venerable sir, horse-battles… chariot-battles… infantry-battles that belong to kings, khattiyas, anointed… who dwell having conquered a great circle of the earth; | 尊者，彼等马战……车战……步战，属王者、刹帝利，受灌顶……征服广大国土而住者； |
| ajjhāvasantānaṁ assayuddhāni bhavanti …pe… | for those infantry-battles, venerable sir, there is no course, no domain when aging and death are advancing. | 尊者，于彼等步战，当老死逼近时，无有出路，无有领域。 |
| rathayuddhāni bhavanti …pe… | And there are, venerable sir, in this royal family, counselors and ministers, who are able to defeat approaching enemies with diplomacy. | 尊者，于此王室，有谋士与大臣，能以外交手段击败来犯之敌。 |
| pattiyuddhāni bhavanti; | For their battles of diplomacy, venerable sir, there is no course, no domain when aging and death are advancing. | 尊者，于彼等外交之战，当老死逼近时，无有出路，无有领域。 |
| tesampi, bhante, pattiyuddhānaṁ natthi gati natthi visayo adhivattamāne jarāmaraṇe. | And there is, venerable sir, in this royal family, abundant gold and silver, both buried in the earth and in the open, by which we are able to placate approaching enemies with wealth. | 尊者，于此王室，有丰富之金银，或埋于地，或露于外，我等能以财富安抚来犯之敌。 |
| Santi kho pana, bhante, imasmiṁ rājakule mantino mahāmattā, ye pahonti āgate paccatthike mantehi bhedayituṁ. | For their battles of wealth, venerable sir, there is no course, no domain when aging and death are advancing. | 尊者，于彼等财富之战，当老死逼近时，无有出路，无有领域。 |
| Tesampi, bhante, mantayuddhānaṁ natthi gati natthi visayo adhivattamāne jarāmaraṇe. | With aging and death advancing on me, venerable sir, what is to be done other than the practice of Dhamma, the practice of peace, the doing of wholesome deeds, the doing of meritorious deeds?” | 尊者，老死逼近我时，除了修行法、修行和平、行善业、行功德业，还能做什么呢？” |
| Saṁvijjati kho pana, bhante, imasmiṁ rājakule pahūtaṁ hiraññasuvaṇṇaṁ bhūmigatañceva vehāsaṭṭhañca, yena mayaṁ pahoma āgate paccatthike dhanena upalāpetuṁ. | “So it is, great king, so it is, great king. | “诚然，大王，诚然，大王。 |
| Tesampi, bhante, dhanayuddhānaṁ natthi gati natthi visayo adhivattamāne jarāmaraṇe. | With aging and death advancing, what is to be done other than the practice of Dhamma, the practice of peace, the doing of wholesome deeds, the doing of meritorious deeds?” | 老死逼近，除了修行法、修行和平、行善业、行功德业，还能做什么？” |
| Adhivattamāne ca me, bhante, jarāmaraṇe kimassa karaṇīyaṁ aññatra dhammacariyāya samacariyāya kusalakiriyāya puññakiriyāyā”ti? | ||
| “Evametaṁ, mahārāja, evametaṁ, mahārāja. | ||
| Adhivattamāne jarāmaraṇe kimassa karaṇīyaṁ aññatra dhammacariyāya samacariyāya kusalakiriyāya puññakiriyāyā”ti? | ||
| Idamavoca bhagavā …pe… | This is what the Blessed One said … and so on … | 此乃世尊所言……等等…… |
| satthā: | the Teacher: | 老师： |
| “Yathāpi selā vipulā, | “Just as vast, rocky | “犹如巨大、多石 |
| nabhaṁ āhacca pabbatā; | mountains, reaching to the sky, | 山脉，高耸入云， |
| Samantānupariyāyeyyuṁ, | might advance from all around, | 或自四面八方而来， |
| nippothento catuddisā. | crushing in the four directions. | 压碎四方。 |
| Evaṁ jarā ca maccu ca, | So aging and death | 是故老与死 |
| adhivattanti pāṇine; | advance upon living beings; | 临近众生； |
| Khattiye brāhmaṇe vesse, | khattiyas, brahmins, vessas, | 刹帝利、婆罗门、吠舍、 |
| sudde caṇḍālapukkuse; | suddas, caṇḍālas, and pukkusas; | 首陀罗、旃陀罗、与补羯娑； |
| Na kiñci parivajjeti, | it spares no one, | 它不饶任何人， |
| sabbamevābhimaddati. | it crushes everything. | 它压碎一切。 |
| Na tattha hatthīnaṁ bhūmi, | There the domain of elephants is not found, | 彼处无象之领域， |
| na rathānaṁ na pattiyā; | not of chariots, not of infantry; | 非战车，非步兵； |
| Na cāpi mantayuddhena, | nor can one win by a battle of diplomacy, | 亦不能以外交之战取胜， |
| sakkā jetuṁ dhanena vā. | or by wealth. | 或以财富。 |
| Tasmā hi paṇḍito poso, | Therefore a wise person, | 是故智者， |
| sampassaṁ atthamattano; | seeing his own good, | 见其己利， |
| Buddhe dhamme ca saṅghe ca, | a resolute one should place his faith | 一坚定者当置其信 |
| dhīro saddhaṁ nivesaye. | in the Buddha, the Dhamma, and the Saṅgha. | 于佛、法、与僧伽。 |
| Yo dhammaṁ cari kāyena, | Whoever practices the Dhamma with body, | 凡以身行法者， |
| vācāya uda cetasā; | or with speech or with mind, | 或以言，或以意， |
| Idheva naṁ pasaṁsanti, | here itself they praise him, | 此处于此赞之， |
| pecca sagge pamodatī”ti. | and after death he rejoices in heaven.” | 死后于天界欢喜。” |
| Tatiyo vaggo. | The third chapter. | 第三章。 |
| Puggalo ayyikā loko, | Persons, The Grandmother, The World, | 人、祖母、世界、 |
| issattaṁ pabbatūpamā; | Archery, The Simile of the Mountain; | 射箭、山之譬喻； |
| Desitaṁ buddhaseṭṭhena, | Taught by the best of Buddhas, | 为众佛之最所教导， |
| imaṁ kosalapañcakanti. | this Kosalan pentad. | 此拘萨罗五篇。 |
| Kosalasaṁyuttaṁ samattaṁ. | The Connected Discourses with the King of Kosala is complete. | 与拘萨罗王相应的经文已完结。 |
4 - SN 4 Māra: Connected Discourses with Māra
| ==================== SN4 - Mārasaṃyutta ==================== | ==================== SN4 - Connected Discourses with Māra ==================== | ==================== SN4 - 与魔罗相应的经文 ==================== |
4.1 - SN 4.1 Tapokamma: Self-Mortification
| --- SN4.1 - Tapokammasutta --- | --- SN4.1 - Self-Mortification --- | --- SN4.1 - 自虐 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ bhagavā uruvelāyaṁ viharati najjā nerañjarāya tīre ajapālanigrodhamūle paṭhamābhisambuddho. | On one occasion the Blessed One was dwelling at Uruvelā, on the bank of the Nerañjarā River, at the root of the Ajapāla Banyan Tree, having just attained perfect enlightenment. | 一时，世尊住于优楼频螺，尼连禅河畔，阿阇波罗尼拘律树下，初成正觉。 |
| Atha kho bhagavato rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: | Then, as the Blessed One was alone in seclusion, this reflection arose in his mind: | 尔时，世尊独处静居，心生此念： |
| “mutto vatamhi tāya dukkarakārikāya. | “Freed indeed I am from that self-mortification! | “我确实解脱了那自虐！ |
| Sādhu mutto vatamhi tāya anatthasaṁhitāya dukkarakārikāya. | It is good that I am freed from that unbeneficial self-mortification! | 善哉，我解脱了那无益之自虐！ |
| Sādhu vatamhi mutto bodhiṁ samajjhagan”ti. | It is good that, being freed, I have attained enlightenment!” | 善哉，我既解脱，已得觉悟！” |
| Atha kho māro pāpimā bhagavato cetasā cetoparivitakkamaññāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ gāthāya ajjhabhāsi: | Then Māra the Evil One, knowing with his own mind the reflection in the Blessed One’s mind, approached the Blessed One; having approached, he addressed the Blessed One with a verse: | 尔时，恶魔波旬以自心知世尊心中之念，诣世尊前；至已，以偈告世尊： |
| “Tapokammā apakkamma, | “Having departed from the practice of austerity, | “离苦行之修， |
| yena sujjhanti māṇavā; | by which mortals are purified, | 凡人因此而净化， |
| Asuddho maññasi suddho, | impure, you think you are pure, | 不净，汝思汝净， |
| suddhimaggā aparaddho”ti. | you have strayed from the path of purity.” | 汝已迷失于净化之道。” |
| Atha kho bhagavā “māro ayaṁ pāpimā” iti viditvā māraṁ pāpimantaṁ gāthāhi ajjhabhāsi: | Then the Blessed One, knowing, “This is Māra the Evil One,” addressed Māra the Evil One with verses: | 尔时，世尊知“此乃恶魔波旬”，以偈告恶魔波旬： |
| “Anatthasaṁhitaṁ ñatvā, | “Having known any austerity whatsoever | “已知任何苦行皆 |
| yaṁ kiñci amaraṁ tapaṁ; | to be unbeneficial, | 为无益， |
| Sabbaṁ natthāvahaṁ hoti, | all of it is without benefit, | 一切皆无益， |
| phiyārittaṁva dhammani. | like oars and rudder on dry land. | 如桨与舵于陆地。 |
| Sīlaṁ samādhi paññañca, | Virtue, concentration, and wisdom, | 戒、定、慧， |
| Maggaṁ bodhāya bhāvayaṁ; | the Path I developed for enlightenment; | 我为觉悟而修之道； |
| Pattosmi paramaṁ suddhiṁ, | I have attained supreme purity, | 我已达至上之清净， |
| Nihato tvamasi antakā”ti. | you are defeated, End-maker!” | 汝败矣，终结者！” |
| Atha kho māro pāpimā “jānāti maṁ bhagavā, jānāti maṁ sugato”ti, dukkhī dummano tatthevantaradhāyīti. | Then Māra the Evil One, thinking, “The Blessed One knows me, the Sugata knows me,” sorrowful and dejected, vanished right there. | 尔时，恶魔波旬心想：“世尊知我，善逝知我”，悲伤、沮丧，即于其处消失。 |
4.2 - SN 4.2 Hatthirājavaṇṇa: The Appearance of an Elephant King
| --- SN4.2 - Hatthirājavaṇṇasutta --- | --- SN4.2 - The Appearance of an Elephant King --- | --- SN4.2 - 象王之显现 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ bhagavā uruvelāyaṁ viharati najjā nerañjarāya tīre ajapālanigrodhamūle paṭhamābhisambuddho. | On one occasion the Blessed One was dwelling at Uruvelā, on the bank of the Nerañjarā River, at the root of the Ajapāla Banyan Tree, having just attained perfect enlightenment. | 一时，世尊住于优楼频螺，尼连禅河畔，阿阇波罗尼拘律树下，初成正觉。 |
| Tena kho pana samayena bhagavā rattandhakāratimisāyaṁ abbhokāse nisinno hoti, devo ca ekamekaṁ phusāyati. | At that time, the Blessed One was sitting in the open air in the darkness of the night, and it was drizzling lightly. | 其时，世尊坐于露天，夜色深沉，细雨濛濛。 |
| Atha kho māro pāpimā bhagavato bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo mahantaṁ hatthirājavaṇṇaṁ abhinimminitvā yena bhagavā tenupasaṅkami. | Then Māra the Evil One, desiring to arouse fear, trepidation, and horror in the Blessed One, having conjured up the appearance of a great elephant king, approached the Blessed One. | 尔时，恶魔波旬，欲于世尊中生起恐惧、战栗、恐怖，幻化为一大象王之相，诣世尊前。 |
| Seyyathāpi nāma mahāariṭṭhako maṇi; | Like a great Ariṭṭhaka gem, | 如大阿里他迦宝石， |
| evamassa sīsaṁ hoti. | so was its head. | 其头如此。 |
| Seyyathāpi nāma suddhaṁ rūpiyaṁ; | Like pure silver, | 如纯银， |
| evamassa dantā honti. | so were its tusks. | 其牙如此。 |
| Seyyathāpi nāma mahatī naṅgalīsā; | Like a great plough-pole, | 如大犁辕， |
| evamassa soṇḍo hoti. | so was its trunk. | 其鼻如此。 |
| Atha kho bhagavā “māro ayaṁ pāpimā” iti viditvā māraṁ pāpimantaṁ gāthāya ajjhabhāsi: | Then the Blessed One, knowing, “This is Māra the Evil One,” addressed Māra the Evil One with a verse: | 尔时，世尊知“此乃恶魔波旬”，以偈告恶魔波旬： |
| “Saṁsaraṁ dīghamaddhānaṁ, | “Wandering through the long course of saṁsāra, | “轮回长流中， |
| Vaṇṇaṁ katvā subhāsubhaṁ; | creating forms, beautiful and ugly; | 造作美丑之形； |
| Alaṁ te tena pāpima, | enough of that for you, Evil One, | 于汝，恶魔，足矣， |
| Nihato tvamasi antakā”ti. | you are defeated, End-maker!” | 汝败矣，终结者！” |
| Atha kho māro pāpimā “jānāti maṁ bhagavā, jānāti maṁ sugato”ti dukkhī dummano tatthevantaradhāyīti. | Then Māra the Evil One, thinking, “The Blessed One knows me, the Sugata knows me,” sorrowful and dejected, vanished right there. | 尔时，恶魔波旬心想：“世尊知我，善逝知我”，悲伤、沮丧，即于其处消失。 |
4.3 - SN 4.3 Subha: Beautiful Forms
| --- SN4.3 - Subhasutta --- | --- SN4.3 - Beautiful Forms --- | --- SN4.3 - 美丽的形态 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ bhagavā uruvelāyaṁ viharati najjā nerañjarāya tīre ajapālanigrodhamūle paṭhamābhisambuddho. | On one occasion the Blessed One was dwelling at Uruvelā, on the bank of the Nerañjarā River, at the root of the Ajapāla Banyan Tree, having just attained perfect enlightenment. | 一时，世尊住于优楼频螺，尼连禅河畔，阿阇波罗尼拘律树下，初成正觉。 |
| Tena kho pana samayena bhagavā rattandhakāratimisāyaṁ abbhokāse nisinno hoti, devo ca ekamekaṁ phusāyati. | At that time, the Blessed One was sitting in the open air in the darkness of the night, and it was drizzling lightly. | 其时，世尊坐于露天，夜色深沉，细雨濛濛。 |
| Atha kho māro pāpimā, bhagavato bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo, yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato avidūre uccāvacā vaṇṇanibhā upadaṁseti, subhā ceva asubhā ca. | Then Māra the Evil One, desiring to arouse fear, trepidation, and horror in the Blessed One, approached the Blessed One; having approached, not far from the Blessed One, he displayed various forms, both beautiful and ugly. | 尔时，恶魔波旬，欲于世尊心中生起恐惧、战栗、恐怖，诣世尊前；至已，于世尊不远处，现种种色相，或美或丑。 |
| Atha kho bhagavā “māro ayaṁ pāpimā” iti viditvā māraṁ pāpimantaṁ gāthāhi ajjhabhāsi: | Then the Blessed One, knowing, “This is Māra the Evil One,” addressed Māra the Evil One with verses: | 尔时，世尊知“此乃恶魔波旬”，以偈告恶魔波旬： |
| “Saṁsaraṁ dīghamaddhānaṁ, | “Wandering through the long course of saṁsāra, | “轮回长流中， |
| vaṇṇaṁ katvā subhāsubhaṁ; | creating forms, beautiful and ugly; | 造作美丑之形； |
| Alaṁ te tena pāpima, | enough of that for you, Evil One, | 于汝，恶魔，足矣， |
| nihato tvamasi antaka. | you are defeated, End-maker. | 汝败矣，终结者。 |
| Ye ca kāyena vācāya, | Those who by body, speech, | 彼等以身、言、 |
| manasā ca susaṁvutā; | and mind are well-restrained, | 与意善克制者， |
| Na te māravasānugā, | they are not followers of Māra’s sway, | 彼等非魔罗之徒， |
| na te mārassa baddhagū”ti. | they are not bound by Māra.” | 彼等不为魔罗所缚。” |
| Atha kho māro …pe… tatthevantaradhāyīti. | Then Māra … and so on … vanished right there. | 尔时，魔罗……等等……即于其处消失。 |
4.4 - SN 4.4 Paṭhamamārapāsa: First Discourse on Māra's Snare
| --- SN4.4 - Paṭhamamārapāsasutta --- | --- SN4.4 - First Discourse on Māra's Snare --- | --- SN4.4 - 第一次论魔罗之网 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ bhagavā bārāṇasiyaṁ viharati isipatane migadāye. | On one occasion the Blessed One was dwelling at Bārāṇasī in the Deer Park at Isipatana. | 一时，薄伽梵住波罗奈城仙人堕处鹿野苑。 |
| Tatra kho bhagavā bhikkhū āmantesi: | There the Blessed One addressed the bhikkhus: | 尔时，世尊告诸比丘： |
| “bhikkhavo”ti. | “Bhikkhus.” | “比丘们。” |
| “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. | “Venerable sir,” those bhikkhus replied to the Blessed One. | “尊者，”那些比丘回答世尊。 |
| Bhagavā etadavoca: | The Blessed One said this: | 世尊如是说： |
| “Mayhaṁ kho, bhikkhave, yoniso manasikārā yoniso sammappadhānā anuttarā vimutti anuppattā, anuttarā vimutti sacchikatā. | “For me, bhikkhus, through wise attention, through wise right striving, unsurpassed liberation has been attained, unsurpassed liberation has been realized. | “我，诸比丘，以智慧之观照，以智慧之正精进，已得无上解脱，已证无上解脱。 |
| Tumhepi, bhikkhave, yoniso manasikārā yoniso sammappadhānā anuttaraṁ vimuttiṁ anupāpuṇātha, anuttaraṁ vimuttiṁ sacchikarothā”ti. | You too, bhikkhus, through wise attention, through wise right striving, attain unsurpassed liberation, realize unsurpassed liberation.” | 汝等亦然，诸比丘，以智慧之观照，以智慧之正精进，得无上解脱，证无上解脱。” |
| Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ gāthāya ajjhabhāsi: | Then Māra the Evil One approached the Blessed One; having approached, he addressed the Blessed One with a verse: | 尔时，恶魔波旬诣世尊前；至已，以偈告世尊： |
| “Baddhosi mārapāsena, | “You are bound by Māra’s snare, | “汝为魔罗之网所缚， |
| ye dibbā ye ca mānusā; | both the divine and the human; | 天人与人类皆然； |
| Mārabandhanabaddhosi, | you are bound by Māra’s bond, | 汝为魔罗之缚所缚， |
| na me samaṇa mokkhasī”ti. | you will not escape me, ascetic!” | 汝将不能逃脱我，苦行者！” |
| “Muttāhaṁ mārapāsena, | “I am freed from Māra’s snare, | “我已解脱魔罗之网， |
| Ye dibbā ye ca mānusā; | both the divine and the human; | 天人与人类皆然； |
| Mārabandhanamuttomhi, | I am freed from Māra’s bond, | 我已解脱魔罗之缚， |
| Nihato tvamasi antakā”ti. | you are defeated, End-maker!” | 汝败矣，终结者！” |
| Atha kho māro pāpimā …pe… tatthevantaradhāyīti. | Then Māra the Evil One … and so on … vanished right there. | 尔时，魔罗波旬……等等……即于其处消失。 |
4.5 - SN 4.5 Dutiyamārapāsa: Second Discourse on Māra's Snare
| --- SN4.5 - Dutiyamārapāsasutta --- | --- SN4.5 - Second Discourse on Māra's Snare --- | --- SN4.5 - 第二次论魔罗之网 --- |
| Ekaṁ samayaṁ bhagavā bārāṇasiyaṁ viharati isipatane migadāye. | On one occasion the Blessed One was dwelling at Bārāṇasī in the Deer Park at Isipatana. | 一时，薄伽梵住波罗奈城仙人堕处鹿野苑。 |
| Tatra kho bhagavā bhikkhū āmantesi: | There the Blessed One addressed the bhikkhus: | 尔时，世尊告诸比丘： |
| “bhikkhavo”ti. | “Bhikkhus.” | “比丘们。” |
| “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. | “Venerable sir,” those bhikkhus replied to the Blessed One. | “尊者，”那些比丘回答世尊。 |
| Bhagavā etadavoca: | The Blessed One said this: | 世尊如是说： |
| “Muttāhaṁ, bhikkhave, sabbapāsehi ye dibbā ye ca mānusā. | “I am freed, bhikkhus, from all snares, both the divine and the human. | “我，诸比丘，已解脱一切网罗，天人与人类皆然。 |
| Tumhepi, bhikkhave, muttā sabbapāsehi ye dibbā ye ca mānusā. | You too, bhikkhus, are freed from all snares, both the divine and the human. | 汝等亦然，诸比丘，已解脱一切网罗，天人与人类皆然。 |
| Caratha, bhikkhave, cārikaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ. | Wander, bhikkhus, on tour for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happiness of devas and humans. | 诸比丘，游行吧，为众生之福祉，为众生之快乐，出于对世界之慈悲，为天人之利益、福祉、快乐。 |
| Mā ekena dve agamittha. | Let not two go by one way. | 莫二人同行一路。 |
| Desetha, bhikkhave, dhammaṁ ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsetha. | Teach, bhikkhus, the Dhamma that is good in the beginning, good in the middle, good in the end, with meaning and phrasing; make known the utterly complete and pure holy life. | 诸比丘，教导初善、中善、后善，有义有文之法；宣示完全清净之梵行。 |
| Santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti. | There are beings with little dust in their eyes; through not hearing the Dhamma, they decline. | 有众生眼中有少尘；因不闻法，而衰退。 |
| Bhavissanti dhammassa aññātāro. | There will be those who understand the Dhamma. | 将有能解法者。 |
| Ahampi, bhikkhave, yena uruvelā senānigamo tenupasaṅkamissāmi dhammadesanāyā”ti. | I too, bhikkhus, will go to Uruvelā, to Senānigama, to teach the Dhamma.” | 我亦，诸比丘，将往优楼频螺，至西那尼伽摩，教导法。” |
| Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ gāthāya ajjhabhāsi: | Then Māra the Evil One approached the Blessed One; having approached, he addressed the Blessed One with a verse: | 尔时，恶魔波旬诣世尊前；至已，以偈告世尊： |
| “Baddhosi sabbapāsehi, | “You are bound by all snares, | “汝为一切网罗所缚， |
| ye dibbā ye ca mānusā; | both the divine and the human; | 天人与人类皆然； |
| Mahābandhanabaddhosi, | you are bound by a great bond, | 汝为大缚所缚， |
| na me samaṇa mokkhasī”ti. | you will not escape me, ascetic!” | 汝将不能逃脱我，苦行者！” |
| “Muttāhaṁ sabbapāsehi, | “I am freed from all snares, | “我已解脱一切网罗， |
| Ye dibbā ye ca mānusā; | both the divine and the human; | 天人与人类皆然； |
| Mahābandhanamuttomhi, | I am freed from the great bond, | 我已解脱大缚， |
| Nihato tvamasi antakā”ti. | you are defeated, End-maker!” | 汝败矣，终结者！” |
| Atha kho māro pāpimā …pe… tatthevantaradhāyīti. | Then Māra the Evil One … and so on … vanished right there. | 尔时，魔罗波旬……等等……即于其处消失。 |
4.6 - SN 4.6 Sappa: The Serpent
| --- SN4.6 - Sappasutta --- | --- SN4.6 - The Serpent --- | --- SN4.6 - 蛇 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. | On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary. | 一时，薄伽梵住王舍城竹林，栗鼠饲养处。 |
| Tena kho pana samayena bhagavā rattandhakāratimisāyaṁ abbhokāse nisinno hoti, devo ca ekamekaṁ phusāyati. | At that time, the Blessed One was sitting in the open air in the darkness of the night, and it was drizzling lightly. | 其时，世尊坐于露天，夜色深沉，细雨濛濛。 |
| Atha kho māro pāpimā bhagavato bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo mahantaṁ sapparājavaṇṇaṁ abhinimminitvā yena bhagavā tenupasaṅkami. | Then Māra the Evil One, desiring to arouse fear, trepidation, and horror in the Blessed One, having conjured up the appearance of a great serpent king, approached the Blessed One. | 尔时，恶魔波旬，欲于世尊中生起恐惧、战栗、恐怖，幻化为一大蛇王之相，诣世尊前。 |
| Seyyathāpi nāma mahatī ekarukkhikā nāvā; | Like a great single-tree canoe, | 如大独木舟， |
| evamassa kāyo hoti. | so was its body. | 其身如此。 |
| Seyyathāpi nāma mahantaṁ soṇḍikākiḷañjaṁ; | Like a great brewer’s straining cloth, | 如大酿酒师之滤布， |
| evamassa phaṇo hoti. | so was its hood. | 其头巾如此。 |
| Seyyathāpi nāma mahatī kosalikā kaṁsapāti; | Like a great Kosalan bronze bowl, | 如大拘萨罗铜碗， |
| evamassa akkhīni bhavanti. | so were its eyes. | 其眼如此。 |
| Seyyathāpi nāma deve gaḷagaḷāyante vijjullatā niccharanti; | Just as when it thunders in the sky, lightning flashes forth, | 犹如天雷，电光闪烁， |
| evamassa mukhato jivhā niccharati. | so from its mouth its tongue darted. | 其舌自口中出。 |
| Seyyathāpi nāma kammāragaggariyā dhamamānāya saddo hoti; | Just as the sound of a smith’s bellows when blown, | 犹如铁匠之风箱吹动之声， |
| evamassa assāsapassāsānaṁ saddo hoti. | so was the sound of its hissing. | 其嘶嘶声如此。 |
| Atha kho bhagavā “māro ayaṁ pāpimā” iti viditvā māraṁ pāpimantaṁ gāthāhi ajjhabhāsi: | Then the Blessed One, knowing, “This is Māra the Evil One,” addressed Māra the Evil One with verses: | 尔时，世尊知“此乃恶魔波旬”，以偈告恶魔波旬： |
| “Yo suññagehāni sevati, | “He who frequents empty dwellings, | “常住空寂之居者， |
| Seyyā so muni attasaññato; | that sage, self-restrained, | 彼圣人，自我克制， |
| Vossajja careyya tattha so, | should wander there having renounced, | 当舍弃而游行于彼处， |
| Patirūpañhi tathāvidhassa taṁ. | for that is befitting for such a one. | 于此等人，此为适宜。 |
| Carakā bahū bheravā bahū, | Many terrors, many fears, | 诸多恐怖，诸多恐惧， |
| Atho ḍaṁsasarīsapā bahū; | and many stinging and creeping things; | 与诸多刺痛与爬行之物； |
| Lomampi na tattha iñjaye, | not even a hair should tremble there | 即便是大圣人往空寂之居， |
| Suññāgāragato mahāmuni. | of the great sage gone to an empty dwelling. | 亦不应有一根毫毛颤动。 |
| Nabhaṁ phaleyya pathavī caleyya, | Though the sky should split, the earth should quake, | 纵天崩地裂， |
| Sabbepi pāṇā uda santaseyyuṁ; | and all beings should tremble in fear, | 众生皆惊惧， |
| Sallampi ce urasi pakappayeyyuṁ, | and though a dart should pierce his chest, | 纵一箭穿胸， |
| Upadhīsu tāṇaṁ na karonti buddhā”ti. | Buddhas make no shelter in acquisitions.” | 诸佛不以所得为庇护。” |
| Atha kho māro pāpimā “jānāti maṁ bhagavā, jānāti maṁ sugato”ti dukkhī dummano tatthevantaradhāyīti. | Then Māra the Evil One, thinking, “The Blessed One knows me, the Sugata knows me,” sorrowful and dejected, vanished right there. | 尔时，恶魔波旬心想：“世尊知我，善逝知我”，悲伤、沮丧，即于其处消失。 |
4.7 - SN 4.7 Supati: He Sleeps
| --- SN4.7 - Supatisutta --- | --- SN4.7 - He Sleeps --- | --- SN4.7 - 他睡着了 --- |
| Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. | On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary. | 一时，薄伽梵住王舍城竹林，栗鼠饲养处。 |
| Atha kho bhagavā bahudevarattiṁ abbhokāse caṅkamitvā rattiyā paccūsasamayaṁ pāde pakkhāletvā vihāraṁ pavisitvā | Then the Blessed One, having walked in the open air for much of the night, at the first light of dawn, having washed his feet, entered the dwelling and | 尔时，世尊于露天经行良久，于黎明初起时，洗足，入室而 |
| dakkhiṇena passena sīhaseyyaṁ kappesi pāde pādaṁ accādhāya sato sampajāno uṭṭhānasaññaṁ manasi karitvā. | lay down on his right side in the lion’s posture, with one foot placed on the other, mindful and clearly comprehending, having set his mind on the time of rising. | 右胁而卧，如狮子之姿，一足置于另一足上，正念正知，心系起身之时。 |
| Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ gāthāya ajjhabhāsi: | Then Māra the Evil One approached the Blessed One; having approached, he addressed the Blessed One with a verse: | 尔时，恶魔波旬诣世尊前；至已，以偈告世尊： |
| “Kiṁ soppasi kiṁ nu soppasi, | “Why do you sleep? Why now do you sleep? | “为何你睡觉？为何现在你睡觉？ |
| Kimidaṁ soppasi dubbhago viya; | Why do you sleep like this, as if unfortunate? | 为何你如此睡觉，仿佛不幸？ |
| Suññamagāranti soppasi, | Thinking the dwelling is empty, you sleep, | 以为住所空寂，你睡觉， |
| Kimidaṁ soppasi sūriye uggate”ti. | why do you sleep like this when the sun has risen?” | 为何当太阳升起时，你如此睡觉？” |
| “Yassa jālinī visattikā, | “She for whom the entangling, ensnaring | “于她，缠绕、诱捕之 |
| Taṇhā natthi kuhiñci netave; | craving exists nowhere to lead her, | 渴爱无处可引她， |
| Sabbūpadhiparikkhayā buddho, | the Buddha, through the destruction of all acquisitions, | 佛陀，因灭一切所得， |
| Soppati kiṁ tavettha mārā”ti. | sleeps. What is it to you here, Māra?” | 睡。于汝，魔罗，何干？” |
| Atha kho māro pāpimā …pe… tatthevantaradhāyīti. | Then Māra the Evil One … and so on … vanished right there. | 尔时，魔罗波旬……等等……即于其处消失。 |
4.8 - SN 4.8 Nandati: He Delights
| --- SN4.8 - Nandatisutta --- | --- SN4.8 - He Delights --- | --- SN4.8 - 他喜悦 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. | On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. | 一时，薄伽梵住舍卫城祇树给孤独园。 |
| Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato santike imaṁ gāthaṁ abhāsi: | Then Māra the Evil One approached the Blessed One; having approached, he recited this verse in the presence of the Blessed One: | 尔时，恶魔波旬诣世尊前；至已，于世尊前诵此偈： |
| “Nandati puttehi puttimā, | “He with sons delights in his sons, | “有子者为其子而喜悦， |
| Gomā gobhi tatheva nandati; | he with cattle likewise delights in cattle; | 有牛者亦为其牛而喜悦； |
| Upadhīhi narassa nandanā, | acquisitions are a man's delight, | 所得是人之喜悦， |
| Na hi so nandati yo nirūpadhī”ti. | he who has no acquisitions does not delight.” | 无所得者则无喜悦。” |
| “Socati puttehi puttimā, | “He with sons sorrows for his sons, | “有子者为子忧， |
| Gomā gobhi tatheva socati; | he with cattle likewise sorrows for cattle; | 有牛者亦为牛忧； |
| Upadhīhi narassa socanā, | acquisitions are a man's sorrow, | 拥有乃是人之忧， |
| Na hi so socati yo nirūpadhī”ti. | he who has no acquisitions does not sorrow.” | 无所拥有者则无忧。” |
| Atha kho māro pāpimā “jānāti maṁ bhagavā, jānāti maṁ sugato”ti dukkhī dummano tatthevantaradhāyīti. | Then Māra the Evil One, thinking, “The Blessed One knows me, the Sugata knows me,” sorrowful and dejected, vanished right there. | 尔时，恶魔波旬心想：“世尊知我，善逝知我”，悲伤、沮丧，即于其处消失。 |
4.9 - SN 4.9 Paṭhamaāyu: First Discourse on Life-Span
| --- SN4.9 - Paṭhamaāyusutta --- | --- SN4.9 - First Discourse on Life-Span --- | --- SN4.9 - 第一次论及寿命 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. | On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary. | 一时，薄伽梵住王舍城竹林，栗鼠饲养处。 |
| Tatra kho bhagavā bhikkhū āmantesi: | There the Blessed One addressed the bhikkhus: | 尔时，世尊告诸比丘： |
| “bhikkhavo”ti. | “Bhikkhus.” | “比丘们。” |
| “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. | “Venerable sir,” those bhikkhus replied to the Blessed One. | “尊者，”那些比丘回答世尊。 |
| Bhagavā etadavoca: | The Blessed One said this: | 世尊如是说： |
| “Appamidaṁ, bhikkhave, manussānaṁ āyu. | “Short, bhikkhus, is the life-span of humans. | “诸比丘，人之寿命短促。 |
| Gamanīyo samparāyo, kattabbaṁ kusalaṁ, caritabbaṁ brahmacariyaṁ. | The next world is to be gone to, the wholesome should be done, the holy life should be lived. | 来世当往，善业当行，梵行当修。 |
| Natthi jātassa amaraṇaṁ. | There is no non-dying for one who is born. | 生者无有不死。 |
| Yo, bhikkhave, ciraṁ jīvati, so vassasataṁ appaṁ vā bhiyyo”ti. | Whoever, bhikkhus, lives long, lives for a hundred years or a little more.” | 诸比丘，凡长寿者，活百岁或稍多。” |
| Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ gāthāya ajjhabhāsi: | Then Māra the Evil One approached the Blessed One; having approached, he addressed the Blessed One with a verse: | 尔时，恶魔波旬诣世尊前；至已，以偈告世尊： |
| “Dīghamāyu manussānaṁ, | “Long is the life-span of humans, | “人之寿命长， |
| na naṁ hīḷe suporiso; | a good person should not scorn it. | 善人不应轻视。 |
| Careyya khīramattova, | One should live like one with milk to drink, | 当如饮乳者而活， |
| natthi maccussa āgamo”ti. | there is no coming of death.” | 死神不来。” |
| “Appamāyu manussānaṁ, | “Short is the life-span of humans, | “人之寿命短， |
| hīḷeyya naṁ suporiso; | a good person should scorn it. | 善人当轻视之。 |
| Careyyādittasīsova, | One should live as if one’s head were on fire, | 当如头顶燃火而活， |
| natthi maccussa nāgamo”ti. | there is no non-coming of death.” | 死神无有不来。” |
| Atha kho māro …pe… tatthevantaradhāyīti. | Then Māra … and so on … vanished right there. | 尔时，魔罗……等等……即于其处消失。 |
4.10 - SN 4.10 Dutiyaāyu: Second Discourse on Life-Span
| --- SN4.10 - Dutiyaāyusutta --- | --- SN4.10 - Second Discourse on Life-Span --- | --- SN4.10 - 第二次论及寿命 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. | On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary. | 一时，薄伽梵住王舍城竹林，栗鼠饲养处。 |
| Tatra kho bhagavā …pe… etadavoca: | There the Blessed One … and so on … said this: | 尔时，世尊……等等……如是说： |
| “Appamidaṁ, bhikkhave, manussānaṁ āyu. | “Short, bhikkhus, is the life-span of humans. | “诸比丘，人之寿命短促。 |
| Gamanīyo samparāyo, kattabbaṁ kusalaṁ, caritabbaṁ brahmacariyaṁ. | The next world is to be gone to, the wholesome should be done, the holy life should be lived. | 来世当往，善业当行，梵行当修。 |
| Natthi jātassa amaraṇaṁ. | There is no non-dying for one who is born. | 生者无有不死。 |
| Yo, bhikkhave, ciraṁ jīvati, so vassasataṁ appaṁ vā bhiyyo”ti. | Whoever, bhikkhus, lives long, lives for a hundred years or a little more.” | 诸比丘，凡长寿者，活百岁或稍多。” |
| Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ gāthāya ajjhabhāsi: | Then Māra the Evil One approached the Blessed One; having approached, he addressed the Blessed One with a verse: | 尔时，恶魔波旬诣世尊前；至已，以偈告世尊： |
| “Nāccayanti ahorattā, | “Days and nights do not pass, | “日夜不逝， |
| Jīvitaṁ nūparujjhati; | life is not cut short. | 生命不减。 |
| Āyu anupariyāyati maccānaṁ, | The life-span of mortals revolves, | 凡人之寿，轮回 |
| Nemīva rathakubbaran”ti. | like the axle-pin of a chariot wheel.” | 如车轮之轴心。” |
| “Accayanti ahorattā, | “Days and nights pass, | “日夜流逝， |
| jīvitaṁ uparujjhati; | life is cut short. | 生命被缩短。 |
| Āyu khīyati maccānaṁ, | The life-span of mortals diminishes, | 凡人之寿，减少， |
| kunnadīnaṁva odakan”ti. | like the water of small rivers.” | 如小河之水。” |
| Atha kho māro pāpimā “jānāti maṁ bhagavā, jānāti maṁ sugato”ti dukkhī dummano tatthevantaradhāyīti. | Then Māra the Evil One, thinking, “The Blessed One knows me, the Sugata knows me,” sorrowful and dejected, vanished right there. | 尔时，恶魔波旬心想：“世尊知我，善逝知我”，悲伤、沮丧，即于其处消失。 |
| Paṭhamo vaggo. | The first chapter. | 第一章。 |
| Tapokammañca nāgo ca, | Self-Mortification and the Nāga, | 自虐与龙， |
| subhaṁ pāsena te duve; | Beautiful Forms, and two with the Snare; | 美丽形态，与二网； |
| Sappo supati nandanaṁ, | The Serpent, He Sleeps, Delighting, | 蛇，他睡，喜悦， |
| āyunā apare duveti. | and two others with Life-Span. | 与另二论寿命。 |
4.11 - SN 4.11 Pāsāṇa: The Rock
| --- SN4.11 - Pāsāṇasutta --- | --- SN4.11 - The Rock --- | --- SN4.11 - 岩石 --- |
| Ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate. | On one occasion the Blessed One was dwelling at Rājagaha on Mount Gijjhakūṭa. | 一时，世尊住于王舍城灵鹫山。 |
| Tena kho pana samayena bhagavā rattandhakāratimisāyaṁ abbhokāse nisinno hoti, devo ca ekamekaṁ phusāyati. | At that time, the Blessed One was sitting in the open air in the darkness of the night, and it was drizzling lightly. | 其时，世尊坐于露天，夜色深沉，细雨濛濛。 |
| Atha kho māro pāpimā bhagavato bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato avidūre mahante pāsāṇe padālesi. | Then Māra the Evil One, desiring to arouse fear, trepidation, and horror in the Blessed One, approached the Blessed One; having approached, not far from the Blessed One, he dislodged huge rocks. | 尔时，恶魔波旬，欲于世尊中生起恐惧、战栗、恐怖，诣世尊前；至已，于世尊不远处，推落巨石。 |
| Atha kho bhagavā “māro ayaṁ pāpimā” iti viditvā māraṁ pāpimantaṁ gāthāya ajjhabhāsi: | Then the Blessed One, knowing, “This is Māra the Evil One,” addressed Māra the Evil One with a verse: | 尔时，世尊知“此乃恶魔波旬”，以偈告恶魔波旬： |
| “Sacepi kevalaṁ sabbaṁ, | “Even if you were to shake | “纵然汝能摇动 |
| gijjhakūṭaṁ calessasi; | the entire Gijjhakūṭa mountain, | 整个灵鹫山， |
| Neva sammāvimuttānaṁ, | for the perfectly liberated Buddhas, | 于圆满解脱之佛陀， |
| buddhānaṁ atthi iñjitan”ti. | there is no trembling.” | 无有颤动。” |
| Atha kho māro pāpimā “jānāti maṁ bhagavā, jānāti maṁ sugato”ti dukkhī dummano tatthevantaradhāyīti. | Then Māra the Evil One, thinking, “The Blessed One knows me, the Sugata knows me,” sorrowful and dejected, vanished right there. | 尔时，恶魔波旬心想：“世尊知我，善逝知我”，悲伤、沮丧，即于其处消失。 |
4.12 - SN 4.12 Kinnusīha: Why Like a Lion?
| --- SN4.12 - Kinnusīhasutta --- | --- SN4.12 - Why Like a Lion? --- | --- SN4.12 - 为何如狮子？--- |
| Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. | On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. | 一时，薄伽梵住舍卫城祇树给孤独园。 |
| Tena kho pana samayena bhagavā mahatiyā parisāya parivuto dhammaṁ deseti. | At that time, the Blessed One was teaching the Dhamma, surrounded by a great assembly. | 其时，世尊为大众围绕，讲说佛法。 |
| Atha kho mārassa pāpimato etadahosi: | Then this occurred to Māra the Evil One: | 尔时，恶魔波旬心生此念： |
| “ayaṁ kho samaṇo gotamo mahatiyā parisāya parivuto dhammaṁ deseti. | “This ascetic Gotama is teaching the Dhamma, surrounded by a great assembly. | “此苦行者乔达摩为大众围绕，讲说佛法。 |
| Yannūnāhaṁ yena samaṇo gotamo tenupasaṅkameyyaṁ vicakkhukammāyā”ti. | Why don’t I approach the ascetic Gotama to cause confusion?” | 何不我诣苦行者乔达摩处，以作扰乱？” |
| Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ gāthāya ajjhabhāsi: | Then Māra the Evil One approached the Blessed One; having approached, he addressed the Blessed One with a verse: | 尔时，恶魔波旬诣世尊前；至已，以偈告世尊： |
| “Kinnu sīhova nadasi, | “Why do you roar like a lion, | “为何你如狮子吼， |
| parisāyaṁ visārado; | confident in the assembly? | 于众中自信？ |
| Paṭimallo hi te atthi, | Surely you have a rival, | 汝必有敌， |
| vijitāvī nu maññasī”ti. | do you consider yourself victorious?” | 汝自认为胜者？” |
| “Nadanti ve mahāvīrā, | “Great heroes indeed roar, | “大英雄实咆哮， |
| parisāsu visāradā; | confident in assemblies; | 于众会中自信； |
| Tathāgatā balappattā, | Tathāgatas who have attained the powers, | 如来已得诸力， |
| tiṇṇā loke visattikan”ti. | who have crossed over worldly attachment.” | 已渡过世间执着。” |
| Atha kho māro pāpimā “jānāti maṁ bhagavā, jānāti maṁ sugato”ti dukkhī dummano tatthevantaradhāyīti. | Then Māra the Evil One, thinking, “The Blessed One knows me, the Sugata knows me,” sorrowful and dejected, vanished right there. | 尔时，恶魔波旬心想：“世尊知我，善逝知我”，悲伤、沮丧，即于其处消失。 |
4.13 - SN 4.13 Sakalika: The Splinter
| --- SN4.13 - Sakalikasutta --- | --- SN4.13 - The Splinter --- | --- SN4.13 - 碎片 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ bhagavā rājagahe viharati maddakucchismiṁ migadāye. | On one occasion the Blessed One was dwelling at Rājagaha in the Maddakucchi deer park. | 一时，世尊住王舍城 Maddakucchi 鹿野苑。 |
| Tena kho pana samayena bhagavato pādo sakalikāya khato hoti, | At that time, the Blessed One's foot had been pierced by a splinter. | 其时，世尊之足为木片所刺。 |
| bhusā sudaṁ bhagavato vedanā vattanti sārīrikā dukkhā tibbā kharā kaṭukā asātā amanāpā. | Severe feelings arose in the Blessed One, bodily feelings that were painful, sharp, piercing, bitter, disagreeable, unwelcome. | 世尊身起剧烈感受，身受痛苦、锐利、刺痛、苦涩、不悦、不受欢迎之感受。 |
| Tā sudaṁ bhagavā sato sampajāno adhivāseti avihaññamāno. | But the Blessed One endured them, mindful and clearly comprehending, without being troubled. | 然世尊忍受之，正念正知，无有烦恼。 |
| Atha kho bhagavā catugguṇaṁ saṅghāṭiṁ paññapetvā dakkhiṇena passena sīhaseyyaṁ kappesi pāde pādaṁ accādhāya sato sampajāno. | Then the Blessed One, having had his outer robe folded in four, lay down on his right side in the lion's posture, with one foot placed on the other, mindful and clearly comprehending. | 尔时，世尊将外衣叠为四层，右胁而卧，如狮子之姿，一足置于另一足上，正念正知。 |
| Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ gāthāya ajjhabhāsi: | Then Māra the Evil One approached the Blessed One; having approached, he addressed the Blessed One with a verse: | 尔时，恶魔波旬诣世尊前；至已，以偈告世尊： |
| “Mandiyā nu kho sesi udāhu kāveyyamatto, | “Are you sleeping out of laziness, or are you intoxicated with poetry? | “汝是因懒惰而眠，抑或沉醉于诗歌？ |
| Atthā nu te sampacurā na santi; | Or are your concerns not numerous enough? | 或汝之忧虑尚不够多？ |
| Eko vivitte sayanāsanamhi, | Alone in a secluded lodging, | 独处于幽静之居， |
| Niddāmukho kimidaṁ soppase vā”ti. | with a sleepy face, why do you sleep so?” | 面带睡意，何以如此酣睡？” |
| “Na mandiyā sayāmi nāpi kāveyyamatto, | “I do not sleep from laziness, nor am I intoxicated with poetry. | “我不因懒惰而眠，亦不沉醉于诗歌。 |
| Atthaṁ sameccāhamapetasoko; | Having reached my goal, I am free from sorrow. | 已达我之目标，我已离于悲伤。 |
| Eko vivitte sayanāsanamhi, | Alone in a secluded lodging, | 独处于幽静之居， |
| Sayāmahaṁ sabbabhūtānukampī. | I sleep with compassion for all beings. | 我以慈悲之心于一切众生而眠。 |
| Yesampi sallaṁ urasi paviṭṭhaṁ, | Even those with a dart lodged in their chest, | 即便是胸中插箭之人， |
| Muhuṁ muhuṁ hadayaṁ vedhamānaṁ; | their heart trembling again and again, | 其心亦反复颤抖， |
| Tepīdha soppaṁ labhare sasallā, | even they find sleep here with their darts, | 即便是他们，带着箭，亦能于此安眠， |
| Tasmā ahaṁ na supe vītasallo. | therefore I, dart-free, do not sleep (from affliction). | 是故我，无箭，不因苦恼而眠。 |
| Jaggaṁ na saṅke napi bhemi sottuṁ, | I am not anxious while awake, nor do I fear to sleep. | 我醒时无忧，亦不惧眠。 |
| Rattindivā nānutapanti māmaṁ; | Day and night do not torment me. | 日夜不 torment 我。 |
| Hāniṁ na passāmi kuhiñci loke, | I see no loss anywhere in the world. | 我于世间不见任何损失。 |
| Tasmā supe sabbabhūtānukampī”ti. | Therefore I sleep, compassionate to all beings.” | 是故我睡，慈悲一切众生。” |
| Atha kho māro pāpimā “jānāti maṁ bhagavā, jānāti maṁ sugato”ti dukkhī dummano tatthevantaradhāyīti. | Then Māra the Evil One, thinking, “The Blessed One knows me, the Sugata knows me,” sorrowful and dejected, vanished right there. | 尔时，恶魔波旬心想：“世尊知我，善逝知我”，悲伤、沮丧，即于其处消失。 |
4.14 - SN 4.14 Patirūpa: Befitting
| --- SN4.14 - Patirūpasutta --- | --- SN4.14 - Befitting --- | --- SN4.14 - 适合 --- |
| Ekaṁ samayaṁ bhagavā kosalesu viharati ekasālāyaṁ brāhmaṇagāme. | On one occasion the Blessed One was dwelling in Kosala, in a brahmin village called Ekasālā. | 一时，世尊住于拘萨罗，一婆罗门村名一舍罗。 |
| Tena kho pana samayena bhagavā mahatiyā gihiparisāya parivuto dhammaṁ deseti. | At that time, the Blessed One was teaching the Dhamma, surrounded by a great assembly of householders. | 其时，世尊为众多居士围绕，讲说佛法。 |
| Atha kho mārassa pāpimato etadahosi: | Then this occurred to Māra the Evil One: | 尔时，恶魔波旬心生此念： |
| “ayaṁ kho samaṇo gotamo mahatiyā gihiparisāya parivuto dhammaṁ deseti. | “This ascetic Gotama is teaching the Dhamma, surrounded by a great assembly of householders. | “此苦行者乔达摩为众多居士围绕，讲说佛法。 |
| Yannūnāhaṁ yena samaṇo gotamo tenupasaṅkameyyaṁ vicakkhukammāyā”ti. | Why don’t I approach the ascetic Gotama to cause confusion?” | 何不我诣苦行者乔达摩处，以作扰乱？” |
| Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ gāthāya ajjhabhāsi: | Then Māra the Evil One approached the Blessed One; having approached, he addressed the Blessed One with a verse: | 尔时，恶魔波旬诣世尊前；至已，以偈告世尊： |
| “Netaṁ tava patirūpaṁ, | “It is not befitting for you | “不宜于汝 |
| yadaññamanusāsasi; | that you instruct another. | 教导他人。 |
| Anurodhavirodhesu, | In attachment and aversion, | 于执着与厌恶中， |
| mā sajjittho tadācaran”ti. | do not get caught while doing so.” | 莫因此而陷入。” |
| “Hitānukampī sambuddho, | “A Sambuddha, compassionate for welfare, | “一正等觉者，为利益而慈悲， |
| yadaññamanusāsati; | when he instructs another, | 当他教导他人时， |
| Anurodhavirodhehi, | is freed from attachment and aversion, | 已解脱于执着与厌恶， |
| vippamutto tathāgato”ti. | a Tathāgata is.” | 如来是。” |
| Atha kho māro pāpimā “jānāti maṁ bhagavā, jānāti maṁ sugato”ti dukkhī dummano tatthevantaradhāyīti. | Then Māra the Evil One, thinking, “The Blessed One knows me, the Sugata knows me,” sorrowful and dejected, vanished right there. | 尔时，恶魔波旬心想：“世尊知我，善逝知我”，悲伤、沮丧，即于其处消失。 |
4.15 - SN 4.15 Mānasa: The Mental Snare
| --- SN4.15 - Mānasasutta --- | --- SN4.15 - The Mental Snare --- | --- SN4.15 - 心之网罗 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. | On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. | 一时，薄伽梵住舍卫城祇树给孤独园。 |
| Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ gāthāya ajjhabhāsi: | Then Māra the Evil One approached the Blessed One; having approached, he addressed the Blessed One with a verse: | 尔时，恶魔波旬诣世尊前；至已，以偈告世尊： |
| “Antalikkhacaro pāso, | “The sky-faring snare, | “空中之网， |
| yvāyaṁ carati mānaso; | that which roams in the mind, | 游于心中者， |
| Tena taṁ bādhayissāmi, | with that I will bind you, | 以此我将缚汝， |
| na me samaṇa mokkhasī”ti. | you will not escape me, ascetic!” | 汝将不能逃脱我，苦行者！” |
| “Rūpā saddā rasā gandhā, | “Forms, sounds, tastes, smells, | “色、声、香、味、触， |
| Phoṭṭhabbā ca manoramā; | and agreeable tangibles; | 与可爱之触； |
| Ettha me vigato chando, | my desire for these is gone, | 我于此等之欲已逝， |
| Nihato tvamasi antakā”ti. | you are defeated, End-maker!” | 汝败矣，终结者！” |
| Atha kho māro pāpimā “jānāti maṁ bhagavā, jānāti maṁ sugato”ti dukkhī dummano tatthevantaradhāyīti. | Then Māra the Evil One, thinking, “The Blessed One knows me, the Sugata knows me,” sorrowful and dejected, vanished right there. | 尔时，恶魔波旬心想：“世尊知我，善逝知我”，悲伤、沮丧，即于其处消失。 |
4.16 - SN 4.16 Patta: The Bowl
| --- SN4.16 - Pattasutta --- | --- SN4.16 - The Bowl --- | --- SN4.16 - 钵 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Tena kho pana samayena bhagavā pañcannaṁ upādānakkhandhānaṁ upādāya bhikkhūnaṁ dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti. | At that time, the Blessed One, with reference to the five aggregates of clinging, was instructing, rousing, inspiring, and gladdening the bhikkhus with a talk on Dhamma. | 其时，世尊就五取蕴，以法谈教导、激励、启发、悦乐诸比丘。 |
| Te ca bhikkhū aṭṭhiṁ katvā manasi katvā sabbacetasā samannāharitvā ohitasotā dhammaṁ suṇanti. | And those bhikkhus, taking it to heart, attending to it with all their minds, with ears given, listened to the Dhamma. | 而彼诸比丘，铭记于心，全心专注，倾耳聆听法。 |
| Atha kho mārassa pāpimato etadahosi: | Then this occurred to Māra the Evil One: | 尔时，恶魔波旬心生此念： |
| “ayaṁ kho samaṇo gotamo pañcannaṁ upādānakkhandhānaṁ upādāya bhikkhūnaṁ dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti. | “This ascetic Gotama, with reference to the five aggregates of clinging, is instructing, rousing, inspiring, and gladdening the bhikkhus with a talk on Dhamma. | “此苦行者乔达摩，就五取蕴，以法谈教导、激励、启发、悦乐诸比丘。 |
| Te ca bhikkhū aṭṭhiṁ katvā manasi katvā sabbacetasā samannāharitvā ohitasotā dhammaṁ suṇanti. | And those bhikkhus, taking it to heart, attending to it with all their minds, with ears given, listen to the Dhamma. | 而彼诸比丘，铭记于心，全心专注，倾耳聆听法。 |
| Yannūnāhaṁ yena samaṇo gotamo tenupasaṅkameyyaṁ vicakkhukammāyā”ti. | Why don’t I approach the ascetic Gotama to cause confusion?” | 何不我诣苦行者乔达摩处，以作扰乱？” |
| Tena kho pana samayena sambahulā pattā abbhokāse nikkhittā honti. | At that time, many bowls were placed in the open air. | 其时，多钵置于露天。 |
| Atha kho māro pāpimā balībaddavaṇṇaṁ abhinimminitvā yena te pattā tenupasaṅkami. | Then Māra the Evil One, having conjured up the appearance of a bull, approached those bowls. | 尔时，恶魔波旬，幻化为一公牛之相，诣彼诸钵。 |
| Atha kho aññataro bhikkhu aññataraṁ bhikkhuṁ etadavoca: | Then a certain bhikkhu said to another bhikkhu: | 尔时，一比丘对另一比丘说： |
| “bhikkhu bhikkhu, eso balībaddo patte bhindeyyā”ti. | “Bhikkhu, bhikkhu, that bull might break the bowls!” | “比丘，比丘，那牛可能会打破那些钵！” |
| Evaṁ vutte, bhagavā taṁ bhikkhuṁ etadavoca: | When this was said, the Blessed One said to that bhikkhu: | 此言既出，世尊告彼比丘： |
| “na so, bhikkhu, balībaddo. | “That, bhikkhu, is not a bull. | “彼，比丘，非牛。 |
| Māro eso pāpimā tumhākaṁ vicakkhukammāya āgato”ti. | That is Māra the Evil One, come to cause confusion for you.” | 彼乃恶魔波旬，来扰乱汝等。” |
| Atha kho bhagavā “māro ayaṁ pāpimā” iti viditvā māraṁ pāpimantaṁ gāthāya ajjhabhāsi: | Then the Blessed One, knowing, “This is Māra the Evil One,” addressed Māra the Evil One with a verse: | 尔时，世尊知“此乃恶魔波旬”，以偈告恶魔波旬： |
| “Rūpaṁ vedayitaṁ saññā, | “Form, feeling, perception, | “色、受、想、 |
| viññāṇaṁ yañca saṅkhataṁ; | consciousness, and whatever is conditioned; | 识，与凡有为者； |
| Nesohamasmi netaṁ me, | ‘This I am not, this is not mine,’ | ‘此非我，此非我所’， |
| evaṁ tattha virajjati. | thus one becomes dispassionate towards it. | 如此人于其生厌离。 |
| Evaṁ virattaṁ khemattaṁ, | Thus dispassionate, attained to safety, | 如此厌离，得安稳， |
| sabbasaṁyojanātigaṁ; | gone beyond all fetters, | 超越一切束缚， |
| Anvesaṁ sabbaṭṭhānesu, | though Māra’s army searches in all places, | 纵魔罗军于各处搜寻， |
| mārasenāpi nājjhagā”ti. | it does not find him.” | 亦不见他。” |
| Atha kho māro pāpimā …pe… tatthevantaradhāyīti. | Then Māra the Evil One … and so on … vanished right there. | 尔时，魔罗……等等……即于其处消失。 |
4.17 - SN 4.17 Chaphassāyatana: The Six Sense Bases
| --- SN4.17 - Chaphassāyatanasutta --- | --- SN4.17 - The Six Sense Bases --- | --- SN4.17 - 六根 --- |
| Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. | On one occasion the Blessed One was dwelling at Vesālī in the Great Wood, in the Gabled Hall. | 一时，世尊住于吠舍离大林重阁讲堂。 |
| Tena kho pana samayena bhagavā channaṁ phassāyatanānaṁ upādāya bhikkhūnaṁ dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti. | At that time, the Blessed One, with reference to the six sense bases, was instructing, rousing, inspiring, and gladdening the bhikkhus with a talk on Dhamma. | 其时，世尊就六根，以法谈教导、激励、启发、悦乐诸比丘。 |
| Te ca bhikkhū aṭṭhiṁ katvā manasi katvā sabbacetasā samannāharitvā ohitasotā dhammaṁ suṇanti. | And those bhikkhus, taking it to heart, attending to it with all their minds, with ears given, listened to the Dhamma. | 而彼诸比丘，铭记于心，全心专注，倾耳聆听法。 |
| Atha kho mārassa pāpimato etadahosi: | Then this occurred to Māra the Evil One: | 尔时，恶魔波旬心生此念： |
| “ayaṁ kho samaṇo gotamo channaṁ phassāyatanānaṁ upādāya bhikkhūnaṁ dhammiyā kathāya sandasseti samādapeti samuttejeti sappahaṁseti. | “This ascetic Gotama, with reference to the six sense bases, is instructing, rousing, inspiring, and gladdening the bhikkhus with a talk on Dhamma. | “此苦行者乔达摩，就六根，以法谈教导、激励、启发、悦乐诸比丘。 |
| Te ca bhikkhū aṭṭhiṁ katvā manasi katvā sabbacetasā samannāharitvā ohitasotā dhammaṁ suṇanti. | And those bhikkhus, taking it to heart, attending to it with all their minds, with ears given, listen to the Dhamma. | 而彼诸比丘，铭记于心，全心专注，倾耳聆听法。 |
| Yannūnāhaṁ yena samaṇo gotamo tenupasaṅkameyyaṁ vicakkhukammāyā”ti. | Why don’t I approach the ascetic Gotama to cause confusion?” | 何不我诣苦行者乔达摩处，以作扰乱？” |
| Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato avidūre mahantaṁ bhayabheravaṁ saddamakāsi, apissudaṁ pathavī maññe undrīyati. Atha kho aññataro bhikkhu aññataraṁ bhikkhuṁ etadavoca: | Then Māra the Evil One approached the Blessed One; having approached, not far from the Blessed One, he made a great, terrifying noise, it was as if the earth were splitting. Then a certain bhikkhu said to another bhikkhu: | 尔时，恶魔波旬诣世尊前；至已，于世尊不远处，发巨大、恐怖之声，如地裂。尔时，一比丘对另一比丘说： |
| “bhikkhu bhikkhu, esā pathavī maññe undrīyatī”ti. | “Bhikkhu, bhikkhu, it seems the earth is splitting!” | “比丘，比丘，似地裂！” |
| Evaṁ vutte, bhagavā taṁ bhikkhuṁ etadavoca: | When this was said, the Blessed One said to that bhikkhu: | 此言既出，世尊告彼比丘： |
| “nesā, bhikkhu, pathavī undrīyati. | “That, bhikkhu, is not the earth splitting. | “彼，比丘，非地裂。 |
| Māro eso pāpimā tumhākaṁ vicakkhukammāya āgato”ti. | That is Māra the Evil One, come to cause confusion for you.” | 彼乃恶魔波旬，来扰乱汝等。” |
| Atha kho bhagavā “māro ayaṁ pāpimā” iti viditvā māraṁ pāpimantaṁ gāthāya ajjhabhāsi: | Then the Blessed One, knowing, “This is Māra the Evil One,” addressed Māra the Evil One with a verse: | 尔时，世尊知“此乃恶魔波旬”，以偈告恶魔波旬： |
| “Rūpā saddā rasā gandhā, | “Forms, sounds, tastes, smells, | “色、声、香、味、 |
| phassā dhammā ca kevalā; | touches, and all mental phenomena; | 触，与一切心法； |
| Etaṁ lokāmisaṁ ghoraṁ, | this is the world’s dreadful bait, | 此为世间可怖之饵， |
| ettha loko vimucchito. | herein the world is infatuated. | 世间于此沉迷。 |
| Etañca samatikkamma, | But having transcended this, | 然已超越此， |
| sato buddhassa sāvako; | a mindful disciple of the Buddha, | 一正念之佛弟子， |
| Māradheyyaṁ atikkamma, | having overcome Māra’s domain, | 已胜魔罗之域， |
| ādiccova virocatī”ti. | shines like the sun.” | 如日照耀。” |
| Atha kho māro pāpimā …pe… tatthevantaradhāyīti. | Then Māra the Evil One … and so on … vanished right there. | 尔时，魔罗……等等……即于其处消失。 |
4.18 - SN 4.18 Piṇḍa: Almsfood
| --- SN4.18 - Piṇḍasutta --- | --- SN4.18 - Almsfood --- | --- SN4.18 - 乞食 --- |
| Ekaṁ samayaṁ bhagavā magadhesu viharati pañcasālāyaṁ brāhmaṇagāme. | On one occasion the Blessed One was dwelling in Magadha, in a brahmin village called Pañcasālā. | 一时，世尊住于摩揭陀，一婆罗门村名五舍罗。 |
| Tena kho pana samayena pañcasālāyaṁ brāhmaṇagāme kumārikānaṁ pāhunakāni bhavanti. | At that time, in the brahmin village of Pañcasālā, there were festivities for young girls. | 其时，五舍罗婆罗门村正为少女举行庆典。 |
| Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya pañcasālaṁ brāhmaṇagāmaṁ piṇḍāya pāvisi. | Then the Blessed One, having dressed in the morning, taking his bowl and robe, entered the brahmin village of Pañcasālā for alms. | 尔时，世尊于晨起着衣，持钵，入五舍罗婆罗门村乞食。 |
| Tena kho pana samayena pañcasāleyyakā brāhmaṇagahapatikā mārena pāpimatā anvāviṭṭhā bhavanti: | At that time, the brahmin householders of Pañcasālā were possessed by Māra the Evil One, thinking: | 其时，五舍罗之婆罗门居士为恶魔波旬所附，心想： |
| “mā samaṇo gotamo piṇḍamalatthā”ti. | “Let the ascetic Gotama not receive alms.” | “愿苦行者乔达摩不得饮食。” |
| Atha kho bhagavā yathādhotena pattena pañcasālaṁ brāhmaṇagāmaṁ piṇḍāya pāvisi tathādhotena pattena paṭikkami. | Then the Blessed One, just as he had entered the brahmin village of Pañcasālā for alms with a washed bowl, so he returned with a washed bowl. | 尔时，世尊入五舍罗婆罗门村乞食，钵盂洗净而入，亦洗净而还。 |
| Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca: | Then Māra the Evil One approached the Blessed One; having approached, he said this to the Blessed One: | 尔时，恶魔波旬诣世尊前；至已，白世尊言： |
| “api tvaṁ, samaṇa, piṇḍamalatthā”ti? | “Did you, ascetic, receive alms?” | “汝，苦行者，得食否？” |
| “Tathā nu tvaṁ, pāpima, akāsi yathāhaṁ piṇḍaṁ na labheyyan”ti. | “You acted in such a way, Evil One, that I should not receive alms.” | “汝行如是，恶魔，使我不得饮食。” |
| “Tena hi, bhante, bhagavā dutiyampi pañcasālaṁ brāhmaṇagāmaṁ piṇḍāya pavisatu. | “In that case, venerable sir, let the Blessed One enter the brahmin village of Pañcasālā a second time for alms. | “尊者，若是如此，愿世尊再入五舍罗婆罗门村乞食。 |
| Tathāhaṁ karissāmi yathā bhagavā piṇḍaṁ lacchatī”ti. | I will act in such a way that the Blessed One will receive alms.” | 我将行如是，使世尊得食。” |
| “Apuññaṁ pasavi māro, | “Māra has produced demerit | “魔罗生恶业 |
| āsajja naṁ tathāgataṁ; | by assailing the Tathāgata. | 以攻如来。 |
| Kiṁ nu maññasi pāpima, | What do you think, Evil One, | 汝何所思，恶魔， |
| na me pāpaṁ vipaccati. | that my evil will not ripen? | 我之恶业不熟耶？ |
| Susukhaṁ vata jīvāma, | Happily indeed we live, | 快乐确实我们活着， |
| yesaṁ no natthi kiñcanaṁ; | we who have nothing. | 我们一无所有。 |
| Pītibhakkhā bhavissāma, | We shall feed on joy, | 我等将以喜悦为食， |
| devā ābhassarā yathā”ti. | like the devas of Radiant Glory.” | 如光音天之天神。” |
| Atha kho māro pāpimā “jānāti maṁ bhagavā, jānāti maṁ sugato”ti dukkhī dummano tatthevantaradhāyīti. | Then Māra the Evil One, thinking, “The Blessed One knows me, the Sugata knows me,” sorrowful and dejected, vanished right there. | 尔时，恶魔波旬心想：“世尊知我，善逝知我”，悲伤、沮丧，即于其处消失。 |
4.19 - SN 4.19 Kassaka: The Farmer
| --- SN4.19 - Kassakasutta --- | --- SN4.19 - The Farmer --- | --- SN4.19 - 农夫 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Tena kho pana samayena bhagavā bhikkhūnaṁ nibbānapaṭisaṁyuttāya dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti. | At that time, the Blessed One was instructing, rousing, inspiring, and gladdening the bhikkhus with a talk on Dhamma connected with Nibbāna. | 其时，世尊以与涅槃相关之法谈教导、激励、启发、悦乐诸比丘。 |
| Te ca bhikkhū aṭṭhiṁ katvā manasi katvā sabbacetasā samannāharitvā ohitasotā dhammaṁ suṇanti. | And those bhikkhus, taking it to heart, attending to it with all their minds, with ears given, listened to the Dhamma. | 而彼诸比丘，铭记于心，全心专注，倾耳聆听法。 |
| Atha kho mārassa pāpimato etadahosi: | Then this occurred to Māra the Evil One: | 尔时，恶魔波旬心生此念： |
| “ayaṁ kho samaṇo gotamo bhikkhūnaṁ nibbānapaṭisaṁyuttāya dhammiyā kathāya …pe… | “This ascetic Gotama is instructing the bhikkhus with a talk on Dhamma connected with Nibbāna … and so on … | “此苦行者乔达摩以与涅槃相关之法谈教导诸比丘……等等…… |
| yannūnāhaṁ yena samaṇo gotamo tenupasaṅkameyyaṁ vicakkhukammāyā”ti. | Why don’t I approach the ascetic Gotama to cause confusion?” | 何不我诣苦行者乔达摩处，以作扰乱？” |
| Atha kho māro pāpimā kassakavaṇṇaṁ abhinimminitvā mahantaṁ naṅgalaṁ khandhe karitvā dīghapācanayaṭṭhiṁ gahetvā haṭahaṭakeso sāṇasāṭinivattho kaddamamakkhitehi pādehi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca: | Then Māra the Evil One, having conjured up the appearance of a farmer, carrying a large plough on his shoulder, holding a long goad-stick, with dishevelled hair, wearing a hempen garment, with mud-caked feet, approached the Blessed One; having approached, he said this to the Blessed One: | 尔时，恶魔波旬，幻化为一农夫之相，肩荷大犁，手持长鞭，发乱，着麻衣，足沾泥，诣世尊前；至已，白世尊言： |
| “api, samaṇa, balībadde addasā”ti? | “Ascetic, have you seen my oxen?” | “苦行者，你看见我的牛了吗？” |
| “Kiṁ pana, pāpima, te balībaddehī”ti? | “But what, Evil One, are your oxen to you?” | “然恶魔，汝之牛于汝何干？” |
| “Mameva, samaṇa, cakkhu, mama rūpā, mama cakkhusamphassaviññāṇāyatanaṁ. | “Mine, ascetic, is the eye, mine are forms, mine is the sense-sphere of eye-contact-consciousness. | “我，苦行者，之眼，我之色，我之眼触识之感官领域。 |
| Kuhiṁ me, samaṇa, gantvā mokkhasi? | Where, ascetic, having gone, will you escape me? | 苦行者，汝往何处，将逃离我？ |
| Mameva, samaṇa, sotaṁ, mama saddā …pe… | Mine, ascetic, is the ear, mine are sounds … and so on … | 我，苦行者，之耳，我之声……等等…… |
| mameva, samaṇa, ghānaṁ, mama gandhā; | mine, ascetic, is the nose, mine are smells; | 我，苦行者，之鼻，我之香； |
| mameva, samaṇa, jivhā, mama rasā; | mine, ascetic, is the tongue, mine are tastes; | 我，苦行者，之舌，我之味； |
| mameva, samaṇa, kāyo, mama phoṭṭhabbā; | mine, ascetic, is the body, mine are tangibles; | 我，苦行者，之身，我之触； |
| mameva, samaṇa, mano, mama dhammā, mama manosamphassaviññāṇāyatanaṁ. | mine, ascetic, is the mind, mine are mental phenomena, mine is the sense-sphere of mind-contact-consciousness. | 我，苦行者，之意，我之法，我之意触识之感官领域。 |
| Kuhiṁ me, samaṇa, gantvā mokkhasī”ti? | Where, ascetic, having gone, will you escape me?” | 苦行者，汝往何处，将逃离我？” |
| “Taveva, pāpima, cakkhu, tava rūpā, tava cakkhusamphassaviññāṇāyatanaṁ. | “Yours, Evil One, is the eye, yours are forms, yours is the sense-sphere of eye-contact-consciousness. | “汝之，恶魔，是眼，汝之是色，汝之是眼触识之感官领域。 |
| Yattha ca kho, pāpima, natthi cakkhu, natthi rūpā, natthi cakkhusamphassaviññāṇāyatanaṁ, agati tava tattha, pāpima. | But where, Evil One, there is no eye, no forms, no sense-sphere of eye-contact-consciousness, there is no access for you there, Evil One. | 然恶魔，无眼、无色、无眼触识之感官领域处，汝无路可入，恶魔。 |
| Taveva, pāpima, sotaṁ, tava saddā, tava sotasamphassaviññāṇāyatanaṁ. | Yours, Evil One, is the ear, yours are sounds, yours is the sense-sphere of ear-contact-consciousness. | 汝之，恶魔，是耳，汝之是声，汝之是耳触识之感官领域。 |
| Yattha ca kho, pāpima, natthi sotaṁ, natthi saddā, natthi sotasamphassaviññāṇāyatanaṁ, agati tava tattha, pāpima. | But where, Evil One, there is no ear, no sounds, no sense-sphere of ear-contact-consciousness, there is no access for you there, Evil One. | 然恶魔，无耳、无声、无耳触识之感官领域处，汝无路可入，恶魔。 |
| Taveva, pāpima, ghānaṁ, tava gandhā, tava ghānasamphassaviññāṇāyatanaṁ. | Yours, Evil One, is the nose, yours are smells, yours is the sense-sphere of nose-contact-consciousness. | 汝之，恶魔，是鼻，汝之是香，汝之是鼻触识之感官领域。 |
| Yattha ca kho, pāpima, natthi ghānaṁ, natthi gandhā, natthi ghānasamphassaviññāṇāyatanaṁ, agati tava tattha, pāpima. | But where, Evil One, there is no nose, no smells, no sense-sphere of nose-contact-consciousness, there is no access for you there, Evil One. | 然恶魔，无鼻、无香、无鼻触识之感官领域处，汝无路可入，恶魔。 |
| Taveva, pāpima, jivhā, tava rasā, tava jivhāsamphassaviññāṇāyatanaṁ …pe… | Yours, Evil One, is the tongue, yours are tastes, yours is the sense-sphere of tongue-contact-consciousness … and so on … | 汝之，恶魔，是舌，汝之是味，汝之是舌触识之感官领域……等等…… |
| taveva, pāpima, kāyo, tava phoṭṭhabbā, tava kāyasamphassaviññāṇāyatanaṁ …pe… | yours, Evil One, is the body, yours are tangibles, yours is the sense-sphere of body-contact-consciousness … and so on … | 汝之，恶魔，是身，汝之是触，汝之是身触识之感官领域……等等…… |
| taveva, pāpima, mano, tava dhammā, tava manosamphassaviññāṇāyatanaṁ. | yours, Evil One, is the mind, yours are mental phenomena, yours is the sense-sphere of mind-contact-consciousness. | 汝之，恶魔，是意，汝之是法，汝之是意触识之感官领域。 |
| Yattha ca kho, pāpima, natthi mano, natthi dhammā, natthi manosamphassaviññāṇāyatanaṁ, agati tava tattha, pāpimā”ti. | But where, Evil One, there is no mind, no mental phenomena, no sense-sphere of mind-contact-consciousness, there is no access for you there, Evil One.” | 然恶魔，无意、无法、无意触识之感官领域处，汝无路可入，恶魔。” |
| “Yaṁ vadanti mama yidanti, | “What they call ‘this is mine,’ | “彼等所言‘此乃我所’， |
| ye vadanti mamanti ca; | and those who say ‘I am’; | 与彼等言‘我乃’者； |
| Ettha ce te mano atthi, | If your mind is there, | 若汝心在于此， |
| na me samaṇa mokkhasī”ti. | you will not escape me, ascetic!” | 汝将不能逃脱我，苦行者！” |
| “Yaṁ vadanti na taṁ mayhaṁ, | “What they call ‘mine’ is not mine, | “彼等所称‘我所’非我所， |
| ye vadanti na te ahaṁ; | those who say ‘I am’ are not I. | 彼等言‘我乃’非我。 |
| Evaṁ pāpima jānāhi, | Know this, Evil One, | 知此，恶魔， |
| na me maggampi dakkhasī”ti. | you will not even see my path!” | 汝将不见我之道！” |
| Atha kho māro pāpimā …pe… tatthevantaradhāyīti. | Then Māra the Evil One … and so on … vanished right there. | 尔时，魔罗……等等……即于其处消失。 |
4.20 - SN 4.20 Rajja: Kingship
| --- SN4.20 - Rajjasutta --- | --- SN4.20 - Kingship --- | --- SN4.20 - 王权 --- |
| Ekaṁ samayaṁ bhagavā kosalesu viharati himavantapadese araññakuṭikāyaṁ. | On one occasion the Blessed One was dwelling in Kosala, at the foot of the Himalayas, in a forest hut. | 一时，世尊住于拘萨罗，喜马拉雅山麓，一林中小屋中。 |
| Atha kho bhagavato rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: | Then, as the Blessed One was alone in seclusion, this reflection arose in his mind: | 尔时，世尊独处静居，心生此念： |
| “sakkā nu kho rajjaṁ kāretuṁ ahanaṁ aghātayaṁ ajinaṁ ajāpayaṁ asocaṁ asocāpayaṁ dhammenā”ti? | “Is it possible to rule a kingdom without killing, without causing to be killed, without conquering, without causing to be conquered, without sorrowing, without causing to be sorrowed, righteously?” | “可否以不杀、不令杀、不征、不令征、不忧、不令忧，正义地统治一国？” |
| Atha kho māro pāpimā bhagavato cetasā cetoparivitakkamaññāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca: | Then Māra the Evil One, knowing with his own mind the reflection in the Blessed One’s mind, approached the Blessed One; having approached, he said this to the Blessed One: | 尔时，恶魔波旬以自心知世尊心中之念，诣世尊前；至已，白世尊言： |
| “kāretu, bhante, bhagavā rajjaṁ, kāretu, sugato, rajjaṁ ahanaṁ aghātayaṁ ajinaṁ ajāpayaṁ asocaṁ asocāpayaṁ dhammenā”ti. | “Let the Blessed One rule a kingdom, venerable sir, let the Sugata rule a kingdom, without killing, without causing to be killed, without conquering, without causing to be conquered, without sorrowing, without causing to be sorrowed, righteously!” | “愿世尊治国，尊者，愿善逝治国，不杀、不令杀、不征、不令征、不忧、不令忧，正义地！” |
| “Kiṁ pana me tvaṁ, pāpima, passasi yaṁ maṁ tvaṁ evaṁ vadesi: | “But what do you see in me, Evil One, that you say to me thus: | “然汝于我见何，恶魔，而作如是言： |
| ‘kāretu, bhante, bhagavā rajjaṁ, kāretu sugato, rajjaṁ ahanaṁ aghātayaṁ ajinaṁ ajāpayaṁ asocaṁ asocāpayaṁ dhammenā’”ti? | ‘Let the Blessed One rule a kingdom, venerable sir, let the Sugata rule a kingdom, without killing, without causing to be killed, without conquering, without causing to be conquered, without sorrowing, without causing to be sorrowed, righteously’?” | ‘愿世尊治国，尊者，愿善逝治国，不杀、不令杀、不征、不令征、不忧、不令忧，正义地’？” |
| “Bhagavatā kho, bhante, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. | “The Blessed One, venerable sir, has developed and cultivated the four bases of psychic power, made them a vehicle, a foundation, established them, consolidated them, and properly undertaken them. | “尊者，世尊已发展并修习四神足，使之如车、如基、建立之、巩固之、并善承之。 |
| Ākaṅkhamāno ca, bhante, bhagavā himavantaṁ pabbatarājaṁ suvaṇṇaṁ tveva adhimucceyya suvaṇṇañca panassā”ti. | And if the Blessed One, venerable sir, should wish, he could resolve that the Himalaya, king of mountains, be gold, and it would become gold.” | 尊者，若世尊愿，可决意使喜马拉雅山王为金，则其即为金。” |
| “Pabbatassa suvaṇṇassa, | “Though a mountain of gold, | “纵使一金山， |
| jātarūpassa kevalo; | of pure gold, all of it, | 纯金，全部， |
| Dvittāva nālamekassa, | would not be enough for even two, | 亦不足以满足二人， |
| iti vidvā samañcare. | knowing this, one should fare rightly. | 知此，人当正行。 |
| Yo dukkhamaddakkhi yatonidānaṁ, | He who has seen suffering and its origin, | 见苦及其起源者， |
| Kāmesu so jantu kathaṁ nameyya; | how could that being incline to sensual pleasures? | 彼众生何以倾向于感官之乐？ |
| Upadhiṁ viditvā saṅgoti loke, | Having known acquisitions as a fetter in the world, | 已知所得为世间之束缚， |
| Tasseva jantu vinayāya sikkhe”ti. | a being should train for its removal.” | 众生当为解脱而修习。” |
| Atha kho māro pāpimā “jānāti maṁ bhagavā, jānāti maṁ sugato”ti dukkhī dummano tatthevantaradhāyīti. | Then Māra the Evil One, thinking, “The Blessed One knows me, the Sugata knows me,” sorrowful and dejected, vanished right there. | 尔时，恶魔波旬心想：“世尊知我，善逝知我”，悲伤、沮丧，即于其处消失。 |
| Dutiyo vaggo. | The second chapter. | 第二章。 |
| Pāsāṇo sīho sakalikaṁ, | The Rock, The Lion, The Splinter, | 岩石、狮子、碎片、 |
| Patirūpañca mānasaṁ; | Befitting and The Mental Snare; | 适合与心之网罗； |
| Pattaṁ āyatanaṁ piṇḍaṁ, | The Bowl, The Sense Base, Almsfood, | 钵、根、乞食、 |
| Kassakaṁ rajjena te dasāti. | The Farmer, and with Kingship, those are ten. | 农夫，与王权，共十篇。 |
4.21 - SN 4.21 Sambahula: Many Bhikkhus
| --- SN4.21 - Sambahulasutta --- | --- SN4.21 - Many Bhikkhus --- | --- SN4.21 - 众多比丘 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ bhagavā sakkesu viharati silāvatiyaṁ. | On one occasion the Blessed One was dwelling among the Sakyans at Silāvatī. | 一时，世尊住于释迦族，于尸罗跋提。 |
| Tena kho pana samayena sambahulā bhikkhū bhagavato avidūre appamattā ātāpino pahitattā viharanti. | At that time, many bhikkhus were dwelling not far from the Blessed One, heedful, ardent, and resolute. | 其时，多有比丘住于世尊不远处，精进、勇猛、坚定。 |
| Atha kho māro pāpimā brāhmaṇavaṇṇaṁ abhinimminitvā mahantena jaṭaṇḍuvena ajinakkhipanivattho jiṇṇo gopānasivaṅko ghurughurupassāsī udumbaradaṇḍaṁ gahetvā yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca: | Then Māra the Evil One, having conjured up the appearance of a brahmin with a great topknot of matted hair, wearing a deer skin, old, bent like a roof bracket, breathing heavily, holding a staff of udumbara wood, approached those bhikkhus; having approached, he said this to those bhikkhus: | 尔时，恶魔波旬，幻化为一婆罗门相，头顶大结发，身披鹿皮，老矣，身曲如屋梁，喘息不止，手持优昙婆罗木杖，诣彼诸比丘前；至已，白彼诸比丘言： |
| “daharā bhavanto pabbajitā susū kāḷakesā bhadrena yobbanena samannāgatā paṭhamena vayasā anikkīḷitāvino kāmesu. | “You sirs are young, gone forth, mere youths with black hair, endowed with the blessing of youth, in the prime of life, unfulfilled in sensual pleasures. | “先生们，你们年轻，已出家，黑发少年，赋有青春之福，正当壮年，于感官之乐未曾满足。 |
| Bhuñjantu bhavanto mānusake kāme. | Enjoy human sensual pleasures, sirs. | 先生们，享受人间感官之乐。 |
| Mā sandiṭṭhikaṁ hitvā kālikaṁ anudhāvitthā”ti. | Do not abandon the visible to pursue what is of time.” | 莫舍弃可见之物，去追求有时限之物。” |
| “Na kho mayaṁ, brāhmaṇa, sandiṭṭhikaṁ hitvā kālikaṁ anudhāvāma. | “We, brahmin, do not abandon the visible to pursue what is of time. | “婆罗门，我等不舍可见之物，去追求有时限之物。 |
| Kālikañca kho mayaṁ, brāhmaṇa, hitvā sandiṭṭhikaṁ anudhāvāma. | But what is of time, brahmin, we abandon to pursue the visible. | 然婆罗门，有时限之物，我等舍弃之，以求可见之物。 |
| Kālikā hi, brāhmaṇa, kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. | For sensual pleasures, brahmin, are said by the Blessed One to be of time, of much suffering, much tribulation; the danger in them is greater. | 婆罗门，世尊说，感官之乐有时限，多苦多难；其中之险更大。 |
| Sandiṭṭhiko ayaṁ dhammo akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī”ti. | This Dhamma is visible, immediate, inviting one to come and see, leading onward, to be personally experienced by the wise.” | 此法是可见的、即刻的、引人来见的、导向的，智者当亲证的。” |
| Evaṁ vutte, māro pāpimā sīsaṁ okampetvā jivhaṁ nillāletvā tivisākhaṁ nalāṭe nalāṭikaṁ vuṭṭhāpetvā daṇḍamolubbha pakkāmi. | When this was said, Māra the Evil One shook his head, stuck out his tongue, raised a triple frown on his forehead, and leaning on his staff, departed. | 此言一出，恶魔波旬摇头，伸舌，额上现三道皱纹，倚杖而去。 |
| Atha kho te bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: | Then those bhikkhus approached the Blessed One; having approached and paid homage to the Blessed One, they sat down to one side. Seated to one side, those bhikkhus said this to the Blessed One: | 尔时，彼诸比丘诣世尊前；至已，顶礼世尊，坐于一旁。坐于一旁，彼诸比丘对世尊说： |
| “idha mayaṁ, bhante, bhagavato avidūre appamattā ātāpino pahitattā viharāma. | “Here, venerable sir, while we were dwelling not far from the Blessed One, heedful, ardent, and resolute. | “尊者，我等住于世尊不远处，精进、勇猛、坚定。 |
| Atha kho, bhante, aññataro brāhmaṇo mahantena jaṭaṇḍuvena ajinakkhipanivattho jiṇṇo gopānasivaṅko ghurughurupassāsī udumbaradaṇḍaṁ gahetvā yena mayaṁ tenupasaṅkami; upasaṅkamitvā amhe etadavoca: | Then, venerable sir, a certain brahmin with a great topknot of matted hair, wearing a deer skin, old, bent like a roof bracket, breathing heavily, holding a staff of udumbara wood, approached us; having approached, he said this to us: | 尊者，尔时，一婆罗门，头顶大结发，身披鹿皮，老矣，身曲如屋梁，喘息不止，手持优昙婆罗木杖，诣我等前；至已，白我等言： |
| ‘daharā bhavanto pabbajitā susū kāḷakesā bhadrena yobbanena samannāgatā paṭhamena vayasā anikkīḷitāvino kāmesu. | ‘You sirs are young, gone forth, mere youths with black hair, endowed with the blessing of youth, in the prime of life, unfulfilled in sensual pleasures. | ‘先生们，你们年轻，已出家，黑发少年，赋有青春之福，正当壮年，于感官之乐未曾满足。 |
| Bhuñjantu bhavanto mānusake kāme. | Enjoy human sensual pleasures, sirs. | 先生们，享受人间感官之乐。 |
| Mā sandiṭṭhikaṁ hitvā kālikaṁ anudhāvitthā’ti. | Do not abandon the visible to pursue what is of time.’ | 莫舍弃可见之物，去追求有时限之物。’ |
| Evaṁ vutte, mayaṁ, bhante, taṁ brāhmaṇaṁ etadavocumha: | When this was said, venerable sir, we said this to that brahmin: | 尊者，此言一出，我等即对彼婆罗门言： |
| ‘na kho mayaṁ, brāhmaṇa, sandiṭṭhikaṁ hitvā kālikaṁ anudhāvāma. | ‘We, brahmin, do not abandon the visible to pursue what is of time. | ‘婆罗门，我等不舍可见之物，去追求有时限之物。 |
| Kālikañca kho mayaṁ, brāhmaṇa, hitvā sandiṭṭhikaṁ anudhāvāma. | But what is of time, brahmin, we abandon to pursue the visible. | 然婆罗门，有时限之物，我等舍弃之，以求可见之物。 |
| Kālikā hi, brāhmaṇa, kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. | For sensual pleasures, brahmin, are said by the Blessed One to be of time, of much suffering, much tribulation; the danger in them is greater. | 婆罗门，世尊说，感官之乐有时限，多苦多难；其中之险更大。 |
| Sandiṭṭhiko ayaṁ dhammo akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti. | This Dhamma is visible, immediate, inviting one to come and see, leading onward, to be personally experienced by the wise.’ | 此法是可见的、即刻的、引人来见的、导向的，智者当亲证的。’ |
| Evaṁ vutte, bhante, so brāhmaṇo sīsaṁ okampetvā jivhaṁ nillāletvā tivisākhaṁ nalāṭe nalāṭikaṁ vuṭṭhāpetvā daṇḍamolubbha pakkanto”ti. | When this was said, venerable sir, that brahmin shook his head, stuck out his tongue, raised a triple frown on his forehead, and leaning on his staff, departed.” | 尊者，此言一出，彼婆罗门摇头，伸舌，额上现三道皱纹，倚杖而去。” |
| “Neso, bhikkhave, brāhmaṇo. | “That, bhikkhus, was not a brahmin. | “那，诸比丘，非婆罗门。 |
| Māro eso pāpimā tumhākaṁ vicakkhukammāya āgato”ti. | That was Māra the Evil One, come to cause confusion for you.” | 那是恶魔波旬，来扰乱汝等。” |
| Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ gāthaṁ abhāsi: | Then the Blessed One, having understood the meaning of this, on that occasion recited this verse: | 尔时，世尊了悟此义，于彼时诵此偈： |
| “Yo dukkhamaddakkhi yatonidānaṁ, | “He who has seen suffering and its origin, | “见苦及其起源者， |
| Kāmesu so jantu kathaṁ nameyya; | how could that being incline to sensual pleasures? | 彼众生何以倾向于感官之乐？ |
| Upadhiṁ viditvā saṅgoti loke, | Having known acquisitions as a fetter in the world, | 已知所得为世间之束缚， |
| Tasseva jantu vinayāya sikkhe”ti. | a being should train for its removal.” | 众生当为解脱而修习。” |
4.22 - SN 4.22 Samiddhi: With Samiddhi
| --- SN4.22 - Samiddhisutta --- | --- SN4.22 - With Samiddhi --- | --- SN4.22 - 与善见 --- |
| Ekaṁ samayaṁ bhagavā sakkesu viharati silāvatiyaṁ. | On one occasion the Blessed One was dwelling among the Sakyans at Silāvatī. | 一时，世尊住于释迦族，于尸罗跋提。 |
| Tena kho pana samayena āyasmā samiddhi bhagavato avidūre appamatto ātāpī pahitatto viharati. | At that time, the venerable Samiddhi was dwelling not far from the Blessed One, heedful, ardent, and resolute. | 其时，尊者善见住于世尊不远处，精进、勇猛、坚定。 |
| Atha kho āyasmato samiddhissa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: | Then, as the venerable Samiddhi was alone in seclusion, this reflection arose in his mind: | 尔时，尊者善见独处静居，心生此念： |
| “lābhā vata me, suladdhaṁ vata me, | “A gain for me indeed, a great gain for me indeed, | “于我诚然为利，于我诚然为大利， |
| yassa me satthā arahaṁ sammāsambuddho. | whose Teacher is the Arahant, the Perfectly Enlightened One! | 其师为阿罗汉，圆满觉悟者！ |
| Lābhā vata me, suladdhaṁ vata me, | A gain for me indeed, a great gain for me indeed, | 于我诚然为利，于我诚然为大利， |
| yvāhaṁ evaṁ svākkhāte dhammavinaye pabbajito. | that I have gone forth in such a well-proclaimed Dhamma and Discipline! | 我已于如此善说之法与律中出家！ |
| Lābhā vata me, suladdhaṁ vata me, | A gain for me indeed, a great gain for me indeed, | 于我诚然为利，于我诚然为大利， |
| yassa me sabrahmacārino sīlavanto kalyāṇadhammā”ti. | whose fellow practitioners of the holy life are virtuous, of lovely character!” | 其同修梵行者，有德，品行可爱！” |
| Atha kho māro pāpimā āyasmato samiddhissa cetasā cetoparivitakkamaññāya yenāyasmā samiddhi tenupasaṅkami; upasaṅkamitvā āyasmato samiddhissa avidūre mahantaṁ bhayabheravaṁ saddamakāsi, apissudaṁ pathavī maññe undrīyati. | Then Māra the Evil One, knowing with his own mind the reflection in the venerable Samiddhi’s mind, approached the venerable Samiddhi; having approached, not far from the venerable Samiddhi, he made a great, terrifying noise, it was as if the earth were splitting. | 尔时，恶魔波旬以自心知尊者善见心中之念，诣尊者善见前；至已，于尊者善见不远处，发巨大、恐怖之声，如地裂。 |
| Atha kho āyasmā samiddhi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno āyasmā samiddhi bhagavantaṁ etadavoca: | Then the venerable Samiddhi approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. Seated to one side, the venerable Samiddhi said this to the Blessed One: | 尔时，尊者善见诣世尊前；至已，顶礼世尊，坐于一旁。坐于一旁，尊者善见对世尊说： |
| “idhāhaṁ, bhante, bhagavato avidūre appamatto ātāpī pahitatto viharāmi. | “Here, venerable sir, I was dwelling not far from the Blessed One, heedful, ardent, and resolute. | “尊者，我住于世尊不远处，精进、勇猛、坚定。 |
| Tassa mayhaṁ, bhante, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: | For me, venerable sir, alone in seclusion, this reflection arose in my mind: | 于我，尊者，独处静居，心生此念： |
| ‘lābhā vata me, suladdhaṁ vata me, | ‘A gain for me indeed, a great gain for me indeed, | ‘于我诚然为利，于我诚然为大利， |
| yassa me satthā arahaṁ sammāsambuddho. | whose Teacher is the Arahant, the Perfectly Enlightened One! | 其师为阿罗汉，圆满觉悟者！ |
| Lābhā vata me, suladdhaṁ vata me, | A gain for me indeed, a great gain for me indeed, | 于我诚然为利，于我诚然为大利， |
| yvāhaṁ evaṁ svākkhāte dhammavinaye pabbajito. | that I have gone forth in such a well-proclaimed Dhamma and Discipline! | 我已于如此善说之法与律中出家！ |
| Lābhā vata me, suladdhaṁ vata me, | A gain for me indeed, a great gain for me indeed, | 于我诚然为利，于我诚然为大利， |
| yassa me sabrahmacārino sīlavanto kalyāṇadhammā’ti. | whose fellow practitioners of the holy life are virtuous, of lovely character!’ | 其同修梵行者，有德，品行可爱！’ |
| Tassa mayhaṁ, bhante, avidūre mahābhayabheravasaddo ahosi, apissudaṁ pathavī maññe undrīyatī”ti. | For me, venerable sir, not far away there was a great, terrifying noise, it was as if the earth were splitting.” | 于我，尊者，不远处有巨大、恐怖之声，如地裂。” |
| “Nesā, samiddhi, pathavī undrīyati. | “That, Samiddhi, was not the earth splitting. | “善见，那非地裂。 |
| Māro eso pāpimā tuyhaṁ vicakkhukammāya āgato. | That was Māra the Evil One, come to cause confusion for you. | 那是恶魔波旬，来扰乱汝等。 |
| Gaccha tvaṁ, samiddhi, tattheva appamatto ātāpī pahitatto viharāhī”ti. | Go, Samiddhi, and dwell right there, heedful, ardent, and resolute.” | 去吧，善见，于彼处住下，精进、勇猛、坚定。” |
| “Evaṁ, bhante”ti kho āyasmā samiddhi bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. | “Yes, venerable sir,” the venerable Samiddhi replied to the Blessed One, and rising from his seat, having paid homage to the Blessed One and circumambulated him keeping his right side towards him, he departed. | “是，尊者。”尊者善见回答世尊，从座起，顶礼世尊，右绕三匝，而去。 |
| Dutiyampi kho āyasmā samiddhi tattheva appamatto ātāpī pahitatto vihāsi. | A second time the venerable Samiddhi dwelt right there, heedful, ardent, and resolute. | 尊者善见二次于彼处住，精进、勇猛、坚定。 |
| Dutiyampi kho āyasmato samiddhissa rahogatassa paṭisallīnassa …pe… | A second time, as the venerable Samiddhi was alone in seclusion … and so on … | 第二次，尊者善见独处静居……等等…… |
| dutiyampi kho māro pāpimā āyasmato samiddhissa cetasā cetoparivitakkamaññāya …pe… | a second time Māra the Evil One, knowing with his own mind the venerable Samiddhi’s reflection … and so on … | 二次，恶魔波旬以自心知尊者善见之念……等等…… |
| apissudaṁ pathavī maññe undrīyati. | it was as if the earth were splitting. | 如地裂。 |
| Atha kho āyasmā samiddhi māraṁ pāpimantaṁ gāthāya ajjhabhāsi: | Then the venerable Samiddhi addressed Māra the Evil One with a verse: | 尔时，尊者善见以偈告恶魔波旬： |
| “Saddhāyāhaṁ pabbajito, | “I went forth out of faith, | “我出于信而出家， |
| agārasmā anagāriyaṁ; | from home into homelessness. | 从家至无家。 |
| Sati paññā ca me buddhā, | My mindfulness and wisdom have arisen, | 我之正念与智慧已生， |
| cittañca susamāhitaṁ; | and my mind is well concentrated. | 我之心已善专注。 |
| Kāmaṁ karassu rūpāni, | Do your forms as you please, | 随汝意现形， |
| neva maṁ byādhayissasī”ti. | you will not vex me.” | 汝将不扰我。” |
| Atha kho māro pāpimā “jānāti maṁ samiddhi bhikkhū”ti dukkhī dummano tatthevantaradhāyīti. | Then Māra the Evil One, thinking, “The bhikkhu Samiddhi knows me,” sorrowful and dejected, vanished right there. | 尔时，恶魔波旬心想：“比丘善见知我”，悲伤、沮丧，即于其处消失。 |
4.23 - SN 4.23 Godhika: With Godhika
| --- SN4.23 - Godhikasutta --- | --- SN4.23 - With Godhika --- | --- SN4.23 - 与乔迪迦 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. | On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary. | 一时，薄伽梵住王舍城竹林，栗鼠饲养处。 |
| Tena kho pana samayena āyasmā godhiko isigilipasse viharati kāḷasilāyaṁ. | At that time, the venerable Godhika was dwelling on Mount Isigili, at the Black Rock. | 其时，尊者乔迪迦住于仙人山，于黑石上。 |
| Atha kho āyasmā godhiko appamatto ātāpī pahitatto viharanto sāmayikaṁ cetovimuttiṁ phusi. | Then the venerable Godhika, dwelling heedful, ardent, and resolute, touched temporary liberation of mind. | 尔时，尊者乔迪迦，住于精进、勇猛、坚定，触及时解脱之心。 |
| Atha kho āyasmā godhiko tamhā sāmayikāya cetovimuttiyā parihāyi. | Then the venerable Godhika fell away from that temporary liberation of mind. | 尔时，尊者乔迪迦从彼时解脱之心退失。 |
| Dutiyampi kho āyasmā godhiko appamatto ātāpī pahitatto viharanto sāmayikaṁ cetovimuttiṁ phusi. | A second time the venerable Godhika, dwelling heedful, ardent, and resolute, touched temporary liberation of mind. | 尊者乔迪迦第二次，住于精进、勇猛、坚定，触及时解脱之心。 |
| Dutiyampi kho āyasmā godhiko tamhā sāmayikāya cetovimuttiyā parihāyi. | A second time the venerable Godhika fell away from that temporary liberation of mind. | 尊者乔迪迦第二次从彼时解脱之心退失。 |
| Tatiyampi kho āyasmā godhiko appamatto ātāpī pahitatto viharanto sāmayikaṁ cetovimuttiṁ phusi. | A third time the venerable Godhika, dwelling heedful, ardent, and resolute, touched temporary liberation of mind. | 尊者乔迪迦第三次，住于精进、勇猛、坚定，触及时解脱之心。 |
| Tatiyampi kho āyasmā godhiko tamhā …pe… parihāyi. | A third time the venerable Godhika … and so on … fell away. | 尊者乔迪迦第三次……等等……退失。 |
| Catutthampi kho āyasmā godhiko appamatto …pe… vimuttiṁ phusi. | A fourth time the venerable Godhika, heedful … and so on … touched liberation of mind. | 尊者乔迪迦第四次，精进……等等……触及解脱之心。 |
| Catutthampi kho āyasmā godhiko tamhā …pe… parihāyi. | A fourth time the venerable Godhika … and so on … fell away. | 尊者乔迪迦第四次……等等……退失。 |
| Pañcamampi kho āyasmā godhiko …pe… cetovimuttiṁ phusi. | A fifth time the venerable Godhika … and so on … touched liberation of mind. | 尊者乔迪迦第五次……等等……触及解脱之心。 |
| Pañcamampi kho āyasmā …pe… vimuttiyā parihāyi. | A fifth time the venerable Godhika … and so on … fell away from liberation. | 尊者乔迪迦第五次……等等……从解脱中退失。 |
| Chaṭṭhampi kho āyasmā godhiko appamatto ātāpī pahitatto viharanto sāmayikaṁ cetovimuttiṁ phusi. | A sixth time the venerable Godhika, dwelling heedful, ardent, and resolute, touched temporary liberation of mind. | 尊者乔迪迦第六次，住于精进、勇猛、坚定，触及时解脱之心。 |
| Chaṭṭhampi kho āyasmā godhiko tamhā sāmayikāya cetovimuttiyā parihāyi. | A sixth time the venerable Godhika fell away from that temporary liberation of mind. | 尊者乔迪迦第六次从彼时解脱之心退失。 |
| Sattamampi kho āyasmā godhiko appamatto ātāpī pahitatto viharanto sāmayikaṁ cetovimuttiṁ phusi. | A seventh time the venerable Godhika, dwelling heedful, ardent, and resolute, touched temporary liberation of mind. | 尊者乔迪迦第七次，住于精进、勇猛、坚定，触及时解脱之心。 |
| Atha kho āyasmato godhikassa etadahosi: | Then this occurred to the venerable Godhika: | 尔时，尊者乔迪迦心生此念： |
| “yāva chaṭṭhaṁ khvāhaṁ sāmayikāya cetovimuttiyā parihīno. | “Up to six times now I have fallen away from temporary liberation of mind. | “至今已有六次，我从时解脱之心退失。 |
| Yannūnāhaṁ satthaṁ āhareyyan”ti. | Why don’t I use the knife?” | 何不用刀？” |
| Atha kho māro pāpimā āyasmato godhikassa cetasā cetoparivitakkamaññāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ gāthāhi ajjhabhāsi: | Then Māra the Evil One, knowing with his own mind the reflection in the venerable Godhika’s mind, approached the Blessed One; having approached, he addressed the Blessed One with verses: | 尔时，恶魔波旬以自心知尊者乔迪迦心中之念，诣世尊前；至已，以偈告世尊： |
| “Mahāvīra mahāpañña, | “Great hero, of great wisdom, | “大英雄，大智慧者， |
| iddhiyā yasasā jala; | blazing with power and fame, | 以力与名而炽盛， |
| Sabbaverabhayātīta, | gone beyond all enmity and fear, | 超越一切怨恨与恐惧， |
| pāde vandāmi cakkhuma. | I pay homage at your feet, O one with vision. | 我于足下顶礼，哦，具眼者。 |
| Sāvako te mahāvīra, | Your disciple, great hero, | 汝之弟子，大英雄， |
| maraṇaṁ maraṇābhibhū; | overcoming death by death, | 以死克死， |
| Ākaṅkhati cetayati, | desires and intends it, | 欲之，意之， |
| taṁ nisedha jutindhara. | prevent him, O bearer of light! | 阻止他，哦，持光者！ |
| Kathañhi bhagavā tuyhaṁ, | How indeed, Blessed One, can your disciple, | 然世尊，汝之弟子， |
| Sāvako sāsane rato; | delighting in the teaching, | 乐于教法， |
| Appattamānaso sekkho, | a trainee whose mind has not yet reached the goal, | 一修习者，心未达目标， |
| Kālaṁ kayirā janesutā”ti. | take his life, O renowned one?” | 何以自尽，哦，著名者？” |
| Tena kho pana samayena āyasmatā godhikena satthaṁ āharitaṁ hoti. | At that time, the venerable Godhika had taken up the knife. | 其时，尊者乔迪迦已执刀。 |
| Atha kho bhagavā “māro ayaṁ pāpimā” iti viditvā māraṁ pāpimantaṁ gāthāya ajjhabhāsi: | Then the Blessed One, knowing, “This is Māra the Evil One,” addressed Māra the Evil One with a verse: | 尔时，世尊知“此乃恶魔波旬”，以偈告恶魔波旬： |
| “Evañhi dhīrā kubbanti, | “Thus indeed do the resolute act, | “诚然，坚定者如此行， |
| nāvakaṅkhanti jīvitaṁ; | they do not long for life. | 他们不渴望生命。 |
| Samūlaṁ taṇhamabbuyha, | Having uprooted craving with its root, | 已拔除渴爱及其根， |
| godhiko parinibbuto”ti. | Godhika is fully quenched.” | 乔迪迦已完全寂灭。” |
| Atha kho bhagavā bhikkhū āmantesi: | Then the Blessed One addressed the bhikkhus: | 尔时，世尊告诸比丘： |
| “āyāma, bhikkhave, yena isigilipassaṁ kāḷasilā tenupasaṅkamissāma yattha godhikena kulaputtena satthaṁ āharitan”ti. | “Come, bhikkhus, let us go to the Black Rock on the slope of Isigili, where the clansman Godhika has taken up the knife.” | “来，诸比丘，我们去仙人山坡上的黑石，那里，族人乔迪迦已执刀。” |
| “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. | “Yes, venerable sir,” those bhikkhus replied to the Blessed One. | “是，尊者，”那些比丘回答世尊。 |
| Atha kho bhagavā sambahulehi bhikkhūhi saddhiṁ yena isigilipassaṁ kāḷasilā tenupasaṅkami. | Then the Blessed One, together with many bhikkhus, approached the Black Rock on the slope of Isigili. | 尔时，世尊与众多比丘，诣仙人山坡上之黑石。 |
| Addasā kho bhagavā āyasmantaṁ godhikaṁ dūratova mañcake vivattakkhandhaṁ semānaṁ. | The Blessed One saw the venerable Godhika from afar, lying on a couch, his body contorted. | 世尊遥见尊者乔迪迦卧于榻上，其身扭曲。 |
| Tena kho pana samayena dhūmāyitattaṁ timirāyitattaṁ gacchateva purimaṁ disaṁ, gacchati pacchimaṁ disaṁ, gacchati uttaraṁ disaṁ, gacchati dakkhiṇaṁ disaṁ, gacchati uddhaṁ, gacchati adho, gacchati anudisaṁ. | At that time, a smoky darkness was going towards the eastern direction, going towards the western direction, going towards the northern direction, going towards the southern direction, going upwards, going downwards, going in all directions. | 其时，一团烟雾向东方去，向西方去，向北方去，向南方去，向上去，向下去，向四面八方去。 |
| Atha kho bhagavā bhikkhū āmantesi: | Then the Blessed One addressed the bhikkhus: | 尔时，世尊告诸比丘： |
| “passatha no tumhe, bhikkhave, etaṁ dhūmāyitattaṁ timirāyitattaṁ gacchateva purimaṁ disaṁ, gacchati pacchimaṁ disaṁ, gacchati uttaraṁ disaṁ, gacchati dakkhiṇaṁ disaṁ, gacchati uddhaṁ, gacchati adho, gacchati anudisan”ti? | “Do you see, bhikkhus, that smoky darkness going towards the eastern direction, going towards the western direction, going towards the northern direction, going towards the southern direction, going upwards, going downwards, going in all directions?” | “诸比丘，汝等见彼烟雾向东方去，向西方去，向北方去，向南方去，向上去，向下去，向四面八方去否？” |
| “Evaṁ, bhante”. | “Yes, venerable sir.” | “是，尊者。” |
| “Eso kho, bhikkhave, māro pāpimā godhikassa kulaputtassa viññāṇaṁ samanvesati: | “That, bhikkhus, is Māra the Evil One searching for the consciousness of the clansman Godhika, thinking: | “那，诸比丘，是恶魔波旬在寻找族人乔迪迦之识，心想： |
| ‘kattha godhikassa kulaputtassa viññāṇaṁ patiṭṭhitan’ti? | ‘Where is the consciousness of the clansman Godhika established?’ | ‘族人乔迪迦之识建立于何处？’ |
| Appatiṭṭhitena ca, bhikkhave, viññāṇena godhiko kulaputto parinibbuto”ti. | But, bhikkhus, with consciousness unestablished, the clansman Godhika is fully quenched.” | 然，诸比丘，识未建立，族人乔迪迦已完全寂灭。” |
| Atha kho māro pāpimā beluvapaṇḍuvīṇaṁ ādāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ gāthāya ajjhabhāsi: | Then Māra the Evil One, taking a lute made of pale beluva wood, approached the Blessed One; having approached, he addressed the Blessed One with a verse: | 尔时，恶魔波旬，持一淡色毗卢木制之琴，诣世尊前；至已，以偈告世尊： |
| “Uddhaṁ adho ca tiriyaṁ, | “Upwards, downwards, and across, | “上下，横竖， |
| disā anudisā svahaṁ; | in all directions I have searched, | 我已遍寻各方， |
| Anvesaṁ nādhigacchāmi, | but I do not find him. | 然不见他。 |
| godhiko so kuhiṁ gato”ti. | Where has that Godhika gone?” | 彼乔迪迦往何处去？” |
| “Yo dhīro dhitisampanno, | “He who was resolute, endowed with firmness, | “坚定者，赋有坚毅， |
| jhāyī jhānarato sadā; | a jhāyin, always delighting in jhāna, | 一禅修者，常乐于禅， |
| Ahorattaṁ anuyuñjaṁ, | striving day and night, | 日夜精进， |
| jīvitaṁ anikāmayaṁ. | not longing for life. | 不渴望生命。 |
| Jetvāna maccuno senaṁ, | Having defeated the army of Death, | 已胜死神之军， |
| anāgantvā punabbhavaṁ; | not returning to future existence, | 不复返于未来之存在， |
| Samūlaṁ taṇhamabbuyha, | having uprooted craving with its root, | 已拔除渴爱及其根， |
| godhiko parinibbuto”ti. | Godhika is fully quenched.” | 乔迪迦已完全寂灭。” |
| Tassa sokaparetassa, | For him, overcome by sorrow, | 于他，为悲伤所胜， |
| vīṇā kacchā abhassatha; | the lute slipped from his armpit. | 琴自腋下脱落。 |
| Tato so dummano yakkho, | Then that yakkha, dejected, | 尔时，彼夜叉，沮丧， |
| tatthevantaradhāyathāti. | vanished right there. | 即于其处消失。 |
4.24 - SN 4.24 Sattavassānubandha: Following for Seven Years
| --- SN4.24 - Sattavassānubandhasutta --- | --- SN4.24 - Following for Seven Years --- | --- SN4.24 - 追随七年 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ bhagavā uruvelāyaṁ viharati najjā nerañjarāya tīre ajapālanigrodhe. | On one occasion the Blessed One was dwelling at Uruvelā, on the bank of the Nerañjarā River, at the Ajapāla Banyan Tree. | 一时，世尊住于优楼频螺，尼连禅河畔，于阿阇波罗尼拘律树下。 |
| Tena kho pana samayena māro pāpimā sattavassāni bhagavantaṁ anubandho hoti otārāpekkho otāraṁ alabhamāno. | At that time, Māra the Evil One had been following the Blessed One for seven years, seeking an opportunity, but not finding an opportunity. | 其时，恶魔波旬已追随世尊七年，寻机，然未得机。 |
| Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ gāthāya ajjhabhāsi: | Then Māra the Evil One approached the Blessed One; having approached, he addressed the Blessed One with a verse: | 尔时，恶魔波旬诣世尊前；至已，以偈告世尊： |
| “Sokāvatiṇṇo nu vanamhi jhāyasi, | “Are you meditating in the forest overcome by sorrow? | “汝为忧伤所胜，于林中禅坐耶？ |
| Vittaṁ nu jīno uda patthayāno; | Or have you lost wealth, or are you seeking it? | 或失财富，或求之耶？ |
| Āguṁ nu gāmasmimakāsi kiñci, | Or have you committed some fault in the village? | 或于村中犯何过耶？ |
| Kasmā janena na karosi sakkhiṁ; | Why do you not make friends with people? | 汝何不与人交友？ |
| Sakkhī na sampajjati kenaci te”ti. | Does no friendship arise for you with anyone?” | 汝于任何人皆无友谊生耶？” |
| “Sokassa mūlaṁ palikhāya sabbaṁ, | “Having dug up the entire root of sorrow, | “已掘尽悲伤之根， |
| Anāgu jhāyāmi asocamāno; | without fault I meditate, without sorrowing. | 无过我禅坐，无忧愁。 |
| Chetvāna sabbaṁ bhavalobhajappaṁ, | Having cut off all craving for existence and longing, | 已断一切存在之渴爱与渴望， |
| Anāsavo jhāyāmi pamattabandhū”ti. | taint-free I meditate, O kinsman of the heedless!” | 无垢我禅坐，哦，放逸者之亲属！” |
| “Yaṁ vadanti mama yidanti, | “What they call ‘this is mine,’ | “彼等所言‘此乃我所’， |
| ye vadanti mamanti ca; | and those who say ‘I am’; | 与彼等言‘我乃’者； |
| Ettha ce te mano atthi, | If your mind is there, | 若汝心在于此， |
| na me samaṇa mokkhasī”ti. | you will not escape me, ascetic!” | 汝将不能逃脱我，苦行者！” |
| “Yaṁ vadanti na taṁ mayhaṁ, | “What they call ‘mine’ is not mine, | “彼等所称‘我所’非我所， |
| ye vadanti na te ahaṁ; | those who say ‘I am’ are not I. | 彼等言‘我乃’非我。 |
| Evaṁ pāpima jānāhi, | Know this, Evil One, | 知此，恶魔， |
| na me maggampi dakkhasī”ti. | you will not even see my path!” | 汝将不见我之道！” |
| “Sace maggaṁ anubuddhaṁ, | “If you have awakened to the path, | “若汝已觉悟道， |
| khemaṁ amatagāminaṁ; | safe, leading to the deathless, | 安全，导向不死， |
| Apehi gaccha tvameveko, | go away, go by yourself alone, | 离去，独自行去， |
| kimaññamanusāsasī”ti. | why do you instruct another?” | 何以教导他人？” |
| “Amaccudheyyaṁ pucchanti, | “Those people who are going to the far shore | “彼等往彼岸之人 |
| ye janā pāragāmino; | ask about what is beyond Māra's domain; | 问及超越魔罗之域者； |
| Tesāhaṁ puṭṭho akkhāmi, | to them, when asked, I explain | 于彼等，问之，我解释 |
| yaṁ saccaṁ taṁ nirūpadhin”ti. | what is true, that which is without acquisitions.” | 何为真实，何为无所得。” |
| “Seyyathāpi, bhante, gāmassa vā nigamassa vā avidūre pokkharaṇī. | “Just as, venerable sir, not far from a village or town, there is a pond. | “尊者，犹如离村镇不远，有一池塘。 |
| Tatrassa kakkaṭako. | And in it there is a crab. | 其中有一蟹。 |
| Atha kho, bhante, sambahulā kumārakā vā kumārikāyo vā tamhā gāmā vā nigamā vā nikkhamitvā yena sā pokkharaṇī tenupasaṅkameyyuṁ; upasaṅkamitvā taṁ kakkaṭakaṁ udakā uddharitvā thale patiṭṭhapeyyuṁ. | Then, venerable sir, many young boys or girls, having come out from that village or town, would approach that pond; having approached, they would take that crab out of the water and place it on dry land. | 尊者，尔时，多有少男少女，自彼村镇出，诣彼池塘；至已，将彼蟹自水中取出，置于干地。 |
| Yaṁ yadeva hi so, bhante, kakkaṭako aḷaṁ abhininnāmeyya taṁ tadeva te kumārakā vā kumārikāyo vā kaṭṭhena vā kathalāya vā sañchindeyyuṁ sambhañjeyyuṁ sampalibhañjeyyuṁ. | Whenever, venerable sir, that crab would extend a claw, those boys or girls would cut it off, break it off, or crush it off with a stick or a potsherd. | 尊者，每当彼蟹伸出一爪，彼少男少女即以杖或瓦片断之、折之、或碎之。 |
| Evañhi so, bhante, kakkaṭako sabbehi aḷehi sañchinnehi sambhaggehi sampalibhaggehi abhabbo taṁ pokkharaṇiṁ otarituṁ. | Thus, venerable sir, that crab, with all its claws cut off, broken off, and crushed off, would be unable to re-enter that pond. | 尊者，如是，彼蟹，诸爪皆断、折、碎，不能复入彼池。 |
| Evameva kho, bhante, yāni kānici visūkāyikāni visevitāni vipphanditāni, sabbāni tāni bhagavatā sañchinnāni sambhaggāni sampalibhaggāni. | Even so, venerable sir, whatever agitating, distracting, and disturbing things there were, all of them have been cut off, broken off, and crushed off by the Blessed One. | 亦复如是，尊者，凡骚动、分心、扰乱之事，皆为世尊所断、折、碎。 |
| Abhabbo dānāhaṁ, bhante, puna bhagavantaṁ upasaṅkamituṁ yadidaṁ otārāpekkho”ti. | I am now unable, venerable sir, to approach the Blessed One again seeking an opportunity.” | 尊者，我今不能再近世尊寻机。” |
| Atha kho māro pāpimā bhagavato santike imā nibbejanīyā gāthāyo abhāsi: | Then Māra the Evil One, in the presence of the Blessed One, recited these verses of dejection: | 尔时，恶魔波旬，于世尊前，诵此沮丧之偈： |
| “Medavaṇṇañca pāsāṇaṁ, | “A crow circled a rock | “一乌鸦盘旋于一石 |
| vāyaso anupariyagā; | that looked like a lump of fat, thinking: | 状如一团脂肪，心想： |
| Apettha muduṁ vindema, | ‘Perhaps we may find something tender here, | ‘或可于此觅得柔软之物， |
| api assādanā siyā. | perhaps there might be some taste.’ | 或可有何滋味。’ |
| Aladdhā tattha assādaṁ, | Not finding any taste there, | 于彼处未觅得任何滋味， |
| vāyasetto apakkame; | the crow departed from that place. | 乌鸦离彼处而去。 |
| Kākova selamāsajja, | Like the crow attacking the rock, | 如乌鸦攻石， |
| nibbijjāpema gotamā”ti. | we depart from Gotama, dejected.” | 我等离乔达摩，沮丧。” |
4.25 - SN 4.25 Māradhītu: Māra's Daughters
| --- SN4.25 - Māradhītusutta --- | --- SN4.25 - Māra's Daughters --- | --- SN4.25 - 魔罗之女 --- |
| Atha kho māro pāpimā bhagavato santike imā nibbejanīyā gāthāyo abhāsitvā tamhā ṭhānā apakkamma bhagavato avidūre pathaviyaṁ pallaṅkena nisīdi tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno kaṭṭhena bhūmiṁ vilikhanto. | Then Māra the Evil One, having recited these verses of dejection in the presence of the Blessed One, departed from that place and sat down cross-legged on the ground not far from the Blessed One, silent, dismayed, with drooping shoulders, looking down, brooding, at a loss, scratching the ground with a stick. | 尔时，恶魔波旬，于世尊前诵此沮丧之偈后，离彼处，于世尊不远处盘腿坐于地，沉默、沮丧，垂肩，低头，沉思，不知所措，以杖划地。 |
| Atha kho taṇhā ca arati ca ragā ca māradhītaro yena māro pāpimā tenupasaṅkamiṁsu; upasaṅkamitvā māraṁ pāpimantaṁ gāthāya ajjhabhāsiṁsu: | Then Taṇhā, Arati, and Ragā, Māra’s daughters, approached Māra the Evil One; having approached, they addressed Māra the Evil One with a verse: | 尔时，魔罗之女贪、不乐、与爱，诣恶魔波旬前；至已，以偈告恶魔波旬： |
| “Kenāsi dummano tāta, | “Why are you dejected, father? | “为何你沮丧，父亲？ |
| purisaṁ kaṁ nu socasi; | For what man do you sorrow? | 你为何人而悲伤？ |
| Mayaṁ taṁ rāgapāsena, | We, with the snare of passion, | 我们，以情欲之网， |
| āraññamiva kuñjaraṁ; | like an elephant in the forest, | 如林中之象， |
| Bandhitvā ānayissāma, | will bind him and bring him, | 将缚之，带来， |
| vasago te bhavissatī”ti. | he will be under your control.” | 他将受你控制。” |
| “Arahaṁ sugato loke, | “The Arahant, the Sugata in the world, | “阿罗汉，世间之善逝， |
| na rāgena suvānayo; | is not easily led by passion. | 不易为情欲所引。 |
| Māradheyyaṁ atikkanto, | He has gone beyond Māra’s domain, | 他已超越魔罗之域， |
| tasmā socāmahaṁ bhusan”ti. | therefore I sorrow greatly.” | 是故我甚悲伤。” |
| Atha kho taṇhā ca arati ca ragā ca māradhītaro yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ etadavocuṁ: | Then Taṇhā, Arati, and Ragā, Māra’s daughters, approached the Blessed One; having approached, they said this to the Blessed One: | 尔时，魔罗之女贪、不乐、与爱，诣世尊前；至已，白世尊言： |
| “pāde te, samaṇa, paricāremā”ti. | “We would serve at your feet, ascetic.” | “我等愿于足下侍奉，苦行者。” |
| Atha kho bhagavā na manasākāsi, yathā taṁ anuttare upadhisaṅkhaye vimutto. | But the Blessed One paid no attention, as one who is liberated in the unsurpassed destruction of acquisitions. | 然世尊不以为意，如一于无上灭尽中解脱者。 |
| Atha kho taṇhā ca arati ca ragā ca māradhītaro ekamantaṁ apakkamma evaṁ samacintesuṁ: | Then Taṇhā, Arati, and Ragā, Māra’s daughters, having withdrawn to one side, deliberated thus: | 尔时，魔罗之女贪、不乐、与爱，退于一旁，作是思惟： |
| “uccāvacā kho purisānaṁ adhippāyā. | “Men’s inclinations are diverse. | “人之倾向各异。 |
| Yannūna mayaṁ ekasataṁ ekasataṁ kumārivaṇṇasataṁ abhinimmineyyāmā”ti. | Why don’t we each conjure up a hundred forms of young maidens?” | 何不我等各幻化百种少女之形？” |
| Atha kho taṇhā ca arati ca ragā ca māradhītaro ekasataṁ ekasataṁ kumārivaṇṇasataṁ abhinimminitvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ etadavocuṁ: | Then Taṇhā, Arati, and Ragā, Māra’s daughters, each having conjured up a hundred forms of young maidens, approached the Blessed One; having approached, they said this to the Blessed One: | 尔时，魔罗之女贪、不乐、与爱，各幻化百种少女之形，诣世尊前；至已，白世尊言： |
| “pāde te, samaṇa, paricāremā”ti. | “We would serve at your feet, ascetic.” | “我等愿于足下侍奉，苦行者。” |
| Tampi bhagavā na manasākāsi, yathā taṁ anuttare upadhisaṅkhaye vimutto. | The Blessed One paid no attention to that either, as one who is liberated in the unsurpassed destruction of acquisitions. | 世尊亦不以为意，如一于无上灭尽中解脱者。 |
| Atha kho taṇhā ca arati ca ragā ca māradhītaro ekamantaṁ apakkamma evaṁ samacintesuṁ: | Then Taṇhā, Arati, and Ragā, Māra’s daughters, having withdrawn to one side, deliberated thus: | 尔时，魔罗之女贪、不乐、与爱，退于一旁，作是思惟： |
| “uccāvacā kho purisānaṁ adhippāyā. | “Men’s inclinations are diverse. | “人之倾向各异。 |
| Yannūna mayaṁ ekasataṁ ekasataṁ avijātavaṇṇasataṁ abhinimmineyyāmā”ti. | Why don’t we each conjure up a hundred forms of women who have not yet given birth?” | 何不我等各幻化百种未曾生育之女之形？” |
| Atha kho taṇhā ca arati ca ragā ca māradhītaro ekasataṁ ekasataṁ avijātavaṇṇasataṁ abhinimminitvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ etadavocuṁ: | Then Taṇhā, Arati, and Ragā, Māra’s daughters, each having conjured up a hundred forms of women who have not yet given birth, approached the Blessed One; having approached, they said this to the Blessed One: | 尔时，魔罗之女贪、不乐、与爱，各幻化百种未曾生育之女之形，诣世尊前；至已，白世尊言： |
| “pāde te, samaṇa, paricāremā”ti. | “We would serve at your feet, ascetic.” | “我等愿于足下侍奉，苦行者。” |
| Tampi bhagavā na manasākāsi, yathā taṁ anuttare upadhisaṅkhaye vimutto. | The Blessed One paid no attention to that either, as one who is liberated in the unsurpassed destruction of acquisitions. | 世尊亦不以为意，如一于无上灭尽中解脱者。 |
| Atha kho taṇhā ca …pe… | Then Taṇhā and so on… | 尔时，贪等… |
| yannūna mayaṁ ekasataṁ ekasataṁ sakiṁ vijātavaṇṇasataṁ abhinimmineyyāmāti. | Why don’t we each conjure up a hundred forms of women who have given birth once. | 何不我等各幻化百种已生一子之女之形。 |
| Atha kho taṇhā ca …pe… | Then Taṇhā and so on… | 尔时，贪等… |
| sakiṁ vijātavaṇṇasataṁ abhinimminitvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ etadavocuṁ: | having conjured up a hundred forms of women who have given birth once, approached the Blessed One; having approached, they said this to the Blessed One: | 幻化百种已生一子之女之形，诣世尊前；至已，白世尊言： |
| “pāde te, samaṇa, paricāremā”ti. | “We would serve at your feet, ascetic.” | “我等愿于足下侍奉，苦行者。” |
| Tampi bhagavā na manasākāsi, yathā taṁ anuttare upadhisaṅkhaye vimutto. | The Blessed One paid no attention to that either, as one who is liberated in the unsurpassed destruction of acquisitions. | 世尊亦不以为意，如一于无上灭尽中解脱者。 |
| Atha kho taṇhā ca …pe… | Then Taṇhā and so on… | 尔时，贪等… |
| yannūna mayaṁ ekasataṁ ekasataṁ duvijātavaṇṇasataṁ abhinimmineyyāmāti. | Why don’t we each conjure up a hundred forms of women who have given birth twice. | 何不我等各幻化百种已生二子之女之形。 |
| Atha kho taṇhā ca …pe… | Then Taṇhā and so on… | 尔时，贪等… |
| duvijātavaṇṇasataṁ abhinimminitvā yena bhagavā …pe… | having conjured up a hundred forms of women who have given birth twice, approached the Blessed One … and so on … | 幻化百种已生二子之女之形，诣世尊前……等等…… |
| yathā taṁ anuttare upadhisaṅkhaye vimutto. | as one who is liberated in the unsurpassed destruction of acquisitions. | 如一于无上灭尽中解脱者。 |
| Atha kho taṇhā ca …pe… | Then Taṇhā and so on… | 尔时，贪等… |
| majjhimitthivaṇṇasataṁ abhinimmineyyāmā”ti. | a hundred forms of middle-aged women. | 百种中年妇女之形。 |
| Atha kho taṇhā ca …pe… | Then Taṇhā and so on… | 尔时，贪等… |
| majjhimitthivaṇṇasataṁ abhinimminitvā …pe… | having conjured up a hundred forms of middle-aged women … and so on … | 幻化百种中年妇女之形……等等…… |
| anuttare upadhisaṅkhaye vimutto. | in the unsurpassed destruction of acquisitions. | 于无上灭尽中。 |
| Atha kho taṇhā ca …pe… | Then Taṇhā and so on… | 尔时，贪等… |
| mahitthivaṇṇasataṁ abhinimmineyyāmāti. | a hundred forms of old women. | 百种老妇人之形。 |
| Atha kho taṇhā ca …pe… | Then Taṇhā and so on… | 尔时，贪等… |
| mahitthivaṇṇasataṁ abhinimminitvā yena bhagavā …pe… | having conjured up a hundred forms of old women, approached the Blessed One … and so on … | 幻化百种老妇人之形，诣世尊前……等等…… |
| anuttare upadhisaṅkhaye vimutto. | in the unsurpassed destruction of acquisitions. | 于无上灭尽中。 |
| Atha kho taṇhā ca arati ca ragā ca māradhītaro ekamantaṁ apakkamma etadavocuṁ: | Then Taṇhā, Arati, and Ragā, Māra’s daughters, having withdrawn to one side, said this: | 尔时，魔罗之女贪、不乐、与爱，退于一旁，作是言： |
| “saccaṁ kira no pitā avoca: | “Truly our father spoke the truth: | “诚然我父所言为真： |
| ‘Arahaṁ sugato loke, | ‘The Arahant, the Sugata in the world, | ‘阿罗汉，世间之善逝， |
| na rāgena suvānayo; | is not easily led by passion. | 不易为情欲所引。 |
| Māradheyyaṁ atikkanto, | He has gone beyond Māra’s domain, | 他已超越魔罗之域， |
| tasmā socāmahaṁ bhusan’ti. | therefore I sorrow greatly.’ | 是故我甚悲伤。’ |
| Yañhi mayaṁ samaṇaṁ vā brāhmaṇaṁ vā avītarāgaṁ iminā upakkamena upakkameyyāma hadayaṁ vāssa phaleyya, uṇhaṁ lohitaṁ vā mukhato uggaccheyya, ummādaṁ vā pāpuṇeyya cittakkhepaṁ vā. | For if we were to approach any ascetic or brahmin who is not free from passion with this stratagem, either his heart would burst, or hot blood would gush from his mouth, or he would go mad or become mentally deranged. | 若我等以此计近任何未离情欲之苦行者或婆罗门，或其心裂，或热血自口涌出，或发狂或心乱。 |
| Seyyathā vā pana naḷo harito luto ussussati visussati milāyati; | Or just as a green reed, cut down, withers, dries up, and shrivels; | 或犹如绿苇，斩断，则枯、干、缩； |
| evameva ussusseyya visusseyya milāyeyyā”ti. | even so would he wither, dry up, and shrivel.” | 亦复如是，他将枯、干、缩。” |
| Atha kho taṇhā ca arati ca ragā ca māradhītaro yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā ekamantaṁ aṭṭhaṁsu. | Then Taṇhā, Arati, and Ragā, Māra’s daughters, approached the Blessed One; having approached, they stood to one side. | 尔时，魔罗之女贪、不乐、与爱，诣世尊前；至已，立于一旁。 |
| Ekamantaṁ ṭhitā kho taṇhā māradhītā bhagavantaṁ gāthāya ajjhabhāsi: | Standing to one side, Taṇhā, Māra’s daughter, addressed the Blessed One with a verse: | 立于一旁，魔罗之女贪，以偈告世尊： |
| “Sokāvatiṇṇo nu vanamhi jhāyasi, | “Are you meditating in the forest overcome by sorrow? | “汝为忧伤所胜，于林中禅坐耶？ |
| Vittaṁ nu jīno uda patthayāno; | Or have you lost wealth, or are you seeking it? | 或失财富，或求之耶？ |
| Āguṁ nu gāmasmimakāsi kiñci, | Or have you committed some fault in the village? | 或于村中犯何过耶？ |
| Kasmā janena na karosi sakkhiṁ; | Why do you not make friends with people? | 汝何不与人交友？ |
| Sakkhī na sampajjati kenaci te”ti. | Does no friendship arise for you with anyone?” | 汝于任何人皆无友谊生耶？” |
| “Atthassa pattiṁ hadayassa santiṁ, | “Having attained the goal, the peace of heart, | “已达目标，心之平静， |
| Jetvāna senaṁ piyasātarūpaṁ; | having conquered the army of the pleasant and agreeable, | 已胜悦乐之军， |
| Ekohaṁ jhāyaṁ sukhamanubodhiṁ, | I meditate alone, having realized happiness. | 我独禅坐，已证快乐。 |
| Tasmā janena na karomi sakkhiṁ; | Therefore I do not make friends with people; | 是故我不与人交友； |
| Sakkhī na sampajjati kenaci me”ti. | no friendship arises for me with anyone.” | 我与任何人皆无友谊生。” |
| Atha kho arati māradhītā bhagavantaṁ gāthāya ajjhabhāsi: | Then Arati, Māra’s daughter, addressed the Blessed One with a verse: | 尔时，魔罗之女不乐以偈告世尊： |
| “Kathaṁvihārībahulodha bhikkhu, | “How does a bhikkhu who dwells much here, | “比丘于此多住，何以 |
| Pañcoghatiṇṇo atarīdha chaṭṭhaṁ; | having crossed five floods, cross the sixth here? | 渡过五洪流，于此渡过第六？ |
| Kathaṁ jhāyiṁ bahulaṁ kāmasaññā, | How, meditating much, do sensual perceptions | 何以多禅修，感官之知觉 |
| Paribāhirā honti aladdha yo tan”ti. | remain outside for him who has not obtained that?” | 于未得彼者，仍在外？” |
| “Passaddhakāyo suvimuttacitto, | “With body appeased, mind well-freed, | “身安详，心善解脱， |
| Asaṅkharāno satimā anoko; | not fabricating, mindful, homeless, | 不造作，正念，无家， |
| Aññāya dhammaṁ avitakkajhāyī, | having known the Dhamma, meditating without thought-construction, | 已知法，禅修而无思构， |
| Na kuppati na sarati na thino. | he is not agitated, does not long, is not torpid. | 他不激动，不渴望，不昏沉。 |
| Evaṁvihārībahulodha bhikkhu, | Dwelling much thus, a bhikkhu here, | 比丘于此多住，如此， |
| Pañcoghatiṇṇo atarīdha chaṭṭhaṁ; | having crossed five floods, has crossed the sixth here. | 已渡过五洪流，已渡过第六。 |
| Evaṁ jhāyiṁ bahulaṁ kāmasaññā, | Thus meditating much, sensual perceptions | 如此多禅修，感官之知觉 |
| Paribāhirā honti aladdha yo tan”ti. | remain outside for him who has not obtained that.” | 于未得彼者，仍在外。” |
| Atha kho ragā māradhītā bhagavato santike gāthāya ajjhabhāsi: | Then Ragā, Māra’s daughter, in the presence of the Blessed One, addressed him with a verse: | 尔时，魔罗之女爱，于世尊前，以偈告之： |
| “Acchejja taṇhaṁ gaṇasaṅghacārī, | “Having cut off craving, leading a group and a saṅgha, | “已断渴爱，领一众一僧伽， |
| Addhā carissanti bahū ca saddhā; | surely many faithful will wander. | 必多有信者游方。 |
| Bahuṁ vatāyaṁ janataṁ anoko, | This homeless one will indeed lead many people, | 此无家者，必将引导多人， |
| Acchejja nessati maccurājassa pāran”ti. | having cut them off, beyond the reach of the King of Death.” | 断之，超乎死王之所及。” |
| “Nayanti ve mahāvīrā, | “Great heroes, indeed, Tathāgatas, | “大英雄，诚然，如来， |
| saddhammena tathāgatā; | lead by the good Dhamma. | 以善法引导。 |
| Dhammena nayamānānaṁ, | For those who lead by Dhamma, | 于以法引导者， |
| kā usūyā vijānatan”ti. | what envy is there for one who understands?” | 于知者何有嫉妒？” |
| Atha kho taṇhā ca arati ca ragā ca māradhītaro yena māro pāpimā tenupasaṅkamiṁsu. | Then Taṇhā, Arati, and Ragā, Māra’s daughters, approached Māra the Evil One. | 尔时，魔罗之女贪、不乐、与爱，诣恶魔波旬前。 |
| Addasā kho māro pāpimā taṇhañca aratiñca ragañca māradhītaro dūratova āgacchantiyo. | Māra the Evil One saw Taṇhā, Arati, and Ragā, Māra’s daughters, coming from afar. | 魔罗波旬遥见贪、不乐、与爱，魔罗之女来。 |
| Disvāna gāthāhi ajjhabhāsi: | Seeing them, he addressed them with verses: | 见之，以偈告之： |
| “Bālā kumudanāḷehi, | “Fools, with lotus stalks | “愚者，以莲茎 |
| pabbataṁ abhimatthatha; | you try to strike a mountain! | 汝等欲击山！ |
| Giriṁ nakhena khanatha, | You dig at a mountain with your fingernails, | 汝等以指甲挖山， |
| ayo dantehi khādatha. | you chew iron with your teeth! | 汝等以齿嚼铁！ |
| Selaṁva sirasūhacca, | Like hitting a rock with your head, | 如以头撞石， |
| pātāle gādhamesatha; | you seek a foothold in the abyss. | 汝等欲于深渊立足。 |
| Khāṇuṁva urasāsajja, | Like striking a stump with your chest, | 如以胸撞树桩， |
| nibbijjāpetha gotamā”ti. | depart from Gotama, dejected!” | 离乔达摩，沮丧而去！” |
| “Daddallamānā āgañchuṁ, | “Flashing, they came, | “闪耀，她们来了， |
| taṇhā ca aratī ragā; | Taṇhā, Arati, and Ragā. | 贪、不乐、与爱。 |
| Tā tattha panudī satthā, | The Teacher drove them away from there, | 导师自彼处驱之， |
| tūlaṁ bhaṭṭhaṁva māluto”ti. | like wind on a tuft of cotton.” | 如风吹棉絮。” |
| Tatiyo vaggo. | The third chapter. | 第三章。 |
| Sambahulā samiddhi ca, | Many Bhikkhus, and Samiddhi, | 众多比丘，与善见， |
| Godhikaṁ sattavassāni; | Godhika, Seven Years; | 乔迪迦，七年； |
| Dhītaraṁ desitaṁ buddha, | The Daughters, taught by the Buddha, | 女儿们，为佛所教， |
| Seṭṭhena imaṁ mārapañcakanti. | the Best, this Māra-pentad. | 至上，此魔罗五篇。 |
| Mārasaṁyuttaṁ samattaṁ. | The Connected Discourses with Māra is complete. | 与魔罗相应的经文已完结。 |
5 - SN 5 Bhikkhunī: Connected Discourses with Bhikkhunīs
| ==================== SN5 - Bhikkhunīsaṃyutta ==================== | ==================== SN5 - Connected Discourses with Bhikkhunīs ==================== | ==================== SN5 - 与比丘尼相应的经文 ==================== |
5.1 - SN 5.1 Āḷavikā: With Āḷavikā
| --- SN5.1 - Āḷavikāsutta --- | --- SN5.1 - With Āḷavikā --- | --- SN5.1 - 与阿罗毗迦 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. | On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. | 一时，薄伽梵住舍卫城祇树给孤独园。 |
| Atha kho āḷavikā bhikkhunī pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi. | Then the bhikkhunī Āḷavikā, having dressed in the morning, taking her bowl and robe, entered Sāvatthī for alms. | 尔时，比丘尼阿罗毗迦，晨起着衣，持钵，入舍卫城乞食。 |
| Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena andhavanaṁ tenupasaṅkami vivekatthinī. | Having walked for alms in Sāvatthī, after the meal, having returned from the alms round, she approached Andhavana, desiring seclusion. | 于舍卫城乞食后，饭后，自乞食归，诣安陀林，欲求幽居。 |
| Atha kho māro pāpimā āḷavikāya bhikkhuniyā bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo vivekamhā cāvetukāmo yena āḷavikā bhikkhunī tenupasaṅkami; upasaṅkamitvā āḷavikaṁ bhikkhuniṁ gāthāya ajjhabhāsi: | Then Māra the Evil One, desiring to arouse fear, trepidation, and horror in the bhikkhunī Āḷavikā, desiring to make her fall away from seclusion, approached the bhikkhunī Āḷavikā; having approached, he addressed the bhikkhunī Āḷavikā with a verse: | 尔时，恶魔波旬，欲于比丘尼阿罗毗迦中生起恐惧、战栗、恐怖，欲使其从幽居中退失，诣比丘尼阿罗毗迦前；至已，以偈告比丘尼阿罗毗迦： |
| “Natthi nissaraṇaṁ loke, | “There is no escape in the world, | “世间无有出离， |
| kiṁ vivekena kāhasi; | what will you do with seclusion? | 汝于幽居将何为？ |
| Bhuñjassu kāmaratiyo, | Enjoy sensual delights, | 享受感官之乐， |
| māhu pacchānutāpinī”ti. | lest you be remorseful later.” | 免得日后追悔。” |
| Atha kho āḷavikāya bhikkhuniyā etadahosi: | Then this occurred to the bhikkhunī Āḷavikā: | 尔时，比丘尼阿罗毗迦心生此念： |
| “ko nu khvāyaṁ manusso vā amanusso vā gāthaṁ bhāsatī”ti? | “Now who is this, human or non-human, who recites this verse?” | “今此是谁，人或非人，诵此偈？” |
| Atha kho āḷavikāya bhikkhuniyā etadahosi: | Then this occurred to the bhikkhunī Āḷavikā: | 尔时，比丘尼阿罗毗迦心生此念： |
| “māro kho ayaṁ pāpimā mama bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo vivekamhā cāvetukāmo gāthaṁ bhāsatī”ti. | “This is Māra the Evil One, desiring to arouse fear, trepidation, and horror in me, desiring to make me fall away from seclusion, who recites this verse.” | “此乃恶魔波旬，欲于我中生起恐惧、战栗、恐怖，欲使我从幽居中退失，而诵此偈。” |
| Atha kho āḷavikā bhikkhunī “māro ayaṁ pāpimā” iti viditvā māraṁ pāpimantaṁ gāthāhi paccabhāsi: | Then the bhikkhunī Āḷavikā, knowing, “This is Māra the Evil One,” replied to Māra the Evil One with verses: | 尔时，比丘尼阿罗毗迦知“此乃恶魔波旬”，以偈答恶魔波旬： |
| “Atthi nissaraṇaṁ loke, | “There is an escape in the world, | “世间有出路， |
| paññāya me suphussitaṁ; | well touched by me with wisdom. | 我以智慧善触之。 |
| Pamattabandhu pāpima, | Kinsman of the heedless, Evil One, | 放逸者之亲属，恶魔， |
| na tvaṁ jānāsi taṁ padaṁ. | you do not know that state. | 汝不知彼境。 |
| Sattisūlūpamā kāmā, | Sensual pleasures are like spears and stakes, | 感官之乐如矛如桩， |
| khandhāsaṁ adhikuṭṭanā; | the aggregates are their chopping block. | 诸蕴为其砧板。 |
| Yaṁ tvaṁ kāmaratiṁ brūsi, | What you call sensual delight, | 汝所称之感官之乐， |
| arati mayha sā ahū”ti. | that has become non-delight for me.” | 于我已成非乐。” |
| Atha kho māro pāpimā “jānāti maṁ āḷavikā bhikkhunī”ti dukkhī dummano tatthevantaradhāyīti. | Then Māra the Evil One, thinking, “The bhikkhunī Āḷavikā knows me,” sorrowful and dejected, vanished right there. | 尔时，恶魔波旬心想：“比丘尼阿罗毗迦知我”，悲伤、沮丧，即于其处消失。 |
5.2 - SN 5.2 Somā: With Somā
| --- SN5.2 - Somāsutta --- | --- SN5.2 - With Somā --- | --- SN5.2 - 与苏摩 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Atha kho somā bhikkhunī pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi. | Then the bhikkhunī Somā, having dressed in the morning, taking her bowl and robe, entered Sāvatthī for alms. | 尔时，比丘尼苏摩，晨起着衣，持钵，入舍卫城乞食。 |
| Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena andhavanaṁ tenupasaṅkami divāvihārāya. | Having walked for alms in Sāvatthī, after the meal, having returned from the alms round, she approached Andhavana for the day's abiding. | 于舍卫城乞食后，饭后，自乞食归，诣安陀林，为日间之住。 |
| Andhavanaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi. | Having entered Andhavana, she sat down at the root of a certain tree for the day's abiding. | 入安陀林，坐于某树下，为日间之住。 |
| Atha kho māro pāpimā somāya bhikkhuniyā bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo samādhimhā cāvetukāmo yena somā bhikkhunī tenupasaṅkami; upasaṅkamitvā somaṁ bhikkhuniṁ gāthāya ajjhabhāsi: | Then Māra the Evil One, desiring to arouse fear, trepidation, and horror in the bhikkhunī Somā, desiring to make her fall away from concentration, approached the bhikkhunī Somā; having approached, he addressed the bhikkhunī Somā with a verse: | 尔时，恶魔波旬，欲于比丘尼苏摩中生起恐惧、战栗、恐怖，欲使其从禅定中退失，诣比丘尼苏摩前；至已，以偈告比丘尼苏摩： |
| “Yaṁ taṁ isīhi pattabbaṁ, | “That state which is to be attained by seers, | “仙人所能达到之境， |
| ṭhānaṁ durabhisambhavaṁ; | so very difficult to achieve, | 如此难以成就， |
| Na taṁ dvaṅgulapaññāya, | that a woman, with her two-finger wisdom, | 女子，以其二指之智， |
| sakkā pappotumitthiyā”ti. | is not able to attain.” | 不能达到。” |
| Atha kho somāya bhikkhuniyā etadahosi: | Then this occurred to the bhikkhunī Somā: | 尔时，比丘尼苏摩心生此念： |
| “ko nu khvāyaṁ manusso vā amanusso vā gāthaṁ bhāsatī”ti? | “Now who is this, human or non-human, who recites this verse?” | “今此是谁，人或非人，诵此偈？” |
| Atha kho somāya bhikkhuniyā etadahosi: | Then this occurred to the bhikkhunī Somā: | 尔时，比丘尼苏摩心生此念： |
| “māro kho ayaṁ pāpimā mama bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo samādhimhā cāvetukāmo gāthaṁ bhāsatī”ti. | “This is Māra the Evil One, desiring to arouse fear, trepidation, and horror in me, desiring to make me fall away from concentration, who recites this verse.” | “此乃恶魔波旬，欲于我中生起恐惧、战栗、恐怖，欲使我从禅定中退失，而诵此偈。” |
| Atha kho somā bhikkhunī “māro ayaṁ pāpimā” iti viditvā māraṁ pāpimantaṁ gāthāhi paccabhāsi: | Then the bhikkhunī Somā, knowing, “This is Māra the Evil One,” replied to Māra the Evil One with verses: | 尔时，比丘尼苏摩知“此乃恶魔波旬”，以偈答恶魔波旬： |
| “Itthibhāvo kiṁ kayirā, | “What does womanhood do, | “女身何为， |
| cittamhi susamāhite; | when the mind is well concentrated, | 心善专注时， |
| Ñāṇamhi vattamānamhi, | when knowledge is present, | 知识现前时， |
| sammā dhammaṁ vipassato. | for one who rightly sees the Dhamma? | 于正见法者？ |
| Yassa nūna siyā evaṁ, | To one for whom it might indeed be thus: | 于或可如是之人： |
| Itthāhaṁ purisoti vā; | ‘I am a woman’ or ‘I am a man,’ | ‘我是女人’或‘我是男人’， |
| Kiñci vā pana aññasmi, | or ‘I am anything else at all,’ | 或‘我是任何其他’， |
| Taṁ māro vattumarahatī”ti. | to him Māra is fit to speak.” | 于他，魔罗适宜说话。” |
| Atha kho māro pāpimā “jānāti maṁ somā bhikkhunī”ti dukkhī dummano tatthevantaradhāyīti. | Then Māra the Evil One, thinking, “The bhikkhunī Somā knows me,” sorrowful and dejected, vanished right there. | 尔时，恶魔波旬心想：“比丘尼苏摩知我”，悲伤、沮丧，即于其处消失。 |
5.3 - SN 5.3 Kisāgotamī: With Kisāgotamī
| --- SN5.3 - Kisāgotamīsutta --- | --- SN5.3 - With Kisāgotamī --- | --- SN5.3 - 与乔达弥 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Atha kho kisāgotamī bhikkhunī pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi. | Then the bhikkhunī Kisāgotamī, having dressed in the morning, taking her bowl and robe, entered Sāvatthī for alms. | 尔时，比丘尼乔达弥，晨起着衣，持钵，入舍卫城乞食。 |
| Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena andhavanaṁ tenupasaṅkami, upasaṅkamitvā divāvihārāya. | Having walked for alms in Sāvatthī, after the meal, having returned from the alms round, she approached Andhavana, having approached for the day's abiding. | 于舍卫城乞食后，饭后，自乞食归，诣安陀林，为日间之住。 |
| Andhavanaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi. | Having entered Andhavana, she sat down at the root of a certain tree for the day's abiding. | 入安陀林，坐于某树下，为日间之住。 |
| Atha kho māro pāpimā kisāgotamiyā bhikkhuniyā bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo samādhimhā cāvetukāmo yena kisāgotamī bhikkhunī tenupasaṅkami; upasaṅkamitvā kisāgotamiṁ bhikkhuniṁ gāthāya ajjhabhāsi: | Then Māra the Evil One, desiring to arouse fear, trepidation, and horror in the bhikkhunī Kisāgotamī, desiring to make her fall away from concentration, approached the bhikkhunī Kisāgotamī; having approached, he addressed the bhikkhunī Kisāgotamī with a verse: | 尔时，恶魔波旬，欲于比丘尼乔达弥中生起恐惧、战栗、恐怖，欲使其从禅定中退失，诣比丘尼乔达弥前；至已，以偈告比丘尼乔达弥： |
| “Kiṁ nu tvaṁ mataputtāva, | “Why now, like one whose child has died, | “为何现在，如丧子之人， |
| ekamāsi rudammukhī; | do you sit alone with a tearful face? | 你独坐泪流满面？ |
| Vanamajjhagatā ekā, | Having gone into the midst of the forest alone, | 独入林中， |
| purisaṁ nu gavesasī”ti. | are you searching for a man?” | 你在寻找男人吗？” |
| Atha kho kisāgotamiyā bhikkhuniyā etadahosi: | Then this occurred to the bhikkhunī Kisāgotamī: | 尔时，比丘尼乔达弥心生此念： |
| “ko nu khvāyaṁ manusso vā amanusso vā gāthaṁ bhāsatī”ti? | “Now who is this, human or non-human, who recites this verse?” | “今此是谁，人或非人，诵此偈？” |
| Atha kho kisāgotamiyā bhikkhuniyā etadahosi: | Then this occurred to the bhikkhunī Kisāgotamī: | 尔时，比丘尼乔达弥心生此念： |
| “māro kho ayaṁ pāpimā mama bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo samādhimhā cāvetukāmo gāthaṁ bhāsatī”ti. | “This is Māra the Evil One, desiring to arouse fear, trepidation, and horror in me, desiring to make me fall away from concentration, who recites this verse.” | “此乃恶魔波旬，欲于我中生起恐惧、战栗、恐怖，欲使我从禅定中退失，而诵此偈。” |
| Atha kho kisāgotamī bhikkhunī “māro ayaṁ pāpimā” iti viditvā māraṁ pāpimantaṁ gāthāhi paccabhāsi: | Then the bhikkhunī Kisāgotamī, knowing, “This is Māra the Evil One,” replied to Māra the Evil One with verses: | 尔时，比丘尼乔达弥知“此乃恶魔波旬”，以偈答恶魔波旬： |
| “Accantaṁ mataputtāmhi, | “I have completely overcome the death of children, | “我已完全克服了丧子之痛， |
| purisā etadantikā; | men are the end of that. | 男人是那之终结。 |
| Na socāmi na rodāmi, | I do not sorrow, I do not weep, | 我不悲伤，我不哭泣， |
| na taṁ bhāyāmi āvuso. | I am not afraid of you, friend. | 我不怕你，朋友。 |
| Sabbattha vihatā nandī, | Delight is dispelled everywhere, | 喜悦处处消散， |
| tamokkhandho padālito; | the mass of darkness is torn apart. | 黑暗之团已破。 |
| Jetvāna maccuno senaṁ, | Having conquered the army of Death, | 已胜死神之军， |
| viharāmi anāsavā”ti. | I dwell taint-free.” | 我无垢而住。” |
| Atha kho māro pāpimā “jānāti maṁ kisāgotamī bhikkhunī”ti dukkhī dummano tatthevantaradhāyīti. | Then Māra the Evil One, thinking, “The bhikkhunī Kisāgotamī knows me,” sorrowful and dejected, vanished right there. | 尔时，恶魔波旬心想：“比丘尼乔达弥知我”，悲伤、沮丧，即于其处消失。 |
5.4 - SN 5.4 Vijayā: With Vijayā
| --- SN5.4 - Vijayāsutta --- | --- SN5.4 - With Vijayā --- | --- SN5.4 - 与毗舍耶 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Atha kho vijayā bhikkhunī pubbaṇhasamayaṁ nivāsetvā …pe… | Then the bhikkhunī Vijayā, having dressed in the morning … and so on … | 尔时，比丘尼毗舍耶，晨起……等等…… |
| aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi. | sat down at the root of a certain tree for the day's abiding. | 坐于某树下，为日间之住。 |
| Atha kho māro pāpimā vijayāya bhikkhuniyā bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo samādhimhā cāvetukāmo yena vijayā bhikkhunī tenupasaṅkami; upasaṅkamitvā vijayaṁ bhikkhuniṁ gāthāya ajjhabhāsi: | Then Māra the Evil One, desiring to arouse fear, trepidation, and horror in the bhikkhunī Vijayā, desiring to make her fall away from concentration, approached the bhikkhunī Vijayā; having approached, he addressed the bhikkhunī Vijayā with a verse: | 尔时，恶魔波旬，欲于比丘尼毗舍耶中生起恐惧、战栗、恐怖，欲使其从禅定中退失，诣比丘尼毗舍耶前；至已，以偈告比丘尼毗舍耶： |
| “Daharā tvaṁ rūpavatī, | “You are young and beautiful, | “你年轻貌美， |
| ahañca daharo susu; | and I too am young and youthful. | 我亦年轻有为。 |
| Pañcaṅgikena turiyena, | With the fivefold instrumental music, | 以五重乐器之乐， |
| ehayyebhiramāmase”ti. | come, let us delight together.” | 来，我们一同享乐。” |
| Atha kho vijayāya bhikkhuniyā etadahosi: | Then this occurred to the bhikkhunī Vijayā: | 尔时，比丘尼毗舍耶心生此念： |
| “ko nu khvāyaṁ manusso vā amanusso vā gāthaṁ bhāsatī”ti? | “Now who is this, human or non-human, who recites this verse?” | “今此是谁，人或非人，诵此偈？” |
| Atha kho vijayāya bhikkhuniyā etadahosi: | Then this occurred to the bhikkhunī Vijayā: | 尔时，比丘尼毗舍耶心生此念： |
| “māro kho ayaṁ pāpimā mama bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo samādhimhā cāvetukāmo gāthaṁ bhāsatī”ti. | “This is Māra the Evil One, desiring to arouse fear, trepidation, and horror in me, desiring to make me fall away from concentration, who recites this verse.” | “此乃恶魔波旬，欲于我中生起恐惧、战栗、恐怖，欲使我从禅定中退失，而诵此偈。” |
| Atha kho vijayā bhikkhunī “māro ayaṁ pāpimā” iti viditvā māraṁ pāpimantaṁ gāthāhi paccabhāsi: | Then the bhikkhunī Vijayā, knowing, “This is Māra the Evil One,” replied to Māra the Evil One with verses: | 尔时，比丘尼毗舍耶知“此乃恶魔波旬”，以偈答恶魔波旬： |
| “Rūpā saddā rasā gandhā, | “Forms, sounds, tastes, smells, | “色、声、香、味、 |
| phoṭṭhabbā ca manoramā; | and agreeable tangibles, | 与可爱之触， |
| Niyyātayāmi tuyheva, | I offer them to you, | 我将之献予你， |
| māra nāhaṁ tenatthikā. | Māra, I have no need for them. | 魔罗，我不需要。 |
| Iminā pūtikāyena, | With this putrid body, | 以此腐朽之身， |
| bhindanena pabhaṅgunā; | breaking, fragile, | 破碎，脆弱， |
| Aṭṭīyāmi harāyāmi, | I am vexed and disgusted, | 我烦恼厌恶， |
| kāmataṇhā samūhatā. | sensual craving is uprooted. | 感官之渴爱已根除。 |
| Ye ca rūpūpagā sattā, | Those beings attached to form, | 彼等执着于色之众生， |
| ye ca arūpaṭṭhāyino; | and those abiding in the formless, | 与彼等住于无色者， |
| Yā ca santā samāpatti, | and whatever peaceful attainment, | 与凡和平之 attainment， |
| sabbattha vihato tamo”ti. | everywhere darkness is dispelled.” | 处处黑暗皆消散。” |
| Atha kho māro pāpimā “jānāti maṁ vijayā bhikkhunī”ti dukkhī dummano tatthevantaradhāyīti. | Then Māra the Evil One, thinking, “The bhikkhunī Vijayā knows me,” sorrowful and dejected, vanished right there. | 尔时，恶魔波旬心想：“比丘尼毗舍耶知我”，悲伤、沮丧，即于其处消失。 |
5.5 - SN 5.5 Uppalavaṇṇā: With Uppalavaṇṇā
| --- SN5.5 - Uppalavaṇṇāsutta --- | --- SN5.5 - With Uppalavaṇṇā --- | --- SN5.5 - 与优钵罗华色 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Atha kho uppalavaṇṇā bhikkhunī pubbaṇhasamayaṁ nivāsetvā …pe… | Then the bhikkhunī Uppalavaṇṇā, having dressed in the morning … and so on … | 尔时，比丘尼优钵罗华色，晨起……等等…… |
| aññatarasmiṁ supupphitasālarukkhamūle aṭṭhāsi. | stood at the foot of a certain sal tree in full bloom. | 立于一盛开之娑罗树下。 |
| Atha kho māro pāpimā uppalavaṇṇāya bhikkhuniyā bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo samādhimhā cāvetukāmo yena uppalavaṇṇā bhikkhunī tenupasaṅkami; upasaṅkamitvā uppalavaṇṇaṁ bhikkhuniṁ gāthāya ajjhabhāsi: | Then Māra the Evil One, desiring to arouse fear, trepidation, and horror in the bhikkhunī Uppalavaṇṇā, desiring to make her fall away from concentration, approached the bhikkhunī Uppalavaṇṇā; having approached, he addressed the bhikkhunī Uppalavaṇṇā with a verse: | 尔时，恶魔波旬，欲于比丘尼优钵罗华色中生起恐惧、战栗、恐怖，欲使其从禅定中退失，诣比丘尼优钵罗华色前；至已，以偈告比丘尼优钵罗华色： |
| “Supupphitaggaṁ upagamma bhikkhuni, | “Having come to a tree with flowers in full bloom, bhikkhunī, | “来至一花盛开之树，比丘尼， |
| Ekā tuvaṁ tiṭṭhasi sālamūle; | you stand alone at the foot of this sal tree. | 你独立于此娑罗树下。 |
| Na catthi te dutiyā vaṇṇadhātu, | There is no second to match your beauty, | 无有第二者能与你之美貌相比， |
| Bāle na tvaṁ bhāyasi dhuttakānan”ti. | foolish girl, are you not afraid of rogues?” | 愚蠢之女，你不怕恶棍吗？” |
| Atha kho uppalavaṇṇāya bhikkhuniyā etadahosi: | Then this occurred to the bhikkhunī Uppalavaṇṇā: | 尔时，比丘尼优钵罗华色心生此念： |
| “ko nu khvāyaṁ manusso vā amanusso vā gāthaṁ bhāsatī”ti? | “Now who is this, human or non-human, who recites this verse?” | “今此是谁，人或非人，诵此偈？” |
| Atha kho uppalavaṇṇāya bhikkhuniyā etadahosi: | Then this occurred to the bhikkhunī Uppalavaṇṇā: | 尔时，比丘尼优钵罗华色心生此念： |
| “māro kho ayaṁ pāpimā mama bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo samādhimhā cāvetukāmo gāthaṁ bhāsatī”ti. | “This is Māra the Evil One, desiring to arouse fear, trepidation, and horror in me, desiring to make me fall away from concentration, who recites this verse.” | “此乃恶魔波旬，欲于我中生起恐惧、战栗、恐怖，欲使我从禅定中退失，而诵此偈。” |
| Atha kho uppalavaṇṇā bhikkhunī “māro ayaṁ pāpimā” iti viditvā māraṁ pāpimantaṁ gāthāhi paccabhāsi: | Then the bhikkhunī Uppalavaṇṇā, knowing, “This is Māra the Evil One,” replied to Māra the Evil One with verses: | 尔时，比丘尼优钵罗华色知“此乃恶魔波旬”，以偈答恶魔波旬： |
| “Sataṁ sahassānipi dhuttakānaṁ, | “Though a hundred thousand rogues | “纵有十万恶棍 |
| Idhāgatā tādisakā bhaveyyuṁ; | of such a kind might come here, | 如此之类来此， |
| Lomaṁ na iñjāmi na santasāmi, | I would not move a hair, I would not tremble. | 我一根毫毛不动，我不颤抖。 |
| Na māra bhāyāmi tamekikāpi. | Māra, I am not afraid of you, even alone. | 魔罗，我即便是独自一人，也不怕你。 |
| Esā antaradhāyāmi, | I can disappear, | 我能消失， |
| kucchiṁ vā pavisāmi te; | or I can enter your belly. | 或我能入汝腹中。 |
| Pakhumantarikāyampi, | Even standing between your eyebrows, | 即便是立于汝眉间， |
| tiṭṭhantiṁ maṁ na dakkhasi. | you will not see me. | 汝亦不见我。 |
| Cittasmiṁ vasībhūtāmhi, | I have mastery over my mind, | 我已主宰我之心， |
| iddhipādā subhāvitā; | the bases of psychic power are well developed. | 神通之基已善发展。 |
| Sabbabandhanamuttāmhi, | I am freed from all bondage, | 我已解脱一切束缚， |
| na taṁ bhāyāmi āvuso”ti. | I am not afraid of you, friend.” | 我不怕你，朋友。” |
| Atha kho māro pāpimā “jānāti maṁ uppalavaṇṇā bhikkhunī”ti dukkhī dummano tatthevantaradhāyīti. | Then Māra the Evil One, thinking, “The bhikkhunī Uppalavaṇṇā knows me,” sorrowful and dejected, vanished right there. | 尔时，恶魔波旬心想：“比丘尼优钵罗华色知我”，悲伤、沮丧，即于其处消失。 |
5.6 - SN 5.6 Cālā: With Cālā
| --- SN5.6 - Cālāsutta --- | --- SN5.6 - With Cālā --- | --- SN5.6 - 与遮罗 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Atha kho cālā bhikkhunī pubbaṇhasamayaṁ nivāsetvā …pe… | Then the bhikkhunī Cālā, having dressed in the morning … and so on … | 尔时，比丘尼遮罗，晨起……等等…… |
| aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi. | sat down at the root of a certain tree for the day's abiding. | 坐于某树下，为日间之住。 |
| Atha kho māro pāpimā yena cālā bhikkhunī tenupasaṅkami; upasaṅkamitvā cālaṁ bhikkhuniṁ etadavoca: | Then Māra the Evil One approached the bhikkhunī Cālā; having approached, he said this to the bhikkhunī Cālā: | 尔时，恶魔波旬诣比丘尼遮罗前；至已，白比丘尼遮罗言： |
| “kiṁ nu tvaṁ, bhikkhuni, na rocesī”ti? | “What, bhikkhunī, do you not approve of?” | “比丘尼，何者汝不赞同？” |
| “Jātiṁ khvāhaṁ, āvuso, na rocemī”ti. | “Birth, friend, I do not approve of.” | “朋友，我不赞同出生。” |
| “Kiṁ nu jātiṁ na rocesi, | “Why do you not approve of birth? | “为何你不赞同出生？ |
| jāto kāmāni bhuñjati; | One who is born enjoys sensual pleasures. | 生者享感官之乐。 |
| Ko nu taṁ idamādapayi, | Who now has instructed you in this: | 今谁教导你此事： |
| jātiṁ mā roca bhikkhunī”ti. | ‘Do not approve of birth, bhikkhunī’?” | ‘不赞同出生，比丘尼’？” |
| “Jātassa maraṇaṁ hoti, | “For one who is born there is death, | “于生者有死， |
| jāto dukkhāni phussati; | one who is born experiences suffering, | 生者经历痛苦， |
| Bandhaṁ vadhaṁ pariklesaṁ, | bondage, slaughter, and vexation, | 束缚、屠杀、与烦恼， |
| tasmā jātiṁ na rocaye. | therefore I do not approve of birth. | 是故我不赞同出生。 |
| Buddho dhammamadesesi, | The Buddha taught the Dhamma | 佛陀教导法 |
| jātiyā samatikkamaṁ; | for the transcending of birth, | 为超越生死， |
| Sabbadukkhappahānāya, | for the abandoning of all suffering, | 为舍弃一切苦， |
| so maṁ sacce nivesayi. | he established me in that truth. | 他令我安住于彼真理。 |
| Ye ca rūpūpagā sattā, | Those beings attached to form, | 彼等执着于色之众生， |
| ye ca arūpaṭṭhāyino; | and those abiding in the formless, | 与彼等住于无色者， |
| Nirodhaṁ appajānantā, | not understanding cessation, | 不解止息， |
| āgantāro punabbhavan”ti. | are comers to repeated existence.” | 为再来之存在。” |
| Atha kho māro pāpimā “jānāti maṁ cālā bhikkhunī”ti dukkhī dummano tatthevantaradhāyīti. | Then Māra the Evil One, thinking, “The bhikkhunī Cālā knows me,” sorrowful and dejected, vanished right there. | 尔时，恶魔波旬心想：“比丘尼遮罗知我”，悲伤、沮丧，即于其处消失。 |
5.7 - SN 5.7 Upacālā: With Upacālā
| --- SN5.7 - Upacālāsutta --- | --- SN5.7 - With Upacālā --- | --- SN5.7 - 与优波遮罗 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Atha kho upacālā bhikkhunī pubbaṇhasamayaṁ nivāsetvā …pe… | Then the bhikkhunī Upacālā, having dressed in the morning … and so on … | 尔时，比丘尼优波遮罗，晨起……等等…… |
| aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi. | sat down at the root of a certain tree for the day's abiding. | 坐于某树下，为日间之住。 |
| Atha kho māro pāpimā yena upacālā bhikkhunī tenupasaṅkami; upasaṅkamitvā upacālaṁ bhikkhuniṁ etadavoca: | Then Māra the Evil One approached the bhikkhunī Upacālā; having approached, he said this to the bhikkhunī Upacālā: | 尔时，恶魔波旬诣比丘尼优波遮罗前；至已，白比丘尼优波遮罗言： |
| “kattha nu tvaṁ, bhikkhuni, uppajjitukāmā”ti? | “Where, bhikkhunī, do you wish to be reborn?” | “比丘尼，汝欲重生于何处？” |
| “Na khvāhaṁ, āvuso, katthaci uppajjitukāmā”ti. | “I, friend, do not wish to be reborn anywhere.” | “朋友，我不想重生于任何地方。” |
| “Tāvatiṁsā ca yāmā ca, | “The Tāvatiṃsa and Yāma devas, | “忉利天与夜摩天， |
| tusitā cāpi devatā; | and the Tusita devas too, | 与兜率天亦然， |
| Nimmānaratino devā, | the Nimmānaratī devas, | 化乐天， |
| ye devā vasavattino; | and the devas who wield power over others’ creations; | 与他化自在天； |
| Tattha cittaṁ paṇidhehi, | direct your mind there, | 将你之心导向彼处， |
| ratiṁ paccanubhossasī”ti. | you will experience delight.” | 你将体验喜悦。” |
| “Tāvatiṁsā ca yāmā ca, | “The Tāvatiṃsa and Yāma devas, | “忉利天与夜摩天， |
| tusitā cāpi devatā; | and the Tusita devas too, | 与兜率天亦然， |
| Nimmānaratino devā, | the Nimmānaratī devas, | 化乐天， |
| ye devā vasavattino; | and the devas who wield power over others’ creations; | 与他化自在天； |
| Kāmabandhanabaddhā te, | they are bound by sensual bonds, | 他们为感官之缚所缚， |
| enti māravasaṁ puna. | they come again under Māra’s sway. | 他们再来魔罗之支配下。 |
| Sabbo ādīpito loko, | The whole world is on fire, | 全世界皆在燃烧， |
| sabbo loko padhūpito; | the whole world is smoldering, | 全世界皆在冒烟， |
| Sabbo pajjālito loko, | the whole world is blazing, | 全世界皆在炽燃， |
| sabbo loko pakampito. | the whole world is trembling. | 全世界皆在颤抖。 |
| Akampitaṁ apajjalitaṁ, | The unshakeable, the unblazing, | 不动摇，不炽燃， |
| aputhujjanasevitaṁ; | unfrequented by ordinary people, | 凡人所不常至， |
| Agati yattha mārassa, | where Māra has no access, | 魔罗无路可入之处， |
| tattha me nirato mano”ti. | there my mind delights.” | 我心乐于彼处。” |
| Atha kho māro pāpimā “jānāti maṁ upacālā bhikkhunī”ti dukkhī dummano tatthevantaradhāyīti. | Then Māra the Evil One, thinking, “The bhikkhunī Upacālā knows me,” sorrowful and dejected, vanished right there. | 尔时，恶魔波旬心想：“比丘尼优波遮罗知我”，悲伤、沮丧，即于其处消失。 |
5.8 - SN 5.8 Sīsupacālā: With Sīsupacālā
| --- SN5.8 - Sīsupacālāsutta --- | --- SN5.8 - With Sīsupacālā --- | --- SN5.8 - 与尸须波遮罗 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Atha kho sīsupacālā bhikkhunī pubbaṇhasamayaṁ nivāsetvā …pe… | Then the bhikkhunī Sīsupacālā, having dressed in the morning … and so on … | 尔时，比丘尼尸须波遮罗，晨起……等等…… |
| aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi. | sat down at the root of a certain tree for the day's abiding. | 坐于某树下，为日间之住。 |
| Atha kho māro pāpimā yena sīsupacālā bhikkhunī tenupasaṅkami; upasaṅkamitvā sīsupacālaṁ bhikkhuniṁ etadavoca: | Then Māra the Evil One approached the bhikkhunī Sīsupacālā; having approached, he said this to the bhikkhunī Sīsupacālā: | 尔时，恶魔波旬诣比丘尼尸须波遮罗前；至已，白比丘尼尸须波遮罗言： |
| “kassa nu tvaṁ, bhikkhuni, pāsaṇḍaṁ rocesī”ti? | “Whose sect, bhikkhunī, do you approve of?” | “比丘尼，汝赞同谁之宗派？” |
| “Na khvāhaṁ, āvuso, kassaci pāsaṇḍaṁ rocemī”ti. | “I, friend, do not approve of anyone’s sect.” | “朋友，我不赞同任何人之宗派。” |
| “Kaṁ nu uddissa muṇḍāsi, | “For whose sake are you shaven-headed? | “为何汝剃头？ |
| Samaṇī viya dissasi; | You look like an ascetic. | 汝貌似苦行者。 |
| Na ca rocesi pāsaṇḍaṁ, | And yet you do not approve of any sect, | 然汝不赞同任何宗派， |
| Kimiva carasi momūhā”ti. | why do you wander about like one deluded?” | 为何汝如迷途者般游荡？” |
| “Ito bahiddhā pāsaṇḍā, | “Sectarians outside this teaching, | “此教之外之外道， |
| diṭṭhīsu pasīdanti te; | they place their confidence in views. | 他们置信于见。 |
| Na tesaṁ dhammaṁ rocemi, | I do not approve of their Dhamma, | 我不赞同他们之法， |
| te dhammassa akovidā. | they are not skilled in the Dhamma. | 他们不善于法。 |
| Atthi sakyakule jāto, | There is one born in the Sakyan clan, | 有一生于释迦族， |
| buddho appaṭipuggalo; | the Buddha, without a peer, | 佛陀，无有匹敌， |
| Sabbābhibhū māranudo, | the all-conqueror, Māra’s subduer, | 一切征服者，魔罗之制伏者， |
| sabbatthamaparājito. | everywhere unvanquished. | 处处不败。 |
| Sabbattha mutto asito, | Everywhere freed, unattached, | 处处解脱，无执着， |
| sabbaṁ passati cakkhumā; | the one with vision who sees all, | 具眼者，见一切， |
| Sabbakammakkhayaṁ patto, | who has reached the destruction of all kamma, | 已达一切业之灭尽， |
| vimutto upadhisaṅkhaye; | liberated in the destruction of acquisitions. | 于所得之灭尽中解脱。 |
| So mayhaṁ bhagavā satthā, | He is my Blessed One, the Teacher, | 他是我之世尊，导师， |
| tassa rocemi sāsanan”ti. | I approve of his teaching.” | 我赞同他之教诲。” |
| Atha kho māro pāpimā “jānāti maṁ sīsupacālā bhikkhunī”ti dukkhī dummano tatthevantaradhāyīti. | Then Māra the Evil One, thinking, “The bhikkhunī Sīsupacālā knows me,” sorrowful and dejected, vanished right there. | 尔时，恶魔波旬心想：“比丘尼尸须波遮罗知我”，悲伤、沮丧，即于其处消失。 |
5.9 - SN 5.9 Selā: With Selā
| --- SN5.9 - Selāsutta --- | --- SN5.9 - With Selā --- | --- SN5.9 - 与雪罗 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Atha kho selā bhikkhunī pubbaṇhasamayaṁ nivāsetvā …pe… | Then the bhikkhunī Selā, having dressed in the morning … and so on … | 尔时，比丘尼雪罗，晨起……等等…… |
| aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi. | sat down at the root of a certain tree for the day's abiding. | 坐于某树下，为日间之住。 |
| Atha kho māro pāpimā selāya bhikkhuniyā bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo …pe… | Then Māra the Evil One, desiring to arouse fear, trepidation, and horror in the bhikkhunī Selā … and so on … | 尔时，恶魔波旬，欲于比丘尼雪罗中生起恐惧、战栗、恐怖……等等…… |
| selaṁ bhikkhuniṁ gāthāya ajjhabhāsi: | addressed the bhikkhunī Selā with a verse: | 以偈告比丘尼雪罗： |
| “Kenidaṁ pakataṁ bimbaṁ, | “By whom was this image fashioned? | “此像为谁所造？ |
| kvanu bimbassa kārako; | Where is the image’s maker? | 像之造者何在？ |
| Kvanu bimbaṁ samuppannaṁ, | Where has the image arisen? | 像于何处生？ |
| kvanu bimbaṁ nirujjhatī”ti. | Where does the image cease?” | 像于何处灭？” |
| Atha kho selāya bhikkhuniyā etadahosi: | Then this occurred to the bhikkhunī Selā: | 尔时，比丘尼雪罗心生此念： |
| “ko nu khvāyaṁ manusso vā amanusso vā gāthaṁ bhāsatī”ti? | “Now who is this, human or non-human, who recites this verse?” | “今此是谁，人或非人，诵此偈？” |
| Atha kho selāya bhikkhuniyā etadahosi: | Then this occurred to the bhikkhunī Selā: | 尔时，比丘尼雪罗心生此念： |
| “māro kho ayaṁ pāpimā mama bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo samādhimhā cāvetukāmo gāthaṁ bhāsatī”ti. | “This is Māra the Evil One, desiring to arouse fear, trepidation, and horror in me, desiring to make me fall away from concentration, who recites this verse.” | “此乃恶魔波旬，欲于我中生起恐惧、战栗、恐怖，欲使我从禅定中退失，而诵此偈。” |
| Atha kho selā bhikkhunī “māro ayaṁ pāpimā” iti viditvā māraṁ pāpimantaṁ gāthāhi paccabhāsi: | Then the bhikkhunī Selā, knowing, “This is Māra the Evil One,” replied to Māra the Evil One with verses: | 尔时，比丘尼雪罗知“此乃恶魔波旬”，以偈答恶魔波旬： |
| “Nayidaṁ attakataṁ bimbaṁ, | “This image was not made by self, | “此像非自造， |
| nayidaṁ parakataṁ aghaṁ; | this woe was not made by another. | 此苦非他造。 |
| Hetuṁ paṭicca sambhūtaṁ, | In dependence on a cause it has arisen, | 依因而生， |
| hetubhaṅgā nirujjhati. | with the breaking of the cause it ceases. | 因破而灭。 |
| Yathā aññataraṁ bījaṁ, | Just as a particular seed, | 犹如一粒种子， |
| khette vuttaṁ virūhati; | sown in a field, sprouts, | 播于田间，发芽， |
| Pathavīrasañcāgamma, | depending on earth-essence | 依地精 |
| sinehañca tadūbhayaṁ. | and moisture, both of them. | 与湿润，二者皆然。 |
| Evaṁ khandhā ca dhātuyo, | So too the aggregates and elements, | 是故诸蕴与诸界， |
| cha ca āyatanā ime; | and these six sense bases, | 与此六根， |
| Hetuṁ paṭicca sambhūtā, | in dependence on a cause they have arisen, | 依因而生， |
| hetubhaṅgā nirujjhare”ti. | with the breaking of the cause they cease.” | 因破而灭。” |
| Atha kho māro pāpimā “jānāti maṁ selā bhikkhunī”ti dukkhī dummano tatthevantaradhāyīti. | Then Māra the Evil One, thinking, “The bhikkhunī Selā knows me,” sorrowful and dejected, vanished right there. | 尔时，恶魔波旬心想：“比丘尼雪罗知我”，悲伤、沮丧，即于其处消失。 |
5.10 - SN 5.10 Vajirā: With Vajirā
| --- SN5.10 - Vajirāsutta --- | --- SN5.10 - With Vajirā --- | --- SN5.10 - 与金刚 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Atha kho vajirā bhikkhunī pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi. | Then the bhikkhunī Vajirā, having dressed in the morning, taking her bowl and robe, entered Sāvatthī for alms. | 尔时，比丘尼金刚，晨起着衣，持钵，入舍卫城乞食。 |
| Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena andhavanaṁ tenupasaṅkami divāvihārāya. | Having walked for alms in Sāvatthī, after the meal, having returned from the alms round, she approached Andhavana for the day's abiding. | 于舍卫城乞食后，饭后，自乞食归，诣安陀林，为日间之住。 |
| Andhavanaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi. | Having entered Andhavana, she sat down at the root of a certain tree for the day's abiding. | 入安陀林，坐于某树下，为日间之住。 |
| Atha kho māro pāpimā vajirāya bhikkhuniyā bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo samādhimhā cāvetukāmo yena vajirā bhikkhunī tenupasaṅkami; upasaṅkamitvā vajiraṁ bhikkhuniṁ gāthāya ajjhabhāsi: | Then Māra the Evil One, desiring to arouse fear, trepidation, and horror in the bhikkhunī Vajirā, desiring to make her fall away from concentration, approached the bhikkhunī Vajirā; having approached, he addressed the bhikkhunī Vajirā with a verse: | 尔时，恶魔波旬，欲于比丘尼金刚中生起恐惧、战栗、恐怖，欲使其从禅定中退失，诣比丘尼金刚前；至已，以偈告比丘尼金刚： |
| “Kenāyaṁ pakato satto, | “By whom was this being created? | “此众生为谁所造？ |
| kuvaṁ sattassa kārako; | Where is the being’s creator? | 众生之造者何在？ |
| Kuvaṁ satto samuppanno, | Where has the being arisen? | 众生于何处生？ |
| kuvaṁ satto nirujjhatī”ti. | Where does the being cease?” | 众生于何处灭？” |
| Atha kho vajirāya bhikkhuniyā etadahosi: | Then this occurred to the bhikkhunī Vajirā: | 尔时，比丘尼金刚心生此念： |
| “ko nu khvāyaṁ manusso vā amanusso vā gāthaṁ bhāsatī”ti? | “Now who is this, human or non-human, who recites this verse?” | “今此是谁，人或非人，诵此偈？” |
| Atha kho vajirāya bhikkhuniyā etadahosi: | Then this occurred to the bhikkhunī Vajirā: | 尔时，比丘尼金刚心生此念： |
| “māro kho ayaṁ pāpimā mama bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo samādhimhā cāvetukāmo gāthaṁ bhāsatī”ti. | “This is Māra the Evil One, desiring to arouse fear, trepidation, and horror in me, desiring to make me fall away from concentration, who recites this verse.” | “此乃恶魔波旬，欲于我中生起恐惧、战栗、恐怖，欲使我从禅定中退失，而诵此偈。” |
| Atha kho vajirā bhikkhunī “māro ayaṁ pāpimā” iti viditvā, māraṁ pāpimantaṁ gāthāhi paccabhāsi: | Then the bhikkhunī Vajirā, knowing, “This is Māra the Evil One,” replied to Māra the Evil One with verses: | 尔时，比丘尼金刚知“此乃恶魔波旬”，以偈答恶魔波旬： |
| “Kiṁ nu sattoti paccesi, | “Why now do you assume ‘a being’? | “汝今何以假定‘一众生’？ |
| māra diṭṭhigataṁ nu te; | Māra, is that a view of yours? | 魔罗，此是汝之见解吗？ |
| Suddhasaṅkhārapuñjoyaṁ, | This is a mere heap of conditioned formations, | 此仅为一堆有为之法， |
| nayidha sattupalabbhati. | no ‘being’ is found here. | 此中不见‘众生’。 |
| Yathā hi aṅgasambhārā, | Just as with an assemblage of parts, | 犹如以诸部件之组合， |
| hoti saddo ratho iti; | the word ‘chariot’ is used, | 用‘战车’一词， |
| Evaṁ khandhesu santesu, | so when the aggregates are present, | 是故当诸蕴存在时， |
| hoti sattoti sammuti. | there is the convention ‘a being.’ | 有‘一众生’之俗称。 |
| Dukkhameva hi sambhoti, | Only suffering, indeed, comes to be, | 唯有苦，确实，来临， |
| dukkhaṁ tiṭṭhati veti ca; | suffering persists and passes away. | 苦持续而逝去。 |
| Nāññatra dukkhā sambhoti, | Nothing other than suffering comes to be, | 无他而非苦来临， |
| nāññaṁ dukkhā nirujjhatī”ti. | nothing other than suffering ceases.” | 无他而非苦止息。” |
| Atha kho māro pāpimā “jānāti maṁ vajirā bhikkhunī”ti dukkhī dummano tatthevantaradhāyīti. | Then Māra the Evil One, thinking, “The bhikkhunī Vajirā knows me,” sorrowful and dejected, vanished right there. | 尔时，恶魔波旬心想：“比丘尼金刚知我”，悲伤、沮丧，即于其处消失。 |
| Bhikkhunīvaggo paṭhamo. | The Chapter on Bhikkhunīs, the first. | 比丘尼品，第一。 |
| Āḷavikā ca somā ca, | Āḷavikā and Somā, | 阿罗毗迦与苏摩， |
| Gotamī vijayā saha; | Gotamī along with Vijayā; | 乔达弥与毗舍耶； |
| Uppalavaṇṇā ca cālā, | Uppalavaṇṇā and Cālā, | 优钵罗华色与遮罗， |
| Upacālā sīsupacālā ca; | Upacālā and Sīsupacālā; | 优波遮罗与尸须波遮罗； |
| Selā vajirāya te dasāti. | Selā and with Vajirā, those are ten. | 雪罗与金刚，共十篇。 |
| Bhikkhunīsaṁyuttaṁ samattaṁ. | The Connected Discourses with Bhikkhunīs is complete. | 与比丘尼相应的经文已完结。 |
6 - SN 6 Brahmā: Connected Discourses with Brahmās
| ==================== SN6 - Brahmāsaṃyutta ==================== | ||
| ==================== SN6 - Connected Discourses with Brahmās ==================== | ==================== SN6 - 与梵天相应的经文 ==================== |
6.1 - SN 6.1 Brahmāyācana
| --- SN6.1 - Brahmāyācanasutta --- | ||
| --- SN6.1 - Brahmā's Request --- | --- SN6.1 - 梵天之请 --- | |
| Evaṁ me sutaṁ— | ||
| ekaṁ samayaṁ bhagavā uruvelāyaṁ viharati najjā nerañjarāya tīre ajapālanigrodhamūle paṭhamābhisambuddho. | Thus have I heard. | 如是我闻。 |
| Atha kho bhagavato rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: | On one occasion the Blessed One was dwelling at Uruvelā, on the bank of the Nerañjarā River, at the root of the Ajapāla Banyan Tree, having just attained perfect enlightenment. | 一时，世尊住于优楼频螺，尼连禅河畔，阿阇波罗尼拘律树下，初成正觉。 |
| “adhigato kho myāyaṁ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo. | Then, as the Blessed One was alone in seclusion, this reflection arose in his mind: | 尔时，世尊独处静居，心生此念： |
| Ālayarāmā kho panāyaṁ pajā ālayaratā ālayasammuditā. | “This Dhamma that I have attained is deep, hard to see, hard to understand, peaceful, sublime, beyond the sphere of reason, subtle, to be experienced by the wise. | “我所证之法，深奥，难见，难解，寂静，崇高，超乎理智之域，微妙，为智者所体验。 |
| Ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṁ idaṁ ṭhānaṁ yadidaṁ idappaccayatāpaṭiccasamuppādo. | But this generation delights in attachment, is fond of attachment, rejoices in attachment. | 然此代众生乐于执着，喜好执着，欢喜于执着。 |
| Idampi kho ṭhānaṁ duddasaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ. | For a generation that delights in attachment, is fond of attachment, rejoices in attachment, this state is hard to see, that is, specific conditionality, dependent origination. | 于乐于执着、喜好执着、欢喜于执着之代众生，此境难见，即特定条件性，缘起。 |
| Ahañceva kho pana dhammaṁ deseyyaṁ; pare ca me na ājāneyyuṁ; so mamassa kilamatho, sā mamassa vihesā”ti. | This state too is hard to see, that is, the stilling of all formations, the relinquishing of all acquisitions, the destruction of craving, dispassion, cessation, Nibbāna. | 此境亦难见，即一切造作之止息，一切所得之舍弃，渴爱之毁灭，离欲，止息，涅槃。 |
| Apissu bhagavantaṁ imā anacchariyā gāthāyo paṭibhaṁsu pubbe assutapubbā: | If I were to teach the Dhamma, and others were not to understand me, that would be weariness for me, that would be vexation for me.” | 若我教导法，而他人不解我，那于我为疲倦，那于我为烦恼。” |
| “Kicchena me adhigataṁ, | And then these unprecedented verses, unheard before, occurred to the Blessed One: | 尔时，此等前所未有、闻所未闻之偈，于世尊心中生起： |
| halaṁ dāni pakāsituṁ; | “With difficulty I have attained it, | “我以艰难得之， |
| Rāgadosaparetehi, | enough now with making it known. | 今足以宣扬。 |
| nāyaṁ dhammo susambudho. | By those overcome by lust and hatred, | 为贪嗔所胜者， |
| Paṭisotagāmiṁ nipuṇaṁ, | this Dhamma is not easily understood. | 此法不易解。 |
| gambhīraṁ duddasaṁ aṇuṁ; | Going against the stream, subtle, | 逆流而上，微妙， |
| Rāgarattā na dakkhanti, | deep, hard to see, fine; | 深奥，难见，精细； |
| tamokhandhena āvuṭā”ti. | those dyed in lust will not see it, | 染于淫欲者不见之， |
| Itiha bhagavato paṭisañcikkhato appossukkatāya cittaṁ namati, no dhammadesanāya. | covered by a mass of darkness.” | 为一团黑暗所覆盖。” |
| Atha kho brahmuno sahampatissa bhagavato cetasā cetoparivitakkamaññāya etadahosi: | Thus, as the Blessed One reflected, his mind inclined to inaction, not to teaching the Dhamma. | 是故，世尊思惟时，其心倾向于不作为，不教导法。 |
| “nassati vata bho loko, vinassati vata bho loko, yatra hi nāma tathāgatassa arahato sammāsambuddhassa appossukkatāya cittaṁ namati, no dhammadesanāyā”ti. | Then it occurred to Brahmā Sahampati, knowing with his own mind the reflection in the Blessed One’s mind: | 尔时，梵天娑婆主心生此念，以自心知世尊心中之念： |
| Atha kho brahmā sahampati—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—brahmaloke antarahito bhagavato purato pāturahosi. | “Alas, the world is lost! Alas, the world is undone! Inasmuch as the mind of the Tathāgata, the Arahant, the Perfectly Enlightened One, inclines to inaction, not to teaching the Dhamma.” | “呜呼，世界失矣！呜呼，世界毁矣！因如来、阿罗汉、圆满觉悟者之心倾向于不作为，不教导法。” |
| Atha kho brahmā sahampati ekaṁsaṁ uttarāsaṅgaṁ karitvā dakkhiṇajāṇumaṇḍalaṁ pathaviyaṁ nihantvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca: | Then Brahmā Sahampati—just as a strong man might stretch out his bent arm, or bend his stretched-out arm; even so—having vanished from the Brahmā world, appeared before the Blessed One. | 尔时，梵天娑婆主——犹如力士伸屈臂，或屈伸臂；亦复如是——从梵天界没，现于世尊前。 |
| “desetu, bhante, bhagavā dhammaṁ, desetu sugato dhammaṁ. | Then Brahmā Sahampati, arranging his upper robe over one shoulder, placing his right kneecap on the ground, raised his joined hands towards the Blessed One and said this to the Blessed One: | 尔时，梵天娑婆主，整上衣于一肩，置右膝盖于地，举合掌向世尊，白世尊言： |
| Santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti. | “Let the Blessed One teach the Dhamma, venerable sir, let the Sugata teach the Dhamma! | “愿世尊说法，尊者，愿善逝说法！ |
| Bhavissanti dhammassa aññātāro”ti. | There are beings with little dust in their eyes; through not hearing the Dhamma, they decline. | 有众生眼中有少尘；因不闻法，而衰退。 |
| Idamavoca brahmā sahampati, idaṁ vatvā athāparaṁ etadavoca: | There will be those who understand the Dhamma.” | 将有能解法者。” |
| “Pāturahosi magadhesu pubbe, | This is what Brahmā Sahampati said. Having said this, he then said further: | 此乃梵天娑婆主所言。说此已，复说： |
| Dhammo asuddho samalehi cintito; | “There appeared in Magadha in the past | “昔于摩揭陀出现 |
| Apāpuretaṁ amatassa dvāraṁ, | a Dhamma impure, devised by the defiled. | 一不净之法，为污秽者所创。 |
| Suṇantu dhammaṁ vimalenānubuddhaṁ. | Open this door to the Deathless! | 开启此不死之门！ |
| Sele yathā pabbatamuddhaniṭṭhito, | Let them hear the Dhamma realized by the Stainless One! | 愿他们听闻无垢者所证之法！ |
| Yathāpi passe janataṁ samantato; | Just as one standing on a rocky mountain peak | 犹如立于石山之巅 |
| Tathūpamaṁ dhammamayaṁ sumedha, | might see the people all around, | 或见四周之人， |
| Pāsādamāruyha samantacakkhu; | so too, O Wise One, All-Seeing One, | 亦复如是，哦智者，全见者， |
| Sokāvatiṇṇaṁ janatamapetasoko, | ascend the palace made of Dhamma! | 登法所造之宫殿！ |
| Avekkhassu jātijarābhibhūtaṁ. | Free from sorrow, look upon the people | 离于悲伤，视众人 |
| Uṭṭhehi vīra vijitasaṅgāma, | sunk in sorrow, overcome by birth and aging. | 沉溺于悲伤，为生老所胜。 |
| Satthavāha anaṇa vicara loke; | Arise, O hero, victor in battle! | 起，哦英雄，战胜者！ |
| Desassu bhagavā dhammaṁ, | O caravan leader, debt-free one, wander in the world! | 哦商队之领袖，无债者，游于世间！ |
| Aññātāro bhavissantī”ti. | Teach the Dhamma, O Blessed One, | 教导法，哦世尊， |
| Atha kho bhagavā brahmuno ca ajjhesanaṁ viditvā sattesu ca kāruññataṁ paṭicca buddhacakkhunā lokaṁ volokesi. | there will be those who understand!” | 将有能解者！” |
| Addasā kho bhagavā buddhacakkhunā lokaṁ volokento satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante. | Then the Blessed One, having understood Brahmā’s request and out of compassion for beings, surveyed the world with the Buddha-eye. | 尔时，世尊，了悟梵天之请，出于对众生之慈悲，以佛眼观察世界。 |
| Seyyathāpi nāma uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni anto nimuggaposīni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni samodakaṁ ṭhitāni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakā accuggamma ṭhitāni anupalittāni udakena; | The Blessed One, surveying the world with the Buddha-eye, saw beings with little dust in their eyes and with much dust in their eyes, with keen faculties and with dull faculties, with good qualities and with bad qualities, easy to teach and hard to teach, and some dwelling seeing fear and blame in the next world, and some not dwelling seeing fear and blame in the next world. | 世尊以佛眼观察世界，见众生眼中有少尘者与多尘者，根利者与根钝者，善质者与劣质者，易教者与难教者，及见来世之惧与过而住者，与不见来世之惧与过而住者。 |
| evameva bhagavā buddhacakkhunā lokaṁ volokento addasa satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante. | Just as in a pond of blue, red, or white lotuses, some blue, red, or white lotuses, born in the water, grown in the water, having risen up from the water, stand nourished within the water, some blue, red, or white lotuses, born in the water, grown in the water, stand at the surface of the water, and some blue, red, or white lotuses, born in the water, grown in the water, having risen up from the water, stand unsullied by the water; | 犹如于青、红、或白莲池中，有青、红、或白莲，生于水中，长于水中，自水中升起，于水内滋养而立，有青、红、或白莲，生于水中，长于水中，立于水面，及有青、红、或白莲，生于水中，长于水中，自水中升起，不为水所染而立； |
| Disvāna brahmānaṁ sahampatiṁ gāthāya paccabhāsi: | even so the Blessed One, surveying the world with the Buddha-eye, saw beings with little dust and with much dust, with keen faculties and with dull faculties, with good qualities and with bad qualities, easy to teach and hard to teach, and some dwelling seeing fear and blame in the next world, and some not dwelling seeing fear and blame in the next world. | 亦复如是，世尊以佛眼观察世界，见众生有少尘与多尘，根利与根钝，善质与劣质，易教与难教，及见来世之惧与过而住者，与不见来世之惧与过而住者。 |
| “Apārutā tesaṁ amatassa dvārā, | Having seen this, he replied to Brahmā Sahampati in verse: | 见此已，他以偈答梵天娑婆主： |
| Ye sotavanto pamuñcantu saddhaṁ; | “Open for them are the doors to the Deathless, | “为彼等，不死之门已开， |
| Vihiṁsasaññī paguṇaṁ na bhāsiṁ, | let those with ears release their faith. | 愿有耳者释其信。 |
| Dhammaṁ paṇītaṁ manujesu brahme”ti. | Perceiving vexation, I did not speak the refined, | 见烦恼，我不说精妙， |
| Atha kho brahmā sahampati “katāvakāso khomhi bhagavatā dhammadesanāyā”ti bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyīti. | sublime Dhamma among humans, O Brahmā.” | 崇高之法于人间，哦梵天。” |
| Then Brahmā Sahampati, thinking, “An opportunity has been created by me for the Blessed One to teach the Dhamma,” paid homage to the Blessed One, and keeping him on his right, he vanished right there. | 尔时，梵天娑婆主心想：“我已为世尊说法创造机会”，顶礼世尊，右绕三匝，即于其处消失。 |
6.2 - SN 6.2 Gārava
| --- SN6.2 - Gāravasutta --- | ||
| --- SN6.2 - Reverence --- | --- SN6.2 - 敬意 --- | |
| Evaṁ me sutaṁ— | ||
| ekaṁ samayaṁ bhagavā uruvelāyaṁ viharati najjā nerañjarāya tīre ajapālanigrodhamūle paṭhamābhisambuddho. | Thus have I heard. | 如是我闻。 |
| Atha kho bhagavato rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: | On one occasion the Blessed One was dwelling at Uruvelā, on the bank of the Nerañjarā River, at the root of the Ajapāla Banyan Tree, having just attained perfect enlightenment. | 一时，世尊住于优楼频螺，尼连禅河畔，阿阇波罗尼拘律树下，初成正觉。 |
| “dukkhaṁ kho agāravo viharati appatisso, kaṁ nu khvāhaṁ samaṇaṁ vā brāhmaṇaṁ vā sakkatvā garuṁ katvā upanissāya vihareyyan”ti? | Then, as the Blessed One was alone in seclusion, this reflection arose in his mind: | 尔时，世尊独处静居，心生此念： |
| Atha kho bhagavato etadahosi: | “It is painful to dwell without reverence, without deference. What ascetic or brahmin could I honor, respect, and live in dependence on?” | “无有敬意、无有尊重而住，是痛苦的。我当尊敬、尊重何等沙门或婆罗门，并依之而住？” |
| “aparipuṇṇassa kho sīlakkhandhassa pāripūriyā aññaṁ samaṇaṁ vā brāhmaṇaṁ vā sakkatvā garuṁ katvā upanissāya vihareyyaṁ. | Then this occurred to the Blessed One: | 尔时，世尊心生此念： |
| Na kho panāhaṁ passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya attanā sīlasampannataraṁ aññaṁ samaṇaṁ vā brāhmaṇaṁ vā, yamahaṁ sakkatvā garuṁ katvā upanissāya vihareyyaṁ. | “For the sake of perfecting an incomplete aggregate of virtue, I would honor, respect, and live in dependence on another ascetic or brahmin. | “为圆满不完全之戒蕴，我当尊敬、尊重，并依另一沙门或婆罗门而住。 |
| Aparipuṇṇassa kho samādhikkhandhassa pāripūriyā aññaṁ samaṇaṁ vā brāhmaṇaṁ vā sakkatvā garuṁ katvā upanissāya vihareyyaṁ. | But I do not see in this world with its devas, Māra, and Brahmā, in this generation with its ascetics and brahmins, devas and humans, any other ascetic or brahmin more accomplished in virtue than myself, whom I could honor, respect, and live in dependence on. | 然我于此有天、魔、梵之世间，于此有沙门、婆罗门、天人之代，不见其他任何沙门或婆罗门于戒德上比我更成就，我能尊敬、尊重，并依之而住。 |
| Na kho panāhaṁ passāmi sadevake loke …pe… attanā samādhisampannataraṁ aññaṁ samaṇaṁ vā brāhmaṇaṁ vā, yamahaṁ sakkatvā garuṁ katvā upanissāya vihareyyaṁ. | For the sake of perfecting an incomplete aggregate of concentration, I would honor, respect, and live in dependence on another ascetic or brahmin. | 为圆满不完全之定蕴，我当尊敬、尊重，并依另一沙门或婆罗门而住。 |
| Aparipuṇṇassa paññākkhandhassa pāripūriyā aññaṁ samaṇaṁ vā brāhmaṇaṁ vā sakkatvā garuṁ katvā upanissāya vihareyyaṁ. | But I do not see in this world … and so on … more accomplished in concentration than myself, whom I could honor, respect, and live in dependence on. | 然我于此世间……等等……于定力上比我更成就者，我能尊敬、尊重，并依之而住。 |
| Na kho panāhaṁ passāmi sadevake …pe… attanā paññāsampannataraṁ aññaṁ samaṇaṁ vā brāhmaṇaṁ vā, yamahaṁ sakkatvā garuṁ katvā upanissāya vihareyyaṁ. | For the sake of perfecting an incomplete aggregate of wisdom, I would honor, respect, and live in dependence on another ascetic or brahmin. | 为圆满不完全之慧蕴，我当尊敬、尊重，并依另一沙门或婆罗门而住。 |
| Aparipuṇṇassa kho vimuttikkhandhassa pāripūriyā aññaṁ samaṇaṁ vā brāhmaṇaṁ vā sakkatvā garuṁ katvā upanissāya vihareyyaṁ. | But I do not see in this world … and so on … more accomplished in wisdom than myself, whom I could honor, respect, and live in dependence on. | 然我于此世间……等等……于智慧上比我更成就者，我能尊敬、尊重，并依之而住。 |
| Na kho panāhaṁ passāmi sadevake …pe… attanā vimuttisampannataraṁ aññaṁ samaṇaṁ vā brāhmaṇaṁ vā, yamahaṁ sakkatvā garuṁ katvā upanissāya vihareyyaṁ. | For the sake of perfecting an incomplete aggregate of liberation, I would honor, respect, and live in dependence on another ascetic or brahmin. | 为圆满不完全之解脱蕴，我当尊敬、尊重，并依另一沙门或婆罗门而住。 |
| Aparipuṇṇassa kho vimuttiñāṇadassanakkhandhassa pāripūriyā aññaṁ samaṇaṁ vā brāhmaṇaṁ vā sakkatvā garuṁ katvā upanissāya vihareyyaṁ. | But I do not see in this world … and so on … more accomplished in liberation than myself, whom I could honor, respect, and live in dependence on. | 然我于此世间……等等……于解脱上比我更成就者，我能尊敬、尊重，并依之而住。 |
| Na kho panāhaṁ passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya attanā vimuttiñāṇadassanasampannataraṁ aññaṁ samaṇaṁ vā brāhmaṇaṁ vā, yamahaṁ sakkatvā garuṁ katvā upanissāya vihareyyaṁ. | For the sake of perfecting an incomplete aggregate of the knowledge and vision of liberation, I would honor, respect, and live in dependence on another ascetic or brahmin. | 为圆满不完全之解脱知见蕴，我当尊敬、尊重，并依另一沙门或婆罗门而住。 |
| Yannūnāhaṁ yvāyaṁ dhammo mayā abhisambuddho tameva dhammaṁ sakkatvā garuṁ katvā upanissāya vihareyyan”ti. | But I do not see in this world with its devas, Māra, and Brahmā, in this generation with its ascetics and brahmins, devas and humans, any other ascetic or brahmin more accomplished in the knowledge and vision of liberation than myself, whom I could honor, respect, and live in dependence on. | 然我于此有天、魔、梵之世间，于此有沙门、婆罗门、天人之代，不见其他任何沙门或婆罗门于解脱知见上比我更成就，我能尊敬、尊重，并依之而住。 |
| Atha kho brahmā sahampati bhagavato cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya pasāritaṁ vā bāhaṁ samiñjeyya; evameva—brahmaloke antarahito bhagavato purato pāturahosi. | Why don’t I honor, respect, and live in dependence on this very Dhamma to which I have awakened?” | 何不我尊敬、尊重，并依此我所觉悟之法而住？” |
| Atha kho brahmā sahampati ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca: | Then Brahmā Sahampati, knowing with his own mind the reflection in the Blessed One’s mind—just as a strong man might stretch out his bent arm, or bend his stretched-out arm; even so—having vanished from the Brahmā world, appeared before the Blessed One. | 尔时，梵天娑婆主以自心知世尊心中之念——犹如力士伸屈臂，或屈伸臂；亦复如是——从梵天界没，现于世尊前。 |
| “evametaṁ, bhagavā, evametaṁ, sugata. | Then Brahmā Sahampati, arranging his upper robe over one shoulder, raised his joined hands towards the Blessed One and said this to the Blessed One: | 尔时，梵天娑婆主，整上衣于一肩，举合掌向世尊，白世尊言： |
| Yepi te, bhante, ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, tepi bhagavanto dhammaññeva sakkatvā garuṁ katvā upanissāya vihariṁsu; | “So it is, Blessed One, so it is, Sugata! | “诚然，世尊，诚然，善逝！ |
| yepi te, bhante, bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā tepi bhagavanto dhammaññeva sakkatvā garuṁ katvā upanissāya viharissanti. | Those who were, venerable sir, in the past, Arahants, Perfectly Enlightened Ones, those Blessed Ones too honored, respected, and lived in dependence on the Dhamma itself. | 尊者，过去曾有阿罗汉、圆满觉悟者，彼等世尊亦尊敬、尊重，并依止于法本身。 |
| Bhagavāpi, bhante, etarahi arahaṁ sammāsambuddho dhammaññeva sakkatvā garuṁ katvā upanissāya viharatū”ti. | Those who will be, venerable sir, in the future, Arahants, Perfectly Enlightened Ones, those Blessed Ones too will honor, respect, and live in dependence on the Dhamma itself. | 尊者，未来将有阿罗汉、圆满觉悟者，彼等世尊亦将尊敬、尊重，并依止于法本身。 |
| Idamavoca brahmā sahampati, idaṁ vatvā athāparaṁ etadavoca: | May the Blessed One too, venerable sir, who is now an Arahant, a Perfectly Enlightened One, honor, respect, and live in dependence on the Dhamma itself.” | 愿世尊亦然，尊者，今为阿罗汉、圆满觉悟者，尊敬、尊重，并依止于法本身。” |
| “Ye ca atītā sambuddhā, | This is what Brahmā Sahampati said. Having said this, he then said further: | 此乃梵天娑婆主所言。说此已，复说： |
| ye ca buddhā anāgatā; | “Those Sambuddhas who have passed, | “已逝之诸佛， |
| Yo cetarahi sambuddho, | and those Buddhas who are yet to come, | 与未来之诸佛， |
| bahūnaṁ sokanāsano. | and he who is now the Sambuddha, | 与今之正等觉者， |
| Sabbe saddhammagaruno, | the dispeller of the sorrows of many; | 众忧之消除者； |
| vihaṁsu viharanti ca; | all dwell with reverence for the good Dhamma, | 皆敬重善法而住， |
| Tathāpi viharissanti, | they do dwell, and so will they dwell. | 彼等曾住，亦将住。 |
| esā buddhāna dhammatā. | This is the nature of Buddhas. | 此乃诸佛之本性。 |
| Tasmā hi attakāmena, | Therefore, by one who desires his own welfare, | 是故，欲己之福祉者， |
| mahattamabhikaṅkhatā; | aspiring to greatness, | 志求伟大， |
| Saddhammo garukātabbo, | the good Dhamma should be held in reverence, | 当敬重善法， |
| saraṁ buddhāna sāsanan”ti. | remembering the teaching of the Buddhas.” | 忆念诸佛之教诲。” |
6.3 - SN 6.3 Brahmadeva: Brahmadeva
| --- SN6.3 - Brahmadevasutta --- | --- SN6.3 - Brahmadeva --- | --- SN6.3 - 梵天提婆 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. | On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. | 一时，薄伽梵住舍卫城祇树给孤独园。 |
| Tena kho pana samayena aññatarissā brāhmaṇiyā brahmadevo nāma putto bhagavato santike agārasmā anagāriyaṁ pabbajito hoti. | At that time, a certain brahmin lady’s son, named Brahmadeva, had gone forth from the home life into homelessness under the Blessed One. | 其时，某婆罗门女之子，名梵天提婆，已从家出家，于世尊座下。 |
| Atha kho āyasmā brahmadevo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi. | Then the venerable Brahmadeva, dwelling alone, withdrawn, heedful, ardent, and resolute, not long after—for the sake of which clansmen rightly go forth from the home life into homelessness, that unsurpassed culmination of the holy life—having realized it for himself with direct knowledge in this very life, entered upon and dwelt in it. | 尔时，尊者梵天提婆，独住，远离，精进，勇猛，坚定，不久之后——族人为之正出家为无家，即无上梵行之究竟——于此生亲证，入而住之。 |
| “Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. | He understood: “Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.” | 他了悟：“生已尽，梵行已立，所作已办，于此存在状态无有再来。” |
| Aññataro ca panāyasmā brahmadevo arahataṁ ahosi. | And the venerable Brahmadeva became one of the arahants. | 尊者梵天提婆成为阿罗汉之一。 |
| Atha kho āyasmā brahmadevo pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi. | Then the venerable Brahmadeva, having dressed in the morning, taking his bowl and robe, entered Sāvatthī for alms. | 尔时，尊者梵天提婆，晨起着衣，持钵，入舍卫城乞食。 |
| Sāvatthiyaṁ sapadānaṁ piṇḍāya caramāno yena sakamātu nivesanaṁ tenupasaṅkami. | Walking for alms from house to house in Sāvatthī, he approached his own mother’s residence. | 于舍卫城挨家乞食，他来到自己母亲的住所。 |
| Tena kho pana samayena āyasmato brahmadevassa mātā brāhmaṇī brahmuno āhutiṁ niccaṁ paggaṇhāti. | At that time, the venerable Brahmadeva’s mother, the brahmin lady, regularly offered an oblation to Brahmā. | 其时，尊者梵天提婆之母，婆罗门女，常向梵天献祭。 |
| Atha kho brahmuno sahampatissa etadahosi: | Then this occurred to Brahmā Sahampati: | 尔时，梵天娑婆主心生此念： |
| “ayaṁ kho āyasmato brahmadevassa mātā brāhmaṇī brahmuno āhutiṁ niccaṁ paggaṇhāti. | “This mother of the venerable Brahmadeva, the brahmin lady, regularly offers an oblation to Brahmā. | “此尊者梵天提婆之母，婆罗门女，常向梵天献祭。 |
| Yannūnāhaṁ taṁ upasaṅkamitvā saṁvejeyyan”ti. | Why don’t I approach her and stir her?” | 何不我诣之，以动之？” |
| Atha kho brahmā sahampati—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—brahmaloke antarahito āyasmato brahmadevassa mātu nivesane pāturahosi. | Then Brahmā Sahampati—just as a strong man might stretch out his bent arm, or bend his stretched-out arm; even so—having vanished from the Brahmā world, appeared in the residence of the venerable Brahmadeva’s mother. | 尔时，梵天娑婆主——犹如力士伸屈臂，或屈伸臂；亦复如是——从梵天界没，现于尊者梵天提婆之母之住所。 |
| Atha kho brahmā sahampati vehāsaṁ ṭhito āyasmato brahmadevassa mātaraṁ brāhmaṇiṁ gāthāya ajjhabhāsi: | Then Brahmā Sahampati, standing in the air, addressed the venerable Brahmadeva’s mother, the brahmin lady, with a verse: | 尔时，梵天娑婆主，立于空中，以偈告尊者梵天提婆之母，婆罗门女： |
| “Dūre ito brāhmaṇi brahmaloko, | “Far from here, brahmin lady, is the Brahmā world, | “离此甚远，婆罗门女，是梵天世界， |
| Yassāhutiṁ paggaṇhāsi niccaṁ; | to which you regularly offer an oblation. | 汝常向其献祭。 |
| Netādiso brāhmaṇi brahmabhakkho, | Such is not the food of Brahmā, brahmin lady, | 如此非梵天之食，婆罗门女， |
| Kiṁ jappasi brahmapathaṁ ajānaṁ. | why do you mutter, not knowing the path to Brahmā? | 汝何以喃喃，不知梵天之道？ |
| Eso hi te brāhmaṇi brahmadevo, | This is your Brahmadeva, brahmin lady, | 此乃汝之梵天提婆，婆罗门女， |
| Nirūpadhiko atidevapatto; | without acquisitions, having surpassed the devas, | 无所得，已超诸天， |
| Akiñcano bhikkhu anaññaposī, | a bhikkhu with nothing, supported by no other, | 一无所有之比丘，无他所依， |
| Yo te so piṇḍāya gharaṁ paviṭṭho. | he who has entered your house for alms. | 他已入汝家乞食。 |
| Āhuneyyo vedagu bhāvitatto, | Worthy of offerings, knower of the Veda, with developed self, | 应受供养，知吠陀，自我发展， |
| Narānaṁ devānañca dakkhiṇeyyo; | worthy of the donations of humans and devas, | 堪受人天之供养， |
| Bāhitvā pāpāni anūpalitto, | having cast off evils, undefiled, | 已舍诸恶，无染， |
| Ghāsesanaṁ iriyati sītibhūto. | he fares for his sustenance, become cool. | 他为生计而行，已得清凉。 |
| Na tassa pacchā na puratthamatthi, | For him there is no future, no past, | 于他，无未来，无过去， |
| Santo vidhūmo anigho nirāso; | peaceful, smokeless, untroubled, free from longing, | 平静，无烟，无忧，无渴望， |
| Nikkhittadaṇḍo tasathāvaresu, | having laid down the rod towards beings timid and bold, | 已于怯懦与勇敢之众生放下杖， |
| So tyāhutiṁ bhuñjatu aggapiṇḍaṁ. | let him enjoy your oblation, the choicest alms. | 愿他享用汝之供品，最上之食。 |
| Visenibhūto upasantacitto, | Become dispassionate, with a peaceful mind, | 变得离欲，心境平和， |
| Nāgova danto carati anejo; | like a tamed elephant he fares, unperturbed. | 如被驯服之象，他行而不动。 |
| Bhikkhu susīlo suvimuttacitto, | A bhikkhu of good virtue, with mind well-freed, | 一德行良好之比丘，心善解脱， |
| So tyāhutiṁ bhuñjatu aggapiṇḍaṁ. | let him enjoy your oblation, the choicest alms. | 愿他享用汝之供品，最上之食。 |
| Tasmiṁ pasannā avikampamānā, | Confident in him, unwavering, | 信之，不动摇， |
| Patiṭṭhapehi dakkhiṇaṁ dakkhiṇeyye; | establish your offering in one worthy of offerings. | 于应供养者中立汝之供养。 |
| Karohi puññaṁ sukhamāyatikaṁ, | Make merit that brings future happiness, | 积功德，带来未来之快乐， |
| Disvā muniṁ brāhmaṇi oghatiṇṇanti. | having seen the sage, brahmin lady, who has crossed the flood. | 已见圣人，婆罗门女，已渡过洪流。 |
| Tasmiṁ pasannā avikampamānā, | Confident in him, unwavering, | 信之，不动摇， |
| Patiṭṭhapesi dakkhiṇaṁ dakkhiṇeyye; | she established her offering in one worthy of offerings. | 她于应供养者中立其供养。 |
| Akāsi puññaṁ sukhamāyatikaṁ, | She made merit that brings future happiness, | 她积功德，带来未来之快乐， |
| Disvā muniṁ brāhmaṇī oghatiṇṇan”ti. | having seen the sage, brahmin lady, who has crossed the flood.” | 已见圣人，婆罗门女，已渡过洪流。” |
6.4 - SN 6.4 Bakabrahma: Baka Brahmā
| --- SN6.4 - Bakabrahmasutta --- | --- SN6.4 - Baka Brahmā --- | --- SN6.4 - 婆伽梵天 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. | On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. | 一时，薄伽梵住舍卫城祇树给孤独园。 |
| Tena kho pana samayena bakassa brahmuno evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti: | At that time, this evil wrong view had arisen in Baka Brahmā: | 其时，婆伽梵天生此恶邪见： |
| “idaṁ niccaṁ, idaṁ dhuvaṁ, idaṁ sassataṁ, idaṁ kevalaṁ, idaṁ acavanadhammaṁ, idañhi na jāyati na jīyati na mīyati na cavati na upapajjati, ito ca panaññaṁ uttari nissaraṇaṁ natthī”ti. | “This is permanent, this is stable, this is eternal, this is complete, this is not subject to passing away, and indeed this is not born, does not age, does not die, does not pass away, does not reappear, and there is no other, higher escape from this.” | “此是常，此是稳，此是永恒，此是圆满，此非逝去之法，且实不生、不老、不死、不灭、不再生，亦无他更高之解脱于此。” |
| Atha kho bhagavā bakassa brahmuno cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—jetavane antarahito tasmiṁ brahmaloke pāturahosi. | Then the Blessed One, knowing with his own mind the reflection in Baka Brahmā’s mind—just as a strong man might stretch out his bent arm, or bend his stretched-out arm; even so—having vanished from Jetavana, appeared in that Brahmā world. | 尔时，世尊以自心知婆伽梵天心中之念——犹如力士伸屈臂，或屈伸臂；亦复如是——从祇陀林没，现于彼梵天世界。 |
| Addasā kho bako brahmā bhagavantaṁ dūratova āgacchantaṁ. | Baka Brahmā saw the Blessed One coming from afar. | 婆伽梵天遥见世尊来。 |
| Disvāna bhagavantaṁ etadavoca: | Having seen him, he said this to the Blessed One: | 见之，对世尊说： |
| “ehi kho, mārisa, svāgataṁ te, mārisa. | “Come, dear sir, welcome to you, dear sir! | “来，尊者，欢迎您，尊者！ |
| Cirassaṁ kho, mārisa, imaṁ pariyāyamakāsi yadidaṁ idhāgamanāya. | It has been a long time, dear sir, since you made this occasion, that is, to come here. | 久矣，尊者，汝未作此时机，即来此。 |
| Idañhi, mārisa, niccaṁ, idaṁ dhuvaṁ, idaṁ sassataṁ, idaṁ kevalaṁ, idaṁ acavanadhammaṁ, idañhi na jāyati na jīyati na mīyati na cavati na upapajjati. Ito ca panaññaṁ uttari nissaraṇaṁ natthī”ti. | For this, dear sir, is permanent, this is stable, this is eternal, this is complete, this is not subject to passing away, and indeed this is not born, does not age, does not die, does not pass away, does not reappear. And there is no other, higher escape from this.” | 于此，尊者，是常，是稳，是永恒，是圆满，非逝去之法，且实不生、不老、不死、不灭、不再生。亦无他更高之解脱于此。” |
| Evaṁ vutte, bhagavā bakaṁ brahmānaṁ etadavoca: | When this was said, the Blessed One said this to Baka Brahmā: | 此言既出，世尊告婆伽梵天： |
| “avijjāgato vata bho bako brahmā, avijjāgato vata bho bako brahmā. | “Indeed, Baka Brahmā has fallen into ignorance, indeed Baka Brahmā has fallen into ignorance! | “诚然，婆伽梵天已堕入无明，诚然，婆伽梵天已堕入无明！ |
| Yatra hi nāma aniccaṁyeva samānaṁ niccanti vakkhati, adhuvaṁyeva samānaṁ dhuvanti vakkhati, asassataṁyeva samānaṁ sassatanti vakkhati, akevalaṁyeva samānaṁ kevalanti vakkhati, cavanadhammaṁyeva samānaṁ acavanadhammanti vakkhati. | Inasmuch as what is impermanent he will call permanent, what is unstable he will call stable, what is not eternal he will call eternal, what is incomplete he will call complete, what is subject to passing away he will call not subject to passing away. | 因无常者，他将称之为常，不稳者，他将称之为稳，非永恒者，他将称之为永恒，不圆满者，他将称之为圆满，有逝去之法者，他将称之为非逝去之法。 |
| Yattha ca pana jāyati ca jīyati ca mīyati ca cavati ca upapajjati ca, tañca tathā vakkhati: | And where one is born, ages, dies, passes away, and reappears, of that he will say thus: | 而凡生、老、死、灭、再生之处，他将如是言： |
| ‘idañhi na jāyati na jīyati na mīyati na cavati na upapajjati’. | ‘Indeed this is not born, does not age, does not die, does not pass away, does not reappear.’ | ‘诚然，此不生、不老、不死、不灭、不再生。’ |
| Santañca panaññaṁ uttari nissaraṇaṁ, ‘natthaññaṁ uttari nissaraṇan’ti vakkhatī”ti. | And though there is another, higher escape, he will say, ‘There is no other, higher escape.’” | 纵有他更高之解脱，他将言，‘无他更高之解脱。’” |
| “Dvāsattati gotama puññakammā, | “Seventy-two meritorious deeds, Gotama, | “七十二功德，乔达摩， |
| Vasavattino jātijaraṁ atītā; | have made me a master of my will, beyond birth and aging. | 使我随心所欲，超出生死。 |
| Ayamantimā vedagū brahmupapatti, | This is my final existence, a knower of the Veda, reborn as a Brahmā, | 此乃我最后之存在，一吠陀之知者，重生为梵天， |
| Asmābhijappanti janā anekā”ti. | many people aspire to this.” | 许多人向往于此。” |
| “Appañhi etaṁ na hi dīghamāyu, | “Short indeed is that, not long is the life-span, | “短矣，非长矣，汝之寿， |
| Yaṁ tvaṁ baka maññasi dīghamāyuṁ; | which you, Baka, consider a long life-span. | 汝，婆伽，视为长寿。 |
| Sataṁ sahassānaṁ nirabbudānaṁ, | A hundred thousand nirabbudas of years, | 十万尼罗浮陀年， |
| Āyuṁ pajānāmi tavāhaṁ brahme”ti. | I know your life-span, O Brahmā.” | 我知汝之寿，哦梵天。” |
| “Anantadassī bhagavāhamasmi, | “I am one of infinite vision, Blessed One, | “我是无限之见者，世尊， |
| Jātijaraṁ sokamupātivatto; | I have gone beyond birth, aging, and sorrow. | 我已超越生、老、与悲伤。 |
| Kiṁ me purāṇaṁ vatasīlavattaṁ, | What was my ancient virtue and practice? | 我古昔之德与行为何？ |
| Ācikkha me taṁ yamahaṁ vijaññā”ti. | Tell me that, which I may know.” | 告我，使我得知。” |
| “Yaṁ tvaṁ apāyesi bahū manusse, | “That you gave water to many humans, | “汝曾施水于众多人， |
| Pipāsite ghammani samparete; | thirsty and afflicted by heat, | 渴者与受热 afflict者， |
| Taṁ te purāṇaṁ vatasīlavattaṁ, | that was your ancient virtue and practice, | 彼乃汝古昔之德行， |
| Suttappabuddhova anussarāmi. | I recall it as if awakened from sleep. | 我忆之如自睡中醒。 |
| Yaṁ eṇikūlasmiṁ janaṁ gahītaṁ, | That on the bank of the Eṇī, people who were seized, | 于伊尼河畔，被掳之人， |
| Amocayī gayhakaṁ nīyamānaṁ; | you freed, being carried away as captives, | 汝释之，为俘虏而携去者， |
| Taṁ te purāṇaṁ vatasīlavattaṁ, | that was your ancient virtue and practice, | 彼乃汝古昔之德行， |
| Suttappabuddhova anussarāmi. | I recall it as if awakened from sleep. | 我忆之如自睡中醒。 |
| Gaṅgāya sotasmiṁ gahītanāvaṁ, | In the stream of the Ganges, a boat seized | 于恒河中，一船被 |
| Luddena nāgena manussakamyā; | by a fierce nāga, desiring human flesh, | 一凶猛之龙所执，欲食人肉， |
| Pamocayittha balasā pasayha, | you freed it by strength, forcibly, | 汝以力强释之， |
| Taṁ te purāṇaṁ vatasīlavattaṁ; | that was your ancient virtue and practice; | 彼乃汝古昔之德行； |
| Suttappabuddhova anussarāmi. | I recall it as if awakened from sleep. | 我忆之如自睡中醒。 |
| Kappo ca te baddhacaro ahosiṁ, | And Kappa was your attendant ascetic, | 迦波为汝之侍从苦行者， |
| Sambuddhimantaṁ vatinaṁ amaññi; | you considered him wise and virtuous. | 汝视之为智者与有德者。 |
| Taṁ te purāṇaṁ vatasīlavattaṁ, | That was your ancient virtue and practice, | 彼乃汝古昔之德行， |
| Suttappabuddhova anussarāmī”ti. | I recall it as if awakened from sleep.” | 我忆之如自睡中醒。” |
| “Addhā pajānāsi mametamāyuṁ, | “Indeed you know this life-span of mine, | “诚然汝知我此生之寿， |
| Aññepi jānāsi tathā hi buddho; | you know others too, for thus you are Buddha. | 汝亦知他人，因汝为佛。 |
| Tathā hi tyāyaṁ jalitānubhāvo, | Thus indeed is this blazing power of yours, | 汝此炽盛之威力，诚然如此， |
| Obhāsayaṁ tiṭṭhati brahmalokan”ti. | illuminating, it stands in the Brahmā world.” | 照耀，立于梵天世界。” |
6.5 - SN 6.5 Aññatarabrahma: A Certain Brahmā
| --- SN6.5 - Aññatarabrahmasutta --- | --- SN6.5 - A Certain Brahmā --- | --- SN6.5 - 某一梵天 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 于舍卫城。 |
| Tena kho pana samayena aññatarassa brahmuno evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti: | At that time, this evil wrong view had arisen in a certain Brahmā: | 尔时，某梵天生起如是恶邪见： |
| “natthi so samaṇo vā brāhmaṇo vā yo idha āgaccheyyā”ti. | “There is no ascetic or brahmin who could come here.” | “无有沙门、婆罗门能来此处。” |
| Atha kho bhagavā tassa brahmuno cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso …pe… tasmiṁ brahmaloke pāturahosi. | Then the Blessed One, knowing with his own mind the reflection in that Brahmā’s mind—just as a strong man might … and so on … appeared in that Brahmā world. | 尔时，世尊以自心知彼梵天心之所念——犹如力士……等等……现身于彼梵天世界。 |
| Atha kho bhagavā tassa brahmuno upari vehāsaṁ pallaṅkena nisīdi tejodhātuṁ samāpajjitvā. | Then the Blessed One sat cross-legged in the air above that Brahmā, having entered the fire element. | 尔时，世尊于彼梵天之上，结跏趺坐于空中，入火界定。 |
| Atha kho āyasmato mahāmoggallānassa etadahosi: | Then this occurred to the venerable Mahāmoggallāna: | 尔时，尊者大目犍连生此念： |
| “kahaṁ nu kho bhagavā etarahi viharatī”ti? | “Where now is the Blessed One dwelling at present?” | “世尊今于何处住？” |
| Addasā kho āyasmā mahāmoggallāno bhagavantaṁ dibbena cakkhunā visuddhena atikkantamānusakena tassa brahmuno upari vehāsaṁ pallaṅkena nisinnaṁ tejodhātuṁ samāpannaṁ. | The venerable Mahāmoggallāna saw the Blessed One with the divine eye, purified, surpassing the human, sitting cross-legged in the air above that Brahmā, having entered the fire element. | 尊者大目犍连以清净超人之天眼，见世尊于彼梵天之上，结跏趺坐于空中，入火界定。 |
| Disvāna—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—jetavane antarahito tasmiṁ brahmaloke pāturahosi. | Having seen him—just as a strong man might stretch out his bent arm, or bend his stretched-out arm; even so—having vanished from Jetavana, he appeared in that Brahmā world. | 见已——犹如力士伸屈臂、或屈伸臂；如是——于祇陀林没，现身于彼梵天世界。 |
| Atha kho āyasmā mahāmoggallāno puratthimaṁ disaṁ nissāya tassa brahmuno upari vehāsaṁ pallaṅkena nisīdi tejodhātuṁ samāpajjitvā nīcataraṁ bhagavato. | Then the venerable Mahāmoggallāna, basing himself on the eastern direction, sat cross-legged in the air above that Brahmā, having entered the fire element, lower than the Blessed One. | 尔时，尊者大目犍连依东方，于彼梵天之上，结跏趺坐于空中，入火界定，低于世尊。 |
| Atha kho āyasmato mahākassapassa etadahosi: | Then this occurred to the venerable Mahākassapa: | 尔时，尊者大迦叶生此念： |
| “kahaṁ nu kho bhagavā etarahi viharatī”ti? | “Where now is the Blessed One dwelling at present?” | “世尊今于何处住？” |
| Addasā kho āyasmā mahākassapo bhagavantaṁ dibbena cakkhunā …pe… | The venerable Mahākassapa saw the Blessed One with the divine eye … and so on … | 尊者大迦叶以天眼见世尊……等等…… |
| disvāna—seyyathāpi nāma balavā puriso …pe… evameva—jetavane antarahito tasmiṁ brahmaloke pāturahosi. | having seen him—just as a strong man might … and so on … even so—having vanished from Jetavana, he appeared in that Brahmā world. | 见已——犹如力士……等等……如是——于祇陀林没，现身于彼梵天世界。 |
| Atha kho āyasmā mahākassapo dakkhiṇaṁ disaṁ nissāya tassa brahmuno upari vehāsaṁ pallaṅkena nisīdi tejodhātuṁ samāpajjitvā nīcataraṁ bhagavato. | Then the venerable Mahākassapa, basing himself on the southern direction, sat cross-legged in the air above that Brahmā, having entered the fire element, lower than the Blessed One. | 尔时，尊者大迦叶依南方，于彼梵天之上，结跏趺坐于空中，入火界定，低于世尊。 |
| Atha kho āyasmato mahākappinassa etadahosi: | Then this occurred to the venerable Mahākappina: | 尔时，尊者大劫宾那生此念： |
| “kahaṁ nu kho bhagavā etarahi viharatī”ti? | “Where now is the Blessed One dwelling at present?” | “世尊今于何处住？” |
| Addasā kho āyasmā mahākappino bhagavantaṁ dibbena cakkhunā …pe… tejodhātuṁ samāpannaṁ. | The venerable Mahākappina saw the Blessed One with the divine eye … and so on … having entered the fire element. | 尊者大劫宾那以天眼见世尊……等等……入火界定。 |
| Disvāna—seyyathāpi nāma balavā puriso …pe… | Having seen him—just as a strong man might … and so on … | 见已——犹如力士……等等…… |
| evameva—jetavane antarahito tasmiṁ brahmaloke pāturahosi. | even so—having vanished from Jetavana, he appeared in that Brahmā world. | 如是——于祇陀林没，现身于彼梵天世界。 |
| Atha kho āyasmā mahākappino pacchimaṁ disaṁ nissāya tassa brahmuno upari vehāsaṁ pallaṅkena nisīdi tejodhātuṁ samāpajjitvā nīcataraṁ bhagavato. | Then the venerable Mahākappina, basing himself on the western direction, sat cross-legged in the air above that Brahmā, having entered the fire element, lower than the Blessed One. | 尔时，尊者大劫宾那依西方，于彼梵天之上，结跏趺坐于空中，入火界定，低于世尊。 |
| Atha kho āyasmato anuruddhassa etadahosi: | Then this occurred to the venerable Anuruddha: | 尔时，尊者阿那律生此念： |
| “kahaṁ nu kho bhagavā etarahi viharatī”ti? | “Where now is the Blessed One dwelling at present?” | “世尊今于何处住？” |
| Addasā kho āyasmā anuruddho …pe… tejodhātuṁ samāpannaṁ. | The venerable Anuruddha saw … and so on … having entered the fire element. | 尊者阿那律见……等等……入火界定。 |
| Disvāna—seyyathāpi nāma balavā puriso …pe… tasmiṁ brahmaloke pāturahosi. | Having seen him—just as a strong man might … and so on … he appeared in that Brahmā world. | 见已——犹如力士……等等……现身于彼梵天世界。 |
| Atha kho āyasmā anuruddho uttaraṁ disaṁ nissāya tassa brahmuno upari vehāsaṁ pallaṅkena nisīdi tejodhātuṁ samāpajjitvā nīcataraṁ bhagavato. | Then the venerable Anuruddha, basing himself on the northern direction, sat cross-legged in the air above that Brahmā, having entered the fire element, lower than the Blessed One. | 尔时，尊者阿那律依北方，于彼梵天之上，结跏趺坐于空中，入火界定，低于世尊。 |
| Atha kho āyasmā mahāmoggallāno taṁ brahmānaṁ gāthāya ajjhabhāsi: | Then the venerable Mahāmoggallāna addressed that Brahmā with a verse: | 尔时，尊者大目犍连以偈颂告彼梵天： |
| “Ajjāpi te āvuso sā diṭṭhi, | “Friend, do you still hold that view, | “友，汝今仍持昔见否， |
| Yā te diṭṭhi pure ahu; | which was your view before? | 汝昔所持之见？ |
| Passasi vītivattantaṁ, | Do you see the radiance surpassing | 汝见此光辉超胜 |
| Brahmaloke pabhassaran”ti. | in the Brahmā world?” | 于梵天世界否？” |
| “Na me mārisa sā diṭṭhi, | “Dear sir, that is not my view | “尊者，我昔所持之见 |
| yā me diṭṭhi pure ahu; | which was my view before. | 已非我见。 |
| Passāmi vītivattantaṁ, | I see the radiance surpassing | 我见此光辉超胜 |
| brahmaloke pabhassaraṁ; | in the Brahmā world. | 于梵天世界。 |
| Svāhaṁ ajja kathaṁ vajjaṁ, | How could I today say | 我今日岂能说 |
| ahaṁ niccomhi sassato”ti. | that I am permanent, eternal?” | 我是常住、永恒？” |
| Atha kho bhagavā taṁ brahmānaṁ saṁvejetvā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—tasmiṁ brahmaloke antarahito jetavane pāturahosi. | Then the Blessed One, having stirred that Brahmā—just as a strong man might stretch out his bent arm, or bend his stretched-out arm; even so—having vanished from that Brahmā world, appeared in Jetavana. | 尔时，世尊感动彼梵天——犹如力士伸屈臂、或屈伸臂；如是——于彼梵天世界没，现身于祇陀林。 |
| Atha kho so brahmā aññataraṁ brahmapārisajjaṁ āmantesi: | Then that Brahmā addressed a certain member of his retinue: | 尔时，彼梵天告其眷属中某天神： |
| “ehi tvaṁ, mārisa, yenāyasmā mahāmoggallāno tenupasaṅkama; upasaṅkamitvā āyasmantaṁ mahāmoggallānaṁ evaṁ vadehi: | “Come, dear sir, approach the venerable Mahāmoggallāna; having approached, say this to the venerable Mahāmoggallāna: | “来，尊者，去见尊者大目犍连；见了之后，对尊者大目犍连说： |
| ‘atthi nu kho, mārisa moggallāna, aññepi tassa bhagavato sāvakā evaṁmahiddhikā evaṁmahānubhāvā; | ‘Are there, dear sir Moggallāna, other disciples of that Blessed One of such great psychic power, such great might, | ‘尊者目犍连，彼世尊之弟子中，有如尊者般具大神力、大威德者， |
| seyyathāpi bhavaṁ moggallāno kassapo kappino anuruddho’”ti? | as yourself, Moggallāna, Kassapa, Kappina, and Anuruddha?’” | 如尊者、迦叶、劫宾那、阿那律者，尚有他人否？’” |
| “Evaṁ, mārisā”ti kho so brahmapārisajjo tassa brahmuno paṭissutvā yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmantaṁ mahāmoggallānaṁ etadavoca: | “Yes, dear sirs,” that member of the Brahmā retinue replied to that Brahmā, and approached the venerable Mahāmoggallāna; having approached, he said this to the venerable Mahāmoggallāna: | “唯然，尊者，”彼梵天眷属答彼梵天，遂往诣尊者大目犍连；诣已，白尊者大目犍连言： |
| “atthi nu kho, mārisa moggallāna, aññepi tassa bhagavato sāvakā evaṁmahiddhikā evaṁmahānubhāvā; | “Are there, dear sir Moggallāna, other disciples of that Blessed One of such great psychic power, such great might, | “尊者目犍连，彼世尊之弟子中，有如尊者般具大神力、大威德者， |
| seyyathāpi bhavaṁ moggallāno kassapo kappino anuruddho”ti? | as yourself, Moggallāna, Kassapa, Kappina, and Anuruddha?” | 如尊者、迦叶、劫宾那、阿那律者，尚有他人否？” |
| Atha kho āyasmā mahāmoggallāno taṁ brahmapārisajjaṁ gāthāya ajjhabhāsi: | Then the venerable Mahāmoggallāna addressed that member of the Brahmā retinue with a verse: | 尔时，尊者大目犍连以偈颂告彼梵天眷属： |
| “Tevijjā iddhipattā ca, | “Possessors of the triple knowledge, attained to psychic power, | “三明达者，得神通， |
| cetopariyāyakovidā; | skilled in reading the minds of others, | 善知他心， |
| Khīṇāsavā arahanto, | arahants with taints destroyed, | 漏尽阿罗汉， |
| bahū buddhassa sāvakā”ti. | many are the Buddha’s disciples.” | 佛弟子甚多。” |
| Atha kho so brahmapārisajjo āyasmato mahāmoggallānassa bhāsitaṁ abhinanditvā anumoditvā yena so brahmā tenupasaṅkami; upasaṅkamitvā taṁ brahmānaṁ etadavoca: | Then that member of the Brahmā retinue, having delighted in and approved of the venerable Mahāmoggallāna’s statement, approached that Brahmā; having approached, he said this to that Brahmā: | 尔时，彼梵天眷属，欢喜、随喜尊者大目犍连之言，遂往诣彼梵天；诣已，白彼梵天言： |
| “āyasmā, mārisa, mahāmoggallāno evamāha: | “Dear sir, the venerable Mahāmoggallāna says thus: | “尊者，尊者大目犍连如是说： |
| ‘Tevijjā iddhipattā ca, | ‘Possessors of the triple knowledge, attained to psychic power, | ‘三明达者，得神通， |
| cetopariyāyakovidā; | skilled in reading the minds of others, | 善知他心， |
| Khīṇāsavā arahanto, | arahants with taints destroyed, | 漏尽阿罗汉， |
| bahū buddhassa sāvakā’”ti. | many are the Buddha’s disciples.’” | 佛弟子甚多。’” |
| Idamavoca so brahmapārisajjo. | This is what that member of the Brahmā retinue said. | 此是彼梵天眷属所说。 |
| Attamano ca so brahmā tassa brahmapārisajjassa bhāsitaṁ abhinandīti. | And that Brahmā, delighted, approved of the statement of that member of his retinue. | 彼梵天欢喜，随喜其眷属之言。 |
6.6 - SN 6.6 Brahmaloka: The Brahmā World
| --- SN6.6 - Brahmalokasutta --- | --- SN6.6 - The Brahmā World --- | --- SN6.6 - 梵天世界 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 于舍卫城。 |
| Tena kho pana samayena bhagavā divāvihāragato hoti paṭisallīno. | At that time, the Blessed One had gone for the day's abiding and was in seclusion. | 尔时，世尊为日住而入静室。 |
| Atha kho subrahmā ca paccekabrahmā suddhāvāso ca paccekabrahmā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā paccekaṁ dvārabāhaṁ upanissāya aṭṭhaṁsu. Atha kho subrahmā paccekabrahmā suddhāvāsaṁ paccekabrahmānaṁ etadavoca: | Then Subrahmā Paccekabrahmā and Suddhāvāsa Paccekabrahmā approached the Blessed One; having approached, they each stood leaning against a doorpost. Then Subrahmā Paccekabrahmā said this to Suddhāvāsa Paccekabrahmā: | 尔时，须梵摩辟支梵天与净居辟支梵天诣世尊所；诣已，各倚一门柱而立。尔时，须梵摩辟支梵天告净居辟支梵天言： |
| “akālo kho tāva, mārisa, bhagavantaṁ payirupāsituṁ; | “It is not yet the time, dear sir, to attend upon the Blessed One; | “友，今非时，非见世尊之时； |
| divāvihāragato bhagavā paṭisallīno ca. | the Blessed One has gone for the day's abiding and is in seclusion. | 世尊为日住而入静室。 |
| Asuko ca brahmaloko iddho ceva phīto ca, brahmā ca tatra pamādavihāraṁ viharati. | But such-and-such a Brahmā world is powerful and prosperous, and the Brahmā there is dwelling in heedlessness. | 然某梵天世界，有大力、有大德，彼梵天住于放逸。 |
| Āyāma, mārisa, yena so brahmaloko tenupasaṅkamissāma; upasaṅkamitvā taṁ brahmānaṁ saṁvejeyyāmā”ti. | Come, dear sir, let us go to that Brahmā world; having approached, let us stir that Brahmā.” | 来，友，我等往彼梵天世界；诣已，令彼梵天感动。” |
| “Evaṁ, mārisā”ti kho suddhāvāso paccekabrahmā subrahmuno paccekabrahmuno paccassosi. | “Yes, dear sirs,” Suddhāvāsa Paccekabrahmā replied to Subrahmā Paccekabrahmā. | “唯然，尊者，”净居辟支梵天答须梵摩辟支梵天。 |
| Atha kho subrahmā ca paccekabrahmā suddhāvāso ca paccekabrahmā—seyyathāpi nāma balavā puriso …pe… evameva—bhagavato purato antarahitā tasmiṁ brahmaloke pāturahesuṁ. | Then Subrahmā Paccekabrahmā and Suddhāvāsa Paccekabrahmā—just as a strong man might … and so on … even so—having vanished from before the Blessed One, they appeared in that Brahmā world. | 尔时，须梵摩辟支梵天与净居辟支梵天——犹如力士……等等……如是——于世尊前没，现身于彼梵天世界。 |
| Addasā kho so brahmā te brahmāno dūratova āgacchante. Disvāna te brahmāno etadavoca: | That Brahmā saw those Brahmās coming from afar. Having seen them, he said this to those Brahmās: | 彼梵天遥见彼二梵天来。见已，告彼二梵天言： |
| “handa kuto nu tumhe, mārisā, āgacchathā”ti? | “Well now, dear sirs, from where are you coming?” | “善来，诸君，从何处来？” |
| “Āgatā kho mayaṁ, mārisa, amha tassa bhagavato santikā arahato sammāsambuddhassa. | “We have come, dear sir, from the presence of that Blessed One, the Arahant, the Perfectly Enlightened One. | “我等从彼世尊、阿罗汉、正等正觉者处来。 |
| Gaccheyyāsi pana tvaṁ, mārisa, tassa bhagavato upaṭṭhānaṁ arahato sammāsambuddhassā”ti? | Would you, dear sir, go to attend upon that Blessed One, the Arahant, the Perfectly Enlightened One?” | 君岂愿往见彼世尊、阿罗汉、正等正觉者？” |
| Evaṁ vutto, kho so brahmā taṁ vacanaṁ anadhivāsento sahassakkhattuṁ attānaṁ abhinimminitvā subrahmānaṁ paccekabrahmānaṁ etadavoca: | When this was said, that Brahmā, not assenting to that statement, manifested himself a thousand times and said this to Subrahmā Paccekabrahmā: | 作是语已，彼梵天不允其言，自化千身，告须梵摩辟支梵天言： |
| “passasi me no tvaṁ, mārisa, evarūpaṁ iddhānubhāvan”ti? | “Do you see, dear sir, such psychic power of mine?” | “君见我如是神通力否？” |
| “Passāmi kho tyāhaṁ, mārisa, evarūpaṁ iddhānubhāvan”ti. | “I see, dear sir, such psychic power of yours.” | “我见君如是神通力。” |
| “So khvāhaṁ, mārisa, evaṁmahiddhiko evaṁmahānubhāvo kassa aññassa samaṇassa vā brāhmaṇassa vā upaṭṭhānaṁ gamissāmī”ti? | “I, dear sir, being of such great psychic power, such great might, to what other ascetic or brahmin should I go to attend?” | “我，君，具如是大神通、大威力，当往何处沙门、婆罗门所奉事？” |
| Atha kho subrahmā paccekabrahmā dvisahassakkhattuṁ attānaṁ abhinimminitvā taṁ brahmānaṁ etadavoca: | Then Subrahmā Paccekabrahmā manifested himself two thousand times and said this to that Brahmā: | 尔时，须梵摩辟支梵天自化二千身，告彼梵天言： |
| “passasi me no tvaṁ, mārisa, evarūpaṁ iddhānubhāvan”ti? | “Do you see, dear sir, such psychic power of mine?” | “君见我如是神通力否？” |
| “Passāmi kho tyāhaṁ, mārisa, evarūpaṁ iddhānubhāvan”ti. | “I see, dear sir, such psychic power of yours.” | “我见君如是神通力。” |
| “Tayā ca kho, mārisa, mayā ca sveva bhagavā mahiddhikataro ceva mahānubhāvataro ca. | “And that Blessed One, dear sir, is of even greater psychic power and greater might than you and I. | “彼世尊，君，比你我更具神通、更具威力。 |
| Gaccheyyāsi tvaṁ, mārisa, tassa bhagavato upaṭṭhānaṁ arahato sammāsambuddhassā”ti? | Would you, dear sir, go to attend upon that Blessed One, the Arahant, the Perfectly Enlightened One?” | 君岂愿往见彼世尊、阿罗汉、正等正觉者？” |
| Atha kho so brahmā subrahmānaṁ paccekabrahmānaṁ gāthāya ajjhabhāsi: | Then that Brahmā addressed Subrahmā Paccekabrahmā with a verse: | 尔时，彼梵天以偈颂告须梵摩辟支梵天： |
| “Tayo supaṇṇā caturo ca haṁsā, | “Three Garuḍas and four Haṁsas, | “三迦楼罗四天鹅， |
| Byagghīnisā pañcasatā ca jhāyino; | a tigress’s lair and five hundred jhāyins; | 一虎穴与五百禅； |
| Tayidaṁ vimānaṁ jalate ca brahme, | this celestial mansion of yours blazes, O Brahmā, | 汝此天宫辉煌，噢，梵天， |
| Obhāsayaṁ uttarassaṁ disāyan”ti. | illuminating the northern direction.” | 照耀北方。” |
| “Kiñcāpi te taṁ jalate vimānaṁ, | “Although that celestial mansion of yours blazes, | “纵汝天宫辉煌， |
| Obhāsayaṁ uttarassaṁ disāyaṁ; | illuminating the northern direction, | 照耀北方， |
| Rūpe raṇaṁ disvā sadā pavedhitaṁ, | seeing conflict in forms, always agitated, | 见色有诤，常动摇， |
| Tasmā na rūpe ramatī sumedho”ti. | therefore a wise one does not delight in form.” | 是故智者不乐色。” |
| Atha kho subrahmā ca paccekabrahmā suddhāvāso ca paccekabrahmā taṁ brahmānaṁ saṁvejetvā tatthevantaradhāyiṁsu. | Then Subrahmā Paccekabrahmā and Suddhāvāsa Paccekabrahmā, having stirred that Brahmā, vanished right there. | 尔时，须梵摩辟支梵天与净居辟支梵天，既感动彼梵天，即于其处没。 |
| Agamāsi ca kho so brahmā aparena samayena bhagavato upaṭṭhānaṁ arahato sammāsambuddhassāti. | And that Brahmā, at a later time, did go to attend upon the Blessed One, the Arahant, the Perfectly Enlightened One. | 彼梵天于后时，果往见世尊、阿罗汉、正等正觉者。 |
6.7 - SN 6.7 Kokālika: With Kokālika
| --- SN6.7 - Kokālikasutta --- | --- SN6.7 - With Kokālika --- | --- SN6.7 - 与拘迦利 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 于舍卫城。 |
| Tena kho pana samayena bhagavā divāvihāragato hoti paṭisallīno. | At that time, the Blessed One had gone for the day's abiding and was in seclusion. | 尔时，世尊为日住而入静室。 |
| Atha kho subrahmā ca paccekabrahmā suddhāvāso ca paccekabrahmā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā paccekaṁ dvārabāhaṁ nissāya aṭṭhaṁsu. | Then Subrahmā Paccekabrahmā and Suddhāvāsa Paccekabrahmā approached the Blessed One; having approached, they each stood leaning against a doorpost. | 尔时，须梵摩辟支梵天与净居辟支梵天诣世尊所；诣已，各倚一门柱而立。 |
| Atha kho subrahmā paccekabrahmā kokālikaṁ bhikkhuṁ ārabbha bhagavato santike imaṁ gāthaṁ abhāsi: | Then Subrahmā Paccekabrahmā, concerning Kokālika bhikkhu, recited this verse in the presence of the Blessed One: | 尔时，须梵摩辟支梵天，就拘迦利比丘，于世尊前说此偈： |
| “Appameyyaṁ paminanto, | “Measuring the immeasurable, | “量不可量， |
| Kodha vidvā vikappaye; | how could a wise man discriminate? | 智者岂能辨？ |
| Appameyyaṁ pamāyinaṁ, | One who measures the immeasurable, | 量不可量者， |
| Nivutaṁ taṁ maññe puthujjanan”ti. | I think that worldling is shrouded.” | 我谓彼凡夫为障所覆。” |
6.8 - SN 6.8 Katamodakatissa: With Katamodaka Tissa
| --- SN6.8 - Katamodakatissasutta --- | --- SN6.8 - With Katamodaka Tissa --- | --- SN6.8 - 与伽多牟陀伽帝须 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 于舍卫城。 |
| Tena kho pana samayena bhagavā divāvihāragato hoti paṭisallīno. | At that time, the Blessed One had gone for the day's abiding and was in seclusion. | 尔时，世尊为日住而入静室。 |
| Atha kho subrahmā ca paccekabrahmā suddhāvāso ca paccekabrahmā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā paccekaṁ dvārabāhaṁ nissāya aṭṭhaṁsu. | Then Subrahmā Paccekabrahmā and Suddhāvāsa Paccekabrahmā approached the Blessed One; having approached, they each stood leaning against a doorpost. | 尔时，须梵摩辟支梵天与净居辟支梵天诣世尊所；诣已，各倚一门柱而立。 |
| Atha kho suddhāvāso paccekabrahmā katamodakatissakaṁ bhikkhuṁ ārabbha bhagavato santike imaṁ gāthaṁ abhāsi: | Then Suddhāvāsa Paccekabrahmā, concerning Katamodakatissaka bhikkhu, recited this verse in the presence of the Blessed One: | 尔时，净居辟支梵天，就伽多牟陀伽帝须比丘，于世尊前说此偈： |
| “Appameyyaṁ paminanto, | “Measuring the immeasurable, | “量不可量， |
| Kodha vidvā vikappaye; | how could a wise man discriminate? | 智者岂能辨？ |
| Appameyyaṁ pamāyinaṁ, | One who measures the immeasurable, | 量不可量者， |
| Nivutaṁ taṁ maññe akissavan”ti. | I think that one who does not listen is shrouded.” | 我谓不闻者为障所覆。” |
6.9 - SN 6.9 Turūbrahma: Turū Brahmā
| --- SN6.9 - Turūbrahmasutta --- | --- SN6.9 - Turū Brahmā --- | --- SN6.9 - 图卢梵天 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 于舍卫城。 |
| Tena kho pana samayena kokāliko bhikkhu ābādhiko hoti dukkhito bāḷhagilāno. | At that time, Kokālika bhikkhu was sick, suffering, gravely ill. | 尔时，拘迦利比丘病，苦，重病。 |
| Atha kho turū paccekabrahmā abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ jetavanaṁ obhāsetvā yena kokāliko bhikkhu tenupasaṅkami; upasaṅkamitvā vehāsaṁ ṭhito kokālikaṁ bhikkhuṁ etadavoca: | Then Turū Paccekabrahmā, in the dark of the night, of surpassing beauty, illuminating the whole of Jetavana, approached Kokālika bhikkhu; having approached, while standing in the air, he said this to Kokālika bhikkhu: | 尔时，图卢辟支梵天，于夜深时，以绝妙之色，照耀祇陀林，诣拘迦利比丘所；诣已，立于空中，告拘迦利比丘言： |
| “pasādehi, kokālika, sāriputtamoggallānesu cittaṁ. | “Arouse confidence, Kokālika, in Sāriputta and Moggallāna. Sāriputta and Moggallāna are virtuous.” | “生信心，拘迦利，于舍利弗与目犍连。舍利弗与目犍连是善 virtuous。” |
| Pesalā sāriputtamoggallānā”ti. | “Who are you, friend?” | “你是谁，朋友？” |
| “Kosi tvaṁ, āvuso”ti? | “I am Turū Paccekabrahmā.” | “我是图卢辟支梵天。” |
| “Ahaṁ turū paccekabrahmā”ti. | “Were you not, friend, declared by the Blessed One to be a non-returner? Then why have you come here now? | “朋友，你岂非为世尊记为不还者？何以今来此？ |
| “Nanu tvaṁ, āvuso, bhagavatā anāgāmī byākato, atha kiñcarahi idhāgato? | See how great this offense of yours is.” | 看你此过失何其大。” |
| Passa, yāvañca te idaṁ aparaddhan”ti. | “For a person who is born, | “人生之时， |
| “Purisassa hi jātassa, | an axe is born in his mouth, | 口中生斧， |
| kuṭhārī jāyate mukhe; | with which the fool cuts himself | 愚者以之自斩 |
| Yāya chindati attānaṁ, | when speaking evil words. | 当说恶言时。 |
| bālo dubbhāsitaṁ bhaṇaṁ. | He who praises the blameworthy, | 赞可诃者， |
| Yo nindiyaṁ pasaṁsati, | or blames him who is praiseworthy, | 或诃可赞者， |
| Taṁ vā nindati yo pasaṁsiyo; | gathers demerit with his mouth; | 以口集非福； |
| Vicināti mukhena so kaliṁ, | through that demerit he finds no happiness. | 因彼非福不得乐。 |
| Kalinā tena sukhaṁ na vindati. | Trifling is this demerit, | 此非福为小， |
| Appamattako ayaṁ kali, | the loss of wealth in dice; | 赌骰失财； |
| Yo akkhesu dhanaparājayo; | but this is a far greater demerit | 此乃更大之非福 |
| Sabbassāpi sahāpi attanā, | than all of that, including oneself: | 过于彼一切，包括自身： |
| Ayameva mahantataro kali; | to bear ill will towards the Sugatas. | 于善逝生恶意。 |
| Yo sugatesu manaṁ padosaye. | For one hundred thousand nirabbudas, | 于百千泥拉部陀， |
| Sataṁ sahassānaṁ nirabbudānaṁ, | and thirty-six and five abbudas of years, | 及三十六与五阿部陀年， |
| Chattiṁsati pañca ca abbudāni; | the slanderer of ariyas goes to hell, | 谤圣者堕地狱， |
| Yamariyagarahī nirayaṁ upeti, | having directed evil speech and mind.” | 发恶语恶心故。” |
| Vācaṁ manañca paṇidhāya pāpakan”ti. | ||
| --- SN6.10 - Kokālika --- |
6.10 - SN 6.10 Kokālika
| --- SN6.10 - Kokālikasutta --- | --- SN6.10 - 拘迦利 --- | |
| At Sāvatthī. | ||
| Sāvatthinidānaṁ. | Then Kokālika bhikkhu approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. Seated to one side, Kokālika bhikkhu said this to the Blessed One: | 于舍卫城。 |
| Atha kho kokāliko bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho kokāliko bhikkhu bhagavantaṁ etadavoca: | “Sāriputta and Moggallāna, venerable sir, have evil wishes, they have fallen under the sway of evil wishes.” | 尔时，拘迦利比丘诣世尊所；诣已，礼世尊足，退坐一面。坐一面已，拘迦利比丘白世尊言： |
| “pāpicchā, bhante, sāriputtamoggallānā pāpikānaṁ icchānaṁ vasaṁ gatā”ti. | When this was said, the Blessed One said this to Kokālika bhikkhu: | “舍利弗与目犍连，尊者，有恶意，彼等为恶意所制。” |
| Evaṁ vutte, bhagavā kokālikaṁ bhikkhuṁ etadavoca: | “Do not say so, Kokālika, do not say so, Kokālika! | 作是语已，世尊告拘迦利比丘言： |
| “mā hevaṁ, kokālika, avaca; mā hevaṁ, kokālika, avaca. | Arouse confidence, Kokālika, in Sāriputta and Moggallāna. Sāriputta and Moggallāna are virtuous.” | “莫作是言，拘迦利，莫作是言，拘迦利！ |
| Pasādehi, kokālika, sāriputtamoggallānesu cittaṁ. Pesalā sāriputtamoggallānā”ti. | A second time Kokālika bhikkhu said this to the Blessed One: | 生信心，拘迦利，于舍利弗与目犍连。舍利弗与目犍连是善 virtuous。” |
| Dutiyampi kho kokāliko bhikkhu bhagavantaṁ etadavoca: | “Although, venerable sir, the Blessed One is trustworthy and reliable for me, yet Sāriputta and Moggallāna, venerable sir, indeed have evil wishes, they have fallen under the sway of evil wishes.” | 拘迦利比丘第二次白世尊言： |
| “kiñcāpi me, bhante, bhagavā saddhāyiko paccayiko; atha kho pāpicchāva bhante, sāriputtamoggallānā pāpikānaṁ icchānaṁ vasaṁ gatā”ti. | A second time the Blessed One said this to Kokālika bhikkhu: | “虽然，尊者，世尊于我为可信可靠，然舍利弗与目犍连，尊者，实有恶意，彼等为恶意所制。” |
| Dutiyampi kho bhagavā kokālikaṁ bhikkhuṁ etadavoca: | “Do not say so, Kokālika, do not say so, Kokālika! | 世尊第二次告拘迦利比丘言： |
| “mā hevaṁ, kokālika, avaca; mā hevaṁ, kokālika, avaca. | Arouse confidence, Kokālika, in Sāriputta and Moggallāna. Sāriputta and Moggallāna are virtuous.” | “莫作是言，拘迦利，莫作是言，拘迦利！ |
| Pasādehi, kokālika, sāriputtamoggallānesu cittaṁ. Pesalā sāriputtamoggallānā”ti. | A third time Kokālika bhikkhu said this to the Blessed One: | 生信心，拘迦利，于舍利弗与目犍连。舍利弗与目犍连是善 virtuous。” |
| Tatiyampi kho kokāliko bhikkhu bhagavantaṁ etadavoca: | “Although … and so on … fallen under the sway of wishes.” | 拘迦利比丘第三次白世尊言： |
| “kiñcāpi …pe… icchānaṁ vasaṁ gatā”ti. | A third time the Blessed One said this to Kokālika bhikkhu: | “虽然……等等……为恶欲所制。” |
| Tatiyampi kho bhagavā kokālikaṁ bhikkhuṁ etadavoca: | “Do not say so … and so on … | 世尊第三次告拘迦利比丘言： |
| “mā hevaṁ …pe… | Sāriputta and Moggallāna are virtuous.” | “莫作是言……等等…… |
| pesalā sāriputtamoggallānā”ti. | Then Kokālika bhikkhu, rising from his seat, having paid homage to the Blessed One and circumambulated him keeping his right side towards him, departed. | 舍利弗与目犍连是善 virtuous。” |
| Atha kho kokāliko bhikkhu uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. | Not long after Kokālika bhikkhu had departed, his whole body became covered with boils the size of mustard seeds. | 尔时，拘迦利比丘从座起，礼世尊足，右绕而去。 |
| Acirapakkantassa ca kokālikassa bhikkhuno sāsapamattīhi pīḷakāhi sabbo kāyo phuṭo ahosi. | Having become the size of mustard seeds, they became the size of mung beans; having become the size of mung beans, they became the size of chickpeas; having become the size of chickpeas, they became the size of jujube stones; having become the size of jujube stones, they became the size of jujube fruits; having become the size of jujube fruits, they became the size of āmalaka fruits; having become the size of āmalaka fruits, they became the size of unripe beluva fruits; having become the size of unripe beluva fruits, they became the size of ripe beluva fruits; having become the size of ripe beluva fruits, they burst. Pus and blood flowed out. | 拘迦利比丘去后不久，其全身生疮，大如芥子。 |
| Sāsapamattiyo hutvā muggamattiyo ahesuṁ, muggamattiyo hutvā kalāyamattiyo ahesuṁ, kalāyamattiyo hutvā kolaṭṭhimattiyo ahesuṁ, kolaṭṭhimattiyo hutvā kolamattiyo ahesuṁ, kolamattiyo hutvā āmalakamattiyo ahesuṁ, āmalakamattiyo hutvā beluvasalāṭukamattiyo ahesuṁ, beluvasalāṭukamattiyo hutvā billamattiyo ahesuṁ, billamattiyo hutvā pabhijjiṁsu. Pubbañca lohitañca pagghariṁsu. | Then Kokālika bhikkhu died from that very illness. | 大如芥子已，变为大如绿豆；大如绿豆已，变为大如鹰嘴豆；大如鹰嘴豆已，变为大如枣核；大如枣核已，变为大如枣果；大如枣果已，变为大如庵摩罗果；大如庵摩罗果已，变为大如未熟之频婆果；大如未熟之频婆果已，变为大如熟频婆果；大如熟频婆果已，破裂。脓血流出。 |
| Atha kho kokāliko bhikkhu teneva ābādhena kālamakāsi. | And Kokālika bhikkhu, having died, was reborn in the Paduma hell for having harbored hatred in his mind towards Sāriputta and Moggallāna. | 尔时，拘迦利比丘即因此病而死。 |
| Kālaṅkato ca kokāliko bhikkhu padumaṁ nirayaṁ upapajji sāriputtamoggallānesu cittaṁ āghātetvā. | Then Brahmā Sahampati, in the dark of the night, of surpassing beauty, illuminating the whole of Jetavana, approached the Blessed One; having approached and paid homage to the Blessed One, he stood to one side. Standing to one side, Brahmā Sahampati said this to the Blessed One: | 拘迦利比丘死后，因心怀怨恨舍利弗与目犍连，生于钵昙摩地狱。 |
| Atha kho brahmā sahampati abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho brahmā sahampati bhagavantaṁ etadavoca: | “Kokālika bhikkhu, venerable sir, has died. | 尔时，梵天娑婆主，于夜深时，以绝妙之色，照耀祇陀林，诣世尊所；诣已，礼世尊足，退立一面。立一面已，梵天娑婆主白世尊言： |
| “kokāliko, bhante, bhikkhu kālaṅkato. | And Kokālika bhikkhu, venerable sir, having died, has been reborn in the Paduma hell for having harbored hatred in his mind towards Sāriputta and Moggallāna.” | “拘迦利比丘，尊者，已死。 |
| Kālaṅkato ca, bhante, kokāliko bhikkhu padumaṁ nirayaṁ upapanno sāriputtamoggallānesu cittaṁ āghātetvā”ti. | This is what Brahmā Sahampati said. | 拘迦利比丘，尊者，死后，因心怀怨恨舍利弗与目犍连，生于钵昙摩地狱。” |
| Idamavoca brahmā sahampati. | Having said this, he paid homage to the Blessed One, and keeping him on his right, he vanished right there. | 此是梵天娑婆主所说。 |
| Idaṁ vatvā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyīti. | Then the Blessed One, at the end of that night, addressed the bhikkhus: | 说此语已，礼世尊足，右绕而去，即于其处没。 |
| Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi: | “This night, bhikkhus, Brahmā Sahampati, in the dark of the night, of surpassing beauty, illuminating the whole of Jetavana, approached me; having approached and paid homage to me, he stood to one side. Standing to one side, bhikkhus, Brahmā Sahampati said this to me: | 尔时，世尊于彼夜尽时，告诸比丘言： |
| “imaṁ, bhikkhave, rattiṁ brahmā sahampati abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ jetavanaṁ obhāsetvā yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho, bhikkhave, brahmā sahampati maṁ etadavoca: | ‘Kokālika bhikkhu, venerable sir, has died. | “是夜，诸比丘，梵天娑婆主，于夜深时，以绝妙之色，照耀祇陀林，来我所；来已，礼我足，退立一面。立一面已，诸比丘，梵天娑婆主白我言： |
| ‘kokāliko, bhante, bhikkhu kālaṅkato. | And Kokālika bhikkhu, venerable sir, having died, has been reborn in the Paduma hell for having harbored hatred in his mind towards Sāriputta and Moggallāna.’ | ‘拘迦利比丘，尊者，已死。 |
| Kālaṅkato ca, bhante, kokāliko bhikkhu padumaṁ nirayaṁ upapanno sāriputtamoggallānesu cittaṁ āghātetvā’ti. | This, bhikkhus, is what Brahmā Sahampati said. Having said this, he paid homage to me, and keeping me on his right, he vanished right there.” | 拘迦利比丘，尊者，死后，因心怀怨恨舍利弗与目犍连，生于钵昙摩地狱。’ |
| Idamavoca, bhikkhave, brahmā sahampati, idaṁ vatvā maṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyī”ti. | When this was said, a certain bhikkhu said this to the Blessed One: | 此，诸比丘，是梵天娑婆主所说。说此语已，礼我足，右绕而去，即于其处没。” |
| Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca: | “How long, venerable sir, is the measure of the life-span in the Paduma hell?” | 作是语已，一比丘白世尊言： |
| “kīvadīghaṁ nu kho, bhante, padume niraye āyuppamāṇan”ti? | “Long, bhikkhu, is the measure of the life-span in the Paduma hell. | “尊者，钵昙摩地狱寿量几何？” |
| “Dīghaṁ kho, bhikkhu, padume niraye āyuppamāṇaṁ. | It is not easy to count it as: | “长，比丘，钵昙摩地狱寿量甚长。 |
| Taṁ na sukaraṁ saṅkhātuṁ: | ‘so many years,’ or ‘so many hundreds of years,’ or ‘so many thousands of years,’ or ‘so many hundreds of thousands of years.’” | 不易数之，谓： |
| ‘ettakāni vassāni iti vā, ettakāni vassasatāni iti vā, ettakāni vassasahassāni iti vā, ettakāni vassasatasahassāni iti vā’”ti. | “But is it possible, venerable sir, to make a comparison?” | ‘若干年’，或‘若干百年’，或‘若干千年’，或‘若干百千年’。” |
| “Sakkā pana, bhante, upamaṁ kātun”ti? | “It is possible, bhikkhu,” the Blessed One said. | “然，尊者，可作譬喻否？” |
| “Sakkā, bhikkhū”ti bhagavā avoca: | “Suppose, bhikkhu, there were a Kosalan cartload of twenty khāris of sesame seeds. From that a man, at the end of every hundred years, were to remove one sesame seed. | “可，比丘，”世尊言。 |
| “Seyyathāpi, bhikkhu vīsatikhāriko kosalako tilavāho. Tato puriso vassasatassa vassasatassa accayena ekamekaṁ tilaṁ uddhareyya; | Quicker, bhikkhu, would that Kosalan cartload of twenty khāris of sesame seeds be exhausted and used up by this means, than even one Abbuda hell. | “譬如，比丘，有拘萨罗车二十佉梨之胡麻。有人于每百年，取一胡麻。 |
| khippataraṁ kho so, bhikkhu, vīsatikhāriko kosalako tilavāho iminā upakkamena parikkhayaṁ pariyādānaṁ gaccheyya, na tveva eko abbudo nirayo. | Just as, bhikkhu, there are twenty Abbuda hells, so is one Nirabbuda hell. | 速，比丘，彼拘萨罗车二十佉梨之胡麻，以此方便，用尽，尚不及一阿浮陀地狱。 |
| Seyyathāpi, bhikkhu, vīsati abbudā nirayā, evameko nirabbudanirayo. | Just as, bhikkhu, there are twenty Nirabbuda hells, so is one Ababa hell. | 犹如，比丘，二十阿浮陀地狱，为一尼拉浮陀地狱。 |
| Seyyathāpi, bhikkhu, vīsati nirabbudā nirayā, evameko ababo nirayo. | Just as, bhikkhu, there are twenty Ababa hells, so is one Aṭaṭa hell. | 犹如，比丘，二十尼拉浮陀地狱，为一阿婆婆地狱。 |
| Seyyathāpi, bhikkhu, vīsati ababā nirayā, evameko aṭaṭo nirayo. | Just as, bhikkhu, there are twenty Aṭaṭa hells, so is one Ahaha hell. | 犹如，比-丘，二十阿婆婆地狱，为一阿吒吒地狱。 |
| Seyyathāpi, bhikkhu, vīsati aṭaṭā nirayā, evameko ahaho nirayo. | Just as, bhikkhu, there are twenty Ahaha hells, so is one Kumuda hell. | 犹如，比丘，二十阿吒吒地狱，为一阿诃诃地狱。 |
| Seyyathāpi, bhikkhu, vīsati ahahā nirayā, evameko kumudo nirayo. | Just as, bhikkhu, there are twenty Kumuda hells, so is one Sogandhika hell. | 犹如，比丘，二十阿诃诃地狱，为一拘牟陀地狱。 |
| Seyyathāpi, bhikkhu, vīsati kumudā nirayā, evameko sogandhiko nirayo. | Just as, bhikkhu, there are twenty Sogandhika hells, so is one Uppala hell. | 犹如，比丘，二十拘牟陀地狱，为一搔健提迦地狱。 |
| Seyyathāpi, bhikkhu, vīsati sogandhikā nirayā, evameko uppalanirayo. | Just as, bhikkhu, there are twenty Uppala hells, so is one Puṇḍarīka hell. | 犹如，比丘，二十搔健提迦地狱，为一优钵罗地狱。 |
| Seyyathāpi, bhikkhu, vīsati uppalā nirayā, evameko puṇḍariko nirayo. | Just as, bhikkhu, there are twenty Puṇḍarīka hells, so is one Paduma hell. | 犹如，比丘，二十优钵罗地狱，为一芬陀利迦地狱。 |
| Seyyathāpi, bhikkhu, vīsati puṇḍarikā nirayā, evameko padumo nirayo. | And in the Paduma hell, bhikkhu, Kokālika bhikkhu has been reborn for having harbored hatred in his mind towards Sāriputta and Moggallāna.” | 犹如，比丘，二十芬陀利迦地狱，为一钵昙摩地狱。 |
| Padume pana, bhikkhu, niraye kokāliko bhikkhu upapanno sāriputtamoggallānesu cittaṁ āghātetvā”ti. | This is what the Blessed One said. | 于钵昙摩地狱，比丘，拘迦利比丘，因心怀怨恨舍利弗与目犍连而生。” |
| Idamavoca bhagavā. | Having said this, the Sugata, the Teacher, then said this further: | 此是世尊所说。 |
| Idaṁ vatvāna sugato athāparaṁ etadavoca satthā: | “For a person who is born, | 说此语已，善逝，师，复说此偈： |
| “Purisassa hi jātassa, | an axe is born in his mouth, | “人生之时， |
| kuṭhārī jāyate mukhe; | with which the fool cuts himself | 口中生斧， |
| Yāya chindati attānaṁ, | when speaking evil words. | 愚者以之自斩 |
| bālo dubbhāsitaṁ bhaṇaṁ. | He who praises the blameworthy, | 当说恶言时。 |
| Yo nindiyaṁ pasaṁsati, | or blames him who is praiseworthy, | 赞可诃者， |
| Taṁ vā nindati yo pasaṁsiyo; | gathers demerit with his mouth; | 或诃可赞者， |
| Vicināti mukhena so kaliṁ, | through that demerit he finds no happiness. | 以口集非福； |
| Kalinā tena sukhaṁ na vindati. | Trifling is this demerit, | 因彼非福不得乐。 |
| Appamattako ayaṁ kali, | the loss of wealth in dice; | 此非福为小， |
| Yo akkhesu dhanaparājayo; | but this is a far greater demerit | 赌骰失财； |
| Sabbassāpi sahāpi attanā, | than all of that, including oneself: | 此乃更大之非福 |
| Ayameva mahantaro kali; | to bear ill will towards the Sugatas. | 过于彼一切，包括自身： |
| Yo sugatesu manaṁ padosaye. | For one hundred thousand nirabbudas, | 于善逝生恶意。 |
| Sataṁ sahassānaṁ nirabbudānaṁ, | and thirty-six and five abbudas of years, | 于百千泥拉浮陀， |
| Chattiṁsati pañca ca abbudāni; | the slanderer of ariyas goes to hell, | 及三十六与五阿浮陀年， |
| Yamariyagarahī nirayaṁ upeti, | having directed evil speech and mind.” | 谤圣者堕地狱， |
| Vācaṁ manañca paṇidhāya pāpakan”ti. | The first chapter. | 发恶语恶心故。” |
| Paṭhamo vaggo. | Request, Reverence, Brahmadeva, | 第一品。 |
| Āyācanaṁ gāravo brahmadevo, | Baka and Brahmā, and another view; | 乞求、恭敬、梵天提婆、 |
| Bako ca brahmā aparā ca diṭṭhi; | Heedlessness, Kokālika, Tissaka, | 婆伽与梵天，及另一见解； |
| Pamādakokālikatissako ca, | Turū and Brahmā, and another Kokālika. | 放逸、拘迦利、帝须、 |
| Turū ca brahmā aparo ca kokālikoti. | 图卢与梵天，及另一拘迦利。 | |
| --- SN6.11 - Sanaṅkumāra --- |
6.11 - SN 6.11 Sanaṅkumāra
| --- SN6.11 - Sanaṅkumārasutta --- | --- SN6.11 - 萨难कुमार --- | |
| Thus have I heard. | ||
| Evaṁ me sutaṁ— | On one occasion the Blessed One was dwelling at Rājagaha on the bank of the Sappinī River. | 如是我闻。 |
| ekaṁ samayaṁ bhagavā rājagahe viharati sappinītīre. | Then Brahmā Sanaṅkumāra, in the dark of the night, of surpassing beauty, illuminating the whole bank of the Sappinī River, approached the Blessed One; having approached and paid homage to the Blessed One, he stood to one side. | 一时，佛住王舍城，萨频尼河畔。 |
| Atha kho brahmā sanaṅkumāro abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ sappinītīraṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. | Standing to one side, Brahmā Sanaṅkumāra recited this verse in the presence of the Blessed One: | 尔时，梵天萨难कुमार，于夜深时，以绝妙之色，照耀整个萨频尼河畔，诣世尊所；诣已，礼世尊足，退立一面。 |
| Ekamantaṁ ṭhito kho brahmā sanaṅkumāro bhagavato santike imaṁ gāthaṁ abhāsi: | “The Khattiya is best among those people | 立一面已，梵天萨难कुमार于世尊前说此偈： |
| “Khattiyo seṭṭho janetasmiṁ, | who adhere to lineage; | “刹帝利于人中最佳， |
| ye gottapaṭisārino; | but he who is perfect in knowledge and conduct, | 执着于族姓者； |
| Vijjācaraṇasampanno, | he is best among devas and humans.” | 然于知识与行为圆满者， |
| so seṭṭho devamānuse”ti. | This is what Brahmā Sanaṅkumāra said. | 彼于天人中最佳。” |
| Idamavoca brahmā sanaṅkumāro. | The Teacher consented. | 此是梵天萨难कुमार所说。 |
| Samanuñño satthā ahosi. | Then Brahmā Sanaṅkumāra, thinking, “The Teacher consents with me,” paid homage to the Blessed One, and keeping him on his right, he vanished right there. | 师默然许之。 |
| Atha kho brahmā sanaṅkumāro “samanuñño me satthā”ti bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyīti. | 尔时，梵天萨难कुमार，思惟：“师默许我。”礼世尊足，右绕而去，即于其处没。 | |
| --- SN6.12 - Devadatta --- |
6.12 - SN 6.12 Devadatta
| --- SN6.12 - Devadattasutta --- | --- SN6.12 - 提婆达多 --- | |
| Thus have I heard. | ||
| Evaṁ me sutaṁ— | On one occasion the Blessed One was dwelling at Rājagaha on Mount Gijjhakūṭa, not long after Devadatta had departed. | 如是我闻。 |
| ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate acirapakkante devadatte. | Then Brahmā Sahampati, in the dark of the night, of surpassing beauty, illuminating the whole of Mount Gijjhakūṭa, approached the Blessed One; having approached and paid homage to the Blessed One, he stood to one side. | 一时，佛住王舍城灵鹫山，提婆达多离去后不久。 |
| Atha kho brahmā sahampati abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ gijjhakūṭaṁ pabbataṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. | Standing to one side, Brahmā Sahampati, concerning Devadatta, recited this verse in the presence of the Blessed One: | 尔时，梵天娑婆主，于夜深时，以绝妙之色，照耀整个灵鹫山，诣世尊所；诣已，礼世尊足，退立一面。 |
| Ekamantaṁ ṭhito kho brahmā sahampati devadattaṁ ārabbha bhagavato santike imaṁ gāthaṁ abhāsi: | “Fruit indeed kills the plantain tree, | 立一面已，梵天娑婆主，就提婆达多，于世尊前说此偈： |
| “Phalaṁ ve kadaliṁ hanti, | fruit the bamboo, fruit the reed; | “果实实杀芭蕉树， |
| phalaṁ veḷuṁ phalaṁ naḷaṁ; | honor kills a mean person, | 果实杀竹，果实杀芦苇； |
| Sakkāro kāpurisaṁ hanti, | as a fetus kills a she-mule.” | 荣誉杀卑劣人， |
| gabbho assatariṁ yathā”ti. | 如胎杀母骡。” | |
| --- SN6.13 - At Andhakavinda --- |
6.13 - SN 6.13 Andhakavinda
| --- SN6.13 - Andhakavindasutta --- | --- SN6.13 - 于安陀伽频陀 --- | |
| On one occasion the Blessed One was dwelling in Magadha at Andhakavinda. | ||
| Ekaṁ samayaṁ bhagavā māgadhesu viharati andhakavinde. | At that time, the Blessed One was sitting in the open air in the darkness of the night, and it was drizzling lightly. | 一时，世尊住于摩揭陀安陀伽频陀。 |
| Tena kho pana samayena bhagavā rattandhakāratimisāyaṁ abbhokāse nisinno hoti, devo ca ekamekaṁ phusāyati. | Then Brahmā Sahampati, in the dark of the night, of surpassing beauty, illuminating the whole of Andhakavinda, approached the Blessed One; having approached and paid homage to the Blessed One, he stood to one side. | 尔时，世尊于夜黑中，坐于露地，微雨 drizzling。 |
| Atha kho brahmā sahampati abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ andhakavindaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. | Standing to one side, Brahmā Sahampati recited these verses in the presence of the Blessed One: | 尔时，梵天娑婆主，于夜深时，以绝妙之色，照耀整个安陀伽频陀，诣世尊所；诣已，礼世尊足，退立一面。 |
| Ekamantaṁ ṭhito kho brahmā sahampati bhagavato santike imā gāthāyo abhāsi: | “One should frequent remote lodgings, | 立一面已，梵天娑婆主于世尊前说此偈： |
| “Sevetha pantāni senāsanāni, | one should fare for release from fetters. | “应常住偏僻处， |
| Careyya saṁyojanavippamokkhā; | If one does not find delight there, | 应为解脱束缚而行。 |
| Sace ratiṁ nādhigaccheyya tattha, | one should dwell in the Saṅgha, self-protected, mindful. | 若于彼处不生喜乐， |
| Saṅghe vase rakkhitatto satīmā. | Going from family to family for alms, | 应住僧团中，自护，正念。 |
| Kulākulaṁ piṇḍikāya caranto, | with faculties guarded, astute, mindful, | 从家至家乞食， |
| Indriyagutto nipako satimā; | one should frequent remote lodgings, | 诸根守护，机警，正念， |
| Sevetha pantāni senāsanāni, | freed from fear, liberated in the fearless. | 应常住偏僻处， |
| Bhayā pamutto abhaye vimutto. | Where there are terrifying creeping things, | 离怖畏，解脱于无畏。 |
| Yattha bheravā sarīsapā, | lightning flashes, the deva thunders, | 有恐怖爬行物处， |
| Vijju sañcarati thanayati devo; | in the darkness of the night, | 电光闪烁，天雷轰鸣， |
| Andhakāratimisāya rattiyā, | there the bhikkhu sat, with horror dispelled. | 于夜黑中， |
| Nisīdi tattha bhikkhu vigatalomahaṁso. | This indeed I have seen for myself, | 比丘坐，恐怖已消。 |
| Idañhi jātu me diṭṭhaṁ, | this is not hearsay. | 此实我亲见， |
| nayidaṁ itihītihaṁ; | In one holy life, | 此非道听途说。 |
| Ekasmiṁ brahmacariyasmiṁ, | a thousand overcome death. | 于一梵行中， |
| sahassaṁ maccuhāyinaṁ. | More than five hundred trainees, | 千人克死亡。 |
| Bhiyyo pañcasatā sekkhā, | and ten times ten times ten, | 五百余学人， |
| dasā ca dasadhā dasa; | all have entered the stream, | 及十倍十倍十， |
| Sabbe sotasamāpannā, | not destined for animal birth. | 皆已入流， |
| atiracchānagāmino. | And this other populace, | 不堕畜生趣。 |
| Athāyaṁ itarā pajā, | partakes of merit, so I think; | 而此余众， |
| puññabhāgāti me mano; | I am not able to count them, | 分沾功德，我思； |
| Saṅkhātuṁ nopi sakkomi, | out of fear of speaking falsely.” | 我不能数之， |
| musāvādassa ottapan”ti. | 惧说妄语故。” | |
| --- SN6.14 - At Aruṇavatī --- |
6.14 - SN 6.14 Aruṇavatī
| --- SN6.14 - Aruṇavatīsutta --- | --- SN6.14 - 于阿楼那婆提 --- | |
| Thus have I heard. | ||
| Evaṁ me sutaṁ— | On one occasion the Blessed One was dwelling at Sāvatthī … and so on … | 如是我闻。 |
| ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati …pe… | There the Blessed One addressed the bhikkhus: | 一时，佛住舍卫城……等等…… |
| tatra kho bhagavā bhikkhū āmantesi: | “Bhikkhus.” | 尔时，世尊告诸比丘言： |
| “bhikkhavo”ti. | “Venerable sir,” those bhikkhus replied to the Blessed One. | “诸比丘。” |
| “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. | The Blessed One said this: | “尊者，”彼诸比丘答世尊言。 |
| Bhagavā etadavoca: | “Once in the past, bhikkhus, there was a king named Aruṇavā. | 世尊如是说： |
| “Bhūtapubbaṁ, bhikkhave, rājā ahosi aruṇavā nāma. | And for King Aruṇavā, bhikkhus, there was a capital city named Aruṇavatī. | “过去，诸比丘，有王名阿楼那婆。 |
| Rañño kho pana, bhikkhave, aruṇavato aruṇavatī nāma rājadhānī ahosi. | And near the capital city Aruṇavatī, bhikkhus, Sikhī, the Blessed One, the Arahant, the Perfectly Enlightened One, dwelt. | 阿楼那婆王，诸比丘，有都城名阿楼那婆提。 |
| Aruṇavatiṁ kho pana, bhikkhave, rājadhāniṁ sikhī bhagavā arahaṁ sammāsambuddho upanissāya vihāsi. | And for Sikhī, bhikkhus, the Blessed One, the Arahant, the Perfectly Enlightened One, there was a pair of disciples named Abhibhū and Sambhava, the chief, fortunate pair. | 近阿楼那婆提城，诸比丘，尸弃，世尊，阿罗汉，正等正觉者住。 |
| Sikhissa kho pana, bhikkhave, bhagavato arahato sammāsambuddhassa abhibhūsambhavaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ. | Then, bhikkhus, Sikhī, the Blessed One, the Arahant, the Perfectly Enlightened One, addressed the bhikkhu Abhibhū: | 尸弃，诸比丘，世尊，阿罗汉，正等正觉者，有弟子一对，名阿毗浮与三婆婆，为上首，贤对。 |
| Atha kho, bhikkhave, sikhī bhagavā arahaṁ sammāsambuddho abhibhuṁ bhikkhuṁ āmantesi: | ‘Come, brahmin, let us go to a certain Brahmā world, until it is time for the meal.’ | 尔时，诸比丘，尸弃，世尊，阿罗汉，正等正觉者，告比丘阿毗浮言： |
| ‘āyāma, brāhmaṇa, yena aññataro brahmaloko tenupasaṅkamissāma, yāva bhattassa kālo bhavissatī’ti. | ‘Yes, venerable sir,’ bhikkhus, the bhikkhu Abhibhū replied to Sikhī, the Blessed One, the Arahant, the Perfectly Enlightened One. | ‘来，婆罗门，我等往某梵天世界，直至饭时。’ |
| ‘Evaṁ, bhante’ti kho bhikkhave, abhibhū bhikkhu sikhissa bhagavato arahato sammāsambuddhassa paccassosi. | Then, bhikkhus, Sikhī, the Blessed One, the Arahant, the Perfectly Enlightened One, and the bhikkhu Abhibhū—just as a strong man might stretch out his bent arm, or bend his stretched-out arm; even so—having vanished from the capital city Aruṇavatī, they appeared in that Brahmā world. | ‘唯然，尊者，’诸比丘，比丘阿毗浮答尸弃，世尊，阿罗汉，正等正觉者言。 |
| Atha kho, bhikkhave, sikhī bhagavā arahaṁ sammāsambuddho abhibhū ca bhikkhu—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—aruṇavatiyā rājadhāniyā antarahitā tasmiṁ brahmaloke pāturahesuṁ. | Then, bhikkhus, Sikhī, the Blessed One, the Arahant, the Perfectly Enlightened One, addressed the bhikkhu Abhibhū: | 尔时，诸比丘，尸弃，世尊，阿罗汉，正等正觉者，与比丘阿毗浮——犹如力士伸屈臂，或屈伸臂；如是——于阿楼那婆提城没，现身于彼梵天世界。 |
| Atha kho, bhikkhave, sikhī bhagavā arahaṁ sammāsambuddho abhibhuṁ bhikkhuṁ āmantesi: | ‘Let a talk on Dhamma occur to you, brahmin, for Brahmā, the Brahmā assembly, and the members of the Brahmā assembly.’ | 尔时，诸比丘，尸弃，世尊，阿罗汉，正等正觉者，告比丘阿毗浮言： |
| ‘paṭibhātu, brāhmaṇa, taṁ brahmuno ca brahmaparisāya ca brahmapārisajjānañca dhammī kathā’ti. | ‘Yes, venerable sir,’ bhikkhus, the bhikkhu Abhibhū replied to Sikhī, the Blessed One, the Arahant, the Perfectly Enlightened One, and he instructed, roused, inspired, and gladdened Brahmā, the Brahmā assembly, and the members of the Brahmā assembly with a talk on Dhamma. | ‘汝为梵天、梵天众、及梵天众眷属说法，婆罗门。’ |
| ‘Evaṁ, bhante’ti kho, bhikkhave, abhibhū bhikkhu sikhissa bhagavato arahato sammāsambuddhassa paṭissutvā, brahmānañca brahmaparisañca brahmapārisajje ca dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. | Thereupon, bhikkhus, Brahmā, the Brahmā assembly, and the members of the Brahmā assembly grumbled, complained, and found fault, saying: | ‘唯然，尊者，’诸比丘，比丘阿毗浮答尸弃，世尊，阿罗汉，正等正觉者言，彼即以说法，教导、策励、激励、欢喜梵天、梵天众、及梵天众眷属。 |
| Tatra sudaṁ, bhikkhave, brahmā ca brahmaparisā ca brahmapārisajjā ca ujjhāyanti khiyyanti vipācenti: | ‘Wonderful indeed, sirs, marvelous indeed, sirs! How indeed can a disciple teach the Dhamma when the Teacher is present face to face?’ | 于是，诸比丘，梵天、梵天众、及梵天众眷属，怨言、抱怨、挑剔，言： |
| ‘acchariyaṁ vata, bho, abbhutaṁ vata bho, kathañhi nāma satthari sammukhībhūte sāvako dhammaṁ desessatī’ti. | Then, bhikkhus, Sikhī, the Blessed One, the Arahant, the Perfectly Enlightened One, addressed the bhikkhu Abhibhū: | ‘奇哉，诸君，未曾有哉，诸君！师长面前，弟子岂能说法？’ |
| Atha kho, bhikkhave, sikhī bhagavā arahaṁ sammāsambuddho abhibhuṁ bhikkhuṁ āmantesi: | ‘They are grumbling, brahmin, Brahmā, the Brahmā assembly, and the members of the Brahmā assembly— | 尔时，诸比丘，尸弃，世尊，阿罗汉，正等正觉者，告比丘阿毗浮言： |
| ‘ujjhāyanti kho te, brāhmaṇa, brahmā ca brahmaparisā ca brahmapārisajjā ca— | Wonderful indeed, sirs, marvelous indeed, sirs! How indeed can a disciple teach the Dhamma when the Teacher is present face to face? | ‘彼等在抱怨，婆罗门，梵天、梵天众、及梵天众眷属—— |
| acchariyaṁ vata bho, abbhutaṁ vata bho, kathañhi nāma satthari sammukhībhūte sāvako dhammaṁ desessatīti. | Therefore, brahmin, impress Brahmā, the Brahmā assembly, and the members of the Brahmā assembly even more.’ | 奇哉，诸君，未曾有哉，诸君！师长面前，弟子岂能说法？ |
| Tena hi tvaṁ, brāhmaṇa, bhiyyoso mattāya brahmānañca brahmaparisañca brahmapārisajje ca saṁvejehī’ti. | ‘Yes, venerable sir,’ bhikkhus, the bhikkhu Abhibhū replied to Sikhī, the Blessed One, the Arahant, the Perfectly Enlightened One, and he taught the Dhamma with his body visible, and he taught the Dhamma with his body invisible, he taught the Dhamma with the lower half of his body visible and the upper half invisible, he taught the Dhamma with the upper half of his body visible and the lower half invisible. | 是故，婆罗门，更令梵天、梵天众、及梵天众眷属印象深刻。’ |
| ‘Evaṁ, bhante’ti kho, bhikkhave, abhibhū bhikkhu sikhissa bhagavato arahato sammāsambuddhassa paṭissutvā dissamānenapi kāyena dhammaṁ desesi, adissamānenapi kāyena dhammaṁ desesi, dissamānenapi heṭṭhimena upaḍḍhakāyena adissamānena uparimena upaḍḍhakāyena dhammaṁ desesi, dissamānenapi uparimena upaḍḍhakāyena adissamānena heṭṭhimena upaḍḍhakāyena dhammaṁ desesi. | Thereupon, bhikkhus, Brahmā, the Brahmā assembly, and the members of the Brahmā assembly were struck with wonder and amazement, thinking: | ‘唯然，尊者，’诸比丘，比丘阿毗浮答尸弃，世尊，阿罗汉，正等正觉者言，彼即以可见身说法，又以不可见身说法，以可见下半身、不可见上半身说法，以可见上半身、不可见下半身说法。 |
| Tatra sudaṁ, bhikkhave, brahmā ca brahmaparisā ca brahmapārisajjā ca acchariyabbhutacittajātā ahesuṁ: | ‘Wonderful indeed, sirs, marvelous indeed, sirs! The great psychic power, the great might of the ascetic!’ | 于是，诸比丘，梵天、梵天众、及梵天众眷属，惊奇赞叹，思惟： |
| ‘acchariyaṁ vata bho, abbhutaṁ vata bho, samaṇassa mahiddhikatā mahānubhāvatā’ti. | Then the bhikkhu Abhibhū said this to Sikhī, the Blessed One, the Arahant, the Perfectly Enlightened One: | ‘奇哉，诸君，未曾有哉，诸君！沙门之大神力、大威力！’ |
| Atha kho abhibhū bhikkhu sikhiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavoca: | ‘I recall, venerable sir, having spoken such a word in the midst of the Saṅgha of bhikkhus— | 尔时，比丘阿毗浮白尸弃，世尊，阿罗汉，正等正觉者言： |
| ‘abhijānāmi khvāhaṁ, bhante, bhikkhusaṅghassa majjhe evarūpiṁ vācaṁ bhāsitā— | "I am able, friends, while standing in the Brahmā world, to make my voice heard throughout a thousandfold world-system."’ | ‘我忆，尊者，曾于比丘僧中作如是语—— |
| pahomi khvāhaṁ, āvuso, brahmaloke ṭhito sahassilokadhātuṁ sarena viññāpetun’ti. | ‘This is the time for that, brahmin, this is the time for that, brahmin, | “我能，诸友，立于梵天世界，令声闻于千世界。”’ |
| ‘Etassa, brāhmaṇa, kālo, etassa, brāhmaṇa, kālo; | that you, brahmin, while standing in the Brahmā world, should make your voice heard throughout a thousandfold world-system.’ | ‘此时是时，婆罗门，此时是时，婆罗门， |
| yaṁ tvaṁ, brāhmaṇa, brahmaloke ṭhito sahassilokadhātuṁ sarena viññāpeyyāsī’ti. | ‘Yes, venerable sir,’ bhikkhus, the bhikkhu Abhibhū replied to Sikhī, the Blessed One, the Arahant, the Perfectly Enlightened One, and while standing in the Brahmā world, he recited these verses: | 汝，婆罗门，立于梵天世界，应令声闻于千世界。’ |
| ‘Evaṁ, bhante’ti kho, bhikkhave, abhibhū bhikkhu sikhissa bhagavato arahato sammāsambuddhassa paṭissutvā brahmaloke ṭhito imā gāthāyo abhāsi: | ‘Begin, set out, | ‘唯然，尊者，’诸比丘，比丘阿毗浮答尸弃，世尊，阿罗汉，正等正觉者言，立于梵天世界，诵此偈： |
| ‘Ārambhatha nikkamatha, | strive in the Buddha’s teaching! | ‘始动，出发， |
| Yuñjatha buddhasāsane; | Shake off the army of Death, | 勤于佛陀教法！ |
| Dhunātha maccuno senaṁ, | as an elephant a reed hut. | 抖落死神军， |
| Naḷāgāraṁva kuñjaro. | Whoever in this Dhamma and Discipline | 如象摧芦舍。 |
| Yo imasmiṁ dhammavinaye, | will dwell heedful, | 谁于此法与律 |
| appamatto vihassati; | abandoning the round of births, | 将住于不放逸， |
| Pahāya jātisaṁsāraṁ, | will make an end of suffering.’ | 舍弃轮回， |
| dukkhassantaṁ karissatī’ti. | Then, bhikkhus, Sikhī, the Blessed One, the Arahant, the Perfectly Enlightened One, and the bhikkhu Abhibhū, having stirred Brahmā, the Brahmā assembly, and the members of the Brahmā assembly— | 将作苦之尽。’ |
| Atha kho, bhikkhave, sikhī ca bhagavā arahaṁ sammāsambuddho abhibhū ca bhikkhu brahmānañca brahmaparisañca brahmapārisajje ca saṁvejetvā— | just as a strong man might … and so on … having vanished from that Brahmā world, they appeared in the capital city Aruṇavatī. | 尔时，诸比丘，尸弃，世尊，阿罗汉，正等正觉者，及比丘阿毗浮，感动梵天、梵天众、及梵天众眷属—— |
| seyyathāpi nāma …pe… tasmiṁ brahmaloke antarahitā aruṇavatiyā rājadhāniyā pāturahesuṁ. | Then, bhikkhus, Sikhī, the Blessed One, the Arahant, the Perfectly Enlightened One, addressed the bhikkhus: | 犹如力士……等等……于彼梵天世界没，现身于阿楼那婆提城。 |
| Atha kho, bhikkhave, sikhī bhagavā arahaṁ sammāsambuddho bhikkhū āmantesi: | ‘Did you hear, bhikkhus, the verses spoken by the bhikkhu Abhibhū while standing in the Brahmā world?’ | 尔时，诸比丘，尸弃，世尊，阿罗汉，正等正觉者，告诸比丘言： |
| ‘assuttha no tumhe, bhikkhave, abhibhussa bhikkhuno brahmaloke ṭhitassa gāthāyo bhāsamānassā’ti? | ‘We heard, venerable sir, the verses spoken by the bhikkhu Abhibhū while standing in the Brahmā world.’ | ‘汝等闻，诸比丘，比丘阿毗浮立于梵天世界所说偈否？’ |
| ‘Assumha kho mayaṁ, bhante, abhibhussa bhikkhuno brahmaloke ṭhitassa gāthāyo bhāsamānassā’ti. | ‘And how, bhikkhus, did you hear the verses spoken by the bhikkhu Abhibhū while standing in the Brahmā world?’ | ‘我等闻，尊者，比丘阿毗浮立于梵天世界所说偈。’ |
| ‘Yathā kathaṁ pana tumhe, bhikkhave, assuttha abhibhussa bhikkhuno brahmaloke ṭhitassa gāthāyo bhāsamānassā’ti? | ‘Thus, venerable sir, we heard the verses spoken by the bhikkhu Abhibhū while standing in the Brahmā world: | ‘云何，诸比丘，汝等闻比丘阿毗浮立于梵天世界所说偈？’ |
| Evaṁ kho mayaṁ, bhante, assumha abhibhussa bhikkhuno brahmaloke ṭhitassa gāthāyo bhāsamānassa: | ‘Begin, set out, | ‘如是，尊者，我等闻比丘阿毗浮立于梵天世界所说偈： |
| ‘Ārambhatha nikkamatha, | strive in the Buddha’s teaching! | ‘始动，出发， |
| yuñjatha buddhasāsane; | Shake off the army of Death, | 勤于佛陀教法！ |
| Dhunātha maccuno senaṁ, | as an elephant a reed hut. | 抖落死神军， |
| naḷāgāraṁva kuñjaro. | Whoever in this Dhamma and Discipline | 如象摧芦舍。 |
| Yo imasmiṁ dhammavinaye, | will dwell heedful, | 谁于此法与律 |
| appamatto vihassati; | abandoning the round of births, | 将住于不放逸， |
| Pahāya jātisaṁsāraṁ, | will make an end of suffering.’ | 舍弃轮回， |
| dukkhassantaṁ karissatī’ti. | ‘Thus, venerable sir, we heard the verses spoken by the bhikkhu Abhibhū while standing in the Brahmā world.’ | 将作苦之尽。’ |
| ‘Evaṁ kho mayaṁ, bhante, assumha abhibhussa bhikkhuno brahmaloke ṭhitassa gāthāyo bhāsamānassā’ti. | ‘Good, good, bhikkhus! | ‘如是，尊者，我等闻比丘阿毗浮立于梵天世界所说偈。’ |
| ‘Sādhu sādhu, bhikkhave; | Good indeed, bhikkhus, that you heard the verses spoken by the bhikkhu Abhibhū while standing in the Brahmā world.’” | ‘善哉，善哉，诸比丘！ |
| sādhu kho tumhe, bhikkhave, assuttha abhibhussa bhikkhuno brahmaloke ṭhitassa gāthāyo bhāsamānassā’”ti. | This is what the Blessed One said. Delighted, those bhikkhus approved of the Blessed One’s statement. | 善哉，诸比丘，汝等闻比丘阿毗浮立于梵天世界所说偈。’” |
| Idamavoca bhagavā, attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. | 此是世尊所说。欢喜，彼诸比丘赞许世尊之言。 | |
| --- SN6.15 - The Final Nibbāna --- |
6.15 - SN 6.15 Parinibbāna
| --- SN6.15 - Parinibbānasutta --- | --- SN6.15 - 最终涅槃 --- | |
| On one occasion the Blessed One was dwelling at Kusinārā, in the Upavattana, the Sāla Grove of the Mallas, between the twin sāla trees, at the time of his final Nibbāna. | ||
| Ekaṁ samayaṁ bhagavā kusinārāyaṁ viharati upavattane mallānaṁ sālavane antarena yamakasālānaṁ parinibbānasamaye. | Then the Blessed One addressed the bhikkhus: | 一时，世尊住于拘尸那罗，末罗人之优婆跋陀那娑罗林，双娑罗树间，于最终涅槃之时。 |
| Atha kho bhagavā bhikkhū āmantesi: | “Now then, bhikkhus, I address you: | 尔时，世尊告诸比丘言： |
| “handa dāni, bhikkhave, āmantayāmi vo: | ‘Conditioned things are subject to vanishing; strive with heedfulness.’” | “然则，诸比丘，我告汝等： |
| ‘vayadhammā saṅkhārā, appamādena sampādethā’”ti. | This was the Tathāgata’s final word. | ‘诸行皆归于灭，当勤精进。’” |
| Ayaṁ tathāgatassa pacchimā vācā. | Then the Blessed One entered the first jhāna. Having emerged from the first jhāna, he entered the second jhāna. Having emerged from the second jhāna, he entered the third jhāna. Having emerged from the third jhāna, he entered the fourth jhāna. Having emerged from the fourth jhāna, he entered the base of infinite space. Having emerged from the base of infinite space, he entered the base of infinite consciousness. Having emerged from the base of infinite consciousness, he entered the base of nothingness. Having emerged from the base of nothingness, he entered the base of neither-perception-nor-non-perception. Having emerged from the base of neither-perception-nor-non-perception, he entered the cessation of perception and feeling. | 此是如来最后之言。 |
| Atha kho bhagavā paṭhamaṁ jhānaṁ samāpajji. Paṭhamā jhānā vuṭṭhahitvā dutiyaṁ jhānaṁ samāpajji. Dutiyā jhānā vuṭṭhahitvā tatiyaṁ jhānaṁ samāpajji. Tatiyā jhānā vuṭṭhahitvā catutthaṁ jhānaṁ samāpajji. Catutthā jhānā vuṭṭhahitvā ākāsānañcāyatanaṁ samāpajji. Ākāsānañcāyatanā vuṭṭhahitvā viññāṇañcāyatanaṁ samāpajji. Viññāṇañcāyatanā vuṭṭhahitvā ākiñcaññāyatanaṁ samāpajji. Ākiñcaññāyatanā vuṭṭhahitvā nevasaññānāsaññāyatanaṁ samāpajji. Nevasaññānāsaññāyatanā vuṭṭhahitvā saññāvedayitanirodhaṁ samāpajji. | Having emerged from the cessation of perception and feeling, he entered the base of neither-perception-nor-non-perception. Having emerged from the base of neither-perception-nor-non-perception, he entered the base of nothingness. Having emerged from the base of nothingness, he entered the base of infinite consciousness. Having emerged from the base of infinite consciousness, he entered the base of infinite space. Having emerged from the base of infinite space, he entered the fourth jhāna. Having emerged from the fourth jhāna, he entered the third jhāna. Having emerged from the third jhāna, he entered the second jhāna. Having emerged from the second jhāna, he entered the first jhāna. Having emerged from the first jhāna, he entered the second jhāna. Having emerged from the second jhāna, he entered the third jhāna. Having emerged from the third jhāna, he entered the fourth jhāna. Immediately after emerging from the fourth jhāna, the Blessed One attained final Nibbāna. | 尔时，世尊入初禅。出初禅，入二禅。出二禅，入三禅。出三禅，入四禅。出四禅，入无边空处。出无边空处，入无边识处。出无边识处，入无所有处。出无所有处，入非想非非想处。出非想非非想处，入灭受想定。 |
| Saññāvedayitanirodhā vuṭṭhahitvā nevasaññānāsaññāyatanaṁ samāpajji. Nevasaññānāsaññāyatanā vuṭṭhahitvā ākiñcaññāyatanaṁ samāpajji. Ākiñcaññāyatanā vuṭṭhahitvā viññāṇañcāyatanaṁ samāpajji. Viññāṇañcāyatanā vuṭṭhahitvā ākāsānañcāyatanaṁ samāpajji. Ākāsānañcāyatanā vuṭṭhahitvā catutthaṁ jhānaṁ samāpajji. Catutthā jhānā vuṭṭhahitvā tatiyaṁ jhānaṁ samāpajji. Tatiyā jhānā vuṭṭhahitvā dutiyaṁ jhānaṁ samāpajji. Dutiyā jhānā vuṭṭhahitvā paṭhamaṁ jhānaṁ samāpajji. Paṭhamā jhānā vuṭṭhahitvā dutiyaṁ jhānaṁ samāpajji. Dutiyā jhānā vuṭṭhahitvā tatiyaṁ jhānaṁ samāpajji. Tatiyā jhānā vuṭṭhahitvā catutthaṁ jhānaṁ samāpajji. Catutthā jhānā vuṭṭhahitvā samanantaraṁ bhagavā parinibbāyi. | When the Blessed One had attained final Nibbāna, simultaneously with his final Nibbāna, Brahmā Sahampati recited this verse: | 出灭受想定，入非想非非想处。出非想非非想处，入无所有处。出无所有处，入无边识处。出无边识处，入无边空处。出无边空处，入四禅。出四禅，入三禅。出三禅，入二禅。出二禅，入初禅。出初禅，入二禅。出二禅，入三禅。出三禅，入四禅。出四禅已，世尊即入最终涅槃。 |
| Parinibbute bhagavati saha parinibbānā brahmā sahampati imaṁ gāthaṁ abhāsi: | “All beings in the world | 世尊入最终涅槃时，与彼最终涅槃同时，梵天娑婆主诵此偈： |
| “Sabbeva nikkhipissanti, | will indeed lay down their bodies; | “世间一切众生 |
| bhūtā loke samussayaṁ; | where such a Teacher, | 皆必舍其身； |
| Yattha etādiso satthā, | without peer in the world, | 如是师者， |
| loke appaṭipuggalo; | the Tathāgata, attained to power, | 世间无与伦比， |
| Tathāgato balappatto, | the Sambuddha, has finally attained Nibbāna.” | 如来，得力者， |
| sambuddho parinibbuto”ti. | When the Blessed One had attained final Nibbāna, simultaneously with his final Nibbāna, Sakka, king of the devas, recited this verse: | 正等觉者，已最终入涅槃。” |
| Parinibbute bhagavati saha parinibbānā sakko devānamindo imaṁ gāthaṁ abhāsi: | “Impermanent, alas, are conditioned things, | 世尊入最终涅槃时，与彼最终涅槃同时，帝释天王诵此偈： |
| “Aniccā vata saṅkhārā, | their nature is to arise and pass away; | “无常哉，诸行， |
| uppādavayadhammino; | having arisen, they cease, | 其性生灭； |
| Uppajjitvā nirujjhanti, | their calming is happiness.” | 生已复灭， |
| tesaṁ vūpasamo sukho”ti. | When the Blessed One had attained final Nibbāna, simultaneously with his final Nibbāna, the venerable Ānanda recited this verse: | 其寂为乐。” |
| Parinibbute bhagavati saha parinibbānā āyasmā ānando imaṁ gāthaṁ abhāsi: | “Then there was what was terrifying, | 世尊入最终涅槃时，与彼最终涅槃同时，尊者阿难陀诵此偈： |
| “Tadāsi yaṁ bhiṁsanakaṁ, | then there was what made the hair stand on end, | “尔时有可怖， |
| tadāsi lomahaṁsanaṁ; | when the Sambuddha, endowed with all excellent qualities, | 尔时有毛骨悚然， |
| Sabbākāravarūpete, | attained final Nibbāna.” | 当具一切德之正等觉者 |
| sambuddhe parinibbute”ti. | When the Blessed One had attained final Nibbāna, simultaneously with his final Nibbāna, the venerable Anuruddha recited these verses: | 入最终涅槃时。” |
| Parinibbute bhagavati saha parinibbānā āyasmā anuruddho imā gāthāyo abhāsi: | “There was no in-breath or out-breath | 世尊入最终涅槃时，与彼最终涅槃同时，尊者阿那律诵此偈： |
| “Nāhu assāsapassāso, | for him of steadfast mind, the Suchlike One. | “无有入息出息 |
| ṭhitacittassa tādino; | Unperturbed, intent on peace, | 为心坚定者，如是者。 |
| Anejo santimārabbha, | the one with vision attained final Nibbāna. | 不动摇，专于和平， |
| cakkhumā parinibbuto. | With an unshrinking mind, | 具眼者入最终涅pāṇa。 |
| Asallīnena cittena, | he endured the feeling. | 以不退缩之心， |
| vedanaṁ ajjhavāsayi; | Like the extinguishing of a lamp, | 彼忍受感受。 |
| Pajjotasseva nibbānaṁ, | was the liberation of his mind.” | 如灯之熄灭， |
| vimokkho cetaso ahū”ti. | The second chapter. | 是彼心之解脱。” |
| Dutiyo vaggo. | Brahmā's Throne, Devadatta, | 第二品。 |
| Brahmāsanaṁ devadatto, | Andhakavinda, Aruṇavatī; | 梵天座，提婆达多， |
| Andhakavindo aruṇavatī; | And with the Final Nibbāna taught, | 安陀伽频陀，阿楼那婆提； |
| Parinibbānena ca desitaṁ, | This is the Brahmā-pentad. | 并以最终涅槃教导， |
| Idaṁ brahmapañcakanti. | The Connected Discourses with Brahmās is complete. | 此是梵天五部。 |
| Brahmasaṁyuttaṁ samattaṁ. | 与梵天相应部竟。 |
7 - SN 7 Brāhmaṇa: Connected Discourses with Brahmins
| ==================== SN7 - Brāhmaṇasaṃyutta ==================== | ==================== SN7 - Connected Discourses with Brahmins ==================== | ==================== SN7 - 与婆罗门相应部 ==================== |
7.1 - SN 7.1 Dhanañjānī: With Dhanañjānī
| --- SN7.1 - Dhanañjānīsutta --- | --- SN7.1 - With Dhanañjānī --- | --- SN7.1 - 与檀那尼 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. | On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary. | 一时，佛住王舍城竹林精舍，栗鼠庇护处。 |
| Tena kho pana samayena aññatarassa bhāradvājagottassa brāhmaṇassa dhanañjānī nāma brāhmaṇī abhippasannā hoti buddhe ca dhamme ca saṅghe ca. | At that time, a certain brahmin lady of the Bhāradvāja clan, named Dhanañjānī, had strong confidence in the Buddha, the Dhamma, and the Saṅgha. | 尔时，婆罗多婆阇族婆罗门女，名檀那尼，于佛、法、僧有坚固信心。 |
| Atha kho dhanañjānī brāhmaṇī bhāradvājagottassa brāhmaṇassa bhattaṁ upasaṁharantī upakkhalitvā tikkhattuṁ udānaṁ udānesi: | Then the brahmin lady Dhanañjānī, while serving food to the Bhāradvāja brahmin, stumbled and uttered this inspired utterance three times: | 尔时，婆罗门女檀那尼，为婆罗多婆阇婆罗门供食时，失足而三发此感兴语： |
| “Namo tassa bhagavato arahato sammāsambuddhassa. | “Homage to that Blessed One, the Arahant, the Perfectly Enlightened One! | “稽首彼世尊，阿罗汉，正等正觉者！ |
| Namo tassa bhagavato arahato sammāsambuddhassa. | Homage to that Blessed One, the Arahant, the Perfectly Enlightened One! | 稽首彼世尊，阿罗汉，正等正觉者！ |
| Namo tassa bhagavato arahato sammāsambuddhassā”ti. | Homage to that Blessed One, the Arahant, the Perfectly Enlightened One!” | 稽首彼世尊，阿罗汉，正等正觉者！” |
| Evaṁ vutte, bhāradvājagotto brāhmaṇo dhanañjāniṁ brāhmaṇiṁ etadavoca: | When this was said, the Bhāradvāja brahmin said this to the brahmin lady Dhanañjānī: | 作是语已，婆罗多婆阇婆罗门告婆罗门女檀那尼言： |
| “evamevaṁ panāyaṁ vasalī yasmiṁ vā tasmiṁ vā tassa muṇḍakassa samaṇassa vaṇṇaṁ bhāsati. | “Always, this wretched woman, on any occasion whatsoever, speaks the praise of that shaveling ascetic! | “常时，此贱妇，于任何时机，皆赞彼剃头沙门！ |
| Idāni tyāhaṁ, vasali, tassa satthuno vādaṁ āropessāmī”ti. | Now, wretched woman, I will go and refute the teaching of that teacher of yours!” | 今，贱妇，我将往驳斥汝师之教！” |
| “Na khvāhaṁ taṁ, brāhmaṇa, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya, yo tassa bhagavato vādaṁ āropeyya arahato sammāsambuddhassa. | “I do not see, brahmin, in this world with its devas, Māra, and Brahmā, in this generation with its ascetics and brahmins, devas and humans, anyone who could refute the teaching of that Blessed One, the Arahant, the Perfectly Enlightened One. | “我不见，婆罗门，于此世界，有天、魔、梵，于此世代，有沙门、婆罗门，天、人，能驳斥彼世尊，阿罗汉，正等正觉者之教。 |
| Api ca tvaṁ, brāhmaṇa, gaccha, gantvā vijānissasī”ti. | Nevertheless, brahmin, go; having gone, you will know.” | 然，婆罗门，汝去；去后便知。” |
| Atha kho bhāradvājagotto brāhmaṇo kupito anattamano yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. | Then the Bhāradvāja brahmin, angry and displeased, approached the Blessed One; having approached, he exchanged greetings with the Blessed One. | 尔时，婆罗多婆阇婆罗门，忿怒不悦，诣世尊所；诣已，与世尊互致问候。 |
| Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. | After exchanging pleasant and courteous greetings, he sat down to one side. | 互致愉快礼貌之问候后，坐于一面。 |
| Ekamantaṁ nisinno kho bhāradvājagotto brāhmaṇo bhagavantaṁ gāthāya ajjhabhāsi: | Seated to one side, the Bhāradvāja brahmin addressed the Blessed One with a verse: | 坐一面已，婆罗多婆阇婆罗门以偈问世尊： |
| “Kiṁsu chetvā sukhaṁ seti, | “Having cut what does one sleep soundly? | “断何得安眠？ |
| kiṁsu chetvā na socati; | Having cut what does one not sorrow? | 断何不忧恼？ |
| Kissassu ekadhammassa, | Of what one thing | 何一法之杀 |
| vadhaṁ rocesi gotamā”ti. | do you approve the slaying, Gotama?” | 汝许之，乔达摩？” |
| “Kodhaṁ chetvā sukhaṁ seti, | “Having cut anger one sleeps soundly, | “断嗔得安眠， |
| kodhaṁ chetvā na socati; | having cut anger one does not sorrow. | 断嗔不忧恼。 |
| Kodhassa visamūlassa, | Of anger with its poison root | 嗔毒根 |
| madhuraggassa brāhmaṇa; | and honeyed tip, O brahmin, | 蜜尖，噢，婆罗门， |
| Vadhaṁ ariyā pasaṁsanti, | the slaying is praised by the noble ones, | 其杀为圣者所赞， |
| tañhi chetvā na socatī”ti. | for having cut that one does not sorrow.” | 因断彼不忧恼。” |
| Evaṁ vutte, bhāradvājagotto brāhmaṇo bhagavantaṁ etadavoca: | When this was said, the Bhāradvāja brahmin said this to the Blessed One: | 作是语已，婆罗多婆阇婆罗门白世尊言： |
| “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. | “Excellent, Master Gotama, excellent, Master Gotama! | “善哉，乔达摩大师，善哉，乔达摩大师！ |
| Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. | Just as, Master Gotama, one might set upright what was overturned, or reveal what was hidden, or show the way to one who was lost, or hold up an oil lamp in the dark: ‘so that those with eyes can see forms’; even so, the Dhamma has been clarified by Master Gotama in many ways. | 犹如，乔达摩大师，扶正颠倒者，或显露隐藏者，或为迷途者指路，或于暗中持油灯：‘使有眼者能见色’；如是，法为乔达摩大师以多种方式阐明。 |
| Esāhaṁ, bhante, bhagavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. | I, venerable sir, go for refuge to Master Gotama, to the Dhamma, and to the Saṅgha of bhikkhus. | 我，尊者，归依乔达摩大师，归依法，归依比丘僧。 |
| Labheyyāhaṁ bhoto gotamassa santike pabbajjaṁ, labheyyaṁ upasampadan”ti. | May I receive the going forth in Master Gotama’s presence, may I receive the higher ordination.” | 愿我得于乔达摩大师座下出家，愿我得受具足戒。” |
| Alattha kho bhāradvājagotto brāhmaṇo bhagavato santike pabbajjaṁ, alattha upasampadaṁ. | The Bhāradvāja brahmin received the going forth in the Blessed One’s presence, he received the higher ordination. | 婆罗多婆阇婆罗门于世尊座下得出家，得受具足戒。 |
| Acirūpasampanno kho panāyasmā bhāradvājo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi. | And not long after his higher ordination, the venerable Bhāradvāja, dwelling alone, withdrawn, heedful, ardent, and resolute, not long after—for the sake of which clansmen rightly go forth from the home life into homelessness, that unsurpassed culmination of the holy life—having realized it for himself with direct knowledge in this very life, entered upon and dwelt in it. | 受具足戒后不久，尊者婆罗多婆阇，独住、隐居、精进、热心、坚决，不久后——为族姓子 rightly出家，从家入无家，为彼无上梵行之究竟——亲证此生，入而住之。 |
| “Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. | He understood: “Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.” | 彼知：“生已尽，梵行已立，所作已办，不受后有。” |
| Aññataro ca panāyasmā bhāradvājo arahataṁ ahosīti. | And the venerable Bhāradvāja became one of the arahants. | 尊者婆罗多婆阇成阿罗汉之一。 |
7.2 - SN 7.2 Akkosa: The Abuser
| --- SN7.2 - Akkosasutta --- | --- SN7.2 - The Abuser --- | --- SN7.2 - 辱骂者 --- |
| Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. | On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary. | 一时，佛住王舍城竹林精舍，栗鼠庇护处。 |
| Assosi kho akkosakabhāradvājo brāhmaṇo: | Akkosaka Bhāradvāja, a brahmin, heard: | 阿拘萨迦婆罗多婆阇，婆罗门，闻： |
| “bhāradvājagotto kira brāhmaṇo samaṇassa gotamassa santike agārasmā anagāriyaṁ pabbajito”ti kupito anattamano yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ asabbhāhi pharusāhi vācāhi akkosati paribhāsati. Evaṁ vutte, bhagavā akkosakabhāradvājaṁ brāhmaṇaṁ etadavoca: | “A brahmin of the Bhāradvāja clan, it seems, has gone forth from the home life into homelessness under the ascetic Gotama.” Angry and displeased, he approached the Blessed One; having approached, he abused and reviled the Blessed One with rude, harsh words. When this was said, the Blessed One said this to Akkosaka Bhāradvāja, the brahmin: | “婆罗多婆阇族婆罗门，似乎，已出家，从家入无家，于沙门乔达摩座下。”忿怒不悦，诣世尊所；诣已，以粗暴、苛刻之言辱骂、毁谤世尊。作是语已，世尊告阿拘萨迦婆罗多婆阇，婆罗门言： |
| “Taṁ kiṁ maññasi, brāhmaṇa, | “What do you think, brahmin? | “汝意云何，婆罗门？ |
| api nu kho te āgacchanti mittāmaccā ñātisālohitā atithiyo”ti? | Do friends and companions, kinsmen and relatives, and guests come to you?” | 有朋友、同伴、亲戚、宾客来汝所否？” |
| “Appekadā me, bho gotama, āgacchanti mittāmaccā ñātisālohitā atithiyo”ti. | “Sometimes, Master Gotama, friends and companions, kinsmen and relatives, and guests come to me.” | “有时，乔达摩大师，有朋友、同伴、亲戚、宾客来我所。” |
| “Taṁ kiṁ maññasi, brāhmaṇa, api nu tesaṁ anuppadesi khādanīyaṁ vā bhojanīyaṁ vā sāyanīyaṁ vā”ti? | “What do you think, brahmin? Do you provide them with eatables, or food, or savories?” | “汝意云何，婆罗门？汝为彼等提供食物、食品、或美味否？” |
| “Appekadā nesāhaṁ, bho gotama, anuppademi khādanīyaṁ vā bhojanīyaṁ vā sāyanīyaṁ vā”ti. | “Sometimes, Master Gotama, I provide them with eatables, or food, or savories.” | “有时，乔达摩大师，我为彼等提供食物、食品、或美味。” |
| “Sace kho pana te, brāhmaṇa, nappaṭiggaṇhanti, kassa taṁ hotī”ti? | “But if, brahmin, they do not accept it, whose is it?” | “然若，婆罗门，彼等不接受，是谁之物？” |
| “Sace te, bho gotama, nappaṭiggaṇhanti, amhākameva taṁ hotī”ti. | “If, Master Gotama, they do not accept it, it is ours.” | “若，乔达摩大师，彼等不接受，则是我等之物。” |
| “Evameva kho, brāhmaṇa, yaṁ tvaṁ amhe anakkosante akkosasi, arosente rosesi, abhaṇḍante bhaṇḍasi, taṁ te mayaṁ nappaṭiggaṇhāma. | “Even so, brahmin, that with which you abuse us who do not abuse, revile us who do not revile, scold us who do not scold, that we do not accept from you. | “如是，婆罗门，汝以之辱我等不辱者，毁我等不毁者，骂我等不骂者，我等不从汝受。 |
| Tavevetaṁ, brāhmaṇa, hoti; | It is all yours, brahmin; | 皆汝所有，婆罗门； |
| tavevetaṁ, brāhmaṇa, hoti. | it is all yours, brahmin. | 皆汝所有，婆罗门。 |
| Yo kho, brāhmaṇa, akkosantaṁ paccakkosati, rosentaṁ paṭiroseti, bhaṇḍantaṁ paṭibhaṇḍati, ayaṁ vuccati, brāhmaṇa, sambhuñjati vītiharatīti. | Whoever, brahmin, abuses in return one who abuses, reviles in return one who reviles, scolds in return one who scolds, this one is said, brahmin, to eat together, to interact. | 谁，婆罗门，还辱辱者，还毁毁者，还骂骂者，此人谓之，婆罗门，共食，互动。 |
| Te mayaṁ tayā neva sambhuñjāma na vītiharāma. | We neither eat together with you nor interact. | 我等既不与汝共食，亦不互动。 |
| Tavevetaṁ, brāhmaṇa, hoti; | It is all yours, brahmin; | 皆汝所有，婆罗门； |
| tavevetaṁ, brāhmaṇa, hotī”ti. | it is all yours, brahmin.” | 皆汝所有，婆罗门。” |
| “Bhavantaṁ kho gotamaṁ sarājikā parisā evaṁ jānāti: | “The populace, including the king, knows Master Gotama thus: | “民众，包括国王，知乔达摩大师如是： |
| ‘arahaṁ samaṇo gotamo’ti. | ‘The ascetic Gotama is an arahant.’ | ‘沙门乔达摩是阿罗汉。’ |
| Atha ca pana bhavaṁ gotamo kujjhatī”ti. | And yet Master Gotama gets angry.” | 然乔达摩大师竟发怒。” |
| “Akkodhassa kuto kodho, | “For one without anger, whence is anger? | “于无嗔者，何来嗔怒？ |
| dantassa samajīvino; | For one who is tamed, living evenly, | 于调伏者，生活平和， |
| Sammadaññā vimuttassa, | liberated by right understanding, | 由正解脱， |
| upasantassa tādino. | peaceful, a Suchlike One. | 寂静，如是者。 |
| Tasseva tena pāpiyo, | It is worse for him | 于怒者发怒 |
| yo kuddhaṁ paṭikujjhati; | who gets angry at one who is angry. | 更为恶劣。 |
| Kuddhaṁ appaṭikujjhanto, | Not getting angry at one who is angry, | 于怒者不发怒， |
| saṅgāmaṁ jeti dujjayaṁ. | one wins a battle hard to win. | 赢得难胜之战。 |
| Ubhinnamatthaṁ carati, | He practices for the welfare of both, | 彼为二者之福利而行， |
| attano ca parassa ca; | his own and the other’s, | 自己与他人之， |
| Paraṁ saṅkupitaṁ ñatvā, | who, knowing the other is provoked, | 知他 provoked， |
| yo sato upasammati. | mindfully becomes calm. | 正念而平静。 |
| Ubhinnaṁ tikicchantānaṁ, | Those who are unskilled in the Dhamma | 不善法者 |
| attano ca parassa ca; | think him a fool, | 视之为愚， |
| Janā maññanti bāloti, | for healing both | 为疗愈二者 |
| ye dhammassa akovidā”ti. | himself and the other.” | 自己与他人。” |
| Evaṁ vutte, akkosakabhāradvājo brāhmaṇo bhagavantaṁ etadavoca: | When this was said, Akkosaka Bhāradvāja, the brahmin, said this to the Blessed One: | 作是语已，阿拘萨迦婆罗多婆阇，婆罗门，白世尊言： |
| “abhikkantaṁ, bho gotama …pe… | “Excellent, Master Gotama … and so on … | “善哉，乔达摩大师……等等…… |
| esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. | I go for refuge to Master Gotama, to the Dhamma, and to the Saṅgha of bhikkhus. | 我归依乔达摩大师，归依法，归依比丘僧。 |
| Labheyyāhaṁ, bhante, bhoto gotamassa santike pabbajjaṁ, labheyyaṁ upasampadan”ti. | May I receive, venerable sir, the going forth in Master Gotama’s presence, may I receive the higher ordination.” | 愿我得，尊者，于乔达摩大师座下出家，愿我得受具足戒。” |
| Alattha kho akkosakabhāradvājo brāhmaṇo bhagavato santike pabbajjaṁ, alattha upasampadaṁ. | Akkosaka Bhāradvāja, the brahmin, received the going forth in the Blessed One’s presence, he received the higher ordination. | 阿拘萨迦婆罗多婆阇，婆罗门，于世尊座下得出家，得受具足戒。 |
| Acirūpasampanno kho panāyasmā akkosakabhāradvājo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi. | And not long after his higher ordination, the venerable Akkosaka Bhāradvāja, dwelling alone, withdrawn, heedful, ardent, and resolute, not long after—for the sake of which clansmen rightly go forth from the home life into homelessness, that unsurpassed culmination of the holy life—having realized it for himself with direct knowledge in this very life, entered upon and dwelt in it. | 受具足戒后不久，尊者阿拘萨迦婆罗多婆阇，独住、隐居、精进、热心、坚决，不久后——为族姓子 rightly出家，从家入无家，为彼无上梵行之究竟——亲证此生，入而住之。 |
| “Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ nāparaṁ itthattāyā”ti abbhaññāsi. | He understood: “Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.” | 彼知：“生已尽，梵行已立，所作已办，不受后有。” |
| Aññataro ca panāyasmā bhāradvājo arahataṁ ahosīti. | And the venerable Bhāradvāja became one of the arahants. | 尊者婆罗多婆阇成阿罗汉之一。 |
7.3 - SN 7.3 Asurindaka: With Asurindaka
| --- SN7.3 - Asurindakasutta --- | --- SN7.3 - With Asurindaka --- | --- SN7.3 - 与阿修罗印陀伽 --- |
| Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. | On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary. | 一时，佛住王舍城竹林精舍，栗鼠庇护处。 |
| Assosi kho asurindakabhāradvājo brāhmaṇo: | Asurindaka Bhāradvāja, a brahmin, heard: | 阿修罗陀婆罗多婆阇，婆罗门，闻： |
| “bhāradvājagotto brāhmaṇo kira samaṇassa gotamassa santike agārasmā anagāriyaṁ pabbajito”ti kupito anattamano yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ asabbhāhi pharusāhi vācāhi akkosati paribhāsati. | “A brahmin of the Bhāradvāja clan, it seems, has gone forth from the home life into homelessness under the ascetic Gotama.” Angry and displeased, he approached the Blessed One; having approached, he abused and reviled the Blessed One with rude, harsh words. | “婆罗多婆阇族婆罗门，似乎，已出家，从家入无家，于沙门乔达摩座下。”忿怒不悦，诣世尊所；诣已，以粗暴、苛刻之言辱骂、毁谤世尊。 |
| Evaṁ vutte, bhagavā tuṇhī ahosi. | When this was said, the Blessed One remained silent. | 作是语已，世尊默然。 |
| Atha kho asurindakabhāradvājo brāhmaṇo bhagavantaṁ etadavoca: | Then Asurindaka Bhāradvāja, the brahmin, said this to the Blessed One: | 尔时，阿修罗陀婆罗多婆阇，婆罗门，白世尊言： |
| “jitosi, samaṇa, jitosi, samaṇā”ti. | “You are defeated, ascetic! You are defeated, ascetic!” | “汝败矣，沙门！汝败矣，沙门！” |
| “Jayaṁ ve maññati bālo, | “The fool thinks it victory | “愚者以言语刻薄 |
| vācāya pharusaṁ bhaṇaṁ; | when speaking harsh words; | 为胜利； |
| Jayañcevassa taṁ hoti, | but for one who knows, | 然于知者， |
| yā titikkhā vijānato. | patience itself is his victory. | 忍辱即其胜利。 |
| Tasseva tena pāpiyo, | It is worse for him | 于怒者发怒 |
| yo kuddhaṁ paṭikujjhati; | who gets angry at one who is angry. | 更为恶劣。 |
| Kuddhaṁ appaṭikujjhanto, | Not getting angry at one who is angry, | 于怒者不发怒， |
| saṅgāmaṁ jeti dujjayaṁ. | one wins a battle hard to win. | 赢得难胜之战。 |
| Ubhinnamatthaṁ carati, | He practices for the welfare of both, | 彼为二者之福利而行， |
| attano ca parassa ca; | his own and the other’s, | 自己与他人之， |
| Paraṁ saṅkupitaṁ ñatvā, | who, knowing the other is provoked, | 知他 provoked， |
| yo sato upasammati. | mindfully becomes calm. | 正念而平静。 |
| Ubhinnaṁ tikicchantānaṁ, | Those who are unskilled in the Dhamma | 不善法者 |
| attano ca parassa ca; | think him a fool, | 视之为愚， |
| Janā maññanti bāloti, | for healing both | 为疗愈二者 |
| ye dhammassa akovidā”ti. | himself and the other.” | 自己与他人。” |
| Evaṁ vutte, asurindakabhāradvājo brāhmaṇo bhagavantaṁ etadavoca: | When this was said, Asurindaka Bhāradvāja, the brahmin, said this to the Blessed One: | 作是语已，阿修罗陀婆罗多婆阇，婆罗门，白世尊言： |
| “abhikkantaṁ, bho gotama …pe… | “Excellent, Master Gotama … and so on … | “善哉，乔达摩大师……等等…… |
| abbhaññāsi. | he understood. | 彼知。 |
| Aññataro ca panāyasmā bhāradvājo arahataṁ ahosīti. | And the venerable Bhāradvāja became one of the arahants. | 尊者婆罗多婆阇成阿罗汉之一。 |
7.4 - SN 7.4 Bilaṅgika: With Bilaṅgika
| --- SN7.4 - Bilaṅgikasutta --- | --- SN7.4 - With Bilaṅgika --- | --- SN7.4 - 与毕陵伽 --- |
| Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. | On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary. | 一时，佛住王舍城竹林精舍，栗鼠庇护处。 |
| Assosi kho bilaṅgikabhāradvājo brāhmaṇo: | Bilaṅgika Bhāradvāja, a brahmin, heard: | 毕陵伽婆罗多婆阇，婆罗门，闻： |
| “bhāradvājagotto kira brāhmaṇo samaṇassa gotamassa santike agārasmā anagāriyaṁ pabbajito”ti kupito anattamano yena bhagavā tenupasaṅkami; upasaṅkamitvā tuṇhībhūto ekamantaṁ aṭṭhāsi. | “A brahmin of the Bhāradvāja clan, it seems, has gone forth from the home life into homelessness under the ascetic Gotama.” Angry and displeased, he approached the Blessed One; having approached, he stood silent to one side. | “婆罗多婆阇族婆罗门，似乎，已出家，从家入无家，于沙门乔达摩座下。”忿怒不悦，诣世尊所；诣已，默立一面。 |
| Atha kho bhagavā bilaṅgikassa bhāradvājassa brāhmaṇassa cetasā cetoparivitakkamaññāya bilaṅgikaṁ bhāradvājaṁ brāhmaṇaṁ gāthāya ajjhabhāsi: | Then the Blessed One, knowing with his own mind the reflection in the mind of Bilaṅgika Bhāradvāja, the brahmin, addressed Bilaṅgika Bhāradvāja, the brahmin, with a verse: | 尔时，世尊以自心知毕陵伽婆罗多婆阇，婆罗门，心中所念，以偈告毕陵伽婆罗多婆阇，婆罗门： |
| “Yo appaduṭṭhassa narassa dussati, | “Whoever offends an unoffending man, | “谁犯无过人， |
| Suddhassa posassa anaṅgaṇassa; | a pure person, without blemish, | 清净人，无瑕疵， |
| Tameva bālaṁ pacceti pāpaṁ, | the evil falls back on that very fool, | 恶还彼愚者， |
| Sukhumo rajo paṭivātaṁva khitto”ti. | like fine dust thrown against the wind.” | 如逆风扬细尘。” |
| Evaṁ vutte, bilaṅgikabhāradvājo brāhmaṇo bhagavantaṁ etadavoca: | When this was said, Bilaṅgika Bhāradvāja, the brahmin, said this to the Blessed One: | 作是语已，毕陵伽婆罗多婆阇，婆罗门，白世尊言： |
| “abhikkantaṁ, bho gotama …pe… | “Excellent, Master Gotama … and so on … | “善哉，乔达摩大师……等等…… |
| abbhaññāsi. | he understood. | 彼知。 |
| Aññataro ca panāyasmā bhāradvājo arahataṁ ahosīti. | And the venerable Bhāradvāja became one of the arahants. | 尊者婆罗多婆阇成阿罗汉之一。 |
7.5 - SN 7.5 Ahiṁsaka: With Ahiṁsaka
| --- SN7.5 - Ahiṁsakasutta --- | --- SN7.5 - With Ahiṁsaka --- | --- SN7.5 - 与无害者 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 于舍卫城。 |
| Atha kho ahiṁsakabhāradvājo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. | Then Ahiṁsaka Bhāradvāja, a brahmin, approached the Blessed One; having approached, he exchanged greetings with the Blessed One. | 尔时，阿含沙伽婆罗多婆阇，婆罗门，诣世尊所；诣已，与世尊互致问候。 |
| Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho ahiṁsakabhāradvājo brāhmaṇo bhagavantaṁ etadavoca: | After exchanging pleasant and courteous greetings, he sat down to one side. Seated to one side, Ahiṁsaka Bhāradvāja, the brahmin, said this to the Blessed One: | 互致愉快礼貌之问候后，坐于一面。坐一面已，阿含沙伽婆罗多婆阇，婆罗门，白世尊言： |
| “ahiṁsakāhaṁ, bho gotama, ahiṁsakāhaṁ, bho gotamā”ti. | “I am non-violent, Master Gotama! I am non-violent, Master Gotama!” | “我非暴力，乔达摩大师！我非暴力，乔达摩大师！” |
| “Yathā nāmaṁ tathā cassa, | “As is your name, so may you be; | “如汝名，愿汝如是； |
| siyā kho tvaṁ ahiṁsako; | may you indeed be non-violent. | 愿汝实为无害者。 |
| Yo ca kāyena vācāya, | One who by body, speech, | 谁以身、语、 |
| manasā ca na hiṁsati; | or mind does not harm, | 或意不害， |
| Sa ve ahiṁsako hoti, | he is indeed non-violent, | 彼实为无害者， |
| yo paraṁ na vihiṁsatī”ti. | who does not harm another.” | 不害他人者。” |
| Evaṁ vutte, ahiṁsakabhāradvājo brāhmaṇo bhagavantaṁ etadavoca: | When this was said, Ahiṁsaka Bhāradvāja, the brahmin, said this to the Blessed One: | 作是语已，阿含沙伽婆罗多婆阇，婆罗门，白世尊言： |
| “abhikkantaṁ, bho gotama …pe… | “Excellent, Master Gotama … and so on … | “善哉，乔达摩大师……等等…… |
| abbhaññāsi. | he understood. | 彼知。 |
| Aññataro ca panāyasmā ahiṁsakabhāradvājo arahataṁ ahosīti. | And the venerable Ahiṁsaka Bhāradvāja became one of the arahants. | 尊者阿含沙伽婆罗多婆阇成阿罗汉之一。 |
7.6 - SN 7.6 Jaṭā: The Tangle
| --- SN7.6 - Jaṭāsutta --- | --- SN7.6 - The Tangle --- | --- SN7.6 - 缠结 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 于舍卫城。 |
| Atha kho jaṭābhāradvājo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. | Then Jaṭā Bhāradvāja, a brahmin, approached the Blessed One; having approached, he exchanged greetings with the Blessed One. | 尔时，阇多婆罗多婆阇，婆罗门，诣世尊所；诣已，与世尊互致问候。 |
| Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. | After exchanging pleasant and courteous greetings, he sat down to one side. | 互致愉快礼貌之问候后，坐于一面。 |
| Ekamantaṁ nisinno kho jaṭābhāradvājo brāhmaṇo bhagavantaṁ gāthāya ajjhabhāsi: | Seated to one side, Jaṭā Bhāradvāja, the brahmin, addressed the Blessed One with a verse: | 坐一面已，阇多婆罗多婆阇，婆罗门，以偈问世尊： |
| “Antojaṭā bahijaṭā, | “A tangle within, a tangle without, | “内有缠，外有缠， |
| Jaṭāya jaṭitā pajā; | this generation is entangled in a tangle. | 此世代缠于缠。 |
| Taṁ taṁ gotama pucchāmi, | I ask you this, Gotama, | 我问汝此，乔达摩， |
| Ko imaṁ vijaṭaye jaṭan”ti. | who can disentangle this tangle?” | 谁能解此缠？” |
| “Sīle patiṭṭhāya naro sapañño, | “A wise person, established in virtue, | “智者，立于戒， |
| Cittaṁ paññañca bhāvayaṁ; | developing the mind and wisdom, | 修心与慧， |
| Ātāpī nipako bhikkhu, | an ardent, astute bhikkhu, | 热心，机警比丘， |
| So imaṁ vijaṭaye jaṭaṁ. | he can disentangle this tangle. | 彼能解此缠。 |
| Yesaṁ rāgo ca doso ca, | Those for whom lust and hatred, | 彼等之欲与嗔， |
| avijjā ca virājitā; | and ignorance have been made to fade away, | 及无明已灭， |
| Khīṇāsavā arahanto, | the arahants with taints destroyed, | 漏尽阿罗汉， |
| tesaṁ vijaṭitā jaṭā. | for them the tangle is disentangled. | 彼等之缠已解。 |
| Yattha nāmañca rūpañca, | Where name and form | 何处名与色 |
| asesaṁ uparujjhati; | cease without remainder, | 无余而灭， |
| Paṭighaṁ rūpasaññā ca, | and resistance and form-perception, | 及抗拒与色想， |
| etthesā chijjate jaṭā”ti. | here this tangle is cut.” | 此处此缠断。” |
| Evaṁ vutte, jaṭābhāradvājo bhagavantaṁ etadavoca: | When this was said, Jaṭā Bhāradvāja said this to the Blessed One: | 作是语已，阇多婆罗多婆阇白世尊言： |
| “abhikkantaṁ, bho gotama …pe… | “Excellent, Master Gotama … and so on … | “善哉，乔达摩大师……等等…… |
| aññataro ca panāyasmā bhāradvājo arahataṁ ahosī”ti. | And the venerable Bhāradvāja became one of the arahants.” | 尊者婆罗多婆阇成阿罗汉之一。” |
7.7 - SN 7.7 Suddhika: With Suddhika
| --- SN7.7 - Suddhikasutta --- | --- SN7.7 - With Suddhika --- | --- SN7.7 - 与净信者 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 于舍卫城。 |
| Atha kho suddhikabhāradvājo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. | Then Suddhika Bhāradvāja, a brahmin, approached the Blessed One; having approached, he exchanged greetings with the Blessed One. | 尔时，苏陀迦婆罗多婆阇，婆罗门，诣世尊所；诣已，与世尊互致问候。 |
| Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. | After exchanging pleasant and courteous greetings, he sat down to one side. | 互致愉快礼貌之问候后，坐于一面。 |
| Ekamantaṁ nisinno kho suddhikabhāradvājo brāhmaṇo bhagavato santike imaṁ gāthaṁ ajjhabhāsi: | Seated to one side, Suddhika Bhāradvāja, the brahmin, recited this verse in the presence of the Blessed One: | 坐一面已，苏陀迦婆罗多婆阇，婆罗门，于世尊前诵此偈： |
| “Na brāhmaṇo sujjhati koci, | “No brahmin becomes pure in the world, | “世间无婆罗门得清净， |
| Loke sīlavāpi tapokaraṁ; | even if virtuous or practicing austerity; | 纵有德或修苦行； |
| Vijjācaraṇasampanno, | one endowed with knowledge and conduct, | 具知识与行者， |
| So sujjhati na aññā itarā pajā”ti. | he becomes pure, not other ordinary folk.” | 彼得清净，非余凡夫。” |
| “Bahumpi palapaṁ jappaṁ, | “Much prattling and muttering, | “多言多语， |
| na jaccā hoti brāhmaṇo; | one does not become a brahmin by birth, | 非由生为婆罗门， |
| Antokasambu saṅkiliṭṭho, | defiled within by rottenness, | 内为腐败所染， |
| kuhanaṁ upanissito. | resorting to deceit. | 行于欺诈。 |
| Khattiyo brāhmaṇo vesso, | A khattiya, a brahmin, a vessa, | 刹帝利，婆罗门，吠舍， |
| Suddo caṇḍālapukkuso; | a sudda, a caṇḍāla, or a pukkusa, | 首陀罗，旃陀罗，或补羯娑， |
| Āraddhavīriyo pahitatto, | with aroused energy, resolute, | 发精进，坚决， |
| Niccaṁ daḷhaparakkamo; | always of firm endeavor, | 常作坚固之努力， |
| Pappoti paramaṁ suddhiṁ, | attains supreme purity. | 得至上清净。 |
| Evaṁ jānāhi brāhmaṇā”ti. | Know this thus, O brahmin.” | 知此如是，噢，婆罗门。” |
| Evaṁ vutte, suddhikabhāradvājo brāhmaṇo bhagavantaṁ etadavoca: | When this was said, Suddhika Bhāradvāja, the brahmin, said this to the Blessed One: | 作是语已，苏陀迦婆罗多婆阇，婆罗门，白世尊言： |
| “abhikkantaṁ, bho gotama …pe… | “Excellent, Master Gotama … and so on … | “善哉，乔达摩大师……等等…… |
| aññataro ca panāyasmā bhāradvājo arahataṁ ahosīti. | And the venerable Bhāradvāja became one of the arahants. | 尊者婆罗多婆阇成阿罗汉之一。 |
7.8 - SN 7.8 Aggika: With Aggika
| --- SN7.8 - Aggikasutta --- | --- SN7.8 - With Aggika --- | --- SN7.8 - 与火祀者 --- |
| Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. | On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary. | 一时，佛住王舍城竹林精舍，栗鼠庇护处。 |
| Tena kho pana samayena aggikabhāradvājassa brāhmaṇassa sappinā pāyaso sannihito hoti: | At that time, Aggika Bhāradvāja, a brahmin, had milk-rice prepared with ghee, thinking: | 尔时，阿耆迦婆罗多婆阇，婆罗门，以酥备乳饭，思惟： |
| “aggiṁ juhissāmi, aggihuttaṁ paricarissāmī”ti. | “I will tend the fire, I will perform the fire-oblation.” | “我将祀火，我将行火祭。” |
| Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisi. | Then the Blessed One, having dressed in the morning, taking his bowl and robe, entered Rājagaha for alms. | 尔时，世尊晨起著衣，持钵，入王舍城乞食。 |
| Rājagahe sapadānaṁ piṇḍāya caramāno yena aggikabhāradvājassa brāhmaṇassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā ekamantaṁ aṭṭhāsi. | Walking for alms from house to house in Rājagaha, he approached the residence of Aggika Bhāradvāja, the brahmin; having approached, he stood to one side. | 于王舍城次第乞食，诣阿耆迦婆罗多婆阇，婆罗门，宅；诣已，立于一面。 |
| Addasā kho aggikabhāradvājo brāhmaṇo bhagavantaṁ piṇḍāya ṭhitaṁ. | Aggika Bhāradvāja, the brahmin, saw the Blessed One standing for alms. | 阿耆迦婆罗多婆阇，婆罗门，见世尊立乞食。 |
| Disvāna bhagavantaṁ gāthāya ajjhabhāsi: | Having seen him, he addressed the Blessed One with a verse: | 见已，以偈告世尊： |
| “Tīhi vijjāhi sampanno, | “Endowed with the three knowledges, | “具三明， |
| jātimā sutavā bahū; | of good birth, learned, with much hearing, | 善生，博学，多闻， |
| Vijjācaraṇasampanno, | endowed with knowledge and conduct, | 具知识与行者， |
| somaṁ bhuñjeyya pāyasan”ti. | he may eat this milk-rice offering.” | 可食此乳饭供。” |
| “Bahumpi palapaṁ jappaṁ, | “Much prattling and muttering, | “多言多语， |
| na jaccā hoti brāhmaṇo; | one does not become a brahmin by birth, | 非由生为婆罗门， |
| Antokasambu saṅkiliṭṭho, | defiled within by rottenness, | 内为腐败所染， |
| kuhanāparivārito. | surrounded by deceit. | 为欺诈所围绕。 |
| Pubbenivāsaṁ yo vedī, | One who knows past lives, | 知过去生， |
| saggāpāyañca passati; | and sees heaven and hell, | 见天界与地狱， |
| Atho jātikkhayaṁ patto, | and has reached the destruction of birth, | 及达生之尽， |
| abhiññāvosito muni. | a sage perfected by direct knowledge. | 圣者以直知圆满。 |
| Etāhi tīhi vijjāhi, | By these three knowledges, | 以此三明， |
| tevijjo hoti brāhmaṇo; | a brahmin is a possessor of the triple knowledge. | 婆罗门为三明具者。 |
| Vijjācaraṇasampanno, | Endowed with knowledge and conduct, | 具知识与行者， |
| somaṁ bhuñjeyya pāyasan”ti. | he may eat this milk-rice offering.” | 可食此乳饭供。” |
| “Bhuñjatu bhavaṁ gotamo. | “Let Master Gotama eat. | “愿乔达摩大师食。 |
| Brāhmaṇo bhavan”ti. | You are a brahmin.” | 汝是婆罗门。” |
| “Gāthābhigītaṁ me abhojaneyyaṁ, | “Food obtained by chanting verses is not to be eaten by me; | “以偈诵得食，我所不食； |
| Sampassataṁ brāhmaṇa nesa dhammo; | this, brahmin, is not the Dhamma for those who see. | 此，婆罗门，非见者之法。 |
| Gāthābhigītaṁ panudanti buddhā, | Buddhas reject food obtained by chanting verses; | 佛陀拒以偈诵得食； |
| Dhamme sati brāhmaṇa vuttiresā. | when the Dhamma exists, brahmin, this is the practice. | 法存时，婆罗门，此是行。 |
| Aññena ca kevalinaṁ mahesiṁ, | With other food and drink you should serve | 以他食饮汝应供 |
| Khīṇāsavaṁ kukkuccavūpasantaṁ; | a great seer who is complete, | 一伟大 seer who is complete, |
| Annena pānena upaṭṭhahassu, | an arahant, with taints destroyed, with anxiety appeased; | 阿罗汉，漏尽，忧虑息； |
| Khettañhi taṁ puññapekkhassa hotī”ti. | for that is a field for one who seeks merit.” | 此是求福者之田。” |
| Evaṁ vutte, aggikabhāradvājo brāhmaṇo bhagavantaṁ etadavoca: | When this was said, Aggika Bhāradvāja, the brahmin, said this to the Blessed One: | 作是语已，阿耆迦婆罗多婆阇，婆罗门，白世尊言： |
| “abhikkantaṁ, bho gotama …pe… | “Excellent, Master Gotama … and so on … | “善哉，乔达摩大师……等等…… |
| aññataro ca panāyasmā aggikabhāradvājo arahataṁ ahosīti. | And the venerable Aggika Bhāradvāja became one of the arahants. | 尊者阿耆迦婆罗多婆阇成阿罗汉之一。 |
7.9 - SN 7.9 Sundarika: At the Sundarikā River
| --- SN7.9 - Sundarikasutta --- | --- SN7.9 - At the Sundarikā River --- | --- SN7.9 - 于孙陀利迦河 --- |
| Ekaṁ samayaṁ bhagavā kosalesu viharati sundarikāya nadiyā tīre. | On one occasion the Blessed One was dwelling in Kosala on the bank of the Sundarikā River. | 一时，佛住拘萨罗国孙陀利迦河畔。 |
| Tena kho pana samayena sundarikabhāradvājo brāhmaṇo sundarikāya nadiyā tīre aggiṁ juhati, aggihuttaṁ paricarati. | At that time, Sundarika Bhāradvāja, a brahmin, was tending the fire on the bank of the Sundarikā River, performing the fire-oblation. | 尔时，孙陀利迦婆罗多婆阇，婆罗门，于孙陀利迦河畔祀火，行火祭。 |
| Atha kho sundarikabhāradvājo brāhmaṇo aggiṁ juhitvā aggihuttaṁ paricaritvā uṭṭhāyāsanā samantā catuddisā anuvilokesi: | Then Sundarika Bhāradvāja, the brahmin, having tended the fire and performed the fire-oblation, rose from his seat and looked around in the four directions, thinking: | 尔时，孙陀利迦婆罗多婆阇，婆罗门，祀火、行火祭已，从座起，四方环顾，思惟： |
| “ko nu kho imaṁ habyasesaṁ bhuñjeyyā”ti? | “Who now might eat the remainder of this oblation?” | “谁今可食此祭余？” |
| Addasā kho sundarikabhāradvājo brāhmaṇo bhagavantaṁ aññatarasmiṁ rukkhamūle sasīsaṁ pārutaṁ nisinnaṁ. | Sundarika Bhāradvāja, the brahmin, saw the Blessed One sitting at the root of a certain tree, covered from head to foot. | 孙陀利迦婆罗多婆阇，婆罗门，见世尊坐于某树下，从头到脚覆盖。 |
| Disvāna vāmena hatthena habyasesaṁ gahetvā dakkhiṇena hatthena kamaṇḍaluṁ gahetvā yena bhagavā tenupasaṅkami. | Having seen him, taking the remainder of the oblation in his left hand and a water pot in his right hand, he approached the Blessed One. | 见已，左手持祭余，右手持水瓶，诣世尊所。 |
| Atha kho bhagavā sundarikabhāradvājassa brāhmaṇassa padasaddena sīsaṁ vivari. | Then, at the sound of Sundarika Bhāradvāja the brahmin’s footsteps, the Blessed One uncovered his head. | 尔时，闻孙陀利迦婆罗多婆阇婆罗门脚步声，世尊揭开头。 |
| Atha kho sundarikabhāradvājo brāhmaṇo “muṇḍo ayaṁ bhavaṁ, muṇḍako ayaṁ bhavan”ti tatova puna nivattitukāmo ahosi. | Then Sundarika Bhāradvāja, the brahmin, thinking, “This master is shaven-headed, this master is a shaveling,” wanted to turn back from there. | 尔时，孙陀利迦婆罗多婆阇，婆罗门，思惟：“此师是剃头者，此师是剃头者，”欲从彼处折返。 |
| Atha kho sundarikabhāradvājassa brāhmaṇassa etadahosi: | Then this occurred to Sundarika Bhāradvāja, the brahmin: | 尔时，孙陀利迦婆罗多婆阇，婆罗门，生此念： |
| “muṇḍāpi hi idhekacce brāhmaṇā bhavanti; | “Some brahmins here are also shaven-headed; | “此间有婆罗门亦为剃头者； |
| yannūnāhaṁ taṁ upasaṅkamitvā jātiṁ puccheyyan”ti. | why don’t I approach him and ask his birth?” | 何不往问其生？” |
| Atha kho sundarikabhāradvājo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca: | Then Sundarika Bhāradvāja, the brahmin, approached the Blessed One; having approached, he said this to the Blessed One: | 尔时，孙陀利迦婆罗多婆阇，婆罗门，诣世尊所；诣已，白世尊言： |
| “kiṁjacco bhavan”ti? | “Of what birth is the master?” | “师是何生？” |
| “Mā jātiṁ puccha caraṇañca puccha, | “Do not ask of birth, ask of conduct. | “莫问生，问行。 |
| Kaṭṭhā have jāyati jātavedo; | From wood, indeed, fire is born. | 由木，实，火生。 |
| Nīcākulīnopi muni dhitimā, | A sage, though of low birth, if resolute, | 圣者，纵出身低微，若坚决， |
| Ājānīyo hoti hirīnisedho. | becomes a thoroughbred, restrained by conscience. | 成良驹，为良心所制。 |
| Saccena danto damasā upeto, | Tamed by truth, endowed with self-control, | 为真理所调，具自制， |
| Vedantagū vusitabrahmacariyo; | a knower of the Veda, who has lived the holy life, | 通吠陀，已修梵行， |
| Yaññopanīto tamupavhayetha, | one to whom an offering is brought, him one should invite; | 供养所至之人，应邀之； |
| Kālena so juhati dakkhiṇeyye”ti. | at the proper time, he offers to one worthy of sacrificial gifts.” | 于适当时机，供养于应受祭品者。” |
| “Addhā suyiṭṭhaṁ suhutaṁ mama yidaṁ, | “Indeed, my sacrifice is well-offered, well-immolated, | “诚然，我之祭祀善施，善供， |
| Yaṁ tādisaṁ vedagumaddasāmi; | that I have seen such a knower of the Veda. | 我得见如是通吠陀者。 |
| Tumhādisānañhi adassanena, | For by not seeing such as you, | 因不见如汝者， |
| Añño jano bhuñjati habyasesan”ti. | another person eats the remainder of the oblation.” | 他人食祭余。” |
| “Bhuñjatu bhavaṁ gotamo. | “Let Master Gotama eat. | “愿乔达摩大师食。 |
| Brāhmaṇo bhavan”ti. | You are a brahmin.” | 汝是婆罗命。” |
| “Gāthābhigītaṁ me abhojaneyyaṁ, | “Food obtained by chanting verses is not to be eaten by me; | “以偈诵得食，我所不食； |
| Sampassataṁ brāhmaṇa nesa dhammo; | this, brahmin, is not the Dhamma for those who see. | 此，婆罗门，非见者之法。 |
| Gāthābhigītaṁ panudanti buddhā, | Buddhas reject food obtained by chanting verses; | 佛陀拒以偈诵得食； |
| Dhamme sati brāhmaṇa vuttiresā. | when the Dhamma exists, brahmin, this is the practice. | 法存时，婆罗门，此是行。 |
| Aññena ca kevalinaṁ mahesiṁ, | With other food and drink you should serve | 以他食饮汝应供 |
| Khīṇāsavaṁ kukkuccavūpasantaṁ; | a great seer who is complete, | 一伟大 seer who is complete, |
| Annena pānena upaṭṭhahassu, | an arahant, with taints destroyed, with anxiety appeased; | 阿罗汉，漏尽，忧虑息； |
| Khettañhi taṁ puññapekkhassa hotī”ti. | for that is a field for one who seeks merit.” | 此是求福者之田。” |
| “Atha kassa cāhaṁ, bho gotama, imaṁ habyasesaṁ dammī”ti? | “Then to whom, Master Gotama, should I give this remainder of the oblation?” | “然则，乔达摩大师，我当以此祭余与谁？” |
| “Na khvāhaṁ, brāhmaṇa, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yasseso habyaseso bhutto sammā pariṇāmaṁ gaccheyya aññatra, brāhmaṇa, tathāgatassa vā tathāgatasāvakassa vā. | “I do not see, brahmin, in this world with its devas, Māra, and Brahmā, in this generation with its ascetics and brahmins, devas and humans, anyone for whom this remainder of the oblation, if eaten, would be properly digested, other than, brahmin, a Tathāgata or a disciple of a Tathāgata. | “我不见，婆罗门，于此世界，有天、魔、梵，于此世代，有沙门、婆罗门，天、人，为此祭余食之，能正消化者，除，婆罗门，如来或如来弟子。 |
| Tena hi tvaṁ, brāhmaṇa, taṁ habyasesaṁ appaharite vā chaḍḍehi appāṇake vā udake opilāpehī”ti. | Therefore, brahmin, throw that remainder of the oblation on ground where there is no grass, or immerse it in water where there are no living creatures.” | 是故，婆罗门，掷此祭余于无草之地，或沉之于无生物之水中。” |
| Atha kho sundarikabhāradvājo brāhmaṇo taṁ habyasesaṁ appāṇake udake opilāpesi. | Then Sundarika Bhāradvāja, the brahmin, immersed that remainder of the oblation in water where there were no living creatures. | 尔时，孙陀利迦婆罗多婆阇，婆罗门，沉此祭余于无生物之水中。 |
| Atha kho so habyaseso udake pakkhitto cicciṭāyati ciṭiciṭāyati sandhūpāyati sampadhūpāyati. | Then that remainder of the oblation, when thrown into the water, sizzled and hissed, smoked and steamed. | 尔时，彼祭余，投入水中，嘶嘶作响，冒烟起泡。 |
| Seyyathāpi nāma phālo divasaṁsantatto udake pakkhitto cicciṭāyati ciṭiciṭāyati sandhūpāyati sampadhūpāyati; | Just as a ploughshare heated for a day, when thrown into water, sizzles and hisses, smokes and steams; | 犹如犁头热一日，投入水中，嘶嘶作响，冒烟起泡； |
| evameva so habyaseso udake pakkhitto cicciṭāyati ciṭiciṭāyati sandhūpāyati sampadhūpāyati. | even so that remainder of the oblation, when thrown into the water, sizzled and hisses, smoked and steamed. | 如是彼祭余，投入水中，嘶嘶作响，冒烟起泡。 |
| Atha kho sundarikabhāradvājo brāhmaṇo saṁviggo lomahaṭṭhajāto yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṁ aṭṭhāsi. | Then Sundarika Bhāradvāja, the brahmin, alarmed, with his hair standing on end, approached the Blessed One; having approached, he stood to one side. | 尔时，孙陀利迦婆罗多婆阇，婆罗门，惊恐，毛骨悚然，诣世尊所；诣已，立于一面。 |
| Ekamantaṁ ṭhitaṁ kho sundarikabhāradvājaṁ brāhmaṇaṁ bhagavā gāthāhi ajjhabhāsi: | To Sundarika Bhāradvāja, the brahmin, standing to one side, the Blessed One addressed him with verses: | 于立一面之孙陀利迦婆罗多婆阇，婆罗门，世尊以偈告之： |
| “Mā brāhmaṇa dāru samādahāno, | “Do not, brahmin, by placing wood, | “莫，婆罗门，以置木， |
| Suddhiṁ amaññi bahiddhā hi etaṁ; | think of purity; that is external. | 思清净；此是外在。 |
| Na hi tena suddhiṁ kusalā vadanti, | The skilled do not speak of purity by that, | 善巧者不以彼说清净， |
| Yo bāhirena parisuddhimicche. | whoever seeks purification by external means. | 谁以寻求外在方式净化。 |
| Hitvā ahaṁ brāhmaṇa dārudāhaṁ, | Having abandoned, brahmin, the burning of wood, | 舍弃，婆罗门，焚木， |
| Ajjhattamevujjalayāmi jotiṁ; | I kindle the flame only within. | 我唯燃内焰。 |
| Niccagginī niccasamāhitatto, | Always on fire, always concentrated, | 常燃，常专注， |
| Arahaṁ ahaṁ brahmacariyaṁ carāmi. | I, an Arahant, live the holy life. | 我，阿罗汉，修梵行。 |
| Māno hi te brāhmaṇa khāribhāro, | Conceit, brahmin, is your carrying-pole, | 慢，婆罗门，是汝担竿， |
| Kodho dhumo bhasmani mosavajjaṁ; | anger the smoke, ashes the falsehood. | 嗔是烟，灰是妄。 |
| Jivhā sujā hadayaṁ jotiṭhānaṁ, | The tongue is the ladle, the heart the fire-altar, | 舌是勺，心是火坛， |
| Attā sudanto purisassa joti. | a man’s well-tamed self is his light. | 人善调之我为光。 |
| Dhammo rahado brāhmaṇa sīlatittho, | Dhamma is the lake, brahmin, virtue the ford, | 法是湖，婆罗门，戒是渡口， |
| Anāvilo sabbhi sataṁ pasattho; | clear, praised by the good and the worthy. | 清澈，为善与贤者所赞。 |
| Yattha have vedaguno sinātā, | Where indeed the knowers of the Veda, having bathed, | 实有吠陀知者，沐浴已， |
| Anallagattāva taranti pāraṁ. | cross to the far shore with bodies unwet. | 渡至彼岸身不湿。 |
| Saccaṁ dhammo saṁyamo brahmacariyaṁ, | Truth, Dhamma, restraint, the holy life, | 真理，法，制戒，梵行， |
| Majjhe sitā brāhmaṇa brahmapatti; | in the midst of these, brahmin, is the attainment of Brahmā. | 于其中，婆罗门，是梵之 attainment。 |
| Sa tujjubhūtesu namo karohi, | Pay homage to the upright among them, | 于彼正直者致敬， |
| Tamahaṁ naraṁ dhammasārīti brūmī”ti. | that person I call a farer in Dhamma.” | 彼人我称为法行者。” |
| Evaṁ vutte, sundarikabhāradvājo brāhmaṇo bhagavantaṁ etadavoca: | When this was said, Sundarika Bhāradvāja, the brahmin, said this to the Blessed One: | 作是语已，孙陀利迦婆罗多婆阇，婆罗门，白世尊言： |
| “abhikkantaṁ, bho gotama …pe… | “Excellent, Master Gotama … and so on … | “善哉，乔达摩大师……等等…… |
| aññataro ca panāyasmā bhāradvājo arahataṁ ahosīti. | And the venerable Bhāradvāja became one of the arahants. | 尊者婆罗多婆阇成阿罗汉之一。 |
7.10 - SN 7.10 Bahudhītara: Many Daughters
| --- SN7.10 - Bahudhītarasutta --- | --- SN7.10 - Many Daughters --- | --- SN7.10 - 多女 --- |
| Ekaṁ samayaṁ bhagavā kosalesu viharati aññatarasmiṁ vanasaṇḍe. | On one occasion the Blessed One was dwelling in Kosala in a certain forest grove. | 一时，世尊住于拘萨罗国某林中。 |
| Tena kho pana samayena aññatarassa bhāradvājagottassa brāhmaṇassa catuddasa balībaddā naṭṭhā honti. | At that time, a certain brahmin of the Bhāradvāja clan had lost fourteen oxen. | 尔时，婆罗多婆阇族某婆罗门失十四牛。 |
| Atha kho bhāradvājagotto brāhmaṇo te balībadde gavesanto yena so vanasaṇḍo tenupasaṅkami; upasaṅkamitvā addasa bhagavantaṁ tasmiṁ vanasaṇḍe nisinnaṁ pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. | Then the Bhāradvāja brahmin, searching for those oxen, approached that forest grove; having approached, he saw the Blessed One sitting in that forest grove, cross-legged, with his body held erect, having established mindfulness before him. | 尔时，婆罗多婆阇婆罗门，寻彼牛，至彼林；至已，见世尊坐于彼林中，结跏趺坐，身直立，前置正念。 |
| Disvāna yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato santike imā gāthāyo abhāsi: | Having seen him, he approached the Blessed One; having approached, he recited these verses in the presence of the Blessed One: | 见已，诣世尊所；诣已，于世尊前诵此偈： |
| “Na hi nūnimassa samaṇassa, | “Surely this ascetic has no | “此沙门必无 |
| Balībaddā catuddasa; | fourteen oxen, | 十四牛， |
| Ajjasaṭṭhiṁ na dissanti, | lost for sixty days, | 失六十日， |
| Tenāyaṁ samaṇo sukhī. | therefore this ascetic is happy. | 是故此沙门乐。 |
| Na hi nūnimassa samaṇassa, | Surely this ascetic has no | 此沙门必无 |
| Tilākhettasmi pāpakā; | evil sesame plants in his field, | 田中有恶芝麻， |
| Ekapaṇṇā dupaṇṇā ca, | with one leaf or two leaves, | 一叶或二叶， |
| Tenāyaṁ samaṇo sukhī. | therefore this ascetic is happy. | 是故此沙门乐。 |
| Na hi nūnimassa samaṇassa, | Surely this ascetic has no | 此沙门必无 |
| Tucchakoṭṭhasmi mūsikā; | mice in his empty granary, | 空仓中有鼠， |
| Ussoḷhikāya naccanti, | dancing with puffed-out cheeks, | 鼓颊而舞， |
| Tenāyaṁ samaṇo sukhī. | therefore this ascetic is happy. | 是故此沙门乐。 |
| Na hi nūnimassa samaṇassa, | Surely this ascetic has no | 此沙门必无 |
| Santhāro sattamāsiko; | bedding seven months old, | 七月旧床， |
| Uppāṭakehi sañchanno, | covered with bedbugs, | 满是臭虫， |
| Tenāyaṁ samaṇo sukhī. | therefore this ascetic is happy. | 是故此沙门乐。 |
| Na hi nūnimassa samaṇassa, | Surely this ascetic has no | 此沙门必无 |
| Vidhavā satta dhītaro; | seven widowed daughters, | 七寡女， |
| Ekaputtā duputtā ca, | one with one son, another with two sons, | 一有一子，一有二子， |
| Tenāyaṁ samaṇo sukhī. | therefore this ascetic is happy. | 是故此沙门乐。 |
| Na hi nūnimassa samaṇassa, | Surely this ascetic has no | 此沙门必无 |
| Piṅgalā tilakāhatā; | tawny-haired wife with spots, | 黄发有斑之妻， |
| Sottaṁ pādena bodheti, | who wakes him by kicking his side, | 踢其侧而醒之， |
| Tenāyaṁ samaṇo sukhī. | therefore this ascetic is happy. | 是故此沙门乐。 |
| Na hi nūnimassa samaṇassa, | Surely this ascetic has no | 此沙门必无 |
| Paccūsamhi iṇāyikā; | creditors at dawn, | 黎明债主， |
| Detha dethāti codenti, | who urge him, ‘Give, give!’ | 催之曰：‘给，给！’ |
| Tenāyaṁ samaṇo sukhī”ti. | therefore this ascetic is happy.” | 是故此沙门乐。” |
| “Na hi mayhaṁ brāhmaṇa, | “Indeed, brahmin, I have no | “诚然，婆罗门，我无 |
| balībaddā catuddasa; | fourteen oxen, | 十四牛， |
| Ajjasaṭṭhiṁ na dissanti, | lost for sixty days, | 失六十日， |
| tenāhaṁ brāhmaṇā sukhī. | therefore, brahmin, I am happy. | 是故，婆罗门，我乐。 |
| Na hi mayhaṁ brāhmaṇa, | Indeed, brahmin, I have no | 诚然，婆罗门，我无 |
| tilākhettasmi pāpakā; | evil sesame plants in my field, | 田中有恶芝麻， |
| Ekapaṇṇā dupaṇṇā ca, | with one leaf or two leaves, | 一叶或二叶， |
| tenāhaṁ brāhmaṇā sukhī. | therefore, brahmin, I am happy. | 是故，婆罗门，我乐。 |
| Na hi mayhaṁ brāhmaṇa, | Indeed, brahmin, I have no | 诚然，婆罗门，我无 |
| tucchakoṭṭhasmi mūsikā; | mice in my empty granary, | 空仓中有鼠， |
| Ussoḷhikāya naccanti, | dancing with puffed-out cheeks, | 鼓颊而舞， |
| tenāhaṁ brāhmaṇā sukhī. | therefore, brahmin, I am happy. | 是故，婆罗门，我乐。 |
| Na hi mayhaṁ brāhmaṇa, | Indeed, brahmin, I have no | 诚然，婆罗门，我无 |
| santhāro sattamāsiko; | bedding seven months old, | 七月旧床， |
| Uppāṭakehi sañchanno, | covered with bedbugs, | 满是臭虫， |
| tenāhaṁ brāhmaṇā sukhī. | therefore, brahmin, I am happy. | 是故，婆罗门，我乐。 |
| Na hi mayhaṁ brāhmaṇa, | Indeed, brahmin, I have no | 诚然，婆罗门，我无 |
| vidhavā satta dhītaro; | seven widowed daughters, | 七寡女， |
| Ekaputtā duputtā ca, | one with one son, another with two sons, | 一有一子，一有二子， |
| tenāhaṁ brāhmaṇā sukhī. | therefore, brahmin, I am happy. | 是故，婆罗门，我乐。 |
| Na hi mayhaṁ brāhmaṇa, | Indeed, brahmin, I have no | 诚然，婆罗门，我无 |
| piṅgalā tilakāhatā; | tawny-haired wife with spots, | 黄发有斑之妻， |
| Sottaṁ pādena bodheti, | who wakes me by kicking my side, | 踢我侧而醒我， |
| tenāhaṁ brāhmaṇā sukhī. | therefore, brahmin, I am happy. | 是故，婆罗门，我乐。 |
| Na hi mayhaṁ brāhmaṇa, | Indeed, brahmin, I have no | 诚然，婆罗门，我无 |
| paccūsamhi iṇāyikā; | creditors at dawn, | 黎明债主， |
| Detha dethāti codenti, | who urge me, ‘Give, give!’ | 催我曰：‘给，给！’ |
| tenāhaṁ brāhmaṇā sukhī”ti. | therefore, brahmin, I am happy.” | 是故，婆罗门，我乐。” |
| Evaṁ vutte, bhāradvājagotto brāhmaṇo bhagavantaṁ etadavoca: | When this was said, the Bhāradvāja brahmin said this to the Blessed One: | 作是语已，婆罗多婆阇婆罗门白世尊言： |
| “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. | “Excellent, Master Gotama, excellent, Master Gotama! | “善哉，乔达摩大师，善哉，乔达摩大师！ |
| Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evameva bhotā gotamena anekapariyāyena dhammo pakāsito. | Just as, Master Gotama, one might set upright what was overturned, or reveal what was hidden, or show the way to one who was lost, or hold up an oil lamp in the dark: ‘so that those with eyes can see forms’; even so, the Dhamma has been clarified by Master Gotama in many ways. | 犹如，乔达摩大师，扶正颠倒者，或显露隐藏者，或为迷途者指路，或于暗中持油灯：‘使有眼者能见色’；如是，法为乔达摩大师以多种方式阐明。 |
| Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. | I go for refuge to Master Gotama, to the Dhamma, and to the Saṅgha of bhikkhus. | 我归依乔达摩大师，归依法，归依比丘僧。 |
| Labheyyāhaṁ bhoto gotamassa santike pabbajjaṁ, labheyyaṁ upasampadan”ti. | May I receive the going forth in Master Gotama’s presence, may I receive the higher ordination.” | 愿我得于乔达摩大师座下出家，愿我得受具足戒。” |
| Alattha kho bhāradvājagotto brāhmaṇo bhagavato santike pabbajjaṁ, alattha upasampadaṁ. | The Bhāradvāja brahmin received the going forth in the Blessed One’s presence, he received the higher ordination. | 婆罗多婆阇婆罗门于世尊座下得出家，得受具足戒。 |
| Acirūpasampanno panāyasmā bhāradvājo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi. | And not long after his higher ordination, the venerable Bhāradvāja, dwelling alone, withdrawn, heedful, ardent, and resolute, not long after—for the sake of which clansmen rightly go forth from the home life into homelessness, that unsurpassed culmination of the holy life—having realized it for himself with direct knowledge in this very life, entered upon and dwelt in it. | 受具足戒后不久，尊者婆罗多婆阇，独住、隐居、精进、热心、坚决，不久后——为族姓子 rightly出家，从家入无家，为彼无上梵行之究竟——亲证此生，入而住之。 |
| “Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. | He understood: “Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.” | 彼知：“生已尽，梵行已立，所作已办，不受后有。” |
| Aññataro ca panāyasmā bhāradvājo arahataṁ ahosīti. | And the venerable Bhāradvāja became one of the arahants. | 尊者婆罗多婆阇成阿罗汉之一。 |
| Arahantavaggo paṭhamo. | The Chapter on Arahants, the first. | 阿罗汉品，第一。 |
| Dhanañjānī ca akkosaṁ, | Dhanañjānī and The Abuser, | 檀那尼与辱骂者， |
| asurindaṁ bilaṅgikaṁ; | Asurindaka, Bilaṅgika; | 阿修罗陀，毕陵伽； |
| Ahiṁsakaṁ jaṭā ceva, | Ahiṁsaka and Jaṭā, | 无害者与阇多， |
| suddhikañceva aggikā; | Suddhika and Aggika; | 净信者与火祀者； |
| Sundarikaṁ bahudhīta— | Sundarika, and with Many Daughters, | 孙陀利迦，及多女， |
| rena ca te dasāti. | those are ten. | 此十。 |
7.11 - SN 7.11 Kasibhāradvāja: With Kasi Bhāradvāja
| --- SN7.11 - Kasibhāradvājasutta --- | --- SN7.11 - With Kasi Bhāradvāja --- | --- SN7.11 - 与迦尸婆罗多婆阇 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ bhagavā magadhesu viharati dakkhiṇāgirismiṁ ekanāḷāyaṁ brāhmaṇagāme. | On one occasion the Blessed One was dwelling in Magadha, in the southern hills, in a brahmin village called Ekanāḷā. | 一时，世尊住于摩揭陀，南山中，一婆罗门村名伊迦那罗。 |
| Tena kho pana samayena kasibhāradvājassa brāhmaṇassa pañcamattāni naṅgalasatāni payuttāni honti vappakāle. | At that time, about five hundred ploughs of Kasi Bhāradvāja, the brahmin, were yoked at sowing time. | 尔时，迦尸婆罗多婆阇，婆罗门，约五百犁于播种时轭之。 |
| Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena kasibhāradvājassa brāhmaṇassa kammanto tenupasaṅkami. | Then the Blessed One, having dressed in the morning, taking his bowl and robe, approached the work-site of Kasi Bhāradvāja, the brahmin. | 尔时，世尊晨起著衣，持钵，诣迦尸婆罗多婆阇，婆罗门，作场。 |
| Tena kho pana samayena kasibhāradvājassa brāhmaṇassa parivesanā vattati. | At that time, Kasi Bhāradvāja, the brahmin, was distributing food. | 尔时，迦尸婆罗多婆阇，婆罗门，正分发食物。 |
| Atha kho bhagavā yena parivesanā tenupasaṅkami; upasaṅkamitvā ekamantaṁ aṭṭhāsi. | Then the Blessed One approached where the food distribution was; having approached, he stood to one side. | 尔时，世尊诣食物分发处；诣已，立于一面。 |
| Addasā kho kasibhāradvājo brāhmaṇo bhagavantaṁ piṇḍāya ṭhitaṁ. | Kasi Bhāradvāja, the brahmin, saw the Blessed One standing for alms. | 迦尸婆罗多婆阇，婆罗门，见世尊立乞食。 |
| Disvā bhagavantaṁ etadavoca: | Having seen him, he said this to the Blessed One: | 见已，白世尊言： |
| “ahaṁ kho, samaṇa, kasāmi ca vapāmi ca, kasitvā ca vapitvā ca bhuñjāmi. | “I, ascetic, plough and sow, and having ploughed and sown, I eat. | “我，沙门，耕而播，耕而播已，食。 |
| Tvampi, samaṇa, kasassu ca vapassu ca, kasitvā ca vapitvā ca bhuñjassū”ti. | You too, ascetic, should plough and sow, and having ploughed and sown, you should eat.” | 汝亦，沙门，应耕而播，耕而播已，食。” |
| “Ahampi kho, brāhmaṇa, kasāmi ca vapāmi ca, kasitvā ca vapitvā ca bhuñjāmī”ti. | “I too, brahmin, plough and sow, and having ploughed and sown, I eat.” | “我亦，婆罗门，耕而播，耕而播已，食。” |
| “Na kho mayaṁ passāma bhoto gotamassa yugaṁ vā naṅgalaṁ vā phālaṁ vā pācanaṁ vā balībadde vā, atha ca pana bhavaṁ gotamo evamāha: | “We do not see Master Gotama’s yoke, or plough, or ploughshare, or goad, or oxen, and yet Master Gotama says thus: | “我等不见乔达摩大师之轭、或犁、或犁头、或刺棒、或牛，然乔达摩大师如是说： |
| ‘ahampi kho, brāhmaṇa, kasāmi ca vapāmi ca, kasitvā ca vapitvā ca bhuñjāmī’”ti. | ‘I too, brahmin, plough and sow, and having ploughed and sown, I eat.’” | ‘我亦，婆罗门，耕而播，耕而播已，食。’” |
| Atha kho kasibhāradvājo brāhmaṇo bhagavantaṁ gāthāya ajjhabhāsi: | Then Kasi Bhāradvāja, the brahmin, addressed the Blessed One with a verse: | 尔时，迦尸婆罗多婆阇，婆罗门，以偈问世尊： |
| “Kassako paṭijānāsi, | “You claim to be a farmer, | “汝自称农夫， |
| na ca passāmi te kasiṁ; | but I do not see your farming. | 而我未见汝耕作。 |
| Kassako pucchito brūhi, | Being asked, declare yourself a farmer; | 被问，自陈为农夫； |
| kathaṁ jānemu taṁ kasin”ti. | how may we know you as a farmer?” | 我等如何知汝为农夫？” |
| “Saddhā bījaṁ tapo vuṭṭhi, | “Faith is the seed, austerity the rain, | “信为种子，苦行为雨， |
| paññā me yuganaṅgalaṁ; | wisdom is my yoke and plough. | 慧是我轭与犁。 |
| Hirī īsā mano yottaṁ, | Conscience is the pole, mind the yoke-tie, | 惭为竿，意为轭 tie， |
| sati me phālapācanaṁ. | mindfulness is my ploughshare and goad. | 念是我犁头与刺棒。 |
| Kāyagutto vacīgutto, | Guarded in body, guarded in speech, | 身护，语护， |
| āhāre udare yato; | restrained in food in the belly, | 腹中食节制， |
| Saccaṁ karomi niddānaṁ, | I make truth my weeding, | 我以真理为除草， |
| soraccaṁ me pamocanaṁ. | gentleness is my unyoking. | 柔和是我之 unyoking。 |
| Vīriyaṁ me dhuradhorayhaṁ, | Energy is my beast of burden, | 精进是我之负重兽， |
| yogakkhemādhivāhanaṁ; | carrying me to security from bondage. | 载我至离缚之安稳。 |
| Gacchati anivattantaṁ, | It goes on without turning back, | 前行不退转， |
| yattha gantvā na socati. | where, having gone, one does not sorrow. | 往彼处，不忧恼。 |
| Evamesā kasī kaṭṭhā, | Thus this farming is farmed, | 如是此耕作已耕， |
| sā hoti amatapphalā; | it has the deathless as its fruit. | 其果为不死。 |
| Etaṁ kasiṁ kasitvāna, | Having farmed this farming, | 耕此耕作已， |
| sabbadukkhā pamuccatī”ti. | one is freed from all suffering.” | 离一切苦。” |
| “Bhuñjatu bhavaṁ gotamo. | “Let Master Gotama eat. | “愿乔达摩大师食。 |
| Kassako bhavaṁ. | You are a farmer, | 汝是农夫， |
| Yañhi bhavaṁ gotamo amatapphalampi kasiṁ kasatī”ti. | for Master Gotama farms the farming that has the deathless as its fruit.” | 因乔达摩大师耕作之果为不死。” |
| “Gāthābhigītaṁ me abhojaneyyaṁ, | “Food obtained by chanting verses is not to be eaten by me; | “以偈诵得食，我所不食； |
| Sampassataṁ brāhmaṇa nesa dhammo; | this, brahmin, is not the Dhamma for those who see. | 此，婆罗门，非见者之法。 |
| Gāthābhigītaṁ panudanti buddhā, | Buddhas reject food obtained by chanting verses; | 佛陀拒以偈诵得食； |
| Dhamme sati brāhmaṇa vuttiresā. | when the Dhamma exists, brahmin, this is the practice. | 法存时，婆罗门，此是行。 |
| Aññena ca kevalinaṁ mahesiṁ, | With other food and drink you should serve | 以他食饮汝应供 |
| Khīṇāsavaṁ kukkuccavūpasantaṁ; | a great seer who is complete, | 一伟大 seer who is complete, |
| Annena pānena upaṭṭhahassu, | an arahant, with taints destroyed, with anxiety appeased; | 阿罗汉，漏尽，忧虑息； |
| Khettañhi taṁ puññapekkhassa hotī”ti. | for that is a field for one who seeks merit.” | 此是求福者之田。” |
| Evaṁ vutte, kasibhāradvājo brāhmaṇo bhagavantaṁ etadavoca: | When this was said, Kasi Bhāradvāja, the brahmin, said this to the Blessed One: | 作是语已，迦尸婆罗多婆阇，婆罗门，白世尊言： |
| “abhikkantaṁ, bho gotama …pe… | “Excellent, Master Gotama … and so on … | “善哉，乔达摩大师……等等…… |
| ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. | from this day forth for as long as life lasts, gone for refuge.” | 自今日起，乃至命终，归依。” |
7.12 - SN 7.12 Udaya: With Udaya
| --- SN7.12 - Udayasutta --- | --- SN7.12 - With Udaya --- | --- SN7.12 - 与优陀延 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 于舍卫城。 |
| Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena udayassa brāhmaṇassa nivesanaṁ tenupasaṅkami. | Then the Blessed One, having dressed in the morning, taking his bowl and robe, approached the residence of Udaya, the brahmin. | 尔时，世尊晨起著衣，持钵，诣优陀延，婆罗门，宅。 |
| Atha kho udayo brāhmaṇo bhagavato pattaṁ odanena pūresi. | Then Udaya, the brahmin, filled the Blessed One’s bowl with rice. | 尔时，优陀延，婆罗门，以饭满世尊钵。 |
| Dutiyampi kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena udayassa brāhmaṇassa nivesanaṁ tenupasaṅkami …pe… | A second time the Blessed One, having dressed in the morning, taking his bowl and robe, approached the residence of Udaya, the brahmin … and so on … | 世尊第二次晨起著衣，持钵，诣优陀延，婆罗门，宅……等等…… |
| tatiyampi kho udayo brāhmaṇo bhagavato pattaṁ odanena pūretvā bhagavantaṁ etadavoca: | a third time Udaya, the brahmin, having filled the Blessed One’s bowl with rice, said this to the Blessed One: | 优陀延，婆罗门，第三次以饭满世尊钵，白世尊言： |
| “pakaṭṭhakoyaṁ samaṇo gotamo punappunaṁ āgacchatī”ti. | “This ascetic Gotama is troublesome, he comes again and again.” | “此沙门乔达摩 troublesome，彼再三来。” |
| “Punappunañceva vapanti bījaṁ, | “Again and again they sow the seed, | “再三播种， |
| Punappunaṁ vassati devarājā; | again and again the king of devas sends rain. | 再三天帝降雨。 |
| Punappunaṁ khettaṁ kasanti kassakā, | Again and again farmers plough the field, | 再三农夫耕田， |
| Punappunaṁ dhaññamupeti raṭṭhaṁ. | again and again grain comes to the kingdom. | 再三谷物入国。 |
| Punappunaṁ yācakā yācayanti, | Again and again beggars beg, | 再三乞者乞， |
| Punappunaṁ dānapatī dadanti; | again and again donors give. | 再三施者施。 |
| Punappunaṁ dānapatī daditvā, | Again and again, having given, donors | 再三施已，施者 |
| Punappunaṁ saggamupenti ṭhānaṁ. | again and again go to a heavenly state. | 再三生天界。 |
| Punappunaṁ khīranikā duhanti, | Again and again milkers milk, | 再三挤乳者挤乳， |
| Punappunaṁ vaccho upeti mātaraṁ; | again and again the calf goes to its mother. | 再三犊子归母。 |
| Punappunaṁ kilamati phandati ca, | Again and again one toils and trembles, | 再三劳苦颤抖， |
| Punappunaṁ gabbhamupeti mando. | again and again the fool enters the womb. | 再三愚者入胎。 |
| Punappunaṁ jāyati mīyati ca, | Again and again one is born and dies, | 再三生而死， |
| Punappunaṁ sivathikaṁ haranti; | again and again they carry one to the charnel ground. | 再三彼等载之至墓地。 |
| Maggañca laddhā apunabbhavāya, | But having found the path to non-rebirth, | 然得不再生之道， |
| Na punappunaṁ jāyati bhūripañño”ti. | one of great wisdom is not born again and again.” | 大慧者不再再生。” |
| Evaṁ vutte, udayo brāhmaṇo bhagavantaṁ etadavoca: | When this was said, Udaya, the brahmin, said this to the Blessed One: | 作是语已，优陀延，婆罗门，白世尊言： |
| “abhikkantaṁ, bho gotama …pe… | “Excellent, Master Gotama … and so on … | “善哉，乔达摩大师……等等…… |
| upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. | may Master Gotama remember me as a lay follower from this day forth for as long as life lasts, gone for refuge.” | 愿乔达摩大师记我为优婆塞，自今日起，乃至命终，归依。” |
7.13 - SN 7.13 Devahita: With Devahita
| --- SN7.13 - Devahitasutta --- | --- SN7.13 - With Devahita --- | --- SN7.13 - 与天 हित --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 于舍卫城。 |
| Tena kho pana samayena bhagavā vātehābādhiko hoti; | At that time, the Blessed One was afflicted by a wind ailment; | 尔时，世尊为风病所苦； |
| āyasmā ca upavāṇo bhagavato upaṭṭhāko hoti. | and the venerable Upavāṇa was the Blessed One’s attendant. | 尊者优波摩那是世尊之侍者。 |
| Atha kho bhagavā āyasmantaṁ upavāṇaṁ āmantesi: | Then the Blessed One addressed the venerable Upavāṇa: | 尔时，世尊告尊者优波摩那言： |
| “iṅgha me tvaṁ, upavāṇa, uṇhodakaṁ jānāhī”ti. | “Please, Upavāṇa, get me some hot water.” | “请，优波摩那，为我取些热水。” |
| “Evaṁ, bhante”ti kho āyasmā upavāṇo bhagavato paṭissutvā nivāsetvā pattacīvaramādāya yena devahitassa brāhmaṇassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā tuṇhībhūto ekamantaṁ aṭṭhāsi. | “Yes, venerable sir,” the venerable Upavāṇa replied to the Blessed One, and having dressed, taking his bowl and robe, he approached the residence of Devahita, the brahmin; having approached, he stood silent to one side. | “唯然，尊者，”尊者优波摩那答世尊言，即著衣，持钵，诣天 हित，婆罗门，宅；诣已，默立一面。 |
| Addasā kho devahito brāhmaṇo āyasmantaṁ upavāṇaṁ tuṇhībhūtaṁ ekamantaṁ ṭhitaṁ. | Devahita, the brahmin, saw the venerable Upavāṇa standing silent to one side. | 天 हित，婆罗门，见尊者优波摩那默立一面。 |
| Disvāna āyasmantaṁ upavāṇaṁ gāthāya ajjhabhāsi: | Having seen him, he addressed the venerable Upavāṇa with a verse: | 见已，以偈告尊者优波摩那： |
| “Tuṇhībhūto bhavaṁ tiṭṭhaṁ, | “Standing silent, master, | “默立，师， |
| muṇḍo saṅghāṭipāruto; | shaven-headed, wearing the patchwork robe, | 剃头，著补丁衣， |
| Kiṁ patthayāno kiṁ esaṁ, | what are you seeking, what are you looking for, | 汝求何，觅何， |
| kiṁ nu yācitumāgato”ti. | what have you come to ask for?” | 来求何物？” |
| “Arahaṁ sugato loke, | “The Arahant, the Sugata in the world, | “阿罗汉，世间善逝， |
| vātehābādhiko muni; | the Sage is afflicted by a wind ailment. | 圣者为风病所苦。 |
| Sace uṇhodakaṁ atthi, | If there is hot water, brahmin, | 若有热水，婆罗门， |
| munino dehi brāhmaṇa. | give it for the Sage. | 为圣者施之。 |
| Pūjito pūjaneyyānaṁ, | Honored by those worthy of honor, | 为应敬者所敬， |
| sakkareyyāna sakkato; | respected by those worthy of respect, | 为应重者所重， |
| Apacito apaceyyānaṁ, | revered by those worthy of reverence, | 为应尊者所尊， |
| tassa icchāmi hātave”ti. | I wish to bring it for him.” | 我愿为彼携之。” |
| Atha kho devahito brāhmaṇo uṇhodakassa kājaṁ purisena gāhāpetvā phāṇitassa ca puṭaṁ āyasmato upavāṇassa pādāsi. | Then Devahita, the brahmin, having had a man carry a vessel of hot water and a lump of molasses, gave it to the venerable Upavāṇa. | 尔时，天 हित，婆罗门，命一人持一器热水及一团糖蜜，与尊者优波摩那。 |
| Atha kho āyasmā upavāṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ uṇhodakena nhāpetvā uṇhodakena phāṇitaṁ āloletvā bhagavato pādāsi. | Then the venerable Upavāṇa approached the Blessed One; having approached and bathed the Blessed One with hot water, he dissolved the molasses in hot water and gave it to the Blessed One. | 尔时，尊者优波摩那诣世尊所；诣已，以热水浴世尊，溶糖蜜于热水中，与世尊。 |
| Atha kho bhagavato ābādho paṭippassambhi. | Then the Blessed One’s ailment subsided. | 尔时，世尊病息。 |
| Atha kho devahito brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. | Then Devahita, the brahmin, approached the Blessed One; having approached, he exchanged greetings with the Blessed One. | 尔时，天 हित，婆罗门，诣世尊所；诣已，与世尊互致问候。 |
| Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. | After exchanging pleasant and courteous greetings, he sat down to one side. | 互致愉快礼貌之问候后，坐于一面。 |
| Ekamantaṁ nisinno kho devahito brāhmaṇo bhagavantaṁ gāthāya ajjhabhāsi: | Seated to one side, Devahita, the brahmin, addressed the Blessed One with a verse: | 坐一面已，天 हित，婆罗门，以偈问世尊： |
| “Kattha dajjā deyyadhammaṁ, | “Where should one give a gift? | “何处应施礼？ |
| kattha dinnaṁ mahapphalaṁ; | Where does a gift given have great fruit? | 何处施礼有大果？ |
| Kathañhi yajamānassa, | How, for one who sacrifices, | 如何，为祭祀者， |
| kathaṁ ijjhati dakkhiṇā”ti. | how does the offering succeed?” | 如何供养成功？” |
| “Pubbenivāsaṁ yo vedī, | “One who knows past lives, | “知过去生， |
| saggāpāyañca passati; | and sees heaven and hell, | 见天界与地狱， |
| Atho jātikkhayaṁ patto, | and has reached the destruction of birth, | 及达生之尽， |
| abhiññāvosito muni. | a sage perfected by direct knowledge. | 圣者以直知圆满。 |
| Ettha dajjā deyyadhammaṁ, | There one should give a gift, | 彼处应施礼， |
| ettha dinnaṁ mahapphalaṁ; | there a gift given has great fruit. | 彼处施礼有大果。 |
| Evañhi yajamānassa, | Thus for one who sacrifices, | 如是为祭祀者， |
| evaṁ ijjhati dakkhiṇā”ti. | thus the offering succeeds.” | 如是供养成功。” |
| Evaṁ vutte, devahito brāhmaṇo bhagavantaṁ etadavoca: | When this was said, Devahita, the brahmin, said this to the Blessed One: | 作是语已，天 हित，婆罗门，白世尊言： |
| “abhikkantaṁ, bho gotama …pe… | “Excellent, Master Gotama … and so on … | “善哉，乔达摩大师……等等…… |
| upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. | may Master Gotama remember me as a lay follower from this day forth for as long as life lasts, gone for refuge.” | 愿乔达摩大师记我为优婆塞，自今日起，乃至命终，归依。” |
7.14 - SN 7.14 Mahāsāla: The Wealthy Brahmin
| --- SN7.14 - Mahāsālasutta --- | --- SN7.14 - The Wealthy Brahmin --- | --- SN7.14 - 富有婆罗门 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 于舍卫城。 |
| Atha kho aññataro brāhmaṇamahāsālo lūkho lūkhapāvuraṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. | Then a certain wealthy brahmin, in shabby clothes, with a shabby cloak, approached the Blessed One; having approached, he exchanged greetings with the Blessed One. | 尔时，一富婆罗门，衣衫褴褛，披破 cloak，诣世尊所；诣已，与世尊互致问候。 |
| Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho taṁ brāhmaṇamahāsālaṁ bhagavā etadavoca: | After exchanging pleasant and courteous greetings, he sat down to one side. To that wealthy brahmin seated to one side, the Blessed One said this: | 互致愉快礼貌之问候后，坐于一面。于坐一面之富婆罗门，世尊如是说： |
| “kiṁ nu tvaṁ, brāhmaṇa, lūkho lūkhapāvuraṇo”ti? | “Why, brahmin, are you in shabby clothes, with a shabby cloak?” | “何以，婆罗门，汝衣衫褴褛，披破 cloak？” |
| “Idha me, bho gotama, cattāro puttā. | “Here, Master Gotama, my four sons, | “此，乔达摩大师，我四子， |
| Te maṁ dārehi sampuccha gharā nikkhāmentī”ti. | having consulted with their wives, drive me from the house.” | 与其妻商议，逐我出家。” |
| “Tena hi tvaṁ, brāhmaṇa, imā gāthāyo pariyāpuṇitvā sabhāyaṁ mahājanakāye sannipatite puttesu ca sannisinnesu bhāsassu: | “In that case, brahmin, learn these verses and when a great crowd is assembled in the hall and your sons are seated, recite them: | “如是，婆罗门，学此偈，于大堂集会，汝子坐定时，诵之： |
| ‘Yehi jātehi nandissaṁ, | ‘Those by whose birth I rejoiced, | ‘彼等之生我所喜， |
| yesañca bhavamicchisaṁ; | and whose existence I desired, | 彼等之存我所欲， |
| Te maṁ dārehi sampuccha, | they, having consulted with their wives, | 彼等，与其妻商议， |
| sāva vārenti sūkaraṁ. | shun me like a dog shuns a pig. | 避我如狗避猪。 |
| Asantā kira maṁ jammā, | These vile ones, indeed, call me | 此等恶人，实则，称我 |
| tāta tātāti bhāsare; | ‘father, father,’ these wretches. | ‘父，父’，此等可怜虫。 |
| Rakkhasā puttarūpena, | Like rākṣasas in the guise of sons, | 如罗刹扮作子， |
| te jahanti vayogataṁ. | they abandon me when I am old. | 彼等弃我于年老。 |
| Assova jiṇṇo nibbhogo, | Like an old, worn-out horse, | 如老，破旧之马， |
| khādanā apanīyati; | is driven away from its fodder, | 逐离其食， |
| Bālakānaṁ pitā thero, | so the aged father of young ones | 如是年老父之幼子 |
| parāgāresu bhikkhati. | begs at others’ houses. | 乞食于他人之家。 |
| Daṇḍova kira me seyyo, | A staff is indeed better for me | 一杖实为我之佳 |
| yañce puttā anassavā; | than disobedient sons. | 胜于不孝之子。 |
| Caṇḍampi goṇaṁ vāreti, | It wards off even a fierce bull, | 彼能挡猛牛， |
| atho caṇḍampi kukkuraṁ. | and also a fierce dog. | 亦能挡猛犬。 |
| Andhakāre pure hoti, | In the darkness it was before, | 黑暗中前行， |
| gambhīre gādhamedhati; | in the deep one finds a footing. | 深处得立足。 |
| Daṇḍassa ānubhāvena, | By the power of the staff, | 以杖之力， |
| khalitvā patitiṭṭhatī’”ti. | having stumbled, one stands firm.’” | 跌倒复起。’” |
| Atha kho so brāhmaṇamahāsālo bhagavato santike imā gāthāyo pariyāpuṇitvā sabhāyaṁ mahājanakāye sannipatite puttesu ca sannisinnesu abhāsi: | Then that wealthy brahmin, having learned these verses from the Blessed One, when a great crowd was assembled in the hall and his sons were seated, recited them: | 尔时，彼富婆罗门，从世尊学此偈，于大堂集会，其子坐定时，诵之： |
| “Yehi jātehi nandissaṁ, | “Those by whose birth I rejoiced, | “彼等之生我所喜， |
| yesañca bhavamicchisaṁ; | and whose existence I desired, | 彼等之存我所欲， |
| Te maṁ dārehi sampuccha, | they, having consulted with their wives, | 彼等，与其妻商议， |
| sāva vārenti sūkaraṁ. | shun me like a dog shuns a pig. | 避我如狗避猪。 |
| Asantā kira maṁ jammā, | These vile ones, indeed, call me | 此等恶人，实则，称我 |
| tāta tātāti bhāsare; | ‘father, father,’ these wretches. | ‘父，父’，此等可怜虫。 |
| Rakkhasā puttarūpena, | Like rākṣasas in the guise of sons, | 如罗刹扮作子， |
| te jahanti vayogataṁ. | they abandon me when I am old. | 彼等弃我于年老。 |
| Assova jiṇṇo nibbhogo, | Like an old, worn-out horse, | 如老，破旧之马， |
| khādanā apanīyati; | is driven away from its fodder, | 逐离其食， |
| Bālakānaṁ pitā thero, | so the aged father of young ones | 如是年老父之幼子 |
| parāgāresu bhikkhati. | begs at others’ houses. | 乞食于他人之家。 |
| Daṇḍova kira me seyyo, | A staff is indeed better for me | 一杖实为我之佳 |
| yañce puttā anassavā; | than disobedient sons. | 胜于不孝之子。 |
| Caṇḍampi goṇaṁ vāreti, | It wards off even a fierce bull, | 彼能挡猛牛， |
| atho caṇḍampi kukkuraṁ. | and also a fierce dog. | 亦能挡猛犬。 |
| Andhakāre pure hoti, | In the darkness it was before, | 黑暗中前行， |
| gambhīre gādhamedhati; | in the deep one finds a footing. | 深处得立足。 |
| Daṇḍassa ānubhāvena, | By the power of the staff, | 以杖之力， |
| khalitvā patitiṭṭhatī”ti. | having stumbled, one stands firm.” | 跌倒复起。” |
| Atha kho naṁ brāhmaṇamahāsālaṁ puttā gharaṁ netvā nhāpetvā paccekaṁ dussayugena acchādesuṁ. | Then the sons of that wealthy brahmin, having taken him home, bathed him, and each clothed him with a pair of garments. | 尔时，彼富婆罗门之子，将其带回家，浴之，各以一双衣 clothed之。 |
| Atha kho so brāhmaṇamahāsālo ekaṁ dussayugaṁ ādāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. | Then that wealthy brahmin, taking one pair of garments, approached the Blessed One; having approached, he exchanged greetings with the Blessed One. | 尔时，彼富婆罗门，持一双衣，诣世尊所；诣已，与世尊互致问候。 |
| Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho brāhmaṇamahāsālo bhagavantaṁ etadavoca: | After exchanging pleasant and courteous greetings, he sat down to one side. Seated to one side, the wealthy brahmin said this to the Blessed One: | 互致愉快礼貌之问候后，坐于一面。坐一面已，富婆罗门白世尊言： |
| “mayaṁ, bho gotama, brāhmaṇā nāma ācariyassa ācariyadhanaṁ pariyesāma. | “We, Master Gotama, who are brahmins, seek a teacher’s fee for our teacher. | “我等，乔达摩大师，为婆罗门，为我等师求师资。 |
| Paṭiggaṇhatu me bhavaṁ gotamo ācariyadhanan”ti. | May Master Gotama accept this from me as a teacher’s fee.” | 愿乔达摩大师受此为我师资。” |
| Paṭiggahesi bhagavā anukampaṁ upādāya. | The Blessed One accepted out of compassion. | 世尊以悲悯心受之。 |
| Atha kho so brāhmaṇamahāsālo bhagavantaṁ etadavoca: | Then that wealthy brahmin said this to the Blessed One: | 尔时，彼富婆罗门白世尊言： |
| “abhikkantaṁ, bho gotama …pe… | “Excellent, Master Gotama … and so on … | “善哉，乔达摩大师……等等…… |
| upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. | may Master Gotama remember me as a lay follower from this day forth for as long as life lasts, gone for refuge.” | 愿乔达摩大师记我为优婆塞，自今日起，乃至命终，归依。” |
7.15 - SN 7.15 Mānatthaddha: The Obstinate Brahmin
| --- SN7.15 - Mānatthaddhasutta --- | --- SN7.15 - The Obstinate Brahmin --- | --- SN7.15 - 固执婆罗门 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 于舍卫城。 |
| Tena kho pana samayena mānatthaddho nāma brāhmaṇo sāvatthiyaṁ paṭivasati. | At that time, a brahmin named Mānatthaddha was residing in Sāvatthī. | 尔时，一婆罗门名摩那他陀，住于舍卫城。 |
| So neva mātaraṁ abhivādeti, na pitaraṁ abhivādeti, na ācariyaṁ abhivādeti, na jeṭṭhabhātaraṁ abhivādeti. | He did not pay homage to his mother, nor to his father, nor to his teacher, nor to his elder brother. | 彼不礼其母，不礼其父，不礼其师，不礼其兄。 |
| Tena kho pana samayena bhagavā mahatiyā parisāya parivuto dhammaṁ deseti. | At that time, the Blessed One was teaching the Dhamma, surrounded by a great assembly. | 尔时，世尊正说法，为大众所围绕。 |
| Atha kho mānatthaddhassa brāhmaṇassa etadahosi: | Then this occurred to Mānatthaddha, the brahmin: | 尔时，摩那他陀，婆罗门，生此念： |
| “ayaṁ kho samaṇo gotamo mahatiyā parisāya parivuto dhammaṁ deseti. | “This ascetic Gotama is teaching the Dhamma, surrounded by a great assembly. | “此沙门乔达摩正说法，为大众所围绕。 |
| Yannūnāhaṁ yena samaṇo gotamo tenupasaṅkameyyaṁ. | Why don’t I approach the ascetic Gotama? | 何不往见沙门乔达摩？ |
| Sace maṁ samaṇo gotamo ālapissati, ahampi taṁ ālapissāmi. | If the ascetic Gotama addresses me, I too will address him. | 若沙门乔达摩与我语，我亦与彼语。 |
| No ce maṁ samaṇo gotamo ālapissati, ahampi nālapissāmī”ti. | If the ascetic Gotama does not address me, I too will not address him.” | 若沙门乔达摩不与我语，我亦不与彼语。” |
| Atha kho mānatthaddho brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā tuṇhībhūto ekamantaṁ aṭṭhāsi. | Then Mānatthaddha, the brahmin, approached the Blessed One; having approached, he stood silent to one side. | 尔时，摩那他陀，婆罗门，诣世尊所；诣已，默立一面。 |
| Atha kho bhagavā taṁ nālapi. | But the Blessed One did not address him. | 然世尊不与彼语。 |
| Atha kho mānatthaddho brāhmaṇo: | Then Mānatthaddha, the brahmin, thinking: | 尔时，摩那他陀，婆罗门，思惟： |
| “nāyaṁ samaṇo gotamo kiñci jānātī”ti tatova puna nivattitukāmo ahosi. | “This ascetic Gotama knows nothing,” wanted to turn back from there. | “此沙门乔达摩一无所知，”欲从彼处折返。 |
| Atha kho bhagavā mānatthaddhassa brāhmaṇassa cetasā cetoparivitakkamaññāya mānatthaddhaṁ brāhmaṇaṁ gāthāya ajjhabhāsi: | Then the Blessed One, knowing with his own mind the reflection in the mind of Mānatthaddha, the brahmin, addressed Mānatthaddha, the brahmin, with a verse: | 尔时，世尊以自心知摩那他陀，婆罗门，心中所念，以偈告摩那他陀，婆罗门： |
| “Na mānaṁ brāhmaṇa sādhu, | “Conceit, brahmin, is not good | “慢，婆罗门，不善 |
| atthikassīdha brāhmaṇa; | for one who has a purpose here, brahmin. | 为于此有目的者，婆罗门。 |
| Yena atthena āgacchi, | The very purpose for which you came, | 汝来之目的， |
| tamevamanubrūhaye”ti. | that you should promote.” | 汝应促进之。” |
| Atha kho mānatthaddho brāhmaṇo: | Then Mānatthaddha, the brahmin, thinking: | 尔时，摩那他陀，婆罗门，思惟： |
| “cittaṁ me samaṇo gotamo jānātī”ti tattheva bhagavato pādesu sirasā nipatitvā bhagavato pādāni mukhena ca paricumbati pāṇīhi ca parisambāhati, nāmañca sāveti: | “The ascetic Gotama knows my mind,” fell with his head at the Blessed One’s feet right there, and kissed the Blessed One’s feet with his mouth and stroked them with his hands, and announced his name: | “沙门乔达摩知我心，”即以头顶礼世尊足，以口吻世尊足，以手抚之，并宣其名： |
| “mānatthaddhāhaṁ, bho gotama, mānatthaddhāhaṁ, bho gotamā”ti. | “I am Mānatthaddha, Master Gotama! I am Mānatthaddha, Master Gotama!” | “我是摩那他陀，乔达摩大师！我是摩那他陀，乔达摩大师！” |
| Atha kho sā parisā abbhutavittajātā ahosi: | Then that assembly was struck with wonder and amazement: | 尔时，彼会众惊奇赞叹： |
| “acchariyaṁ vata bho, abbhutaṁ vata bho. | “Wonderful indeed, sirs, marvelous indeed, sirs! | “奇哉，诸君，未曾有哉，诸君！ |
| Ayañhi mānatthaddho brāhmaṇo neva mātaraṁ abhivādeti, na pitaraṁ abhivādeti, na ācariyaṁ abhivādeti, na jeṭṭhabhātaraṁ abhivādeti; | This Mānatthaddha, the brahmin, does not pay homage to his mother, nor to his father, nor to his teacher, nor to his elder brother, | 此摩那他陀，婆罗门，不礼其母，不礼其父，不礼其师，不礼其兄， |
| atha ca pana samaṇe gotame evarūpaṁ paramanipaccakāraṁ karotī”ti. | and yet towards the ascetic Gotama he performs such extreme reverence!” | 然于沙门乔达摩行如是极敬！” |
| Atha kho bhagavā mānatthaddhaṁ brāhmaṇaṁ etadavoca: | Then the Blessed One said this to Mānatthaddha, the brahmin: | 尔时，世尊告摩那他陀，婆罗门言： |
| “alaṁ, brāhmaṇa, uṭṭhehi, sake āsane nisīda. | “Enough, brahmin, arise, sit in your own seat, | “足矣，婆罗门，起，坐汝座， |
| Yato te mayi cittaṁ pasannan”ti. | since your mind has confidence in me.” | 因汝心于我已生信。” |
| Atha kho mānatthaddho brāhmaṇo sake āsane nisīditvā bhagavantaṁ gāthāya ajjhabhāsi: | Then Mānatthaddha, the brahmin, having sat in his own seat, addressed the Blessed One with a verse: | 尔时，摩那他陀，婆罗门，既坐其座，以偈问世尊： |
| “Kesu na mānaṁ kayirātha, | “Towards whom should one not have conceit? | “于谁不应有慢心？ |
| kesu cassa sagāravo; | Towards whom should one be respectful? | 于谁应恭敬？ |
| Kyassa apacitā assu, | Who should be revered by one? | 谁应为一所敬？ |
| kyassu sādhu supūjitā”ti. | Who are well and truly honored?” | 谁为真正受敬者？” |
| “Mātari pitari cāpi, | “Towards mother and father too, | “于母与父亦然， |
| atho jeṭṭhamhi bhātari; | and also towards an elder brother, | 及于兄长， |
| Ācariye catutthamhi, | and fourthly, towards a teacher, | 及第四，于师， |
| tesu na mānaṁ kayirātha; | towards them one should not have conceit. | 于彼等不应有慢心。 |
| Tesu assa sagāravo, | Towards them one should be respectful, | 于彼等应恭敬， |
| tyassa apacitā assu; | they should be revered by one, | 彼等应为一所敬， |
| Tyassu sādhu supūjitā. | they are well and truly honored. | 彼等为真正受敬者。 |
| Arahante sītībhūte, | Towards arahants, become cool, | 于阿罗汉，已清凉， |
| katakicce anāsave; | who have done what was to be done, taint-free, | 所作已办，无垢， |
| Nihacca mānaṁ athaddho, | having crushed conceit, being unyielding, | 已破慢，不屈， |
| te namasse anuttare”ti. | one should pay homage to them, the unsurpassed.” | 应礼敬彼等，无上者。” |
| Evaṁ vutte, mānatthaddho brāhmaṇo bhagavantaṁ etadavoca: | When this was said, Mānatthaddha, the brahmin, said this to the Blessed One: | 作是语已，摩那他陀，婆罗门，白世尊言： |
| “abhikkantaṁ, bho gotama …pe… | “Excellent, Master Gotama … and so on … | “善哉，乔达摩大师……等等…… |
| upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. | may Master Gotama remember me as a lay follower from this day forth for as long as life lasts, gone for refuge.” | 愿乔达摩大师记我为优婆塞，自今日起，乃至命终，归依。” |
7.16 - SN 7.16 Paccanīka: The Contrary One
| --- SN7.16 - Paccanīkasutta --- | --- SN7.16 - The Contrary One --- | --- SN7.16 - 逆反者 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 于舍卫城。 |
| Tena kho pana samayena paccanīkasāto nāma brāhmaṇo sāvatthiyaṁ paṭivasati. | At that time, a brahmin named Paccanīkasāta was residing in Sāvatthī. | 尔时，一婆罗门名波遮尼迦萨多，住于舍卫城。 |
| Atha kho paccanīkasātassa brāhmaṇassa etadahosi: | Then this occurred to Paccanīkasāta, the brahmin: | 尔时，波遮尼迦萨多，婆罗门，生此念： |
| “yannūnāhaṁ yena samaṇo gotamo tenupasaṅkameyyaṁ. | “Why don’t I approach the ascetic Gotama? | “何不往见沙门乔达摩？ |
| Yaṁ yadeva samaṇo gotamo bhāsissati taṁ tadevassāhaṁ paccanīkāssan”ti. | Whatever the ascetic Gotama says, I will contradict that very thing.” | 无论沙门乔达摩说什么，我必反驳之。” |
| Tena kho pana samayena bhagavā abbhokāse caṅkamati. | At that time, the Blessed One was walking in the open air. | 尔时，世尊正在露天经行。 |
| Atha kho paccanīkasāto brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ caṅkamantaṁ etadavoca: | Then Paccanīkasāta, the brahmin, approached the Blessed One; having approached, he said this to the Blessed One who was walking: | 尔时，波遮尼迦萨多，婆罗门，诣世尊所；诣已，白经行中之世尊言： |
| “bhaṇa samaṇadhamman”ti. | “Speak Dhamma, ascetic!” | “说法，沙门！” |
| “Na paccanīkasātena, | “Not by one who is contrary | “不为逆反者 |
| suvijānaṁ subhāsitaṁ; | is a well-spoken word easily understood, | 善说之言易解， |
| Upakkiliṭṭhacittena, | by one with a defiled mind, | 为心染污者， |
| sārambhabahulena ca. | and full of contention. | 及充满争论者。 |
| Yo ca vineyya sārambhaṁ, | But one who would remove contention | 然谁愿除争论 |
| appasādañca cetaso; | and displeasure of mind, | 与心之不悦， |
| Āghātaṁ paṭinissajja, | having relinquished resentment, | 舍弃怨恨， |
| sa ve jaññā subhāsitan”ti. | he indeed would understand a well-spoken word.” | 彼实能解善说之言。” |
| Evaṁ vutte, paccanīkasāto brāhmaṇo bhagavantaṁ etadavoca: | When this was said, Paccanīkasāta, the brahmin, said this to the Blessed One: | 作是语已，波遮尼迦萨多，婆罗门，白世尊言： |
| “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama …pe… | “Excellent, Master Gotama, excellent, Master Gotama … and so on … | “善哉，乔达摩大师，善哉，乔达摩大师……等等…… |
| upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. | may Master Gotama remember me as a lay follower from this day forth for as long as life lasts, gone for refuge.” | 愿乔达摩大师记我为优婆塞，自今日起，乃至命终，归依。” |
7.17 - SN 7.17 Navakammika: The Supervisor of New Works
| --- SN7.17 - Navakammikasutta --- | --- SN7.17 - The Supervisor of New Works --- | --- SN7.17 - 新工事监督 --- |
| Ekaṁ samayaṁ bhagavā kosalesu viharati aññatarasmiṁ vanasaṇḍe. | On one occasion the Blessed One was dwelling in Kosala in a certain forest grove. | 一时，世尊住于拘萨罗国某林中。 |
| Tena kho pana samayena navakammikabhāradvājo brāhmaṇo tasmiṁ vanasaṇḍe kammantaṁ kārāpeti. | At that time, Navakammika Bhāradvāja, a brahmin, was having work done in that forest grove. | 尔时，那婆甘弥迦婆罗多婆阇，婆罗门，于彼林中作工。 |
| Addasā kho navakammikabhāradvājo brāhmaṇo bhagavantaṁ aññatarasmiṁ sālarukkhamūle nisinnaṁ pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. | Navakammika Bhāradvāja, the brahmin, saw the Blessed One sitting at the root of a certain sal tree, cross-legged, with his body held erect, having established mindfulness before him. | 那婆甘弥迦婆罗多婆阇，婆罗门，见世尊坐于某娑罗树下，结跏趺坐，身直立，前置正念。 |
| Disvānassa etadahosi: | Having seen him, this occurred to him: | 见已，生此念： |
| “ahaṁ kho imasmiṁ vanasaṇḍe kammantaṁ kārāpento ramāmi. | “I find delight having work done in this forest grove. | “我于此林中作工得乐。 |
| Ayaṁ samaṇo gotamo kiṁ kārāpento ramatī”ti? | What work is this ascetic Gotama having done that he finds delight?” | 此沙门乔达摩作何工而得乐？” |
| Atha kho navakammikabhāradvājo brāhmaṇo yena bhagavā tenupasaṅkami. upasaṅkamitvā bhagavantaṁ gāthāya ajjhabhāsi: | Then Navakammika Bhāradvāja, the brahmin, approached the Blessed One; having approached, he addressed the Blessed One with a verse: | 尔时，那婆甘弥迦婆罗多婆阇，婆罗门，诣世尊所；诣已，以偈问世尊： |
| “Ke nu kammantā karīyanti, | “What works are being done, | “何工正作， |
| bhikkhu sālavane tava; | bhikkhu, by you in this sal forest, | 比丘，汝于此娑罗林中， |
| Yadekako araññasmiṁ, | that alone in the wilderness | 独自于荒野 |
| ratiṁ vindati gotamo”ti. | Gotama finds delight?” | 乔达摩得乐？” |
| “Na me vanasmiṁ karaṇīyamatthi, | “I have no work to be done in the forest, | “我无工可作于林中， |
| Ucchinnamūlaṁ me vanaṁ visūkaṁ; | my forest with its agitations is uprooted. | 我林以其 agitations is uprooted。 |
| Svāhaṁ vane nibbanatho visallo, | I, in the forest, without desire, without darts, | 我，于林中，无欲，无箭， |
| Eko rame aratiṁ vippahāyā”ti. | delight alone, having abandoned discontent.” | 独乐，已舍 discontent。” |
| Evaṁ vutte, navakammikabhāradvājo brāhmaṇo bhagavantaṁ etadavoca: | When this was said, Navakammika Bhāradvāja, the brahmin, said this to the Blessed One: | 作是语已，那婆甘弥迦婆罗多婆阇，婆罗门，白世尊言： |
| “abhikkantaṁ, bho gotama …pe… | “Excellent, Master Gotama … and so on … | “善哉，乔达摩大师……等等…… |
| upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. | may Master Gotama remember me as a lay follower from this day forth for as long as life lasts, gone for refuge.” | 愿乔达摩大师记我为优婆塞，自今日起，乃至命终，归依。” |
7.18 - SN 7.18 Kaṭṭhahāra: The Wood-Gatherers
| --- SN7.18 - Kaṭṭhahārasutta --- | --- SN7.18 - The Wood-Gatherers --- | --- SN7.18 - 拾柴者 --- |
| Ekaṁ samayaṁ bhagavā kosalesu viharati aññatarasmiṁ vanasaṇḍe. | On one occasion the Blessed One was dwelling in Kosala in a certain forest grove. | 一时，世尊住于拘萨罗国某林中。 |
| Tena kho pana samayena aññatarassa bhāradvājagottassa brāhmaṇassa sambahulā antevāsikā kaṭṭhahārakā māṇavakā yena vanasaṇḍo tenupasaṅkamiṁsu; upasaṅkamitvā addasaṁsu bhagavantaṁ tasmiṁ vanasaṇḍe nisinnaṁ pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. Disvāna yena bhāradvājagotto brāhmaṇo tenupasaṅkamiṁsu; upasaṅkamitvā bhāradvājagottaṁ brāhmaṇaṁ etadavocuṁ: | At that time, many young students, wood-gatherers, of a certain brahmin of the Bhāradvāja clan, approached that forest grove; having approached, they saw the Blessed One sitting in that forest grove, cross-legged, with his body held erect, having established mindfulness before him. Having seen him, they approached the Bhāradvāja brahmin; having approached, they said this to the Bhāradvāja brahmin: | 尔时，某婆罗多婆阇族婆罗门之众多少年弟子，拾柴者，至彼林中；至已，见世尊坐于彼林中，结跏趺坐，身直立，前置正念。见已，诣婆罗多婆阇婆罗门所；诣已，白婆罗多婆阇婆罗门言： |
| “yagghe bhavaṁ jāneyyāsi. | “May the master please know, | “愿师知之， |
| Asukasmiṁ vanasaṇḍe samaṇo nisinno pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā”. | in such-and-such a forest grove an ascetic is sitting, cross-legged, with his body held erect, having established mindfulness before him.” | 某林中有一沙门坐，结跏趺坐，身直立，前置正念。” |
| Atha kho bhāradvājagotto brāhmaṇo tehi māṇavakehi saddhiṁ yena so vanasaṇḍo tenupasaṅkami. | Then the Bhāradvāja brahmin, together with those young men, approached that forest grove. | 尔时，婆罗多婆阇婆罗门，与彼少年等，诣彼林中。 |
| Addasā kho bhagavantaṁ tasmiṁ vanasaṇḍe nisinnaṁ pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. | He saw the Blessed One sitting in that forest grove, cross-legged, with his body held erect, having established mindfulness before him. | 彼见世尊坐于彼林中，结跏趺坐，身直立，前置正念。 |
| Disvāna yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ gāthāya ajjhabhāsi: | Having seen him, he approached the Blessed One; having approached, he addressed the Blessed One with a verse: | 见已，诣世尊所；诣已，以偈问世尊： |
| “Gambhīrarūpe bahubherave vane, | “In a forest of deep form, very terrifying, | “于深林中，甚可怖， |
| Suññaṁ araññaṁ vijanaṁ vigāhiya; | having entered the empty, lonely wilderness, | 入空寂荒野， |
| Aniñjamānena ṭhitena vaggunā, | with an unmoving, steadfast, lovely posture, | 以不动，坚定，可爱之姿， |
| Sucārurūpaṁ vata bhikkhu jhāyasi. | very beautifully, bhikkhu, you meditate. | 甚美，比丘，汝禅修。 |
| Na yattha gītaṁ napi yattha vāditaṁ, | Where there is no song, nor any music, | 无歌，亦无乐， |
| Eko araññe vanavassito muni; | alone in the wilderness, a sage resorted to the forest, | 独于荒野，圣者 resort to the forest， |
| Accherarūpaṁ paṭibhāti maṁ idaṁ, | this appears wonderful to me, | 此于我似奇妙， |
| Yadekako pītimano vane vase. | that alone, with a joyful mind, one should dwell in the forest. | 独，以喜心，应住于林中。 |
| Maññāmahaṁ lokādhipatisahabyataṁ, | I think, aspiring to companionship | 我思， aspiring to companionship |
| Ākaṅkhamāno tidivaṁ anuttaraṁ; | with the lord of the world, the unsurpassed heaven, | 与世界之主，无上天界， |
| Kasmā bhavaṁ vijanamaraññamassito, | why do you, master, resorted to the lonely wilderness, | 何以汝，师， resort to the lonely wilderness， |
| Tapo idha kubbasi brahmapattiyā”ti. | practice austerity here for the attainment of Brahmā?” | 于此修苦行以得梵天？” |
| “Yā kāci kaṅkhā abhinandanā vā, | “Whatever longing or delight there is, | “无论何种渴望或喜乐， |
| Anekadhātūsu puthū sadāsitā; | manifold, ever based on the diverse elements, | manifold，常基于诸元， |
| Aññāṇamūlappabhavā pajappitā, | sprung from ignorance, arisen from speculation, | 生于无明，起于思辨， |
| Sabbā mayā byantikatā samūlikā. | all that has been eradicated by me, with its root. | 一切皆为我根除。 |
| Svāhaṁ akaṅkho asito anūpayo, | I, without longing, unattached, without basis, | 我，无渴望，无执着，无 आधार， |
| Sabbesu dhammesu visuddhadassano; | of purified vision in all dhammas, | 于一切法中净化视见， |
| Pappuyya sambodhimanuttaraṁ sivaṁ, | having attained the unsurpassed, blissful enlightenment, | 得无上，福乐之觉悟， |
| Jhāyāmahaṁ brahma raho visārado”ti. | meditate, O brahmin, alone, confident.” | 禅修，噢，婆罗门，独，自信。” |
| Evaṁ vutte, bhāradvājagotto brāhmaṇo bhagavantaṁ etadavoca: | When this was said, the Bhāradvāja brahmin said this to the Blessed One: | 作是语已，婆罗多婆阇婆罗门白世尊言： |
| “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama …pe… | “Excellent, Master Gotama, excellent, Master Gotama … and so on … | “善哉，乔达摩大师，善哉，乔达摩大师……等等…… |
| ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. | from this day forth for as long as life lasts, gone for refuge.” | 自今日起，乃至命终，归依。” |
7.19 - SN 7.19 Mātuposaka: The Mother-Supporter
| --- SN7.19 - Mātuposakasutta --- | --- SN7.19 - The Mother-Supporter --- | --- SN7.19 - 奉母者 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 于舍卫城。 |
| Atha kho mātuposako brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. | Then Mātuposaka, a brahmin, approached the Blessed One; having approached, he exchanged greetings with the Blessed One. | 尔时，摩偷补沙迦，婆罗门，诣世尊所；诣已，与世尊互致问候。 |
| Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho mātuposako brāhmaṇo bhagavantaṁ etadavoca: | After exchanging pleasant and courteous greetings, he sat down to one side. Seated to one side, Mātuposaka, the brahmin, said this to the Blessed One: | 互致愉快礼貌之问候后，坐于一面。坐一面已，摩偷补沙迦，婆罗门，白世尊言： |
| “ahañhi, bho gotama, dhammena bhikkhaṁ pariyesāmi, dhammena bhikkhaṁ pariyesitvā mātāpitaro posemi. | “I, Master Gotama, seek alms righteously, and having sought alms righteously, I support my mother and father. | “我，乔达摩大师，正当乞食，既正当乞食，奉养父母。 |
| Kaccāhaṁ, bho gotama, evaṅkārī kiccakārī homī”ti? | Am I, Master Gotama, doing thus, doing my duty?” | 我，乔达摩大师，如是行，尽我职责否？” |
| “Taggha tvaṁ, brāhmaṇa, evaṅkārī kiccakārī hosi. | “Indeed, brahmin, doing thus, you are doing your duty. | “诚然，婆罗门，如是行，汝尽汝职责。 |
| Yo kho, brāhmaṇa, dhammena bhikkhaṁ pariyesati, dhammena bhikkhaṁ pariyesitvā mātāpitaro poseti, bahuṁ so puññaṁ pasavatīti. | Whoever, brahmin, seeks alms righteously, and having sought alms righteously, supports his mother and father, he generates much merit. | 谁，婆罗门，正当乞食，既正当乞食，奉养父母，彼生多福。 |
| Yo mātaraṁ pitaraṁ vā, | Whoever, a mortal, righteously | 谁，凡人，正当地 |
| macco dhammena posati; | supports his mother or father, | 奉养父母， |
| Tāya naṁ pāricariyāya, | by that service to his parents, | 以此事奉父母， |
| mātāpitūsu paṇḍitā; | the wise here praise him, | 智者于此赞之， |
| Idheva naṁ pasaṁsanti, | and after death he rejoices in heaven.” | 死后于天界喜乐。” |
| pecca sagge pamodatī”ti. | ||
| Evaṁ vutte, mātuposako brāhmaṇo bhagavantaṁ etadavoca: | When this was said, Mātuposaka, the brahmin, said this to the Blessed One: | 作是语已，摩偷补沙迦，婆罗门，白世尊言： |
| “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama …pe… | “Excellent, Master Gotama, excellent, Master Gotama … and so on … | “善哉，乔达摩大师，善哉，乔达摩大师……等等…… |
| upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. | may Master Gotama remember me as a lay follower from this day forth for as long as life lasts, gone for refuge.” | 愿乔达摩大师记我为优婆塞，自今日起，乃至命终，归依。” |
7.20 - SN 7.20 Bhikkhaka: The Beggar
| --- SN7.20 - Bhikkhakasutta --- | --- SN7.20 - The Beggar --- | --- SN7.20 - 乞者 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 于舍卫城。 |
| Atha kho bhikkhako brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. | Then Bhikkhaka, a brahmin, approached the Blessed One; having approached, he exchanged greetings with the Blessed One. | 尔时，乞食迦，婆罗门，诣世尊所；诣已，与世尊互致问候。 |
| Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho bhikkhako brāhmaṇo bhagavantaṁ etadavoca: | After exchanging pleasant and courteous greetings, he sat down to one side. Seated to one side, Bhikkhaka, the brahmin, said this to the Blessed One: | 互致愉快礼貌之问候后，坐于一面。坐一面已，乞食迦，婆罗门，白世尊言： |
| “ahampi kho, bho gotama, bhikkhako, bhavampi bhikkhako, idha no kiṁ nānākaraṇan”ti? | “I too, Master Gotama, am a beggar (bhikkhaka), and you too are a bhikkhu. What is the difference between us here?” | “我亦，乔达摩大师，为乞者（bhikkhaka），汝亦为比丘。我等于此有何分别？” |
| “Na tena bhikkhako hoti, | “One is not a bhikkhu by that | “非以此为比丘 |
| yāvatā bhikkhate pare; | insofar as he begs from others. | 因其乞食于他人。 |
| Vissaṁ dhammaṁ samādāya, | Having adopted a corrupt dhamma, | 采纳败坏之法， |
| bhikkhu hoti na tāvatā. | one is not a bhikkhu by that much. | 非以此为比丘。 |
| Yodha puññañca pāpañca, | But whoever here, having cast off | 然谁于此，舍弃 |
| bāhitvā brahmacariyaṁ; | merit and evil, lives the holy life, | 福与恶，修梵行， |
| Saṅkhāya loke carati, | fares in the world with understanding, | 以理解于世间行， |
| sa ve bhikkhūti vuccatī”ti. | he indeed is called a bhikkhu.” | 彼实称为比丘。” |
| Evaṁ vutte, bhikkhako brāhmaṇo bhagavantaṁ etadavoca: | When this was said, Bhikkhaka, the brahmin, said this to the Blessed One: | 作是语已，乞食迦，婆罗-门，白世尊言： |
| “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama …pe… | “Excellent, Master Gotama, excellent, Master Gotama … and so on … | “善哉，乔达摩大师，善哉，乔达摩大师……等等…… |
| upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. | may Master Gotama remember me as a lay follower from this day forth for as long as life lasts, gone for refuge.” | 愿乔达摩大师记我为优婆塞，自今日起，乃至命终，归依。” |
7.21 - SN 7.21 Saṅgārava: With Saṅgārava
| --- SN7.21 - Saṅgāravasutta --- | --- SN7.21 - With Saṅgārava --- | --- SN7.21 - 与桑伽罗婆 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 于舍卫城。 |
| Tena kho pana samayena saṅgāravo nāma brāhmaṇo sāvatthiyaṁ paṭivasati udakasuddhiko, udakena parisuddhiṁ pacceti, sāyaṁ pātaṁ udakorohanānuyogamanuyutto viharati. | At that time, a brahmin named Saṅgārava was residing in Sāvatthī, a water-purifier, who believed in purification by water, and dwelt engaged in the practice of descending into water in the evening and morning. | 尔时，一婆罗门名桑伽罗婆，住于舍卫城，为水净者，信以水净化，并住于夜朝入水之修行。 |
| Atha kho āyasmā ānando pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi. | Then the venerable Ānanda, having dressed in the morning, taking his bowl and robe, entered Sāvatthī for alms. | 尔时，尊者阿难陀，晨起著衣，持钵，入舍卫城乞食。 |
| Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: | Having walked for alms in Sāvatthī, after the meal, having returned from the alms round, he approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. Seated to one side, the venerable Ānanda said this to the Blessed One: | 于舍卫城乞食已，食后，从乞食还，诣世尊所；诣已，礼世尊足，退坐一面。坐一面已，尊者阿难陀白世尊言： |
| “idha, bhante, saṅgāravo nāma brāhmaṇo sāvatthiyaṁ paṭivasati udakasuddhiko, udakena suddhiṁ pacceti, sāyaṁ pātaṁ udakorohanānuyogamanuyutto viharati. | “Here, venerable sir, a brahmin named Saṅgārava resides in Sāvatthī, a water-purifier, who believes in purification by water, and dwells engaged in the practice of descending into water in the evening and morning. | “此，尊者，一婆罗门名桑伽罗婆住于舍卫城，为水净者，信以水净化，并住于夜朝入水之修行。 |
| Sādhu, bhante, bhagavā yena saṅgāravassa brāhmaṇassa nivesanaṁ tenupasaṅkamatu anukampaṁ upādāyā”ti. | It would be good, venerable sir, if the Blessed One would go to the residence of Saṅgārava, the brahmin, out of compassion.” | 善哉，尊者，若世尊能往桑伽罗婆，婆罗门，宅，以悲悯心。” |
| Adhivāsesi bhagavā tuṇhībhāvena. | The Blessed One consented by silence. | 世尊默然许之。 |
| Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena saṅgāravassa brāhmaṇassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. | Then the Blessed One, having dressed in the morning, taking his bowl and robe, approached the residence of Saṅgārava, the brahmin; having approached, he sat down on the prepared seat. | 尔时，世尊晨起著衣，持钵，诣桑伽罗婆，婆罗门，宅；诣已，坐于备座。 |
| Atha kho saṅgāravo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. | Then Saṅgārava, the brahmin, approached the Blessed One; having approached, he exchanged greetings with the Blessed One. | 尔时，桑伽罗婆，婆罗门，诣世尊所；诣已，与世尊互致问候。 |
| Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho saṅgāravaṁ brāhmaṇaṁ bhagavā etadavoca: | After exchanging pleasant and courteous greetings, he sat down to one side. To Saṅgārava, the brahmin, seated to one side, the Blessed One said this: | 互致愉快礼貌之问候后，坐于一面。于坐一面之桑伽罗婆，婆罗门，世尊如是说： |
| “saccaṁ kira tvaṁ, brāhmaṇa, udakasuddhiko, udakena suddhiṁ paccesi, sāyaṁ pātaṁ udakorohanānuyogamanuyutto viharasī”ti? | “Is it true, brahmin, that you are a water-purifier, that you believe in purification by water, and dwell engaged in the practice of descending into water in the evening and morning?” | “是真，婆罗门，汝为水净者，信以水净化，并住于夜朝入水之修行否？” |
| “Evaṁ, bho gotama”. | “Yes, Master Gotama.” | “是，乔达摩大师。” |
| “Kiṁ pana tvaṁ, brāhmaṇa, atthavasaṁ sampassamāno udakasuddhiko, udakasuddhiṁ paccesi, sāyaṁ pātaṁ udakorohanānuyogamanuyutto viharasī”ti? | “But what benefit, brahmin, do you see that you are a water-purifier, believe in purification by water, and dwell engaged in the practice of descending into water in the evening and morning?” | “然何利益，婆罗门，汝见汝为水净者，信以水净化，并住于夜朝入水之修行？” |
| “Idha me, bho gotama, yaṁ divā pāpakammaṁ kataṁ hoti, taṁ sāyaṁ nhānena pavāhemi, yaṁ rattiṁ pāpakammaṁ kataṁ hoti taṁ pātaṁ nhānena pavāhemi. | “Here, Master Gotama, whatever evil kamma I have done by day, that I wash away by bathing in the evening; whatever evil kamma I have done by night, that I wash away by bathing in the morning. | “此，乔达摩大师，我日间所作恶业，晚间沐浴洗之；夜间所作恶业，晨间沐浴洗之。 |
| Imaṁ khvāhaṁ, bho gotama, atthavasaṁ sampassamāno udakasuddhiko, udakena suddhiṁ paccemi, sāyaṁ pātaṁ udakorohanānuyogamanuyutto viharāmī”ti. | Seeing this benefit, Master Gotama, I am a water-purifier, I believe in purification by water, and dwell engaged in the practice of descending into water in the evening and morning.” | 见此利益，乔达摩大师，我为水净者，信以水净化，并住于夜朝入水之修行。” |
| “Dhammo rahado brāhmaṇa sīlatittho, | “Dhamma is the lake, brahmin, virtue the ford, | “法是湖，婆罗门，戒是渡口， |
| Anāvilo sabbhi sataṁ pasattho; | clear, praised by the good and the worthy. | 清澈，为善与贤者所赞。 |
| Yattha have vedaguno sinātā, | Where indeed the knowers of the Veda, having bathed, | 实有吠陀知者，沐浴已， |
| Anallagattāva taranti pāran”ti. | cross to the far shore with bodies unwet.” | 渡至彼岸身不湿。” |
| Evaṁ vutte, saṅgāravo brāhmaṇo bhagavantaṁ etadavoca: | When this was said, Saṅgārava, the brahmin, said this to the Blessed One: | 作是语已，桑伽罗婆，婆罗门，白世尊言： |
| “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama …pe… | “Excellent, Master Gotama, excellent, Master Gotama … and so on … | “善哉，乔达摩大师，善哉，乔达摩大师……等等…… |
| upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. | may Master Gotama remember me as a lay follower from this day forth for as long as life lasts, gone for refuge.” | 愿乔达摩大师记我为优婆塞，自今日起，乃至命终，归依。” |
7.22 - SN 7.22 Khomadussa: At Khomadussa
| --- SN7.22 - Khomadussasutta --- | --- SN7.22 - At Khomadussa --- | --- SN7.22 - 于库摩陀沙 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ bhagavā sakkesu viharati khomadussaṁ nāmaṁ sakyānaṁ nigamo. | On one occasion the Blessed One was dwelling among the Sakyans in a Sakyan town named Khomadussa. | 一时，世尊住于释迦族中，一释迦镇名库摩陀沙。 |
| Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya khomadussaṁ nigamaṁ piṇḍāya pāvisi. | Then the Blessed One, having dressed in the morning, taking his bowl and robe, entered the town of Khomadussa for alms. | 尔时，世尊晨起著衣，持钵，入库摩陀沙镇乞食。 |
| Tena kho pana samayena khomadussakā brāhmaṇagahapatikā sabhāyaṁ sannipatitā honti kenacideva karaṇīyena, devo ca ekamekaṁ phusāyati. | At that time, the brahmin householders of Khomadussa were assembled in their meeting hall for some business, and it was drizzling lightly. | 尔时，库摩陀沙之婆罗门居士，集于其会堂为某事，微雨 drizzle。 |
| Atha kho bhagavā yena sā sabhā tenupasaṅkami. | Then the Blessed One approached that meeting hall. | 尔时，世尊诣彼会堂。 |
| Addasaṁsu khomadussakā brāhmaṇagahapatikā bhagavantaṁ dūratova āgacchantaṁ. | The brahmin householders of Khomadussa saw the Blessed One coming from afar. | 库摩陀沙之婆罗门居士遥见世尊来。 |
| Disvāna etadavocuṁ: | Having seen him, they said this: | 见已，言： |
| “ke ca muṇḍakā samaṇakā, ke ca sabhādhammaṁ jānissantī”ti? | “Who are these shaveling ascetics, and what do they know of assembly rules?” | “此等剃头沙门为谁，彼等知何会堂规矩？” |
| Atha kho bhagavā khomadussake brāhmaṇagahapatike gāthāya ajjhabhāsi: | Then the Blessed One addressed the brahmin householders of Khomadussa with a verse: | 尔时，世尊以偈告库摩陀沙之婆罗门居士： |
| “Nesā sabhā yattha na santi santo, | “That is no assembly where the good are not present. | “彼非会堂，善者不在。 |
| Santo na te ye na vadanti dhammaṁ; | They are not good who do not speak Dhamma. | 彼非善者，不说正法。 |
| Rāgañca dosañca pahāya mohaṁ, | Having abandoned lust, hatred, and delusion, | 舍弃欲、嗔、痴， |
| Dhammaṁ vadantā ca bhavanti santo”ti. | those who speak Dhamma are the good.” | 说正法者为善者。” |
| Evaṁ vutte, khomadussakā brāhmaṇagahapatikā bhagavantaṁ etadavocuṁ: | When this was said, the brahmin householders of Khomadussa said this to the Blessed One: | 作是语已，库摩陀沙之婆罗门居士白世尊言： |
| “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. | “Excellent, Master Gotama, excellent, Master Gotama! | “善哉，乔达摩大师，善哉，乔达摩大师！ |
| Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. | Just as, Master Gotama, one might set upright what was overturned, or reveal what was hidden, or show the way to one who was lost, or hold up an oil lamp in the dark: ‘so that those with eyes can see forms’; even so, the Dhamma has been clarified by Master Gotama in many ways. | 犹如，乔达摩大师，扶正颠倒者，或显露隐藏者，或为迷途者指路，或于暗中持油灯：‘使有眼者能见色’；如是，法为乔达摩大师以多种方式阐明。 |
| Ete mayaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca. | We go for refuge to Master Gotama, to the Dhamma, and to the Saṅgha of bhikkhus. | 我等归依乔达摩大师，归依法，归依比丘僧。 |
| Upāsake no bhavaṁ gotamo dhāretu ajjatagge pāṇupete saraṇaṁ gate”ti. | May Master Gotama remember us as lay followers from this day forth for as long as life lasts, gone for refuge.” | 愿乔达摩大师记我等为优婆塞，自今日起，乃至命终，归依。” |
| Upāsakavaggo dutiyo. | The Chapter on Lay Followers, the second. | 优婆塞品，第二。 |
| Kasi udayo devahito, | Kasi, Udaya, Devahita, | 迦尸、优陀延、天 हित， |
| Aññataramahāsālaṁ; | Another Wealthy Brahmin; | 另一富婆罗门； |
| Mānatthaddhaṁ paccanīkaṁ, | Mānatthaddha, Paccanīka, | 摩那他陀，波遮尼迦， |
| Navakammi kaṭṭhahāraṁ; | Navakammi, Kaṭṭhahāra; | 那婆甘弥迦，迦ṭṭhahāra； |
| Mātuposakaṁ bhikkhako, | Mātuposaka, Bhikkhaka, | 摩偷补沙迦，乞食迦， |
| Saṅgāravo ca khomadussena dvādasāti. | Saṅgārava and Khomadussa, these twelve. | 桑伽罗婆与库摩陀沙，此十二。 |
| Brāhmaṇasaṁyuttaṁ samattaṁ. | The Connected Discourses with Brahmins is complete. | 与婆罗门相应部竟。 |
8 - SN 8 Vaṅgīsa: Connected Discourses with Vaṅgīsa
| ==================== SN8 - Vaṅgīsasaṃyutta ==================== | ==================== SN8 - Connected Discourses with Vaṅgīsa ==================== | ==================== SN8 - 与婆耆舍相应部 ==================== |
8.1 - SN 8.1 Nikkhanta: Gone Forth
| --- SN8.1 - Nikkhantasutta --- | --- SN8.1 - Gone Forth --- | --- SN8.1 - 出家 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ āyasmā vaṅgīso āḷaviyaṁ viharati aggāḷave cetiye āyasmatā nigrodhakappena upajjhāyena saddhiṁ. | On one occasion the venerable Vaṅgīsa was dwelling at Āḷavī, at the Aggāḷava shrine, together with his preceptor, the venerable Nigrodhakappa. | 一时，尊者婆耆舍住于阿罗毗，阿伽罗婆神庙，与其师，尊者尼俱律陀迦波。 |
| Tena kho pana samayena āyasmā vaṅgīso navako hoti acirapabbajito ohiyyako vihārapālo. | At that time, the venerable Vaṅgīsa was new, recently gone forth, neglectful, the monastery keeper. | 尔时，尊者婆耆舍为新，近出家，懈怠，为寺院守者。 |
| Atha kho sambahulā itthiyo samalaṅkaritvā yena aggāḷavako ārāmo tenupasaṅkamiṁsu vihārapekkhikāyo. | Then many women, having adorned themselves, approached the Aggāḷava park to see the dwelling. | 尔时，多女，饰已，至阿伽罗婆园观住处。 |
| Atha kho āyasmato vaṅgīsassa tā itthiyo disvā anabhirati uppajjati, rāgo cittaṁ anuddhaṁseti. | Then, on seeing those women, discontent arose in the venerable Vaṅgīsa, and lust assailed his mind. | 尔时，见彼女子，尊者婆耆舍生不乐，欲心攻其心。 |
| Atha kho āyasmato vaṅgīsassa etadahosi: | Then this occurred to the venerable Vaṅgīsa: | 尔时，尊者婆耆舍生此念： |
| “alābhā vata me, na vata me lābhā; dulladdhaṁ vata me, na vata me suladdhaṁ; | “A loss for me indeed, not a gain for me! Ill-gotten by me indeed, not well-gotten by me, | “于我实为失，非于我为得！于我实为恶得，非于我为善得， |
| yassa me anabhirati uppannā, rāgo cittaṁ anuddhaṁseti, taṁ kutettha labbhā, yaṁ me paro anabhiratiṁ vinodetvā abhiratiṁ uppādeyya. | that for me discontent has arisen, and lust assails my mind. How could it be that another could dispel my discontent and arouse delight? | 于我生不乐，欲心攻我心。岂有他人能除我之不乐而生喜乐？ |
| Yannūnāhaṁ attanāva attano anabhiratiṁ vinodetvā abhiratiṁ uppādeyyan”ti. | Why don’t I, by myself, dispel my own discontent and arouse delight?” | 何不我，以己力，除己之不乐而生喜乐？” |
| Atha kho āyasmā vaṅgīso attanāva attano anabhiratiṁ vinodetvā abhiratiṁ uppādetvā tāyaṁ velāyaṁ imā gāthāyo abhāsi: | Then the venerable Vaṅgīsa, having by himself dispelled his own discontent and aroused delight, on that occasion recited these verses: | 尔时，尊者婆耆舍，以己力除己之不乐而生喜乐，于彼时诵此偈： |
| “Nikkhantaṁ vata maṁ santaṁ, | “Having gone forth indeed, being calm, | “出家实为静， |
| agārasmānagāriyaṁ; | from home into homelessness, | 从家入无家， |
| Vitakkā upadhāvanti, | thoughts assail me, | 思绪攻我， |
| pagabbhā kaṇhato ime. | insolent ones, from the Dark One. | 暴慢者，从黑暗者来。 |
| Uggaputtā mahissāsā, | Sons of the noble, great archers, | 贵族之子，大射手， |
| sikkhitā daḷhadhammino; | skilled, of firm resolve, | 善巧，坚决， |
| Samantā parikireyyuṁ, | though a thousand unretreating ones | 纵千不退者 |
| sahassaṁ apalāyinaṁ. | were to surround me on all sides; | 四面围我； |
| Sacepi etato bhiyyo, | even if more women | 纵更多女子 |
| āgamissanti itthiyo; | than that were to come, | 过于彼来， |
| Neva maṁ byādhayissanti, | they would not vex me, | 彼等不扰我， |
| dhamme samhi patiṭṭhitaṁ. | for I am established in the Dhamma. | 因我立于法。 |
| Sakkhī hi me sutaṁ etaṁ, | As a witness, I have heard this | 为证，我闻此 |
| buddhassādiccabandhuno; | from the Buddha, kinsman of the sun: | 从佛，日之亲属： |
| Nibbānagamanaṁ maggaṁ, | the path leading to Nibbāna, | 引至涅槃之道， |
| tattha me nirato mano. | therein my mind delights. | 其中我心喜。 |
| Evañce maṁ viharantaṁ, | If, while I am dwelling thus, | 若，我如是住时， |
| pāpima upagacchasi; | Evil One, you approach me, | 恶者，汝近我， |
| Tathā maccu karissāmi, | so shall I act, O Death, | 如是我将行，噢，死神， |
| na me maggampi dakkhasī”ti. | that you will not even see my path.” | 汝将不见我之道。” |
8.2 - SN 8.2 Aratī: Discontent
| --- SN8.2 - Aratīsutta --- | --- SN8.2 - Discontent --- | --- SN8.2 - 不乐 --- |
| Ekaṁ samayaṁ …pe… āyasmā vaṅgīso āḷaviyaṁ viharati aggāḷave cetiye āyasmatā nigrodhakappena upajjhāyena saddhiṁ. | On one occasion … and so on … the venerable Vaṅgīsa was dwelling at Āḷavī, at the Aggāḷava shrine, together with his preceptor, the venerable Nigrodhakappa. | 一时……等等……尊者婆耆舍住于阿罗毗，阿伽罗婆神庙，与其师，尊者尼俱律陀迦波。 |
| Tena kho pana samayena āyasmā nigrodhakappo pacchābhattaṁ piṇḍapātapaṭikkanto vihāraṁ pavisati, sāyaṁ vā nikkhamati aparajju vā kāle. | At that time, the venerable Nigrodhakappa would enter the dwelling after returning from the alms round after the meal, or would go out in the evening or at the appropriate time the next day. | 尔时，尊者尼俱律陀迦波于食后从乞食还，入住处，或于晚间或于次日适时出。 |
| Tena kho pana samayena āyasmato vaṅgīsassa anabhirati uppannā hoti, rāgo cittaṁ anuddhaṁseti. | At that time, discontent had arisen in the venerable Vaṅgīsa, and lust assailed his mind. | 尔时，尊者婆耆舍生不乐，欲心攻其心。 |
| Atha kho āyasmato vaṅgīsassa etadahosi: | Then this occurred to the venerable Vaṅgīsa: | 尔时，尊者婆耆舍生此念： |
| “alābhā vata me, na vata me lābhā; dulladdhaṁ vata me, na vata me suladdhaṁ; | “A loss for me indeed, not a gain for me! Ill-gotten by me indeed, not well-gotten by me, | “于我实为失，非于我为得！于我实为恶得，非于我为善得， |
| yassa me anabhirati uppannā, rāgo cittaṁ anuddhaṁseti; taṁ kutettha labbhā, yaṁ me paro anabhiratiṁ vinodetvā abhiratiṁ uppādeyya. | that for me discontent has arisen, and lust assails my mind; how could it be that another could dispel my discontent and arouse delight? | 于我生不乐，欲心攻我心；岂有他人能除我之不乐而生喜乐？ |
| Yannūnāhaṁ attanāva attano anabhiratiṁ vinodetvā abhiratiṁ uppādeyyan”ti. | Why don’t I, by myself, dispel my own discontent and arouse delight?” | 何不我，以己力，除己之不乐而生喜乐？” |
| Atha kho āyasmā vaṅgīso attanāva attano anabhiratiṁ vinodetvā abhiratiṁ uppādetvā tāyaṁ velāyaṁ imā gāthāyo abhāsi: | Then the venerable Vaṅgīsa, having by himself dispelled his own discontent and aroused delight, on that occasion recited these verses: | 尔时，尊者婆耆舍，以己力除己之不乐而生喜乐，于彼时诵此偈： |
| “Aratiñca ratiñca pahāya, | “Having abandoned discontent and delight, | “舍弃不乐与喜乐， |
| Sabbaso gehasitañca vitakkaṁ; | and all thoughts connected with the household life, | 及一切与家有关之思想， |
| Vanathaṁ na kareyya kuhiñci, | one should not make a thicket anywhere; | 不应于何处造丛林； |
| Nibbanatho arato sa hi bhikkhu. | without a thicket, without desire, he is a bhikkhu. | 无丛林，无欲，彼是比丘。 |
| Yamidha pathaviñca vehāsaṁ, | Whatever here on earth and in the sky, | 无论于此地与天， |
| Rūpagatañca jagatogadhaṁ; | whatever is form-related, gone into the world, | 无论与色有关，入于世间， |
| Kiñci parijīyati sabbamaniccaṁ, | everything wears out, all is impermanent; | 一切皆磨损，一切皆无常； |
| Evaṁ samecca caranti mutattā. | thus understanding, the liberated fare. | 如是理解，解脱者行。 |
| Upadhīsu janā gadhitāse, | People are attached to acquisitions, | 人执着于所得， |
| Diṭṭhasute paṭighe ca mute ca; | to the seen, heard, contacted, and sensed. | 于所见、所闻、所触、所感。 |
| Ettha vinodaya chandamanejo, | Here, dispel desire, unperturbed; | 于此，除欲，不动摇； |
| Yo ettha na limpati taṁ munimāhu. | he who does not cling here, him they call a sage. | 不执着于此者，彼等称为圣者。 |
| Atha saṭṭhinissitā savitakkā, | Then, dependent on sixty things, with their thoughts, | 尔时，依六十事，以其思， |
| Puthū janatāya adhammā niviṭṭhā; | are the many folk, established in non-Dhamma. | 是众生，立于非法。 |
| Na ca vaggagatassa kuhiñci, | But for one who has gone to the group, there is nothing anywhere, | 然于已入 group者，何处皆无， |
| No pana duṭṭhullabhāṇī sa bhikkhu. | nor is that bhikkhu a speaker of low talk. | 亦非彼比丘为说低劣话者。 |
| Dabbo cirarattasamāhito, | Diligent, long concentrated, | 勤奋，长久专注， |
| Akuhako nipako apihālu; | not deceitful, astute, not longing, | 不欺，机警，不渴望， |
| Santaṁ padaṁ ajjhagamā muni paṭicca, | the sage, relying on it, has attained the peaceful state, | 圣者，依之，已达和平之境， |
| Parinibbuto kaṅkhati kālan”ti. | fully quenched, he awaits his time.” | 全息，待其时。” |
8.3 - SN 8.3 Pesala: The Virtuous / Confounding
| --- SN8.3 - Pesalasutta --- | --- SN8.3 - The Virtuous / Confounding --- | --- SN8.3 - 善行 / 混淆 --- |
| Ekaṁ samayaṁ āyasmā vaṅgīso āḷaviyaṁ viharati aggāḷave cetiye āyasmatā nigrodhakappena upajjhāyena saddhiṁ. | On one occasion the venerable Vaṅgīsa was dwelling at Āḷavī, at the Aggāḷava shrine, together with his preceptor, the venerable Nigrodhakappa. | 一时，尊者婆耆舍住于阿罗毗，阿伽罗婆神庙，与其师，尊者尼俱律陀迦波。 |
| Tena kho pana samayena āyasmā vaṅgīso attano paṭibhānena aññe pesale bhikkhū atimaññati. | At that time, the venerable Vaṅgīsa, due to his own eloquence, looked down on other virtuous bhikkhus. | 尔时，尊者婆耆舍，因其口才，轻视其他善行比丘。 |
| Atha kho āyasmato vaṅgīsassa etadahosi: | Then this occurred to the venerable Vaṅgīsa: | 尔时，尊者婆耆舍生此念： |
| “alābhā vata me, na vata me lābhā; dulladdhaṁ vata me, na vata me suladdhaṁ; | “A loss for me indeed, not a gain for me! Ill-gotten by me indeed, not well-gotten by me, | “于我实为失，非于我为得！于我实为恶得，非于我为善得， |
| yvāhaṁ attano paṭibhānena aññe pesale bhikkhū atimaññāmī”ti. | that I, due to my own eloquence, look down on other virtuous bhikkhus.” | 我，因我口才，轻视其他善行比丘。” |
| Atha kho āyasmā vaṅgīso attanāva attano vippaṭisāraṁ uppādetvā tāyaṁ velāyaṁ imā gāthāyo abhāsi: | Then the venerable Vaṅgīsa, having by himself aroused remorse, on that occasion recited these verses: | 尔时，尊者婆耆舍，以己力生悔，于彼时诵此偈： |
| “Mānaṁ pajahassu gotama, | “Abandon conceit, Gotama, | “舍弃慢心，乔达摩， |
| Mānapathañca pajahassu; | and abandon the path of conceit. | 及舍弃慢心之道。 |
| Asesaṁ mānapathasmiṁ, | Completely puffed up on the path of conceit, | 完全 puffed up on the path of conceit, |
| Samucchito vippaṭisārīhuvā cirarattaṁ. | you have been remorseful for a long time. | 汝已悔恨久矣。 |
| Makkhena makkhitā pajā, | People smeared with arrogance, | 人染于傲慢， |
| Mānahatā nirayaṁ papatanti; | struck down by conceit, fall into hell. | 为慢心所击，堕地狱。 |
| Socanti janā cirarattaṁ, | People sorrow for a long time, | 人 sorrow for a long time, |
| Mānahatā nirayaṁ upapannā. | struck down by conceit, reborn in hell. | 为慢心所击，生于地狱。 |
| Na hi socati bhikkhu kadāci, | A bhikkhu never sorrows, | 比丘永不忧恼， |
| Maggajino sammāpaṭipanno; | a path-winner, rightly practicing. | 道得者，正修行。 |
| Kittiñca sukhañca anubhoti, | He experiences fame and happiness, | 彼经历名与乐， |
| Dhammadasoti tamāhu pahitattaṁ. | they call him a Dhamma-seer, resolute. | 彼等称之为法见者，坚决。 |
| Tasmā akhilodha padhānavā, | Therefore, unweary here, striving, | 是故，于此不倦，精进， |
| Nīvaraṇāni pahāya visuddho; | having abandoned the hindrances, purified, | 舍弃诸障，净化， |
| Mānañca pahāya asesaṁ, | and having abandoned conceit completely, | 及完全舍弃慢心， |
| Vijjāyantakaro samitāvī”ti. | an end-maker of suffering through wisdom, he is at peace.” | 以慧作苦之尽者，彼得安宁。” |
8.4 - SN 8.4 Ānanda: With Ānanda
| --- SN8.4 - Ānandasutta --- | --- SN8.4 - With Ānanda --- | --- SN8.4 - 与阿难 --- |
| Ekaṁ samayaṁ āyasmā ānando sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. | On one occasion the venerable Ānanda was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. | 一时，尊者阿难住于舍卫城祇陀林，给孤独园。 |
| Atha kho āyasmā ānando pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi āyasmatā vaṅgīsena pacchāsamaṇena. | Then the venerable Ānanda, having dressed in the morning, taking his bowl and robe, entered Sāvatthī for alms, with the venerable Vaṅgīsa as his attendant ascetic. | 尔时，尊者阿难，晨起著衣，持钵，入舍卫城乞食，以尊者婆耆舍为侍者沙门。 |
| Tena kho pana samayena āyasmato vaṅgīsassa anabhirati uppannā hoti, rāgo cittaṁ anuddhaṁseti. | At that time, discontent had arisen in the venerable Vaṅgīsa, and lust assailed his mind. | 尔时，尊者婆耆舍生不乐，欲心攻其心。 |
| Atha kho āyasmā vaṅgīso āyasmantaṁ ānandaṁ gāthāya ajjhabhāsi: | Then the venerable Vaṅgīsa addressed the venerable Ānanda with a verse: | 尔时，尊者婆耆舍以偈告尊者阿难： |
| “Kāmarāgena ḍayhāmi, | “I am burning with sensual lust, | “我为情欲所燃， |
| cittaṁ me pariḍayhati; | my mind is on fire. | 我心如火烧。 |
| Sādhu nibbāpanaṁ brūhi, | Please tell me the way to quench it, | 请告我熄灭之道， |
| anukampāya gotamā”ti. | out of compassion, Gotama.” | 以悲悯心，乔达摩。” |
| “Saññāya vipariyesā, | “Through a perversion of perception, | “由见颠倒， |
| cittaṁ te pariḍayhati; | your mind is on fire. | 汝心如火烧。 |
| Nimittaṁ parivajjehi, | Avoid the sign of the beautiful, | 避美之相， |
| subhaṁ rāgūpasaṁhitaṁ. | associated with lust. | 与欲相关。 |
| Saṅkhāre parato passa, | See formations as other, | 见诸行为他， |
| dukkhato mā ca attato; | as suffering, and not as self. | 为苦，非为我。 |
| Nibbāpehi mahārāgaṁ, | Extinguish the great lust, | 熄灭大欲， |
| mā ḍayhittho punappunaṁ. | do not burn again and again. | 勿再三燃烧。 |
| Asubhāya cittaṁ bhāvehi, | Develop your mind with the foul, | 以不净修汝心， |
| ekaggaṁ susamāhitaṁ; | one-pointed, well concentrated. | 一点，善专注。 |
| Sati kāyagatā tyatthu, | Let mindfulness directed to the body be present for you, | 令身念现前， |
| nibbidābahulo bhava. | be full of revulsion. | 充满厌离。 |
| Animittañca bhāvehi, | And develop the signless, | 及修无相， |
| mānānusayamujjaha; | uproot the underlying tendency to conceit. | 根除慢之潜在倾向。 |
| Tato mānābhisamayā, | Then, through the full understanding of conceit, | 尔时，由慢之全解， |
| upasanto carissasī”ti. | you will fare at peace.” | 汝将安宁而行。” |
8.5 - SN 8.5 Subhāsita: Well-Spoken
| --- SN8.5 - Subhāsitasutta --- | --- SN8.5 - Well-Spoken --- | --- SN8.5 - 善说 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 于舍卫城。 |
| Tatra kho bhagavā bhikkhū āmantesi: | There the Blessed One addressed the bhikkhus: | 尔时，世尊告诸比丘言： |
| “bhikkhavo”ti. | “Bhikkhus.” | “诸比丘。” |
| “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. | “Venerable sir,” those bhikkhus replied to the Blessed One. | “尊者，”彼诸比丘答世尊言。 |
| Bhagavā etadavoca: | The Blessed One said this: | 世尊如是说： |
| “Catūhi, bhikkhave, aṅgehi samannāgatā vācā subhāsitā hoti, no dubbhāsitā; anavajjā ca ananuvajjā ca viññūnaṁ. | “Bhikkhus, speech endowed with four factors is well-spoken, not ill-spoken; it is blameless and not censured by the wise. | “诸比丘，言具四因是善说，非恶说；是无过失，不为智者所诃。 |
| Katamehi catūhi? | What four? | 何四？ |
| Idha, bhikkhave, bhikkhu subhāsitaṁyeva bhāsati no dubbhāsitaṁ, dhammaṁyeva bhāsati no adhammaṁ, piyaṁyeva bhāsati no appiyaṁ, saccaṁyeva bhāsati no alikaṁ. | Here, bhikkhus, a bhikkhu speaks only what is well-spoken, not what is ill-spoken; he speaks only Dhamma, not non-Dhamma; he speaks only what is dear, not what is un-dear; he speaks only truth, not falsehood. | 此，诸比丘，比丘唯说善说，不说恶说；唯说法，不说法；唯说可爱，不说不可爱；唯说真理，不说妄语。 |
| Imehi kho, bhikkhave, catūhi aṅgehi samannāgatā vācā subhāsitā hoti, no dubbhāsitā, anavajjā ca ananuvajjā ca viññūnan”ti. | Endowed with these four factors, bhikkhus, speech is well-spoken, not ill-spoken; it is blameless and not censured by the wise.” | 具此四因，诸比丘，言是善说，非恶说；是无过失，不为智者所诃。” |
| Idamavoca bhagavā. | This is what the Blessed One said. | 此是世尊所说。 |
| Idaṁ vatvāna sugato athāparaṁ etadavoca satthā: | Having said this, the Sugata, the Teacher, then said this further: | 说此语已，善逝，师，复说此偈： |
| “Subhāsitaṁ uttamamāhu santo, | “Well-spoken speech, the worthy say, is supreme. | “善说之言，贤者言，为至上。 |
| Dhammaṁ bhaṇe nādhammaṁ taṁ dutiyaṁ; | Speak Dhamma, not non-Dhamma, that is the second. | 说法，不说法，是第二。 |
| Piyaṁ bhaṇe nāppiyaṁ taṁ tatiyaṁ, | Speak what is dear, not what is un-dear, that is the third. | 说可爱，不说不可爱，是第三。 |
| Saccaṁ bhaṇe nālikaṁ taṁ catutthan”ti. | Speak truth, not falsehood, that is the fourth.” | 说真理，不说妄语，是第四。” |
| Atha kho āyasmā vaṅgīso uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca: | Then the venerable Vaṅgīsa, rising from his seat, arranging his upper robe over one shoulder, raised his joined hands towards the Blessed One and said this to the Blessed One: | 尔时，尊者婆耆舍，从座起，整上衣于一肩，举合掌向世尊，白世尊言： |
| “paṭibhāti maṁ, bhagavā, paṭibhāti maṁ, sugatā”ti. | “It occurs to me, Blessed One! It occurs to me, Sugata!” | “我有所悟，世尊！我有所悟，善逝！” |
| “Paṭibhātu taṁ, vaṅgīsā”ti bhagavā avoca. | “Let it occur to you, Vaṅgīsa,” the Blessed One said. | “让你有所悟，婆耆舍，”世尊言。 |
| Atha kho āyasmā vaṅgīso bhagavantaṁ sammukhā sāruppāhi gāthāhi abhitthavi: | Then the venerable Vaṅgīsa praised the Blessed One in his presence with suitable verses: | 尔时，尊者婆耆舍于世尊前以适当之偈赞世尊： |
| “Tameva vācaṁ bhāseyya, | “One should speak only that speech | “应唯说彼言 |
| yāyattānaṁ na tāpaye; | by which one does not torment oneself, | 不自苦， |
| Pare ca na vihiṁseyya, | and which does not harm others; | 亦不害他； |
| sā ve vācā subhāsitā. | that indeed is well-spoken speech. | 彼实为善说之言。 |
| Piyavācaṁva bhāseyya, | One should speak only pleasant speech, | 应唯说悦耳之言， |
| yā vācā paṭinanditā; | speech that is welcomed. | 受欢迎之言。 |
| Yaṁ anādāya pāpāni, | What, not taking up evil things, | 何，不取恶事， |
| paresaṁ bhāsate piyaṁ. | one speaks that is pleasant to others. | 说悦耳于他。 |
| Saccaṁ ve amatā vācā, | Truth indeed is deathless speech, | 真理实为不死之言， |
| esa dhammo sanantano; | this is the timeless Dhamma. | 此是永恒之法。 |
| Sacce atthe ca dhamme ca, | In truth, in the goal, and in Dhamma, | 于真理，于目标，于法， |
| āhu santo patiṭṭhitā. | the worthy say, they are established. | 贤者言，彼等已立。 |
| Yaṁ buddho bhāsate vācaṁ, | The speech that the Buddha speaks, | 佛所说之言， |
| khemaṁ nibbānapattiyā; | safe, for the attainment of Nibbāna, | 安全，为得涅槃， |
| Dukkhassantakiriyāya, | for making an end of suffering, | 为作苦之尽， |
| sā ve vācānamuttamā”ti. | that indeed is the best of speeches.” | 彼实为言之最。” |
8.6 - SN 8.6 Sāriputta: With Sāriputta
| --- SN8.6 - Sāriputtasutta --- | --- SN8.6 - With Sāriputta --- | --- SN8.6 - 与舍利弗 --- |
| Ekaṁ samayaṁ āyasmā sāriputto sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. | On one occasion the venerable Sāriputta was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. | 一时，尊者舍利弗住于舍卫城祇陀林，给孤独园。 |
| Tena kho pana samayena āyasmā sāriputto bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā. | At that time, the venerable Sāriputta was instructing, rousing, inspiring, and gladdening the bhikkhus with a talk on Dhamma, with urbane, clear, articulate speech that made the meaning known. | 尔时，尊者舍利弗以说法，教导、策励、激励、欢喜诸比丘，以文雅、清晰、流利之言，使义明了。 |
| Te ca bhikkhū aṭṭhiṁ katvā manasi katvā sabbacetasā samannāharitvā ohitasotā dhammaṁ suṇanti. | And those bhikkhus, taking it to heart, attending to it with all their minds, with ears given, listened to the Dhamma. | 彼诸比丘，铭记于心，全心专注，以耳听，听法。 |
| Atha kho āyasmato vaṅgīsassa etadahosi: | Then this occurred to the venerable Vaṅgīsa: | 尔时，尊者婆耆舍生此念： |
| “ayaṁ kho āyasmā sāriputto bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā. | “This venerable Sāriputta is instructing, rousing, inspiring, and gladdening the bhikkhus with a talk on Dhamma, with urbane, clear, articulate speech that made the meaning known. | “此尊者舍利弗以说法，教导、策励、激励、欢喜诸比丘，以文雅、清晰、流利之言，使义明了。 |
| Te ca bhikkhū aṭṭhiṁ katvā manasi katvā sabbacetasā samannāharitvā ohitasotā dhammaṁ suṇanti. | And those bhikkhus, taking it to heart, attending to it with all their minds, with ears given, listen to the Dhamma. | 彼诸比丘，铭记于心，全心专注，以耳听，听法。 |
| Yannūnāhaṁ āyasmantaṁ sāriputtaṁ sammukhā sāruppāhi gāthāhi abhitthaveyyan”ti. | Why don’t I praise the venerable Sāriputta in his presence with suitable verses?” | 何不我于其前以适当之偈赞尊者舍利弗？” |
| Atha kho āyasmā vaṅgīso uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yenāyasmā sāriputto tenañjaliṁ paṇāmetvā āyasmantaṁ sāriputtaṁ etadavoca: | Then the venerable Vaṅgīsa, rising from his seat, arranging his upper robe over one shoulder, raised his joined hands towards the venerable Sāriputta and said this to the venerable Sāriputta: | 尔时，尊者婆耆舍，从座起，整上衣于一肩，举合掌向尊者舍利弗，白尊者舍利弗言： |
| “paṭibhāti maṁ, āvuso sāriputta, paṭibhāti maṁ, āvuso sāriputtā”ti. | “It occurs to me, friend Sāriputta! It occurs to me, friend Sāriputta!” | “我有所悟，友舍利弗！我有所悟，友舍利弗！” |
| “Paṭibhātu taṁ, āvuso vaṅgīsā”ti. | “Let it occur to you, friend Vaṅgīsa.” | “让你有所悟，友婆耆舍。” |
| Atha kho āyasmā vaṅgīso āyasmantaṁ sāriputtaṁ sammukhā sāruppāhi gāthāhi abhitthavi: | Then the venerable Vaṅgīsa praised the venerable Sāriputta in his presence with suitable verses: | 尔时，尊者婆耆舍于其前以适当之偈赞尊者舍利弗： |
| “Gambhīrapañño medhāvī, | “Of deep wisdom, intelligent, | “深慧，聪颖， |
| maggāmaggassa kovido; | skilled in the path and the non-path, | 善于道与非道， |
| Sāriputto mahāpañño, | Sāriputta of great wisdom | 舍利弗大慧 |
| dhammaṁ deseti bhikkhunaṁ. | teaches the Dhamma to the bhikkhus. | 教法于诸比丘。 |
| Saṅkhittenapi deseti, | He teaches concisely, | 彼教简洁， |
| vitthārenapi bhāsati; | and speaks in detail. | 及详说。 |
| Sāḷikāyiva nigghoso, | Like the call of the sāḷikā bird, | 如 sāḷikā 鸟之鸣， |
| paṭibhānaṁ udīrayi. | his eloquence flows. | 其口才流畅。 |
| Tassa taṁ desayantassa, | While he is teaching, | 当彼说法时， |
| suṇanti madhuraṁ giraṁ; | they listen to his sweet voice, | 彼等听其甜美之声， |
| Sarena rajanīyena, | with a captivating, pleasing, | 以迷人，悦耳， |
| savanīyena vaggunā; | lovely tone. | 可爱之音。 |
| Udaggacittā muditā, | With uplifted minds, joyful, | 心生欢喜，喜悦， |
| sotaṁ odhenti bhikkhavo”ti. | the bhikkhus incline their ears.” | 诸比丘倾耳。” |
8.7 - SN 8.7 Pavāraṇā: The Pavāraṇā
| --- SN8.7 - Pavāraṇāsutta --- | --- SN8.7 - The Pavāraṇā --- | --- SN8.7 - 般涅槃 --- |
| Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi sabbeheva arahantehi. | On one occasion the Blessed One was dwelling at Sāvatthī in the Eastern Park, in the palace of Migāra's mother, together with a great Saṅgha of bhikkhus, about five hundred bhikkhus, all of them arahants. | 一时，世尊住于舍卫城东园，弥伽罗母殿，与大比丘僧，约五百比丘，皆为阿罗汉。 |
| Tena kho pana samayena bhagavā tadahuposathe pannarase pavāraṇāya bhikkhusaṅghaparivuto abbhokāse nisinno hoti. | At that time, on that Uposatha day of the fifteenth, at the Pavāraṇā, the Blessed One was sitting in the open air, surrounded by the Saṅgha of bhikkhus. | 尔时，于彼十五日布萨日，于般涅槃时，世尊坐于露地，为比丘僧所围绕。 |
| Atha kho bhagavā tuṇhībhūtaṁ bhikkhusaṅghaṁ anuviloketvā bhikkhū āmantesi: | Then the Blessed One, having surveyed the silent Saṅgha of bhikkhus, addressed the bhikkhus: | 尔时，世尊，环顾默然之比丘僧，告诸比丘言： |
| “handa dāni, bhikkhave, pavāremi vo. | “Well now, bhikkhus, I invite you. | “然则，诸比丘，我请汝等。 |
| Na ca me kiñci garahatha kāyikaṁ vā vācasikaṁ vā”ti. | Do you not censure me in any way, whether of body or of speech?” | 汝等岂不于我身或语有何诃责？” |
| Evaṁ vutte, āyasmā sāriputto uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca: | When this was said, the venerable Sāriputta, rising from his seat, arranging his upper robe over one shoulder, raised his joined hands towards the Blessed One and said this to the Blessed One: | 作是语已，尊者舍利弗，从座起，整上衣于一肩，举合掌向世尊，白世尊言： |
| “na kho mayaṁ, bhante, bhagavato kiñci garahāma kāyikaṁ vā vācasikaṁ vā. | “We do not, venerable sir, censure the Blessed One in any way, whether of body or of speech. | “我等不，尊者，于世尊身或语有何诃责。 |
| Bhagavā hi, bhante, anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā, maggaññū maggavidū maggakovido. | For the Blessed One, venerable sir, is the producer of the unarisen path, the originator of the unoriginated path, the declarer of the undeclared path, the knower of the path, the expert in the path, the skilled in the path. | 因世尊，尊者，为未生道之生者，未起道之起者，未说道之说者，知者，专家，善巧者。 |
| Maggānugā ca, bhante, etarahi sāvakā viharanti pacchā samannāgatā; | And now, venerable sir, the disciples dwell following the path, afterwards endowed. | 今，尊者，弟子随道而住，后得具足。 |
| ahañca kho, bhante, bhagavantaṁ pavāremi. | And I too, venerable sir, invite the Blessed One. | 我亦，尊者，请世尊。 |
| Na ca me bhagavā kiñci garahati kāyikaṁ vā vācasikaṁ vā”ti. | Does the Blessed One not censure me in any way, whether of body or of speech?” | 世尊岂不于我身或语有何诃责？” |
| “Na khvāhaṁ te, sāriputta, kiñci garahāmi kāyikaṁ vā vācasikaṁ vā. | “I do not, Sāriputta, censure you in any way, whether of body or of speech. | “我亦不，舍利弗，于汝身或语有何诃责。 |
| Paṇḍito tvaṁ, sāriputta, mahāpañño tvaṁ, sāriputta, puthupañño tvaṁ, sāriputta, hāsapañño tvaṁ, sāriputta, javanapañño tvaṁ, sāriputta, tikkhapañño tvaṁ, sāriputta, nibbedhikapañño tvaṁ, sāriputta. | You are wise, Sāriputta, you have great wisdom, Sāriputta, you have broad wisdom, Sāriputta, you have joyful wisdom, Sāriputta, you have swift wisdom, Sāriputta, you have sharp wisdom, Sāriputta, you have penetrating wisdom, Sāriputta. | 汝有智慧，舍利弗，汝有大智慧，舍利弗，汝有广智慧，舍利弗，汝有喜智慧，舍利弗，汝有速智慧，舍利弗，汝有锐智慧，舍利弗，汝有穿透智慧，舍利弗。 |
| Seyyathāpi, sāriputta, rañño cakkavattissa jeṭṭhaputto pitarā pavattitaṁ cakkaṁ sammadeva anuppavatteti; | Just as, Sāriputta, the eldest son of a wheel-turning monarch rightly keeps the wheel rolling that was set in motion by his father, | 犹如，舍利弗，转轮王之长子，正转其父所转之轮， |
| evameva kho tvaṁ, sāriputta, mayā anuttaraṁ dhammacakkaṁ pavattitaṁ sammadeva anuppavattesī”ti. | even so, Sāriputta, you rightly keep rolling the unsurpassed Wheel of Dhamma that was set in motion by me.” | 如是，舍利弗，汝正转我所转之无上法轮。” |
| “No ce kira me, bhante, bhagavā kiñci garahati kāyikaṁ vā vācasikaṁ vā. | “If, venerable sir, the Blessed One does not censure me in any way, whether of body or of speech, | “若，尊者，世尊不于我身或语有何诃责， |
| Imesaṁ pana, bhante, bhagavā pañcannaṁ bhikkhusatānaṁ na kiñci garahati kāyikaṁ vā vācasikaṁ vā”ti. | but these five hundred bhikkhus, venerable sir, does the Blessed One not censure them in any way, whether of body or of speech?” | 然此五百比丘，尊者，世尊岂不于彼等身或语有何诃责？” |
| “Imesampi khvāhaṁ, sāriputta, pañcannaṁ bhikkhusatānaṁ na kiñci garahāmi kāyikaṁ vā vācasikaṁ vā. | “These five hundred bhikkhus too, Sāriputta, I do not censure in any way, whether of body or of speech. | “此五百比丘亦然，舍利弗，我不于其身或语有何诃责。 |
| Imesañhi, sāriputta, pañcannaṁ bhikkhusatānaṁ saṭṭhi bhikkhū tevijjā, saṭṭhi bhikkhū chaḷabhiññā, saṭṭhi bhikkhū ubhatobhāgavimuttā, atha itare paññāvimuttā”ti. | Of these five hundred bhikkhus, Sāriputta, sixty bhikkhus possess the triple knowledge, sixty bhikkhus possess the six higher knowledges, sixty bhikkhus are liberated in both ways, and the others are liberated by wisdom.” | 此五百比丘中，舍利弗，六十比丘具三明，六十比丘具六神通，六十比丘两解脱，余者慧解脱。” |
| Atha kho āyasmā vaṅgīso uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca: | Then the venerable Vaṅgīsa, rising from his seat, arranging his upper robe over one shoulder, raised his joined hands towards the Blessed One and said this to the Blessed One: | 尔时，尊者婆耆舍，从座起，整上衣于一肩，举合掌向世尊，白世尊言： |
| “paṭibhāti maṁ, bhagavā, paṭibhāti maṁ, sugatā”ti. | “It occurs to me, Blessed One! It occurs to me, Sugata!” | “我有所悟，世尊！我有所悟，善逝！” |
| “Paṭibhātu taṁ, vaṅgīsā”ti bhagavā avoca. | “Let it occur to you, Vaṅgīsa,” the Blessed One said. | “让你有所悟，婆耆舍，”世尊言。 |
| Atha kho āyasmā vaṅgīso bhagavantaṁ sammukhā sāruppāhi gāthāhi abhitthavi: | Then the venerable Vaṅgīsa praised the Blessed One in his presence with suitable verses: | 尔时，尊者婆耆舍于世尊前以适当之偈赞世尊： |
| “Ajja pannarase visuddhiyā, | “Today, on the fifteenth, for purification, | “今日，于十五日，为清净， |
| Bhikkhū pañcasatā samāgatā; | five hundred bhikkhus have assembled; | 五百比丘已集； |
| Saṁyojanabandhanacchidā, | cutters of the fetters and bonds, | 断结与缚者， |
| Anīghā khīṇapunabbhavā isī. | untroubled seers, with rebirth destroyed. | 无忧之见者，生已尽。 |
| Cakkavattī yathā rājā, | Just as a wheel-turning king, | 犹如转轮王， |
| amaccaparivārito; | surrounded by his ministers, | 为其大臣所围绕， |
| Samantā anupariyeti, | travels all around | 周游 |
| sāgarantaṁ mahiṁ imaṁ. | this earth bounded by the ocean. | 此海洋所界之大地。 |
| Evaṁ vijitasaṅgāmaṁ, | Even so, the disciples attend upon | 如是，弟子侍奉 |
| satthavāhaṁ anuttaraṁ; | the Victor in battle, the unsurpassed Caravan Leader, | 战胜者，无上商队领袖， |
| Sāvakā payirupāsanti, | possessors of the triple knowledge, who have escaped death. | 具三明者，已脱死。 |
| tevijjā maccuhāyino. | All are sons of the Blessed One, | 皆是世尊之子， |
| Sabbe bhagavato puttā, | there is no chaff here. | 此中无糠秕。 |
| palāpettha na vijjati; | To the slayer of the dart of craving, | 于断欲箭者， |
| Taṇhāsallassa hantāraṁ, | I pay homage, kinsman of the sun.” | 我礼敬，日之亲属。” |
| vande ādiccabandhunan”ti. |
8.8 - SN 8.8 Parosahassa: More Than a Thousand
| --- SN8.8 - Parosahassasutta --- | --- SN8.8 - More Than a Thousand --- | --- SN8.8 - 逾千 --- |
| Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme mahatā bhikkhusaṅghena saddhiṁ aḍḍhatelasehi bhikkhusatehi. | On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park, together with a great Saṅgha of bhikkhus, about twelve hundred and fifty bhikkhus. | 一时，世尊住于舍卫城祇陀林，给孤独园，与大比丘僧，约一千二百五十比丘。 |
| Tena kho pana samayena bhagavā bhikkhū nibbānapaṭisaṁyuttāya dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti. | At that time, the Blessed One was instructing, rousing, inspiring, and gladdening the bhikkhus with a talk on Dhamma connected with Nibbāna. | 尔时，世尊以与涅槃相关之说法，教导、策励、激励、欢喜诸比丘。 |
| Te ca bhikkhū aṭṭhiṁ katvā manasi katvā sabbacetasā samannāharitvā ohitasotā dhammaṁ suṇanti. | And those bhikkhus, taking it to heart, attending to it with all their minds, with ears given, listened to the Dhamma. | 彼诸比丘，铭记于心，全心专注，以耳听，听法。 |
| Atha kho āyasmato vaṅgīsassa etadahosi: | Then this occurred to the venerable Vaṅgīsa: | 尔时，尊者婆耆舍生此念： |
| “ayaṁ kho bhagavā bhikkhū nibbānapaṭisaṁyuttāya dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti. | “This Blessed One is instructing, rousing, inspiring, and gladdening the bhikkhus with a talk on Dhamma connected with Nibbāna. | “此世尊以与涅槃相关之说法，教导、策励、激励、欢喜诸比丘。 |
| Te ca bhikkhū aṭṭhiṁ katvā manasi katvā sabbacetasā samannāharitvā ohitasotā dhammaṁ suṇanti. | And those bhikkhus, taking it to heart, attending to it with all their minds, with ears given, listen to the Dhamma. | 彼诸比丘，铭记于心，全心专注，以耳听，听法。 |
| Yannūnāhaṁ bhagavantaṁ sammukhā sāruppāhi gāthāhi abhitthaveyyan”ti. | Why don’t I praise the Blessed One in his presence with suitable verses?” | 何不我于世尊前以适当之偈赞世尊？” |
| Atha kho āyasmā vaṅgīso uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca: | Then the venerable Vaṅgīsa, rising from his seat, arranging his upper robe over one shoulder, raised his joined hands towards the Blessed One and said this to the Blessed One: | 尔时，尊者婆耆舍，从座起，整上衣于一肩，举合掌向世尊，白世尊言： |
| “paṭibhāti maṁ, bhagavā, paṭibhāti maṁ, sugatā”ti. | “It occurs to me, Blessed One! It occurs to me, Sugata!” | “我有所悟，世尊！我有所悟，善逝！” |
| “Paṭibhātu taṁ, vaṅgīsā”ti bhagavā avoca. | “Let it occur to you, Vaṅgīsa,” the Blessed One said. | “让你有所悟，婆耆舍，”世尊言。 |
| Atha kho āyasmā vaṅgīso bhagavantaṁ sammukhā sāruppāhi gāthāhi abhitthavi: | Then the venerable Vaṅgīsa praised the Blessed One in his presence with suitable verses: | 尔时，尊者婆耆舍于世尊前以适当之偈赞世尊： |
| “Parosahassaṁ bhikkhūnaṁ, | “More than a thousand bhikkhus | “逾千比丘 |
| sugataṁ payirupāsati; | attend upon the Sugata, | 侍奉善逝， |
| Desentaṁ virajaṁ dhammaṁ, | who is teaching the stainless Dhamma, | 彼正教导无垢之法， |
| nibbānaṁ akutobhayaṁ. | Nibbāna, free from fear. | 涅槃，离怖畏。 |
| Suṇanti dhammaṁ vimalaṁ, | They listen to the immaculate Dhamma, | 彼等听无垢之法， |
| sammāsambuddhadesitaṁ; | taught by the Perfectly Enlightened One. | 为正等觉者所教。 |
| Sobhati vata sambuddho, | The Sambuddha shines indeed, | 正等觉者实辉耀， |
| bhikkhusaṅghapurakkhato. | honored by the Saṅgha of bhikkhus. | 为比丘僧所敬。 |
| Nāganāmosi bhagavā, | Nāga is your name, Blessed One, | 那伽是汝名，世尊， |
| isīnaṁ isisattamo; | seventh of seers, seer among seers. | 七仙人中之第七，仙人中之仙人。 |
| Mahāmeghova hutvāna, | Like a great cloud, indeed, | 如大云，实则， |
| sāvake abhivassati. | you rain upon your disciples. | 汝雨于汝弟子。 |
| Divāvihārā nikkhamma, | Having come out from the day's abiding, | 从日住出， |
| satthudassanakamyatā; | desiring to see the Teacher, | 欲见师， |
| Sāvako te mahāvīra, | your disciple, great hero, | 汝弟子，大英雄， |
| pāde vandati vaṅgiso”ti. | Vaṅgīsa, venerates your feet.” | 婆耆舍，顶礼汝足。” |
| “Kiṁ nu te, vaṅgīsa, imā gāthāyo pubbe parivitakkitā, udāhu ṭhānasova taṁ paṭibhantī”ti? | “Vaṅgīsa, were these verses thought out by you beforehand, or do they occur to you on the spot?” | “婆耆舍，此偈汝预先思索，抑或当场有所悟？” |
| “Na kho me, bhante, imā gāthāyo pubbe parivitakkitā, atha kho ṭhānasova maṁ paṭibhantī”ti. | “These verses, venerable sir, were not thought out by me beforehand, but they occur to me on the spot.” | “此偈，尊者，非我预先思索，乃当场有所悟。” |
| “Tena hi taṁ, vaṅgīsa, bhiyyoso mattāya pubbe aparivitakkitā gāthāyo paṭibhantū”ti. | “Then, Vaṅgīsa, let more verses, not thought out beforehand, occur to you.” | “然则，婆耆舍，让你更多未预先思索之偈有所悟。” |
| “Evaṁ, bhante”ti kho āyasmā vaṅgīso bhagavato paṭissutvā bhiyyoso mattāya bhagavantaṁ pubbe aparivitakkitāhi gāthāhi abhitthavi: | “Yes, venerable sir,” the venerable Vaṅgīsa replied to the Blessed One, and praised the Blessed One further with verses not thought out beforehand: | “唯然，尊者，”尊者婆耆舍答世尊言，复以未预先思索之偈赞世尊： |
| “Ummaggapathaṁ mārassa abhibhuyya, | “Having overcome the path of Māra, | “已克魔之道， |
| Carasi pabhijja khilāni; | you fare, having broken the obstacles. | 汝行，已破障碍。 |
| Taṁ passatha bandhapamuñcakaraṁ, | See him, the liberator from bonds, | 见彼，离缚者， |
| Asitaṁ bhāgaso pavibhajaṁ. | the Unattached One, apportioning it in parts. | 无执者，分之于各部。 |
| Oghassa nittharaṇatthaṁ, | For the sake of crossing the flood, | 为渡洪流之故， |
| Anekavihitaṁ maggaṁ akkhāsi; | he has declared the path in many ways. | 彼以多种方式宣道。 |
| Tasmiñce amate akkhāte, | When that deathless state is declared, | 当彼不死之境宣示， |
| Dhammaddasā ṭhitā asaṁhīrā. | those who see the Dhamma stand unshakeable. | 见法者立于不动摇。 |
| Pajjotakaro ativijjha, | The light-maker, having penetrated, | 光明者，已穿透， |
| Sabbaṭṭhitīnaṁ atikkamamaddasa; | saw the transcending of all states. | 见超越一切状态。 |
| Ñatvā ca sacchikatvā ca, | Having known and realized it, | 知而证之， |
| Aggaṁ so desayi dasaddhānaṁ. | he, the chief, taught it to the ten groups. | 彼，主，教之于十 group。 |
| Evaṁ sudesite dhamme, | When the Dhamma is so well taught, | 法既如此善说， |
| Ko pamādo vijānataṁ dhammaṁ; | what negligence for those who know the Dhamma? | 于知法者何有懈怠？ |
| Tasmā hi tassa bhagavato sāsane, | Therefore, in the teaching of that Blessed One, | 是故，于彼世尊之教， |
| Appamatto sadā namassamanusikkhe”ti. | one should always heedfully pay homage and train.” | 应常精进礼敬与修习。” |
8.9 - SN 8.9 Koṇḍañña: With Koṇḍañña
| --- SN8.9 - Koṇḍaññasutta --- | --- SN8.9 - With Koṇḍañña --- | --- SN8.9 - 与憍陈如 --- |
| Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. | On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary. | 一时，佛住王舍城竹林精舍，栗鼠庇护处。 |
| Atha kho āyasmā aññāsikoṇḍañño sucirasseva yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato pādesu sirasā nipatitvā bhagavato pādāni mukhena ca paricumbati, pāṇīhi ca parisambāhati, nāmañca sāveti: | Then the venerable Aññāsikoṇḍañña, after a very long time, approached the Blessed One; having approached, he fell with his head at the Blessed One’s feet, and kissed the Blessed One’s feet with his mouth and stroked them with his hands, and announced his name: | 尔时，尊者阿若憍陈如，经久，诣世尊所；诣已，以头顶礼世尊足，以口吻世尊足，以手抚之，并宣其名： |
| “koṇḍaññohaṁ, bhagavā, koṇḍaññohaṁ, sugatā”ti. | “I am Koṇḍañña, Blessed One! I am Koṇḍañña, Sugata!” | “我是憍陈如，世尊！我是憍陈如，善逝！” |
| Atha kho āyasmato vaṅgīsassa etadahosi: | Then this occurred to the venerable Vaṅgīsa: | 尔时，尊者婆耆舍生此念： |
| “ayaṁ kho āyasmā aññāsikoṇḍañño sucirasseva yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato pādesu sirasā nipatitvā bhagavato pādāni mukhena ca paricumbati, pāṇīhi ca parisambāhati, nāmañca sāveti: | “This venerable Aññāsikoṇḍañña, after a very long time, has approached the Blessed One; having approached, he fell with his head at the Blessed One’s feet, and kissed the Blessed One’s feet with his mouth and stroked them with his hands, and announced his name: | “此尊者阿若憍陈如，经久，诣世尊所；诣已，以头顶礼世尊足，以口吻世尊足，以手抚之，并宣其名： |
| ‘koṇḍaññohaṁ, bhagavā, koṇḍaññohaṁ, sugatā’ti. | ‘I am Koṇḍañña, Blessed One! I am Koṇḍañña, Sugata!’ | ‘我是憍陈如，世尊！我是憍陈如，善逝！’ |
| Yannūnāhaṁ āyasmantaṁ aññāsikoṇḍaññaṁ bhagavato sammukhā sāruppāhi gāthāhi abhitthaveyyan”ti. | Why don’t I praise the venerable Aññāsikoṇḍañña in the presence of the Blessed One with suitable verses?” | 何不我于世尊前以适当之偈赞尊者阿若憍陈如？” |
| Atha kho āyasmā vaṅgīso uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca: | Then the venerable Vaṅgīsa, rising from his seat, arranging his upper robe over one shoulder, raised his joined hands towards the Blessed One and said this to the Blessed One: | 尔时，尊者婆耆舍，从座起，整上衣于一肩，举合掌向世尊，白世尊言： |
| “paṭibhāti maṁ, bhagavā, paṭibhāti maṁ, sugatā”ti. | “It occurs to me, Blessed One! It occurs to me, Sugata!” | “我有所悟，世尊！我有所悟，善逝！” |
| “Paṭibhātu taṁ, vaṅgīsā”ti bhagavā avoca. | “Let it occur to you, Vaṅgīsa,” the Blessed One said. | “让你有所悟，婆耆舍，”世尊言。 |
| Atha kho āyasmā vaṅgīso āyasmantaṁ aññāsikoṇḍaññaṁ bhagavato sammukhā sāruppāhi gāthāhi abhitthavi: | Then the venerable Vaṅgīsa praised the venerable Aññāsikoṇḍañña in the presence of the Blessed One with suitable verses: | 尔时，尊者婆耆舍于世尊前以适当之偈赞尊者阿若憍陈如： |
| “Buddhānubuddho so thero, | “The elder, a Buddha following the Buddha, | “长老，随佛之佛， |
| koṇḍañño tibbanikkamo; | Koṇḍañña of intense energy, | 憍陈如精进， |
| Lābhī sukhavihārānaṁ, | a recipient of pleasant abidings, | 得乐住者， |
| vivekānaṁ abhiṇhaso. | of seclusions, frequently. | 常入寂静。 |
| Yaṁ sāvakena pattabbaṁ, | Whatever is to be attained by a disciple | 弟子所应得 |
| satthusāsanakārinā; | who carries out the Teacher’s instruction, | 行师教者， |
| Sabbassa taṁ anuppattaṁ, | all that has been attained by him, | 一切皆为彼所证， |
| appamattassa sikkhato. | who trains heedfully. | 精进修习者。 |
| Mahānubhāvo tevijjo, | Of great power, possessor of the triple knowledge, | 大神通，具三明， |
| cetopariyāyakovido; | skilled in reading the minds of others, | 善知他心， |
| Koṇḍañño buddhadāyādo, | Koṇḍañña, the Buddha’s heir, | 憍陈如，佛之 heir， |
| pāde vandati satthuno”ti. | venerates the Teacher’s feet.” | 顶礼师足。” |
8.10 - SN 8.10 Moggallāna: With Moggallāna
| --- SN8.10 - Moggallānasutta --- | --- SN8.10 - With Moggallāna --- | --- SN8.10 - 与目犍连 --- |
| Ekaṁ samayaṁ bhagavā rājagahe viharati isigilipasse kāḷasilāyaṁ mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi sabbeheva arahantehi. | On one occasion the Blessed One was dwelling at Rājagaha on the slope of Mount Isigili, at the Black Rock, together with a great Saṅgha of bhikkhus, about five hundred bhikkhus, all of them arahants. | 一时，佛住王舍城伊师耆梨山坡，黑石处，与大比丘僧，约五百比丘，皆为阿罗汉。 |
| Tesaṁ sudaṁ āyasmā mahāmoggallāno cetasā cittaṁ samannesati vippamuttaṁ nirupadhiṁ. | Of them, the venerable Mahāmoggallāna was investigating their minds with his own mind, seeing them liberated and without acquisitions. | 其中，尊者大目犍连以自心探查彼等之心，见彼等解脱无所得。 |
| Atha kho āyasmato vaṅgīsassa etadahosi: | Then this occurred to the venerable Vaṅgīsa: | 尔时，尊者婆耆舍生此念： |
| “ayaṁ kho bhagavā rājagahe viharati isigilipasse kāḷasilāyaṁ mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi sabbeheva arahantehi. | “This Blessed One is dwelling at Rājagaha on the slope of Mount Isigili, at the Black Rock, together with a great Saṅgha of bhikkhus, about five hundred bhikkhus, all of them arahants. | “此世尊住于王舍城伊师耆梨山坡，黑石处，与大比丘僧，约五百比丘，皆为阿罗汉。 |
| Tesaṁ sudaṁ āyasmā mahāmoggallāno cetasā cittaṁ samannesati vippamuttaṁ nirupadhiṁ. | Of them, the venerable Mahāmoggallāna is investigating their minds with his own mind, seeing them liberated and without acquisitions. | 其中，尊者大目犍连以自心探查彼等之心，见彼等解脱无所得。 |
| Yannūnāhaṁ āyasmantaṁ mahāmoggallānaṁ bhagavato sammukhā sāruppāhi gāthāhi abhitthaveyyan”ti. | Why don’t I praise the venerable Mahāmoggallāna in the presence of the Blessed One with suitable verses?” | 何不我于世尊前以适当之偈赞尊者大目犍连？” |
| Atha kho āyasmā vaṅgīso uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca: | Then the venerable Vaṅgīsa, rising from his seat, arranging his upper robe over one shoulder, raised his joined hands towards the Blessed One and said this to the Blessed One: | 尔时，尊者婆耆舍，从座起，整上衣于一肩，举合掌向世尊，白世尊言： |
| “paṭibhāti maṁ, bhagavā, paṭibhāti maṁ, sugatā”ti. | “It occurs to me, Blessed One! It occurs to me, Sugata!” | “我有所悟，世尊！我有所悟，善逝！” |
| “Paṭibhātu taṁ, vaṅgīsā”ti bhagavā avoca. | “Let it occur to you, Vaṅgīsa,” the Blessed One said. | “让你有所悟，婆耆舍，”世尊言。 |
| Atha kho āyasmā vaṅgīso āyasmantaṁ mahāmoggallānaṁ bhagavato sammukhā sāruppāhi gāthāhi abhitthavi: | Then the venerable Vaṅgīsa praised the venerable Mahāmoggallāna in the presence of the Blessed One with suitable verses: | 尔时，尊者婆耆舍于世尊前以适当之偈赞尊者大目犍连： |
| “Nagassa passe āsīnaṁ, | “Seated on the mountainside, | “坐于山坡， |
| muniṁ dukkhassa pāraguṁ; | the sage, gone beyond suffering, | 圣者，已越苦， |
| Sāvakā payirupāsanti, | disciples attend upon him, | 弟子侍奉彼， |
| tevijjā maccuhāyino. | possessors of the triple knowledge, who have escaped death. | 具三明者，已脱死。 |
| Te cetasā anupariyeti, | He surveys them with his mind, | 彼以心察之， |
| Moggallāno mahiddhiko; | Moggallāna of great psychic power, | 目犍连大神通， |
| Cittaṁ nesaṁ samannesaṁ, | investigating their minds, | 探查彼等之心， |
| Vippamuttaṁ nirūpadhiṁ. | liberated, without acquisitions. | 解脱，无所得。 |
| Evaṁ sabbaṅgasampannaṁ, | Thus, endowed with all qualities, | 如是，具一切德， |
| Muniṁ dukkhassa pāraguṁ; | the sage, gone beyond suffering, | 圣者，已越苦， |
| Anekākārasampannaṁ, | endowed with many attributes, | 具多属性， |
| Payirupāsanti gotaman”ti. | they attend upon Gotama.” | 彼等侍奉乔达摩。” |
8.11 - SN 8.11 Gaggarā: At Gaggarā Pond
| --- SN8.11 - Gaggarāsutta --- | --- SN8.11 - At Gaggarā Pond --- | --- SN8.11 - 于伽伽罗池 --- |
| Ekaṁ samayaṁ bhagavā campāyaṁ viharati gaggarāya pokkharaṇiyā tīre mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi sattahi ca upāsakasatehi sattahi ca upāsikāsatehi anekehi ca devatāsahassehi. | On one occasion the Blessed One was dwelling at Campā, on the bank of the Gaggarā Pond, together with a great Saṅgha of bhikkhus, about five hundred bhikkhus, and with seven hundred laymen and seven hundred laywomen, and with many thousands of devatās. | 一时，世尊住于瞻波，伽伽罗池畔，与大比丘僧，约五百比丘，及七百优婆塞，七百优婆夷，及数千天神。 |
| Tyāssudaṁ bhagavā atirocati vaṇṇena ceva yasasā ca. | And the Blessed One outshone them all in beauty and in glory. | 世尊以其美与荣光，胜过彼等一切。 |
| Atha kho āyasmato vaṅgīsassa etadahosi: | Then this occurred to the venerable Vaṅgīsa: | 尔时，尊者婆耆舍生此念： |
| “ayaṁ kho bhagavā campāyaṁ viharati gaggarāya pokkharaṇiyā tīre mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi sattahi ca upāsakasatehi sattahi ca upāsikāsatehi anekehi ca devatāsahassehi. | “This Blessed One is dwelling at Campā, on the bank of the Gaggarā Pond, together with a great Saṅgha of bhikkhus, about five hundred bhikkhus, and with seven hundred laymen and seven hundred laywomen, and with many thousands of devatās. | “此世尊住于瞻波，伽伽罗池畔，与大比丘僧，约五百比丘，及七百优婆塞，七百优婆夷，及数千天神。 |
| Tyāssudaṁ bhagavā atirocati vaṇṇena ceva yasasā ca. | And the Blessed One outshines them all in beauty and in glory. | 世尊以其美与荣光，胜过彼等一切。 |
| Yannūnāhaṁ bhagavantaṁ sammukhā sāruppāya gāthāya abhitthaveyyan”ti. | Why don’t I praise the Blessed One in his presence with a suitable verse?” | 何不我于世尊前以适当之偈赞世尊？” |
| Atha kho āyasmā vaṅgīso uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca: | Then the venerable Vaṅgīsa, rising from his seat, arranging his upper robe over one shoulder, raised his joined hands towards the Blessed One and said this to the Blessed One: | 尔时，尊者婆耆舍，从座起，整上衣于一肩，举合掌向世尊，白世尊言： |
| “paṭibhāti maṁ, bhagavā, paṭibhāti maṁ, sugatā”ti. | “It occurs to me, Blessed One! It occurs to me, Sugata!” | “我有所悟，世尊！我有所悟，善逝！” |
| “Paṭibhātu taṁ, vaṅgīsā”ti bhagavā avoca. | “Let it occur to you, Vaṅgīsa,” the Blessed One said. | “让你有所悟，婆耆舍，”世尊言。 |
| Atha kho āyasmā vaṅgīso bhagavantaṁ sammukhā sāruppāya gāthāya abhitthavi: | Then the venerable Vaṅgīsa praised the Blessed One in his presence with a suitable verse: | 尔时，尊者婆耆舍于世尊前以适当之偈赞世尊： |
| “Cando yathā vigatavalāhake nabhe, | “Just as the moon in a cloudless sky | “犹如无云天中月 |
| Virocati vigatamalova bhāṇumā; | shines, like the radiant one free from stain, | 辉耀，如无垢之 radiant one， |
| Evampi aṅgīrasa tvaṁ mahāmuni, | even so, Aṅgīrasa, you, great sage, | 如是，鸯耆罗，汝，大圣， |
| Atirocasi yasasā sabbalokan”ti. | outshine the whole world with your glory.” | 以汝荣光胜过全世界。” |
8.12 - SN 8.12 Vaṅgīsa: With Vaṅgīsa
| --- SN8.12 - Vaṅgīsasutta --- | --- SN8.12 - With Vaṅgīsa --- | --- SN8.12 - 与婆耆舍 --- |
| Ekaṁ samayaṁ āyasmā vaṅgīso sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. | On one occasion the venerable Vaṅgīsa was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. | 一时，尊者婆耆舍住于舍卫城祇陀林，给孤独园。 |
| Tena kho pana samayena āyasmā vaṅgīso aciraarahattappatto hutvā vimuttisukhaṁ paṭisaṁvedī tāyaṁ velāyaṁ imā gāthāyo abhāsi: | At that time, the venerable Vaṅgīsa, having recently attained arahantship, was experiencing the bliss of liberation, and on that occasion recited these verses: | 尔时，尊者婆耆舍，近证阿罗汉果，正体验解脱之乐，于彼时诵此偈： |
| “Kāveyyamattā vicarimha pubbe, | “Intoxicated with poetry, we wandered in the past, | “沉醉于诗，我等昔日漂泊， |
| Gāmā gāmaṁ purā puraṁ; | from village to village, from town to town. | 从村至村，从镇至镇。 |
| Athaddasāma sambuddhaṁ, | Then we saw the Sambuddha, | 尔时我等见正等觉者， |
| Saddhā no upapajjatha. | and faith arose in us. | 信心于我等心中生。 |
| So me dhammamadesesi, | He taught me the Dhamma: | 彼教我法： |
| khandhāyatanadhātuyo; | the aggregates, sense bases, and elements. | 蕴、处、界。 |
| Tassāhaṁ dhammaṁ sutvāna, | Having heard his Dhamma, | 闻其法已， |
| pabbajiṁ anagāriyaṁ. | I went forth into homelessness. | 我出家入无家。 |
| Bahunnaṁ vata atthāya, | For the welfare of many indeed | 为众生福利实 |
| bodhiṁ ajjhagamā muni; | did the sage attain enlightenment; | 圣者证悟； |
| Bhikkhūnaṁ bhikkhunīnañca, | for bhikkhus and bhikkhunīs, | 为比丘与比丘尼， |
| ye niyāmagataddasā. | who have seen the definite way. | 见定道者。 |
| Svāgataṁ vata me āsi, | Welcome indeed was my coming | 欢迎实为我之来 |
| mama buddhassa santike; | to the presence of my Buddha. | 至我佛前。 |
| Tisso vijjā anuppattā, | The three knowledges have been attained, | 三明已证， |
| kataṁ buddhassa sāsanaṁ. | the Buddha’s teaching is done. | 佛教已成。 |
| Pubbenivāsaṁ jānāmi, | I know past lives, | 我知过去生， |
| Dibbacakkhuṁ visodhitaṁ; | the divine eye is purified. | 天眼已清净。 |
| Tevijjo iddhipattomhi, | I am a possessor of the triple knowledge, attained to psychic power, | 我为三明具者，得神通， |
| Cetopariyāyakovido”ti. | skilled in reading the minds of others.” | 善知他心。” |
| Nikkhantaṁ arati ceva, | Gone Forth and Discontent, | 出家与不乐， |
| pesalā atimaññanā; | The Virtuous / Confounding and Disdain; | 善行 / 混淆与轻视； |
| Ānandena subhāsitā, | With Ānanda, Well-Spoken, | 与阿难，善说， |
| sāriputtapavāraṇā; | Sāriputta, The Pavāraṇā; | 舍利弗，般涅槃； |
| Parosahassaṁ koṇḍañño, | More Than a Thousand, Koṇḍañña, | 逾千，憍陈如， |
| moggallānena gaggarā; | With Moggallāna, Gaggarā; | 与目犍连，伽伽罗； |
| Vaṅgīsena dvādasāti. | And with Vaṅgīsa, these are twelve. | 及与婆耆舍，此十二。 |
| Vaṅgīsasaṁyuttaṁ samattaṁ. | The Connected Discourses with Vaṅgīsa is complete. | 与婆耆舍相应部竟。 |
9 - SN 9 Vana: Connected Discourses in the Forest
| ==================== SN9 - Vanasaṃyutta ==================== | ==================== SN9 - Connected Discourses in the Forest ==================== | ==================== SN9 - 林中相应部 ==================== |
9.1 - SN 9.1 Viveka: Seclusion
| --- SN9.1 - Vivekasutta --- | --- SN9.1 - Seclusion --- | --- SN9.1 - 独处 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ aññataro bhikkhu kosalesu viharati aññatarasmiṁ vanasaṇḍe. | On one occasion a certain bhikkhu was dwelling in Kosala in a certain forest grove. | 一时，某比丘住于拘萨罗国某林中。 |
| Tena kho pana samayena so bhikkhu divāvihāragato pāpake akusale vitakke vitakketi gehanissite. | At that time, that bhikkhu, having gone for the day's abiding, was thinking unwholesome, evil thoughts connected with the household life. | 尔时，彼比丘，为日住，思惟不善，恶念，与家相关。 |
| Atha kho yā tasmiṁ vanasaṇḍe adhivatthā devatā tassa bhikkhuno anukampikā atthakāmā taṁ bhikkhuṁ saṁvejetukāmā yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṁ bhikkhuṁ gāthāhi ajjhabhāsi: | Then the devatā inhabiting that forest grove, compassionate towards that bhikkhu, desiring his welfare, desiring to stir that bhikkhu, approached that bhikkhu; having approached, she addressed that bhikkhu with verses: | 尔时，住于彼林中之天神，悲悯彼比丘，欲其福利，欲激励彼比丘，诣彼比丘所；诣已，以偈告彼比丘： |
| “Vivekakāmosi vanaṁ paviṭṭho, | “Desiring seclusion, you have entered the forest, | “欲独处，汝入林， |
| Atha te mano niccharatī bahiddhā; | yet your mind wanders outside. | 然汝心外驰。 |
| Jano janasmiṁ vinayassu chandaṁ, | Among people, subdue your desire for people, | 于人中，制汝对人之欲， |
| Tato sukhī hohisi vītarāgo. | then you will be happy, free from passion. | 尔时汝将乐，离情。 |
| Aratiṁ pajahāsi sato, | Abandon discontent, be mindful, | 舍弃不乐，正念， |
| Bhavāsi sataṁ taṁ sārayāmase; | we remind you of the worthy ones. | 我等提醒汝贤者。 |
| Pātālarajo hi duttaro, | The dust of the abyss is hard to cross, | 深渊之尘难渡， |
| Mā taṁ kāmarajo avāhari. | let not the dust of sensual pleasure carry you away. | 勿令情欲之尘携汝而去。 |
| Sakuṇo yathā paṁsukunthito, | Just as a bird covered with mire, | 犹如鸟覆泥， |
| Vidhunaṁ pātayati sitaṁ rajaṁ; | shakes off the clinging dust, | 抖落粘尘， |
| Evaṁ bhikkhu padhānavā satimā, | so a bhikkhu, striving and mindful, | 如是比丘，精进正念， |
| Vidhunaṁ pātayati sitaṁ rajan”ti. | shakes off the clinging dust.” | 抖落粘尘。” |
| Atha kho so bhikkhu tāya devatāya saṁvejito saṁvegamāpādīti. | Then that bhikkhu, stirred by that devatā, experienced a sense of urgency. | 尔时，彼比丘，为彼天神所动，生紧迫感。 |
9.2 - SN 9.2 Upaṭṭhāna: Attendance/Arising
| --- SN9.2 - Upaṭṭhānasutta --- | --- SN9.2 - Attendance/Arising --- | --- SN9.2 - 侍奉/生起 --- |
| Ekaṁ samayaṁ aññataro bhikkhu kosalesu viharati aññatarasmiṁ vanasaṇḍe. | On one occasion a certain bhikkhu was dwelling in Kosala in a certain forest grove. | 一时，某比丘住于拘萨罗国某林中。 |
| Tena kho pana samayena so bhikkhu divāvihāragato supati. | At that time, that bhikkhu, having gone for the day's abiding, was sleeping. | 尔时，彼比丘，为日住，睡眠。 |
| Atha kho yā tasmiṁ vanasaṇḍe adhivatthā devatā tassa bhikkhuno anukampikā atthakāmā taṁ bhikkhuṁ saṁvejetukāmā yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṁ bhikkhuṁ gāthāhi ajjhabhāsi: | Then the devatā inhabiting that forest grove, compassionate towards that bhikkhu, desiring his welfare, desiring to stir that bhikkhu, approached that bhikkhu; having approached, she addressed that bhikkhu with verses: | 尔时，住于彼林中之天神，悲悯彼比丘，欲其福利，欲激励彼比丘，诣彼比丘所；诣已，以偈告彼比丘： |
| “Uṭṭhehi bhikkhu kiṁ sesi, | “Arise, bhikkhu, why do you sleep? | “起，比丘，何以汝眠？ |
| ko attho supitena te; | What is the use of sleep for you, | 睡眠于汝何用， |
| Āturassa hi kā niddā, | who are sick, pierced by a dart, suffering? | 病者，为箭所刺，苦者？ |
| sallaviddhassa ruppato. | The faith with which you went forth | 汝以之出家 |
| Yāya saddhāya pabbajito, | from home into homelessness, | 从家入无家之信， |
| agārasmānagāriyaṁ; | cultivate that very faith, | 培养彼信， |
| Tameva saddhaṁ brūhehi, | do not fall under the sway of sleep.” | 勿为睡眠所制。” |
| mā niddāya vasaṁ gamī”ti. | “Impermanent and unstable are sensual pleasures, | “无常不稳是情欲， |
| “Aniccā addhuvā kāmā, | in which the fool is infatuated. | 愚者于其中迷醉。 |
| yesu mandova mucchito; | Freed from bonds, unattached, | 离缚，无执着， |
| Baddhesu muttaṁ asitaṁ, | why, ascetic, do you mortify yourself? | 何以，沙门，汝自苦？ |
| kasmā pabbajitaṁ tape. | Through the removal of sensual desire, | 由除情欲， |
| Chandarāgassa vinayā, | through the transcending of ignorance, | 由超越无明， |
| avijjāsamatikkamā; | that knowledge, the supreme gift, | 彼知识，至上之赐， |
| Taṁ ñāṇaṁ paramodānaṁ, | why, ascetic, do you mortify yourself? | 何以，沙门，汝自苦？ |
| kasmā pabbajitaṁ tape. | Having cut ignorance with wisdom, | 以慧断无明， |
| Chetvā avijjaṁ vijjāya, | through the destruction of the taints, | 由漏之尽， |
| āsavānaṁ parikkhayā; | without sorrow, without trouble, | 无忧，无恼， |
| Asokaṁ anupāyāsaṁ, | why, ascetic, do you mortify yourself? | 何以，沙门，汝自苦？ |
| kasmā pabbajitaṁ tape. | With aroused energy, resolute, | 发精进，坚决， |
| Āraddhavīriyaṁ pahitattaṁ, | always of firm endeavor, | 常作坚固之努力， |
| Niccaṁ daḷhaparakkamaṁ; | aspiring to Nibbāna, | 向往涅槃， |
| Nibbānaṁ abhikaṅkhantaṁ, | why, ascetic, do you mortify yourself?” | 何以，沙门，汝自苦？” |
| Kasmā pabbajitaṁ tape”ti. |
9.3 - SN 9.3 Kassapagotta: With Kassapagotta
| --- SN9.3 - Kassapagottasutta --- | --- SN9.3 - With Kassapagotta --- | --- SN9.3 - 与迦叶波族 --- |
| Ekaṁ samayaṁ āyasmā kassapagotto kosalesu viharati aññatarasmiṁ vanasaṇḍe. | On one occasion the venerable Kassapagotta was dwelling in Kosala in a certain forest grove. | 一时，尊者迦叶波族住于拘萨罗国某林中。 |
| Tena kho pana samayena āyasmā kassapagotto divāvihāragato aññataraṁ chetaṁ ovadati. | At that time, the venerable Kassapagotta, having gone for the day's abiding, was admonishing a certain dull person. | 尔时，尊者迦叶波族，为日住，正 admonishing a certain dull person。 |
| Atha kho yā tasmiṁ vanasaṇḍe adhivatthā devatā āyasmantaṁ kassapagottaṁ saṁvejetukāmā yenāyasmā kassapagotto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ kassapagottaṁ gāthāhi ajjhabhāsi: | Then the devatā inhabiting that forest grove, desiring to stir the venerable Kassapagotta, approached the venerable Kassapagotta; having approached, she addressed the venerable Kassapagotta with verses: | 尔时，住于彼林中之天神，欲激励尊者迦叶波族，诣尊者迦叶波族所；诣已，以偈告尊者迦叶波族： |
| “Giriduggacaraṁ chetaṁ, | “Admonishing a dull person who frequents mountain crags, | “劝告常住山崖之愚人， |
| appapaññaṁ acetasaṁ; | of little wisdom, mindless, | 少慧，无心， |
| Akāle ovadaṁ bhikkhu, | at an inappropriate time, O bhikkhu, | 于不适时，噢，比丘， |
| mandova paṭibhāti maṁ. | you seem like a fool to me. | 汝于我似愚。 |
| Suṇāti na vijānāti, | He listens but does not understand, | 彼听而不解， |
| Āloketi na passati; | he looks but does not see. | 彼看而不见。 |
| Dhammasmiṁ bhaññamānasmiṁ, | When the Dhamma is being spoken, | 说法时， |
| Atthaṁ bālo na bujjhati. | the fool does not understand the meaning. | 愚者不解其义。 |
| Sacepi dasa pajjote, | Even if you, Kassapa, were to hold up | 纵汝，迦叶，举起 |
| dhārayissasi kassapa; | ten lamps, | 十灯， |
| Neva dakkhati rūpāni, | he would still not see forms, | 彼仍不见色， |
| cakkhu hissa na vijjatī”ti. | for he has no eye.” | 因彼无眼。” |
| Atha kho āyasmā kassapagotto tāya devatāya saṁvejito saṁvegamāpādīti. | Then the venerable Kassapagotta, stirred by that devatā, experienced a sense of urgency. | 尔时，尊者迦叶波族，为彼天神所动，生紧迫感。 |
9.4 - SN 9.4 Sambahula: Many Bhikkhus
| --- SN9.4 - Sambahulasutta --- | --- SN9.4 - Many Bhikkhus --- | --- SN9.4 - 众比丘 --- |
| Ekaṁ samayaṁ sambahulā bhikkhū kosalesu viharanti aññatarasmiṁ vanasaṇḍe. | On one occasion many bhikkhus were dwelling in Kosala in a certain forest grove. | 一时，众比丘住于拘萨罗国某林中。 |
| Atha kho te bhikkhū vassaṁvuṭṭhā temāsaccayena cārikaṁ pakkamiṁsu. | Then those bhikkhus, having completed the rains retreat, after three months, set out on tour. | 尔时，彼诸比丘，雨季安居毕，三月后，出游。 |
| Atha kho yā tasmiṁ vanasaṇḍe adhivatthā devatā te bhikkhū apassantī paridevamānā tāyaṁ velāyaṁ imaṁ gāthaṁ abhāsi: | Then the devatā inhabiting that forest grove, not seeing those bhikkhus, lamenting, on that occasion recited this verse: | 尔时，住于彼林中之天神，不见彼诸比丘，悲叹，于彼时诵此偈： |
| “Arati viya mejja khāyati, | “Discontent, as it were, appears to me today, | “不乐，似，今日现于我， |
| Bahuke disvāna vivitte āsane; | seeing the many empty seats. | 见众多空座。 |
| Te cittakathā bahussutā, | Those of eloquent speech, of great learning, | 彼等善说，大学问者， |
| Kome gotamasāvakā gatā”ti. | where have those disciples of Gotama gone?” | 乔达摩弟子何往？” |
| Evaṁ vutte, aññatarā devatā taṁ devataṁ gāthāya paccabhāsi: | When this was said, another devatā replied to that devatā with a verse: | 作是语已，另一天神以偈答彼天神： |
| “Māgadhaṁ gatā kosalaṁ gatā, | “Some have gone to Magadha, some to Kosala, | “或往摩揭陀，或往拘萨罗， |
| Ekacciyā pana vajjibhūmiyā; | and some to the land of the Vajjis. | 或往跋耆国。 |
| Magā viya asaṅgacārino, | Like deer, faring without attachment, | 如鹿，无执着而行， |
| Aniketā viharanti bhikkhavo”ti. | the bhikkhus dwell without a home.” | 比丘无家而住。” |
9.5 - SN 9.5 Ānanda: With Ānanda
| --- SN9.5 - Ānandasutta --- | --- SN9.5 - With Ānanda --- | --- SN9.5 - 与阿难 --- |
| Ekaṁ samayaṁ āyasmā ānando kosalesu viharati aññatarasmiṁ vanasaṇḍe. | On one occasion the venerable Ānanda was dwelling in Kosala in a certain forest grove. | 一时，尊者阿难住于拘萨罗国某林中。 |
| Tena kho pana samayena āyasmā ānando ativelaṁ gihisaññattibahulo viharati. | At that time, the venerable Ānanda was dwelling much engaged in association with laypeople. | 尔时，尊者阿难多与俗人交往。 |
| Atha kho yā tasmiṁ vanasaṇḍe adhivatthā devatā āyasmato ānandassa anukampikā atthakāmā āyasmantaṁ ānandaṁ saṁvejetukāmā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ gāthāya ajjhabhāsi: | Then the devatā inhabiting that forest grove, compassionate towards the venerable Ānanda, desiring his welfare, desiring to stir the venerable Ānanda, approached the venerable Ānanda; having approached, she addressed the venerable Ānanda with a verse: | 尔时，住于彼林中之天神，悲悯尊者阿难，欲其福利，欲激励尊者阿难，诣尊者阿难所；诣已，以偈告尊者阿难： |
| “Rukkhamūlagahanaṁ pasakkiya, | “Having resorted to the thicket at the root of a tree, | “已 resort to the thicket at the root of a tree, |
| Nibbānaṁ hadayasmiṁ opiya; | having placed Nibbāna in your heart, | 已置涅槃于心中， |
| Jhāya gotama mā pamādo, | meditate, Gotama, do not be heedless! | 禅修，乔达摩，勿放逸！ |
| Kiṁ te biḷibiḷikā karissatī”ti. | What will your chattering accomplish?” | 汝之闲谈何用？” |
| Atha kho āyasmā ānando tāya devatāya saṁvejito saṁvegamāpādīti. | Then the venerable Ānanda, stirred by that devatā, experienced a sense of urgency. | 尔时，尊者阿难，为彼天神所动，生紧迫感。 |
9.6 - SN 9.6 Anuruddha: With Anuruddha
| --- SN9.6 - Anuruddhasutta --- | --- SN9.6 - With Anuruddha --- | --- SN9.6 - 与阿那律 --- |
| Ekaṁ samayaṁ āyasmā anuruddho kosalesu viharati aññatarasmiṁ vanasaṇḍe. | On one occasion the venerable Anuruddha was dwelling in Kosala in a certain forest grove. | 一时，尊者阿那律住于拘萨罗国某林中。 |
| Atha kho aññatarā tāvatiṁsakāyikā devatā jālinī nāma āyasmato anuruddhassa purāṇadutiyikā yenāyasmā anuruddho tenupasaṅkami; upasaṅkamitvā āyasmantaṁ anuruddhaṁ gāthāya ajjhabhāsi: | Then a certain devatā of the Tāvatiṃsa host, named Jālinī, a former wife of the venerable Anuruddha, approached the venerable Anuruddha; having approached, she addressed the venerable Anuruddha with a verse: | 尔时，某忉利天众天神，名伽利尼，为尊者阿那律前妻，诣尊者阿那律所；诣已，以偈告尊者阿那律： |
| “Tattha cittaṁ paṇidhehi, | “Direct your mind there, | “将汝心导向彼处， |
| yattha te vusitaṁ pure; | where you dwelt before, | 汝昔所住， |
| Tāvatiṁsesu devesu, | among the Tāvatiṃsa devas, | 于忉利天中， |
| sabbakāmasamiddhisu; | abounding in all sensual pleasures. | 充满一切情欲。 |
| Purakkhato parivuto, | Honored and surrounded, | 受敬与围绕， |
| devakaññāhi sobhasī”ti. | you would shine with celestial nymphs.” | 汝将以天女辉耀。” |
| “Duggatā devakaññāyo, | “Miserable are celestial nymphs, | “可悲是天女， |
| sakkāyasmiṁ patiṭṭhitā; | established in personal identity. | 立于个人身份。 |
| Te cāpi duggatā sattā, | And miserable too are those beings | 可悲亦是彼众生 |
| devakaññāhi patthitā”ti. | who are desired by celestial nymphs.” | 为天女所欲者。” |
| “Na te sukhaṁ pajānanti, | “They do not know happiness, | “彼等不知乐， |
| ye na passanti nandanaṁ; | those who have not seen Nandana, | 未见难陀那者， |
| Āvāsaṁ naradevānaṁ, | the abode of the lordly devas, | 主天之居所， |
| tidasānaṁ yasassinan”ti. | of the glorious Tidasā.” | 光荣之三十三天。” |
| “Na tvaṁ bāle vijānāsi, | “You do not know, you fool, | “汝不知，愚者， |
| yathā arahataṁ vaco; | the saying of the arahants: | 阿罗汉之言： |
| Aniccā sabbasaṅkhārā, | ‘All conditioned things are impermanent, | ‘一切有为法皆无常， |
| uppādavayadhammino; | subject to arising and passing away; | 生灭之法； |
| Uppajjitvā nirujjhanti, | Having arisen, they cease, | 生已复灭， |
| tesaṁ vūpasamo sukho. | their calming is happiness.’ | 其寂为乐。’ |
| Natthi dāni punāvāso, | There is now no further dwelling | 今于天众中 |
| devakāyasmi jālini; | in the host of devas for me, Jālinī. | 我无再住，伽利尼。 |
| Vikkhīṇo jātisaṁsāro, | The round of births is destroyed, | 轮回已毁， |
| natthi dāni punabbhavo”ti. | there is now no future existence.” | 今无后有。” |
9.7 - SN 9.7 Nāgadatta: With Nāgadatta
| --- SN9.7 - Nāgadattasutta --- | --- SN9.7 - With Nāgadatta --- | --- SN9.7 - 与那伽达多 --- |
| Ekaṁ samayaṁ āyasmā nāgadatto kosalesu viharati aññatarasmiṁ vanasaṇḍe. | On one occasion the venerable Nāgadatta was dwelling in Kosala in a certain forest grove. | 一时，尊者那伽达多住于拘萨罗国某林中。 |
| Tena kho pana samayena āyasmā nāgadatto atikālena gāmaṁ pavisati, atidivā paṭikkamati. | At that time, the venerable Nāgadatta was entering the village too late and returning too late in the day. | 尔时，尊者那伽达多入村过晚，日晚归。 |
| Atha kho yā tasmiṁ vanasaṇḍe adhivatthā devatā āyasmato nāgadattassa anukampikā atthakāmā āyasmantaṁ nāgadattaṁ saṁvejetukāmā yenāyasmā nāgadatto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ nāgadattaṁ gāthāhi ajjhabhāsi: | Then the devatā inhabiting that forest grove, compassionate towards the venerable Nāgadatta, desiring his welfare, desiring to stir the venerable Nāgadatta, approached the venerable Nāgadatta; having approached, she addressed the venerable Nāgadatta with verses: | 尔时，住于彼林中之天神，悲悯尊者那伽达多，欲其福利，欲激励尊者那伽达多，诣尊者那伽达多所；诣已，以偈告尊者那伽达多： |
| “Kāle pavisa nāgadatta, | “Enter at the right time, Nāgadatta, | “于适时入，那伽达多， |
| Divā ca āgantvā ativelacārī; | and having come by day, you fare too long. | 日间来，汝行过久。 |
| Saṁsaṭṭho gahaṭṭhehi, | Associated with householders, | 与居士交往， |
| Samānasukhadukkho. | sharing their happiness and sorrow. | 同其乐与忧。 |
| Bhāyāmi nāgadattaṁ suppagabbhaṁ, | I fear for Nāgadatta, so very bold, | 我为那伽达多忧，甚大胆， |
| Kulesu vinibaddhaṁ; | entangled in families. | 缠于家庭。 |
| Mā heva maccurañño balavato, | Do not indeed fall under the sway | 勿实为 mighty King of Death, the End-maker 所制。” |
| Antakassa vasaṁ upesī”ti. | of the mighty King of Death, the End-maker.” | 尔时，尊者那伽达多，为彼天神所动，生紧迫感。 |
| Atha kho āyasmā nāgadatto tāya devatāya saṁvejito saṁvegamāpādīti. | Then the venerable Nāgadatta, stirred by that devatā, experienced a sense of urgency. |
9.8 - SN 9.8 Kulagharaṇī: The Housewife
| --- SN9.8 - Kulagharaṇīsutta --- | --- SN9.8 - The Housewife --- | --- SN9.8 - 主妇 --- |
| Ekaṁ samayaṁ aññataro bhikkhu kosalesu viharati aññatarasmiṁ vanasaṇḍe. | On one occasion a certain bhikkhu was dwelling in Kosala in a certain forest grove. | 一时，某比丘住于拘萨罗国某林中。 |
| Tena kho pana samayena so bhikkhu aññatarasmiṁ kule ativelaṁ ajjhogāḷhappatto viharati. | At that time, that bhikkhu was dwelling excessively involved with a certain family. | 尔时，彼比丘过度与某家庭来往。 |
| Atha kho yā tasmiṁ vanasaṇḍe adhivatthā devatā tassa bhikkhuno anukampikā atthakāmā taṁ bhikkhuṁ saṁvejetukāmā yā tasmiṁ kule kulagharaṇī, tassā vaṇṇaṁ abhinimminitvā yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṁ bhikkhuṁ gāthāya ajjhabhāsi: | Then the devatā inhabiting that forest grove, compassionate towards that bhikkhu, desiring his welfare, desiring to stir that bhikkhu, having conjured up the appearance of the housewife of that family, approached that bhikkhu; having approached, she addressed that bhikkhu with a verse: | 尔时，住于彼林中之天神，悲悯彼比丘，欲其福利，欲激励彼比丘，化作彼家主妇之貌，诣彼比丘所；诣已，以偈告彼比丘： |
| “Nadītīresu saṇṭhāne, | “On river banks, in resting places, | “于河畔，于休息处， |
| sabhāsu rathiyāsu ca; | in assemblies and on roads, | 于集会与路上， |
| Janā saṅgamma mantenti, | people gather and whisper, | 人聚集私语， |
| mañca tañca kimantaran”ti. | about me and about you, what is the matter?” | 关于我与关于汝，何事？” |
| “Bahūhi saddā paccūhā, | “Many sounds and obstacles | “多声与障碍 |
| khamitabbā tapassinā; | must be endured by an ascetic. | 须为沙门所忍。 |
| Na tena maṅku hotabbaṁ, | He should not be downcast by that, | 彼不应因此沮丧， |
| na hi tena kilissati. | nor is he defiled by that. | 亦不因此染污。 |
| Yo ca saddaparittāsī, | But one who is terrified by sounds, | 然为声所惧者， |
| vane vātamigo yathā; | like a deer in the forest startled by wind, | 如林中鹿为风所惊， |
| Lahucittoti taṁ āhu, | him they call of fickle mind, | 彼等称之为心不定， |
| nāssa sampajjate vatan”ti. | his vow does not succeed.” | 其誓不成。” |
9.9 - SN 9.9 Vajjiputta: The Vajjian Son
| --- SN9.9 - Vajjiputtasutta --- | --- SN9.9 - The Vajjian Son --- | --- SN9.9 - 跋耆子 --- |
| Ekaṁ samayaṁ aññataro vajjiputtako bhikkhu vesāliyaṁ viharati aññatarasmiṁ vanasaṇḍe. | On one occasion a certain Vajjian bhikkhu was dwelling at Vesālī in a certain forest grove. | 一时，某跋耆比丘住于毗舍离某林中。 |
| Tena kho pana samayena vesāliyaṁ vajjiputtako sabbaratticāro hoti. | At that time in Vesālī it was the all-night festival of the Vajjians. | 尔时，于毗舍离为跋耆人之通宵节庆。 |
| Atha kho so bhikkhu vesāliyā tūriyatāḷitavāditanigghosasaddaṁ sutvā paridevamāno tāyaṁ velāyaṁ imaṁ gāthaṁ abhāsi: | Then that bhikkhu, hearing the sound of music, song, and revelry from Vesālī, lamenting, on that occasion recited this verse: | 尔时，彼比丘，闻毗舍离之音乐、歌唱、狂欢声，悲叹，于彼时诵此偈： |
| “Ekakā mayaṁ araññe viharāma, | “Alone I dwell in the wilderness, | “我独住荒野， |
| Apaviddhaṁva vanasmiṁ dārukaṁ; | like a log cast away in the forest. | 如林中弃木。 |
| Etādisikāya rattiyā, | On such a night as this, | 于如此之夜， |
| Ko su nāmamhehi pāpiyo”ti. | who indeed is more miserable than I?” | 谁实比我更惨？” |
| Atha kho yā tasmiṁ vanasaṇḍe adhivatthā devatā tassa bhikkhuno anukampikā atthakāmā taṁ bhikkhuṁ saṁvejetukāmā yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṁ bhikkhuṁ gāthāya ajjhabhāsi: | Then the devatā inhabiting that forest grove, compassionate towards that bhikkhu, desiring his welfare, desiring to stir that bhikkhu, approached that bhikkhu; having approached, she addressed that bhikkhu with a verse: | 尔时，住于彼林中之天神，悲悯彼比丘，欲其福利，欲激励彼比丘，诣彼比丘所；诣已，以偈告彼比丘： |
| “Ekakova tvaṁ araññe viharasi, | “Alone indeed you dwell in the wilderness, | “独实汝住荒野， |
| Apaviddhaṁva vanasmiṁ dārukaṁ; | like a log cast away in the forest. | 如林中弃木。 |
| Tassa te bahukā pihayanti, | Many envy you for that, | 多有羡汝者， |
| Nerayikā viya saggagāminan”ti. | like beings in hell envy those going to heaven.” | 如地狱众生羡往天界者。” |
| Atha kho so bhikkhu tāya devatāya saṁvejito saṁvegamāpādīti. | Then that bhikkhu, stirred by that devatā, experienced a sense of urgency. | 尔时，彼比丘，为彼天神所动，生紧迫感。 |
9.10 - SN 9.10 Sajjhāya: Recitation
| --- SN9.10 - Sajjhāyasutta --- | --- SN9.10 - Recitation --- | --- SN9.10 - 诵读 --- |
| Ekaṁ samayaṁ aññataro bhikkhu kosalesu viharati aññatarasmiṁ vanasaṇḍe. | On one occasion a certain bhikkhu was dwelling in Kosala in a certain forest grove. | 一时，某比丘住于拘萨罗国某林中。 |
| Tena kho pana samayena so bhikkhu yaṁ sudaṁ pubbe ativelaṁ sajjhāyabahulo viharati so aparena samayena appossukko tuṇhībhūto saṅkasāyati. | At that time, that bhikkhu, who formerly used to dwell much engaged in recitation, at a later time became lax, silent, and despondent. | 尔时，彼比丘，昔日多诵读，后时懈怠，沉默，沮丧。 |
| Atha kho yā tasmiṁ vanasaṇḍe adhivatthā devatā tassa bhikkhuno dhammaṁ asuṇantī yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṁ bhikkhuṁ gāthāya ajjhabhāsi: | Then the devatā inhabiting that forest grove, not hearing the Dhamma from that bhikkhu, approached that bhikkhu; having approached, she addressed that bhikkhu with a verse: | 尔时，住于彼林中之天神，不闻彼比丘说法，诣彼比丘所；诣已，以偈告彼比丘： |
| “Kasmā tuvaṁ dhammapadāni bhikkhu, | “Why, bhikkhu, do you not study | “何以，比丘，汝不学 |
| Nādhīyasi bhikkhuhi saṁvasanto; | the Dhamma verses while dwelling with bhikkhus? | 与比丘同住时之法偈？ |
| Sutvāna dhammaṁ labhatippasādaṁ, | Having heard the Dhamma, one gains inspiration, | 闻法，得灵感， |
| Diṭṭheva dhamme labhatippasaṁsan”ti. | and in this very life one gains praise.” | 于此生得赞。” |
| “Ahu pure dhammapadesu chando, | “Formerly there was desire for Dhamma verses, | “昔有欲于法偈， |
| Yāva virāgena samāgamimha; | until I came into contact with dispassion. | 直至我接触离欲。 |
| Yato virāgena samāgamimha, | Since I came into contact with dispassion, | 自接触离欲后， |
| Yaṁ kiñci diṭṭhaṁva sutaṁ mutaṁ vā; | whatever is seen, heard, or sensed, | 所见、所闻、所感， |
| Aññāya nikkhepanamāhu santo”ti. | its abandonment, the worthy say, is through understanding.” | 其舍弃，贤者言，由理解。” |
9.11 - SN 9.11 Akusalavitakka: Unwholesome Thoughts
| --- SN9.11 - Akusalavitakkasutta --- | --- SN9.11 - Unwholesome Thoughts --- | --- SN9.11 - 不善思 --- |
| Ekaṁ samayaṁ aññataro bhikkhu kosalesu viharati aññatarasmiṁ vanasaṇḍe. | On one occasion a certain bhikkhu was dwelling in Kosala in a certain forest grove. | 一时，某比丘住于拘萨罗国某林中。 |
| Tena kho pana samayena so bhikkhu divāvihāragato pāpake akusale vitakke vitakketi, seyyathidaṁ— | At that time, that bhikkhu, having gone for the day's abiding, was thinking unwholesome, evil thoughts, such as— | 尔时，彼比丘，为日住，思惟不善，恶念，如—— |
| kāmavitakkaṁ, byāpādavitakkaṁ, vihiṁsāvitakkaṁ. | sensual thoughts, thoughts of ill will, thoughts of harming. | 欲念，恶意念，害念。 |
| Atha kho yā tasmiṁ vanasaṇḍe adhivatthā devatā tassa bhikkhuno anukampikā atthakāmā taṁ bhikkhuṁ saṁvejetukāmā yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṁ bhikkhuṁ gāthāhi ajjhabhāsi: | Then the devatā inhabiting that forest grove, compassionate towards that bhikkhu, desiring his welfare, desiring to stir that bhikkhu, approached that bhikkhu; having approached, she addressed that bhikkhu with verses: | 尔时，住于彼林中之天神，悲悯彼比丘，欲其福利，欲激励彼比丘，诣彼比丘所；诣已，以偈告彼比丘： |
| “Ayoniso manasikārā, | “Through unwise attention, | “由非理作意， |
| so vitakkehi khajjasi; | you are devoured by your thoughts. | 汝为汝思所食。 |
| Ayoniso paṭinissajja, | Having dispelled them by wise attention, | 以理作意驱之， |
| yoniso anucintaya. | reflect with wisdom. | 以慧思惟。 |
| Satthāraṁ dhammamārabbha, | Relying on the Teacher, the Dhamma, | 依师，法， |
| saṅghaṁ sīlāni attano; | the Saṅgha, and your own virtues, | 僧，及汝德， |
| Adhigacchasi pāmojjaṁ, | you will attain joy, | 汝将得喜， |
| pītisukhamasaṁsayaṁ; | rapture, and happiness without a doubt. | 无疑之狂喜与乐。 |
| Tato pāmojjabahulo, | Then, full of joy, | 尔时，充满喜悦， |
| dukkhassantaṁ karissasī”ti. | you will make an end of suffering.” | 汝将作苦之尽。” |
| Atha kho so bhikkhu tāya devatāya saṁvejito saṁvegamāpādīti. | Then that bhikkhu, stirred by that devatā, experienced a sense of urgency. | 尔时，彼比丘，为彼天神所动，生紧迫感。 |
9.12 - SN 9.12 Majjhanhika: Midday
| --- SN9.12 - Majjhanhikasutta --- | --- SN9.12 - Midday --- | --- SN9.12 - 午时 --- |
| Ekaṁ samayaṁ aññataro bhikkhu kosalesu viharati aññatarasmiṁ vanasaṇḍe. | On one occasion a certain bhikkhu was dwelling in Kosala in a certain forest grove. | 一时，某比丘住于拘萨罗国某林中。 |
| Atha kho tasmiṁ vanasaṇḍe adhivatthā devatā yena so bhikkhu tenupasaṅkami; upasaṅkamitvā tassa bhikkhuno santike imaṁ gāthaṁ abhāsi: | Then the devatā inhabiting that forest grove approached that bhikkhu; having approached, she recited this verse in the presence of that bhikkhu: | 尔时，住于彼林中之天神诣彼比丘所；诣已，于彼比丘前诵此偈： |
| “Ṭhite majjhanhike kāle, | “When the time of mid-day is established, | “当午时已立， |
| sannisīvesu pakkhisu; | and the birds have settled down, | 鸟已栖息， |
| Saṇateva brahāraññaṁ, | the great forest murmurs, | 大林低语， |
| taṁ bhayaṁ paṭibhāti maṁ. | that fear appears to me.” | 彼惧现于我。” |
| Ṭhite majjhanhike kāle, | “When the time of mid-day is established, | “当午时已立， |
| sannisīvesu pakkhisu; | and the birds have settled down, | 鸟已栖息， |
| Saṇateva brahāraññaṁ, | the great forest murmurs, | 大林低语， |
| sā rati paṭibhāti man”ti. | that delight appears to me.” | 彼喜现于我。” |
9.13 - SN 9.13 Pākatindriya: Uncontrolled Faculties
| --- SN9.13 - Pākatindriyasutta --- | --- SN9.13 - Uncontrolled Faculties --- | --- SN9.13 - 未制御之根 --- |
| Ekaṁ samayaṁ sambahulā bhikkhū kosalesu viharanti aññatarasmiṁ vanasaṇḍe uddhatā unnaḷā capalā mukharā vikiṇṇavācā muṭṭhassatino asampajānā asamāhitā vibbhantacittā pākatindriyā. | On one occasion many bhikkhus were dwelling in Kosala in a certain forest grove, arrogant, haughty, fickle, talkative, of scattered speech, unmindful, not clearly comprehending, unconcentrated, with wandering minds, with uncontrolled faculties. | 一时，众比丘住于拘萨罗国某林中，傲慢，高傲，轻浮，多言，言语散乱，不念，不清楚理解，不专注，心散乱，根未制御。 |
| Atha kho yā tasmiṁ vanasaṇḍe adhivatthā devatā tesaṁ bhikkhūnaṁ anukampikā atthakāmā te bhikkhū saṁvejetukāmā yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū gāthāhi ajjhabhāsi: | Then the devatā inhabiting that forest grove, compassionate towards those bhikkhus, desiring their welfare, desiring to stir those bhikkhus, approached those bhikkhus; having approached, she addressed those bhikkhus with verses: | 尔时，住于彼林中之天神，悲悯彼诸比丘，欲其福利，欲激励彼诸比丘，诣彼诸比丘所；诣已，以偈告彼诸比丘： |
| “Sukhajīvino pure āsuṁ, | “They lived happily in the past, | “昔日彼等乐住， |
| bhikkhū gotamasāvakā; | the bhikkhus, disciples of Gotama; | 比丘，乔达摩弟子； |
| Anicchā piṇḍamesanā, | with no desire for almsfood, | 无欲于食， |
| anicchā sayanāsanaṁ; | with no desire for lodging; | 无欲于住； |
| Loke aniccataṁ ñatvā, | knowing the impermanence of the world, | 知世间无常， |
| dukkhassantaṁ akaṁsu te. | they made an end of suffering. | 彼等作苦之尽。 |
| Dupposaṁ katvā attānaṁ, | Making themselves hard to support, | 使自难养， |
| gāme gāmaṇikā viya; | like village headmen in a village; | 如村中长； |
| Bhutvā bhutvā nipajjanti, | having eaten and eaten, they lie down | 食而食，卧 |
| parāgāresu mucchitā. | in the homes of others, infatuated. | 于他人家中，迷醉。 |
| Saṅghassa añjaliṁ katvā, | Having paid homage to the Sangha, | 礼僧已， |
| idhekacce vadāmahaṁ; | I say this of some here; | 我于此说某人； |
| Apaviddhā anāthā te, | they are cast off, without a protector, | 彼等被弃，无护， |
| yathā petā tatheva te. | just like ghosts, so are they. | 如鬼，彼等亦然。 |
| Ye kho pamattā viharanti, | Those who dwell heedlessly, | 放逸住者， |
| te me sandhāya bhāsitaṁ; | my speech is directed at them. | 我言向彼等。 |
| Ye appamattā viharanti, | Those who dwell heedfully, | 精进住者， |
| namo tesaṁ karomahan”ti. | I pay homage to them.” | 我礼敬彼等。” |
| Atha kho te bhikkhū tāya devatāya saṁvejitā saṁvegamāpādunti. | Then those bhikkhus, stirred by that devatā, experienced a sense of urgency. | 尔时，彼诸比丘，为彼天神所动，生紧迫感。 |
9.14 - SN 9.14 Gandhatthena: The Scent-Thief
| --- SN9.14 - Gandhatthenasutta --- | --- SN9.14 - The Scent-Thief --- | --- SN9.14 - 盗香者 --- |
| Ekaṁ samayaṁ aññataro bhikkhu kosalesu viharati aññatarasmiṁ vanasaṇḍe. | On one occasion a certain bhikkhu was dwelling in Kosala in a certain forest grove. | 一时，某比丘住于拘萨罗国某林中。 |
| Tena kho pana samayena so bhikkhu pacchābhattaṁ piṇḍapātapaṭikkanto pokkharaṇiṁ ogāhetvā padumaṁ upasiṅghati. | At that time, that bhikkhu, after returning from the alms round after the meal, having entered a pond, was smelling a lotus flower. | 尔时，彼比丘，食后从乞食还，入一池塘，嗅一莲花。 |
| Atha kho yā tasmiṁ vanasaṇḍe adhivatthā devatā tassa bhikkhuno anukampikā atthakāmā taṁ bhikkhuṁ saṁvejetukāmā yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṁ bhikkhuṁ gāthāya ajjhabhāsi: | Then the devatā inhabiting that forest grove, compassionate towards that bhikkhu, desiring his welfare, desiring to stir that bhikkhu, approached that bhikkhu; having approached, she addressed that bhikkhu with a verse: | 尔时，住于彼林中之天神，悲悯彼比丘，欲其福利，欲激励彼比丘，诣彼比丘所；诣已，以偈告彼比丘： |
| “Yametaṁ vārijaṁ pupphaṁ, | “This water-born flower, | “此水生花， |
| adinnaṁ upasiṅghasi; | ungiven, you smell. | 未与，汝嗅。 |
| Ekaṅgametaṁ theyyānaṁ, | This is one aspect of theft, | 此是盗之一面， |
| gandhatthenosi mārisā”ti. | you are a scent-thief, dear sir.” | 汝是盗香者，尊者。” |
| “Na harāmi na bhañjāmi, | “I do not take, I do not break, | “我不取，我不破， |
| ārā siṅghāmi vārijaṁ; | from afar I smell the water-born flower. | 远嗅水生花。 |
| Atha kena nu vaṇṇena, | Then by what reason | 然以何故 |
| gandhatthenoti vuccati. | am I called a scent-thief? | 我被称为盗香者？ |
| Yvāyaṁ bhisāni khanati, | One who digs up lotus roots, | 掘莲藕者， |
| puṇḍarīkāni bhañjati; | and breaks lotus flowers, | 及破莲花者， |
| Evaṁ ākiṇṇakammanto, | so full of such actions, | 如此充满此行， |
| kasmā eso na vuccatī”ti. | why is he not called so?” | 何以彼不被称为如此？” |
| “Ākiṇṇaluddo puriso, | “A person full of defilements, | “充满垢染之人， |
| dhāticelaṁva makkhito; | smeared like a dyer’s cloth, | 如染师布 smeared， |
| Tasmiṁ me vacanaṁ natthi, | towards him I have no word, | 于彼我无言， |
| tvañcārahāmi vattave. | but you I am fit to address. | 然我适于告汝。 |
| Anaṅgaṇassa posassa, | For a person without blemish, | 于无瑕疵之人， |
| niccaṁ sucigavesino; | always seeking purity, | 常求清净， |
| Vālaggamattaṁ pāpassa, | even a hair’s breadth of evil | 纵一发丝之恶 |
| abbhāmattaṁva khāyatī”ti. | appears as large as a cloud.” | 亦显如云大。” |
| “Addhā maṁ yakkha jānāsi, | “Indeed, yakkha, you know me, | “诚然，夜叉，汝知我， |
| atho me anukampasi; | and you have compassion for me. | 汝亦悲悯我。 |
| Punapi yakkha vajjāsi, | Again, yakkha, speak to me | 再，夜叉，告我 |
| yadā passasi edisan”ti. | when you see such a thing.” | 当汝见此事时。” |
| “Neva taṁ upajīvāma, | “We neither live by you, | “我等既不由汝生， |
| napi te bhatakāmhase; | nor are we employed by you for wages. | 亦非汝雇佣为工。 |
| Tvameva bhikkhu jāneyya, | You yourself, bhikkhu, should know | 汝自，比丘，应知 |
| yena gaccheyya suggatin”ti. | by what means you would go to a good destination.” | 以何方便汝将往善处。” |
| Atha kho so bhikkhu tāya devatāya saṁvejito saṁvegamāpādīti. | Then that bhikkhu, stirred by that devatā, experienced a sense of urgency. | 尔时，彼比丘，为彼天神所动，生紧迫感。 |
| Vanavaggo paṭhamo. | The Chapter on the Forest, the first. | 林品，第一。 |
| Vivekaṁ upaṭṭhānañca, | Seclusion and Attendance, | 独处与侍奉， |
| Kassapagottena sambahulā; | With Kassapagotta, Many Bhikkhus; | 与迦叶波族，众比丘； |
| Ānando anuruddho ca, | Ānanda and Anuruddha, | 阿难与阿那律， |
| Nāgadattañca kulagharaṇī. | Nāgadatta and the Housewife. | 那伽达多与主妇。 |
| Vajjiputto ca vesālī, | The Vajjian Son from Vesālī, | 跋耆子自毗舍离， |
| Sajjhāyena ayoniso; | Recitation, Unwise; | 诵读，非理； |
| Majjhanhikālamhi pākatindriya— | At Midday, Uncontrolled Faculties— | 于午时，未制御之根—— |
| Padumapupphena cuddasa bhaveti. | With the Lotus Flower, these are fourteen. | 与莲花，此十四。 |
| Vanasaṁyuttaṁ samattaṁ. | The Connected Discourses in the Forest is complete. | 林中相应部竟。 |
10 - SN 10 Yakkha: Connected Discourses with Yakkhas
| ==================== SN10 - Yakkhasaṃyutta ==================== | ==================== SN10 - Connected Discourses with Yakkhas ==================== | ==================== SN10 - 与夜叉相应部 ==================== |
10.1 - SN 10.1 Indaka: With Indaka
| --- SN10.1 - Indakasutta --- | --- SN10.1 - With Indaka --- | --- SN10.1 - 与印陀伽 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ bhagavā rājagahe viharati indakūṭe pabbate, indakassa yakkhassa bhavane. | On one occasion the Blessed One was dwelling at Rājagaha on Mount Indakūṭa, in the abode of Indaka yakkha. | 一时，佛住王舍城因陀罗山，因陀伽夜叉住处。 |
| Atha kho indako yakkho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ gāthāya ajjhabhāsi: | Then Indaka yakkha approached the Blessed One; having approached, he addressed the Blessed One with a verse: | 尔时，因陀伽夜叉诣世尊所；诣已，以偈问世尊： |
| “Rūpaṁ na jīvanti vadanti buddhā, | “Buddhas say that form is not life, | “佛说色非命， |
| Kathaṁ nvayaṁ vindatimaṁ sarīraṁ; | how then does this one find this body? | 然此人何以得此身？ |
| Kutassa aṭṭhīyakapiṇḍameti, | Whence comes this collection of bones? | 此骨聚从何而来？ |
| Kathaṁ nvayaṁ sajjati gabbharasmin”ti. | How indeed does this one become established in the womb?” | 此人何以立于胎中？” |
| “Paṭhamaṁ kalalaṁ hoti, | “First it is a kalala, | “初为迦罗罗， |
| kalalā hoti abbudaṁ; | from the kalala it becomes an abbuda. | 从迦罗罗成阿浮陀。 |
| Abbudā jāyate pesi, | From the abbuda a pesi is born, | 从阿浮陀生卑尸， |
| pesi nibbattatī ghano; | the pesi develops into a ghana. | 卑尸长成伽那。 |
| Ghanā pasākhā jāyanti, | From the ghana, limbs develop, | 从伽那，肢体发育， |
| kesā lomā nakhāpi ca. | hair, body-hair, and nails too. | 发，身毛，及甲亦然。 |
| Yañcassa bhuñjatī mātā, | And whatever the mother eats, | 及母所食， |
| annaṁ pānañca bhojanaṁ; | food, drink, and sustenance, | 食，饮，及 sustenance， |
| Tena so tattha yāpeti, | by that he is sustained there, | 以此彼于彼处 sustained， |
| mātukucchigato naro”ti. | the person gone into the mother’s womb.” | 入母胎之人。” |
10.2 - SN 10.2 Sakkanāma: Named Sakka
| --- SN10.2 - Sakkanāmasutta --- | --- SN10.2 - Named Sakka --- | --- SN10.2 - 名帝释 --- |
| Ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate. | On one occasion the Blessed One was dwelling at Rājagaha on Mount Gijjhakūṭa. | 一时，佛住王舍城灵鹫山。 |
| Atha kho sakkanāmako yakkho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ gāthāya ajjhabhāsi: | Then a yakkha named Sakka approached the Blessed One; having approached, he addressed the Blessed One with a verse: | 尔时，一夜叉名帝释诣世尊所；诣已，以偈告世尊： |
| “Sabbaganthappahīnassa, | “For you, who have abandoned all fetters, | “于汝，已舍一切缚， |
| vippamuttassa te sato; | liberated and mindful, | 解脱正念者， |
| Samaṇassa na taṁ sādhu, | it is not good for an ascetic | 为沙门 |
| yadaññamanusāsasī”ti. | that you should instruct another.” | 教导他人非善。” |
| “Yena kenaci vaṇṇena, | “In whatever way, Sakka, | “以何方式，帝释， |
| saṁvāso sakka jāyati; | association comes to be, | 交往成， |
| Na taṁ arahati sappañño, | a wise person is fit | 智者适于 |
| manasā anukampituṁ. | to have compassion for him with his mind. | 以心悲悯彼。 |
| Manasā ce pasannena, | If with a confident mind | 若以信心 |
| yadaññamanusāsati; | one instructs another, | 教导他人， |
| Na tena hoti saṁyutto, | one is not thereby bound, | 不因此束缚， |
| yānukampā anuddayā”ti. | due to compassion and sympathy.” | 由悲悯与同情。” |
10.3 - SN 10.3 Sūciloma: With Sūciloma
| --- SN10.3 - Sūcilomasutta --- | --- SN10.3 - With Sūciloma --- | --- SN10.3 - 与苏支楼摩 --- |
| Ekaṁ samayaṁ bhagavā gayāyaṁ viharati ṭaṅkitamañce sūcilomassa yakkhassa bhavane. | On one occasion the Blessed One was dwelling at Gayā on the Ṭaṅkita seat, in the abode of Sūciloma yakkha. | 一时，佛住伽耶Ṭaṅkita座，苏支楼摩夜叉住处。 |
| Tena kho pana samayena kharo ca yakkho sūcilomo ca yakkho bhagavato avidūre atikkamanti. | At that time, Khara yakkha and Sūciloma yakkha were passing by not far from the Blessed One. | 尔时，佉罗夜叉与苏支楼摩夜叉过世尊不远处。 |
| Atha kho kharo yakkho sūcilomaṁ yakkhaṁ etadavoca: | Then Khara yakkha said this to Sūciloma yakkha: | 尔时，佉罗夜叉告苏支楼摩夜叉言： |
| “eso samaṇo”ti. | “That is an ascetic.” | “彼是沙门。” |
| “Neso samaṇo, samaṇako eso. | “That is no ascetic, that is a mere shaveling. | “彼非沙门，彼是剃头者。 |
| Yāva jānāmi yadi vā so samaṇo yadi vā pana so samaṇako”ti. | I shall soon know whether he is an ascetic or just a shaveling.” | 我将速知彼是沙门抑或仅为剃头者。” |
| Atha kho sūcilomo yakkho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato kāyaṁ upanāmesi. | Then Sūciloma yakkha approached the Blessed One; having approached, he pressed his body against the Blessed One’s body. | 尔时，苏支楼摩夜叉诣世尊所；诣已，以身触世尊身。 |
| Atha kho bhagavā kāyaṁ apanāmesi. | Then the Blessed One withdrew his body. | 尔时，世尊收身。 |
| Atha kho sūcilomo yakkho bhagavantaṁ etadavoca: | Then Sūciloma yakkha said this to the Blessed One: | 尔时，苏支楼摩夜叉白世尊言： |
| “bhāyasi maṁ, samaṇā”ti? | “Are you afraid of me, ascetic?” | “汝惧我否，沙门？” |
| “Na khvāhaṁ taṁ, āvuso, bhāyāmi; | “I am not afraid of you, friend; | “我不惧汝，朋友； |
| api ca te samphasso pāpako”ti. | but your touch is evil.” | 然汝触为恶。” |
| “Pañhaṁ taṁ, samaṇa, pucchissāmi. | “I will ask you a question, ascetic. | “我将问汝一问题，沙门。 |
| Sace me na byākarissasi, cittaṁ vā te khipissāmi, hadayaṁ vā te phālessāmi, pādesu vā gahetvā pāragaṅgāya khipissāmī”ti. | If you do not answer me, I will derange your mind, or I will split your heart, or I will take you by the feet and throw you across the Ganges.” | 若汝不答我，我将乱汝心，或我将裂汝心，或我将执汝足掷汝过恒河。” |
| “Na khvāhaṁ taṁ, āvuso, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya, yo me cittaṁ vā khipeyya hadayaṁ vā phāleyya pādesu vā gahetvā pāragaṅgāya khipeyya; | “I do not see, friend, in this world with its devas, Māra, and Brahmā, in this generation with its ascetics and brahmins, devas and humans, anyone who could derange my mind, or split my heart, or take me by the feet and throw me across the Ganges. | “我不见，朋友，于此世界，有天、魔、梵，于此世代，有沙门、婆罗门，天、人，能乱我心，或裂我心，或执我足掷我过恒河。 |
| api ca tvaṁ, āvuso, puccha yadā kaṅkhasī”ti. (…) | Nevertheless, friend, ask what you wish.” (…) | 然，朋友，问汝所欲。” (…) |
| “Rāgo ca doso ca kutonidānā, | “Lust and hatred, from what are they sourced? | “欲与嗔，从何源？ |
| Aratī ratī lomahaṁso kutojā; | Discontent, delight, and horror, whence are they born? | 不乐，喜乐，与恐怖，何处生？ |
| Kuto samuṭṭhāya manovitakkā, | From where arising do mental thoughts | 从何处起，心念 |
| Kumārakā dhaṅkamivossajantī”ti. | spring forth, like boys releasing a crow?” | 生发，如童子放乌鸦？” |
| “Rāgo ca doso ca itonidānā, | “Lust and hatred are sourced from this, | “欲与嗔源于此， |
| Aratī ratī lomahaṁso itojā; | discontent, delight, and horror are born from this. | 不乐，喜乐，与恐怖生于此。 |
| Ito samuṭṭhāya manovitakkā, | From this arising mental thoughts | 从此起，心念 |
| Kumārakā dhaṅkamivossajanti. | spring forth, like boys releasing a crow. | 生发，如童子放乌鸦。 |
| Snehajā attasambhūtā, | Born of affection, self-originated, | 生于情，自生， |
| nigrodhasseva khandhajā; | like offshoots from a banyan tree, | 如榕树之枝， |
| Puthū visattā kāmesu, | widely diffused in sensual pleasures, | 广布于情欲， |
| māluvāva vitatā vane. | like māluvā creepers spread in a forest. | 如 māluvā 蔓延于林。 |
| Ye naṁ pajānanti yatonidānaṁ, | Those who know from what it is sourced, | 知其源者， |
| Te naṁ vinodenti suṇohi yakkha; | they dispel it, listen, yakkha. | 彼等驱之，听，夜叉。 |
| Te duttaraṁ oghamimaṁ taranti, | They cross this flood so hard to cross, | 彼等渡此难渡之洪流， |
| Atiṇṇapubbaṁ apunabbhavāyā”ti. | never crossed before, for non-return to existence.” | 昔未曾渡，为不还于存在。” |
10.4 - SN 10.4 Maṇibhadda: With Maṇibhadda
| --- SN10.4 - Maṇibhaddasutta --- | --- SN10.4 - With Maṇibhadda --- | --- SN10.4 - 与摩尼跋陀罗 --- |
| Ekaṁ samayaṁ bhagavā magadhesu viharati maṇimālike cetiye maṇibhaddassa yakkhassa bhavane. | On one occasion the Blessed One was dwelling in Magadha at the Maṇimālika shrine, in the abode of Maṇibhadda yakkha. | 一时，佛住摩揭陀摩尼摩利迦神庙，摩尼跋陀罗夜叉住处。 |
| Atha kho maṇibhaddo yakkho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato santike imaṁ gāthaṁ abhāsi: | Then Maṇibhadda yakkha approached the Blessed One; having approached, he recited this verse in the presence of the Blessed One: | 尔时，摩尼跋陀罗夜叉诣世尊所；诣已，于世尊前诵此偈： |
| “Satīmato sadā bhaddaṁ, | “For the mindful there is always good fortune, | “于念者常有福， |
| satimā sukhamedhati; | the mindful prospers in happiness. | 念者于乐中 prosper。 |
| Satīmato suve seyyo, | For the mindful tomorrow is better, | 于念者明日更佳， |
| verā ca parimuccatī”ti. | and one is freed from enmity.” | 及离敌意。” |
| “Satīmato sadā bhaddaṁ, | “For the mindful there is always good fortune, | “于念者常有福， |
| satimā sukhamedhati; | the mindful prospers in happiness. | 念者于乐中 prosper。 |
| Satīmato suve seyyo, | For the mindful tomorrow is better, | 于念者明日更佳， |
| verā na parimuccati. | but one is not freed from enmity. | 然不离敌意。 |
| Yassa sabbamahorattaṁ, | One whose mind all day and night | 谁之心日夜 |
| ahiṁsāya rato mano; | delights in harmlessness, | 乐于无害， |
| Mettaṁso sabbabhūtesu, | who has loving-kindness for all beings, | 于一切众生有慈， |
| veraṁ tassa na kenacī”ti. | for him there is no enmity with anyone.” | 于彼无敌意于任何人。” |
10.5 - SN 10.5 Sānu: With Sānu
| --- SN10.5 - Sānusutta --- | --- SN10.5 - With Sānu --- | --- SN10.5 - 与萨奴 --- |
| Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. | On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. | 一时，佛住舍卫城祇陀林，给孤独园。 |
| Tena kho pana samayena aññatarissā upāsikāya sānu nāma putto yakkhena gahito hoti. | At that time, a certain laywoman’s son named Sānu had been seized by a yakkha. | 尔时，一优婆夷子名萨奴，为一夜叉所执。 |
| Atha kho sā upāsikā paridevamānā tāyaṁ velāyaṁ imā gāthāyo abhāsi: | Then that laywoman, lamenting, on that occasion recited these verses: | 尔时，彼优婆夷，悲叹，于彼时诵此偈： |
| “Cātuddasiṁ pañcadasiṁ, | “The fourteenth, the fifteenth, | “十四，十五， |
| yā ca pakkhassa aṭṭhamī; | and the eighth of the lunar fortnight, | 及朔望八日， |
| Pāṭihāriyapakkhañca, | and the special observance fortnight, | 及特别斋戒半月， |
| aṭṭhaṅgasusamāgataṁ. | endowed with the eight precepts; | 具八戒； |
| Uposathaṁ upavasanti, | those who undertake the Uposatha, | 行布萨者， |
| brahmacariyaṁ caranti ye; | and live the holy life, | 及修梵行者， |
| Na tehi yakkhā kīḷanti, | yakkhas do not harm them, | 夜叉不害彼等， |
| iti me arahataṁ sutaṁ; | so I have heard from arahants. | 如是我闻自阿罗汉。 |
| Sā dāni ajja passāmi, | But now today I see | 然今日我见 |
| yakkhā kīḷanti sānunā”ti. | yakkhas harming Sānu.” | 夜叉害萨奴。” |
| “Cātuddasiṁ pañcadasiṁ, | “The fourteenth, the fifteenth, | “十四，十五， |
| yā ca pakkhassa aṭṭhamī; | and the eighth of the lunar fortnight, | 及朔望八日， |
| Pāṭihāriyapakkhañca, | and the special observance fortnight, | 及特别斋戒半月， |
| aṭṭhaṅgasusamāgataṁ; | endowed with the eight precepts; | 具八戒； |
| Uposathaṁ upavasanti, | those who undertake the Uposatha, | 行布萨者， |
| brahmacariyaṁ caranti ye. | and live the holy life, | 及修梵行者， |
| Na tehi yakkhā kīḷanti, | yakkhas do not harm them, | 夜叉不害彼等， |
| sāhu te arahataṁ sutaṁ; | you have heard well from arahants. | 汝闻善自阿罗汉。 |
| Sānuṁ pabuddhaṁ vajjāsi, | Tell Sānu when he is awake, | 告萨奴醒时， |
| yakkhānaṁ vacanaṁ idaṁ; | this is the yakkhas’ word: | 此是夜叉之言： |
| Mākāsi pāpakaṁ kammaṁ, | Do not do any evil kamma, | 莫作任何恶业， |
| āvi vā yadi vā raho. | either openly or in secret. | 无论公开或秘密。 |
| Sace ca pāpakaṁ kammaṁ, | And if you should do or are doing | 若汝作或正作 |
| karissasi karosi vā; | evil kamma, | 恶业， |
| Na te dukkhā pamutyatthi, | there is no escape from suffering for you, | 汝无逃于苦， |
| uppaccāpi palāyato”ti. | even if you fly up and flee.” | 纵飞升而逃。” |
| “Mataṁ vā amma rodanti, | “Mother, do they weep for the dead, | “母，彼等为死者哭泣， |
| yo vā jīvaṁ na dissati; | or for one who, living, is not seen? | 或为生者不见者？ |
| Jīvantaṁ amma passantī, | Seeing me alive, mother, | 见我生，母， |
| kasmā maṁ amma rodasī”ti. | why, mother, do you weep for me?” | 何以，母，汝为我哭泣？” |
| “Mataṁ vā putta rodanti, | “Son, they weep for the dead, | “子，彼等为死者哭泣， |
| yo vā jīvaṁ na dissati; | or for one who, living, is not seen. | 或为生者不见者。 |
| Yo ca kāme cajitvāna, | And one who, having renounced sensual pleasures, | 及舍弃情欲者， |
| punarāgacchate idha; | comes back here again, | 复来此地， |
| Taṁ vāpi putta rodanti, | for him too, son, they weep, | 为彼，子，彼等亦哭泣， |
| puna jīvaṁ mato hi so. | for he, though living, is indeed dead. | 因彼，纵生，实死。 |
| Kukkuḷā ubbhato tāta, | Rescued from embers, dear one, | 从余烬中救出，亲爱的， |
| kukkuḷaṁ patitumicchasi; | do you wish to fall into embers? | 汝愿堕入余烬？ |
| Narakā ubbhato tāta, | Rescued from hell, dear one, | 从地狱中救出，亲爱的， |
| narakaṁ patitumicchasi. | do you wish to fall into hell? | 汝愿堕入地狱？ |
| Abhidhāvatha bhaddante, | Run, good sirs! | 跑，善士们！ |
| kassa ujjhāpayāmase; | Whom shall we admonish? | 我等当劝谁？ |
| Ādittā nīhataṁ bhaṇḍaṁ, | Goods rescued from a fire, | 从火中救出之物， |
| puna ḍayhitumicchasī”ti. | do you wish to burn again?” | 汝愿再焚烧？” |
10.6 - SN 10.6 Piyaṅkara: With Piyaṅkara
| --- SN10.6 - Piyaṅkarasutta --- | --- SN10.6 - With Piyaṅkara --- | --- SN10.6 - 与卑延迦罗 --- |
| Ekaṁ samayaṁ āyasmā anuruddho sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. | On one occasion the venerable Anuruddha was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. | 一时，尊者阿那律住于舍卫城祇陀林，给孤独园。 |
| Tena kho pana samayena āyasmā anuruddho rattiyā paccūsasamayaṁ paccuṭṭhāya dhammapadāni bhāsati. | At that time, the venerable Anuruddha, having risen at the first light of dawn, was reciting Dhamma verses. | 尔时，尊者阿那律，黎明初起，诵法偈。 |
| Atha kho piyaṅkaramātā yakkhinī puttakaṁ evaṁ tosesi: | Then Piyaṅkaramātā yakkhinī soothed her child thus: | 尔时，卑延迦罗母夜叉女如是安抚其子： |
| “Mā saddaṁ kari piyaṅkara, | “Be quiet, Piyaṅkara, | “静，卑延迦罗， |
| Bhikkhu dhammapadāni bhāsati; | a bhikkhu is reciting Dhamma verses. | 一比丘正诵法偈。 |
| Api ca dhammapadaṁ vijāniya, | If we understand a Dhamma verse, | 若我等解一法偈， |
| Paṭipajjema hitāya no siyā. | and practice it, it would be for our welfare. | 及行之，将为我等福利。 |
| Pāṇesu ca saṁyamāmase, | Let us restrain ourselves towards living beings, | 让我等自制于众生， |
| Sampajānamusā na bhaṇāmase; | let us not speak knowingly false. | 让我等不 knowingly说妄语。 |
| Sikkhema susīlyamattano, | Let us train ourselves in good virtue, | 让我等自修于善德， |
| Api muccema pisācayoniyā”ti. | perhaps we may be freed from the pishacha realm.” | 或可离 pishacha realm。” |
10.7 - SN 10.7 Punabbasu: With Punabbasu
| --- SN10.7 - Punabbasusutta --- | --- SN10.7 - With Punabbasu --- | --- SN10.7 - 与富那婆修 --- |
| Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. | On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. | 一时，佛住舍卫城祇陀林，给孤独园。 |
| Tena kho pana samayena bhagavā bhikkhū nibbānapaṭisaṁyuttāya dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti. | At that time, the Blessed One was instructing, rousing, inspiring, and gladdening the bhikkhus with a talk on Dhamma connected with Nibbāna. | 尔时，世尊以与涅槃相关之说法，教导、策励、激励、欢喜诸比丘。 |
| Te ca bhikkhū aṭṭhiṁ katvā manasi katvā sabbacetasā samannāharitvā ohitasotā dhammaṁ suṇanti. | And those bhikkhus, taking it to heart, attending to it with all their minds, with ears given, listened to the Dhamma. | 彼诸比丘，铭记于心，全心专注，以耳听，听法。 |
| Atha kho punabbasumātā yakkhinī puttake evaṁ tosesi: | Then Punabbasumātā yakkhinī soothed her children thus: | 尔时，富那婆修母夜叉女如是安抚其子： |
| “Tuṇhī uttarike hohi, | “Be quiet, Uttarā, | “静，优多罗， |
| tuṇhī hohi punabbasu; | be quiet, Punabbasu, | 静，富那婆修， |
| Yāvāhaṁ buddhaseṭṭhassa, | while I listen to the Dhamma | 当我听法 |
| dhammaṁ sossāmi satthuno. | of the Buddha, the best of teachers. | 佛，最佳师。 |
| Nibbānaṁ bhagavā āha, | The Blessed One speaks of Nibbāna, | 世尊说涅槃， |
| sabbaganthappamocanaṁ; | the release from all fetters. | 离一切缚。 |
| Ativelā ca me hoti, | And my love for this Dhamma | 我对此法之爱 |
| asmiṁ dhamme piyāyanā. | is very great. | 甚大。 |
| Piyo loke sako putto, | One’s own son is dear in the world, | 己子于世间为亲， |
| piyo loke sako pati; | one’s own husband is dear in the world; | 己夫于世间为亲； |
| Tato piyatarā mayhaṁ, | dearer than that to me | 于我亲于彼 |
| assa dhammassa magganā. | is the seeking of this Dhamma. | 是求此法。 |
| Na hi putto pati vāpi, | For neither son nor husband, | 因非子亦非夫， |
| piyo dukkhā pamocaye; | though dear, can free one from suffering, | 纵亲，能离苦， |
| Yathā saddhammassavanaṁ, | as the hearing of the good Dhamma | 如闻善法 |
| dukkhā moceti pāṇinaṁ. | frees a being from suffering. | 离众生苦。 |
| Loke dukkhaparetasmiṁ, | In a world afflicted by suffering, | 于受苦之世界， |
| Jarāmaraṇasaṁyute; | bound by aging and death, | 为老死所缚， |
| Jarāmaraṇamokkhāya, | for release from aging and death, | 为离老死， |
| Yaṁ dhammaṁ abhisambudhaṁ; | the Dhamma which he has awakened to, | 彼所觉之法， |
| Taṁ dhammaṁ sotumicchāmi, | that Dhamma I wish to hear. | 彼法我愿闻。 |
| Tuṇhī hohi punabbasū”ti. | Be quiet, Punabbasu.” | 静，富那婆修。” |
| “Ammā na byāharissāmi, | “Mother, I will not speak, | “母，我不言， |
| tuṇhībhūtāyamuttarā; | Uttarā here is silent. | 优多罗此处静。 |
| Dhammameva nisāmehi, | Listen to the Dhamma indeed, | 听法实是， |
| saddhammassavanaṁ sukhaṁ; | hearing the good Dhamma is happiness. | 闻善法是乐。 |
| Saddhammassa anaññāya, | Not knowing the good Dhamma, | 不知善法， |
| ammā dukkhaṁ carāmase. | mother, we fare in suffering. | 母，我等于苦中行。 |
| Esa devamanussānaṁ, | This one, for devas and humans | 此一，为天人 |
| sammūḷhānaṁ pabhaṅkaro; | who are deluded, is the light-maker. | 迷者，是光明者。 |
| Buddho antimasārīro, | The Buddha, bearing his final body, | 佛，负其最后身， |
| dhammaṁ deseti cakkhumā”ti. | the one with vision, teaches the Dhamma.” | 具眼者，教法。” |
| “Sādhu kho paṇḍito nāma, | “Good indeed is a wise son, | “善哉智子， |
| putto jāto uresayo; | born from one’s own breast. | 自 breast 生。 |
| Putto me buddhaseṭṭhassa, | My son loves the pure Dhamma | 我子爱净法 |
| dhammaṁ suddhaṁ piyāyati. | of the Buddha, the best of beings. | 佛，最佳者。 |
| Punabbasu sukhī hohi, | Punabbasu, may you be happy! | 富那婆修，愿汝乐！ |
| ajjāhamhi samuggatā; | Today I am uplifted. | 今日我 uplifting。 |
| Diṭṭhāni ariyasaccāni, | The noble truths have been seen, | 圣谛已见， |
| uttarāpi suṇātu me”ti. | let Uttarā also listen to me.” | 让优多罗亦听我。” |
10.8 - SN 10.8 Sudatta: With Sudatta
| --- SN10.8 - Sudattasutta --- | --- SN10.8 - With Sudatta --- | --- SN10.8 - 与须达多 --- |
| Ekaṁ samayaṁ bhagavā rājagahe viharati sītavane. | On one occasion the Blessed One was dwelling at Rājagaha in the Sītavana. | 一时，佛住王舍城尸陀林。 |
| Tena kho pana samayena anāthapiṇḍiko gahapati rājagahaṁ anuppatto hoti kenacideva karaṇīyena. | At that time, Anāthapiṇḍika the householder had arrived in Rājagaha for some business. | 尔时，给孤独长者至王舍城为某事。 |
| Assosi kho anāthapiṇḍiko gahapati: | Anāthapiṇḍika the householder heard: | 给孤独长者闻： |
| “buddho kira loke uppanno”ti. | “A Buddha, it seems, has arisen in the world.” | “一佛，似乎，已出世。” |
| Tāvadeva ca pana bhagavantaṁ dassanāya upasaṅkamitukāmo hoti. Athassa anāthapiṇḍikassa gahapatissa etadahosi: | And at that very moment, he wished to approach the Blessed One to see him. Then this occurred to Anāthapiṇḍika the householder: | 于彼时，彼欲诣世尊见之。尔时，给孤独长者生此念： |
| “akālo kho ajja bhagavantaṁ dassanāya upasaṅkamituṁ. | “It is not the right time today to approach the Blessed One to see him. | “今日非时诣世尊见之。 |
| Sve dānāhaṁ kālena bhagavantaṁ dassanāya gamissāmī”ti buddhagatāya satiyā nipajji. | Tomorrow, then, at the right time, I will go to see the Blessed One.” With mindfulness directed to the Buddha, he lay down. | 明日，则，于适时，我将往见世尊。”以念向佛，彼卧。 |
| Rattiyā sudaṁ tikkhattuṁ vuṭṭhāsi pabhātanti maññamāno. | During the night, he rose three times, thinking it was dawn. | 夜间，彼起三次，以为是黎明。 |
| Atha kho anāthapiṇḍiko gahapati yena sivathikadvāraṁ tenupasaṅkami. | Then Anāthapiṇḍika the householder approached the Sīvathika gate. | 尔时，给孤独长者诣尸婆提迦门。 |
| Amanussā dvāraṁ vivariṁsu. | Non-human beings opened the gate. | 非人开门。 |
| Atha kho anāthapiṇḍikassa gahapatissa nagaramhā nikkhamantassa āloko antaradhāyi, andhakāro pāturahosi, bhayaṁ chambhitattaṁ lomahaṁso udapādi, tatova puna nivattitukāmo ahosi. | Then, as Anāthapiṇḍika the householder was leaving the city, the light vanished, and darkness appeared; fear, trepidation, and horror arose in him, and he wanted to turn back from there. | 尔时，给孤独长者出城，光明消失，黑暗出现；恐惧，战栗，与恐怖于彼生起，彼欲从彼处折返。 |
| Atha kho sivako yakkho antarahito saddamanussāvesi: | Then Sivaka yakkha, unseen, made his voice heard: | 尔时，尸婆伽夜叉，不见，使其声闻： |
| “Sataṁ hatthī sataṁ assā, | “A hundred elephants, a hundred horses, | “百象，百马， |
| Sataṁ assatarīrathā; | a hundred chariots drawn by she-mules, | 百骡车， |
| Sataṁ kaññāsahassāni, | a hundred thousand maidens, | 十万少女， |
| Āmukkamaṇikuṇḍalā; | adorned with jeweled earrings, | 饰以珠宝耳环， |
| Ekassa padavītihārassa, | are not worth a sixteenth part | 不值十六分之一 |
| Kalaṁ nāgghanti soḷasiṁ. | of one step taken forward. | 一前行之步。 |
| Abhikkama gahapati, | Go forward, householder! | 前进，长者！ |
| abhikkama gahapati; | Go forward, householder! | 前进，长者！ |
| Abhikkamanaṁ te seyyo, | Going forward is better for you, | 前进于汝更佳， |
| no paṭikkamanan”ti. | not turning back!” | 非折返！” |
| Atha kho anāthapiṇḍikassa gahapatissa andhakāro antaradhāyi, āloko pāturahosi, yaṁ ahosi bhayaṁ chambhitattaṁ lomahaṁso, so paṭippassambhi. | Then for Anāthapiṇḍika the householder, the darkness vanished, and light appeared; the fear, trepidation, and horror that had arisen subsided. | 尔时，于给孤独长者，黑暗消失，光明出现；已生之恐惧，战栗，与恐怖息。 |
| Dutiyampi kho anāthapiṇḍikassa gahapatissa āloko antaradhāyi, andhakāro pāturahosi, bhayaṁ chambhitattaṁ lomahaṁso udapādi, tatova puna nivattitukāmo ahosi. | A second time for Anāthapiṇḍika the householder, the light vanished, and darkness appeared; fear, trepidation, and horror arose in him, and he wanted to turn back from there. | 第二次于给孤独长者，光明消失，黑暗出现；恐惧，战栗，与恐怖于彼生起，彼欲从彼处折返。 |
| Dutiyampi kho sivako yakkho antarahito saddamanussāvesi: | A second time Sivaka yakkha, unseen, made his voice heard: | 第二次尸婆伽夜叉，不见，使其声闻： |
| “Sataṁ hatthī sataṁ assā, | “A hundred elephants, a hundred horses, | “百象，百马， |
| …pe… | …and so on… | ……等等…… |
| Kalaṁ nāgghanti soḷasiṁ. | are not worth a sixteenth part. | 不值十六分之一。 |
| Abhikkama gahapati, | Go forward, householder! | 前进，长者！ |
| abhikkama gahapati; | Go forward, householder! | 前进，长者！ |
| Abhikkamanaṁ te seyyo, | Going forward is better for you, | 前进于汝更佳， |
| no paṭikkamanan”ti. | not turning back!” | 非折返！” |
| Atha kho anāthapiṇḍikassa gahapatissa andhakāro antaradhāyi, āloko pāturahosi, yaṁ ahosi bhayaṁ chambhitattaṁ lomahaṁso, so paṭippassambhi. | Then for Anāthapiṇḍika the householder, the darkness vanished, and light appeared; the fear, trepidation, and horror that had arisen subsided. | 尔时，于给孤独长者，黑暗消失，光明出现；已生之恐惧，战栗，与恐怖息。 |
| Tatiyampi kho anāthapiṇḍikassa gahapatissa āloko antaradhāyi, andhakāro pāturahosi, bhayaṁ chambhitattaṁ lomahaṁso udapādi, tatova puna nivattitukāmo ahosi. | A third time for Anāthapiṇḍika the householder, the light vanished, and darkness appeared; fear, trepidation, and horror arose in him, and he wanted to turn back from there. | 第三次于给孤独长者，光明消失，黑暗出现；恐惧，战栗，与恐怖于彼生起，彼欲从彼处折返。 |
| Tatiyampi kho sivako yakkho antarahito saddamanussāvesi: | A third time Sivaka yakkha, unseen, made his voice heard: | 第三次尸婆伽夜叉，不见，使其声闻： |
| “Sataṁ hatthī sataṁ assā, | “A hundred elephants, a hundred horses, | “百象，百马， |
| …pe… | …and so on… | ……等等…… |
| Kalaṁ nāgghanti soḷasiṁ. | are not worth a sixteenth part. | 不值十六分之一。 |
| Abhikkama gahapati, | Go forward, householder! | 前进，长者！ |
| abhikkama gahapati; | Go forward, householder! | 前进，长者！ |
| Abhikkamanaṁ te seyyo, | Going forward is better for you, | 前进于汝更佳， |
| no paṭikkamanan”ti. | not turning back!” | 非折返！” |
| Atha kho anāthapiṇḍikassa gahapatissa andhakāro antaradhāyi, āloko pāturahosi, yaṁ ahosi bhayaṁ chambhitattaṁ lomahaṁso, so paṭippassambhi. | Then for Anāthapiṇḍika the householder, the darkness vanished, and light appeared; the fear, trepidation, and horror that had arisen subsided. | 尔时，于给孤独长者，黑暗消失，光明出现；已生之恐惧，战栗，与恐怖息。 |
| Atha kho anāthapiṇḍiko gahapati yena sītavanaṁ yena bhagavā tenupasaṅkami. | Then Anāthapiṇḍika the householder approached Sītavana, approached the Blessed One. | 尔时，给孤独长者诣尸陀林，诣世尊所。 |
| Tena kho pana samayena bhagavā rattiyā paccūsasamayaṁ paccuṭṭhāya abbhokāse caṅkamati. | At that time, the Blessed One, having risen at the first light of dawn, was walking in the open air. | 尔时，世尊，黎明初起，正在露天经行。 |
| Addasā kho bhagavā anāthapiṇḍikaṁ gahapatiṁ dūratova āgacchantaṁ. | The Blessed One saw Anāthapiṇḍika the householder coming from afar. | 世尊遥见给孤独长者来。 |
| Disvāna caṅkamā orohitvā paññatte āsane nisīdi. | Having seen him, he descended from his walking path and sat down on the prepared seat. | 见已，彼从经行道下，坐于备座。 |
| Nisajja kho bhagavā anāthapiṇḍikaṁ gahapatiṁ etadavoca: | Having sat down, the Blessed One said this to Anāthapiṇḍika the householder: | 坐已，世尊告给孤独长者言： |
| “ehi, sudattā”ti. | “Come, Sudatta.” | “来，须达多。” |
| Atha kho anāthapiṇḍiko gahapati, nāmena maṁ bhagavā ālapatīti, haṭṭho udaggo tattheva bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavoca: | Then Anāthapiṇḍika the householder, thinking, “The Blessed One addresses me by my name,” joyful and elated, fell with his head at the Blessed One’s feet right there and said this to the Blessed One: | 尔时，给孤独长者，思惟：“世尊以我名呼我，”欢喜， elated，以头顶礼世尊足，白世尊言： |
| “kacci, bhante, bhagavā sukhamasayitthā”ti? | “Venerable sir, did the Blessed One sleep soundly?” | “尊者，世尊安眠否？” |
| “Sabbadā ve sukhaṁ seti, | “Always indeed he sleeps soundly, | “常实彼安眠， |
| brāhmaṇo parinibbuto; | the brahmin who is fully quenched, | 婆罗门，全息者， |
| Yo na limpati kāmesu, | who is not smeared by sensual pleasures, | 不为情欲所染， |
| sītibhūto nirūpadhi. | become cool, without acquisitions. | 清凉，无所得。 |
| Sabbā āsattiyo chetvā, | Having cut all attachments, | 已断一切执着， |
| vineyya hadaye daraṁ; | having removed anguish in the heart, | 已除心中 anguish， |
| Upasanto sukhaṁ seti, | the peaceful one sleeps soundly, | 和平者安眠， |
| santiṁ pappuyya cetasā”ti. | having attained peace of mind.” | 得心之和平。” |
10.9 - SN 10.9 Paṭhamasukkā: First Discourse on Sukkā
| --- SN10.9 - Paṭhamasukkāsutta --- | --- SN10.9 - First Discourse on Sukkā --- | --- SN10.9 - 第一次关于须伽的讲说 --- |
| Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. | On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary. | 一时，佛住王舍城竹林精舍，栗鼠庇护处。 |
| Tena kho pana samayena sukkā bhikkhunī mahatiyā parisāya parivutā dhammaṁ deseti. | At that time, the bhikkhunī Sukkā was teaching the Dhamma, surrounded by a great assembly. | 尔时，比丘尼须伽正说法，为大众所围绕。 |
| Atha kho sukkāya bhikkhuniyā abhippasanno yakkho rājagahe rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ upasaṅkamitvā tāyaṁ velāyaṁ imā gāthāyo abhāsi: | Then a yakkha, who was deeply confident in the bhikkhunī Sukkā, having gone from street to street, from crossroads to crossroads in Rājagaha, on that occasion recited these verses: | 尔时，一夜叉，深信比丘尼须伽，从街至街，从十字路口至十字路口，于王舍城，于彼时诵此偈： |
| “Kiṁ me katā rājagahe manussā, | “What have the people in Rājagaha done to me, | “王舍城人于我何为， |
| Madhupītāva seyare; | that they lie about as if drunk on honey, | 彼等躺如醉蜜， |
| Ye sukkaṁ na payirupāsanti, | who do not attend upon Sukkā, | 不侍奉须伽， |
| Desentiṁ amataṁ padaṁ. | who teaches the deathless state? | 教不死之境者？ |
| Tañca pana appaṭivānīyaṁ, | And that which is irresistible, | 及彼不可抗拒者， |
| Asecanakamojavaṁ; | ambrosial, delightful, | 甘露，喜乐， |
| Pivanti maññe sappaññā, | the wise, I think, drink it, | 智者，我思，饮之， |
| Valāhakamiva panthagū”ti. | like travelers a rain cloud.” | 如旅人饮雨云。” |
10.10 - SN 10.10 Dutiyasukkā: Second Discourse on Sukkā
| --- SN10.10 - Dutiyasukkāsutta --- | --- SN10.10 - Second Discourse on Sukkā --- | --- SN10.10 - 第二次关于须伽的讲说 --- |
| Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. | On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary. | 一时，佛住王舍城竹林精舍，栗鼠庇护处。 |
| Tena kho pana samayena aññataro upāsako sukkāya bhikkhuniyā bhojanaṁ adāsi. | At that time, a certain lay follower gave food to the bhikkhunī Sukkā. | 尔时，一优婆塞施食于比丘尼须伽。 |
| Atha kho sukkāya bhikkhuniyā abhippasanno yakkho rājagahe rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ upasaṅkamitvā tāyaṁ velāyaṁ imaṁ gāthaṁ abhāsi: | Then a yakkha, who was deeply confident in the bhikkhunī Sukkā, having gone from street to street, from crossroads to crossroads in Rājagaha, on that occasion recited this verse: | 尔时，一夜叉，深信比丘尼须伽，从街至街，从十字路口至十字路口，于王舍城，于彼时诵此偈： |
| “Puññaṁ vata pasavi bahuṁ, | “Much merit indeed he has produced, | “多福实彼已生， |
| Sappañño vatāyaṁ upāsako; | wise indeed is this lay follower, | 智实此优婆塞， |
| Yo sukkāya adāsi bhojanaṁ, | who gave food to Sukkā, | 施食于须伽， |
| Sabbaganthehi vippamuttiyā”ti. | for release from all fetters.” | 为离一切缚。” |
10.11 - SN 10.11 Cīrā: With Cīrā
| --- SN10.11 - Cīrāsutta --- | --- SN10.11 - With Cīrā --- | --- SN10.11 - 与慈罗 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. | On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary. | 一时，佛住王舍城竹林精舍，栗鼠庇护处。 |
| Tena kho pana samayena aññataro upāsako cīrāya bhikkhuniyā cīvaraṁ adāsi. | At that time, a certain lay follower gave a robe to the bhikkhunī Cīrā. | 尔时，一优婆塞施一衣于比丘尼慈罗。 |
| Atha kho cīrāya bhikkhuniyā abhippasanno yakkho rājagahe rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ upasaṅkamitvā tāyaṁ velāyaṁ imaṁ gāthaṁ abhāsi: | Then a yakkha, who was deeply confident in the bhikkhunī Cīrā, having gone from street to street, from crossroads to crossroads in Rājagaha, on that occasion recited this verse: | 尔时，一夜叉，深信比丘尼慈罗，从街至街，从十字路口至十字路口，于王舍城，于彼时诵此偈： |
| “Puññaṁ vata pasavi bahuṁ, | “Much merit indeed he has produced, | “多福实彼已生， |
| Sappañño vatāyaṁ upāsako; | wise indeed is this lay follower, | 智实此优婆塞， |
| Yo cīrāya adāsi cīvaraṁ, | who gave a robe to Cīrā, | 施一衣于慈罗， |
| Sabbayogehi vippamuttiyā”ti. | for release from all yokes.” | 为离一切 yoke。” |
10.12 - SN 10.12 Āḷavaka: With Āḷavaka
| --- SN10.12 - Āḷavakasutta --- | --- SN10.12 - With Āḷavaka --- | --- SN10.12 - 与阿罗婆 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ bhagavā āḷaviyaṁ viharati āḷavakassa yakkhassa bhavane. | On one occasion the Blessed One was dwelling at Āḷavī in the abode of Āḷavaka yakkha. | 一时，世尊住于阿罗毗，阿罗婆夜叉住处。 |
| Atha kho āḷavako yakkho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca: | Then Āḷavaka yakkha approached the Blessed One; having approached, he said this to the Blessed One: | 尔时，阿罗婆夜叉诣世尊所；诣已，白世尊言： |
| “nikkhama, samaṇā”ti. | “Go out, ascetic!” | “出，沙门！” |
| “Sādhāvuso”ti bhagavā nikkhami. | “Very well, friend,” the Blessed One went out. | “善哉，朋友，”世尊出。 |
| “Pavisa, samaṇā”ti. | “Enter, ascetic!” | “入，沙门！” |
| “Sādhāvuso”ti bhagavā pāvisi. | “Very well, friend,” the Blessed One entered. | “善哉，朋友，”世尊入。 |
| Dutiyampi kho āḷavako yakkho bhagavantaṁ etadavoca: | A second time Āḷavaka yakkha said this to the Blessed One: | 第二次阿罗婆夜叉白世尊言： |
| “nikkhama, samaṇā”ti. | “Go out, ascetic!” | “出，沙门！” |
| “Sādhāvuso”ti bhagavā nikkhami. | “Very well, friend,” the Blessed One went out. | “善哉，朋友，”世尊出。 |
| “Pavisa, samaṇā”ti. | “Enter, ascetic!” | “入，沙门！” |
| “Sādhāvuso”ti bhagavā pāvisi. | “Very well, friend,” the Blessed One entered. | “善哉，朋友，”世尊入。 |
| Tatiyampi kho āḷavako yakkho bhagavantaṁ etadavoca: | A third time Āḷavaka yakkha said this to the Blessed One: | 第三次阿罗婆夜叉白世尊言： |
| “nikkhama, samaṇā”ti. | “Go out, ascetic!” | “出，沙门！” |
| “Sādhāvuso”ti bhagavā nikkhami. | “Very well, friend,” the Blessed One went out. | “善哉，朋友，”世尊出。 |
| “Pavisa, samaṇā”ti. | “Enter, ascetic!” | “入，沙门！” |
| “Sādhāvuso”ti bhagavā pāvisi. | “Very well, friend,” the Blessed One entered. | “善哉，朋友，”世尊入。 |
| Catutthampi kho āḷavako yakkho bhagavantaṁ etadavoca: | A fourth time Āḷavaka yakkha said this to the Blessed One: | 第四次阿罗婆夜叉白世尊言： |
| “nikkhama, samaṇā”ti. | “Go out, ascetic!” | “出，沙门！” |
| “Na khvāhaṁ taṁ, āvuso, nikkhamissāmi. | “I will not, friend, go out for you. | “我不，朋友，为你出。 |
| Yaṁ te karaṇīyaṁ taṁ karohī”ti. | Do what you must do.” | 做你必须做的事。” |
| “Pañhaṁ taṁ, samaṇa, pucchissāmi. | “I will ask you a question, ascetic. | “我将问汝一问题，沙门。 |
| Sace me na byākarissasi, cittaṁ vā te khipissāmi, hadayaṁ vā te phālessāmi, pādesu vā gahetvā pāragaṅgāya khipissāmī”ti. | If you do not answer me, I will derange your mind, or I will split your heart, or I will take you by the feet and throw you across the Ganges.” | 若汝不答我，我将乱汝心，或我将裂汝心，或我将执汝足掷汝过恒河。” |
| “Na khvāhaṁ taṁ, āvuso, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya, yo me cittaṁ vā khipeyya hadayaṁ vā phāleyya, pādesu vā gahetvā pāragaṅgāya khipeyya. | “I do not see, friend, in this world with its devas, Māra, and Brahmā, in this generation with its ascetics and brahmins, devas and humans, anyone who could derange my mind, or split my heart, or take me by the feet and throw me across the Ganges. | “我不见，朋友，于此世界，有天、魔、梵，于此世代，有沙门、婆罗门，天、人，能乱我心，或裂我心，或执我足掷我过恒河。 |
| Api ca tvaṁ, āvuso, puccha yadā kaṅkhasī”ti (…). | Nevertheless, friend, ask what you wish.” (…) | 然，朋友，问汝所欲。” (…) |
| “Kiṁsūdha vittaṁ purisassa seṭṭhaṁ, | “What here is the best wealth for a person? | “此何为人之最佳财富？ |
| Kiṁsu suciṇṇaṁ sukhamāvahāti; | What, well-practiced, brings happiness? | 何，善行，带乐？ |
| Kiṁsu have sādutaraṁ rasānaṁ, | What, indeed, is the sweetest of tastes? | 何，实，为味之最甜？ |
| Kathaṁjīviṁ jīvitamāhu seṭṭhan”ti. | Living how, do they say, is the best life?” | 如何生活，彼等言，为最佳生活？” |
| “Saddhīdha vittaṁ purisassa seṭṭhaṁ, | “Faith here is the best wealth for a person. | “信于此为人之最佳财富。 |
| Dhammo suciṇṇo sukhamāvahāti; | Dhamma, well-practiced, brings happiness. | 法，善行，带乐。 |
| Saccaṁ have sādutaraṁ rasānaṁ, | Truth, indeed, is the sweetest of tastes. | 真理，实，为味之最甜。 |
| Paññājīviṁ jīvitamāhu seṭṭhan”ti. | Living by wisdom, they say, is the best life.” | 以慧生活，彼等言，为最佳生活。” |
| “Kathaṁsu tarati oghaṁ, | “How does one cross the flood? | “如何渡洪流？ |
| kathaṁsu tarati aṇṇavaṁ; | How does one cross the ocean? | 如何渡海洋？ |
| Kathaṁsu dukkhamacceti, | How does one overcome suffering? | 如何克苦？ |
| kathaṁsu parisujjhatī”ti. | How is one purified?” | 如何净化？” |
| “Saddhāya tarati oghaṁ, | “By faith one crosses the flood, | “以信渡洪流， |
| appamādena aṇṇavaṁ; | by heedfulness the ocean. | 以不放逸渡海洋。 |
| Vīriyena dukkhamacceti, | By energy one overcomes suffering, | 以精进克苦， |
| paññāya parisujjhatī”ti. | by wisdom one is purified.” | 以慧净化。” |
| “Kathaṁsu labhate paññaṁ, | “How does one obtain wisdom? | “如何得慧？ |
| kathaṁsu vindate dhanaṁ; | How does one find wealth? | 如何寻财？ |
| Kathaṁsu kittiṁ pappoti, | How does one attain fame? | 如何得名？ |
| kathaṁ mittāni ganthati; | How does one bind friends? | 如何结友？ |
| Asmā lokā paraṁ lokaṁ, | From this world to the next world, | 从此世至来世， |
| kathaṁ pecca na socatī”ti. | how, having passed away, does one not sorrow?” | 如何，逝去，不忧恼？” |
| “Saddahāno arahataṁ, | “Trusting in the Dhamma of arahants | “信阿罗汉之法 |
| dhammaṁ nibbānapattiyā; | for the attainment of Nibbāna, | 为得涅槃， |
| Sussūsaṁ labhate paññaṁ, | attentive, one obtains wisdom, | 专注，得慧， |
| appamatto vicakkhaṇo. | heedful and discerning. | 不放逸与明辨。 |
| Patirūpakārī dhuravā, | Doing what is suitable, steadfast, | 行适宜之事，坚定， |
| uṭṭhātā vindate dhanaṁ; | energetic, one finds wealth. | 精进，寻财。 |
| Saccena kittiṁ pappoti, | By truth one attains fame, | 以真理得名， |
| dadaṁ mittāni ganthati; | by giving one binds friends. | 以施结友。 |
| Asmā lokā paraṁ lokaṁ, | From this world to the next world, | 从此世至来世， |
| evaṁ pecca na socati. | thus having passed away, one does not sorrow. | 如是逝去，不忧恼。 |
| Yassete caturo dhammā, | One for whom these four dhammas | 一人为之此四法 |
| saddhassa gharamesino; | are present, a faithful householder: | 现前，信徒： |
| Saccaṁ dhammo dhiti cāgo, | truth, Dhamma, steadfastness, generosity, | 真理，法，坚定，慷慨， |
| sa ve pecca na socati. | he indeed, having passed away, does not sorrow. | 彼实，逝去，不忧恼。 |
| Iṅgha aññepi pucchassu, | Come, ask others too, | 来，亦问他人， |
| puthū samaṇabrāhmaṇe; | many ascetics and brahmins, | 多沙门与婆罗门， |
| Yadi saccā dhammā cāgā, | if anything better than truth, Dhamma, generosity, | 若有胜于真理，法，慷慨， |
| khantyā bhiyyodha vijjatī”ti. | and patience is found here.” | 及忍辱者于此发现。” |
| “Kathaṁ nu dāni puccheyyaṁ, | “How now should I ask | “今如何我应问 |
| puthū samaṇabrāhmaṇe; | many ascetics and brahmins, | 多沙门与婆罗门， |
| Yohaṁ ajja pajānāmi, | when I today understand | 当我今日理解 |
| yo attho samparāyiko. | what is the good for the future? | 何为未来之善？ |
| Atthāya vata me buddho, | For my welfare indeed the Buddha | 为我福利实佛陀 |
| vāsāyāḷavimāgamā; | came to Āḷavī for a dwelling. | 来阿罗毗为住处。 |
| Yohaṁ ajja pajānāmi, | Today I understand | 今日我理解 |
| yattha dinnaṁ mahapphalaṁ. | where a gift given has great fruit. | 何处施礼有大果。 |
| So ahaṁ vicarissāmi, | I will wander | 我将游历 |
| Gāmā gāmaṁ purā puraṁ; | from village to village, from town to town, | 从村至村，从镇至镇， |
| Namassamāno sambuddhaṁ, | paying homage to the Sambuddha | 礼敬正等觉者 |
| Dhammassa ca sudhammatan”ti. | and to the goodness of the Dhamma.” | 及法之善。” |
| Indakavaggo paṭhamo. | The Indaka Chapter, the first. | 印陀伽品，第一。 |
| Indako sakka sūci ca, | Indaka, Sakka, and Sūci, | 印陀伽，帝释，与苏支， |
| Maṇibhaddo ca sānu ca; | Maṇibhadda and Sānu, | 摩尼跋陀罗与萨奴， |
| Piyaṅkara punabbasu sudatto ca, | Piyaṅkara, Punabbasu, Sudatta, | 卑延迦罗，富那婆修，须达多， |
| Dve sukkā cīraāḷavīti dvādasa. | two Sukkās, Cīrā, and Āḷavī, these twelve. | 二须伽，慈罗，与阿罗毗，此十二。 |
| Yakkhasaṁyuttaṁ samattaṁ. | The Connected Discourses with Yakkhas is complete. | 与夜叉相应部竟。 |
11 - SN 11 Sakka: Connected Discourses with Sakka
| ==================== SN11 - Sakkasaṃyutta ==================== | ==================== SN11 - Connected Discourses with Sakka ==================== | ==================== SN11 - 与帝释相应部 ==================== |
11.1 - SN 11.1 Suvīra: With Suvīra
| --- SN11.1 - Suvīrasutta --- | --- SN11.1 - With Suvīra --- | --- SN11.1 - 与苏毗罗 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. | On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. | 一时，佛住舍卫城祇陀林，给孤独园。 |
| Tatra kho bhagavā bhikkhū āmantesi: | There the Blessed One addressed the bhikkhus: | 尔时，世尊告诸比丘言： |
| “bhikkhavo”ti. | “Bhikkhus.” | “诸比丘。” |
| “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. | “Venerable sir,” those bhikkhus replied to the Blessed One. | “尊者，”彼诸比丘答世尊言。 |
| Bhagavā etadavoca: | The Blessed One said this: | 世尊如是说： |
| “Bhūtapubbaṁ, bhikkhave, asurā deve abhiyaṁsu. | “Once in the past, bhikkhus, the asuras attacked the devas. | “昔日，诸比丘，阿修罗攻天。 |
| Atha kho, bhikkhave, sakko devānamindo suvīraṁ devaputtaṁ āmantesi: | Then, bhikkhus, Sakka, lord of the devas, addressed the devaputta Suvīra: | 尔时，诸比丘，帝释天主告天子苏毗罗言： |
| ‘ete, tāta suvīra, asurā deve abhiyanti. | ‘These asuras, dear Suvīra, are attacking the devas. | ‘此阿修罗，亲爱的苏毗罗，正攻天。 |
| Gaccha, tāta suvīra, asure paccuyyāhī’ti. | Go, dear Suvīra, and counter-attack the asuras.’ | 去，亲爱的苏毗罗，反击阿修罗。’ |
| ‘Evaṁ, bhaddantavā’ti kho, bhikkhave, suvīro devaputto sakkassa devānamindassa paṭissutvā pamādaṁ āpādesi. | ‘Yes, venerable one,’ bhikkhus, the devaputta Suvīra replied to Sakka, lord of the devas, but he fell into heedlessness. | ‘唯然，尊者，’诸比丘，天子苏毗罗答帝释天主言，然彼陷入放逸。 |
| Dutiyampi kho, bhikkhave, sakko devānamindo suvīraṁ devaputtaṁ āmantesi: | A second time, bhikkhus, Sakka, lord of the devas, addressed the devaputta Suvīra: | 第二次，诸比丘，帝释天主告天子苏毗罗言： |
| ‘ete, tāta suvīra, asurā deve abhiyanti. | ‘These asuras, dear Suvīra, are attacking the devas. | ‘此阿修罗，亲爱的苏毗罗，正攻天。 |
| Gaccha, tāta suvīra, asure paccuyyāhī’ti. | Go, dear Suvīra, and counter-attack the asuras.’ | 去，亲爱的苏毗罗，反击阿修罗。’ |
| ‘Evaṁ, bhaddantavā’ti kho, bhikkhave, suvīro devaputto sakkassa devānamindassa paṭissutvā dutiyampi pamādaṁ āpādesi. | ‘Yes, venerable one,’ bhikkhus, the devaputta Suvīra replied to Sakka, lord of the devas, but a second time he fell into heedlessness. | ‘唯然，尊者，’诸比丘，天子苏毗罗答帝释天主言，然第二次彼陷入放逸。 |
| Tatiyampi kho, bhikkhave, sakko devānamindo suvīraṁ devaputtaṁ āmantesi: | A third time, bhikkhus, Sakka, lord of the devas, addressed the devaputta Suvīra: | 第三次，诸比丘，帝释天主告天子苏毗罗言： |
| ‘ete, tāta suvīra, asurā deve abhiyanti. | ‘These asuras, dear Suvīra, are attacking the devas. | ‘此阿修罗，亲爱的苏毗罗，正攻天。 |
| Gaccha, tāta suvīra, asure paccuyyāhī’ti. | Go, dear Suvīra, and counter-attack the asuras.’ | 去，亲爱的苏毗罗，反击阿修罗。’ |
| ‘Evaṁ, bhaddantavā’ti kho, bhikkhave, suvīro devaputto sakkassa devānamindassa paṭissutvā tatiyampi pamādaṁ āpādesi. | ‘Yes, venerable one,’ bhikkhus, the devaputta Suvīra replied to Sakka, lord of the devas, but a third time he fell into heedlessness. | ‘唯然，尊者，’诸比丘，天子苏毗罗答帝释天主言，然第三次彼陷入放逸。 |
| Atha kho, bhikkhave, sakko devānamindo suvīraṁ devaputtaṁ gāthāya ajjhabhāsi: | Then, bhikkhus, Sakka, lord of the devas, addressed the devaputta Suvīra with a verse: | 尔时，诸比丘，帝释天主以偈告天子苏毗罗： |
| ‘Anuṭṭhahaṁ avāyāmaṁ, | ‘Where one attains happiness | ‘何处得乐 |
| sukhaṁ yatrādhigacchati; | without exertion, without effort, | 无劳，无力， |
| Suvīra tattha gacchāhi, | Suvīra, go there, | 苏毗罗，去彼处， |
| mañca tattheva pāpayā’ti. | and take me there too.’ | 亦携我往彼处。’ |
| ‘Alasvassa anuṭṭhātā, | ‘May the lazy one, the non-exerter, | ‘愿懒者，不劳者， |
| na ca kiccāni kāraye; | who does not perform his duties, | 不尽其责者， |
| Sabbakāmasamiddhassa, | attain all sensual pleasures; | 得一切情欲； |
| taṁ me sakka varaṁ disā’ti. | grant me that boon, O Sakka!’ | 赐我彼 boon，噢，帝释！’ |
| ‘Yatthālaso anuṭṭhātā, | ‘Where the lazy one, the non-exerter, | ‘何处懒者，不劳者， |
| accantaṁ sukhamedhati; | attains extreme happiness, | 得极乐， |
| Suvīra tattha gacchāhi, | Suvīra, go there, | 苏毗罗，去彼处， |
| mañca tattheva pāpayā’ti. | and take me there too.’ | 亦携我往彼处。’ |
| ‘Akammunā devaseṭṭha, | ‘Without action, O chief of devas, | ‘无行动，噢，天主， |
| sakka vindemu yaṁ sukhaṁ; | Sakka, may we find that happiness, | 帝释，愿我等寻彼乐， |
| Asokaṁ anupāyāsaṁ, | free from sorrow, free from trouble; | 离忧，离恼； |
| taṁ me sakka varaṁ disā’ti. | grant me that boon, O Sakka!’ | 赐我彼 boon，噢，帝释！’ |
| ‘Sace atthi akammena, | ‘If there is any place where one lives | ‘若有何处人住 |
| koci kvaci na jīvati; | without action, | 无行动， |
| Nibbānassa hi so maggo, | that is indeed the path to Nibbāna; | 彼实为涅槃之道； |
| suvīra tattha gacchāhi; | Suvīra, go there, | 苏毗罗，去彼处， |
| Mañca tattheva pāpayā’ti. | and take me there too.’ | 亦携我往彼处。’ |
| So hi nāma, bhikkhave, sakko devānamindo sakaṁ puññaphalaṁ upajīvamāno devānaṁ tāvatiṁsānaṁ issariyādhipaccaṁ rajjaṁ kārento uṭṭhānavīriyassa vaṇṇavādī bhavissati. | That Sakka, bhikkhus, lord of the devas, living on the fruit of his own merit, wielding sovereignty and dominion over the Tāvatiṁsa devas, will be a praiser of exertion and energy. | 彼帝释，诸比丘，天主，以己福果而活，于忉利天行使主权与统治，将为精进与能量之赞者。 |
| Idha kho taṁ, bhikkhave, sobhetha, yaṁ tumhe evaṁ svākkhāte dhammavinaye pabbajitā samānā uṭṭhaheyyātha ghaṭeyyātha vāyameyyātha appattassa pattiyā anadhigatassa adhigamāya, asacchikatassa sacchikiriyāyā”ti. | Here, bhikkhus, it would be fitting for you, who have gone forth in such a well-proclaimed Dhamma and Discipline, that you should exert yourselves, strive, and make an effort for the attainment of what has not yet been attained, for the realization of what has not yet been realized, for the direct experience of what has not yet been directly experienced.” | 此，诸比丘，汝等，于如是善说之法与律中出家，宜精进，努力，为未得之得，为未证之证，为未亲证之亲证而奋斗。” |
11.2 - SN 11.2 Susīma: With Susīma
| --- SN11.2 - Susīmasutta --- | --- SN11.2 - With Susīma --- | --- SN11.2 - 与苏尸摩 --- |
| Sāvatthiyaṁ. | At Sāvatthī. | 于舍卫城。 |
| Tatra kho bhagavā bhikkhū āmantesi: | There the Blessed One addressed the bhikkhus: | 尔时，世尊告诸比丘言： |
| “bhikkhavo”ti. | “Bhikkhus.” | “诸比丘。” |
| “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. | “Venerable sir,” those bhikkhus replied to the Blessed One. | “尊者，”彼诸比丘答世尊言。 |
| Bhagavā etadavoca: | The Blessed One said this: | 世尊如是说： |
| “Bhūtapubbaṁ, bhikkhave, asurā deve abhiyaṁsu. | “Once in the past, bhikkhus, the asuras attacked the devas. | “昔日，诸比丘，阿修罗攻天。 |
| Atha kho, bhikkhave, sakko devānamindo susīmaṁ devaputtaṁ āmantesi: | Then, bhikkhus, Sakka, lord of the devas, addressed the devaputta Susīma: | 尔时，诸比丘，帝释天主告天子苏尸摩言： |
| ‘ete, tāta susīma, asurā deve abhiyanti. | ‘These asuras, dear Susīma, are attacking the devas. | ‘此阿修罗，亲爱的苏尸摩，正攻天。 |
| Gaccha, tāta susīma, asure paccuyyāhī’ti. | Go, dear Susīma, and counter-attack the asuras.’ | 去，亲爱的苏尸摩，反击阿修罗。’ |
| ‘Evaṁ, bhaddantavā’ti kho, bhikkhave, susīmo devaputto sakkassa devānamindassa paṭissutvā pamādaṁ āpādesi. | ‘Yes, venerable one,’ bhikkhus, the devaputta Susīma replied to Sakka, lord of the devas, but he fell into heedlessness. | ‘唯然，尊者，’诸比丘，天子苏尸摩答帝释天主言，然彼陷入放逸。 |
| Dutiyampi kho, bhikkhave, sakko devānamindo susīmaṁ devaputtaṁ āmantesi …pe… | A second time, bhikkhus, Sakka, lord of the devas, addressed the devaputta Susīma … and so on … | 第二次，诸比丘，帝释天主告天子苏尸摩言……等等…… |
| dutiyampi pamādaṁ āpādesi. | a second time he fell into heedlessness. | 第二次彼陷入放逸。 |
| Tatiyampi kho, bhikkhave, sakko devānamindo susīmaṁ devaputtaṁ āmantesi …pe… | A third time, bhikkhus, Sakka, lord of the devas, addressed the devaputta Susīma … and so on … | 第三次，诸比丘，帝释天主告天子苏尸摩言……等等…… |
| tatiyampi pamādaṁ āpādesi. | a third time he fell into heedlessness. | 第三次彼陷入放逸。 |
| Atha kho, bhikkhave, sakko devānamindo susīmaṁ devaputtaṁ gāthāya ajjhabhāsi: | Then, bhikkhus, Sakka, lord of the devas, addressed the devaputta Susīma with a verse: | 尔时，诸比丘，帝释天主以偈告天子苏尸摩： |
| ‘Anuṭṭhahaṁ avāyāmaṁ, | ‘Where one attains happiness | ‘何处得乐 |
| sukhaṁ yatrādhigacchati; | without exertion, without effort, | 无劳，无力， |
| Susīma tattha gacchāhi, | Susīma, go there, | 苏尸摩，去彼处， |
| mañca tattheva pāpayā’ti. | and take me there too.’ | 亦携我往彼处。’ |
| ‘Alasvassa anuṭṭhātā, | ‘May the lazy one, the non-exerter, | ‘愿懒者，不劳者， |
| na ca kiccāni kāraye; | who does not perform his duties, | 不尽其责者， |
| Sabbakāmasamiddhassa, | attain all sensual pleasures; | 得一切情欲； |
| taṁ me sakka varaṁ disā’ti. | grant me that boon, O Sakka!’ | 赐我彼 boon，噢，帝释！’ |
| ‘Yatthālaso anuṭṭhātā, | ‘Where the lazy one, the non-exerter, | ‘何处懒者，不劳者， |
| accantaṁ sukhamedhati; | attains extreme happiness, | 得极乐， |
| Susīma tattha gacchāhi, | Susīma, go there, | 苏尸摩，去彼处， |
| mañca tattheva pāpayā’ti. | and take me there too.’ | 亦携我往彼处。’ |
| ‘Akammunā devaseṭṭha, | ‘Without action, O chief of devas, | ‘无行动，噢，天主， |
| sakka vindemu yaṁ sukhaṁ; | Sakka, may we find that happiness, | 帝释，愿我等寻彼乐， |
| Asokaṁ anupāyāsaṁ, | free from sorrow, free from trouble; | 离忧，离恼； |
| taṁ me sakka varaṁ disā’ti. | grant me that boon, O Sakka!’ | 赐我彼 boon，噢，帝释！’ |
| ‘Sace atthi akammena, | ‘If there is any place where one lives | ‘若有何处人住 |
| koci kvaci na jīvati; | without action, | 无行动， |
| Nibbānassa hi so maggo, | that is indeed the path to Nibbāna; | 彼实为涅槃之道； |
| susīma tattha gacchāhi; | Susīma, go there, | 苏尸摩，去彼处， |
| Mañca tattheva pāpayā’ti. | and take me there too.’ | 亦携我往彼处。’ |
| So hi nāma, bhikkhave, sakko devānamindo sakaṁ puññaphalaṁ upajīvamāno devānaṁ tāvatiṁsānaṁ issariyādhipaccaṁ rajjaṁ kārento uṭṭhānavīriyassa vaṇṇavādī bhavissati. | That Sakka, bhikkhus, lord of the devas, living on the fruit of his own merit, wielding sovereignty and dominion over the Tāvatiṁsa devas, will be a praiser of exertion and energy. | 彼帝释，诸比丘，天主，以己福果而活，于忉利天行使主权与统治，将为精进与能量之赞者。 |
| Idha kho taṁ, bhikkhave, sobhetha, yaṁ tumhe evaṁ svākkhāte dhammavinaye pabbajitā samānā uṭṭhaheyyātha ghaṭeyyātha vāyameyyātha appattassa pattiyā, anadhigatassa adhigamāya, asacchikatassa sacchikiriyāyā”ti. | Here, bhikkhus, it would be fitting for you, who have gone forth in such a well-proclaimed Dhamma and Discipline, that you should exert yourselves, strive, and make an effort for the attainment of what has not yet been attained, for the realization of what has not yet been realized, for the direct experience of what has not yet been directly experienced.” | 此，诸比丘，汝等，于如是善说之法与律中出家，宜精进，努力，为未得之得，为未证之证，为未亲证之亲证而奋斗。” |
11.3 - SN 11.3 Dhajagga: The Top of the Banner
| --- SN11.3 - Dhajaggasutta --- | --- SN11.3 - The Top of the Banner --- | --- SN11.3 - 旗之顶 --- |
| Sāvatthiyaṁ. | At Sāvatthī. | 于舍卫城。 |
| Tatra kho bhagavā bhikkhū āmantesi: | There the Blessed One addressed the bhikkhus: | 尔时，世尊告诸比丘言： |
| “bhikkhavo”ti. | “Bhikkhus.” | “诸比丘。” |
| “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. | “Venerable sir,” those bhikkhus replied to the Blessed One. | “尊者，”彼诸比丘答世尊言。 |
| Bhagavā etadavoca: | The Blessed One said this: | 世尊如是说： |
| “Bhūtapubbaṁ, bhikkhave, devāsurasaṅgāmo samupabyūḷho ahosi. | “Once in the past, bhikkhus, a battle was arrayed between the devas and the asuras. | “昔日，诸比丘，天与阿修罗战阵列。 |
| Atha kho, bhikkhave, sakko devānamindo deve tāvatiṁse āmantesi: | Then, bhikkhus, Sakka, lord of the devas, addressed the Tāvatiṃsa devas: | 尔时，诸比丘，帝释天主告忉利天言： |
| ‘Sace, mārisā, devānaṁ saṅgāmagatānaṁ uppajjeyya bhayaṁ vā chambhitattaṁ vā lomahaṁso vā, mameva tasmiṁ samaye dhajaggaṁ ullokeyyātha. | ‘If, sirs, when the devas have gone to battle, fear or trepidation or horror should arise, you should then look up at the crest of my banner. | ‘若，诸君，天已入战，恐惧或战栗或恐怖生起，汝等应仰望我旗之顶。 |
| Mamañhi vo dhajaggaṁ ullokayataṁ yaṁ bhavissati bhayaṁ vā chambhitattaṁ vā lomahaṁso vā, so pahīyissati. | For when you look up at the crest of my banner, whatever fear or trepidation or horror there may be will be abandoned. | 因汝等仰望我旗之顶，无论何恐惧或战栗或恐怖，皆将舍弃。 |
| No ce me dhajaggaṁ ullokeyyātha, atha pajāpatissa devarājassa dhajaggaṁ ullokeyyātha. | If you do not look up at the crest of my banner, then you should look up at the crest of the banner of Pajāpati, king of devas. | 若汝等不仰望我旗之顶，则应仰望波阇波提天王之旗之顶。 |
| Pajāpatissa hi vo devarājassa dhajaggaṁ ullokayataṁ yaṁ bhavissati bhayaṁ vā chambhitattaṁ vā lomahaṁso vā, so pahīyissati. | For when you look up at the crest of the banner of Pajāpati, king of devas, whatever fear or trepidation or horror there may be will be abandoned. | 因汝等仰望波阇波提天王之旗之顶，无论何恐惧或战栗或恐怖，皆将舍弃。 |
| No ce pajāpatissa devarājassa dhajaggaṁ ullokeyyātha, atha varuṇassa devarājassa dhajaggaṁ ullokeyyātha. | If you do not look up at the crest of the banner of Pajāpati, king of devas, then you should look up at the crest of the banner of Varuṇa, king of devas. | 若汝等不仰望波阇波提天王之旗之顶，则应仰望伐楼那天王之旗之顶。 |
| Varuṇassa hi vo devarājassa dhajaggaṁ ullokayataṁ yaṁ bhavissati bhayaṁ vā chambhitattaṁ vā lomahaṁso vā, so pahīyissati. | For when you look up at the crest of the banner of Varuṇa, king of devas, whatever fear or trepidation or horror there may be will be abandoned. | 因汝等仰望伐楼那天王之旗之顶，无论何恐惧或战栗或恐怖，皆将舍弃。 |
| No ce varuṇassa devarājassa dhajaggaṁ ullokeyyātha, atha īsānassa devarājassa dhajaggaṁ ullokeyyātha. | If you do not look up at the crest of the banner of Varuṇa, king of devas, then you should look up at the crest of the banner of Īsāna, king of devas. | 若汝等不仰望伐楼那天王之旗之顶，则应仰望伊舍那天王之旗之顶。 |
| Īsānassa hi vo devarājassa dhajaggaṁ ullokayataṁ yaṁ bhavissati bhayaṁ vā chambhitattaṁ vā lomahaṁso vā, so pahīyissatī’ti. | For when you look up at the crest of the banner of Īsāna, king of devas, whatever fear or trepidation or horror there may be will be abandoned.’ | 因汝等仰望伊舍那天王之旗之顶，无论何恐惧或战栗或恐怖，皆将舍弃。’ |
| Taṁ kho pana, bhikkhave, sakkassa vā devānamindassa dhajaggaṁ ullokayataṁ, pajāpatissa vā devarājassa dhajaggaṁ ullokayataṁ, varuṇassa vā devarājassa dhajaggaṁ ullokayataṁ, īsānassa vā devarājassa dhajaggaṁ ullokayataṁ yaṁ bhavissati bhayaṁ vā chambhitattaṁ vā lomahaṁso vā, so pahīyethāpi nopi pahīyetha. | But, bhikkhus, for those looking up at the crest of the banner of Sakka, lord of the devas, or looking up at the crest of the banner of Pajāpati, king of devas, or looking up at the crest of the banner of Varuṇa, king of devas, or looking up at the crest of the banner of Īsāna, king of devas, whatever fear or trepidation or horror there might be, it might be abandoned or it might not be abandoned. | 然，诸比丘，为仰望帝释天主之旗之顶者，或仰望波阇波提天王之旗之顶者，或仰望伐楼那天王之旗之顶者，或仰望伊舍那天王之旗之顶者，无论何恐惧或战栗或恐怖，或舍弃或不舍弃。 |
| Taṁ kissa hetu? | What is the reason for that? | 何以故？ |
| Sakko hi, bhikkhave, devānamindo avītarāgo avītadoso avītamoho bhīru chambhī utrāsī palāyīti. | Sakka, bhikkhus, lord of the devas, is not free from lust, not free from hatred, not free from delusion; he is timid, frightened, terrified, apt to flee. | 帝释，诸比丘，天主，非离欲，非离嗔，非离痴；彼胆怯，惊恐，恐怖，易逃。 |
| Ahañca kho, bhikkhave, evaṁ vadāmi: | But I, bhikkhus, say this: | 然我，诸比丘，如是说： |
| ‘sace tumhākaṁ, bhikkhave, araññagatānaṁ vā rukkhamūlagatānaṁ vā suññāgāragatānaṁ vā uppajjeyya bhayaṁ vā chambhitattaṁ vā lomahaṁso vā, mameva tasmiṁ samaye anussareyyātha: | ‘If for you, bhikkhus, having gone to the forest, or to the foot of a tree, or to an empty dwelling, fear or trepidation or horror should arise, you should then recollect me: | ‘若汝等，诸比丘，往林中，或树下，或空屋，恐惧或战栗或恐怖生起，汝等应忆念我： |
| “itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā”ti. | “Thus indeed is the Blessed One: an Arahant, a Perfectly Enlightened One, perfected in knowledge and conduct, a Sugata, a knower of worlds, an unsurpassed leader of persons to be tamed, a teacher of devas and humans, a Buddha, a Blessed One.” | “如是实是世尊：阿罗汉，正等觉，明行足，善逝，世间解，无上士调御丈夫，天人师，佛，世尊。” |
| Mamañhi vo, bhikkhave, anussarataṁ yaṁ bhavissati bhayaṁ vā chambhitattaṁ vā lomahaṁso vā, so pahīyissati. | For when you recollect me, bhikkhus, whatever fear or trepidation or horror there may be will be abandoned. | 因汝等忆念我，诸比丘，无论何恐惧或战栗或恐怖，皆将舍弃。 |
| No ce maṁ anussareyyātha, atha dhammaṁ anussareyyātha: | If you do not recollect me, then you should recollect the Dhamma: | 若汝等不忆念我，则应忆念法： |
| “svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī”ti. | “The Dhamma is well proclaimed by the Blessed One, directly visible, immediate, inviting one to come and see, leading onward, to be personally experienced by the wise.” | “法为世尊善说，直接可见，即时，邀来见，导引，为智者亲证。” |
| Dhammañhi vo, bhikkhave, anussarataṁ yaṁ bhavissati bhayaṁ vā chambhitattaṁ vā lomahaṁso vā, so pahīyissati. | For when you recollect the Dhamma, bhikkhus, whatever fear or trepidation or horror there may be will be abandoned. | 因汝等忆念法，诸比-丘，无论何恐惧或战栗或恐怖，皆将舍弃。 |
| No ce dhammaṁ anussareyyātha, atha saṅghaṁ anussareyyātha: | If you do not recollect the Dhamma, then you should recollect the Saṅgha: | 若汝等不忆念法，则应忆念僧： |
| “suppaṭipanno bhagavato sāvakasaṅgho ujuppaṭipanno bhagavato sāvakasaṅgho ñāyappaṭipanno bhagavato sāvakasaṅgho sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṁ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho, āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassā”ti. | “The Saṅgha of the Blessed One’s disciples has practiced well, the Saṅgha of the Blessed One’s disciples has practiced uprightly, the Saṅgha of the Blessed One’s disciples has practiced by way of method, the Saṅgha of the Blessed One’s disciples has practiced properly; that is, the four pairs of persons, the eight types of individuals—this is the Saṅgha of the Blessed One’s disciples: worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world.” | “世尊弟子僧团已善修行，世尊弟子僧团已正直修行，世尊弟子僧团已依方法修行，世尊弟子僧团已正当修行；即，四双人，八种个人——此是世尊弟子僧团：应供，应待，应施，应合掌，世间无上福田。” |
| Saṅghañhi vo, bhikkhave, anussarataṁ yaṁ bhavissati bhayaṁ vā chambhitattaṁ vā lomahaṁso vā, so pahīyissati. | For when you recollect the Saṅgha, bhikkhus, whatever fear or trepidation or horror there may be will be abandoned. | 因汝等忆念僧，诸比丘，无论何恐惧或战栗或恐怖，皆将舍弃。 |
| Taṁ kissa hetu? | What is the reason for that? | 何以故？ |
| Tathāgato hi, bhikkhave, arahaṁ sammāsambuddho vītarāgo vītadoso vītamoho abhīru acchambhī anutrāsī apalāyī’”ti. | The Tathāgata, bhikkhus, the Arahant, the Perfectly Enlightened One, is free from lust, free from hatred, free from delusion; he is fearless, not trembling, not terrified, not apt to flee.’” | 如来，诸比丘，阿罗汉，正等觉，离欲，离嗔，离痴；彼无畏，不颤抖，不恐怖，不易逃。’” |
| Idamavoca bhagavā. | This the Blessed One said. | 此世尊说。 |
| Idaṁ vatvāna sugato athāparaṁ etadavoca satthā: | Having said this, the Sugata, the Teacher, then said this further: | 说此语已，善逝，师，复说此偈： |
| “Araññe rukkhamūle vā, | “In the forest, at the foot of a tree, | “于林中，于树下， |
| suññāgāreva bhikkhavo; | or in an empty dwelling, bhikkhus, | 或于空屋，诸比丘， |
| Anussaretha sambuddhaṁ, | recollect the Sambuddha; | 忆念正等觉； |
| bhayaṁ tumhāka no siyā. | fear will not be yours. | 恐惧将不属于汝。 |
| No ce buddhaṁ sareyyātha, | If you do not recollect the Buddha, | 若汝不忆念佛， |
| lokajeṭṭhaṁ narāsabhaṁ; | chief of the world, bull among men, | 世间之主，人中之牛， |
| Atha dhammaṁ sareyyātha, | then recollect the Dhamma, | 则忆念法， |
| niyyānikaṁ sudesitaṁ. | leading out, well taught. | 导出，善教。 |
| No ce dhammaṁ sareyyātha, | If you do not recollect the Dhamma, | 若汝不忆念法， |
| niyyānikaṁ sudesitaṁ; | leading out, well taught, | 导出，善教， |
| Atha saṅghaṁ sareyyātha, | then recollect the Saṅgha, | 则忆念僧， |
| puññakkhettaṁ anuttaraṁ. | unsurpassed field of merit. | 无上福田。 |
| Evaṁ buddhaṁ sarantānaṁ, | Thus, for those recollecting the Buddha, | 如是，为忆念佛， |
| Dhammaṁ saṅghañca bhikkhavo; | the Dhamma, and the Saṅgha, bhikkhus, | 法，与僧者，诸比丘， |
| Bhayaṁ vā chambhitattaṁ vā, | fear or trepidation or | 恐惧或战栗或 |
| Lomahaṁso na hessatī”ti. | horror will not arise.” | 恐怖将不生。” |
11.4 - SN 11.4 Vepacitti: With Vepacitti
| --- SN11.4 - Vepacittisutta --- | --- SN11.4 - With Vepacitti --- | --- SN11.4 - 与毗摩质多罗 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 于舍卫城。 |
| “Bhūtapubbaṁ, bhikkhave, devāsurasaṅgāmo samupabyūḷho ahosi. | “Once in the past, bhikkhus, a battle was arrayed between the devas and the asuras. | “昔日，诸比丘，天与阿修罗战阵列。 |
| Atha kho, bhikkhave, vepacitti asurindo asure āmantesi: | Then, bhikkhus, Vepacitti, lord of asuras, addressed the asuras: | 尔时，诸比丘，毗摩质多罗，阿修罗主，告阿修罗言： |
| ‘sace, mārisā, devānaṁ asurasaṅgāme samupabyūḷhe asurā jineyyuṁ devā parājineyyuṁ, yena naṁ sakkaṁ devānamindaṁ kaṇṭhapañcamehi bandhanehi bandhitvā mama santike āneyyātha asurapuran’ti. | ‘If, sirs, when the battle between devas and asuras is arrayed, the asuras should win and the devas be defeated, then bind Sakka, lord of the devas, with fivefold bonds around his neck and bring him to me in the asura city.’ | ‘若，诸君，天与阿修罗战阵列，阿修罗胜而天败，则以五重缚缚帝释天主颈，携至我阿修罗城。’ |
| Sakkopi kho, bhikkhave, devānamindo deve tāvatiṁse āmantesi: | And Sakka, bhikkhus, lord of the devas, addressed the Tāvatiṃsa devas: | 帝释，诸比丘，天主，告忉利天言： |
| ‘sace, mārisā, devānaṁ asurasaṅgāme samupabyūḷhe devā jineyyuṁ asurā parājineyyuṁ, yena naṁ vepacittiṁ asurindaṁ kaṇṭhapañcamehi bandhanehi bandhitvā mama santike āneyyātha sudhammasabhan’ti. | ‘If, sirs, when the battle between devas and asuras is arrayed, the devas should win and the asuras be defeated, then bind Vepacitti, lord of asuras, with fivefold bonds around his neck and bring him to me in the Sudhammā assembly hall.’ | ‘若，诸君，天与阿修罗战阵列，天胜而阿修罗败，则以五重缚缚毗摩质多罗，阿修罗主颈，携至我善法堂。’ |
| Tasmiṁ kho pana, bhikkhave, saṅgāme devā jiniṁsu, asurā parājiniṁsu. | In that battle, bhikkhus, the devas won, and the asuras were defeated. | 于彼战，诸比丘，天胜，阿修罗败。 |
| Atha kho, bhikkhave, devā tāvatiṁsā vepacittiṁ asurindaṁ kaṇṭhapañcamehi bandhanehi bandhitvā sakkassa devānamindassa santike ānesuṁ sudhammasabhaṁ. | Then, bhikkhus, the Tāvatiṃsa devas, having bound Vepacitti, lord of asuras, with fivefold bonds around his neck, brought him to the presence of Sakka, lord of the devas, in the Sudhammā assembly hall. | 尔时，诸比丘，忉利天，以五重缚缚毗摩质多罗，阿修罗主颈，携至帝释天主前，于善法堂。 |
| Tatra sudaṁ, bhikkhave, vepacitti asurindo kaṇṭhapañcamehi bandhanehi baddho sakkaṁ devānamindaṁ sudhammasabhaṁ pavisantañca nikkhamantañca asabbhāhi pharusāhi vācāhi akkosati paribhāsati. | There, bhikkhus, Vepacitti, lord of asuras, bound with fivefold bonds around his neck, abused and reviled Sakka, lord of the devas, as he entered and left the Sudhammā assembly hall, with rude, harsh words. | 彼处，诸比丘，毗摩质多罗，阿修罗主，以五重缚缚颈，辱骂、毁谤帝释天主，出入善法堂时，以粗暴、苛刻之言。 |
| Atha kho, bhikkhave, mātali saṅgāhako sakkaṁ devānamindaṁ gāthāhi ajjhabhāsi: | Then, bhikkhus, Mātali the charioteer addressed Sakka, lord of the devas, with verses: | 尔时，诸比丘，摩多梨车夫以偈告帝释天主： |
| ‘Bhayā nu maghavā sakka, | ‘Is it from fear, Maghavā Sakka, | ‘是惧，摩伽婆帝释， |
| dubbalyā no titikkhasi; | or from weakness that you tolerate this, | 或因弱而容忍此， |
| Suṇanto pharusaṁ vācaṁ, | hearing harsh words | 闻苛刻之言 |
| sammukhā vepacittino’ti. | from the mouth of Vepacitti?’ | 自毗摩质多罗口中？’ |
| ‘Nāhaṁ bhayā na dubbalyā, | ‘It is not from fear, nor from weakness, | ‘非惧，亦非弱， |
| khamāmi vepacittino; | that I forbear with Vepacitti. | 我容忍毗摩质多罗。 |
| Kathañhi mādiso viññū, | How could a wise person like me | 智者如我 |
| bālena paṭisaṁyuje’ti. | engage with a fool?’ | 岂与愚者交？’ |
| ‘Bhiyyo bālā pabhijjeyyuṁ, | ‘Fools would break out even more, | ‘愚者将更猖狂， |
| no cassa paṭisedhako; | if there were no one to restrain them. | 若无人制之。 |
| Tasmā bhusena daṇḍena, | Therefore, with a strong rod, | 是故，以强杖， |
| dhīro bālaṁ nisedhaye’ti. | a resolute person should restrain a fool.’ | 坚决者应制愚者。’ |
| ‘Etadeva ahaṁ maññe, | ‘This alone I consider | ‘此唯我所思 |
| bālassa paṭisedhanaṁ; | the restraint of a fool: | 制愚者之法： |
| Paraṁ saṅkupitaṁ ñatvā, | knowing another is provoked, | 知他 provoked， |
| yo sato upasammatī’ti. | one who is mindful becomes calm.’ | 正念者平静。’ |
| ‘Etadeva titikkhāya, | ‘This very fault I see | ‘此过我见 |
| vajjaṁ passāmi vāsava; | in patience, Vāsava: | 于忍辱，婆娑婆： |
| Yadā naṁ maññati bālo, | when the fool thinks of him, | 当愚者思之， |
| bhayā myāyaṁ titikkhati; | “He tolerates me out of fear,” | “彼惧我而容忍，” |
| Ajjhāruhati dummedho, | the witless one pursues him more, | 无知者更追之， |
| gova bhiyyo palāyinan’ti. | like a cow one who flees.’ | 如牛追逃者。’ |
| ‘Kāmaṁ maññatu vā mā vā, | ‘Let him think as he may, or not, | ‘任彼思之与否， |
| bhayā myāyaṁ titikkhati; | “He tolerates me out of fear.” | “彼惧我而容忍。” |
| Sadatthaparamā atthā, | Goals culminating in one’s own good— | 以己善为终之目标—— |
| khantyā bhiyyo na vijjati. | nothing better than patience is found. | 无胜于忍辱者。 |
| Yo have balavā santo, | One who, being strong, | 强者， |
| dubbalassa titikkhati; | tolerates a weak person, | 容忍弱者， |
| Tamāhu paramaṁ khantiṁ, | that they call supreme patience; | 彼等称之为上忍； |
| niccaṁ khamati dubbalo. | the weak one always has to be patient. | 弱者常须忍。 |
| Abalaṁ taṁ balaṁ āhu, | They call that strength “weak strength” | 彼等称彼力为“弱力” |
| yassa bālabalaṁ balaṁ; | whose strength is the strength of a fool. | 其力为愚者之力。 |
| Balassa dhammaguttassa, | For one protected by Dhamma, | 为法所护者， |
| paṭivattā na vijjati. | no opponent is found. | 无敌手。 |
| Tasseva tena pāpiyo, | It is worse for him | 于怒者发怒 |
| yo kuddhaṁ paṭikujjhati; | who gets angry at one who is angry. | 更为恶劣。 |
| Kuddhaṁ appaṭikujjhanto, | Not getting angry at one who is angry, | 于怒者不发怒， |
| saṅgāmaṁ jeti dujjayaṁ. | one wins a battle hard to win. | 赢得难胜之战。 |
| Ubhinnamatthaṁ carati, | He practices for the welfare of both, | 彼为二者之福利而行， |
| attano ca parassa ca; | his own and the other’s, | 自己与他人之， |
| Paraṁ saṅkupitaṁ ñatvā, | who, knowing the other is provoked, | 知他 provoked， |
| yo sato upasammati. | mindfully becomes calm. | 正念而平静。 |
| Ubhinnaṁ tikicchantānaṁ, | Those who are unskilled in the Dhamma | 不善法者 |
| attano ca parassa ca; | think him a fool, | 视之为愚， |
| Janā maññanti bāloti, | for healing both | 为疗愈二者 |
| ye dhammassa akovidā’ti. | himself and the other.’ | 自己与他人。’ |
| So hi nāma, bhikkhave, sakko devānamindo sakaṁ puññaphalaṁ upajīvamāno devānaṁ tāvatiṁsānaṁ issariyādhipaccaṁ rajjaṁ kārento khantisoraccassa vaṇṇavādī bhavissati. | That Sakka, bhikkhus, lord of the devas, living on the fruit of his own merit, ruling with sovereignty and supremacy over the Tāvatiṃsa devas, will be a praiser of patience and gentleness. | 彼帝释，诸比丘，天主，以己福果而活，于忉利天行使主权与至高无上，将为忍辱与温和之赞者。 |
| Idha kho taṁ, bhikkhave, sobhetha yaṁ tumhe evaṁ svākkhāte dhammavinaye pabbajitā samānā khamā ca bhaveyyātha soratā cā”ti. | Here, bhikkhus, it would be fitting for you, who have gone forth in such a well-proclaimed Dhamma and Discipline, that you should be patient and gentle.” | 此，诸比丘，汝等，于如是善说之法与律中出家，宜忍辱与温和。” |
11.5 - SN 11.5 Subhāsitajaya: Victory Through Well-Spoken Words
| --- SN11.5 - Subhāsitajayasutta --- | --- SN11.5 - Victory Through Well-Spoken Words --- | --- SN11.5 - 以善说得胜 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 于舍卫城。 |
| “Bhūtapubbaṁ, bhikkhave, devāsurasaṅgāmo samupabyūḷho ahosi. | “Once in the past, bhikkhus, a battle was arrayed between the devas and the asuras. | “昔日，诸比丘，天与阿修罗战阵列。 |
| Atha kho, bhikkhave, vepacitti asurindo sakkaṁ devānamindaṁ etadavoca: | Then, bhikkhus, Vepacitti, lord of asuras, said this to Sakka, lord of the devas: | 尔时，诸比丘，毗摩质多罗，阿修罗主，告帝释天主言： |
| ‘hotu, devānaminda, subhāsitena jayo’ti. | ‘Let there be victory, lord of devas, through well-spoken words.’ | ‘愿以善说得胜，天主。’ |
| ‘Hotu, vepacitti, subhāsitena jayo’ti. | ‘Let it be, Vepacitti, victory through well-spoken words.’ | ‘愿如此，毗摩质多罗，以善说得胜。’ |
| Atha kho, bhikkhave, devā ca asurā ca pārisajje ṭhapesuṁ: | Then, bhikkhus, the devas and the asuras appointed judges, thinking: | 尔时，诸比丘，天与阿修罗立裁判，思惟： |
| ‘ime no subhāsitadubbhāsitaṁ ājānissantī’ti. | ‘These will know for us what is well-spoken and ill-spoken.’ | ‘此等将为我等知何为善说何为恶说。’ |
| Atha kho, bhikkhave, vepacitti asurindo sakkaṁ devānamindaṁ etadavoca: | Then, bhikkhus, Vepacitti, lord of asuras, said this to Sakka, lord of the devas: | 尔时，诸比丘，毗摩质多罗，阿修罗主，告帝释天主言： |
| ‘bhaṇa, devānaminda, gāthan’ti. | ‘Speak a verse, lord of devas.’ | ‘说一偈，天主。’ |
| Evaṁ vutte, bhikkhave, sakko devānamindo vepacittiṁ asurindaṁ etadavoca: | When this was said, bhikkhus, Sakka, lord of the devas, said this to Vepacitti, lord of asuras: | 作是语已，诸比丘，帝释天主告毗摩质多罗，阿修罗主言： |
| ‘tumhe khvettha, vepacitti, pubbadevā. | ‘You, Vepacitti, are the elder devas here. | ‘汝，毗摩质多罗，为此间长者天。 |
| Bhaṇa, vepacitti, gāthan’ti. | Speak a verse, Vepacitti.’ | 说一偈，毗摩质多罗。’ |
| Evaṁ vutte, bhikkhave, vepacitti asurindo imaṁ gāthaṁ abhāsi: | When this was said, bhikkhus, Vepacitti, lord of asuras, recited this verse: | 作是语已，诸比丘，毗摩质多罗，阿修罗主，诵此偈： |
| ‘Bhiyyo bālā pabhijjeyyuṁ, | ‘Fools would break out even more, | ‘愚者将更猖狂， |
| no cassa paṭisedhako; | if there were no one to restrain them. | 若无人制之。 |
| Tasmā bhusena daṇḍena, | Therefore, with a strong rod, | 是故，以强杖， |
| dhīro bālaṁ nisedhaye’ti. | a resolute person should restrain a fool.’ | 坚决者应制愚者。’ |
| Bhāsitāya kho pana, bhikkhave, vepacittinā asurindena gāthāya asurā anumodiṁsu, devā tuṇhī ahesuṁ. | When this verse had been spoken by Vepacitti, lord of asuras, bhikkhus, the asuras approved, but the devas remained silent. | 毗摩质多罗，阿修罗主，说此偈已，诸比丘，阿修罗赞许，然天默然。 |
| Atha kho, bhikkhave, vepacitti asurindo sakkaṁ devānamindaṁ etadavoca: | Then, bhikkhus, Vepacitti, lord of asuras, said this to Sakka, lord of the devas: | 尔时，诸比丘，毗摩质多罗，阿修罗主，告帝释天主言： |
| ‘bhaṇa, devānaminda, gāthan’ti. | ‘Speak a verse, lord of devas.’ | ‘说一偈，天主。’ |
| Evaṁ vutte, bhikkhave, sakko devānamindo imaṁ gāthaṁ abhāsi: | When this was said, bhikkhus, Sakka, lord of the devas, recited this verse: | 作是语已，诸比丘，帝释天主诵此偈： |
| ‘Etadeva ahaṁ maññe, | ‘This alone I consider | ‘此唯我所思 |
| bālassa paṭisedhanaṁ; | the restraint of a fool: | 制愚者之法： |
| Paraṁ saṅkupitaṁ ñatvā, | knowing another is provoked, | 知他 provoked， |
| yo sato upasammatī’ti. | one who is mindful becomes calm.’ | 正念者平静。’ |
| Bhāsitāya kho pana, bhikkhave, sakkena devānamindena gāthāya, devā anumodiṁsu, asurā tuṇhī ahesuṁ. | When this verse had been spoken by Sakka, lord of the devas, bhikkhus, the devas approved, but the asuras remained silent. | 帝释天主说此偈已，诸比丘，天赞许，然阿修罗默然。 |
| Atha kho, bhikkhave, sakko devānamindo vepacittiṁ asurindaṁ etadavoca: | Then, bhikkhus, Sakka, lord of the devas, said this to Vepacitti, lord of asuras: | 尔时，诸比丘，帝释天主告毗摩质多罗，阿修罗主言： |
| ‘bhaṇa, vepacitti, gāthan’ti. | ‘Speak a verse, Vepacitti.’ | ‘说一偈，毗摩质多罗。’ |
| Evaṁ vutte, bhikkhave, vepacitti asurindo imaṁ gāthaṁ abhāsi: | When this was said, bhikkhus, Vepacitti, lord of asuras, recited this verse: | 作是语已，诸比丘，毗摩质多罗，阿修罗主，诵此偈： |
| ‘Etadeva titikkhāya, | ‘This very fault I see | ‘此过我见 |
| vajjaṁ passāmi vāsava; | in patience, Vāsava: | 于忍辱，婆娑婆： |
| Yadā naṁ maññati bālo, | when the fool thinks of him, | 当愚者思之， |
| bhayā myāyaṁ titikkhati; | “He tolerates me out of fear,” | “彼惧我而容忍，” |
| Ajjhāruhati dummedho, | the witless one pursues him more, | 无知者更追之， |
| gova bhiyyo palāyinan’ti. | like a cow one who flees.’ | 如牛追逃者。’ |
| Bhāsitāya kho pana, bhikkhave, vepacittinā asurindena gāthāya asurā anumodiṁsu, devā tuṇhī ahesuṁ. | When this verse had been spoken by Vepacitti, lord of asuras, bhikkhus, the asuras approved, but the devas remained silent. | 毗摩质多罗，阿修罗主，说此偈已，诸比丘，阿修罗赞许，然天默然。 |
| Atha kho, bhikkhave, vepacitti asurindo sakkaṁ devānamindaṁ etadavoca: | Then, bhikkhus, Vepacitti, lord of asuras, said this to Sakka, lord of the devas: | 尔时，诸比丘，毗摩质多罗，阿修罗主，告帝释天主言： |
| ‘bhaṇa, devānaminda, gāthan’ti. | ‘Speak a verse, lord of devas.’ | ‘说一偈，天主。’ |
| Evaṁ vutte, bhikkhave, sakko devānamindo imā gāthāyo abhāsi: | When this was said, bhikkhus, Sakka, lord of the devas, recited these verses: | 作是语已，诸比丘，帝释天主诵此偈： |
| ‘Kāmaṁ maññatu vā mā vā, | ‘Let him think as he may, or not, | ‘任彼思之与否， |
| bhayā myāyaṁ titikkhati; | “He tolerates me out of fear.” | “彼惧我而容忍。” |
| Sadatthaparamā atthā, | Goals culminating in one’s own good— | 以己善为终之目标—— |
| khantyā bhiyyo na vijjati. | nothing better than patience is found. | 无胜于忍辱者。 |
| Yo have balavā santo, | One who, being strong, | 强者， |
| dubbalassa titikkhati; | tolerates a weak person, | 容忍弱者， |
| Tamāhu paramaṁ khantiṁ, | that they call supreme patience; | 彼等称之为上忍； |
| niccaṁ khamati dubbalo. | the weak one always has to be patient. | 弱者常须忍。 |
| Abalaṁ taṁ balaṁ āhu, | They call that strength “weak strength” | 彼等称彼力为“弱力” |
| yassa bālabalaṁ balaṁ; | whose strength is the strength of a fool. | 其力为愚者之力。 |
| Balassa dhammaguttassa, | For one protected by Dhamma, | 为法所护者， |
| paṭivattā na vijjati. | no opponent is found. | 无敌手。 |
| Tasseva tena pāpiyo, | It is worse for him | 于怒者发怒 |
| yo kuddhaṁ paṭikujjhati; | who gets angry at one who is angry. | 更为恶劣。 |
| Kuddhaṁ appaṭikujjhanto, | Not getting angry at one who is angry, | 于怒者不发怒， |
| saṅgāmaṁ jeti dujjayaṁ. | one wins a battle hard to win. | 赢得难胜之战。 |
| Ubhinnamatthaṁ carati, | He practices for the welfare of both, | 彼为二者之福利而行， |
| attano ca parassa ca; | his own and the other’s, | 自己与他人之， |
| Paraṁ saṅkupitaṁ ñatvā, | who, knowing the other is provoked, | 知他 provoked， |
| yo sato upasammati. | mindfully becomes calm. | 正念而平静。 |
| Ubhinnaṁ tikicchantānaṁ, | Those who are unskilled in the Dhamma | 不善法者 |
| attano ca parassa ca; | think him a fool, | 视之为愚， |
| Janā maññanti bāloti, | for healing both | 为疗愈二者 |
| ye dhammassa akovidā’ti. | himself and the other.’ | 自己与他人。’ |
| Bhāsitāsu kho pana, bhikkhave, sakkena devānamindena gāthāsu, devā anumodiṁsu, asurā tuṇhī ahesuṁ. | When these verses had been spoken by Sakka, lord of the devas, bhikkhus, the devas approved, but the asuras remained silent. | 帝释天主说此偈已，诸比丘，天赞许，然阿修罗默然。 |
| Atha kho, bhikkhave, devānañca asurānañca pārisajjā etadavocuṁ: | Then, bhikkhus, the judges of the devas and the asuras said this: | 尔时，诸比丘，天与阿修罗之裁判如是说： |
| ‘bhāsitā kho vepacittinā asurindena gāthāyo. | ‘The verses spoken by Vepacitti, lord of asuras, have been spoken. | ‘毗摩质多罗，阿修罗主，所说之偈已说。 |
| Tā ca kho sadaṇḍāvacarā sasatthāvacarā, iti bhaṇḍanaṁ iti viggaho iti kalaho. | And they involve the sphere of the rod, the sphere of the weapon; thus there is quarreling, thus strife, thus conflict. | 彼等涉杖之域，兵器之域；如是则有争吵，如是则有纷争，如是则有冲突。 |
| Bhāsitā kho sakkena devānamindena gāthāyo. | The verses spoken by Sakka, lord of the devas, have been spoken. | 帝释天主所说之偈已说。 |
| Tā ca kho adaṇḍāvacarā asatthāvacarā, iti abhaṇḍanaṁ iti aviggaho iti akalaho. | And they involve the sphere free from the rod, free from the weapon; thus there is no quarreling, thus no strife, thus no conflict. | 彼等涉离杖之域，离兵器之域；如是则无争吵，如是则无纷争，如是则无冲突。 |
| Sakkassa devānamindassa subhāsitena jayo’ti. | Victory belongs to Sakka, lord of the devas, through well-spoken words.’ | 胜利属于帝释天主，以善说。’ |
| Iti kho, bhikkhave, sakkassa devānamindassa subhāsitena jayo ahosī”ti. | Thus, bhikkhus, Sakka, lord of the devas, gained victory through well-spoken words.” | 如是，诸比丘，帝释天主以善说得胜。” |
11.6 - SN 11.6 Kulāvaka: The Nests
| --- SN11.6 - Kulāvakasutta --- | --- SN11.6 - The Nests --- | --- SN11.6 - 巢 --- |
| Sāvatthiyaṁ. | At Sāvatthī. | 于舍卫城。 |
| “Bhūtapubbaṁ, bhikkhave, devāsurasaṅgāmo samupabyūḷho ahosi. | “Once in the past, bhikkhus, a battle was arrayed between the devas and the asuras. | “昔日，诸比丘，天与阿修罗战阵列。 |
| Tasmiṁ kho pana, bhikkhave, saṅgāme asurā jiniṁsu, devā parājiniṁsu. | In that battle, bhikkhus, the asuras won, and the devas were defeated. | 于彼战，诸比丘，阿修罗胜，天败。 |
| Parājitā ca kho, bhikkhave, devā apāyaṁsveva uttarenamukhā, abhiyaṁsveva ne asurā. | Defeated, bhikkhus, the devas fled northwards, and the asuras pursued them. | 败，诸比丘，天向北逃，阿修罗追之。 |
| Atha kho, bhikkhave, sakko devānamindo mātali saṅgāhakaṁ gāthāya ajjhabhāsi: | Then, bhikkhus, Sakka, lord of the devas, addressed Mātali the charioteer with a verse: | 尔时，诸比丘，帝释天主以偈告摩多梨车夫： |
| ‘Kulāvakā mātali simbalismiṁ, | ‘The nests, Mātali, in the silk-cotton tree, | ‘巢，摩多梨，于丝棉树中， |
| Īsāmukhena parivajjayassu; | avoid them with the chariot-pole. | 以车pole避之。 |
| Kāmaṁ cajāma asuresu pāṇaṁ, | Let us rather give up our lives to the asuras, | 让我等宁舍命于阿修罗， |
| Māyime dijā vikulāvakā ahesun’ti. | lest these birds be deprived of their nests.’ | 不令此鸟失其巢。’ |
| ‘Evaṁ, bhaddantavā’ti kho, bhikkhave, mātali saṅgāhako sakkassa devānamindassa paṭissutvā sahassayuttaṁ ājaññarathaṁ paccudāvattesi. | ‘Yes, venerable sir,’ bhikkhus, Mātali the charioteer replied to Sakka, lord of the devas, and turned back the thousand-yoked chariot of thoroughbreds. | ‘唯然，尊者，’诸比丘，摩多梨车夫答帝释天主言，即转回千轭良驹之车。 |
| Atha kho, bhikkhave, asurānaṁ etadahosi: | Then, bhikkhus, this occurred to the asuras: | 尔时，诸比丘，阿修罗生此念： |
| ‘paccudāvatto kho dāni sakkassa devānamindassa sahassayutto ājaññaratho. | ‘The thousand-yoked chariot of thoroughbreds of Sakka, lord of the devas, has now turned back. | ‘帝释天主之千轭良驹车今回转。 |
| Dutiyampi kho devā asurehi saṅgāmessantī’ti bhītā asurapurameva pāvisiṁsu. | The devas will fight a second time with the asuras.’ Fearful, they entered the asura city itself. | 天将与阿修罗再战。’惧，彼等入阿修罗城。 |
| Iti kho, bhikkhave, sakkassa devānamindassa dhammena jayo ahosī”ti. | Thus, bhikkhus, Sakka, lord of the devas, gained victory through Dhamma.” | 如是，诸比丘，帝释天主以法得胜。” |
11.7 - SN 11.7 Nadubbhiya: I Will Not Harm
| --- SN11.7 - Nadubbhiyasutta --- | --- SN11.7 - I Will Not Harm --- | --- SN11.7 - 我不害 --- |
| Sāvatthiyaṁ. | At Sāvatthī. | 于舍卫城。 |
| “Bhūtapubbaṁ, bhikkhave, sakkassa devānamindassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: | “Once in the past, bhikkhus, as Sakka, lord of the devas, was alone in seclusion, this reflection arose in his mind: | “昔日，诸比丘，帝释天主独处静思，此念生于其心： |
| ‘yopi me assa supaccatthiko tassapāhaṁ na dubbheyyan’ti. | ‘Even towards one who might be my adversary, I would not harbor ill will.’ | ‘纵为我敌者，我亦不生恶意。’ |
| Atha kho, bhikkhave, vepacitti asurindo sakkassa devānamindassa cetasā cetoparivitakkamaññāya yena sakko devānamindo tenupasaṅkami. | Then, bhikkhus, Vepacitti, lord of asuras, knowing with his own mind the reflection in the mind of Sakka, lord of the devas, approached Sakka, lord of the devas. | 尔时，诸比丘，毗摩质多罗，阿修罗主，以自心知帝释天主心中所念，诣帝释天主所。 |
| Addasā kho, bhikkhave, sakko devānamindo vepacittiṁ asurindaṁ dūratova āgacchantaṁ. | Sakka, bhikkhus, lord of the devas, saw Vepacitti, lord of asuras, coming from afar. | 帝释，诸比丘，天主，遥见毗摩质多罗，阿修罗主，来。 |
| Disvāna vepacittiṁ asurindaṁ etadavoca: | Having seen Vepacitti, lord of asuras, he said this: | 见毗摩质多罗，阿修罗主，言： |
| ‘tiṭṭha, vepacitti, gahitosī’ti. | ‘Stop, Vepacitti, you are caught!’ | ‘止，毗摩质多罗，汝已被捕！’ |
| ‘Yadeva te, mārisa, pubbe cittaṁ, tadeva tvaṁ mā pajahāsī’ti. | ‘Whatever was your earlier thought, dear sir, do not abandon that very thought.’ | ‘汝昔所思，尊者，勿舍彼思。’ |
| ‘Sapassu ca me, vepacitti, adubbhāyā’ti. | ‘Swear an oath to me, Vepacitti, that you will not harm me.’ | ‘向我发誓，毗摩质多罗，汝不害我。’ |
| ‘Yaṁ musā bhaṇato pāpaṁ, | ‘Whatever evil befalls one who speaks falsely, | ‘妄语者所遭之恶， |
| Yaṁ pāpaṁ ariyūpavādino; | whatever evil befalls a slanderer of ariyas, | 谤圣者所遭之恶， |
| Mittadduno ca yaṁ pāpaṁ, | and whatever evil befalls a betrayer of friends, | 及背友者所遭之恶， |
| Yaṁ pāpaṁ akataññuno; | whatever evil befalls an ungrateful person, | 忘恩者所遭之恶， |
| Tameva pāpaṁ phusatu, | that very evil should touch him | 彼恶当触 |
| Yo te dubbhe sujampatī’”ti. | who would harm you, Sujampati!’” | 害汝者，苏阇婆提！’” |
11.8 - SN 11.8 Verocanaasurinda: With Verocana, Lord of Asuras
| --- SN11.8 - Verocanaasurindasutta --- | --- SN11.8 - With Verocana, Lord of Asuras --- | --- SN11.8 - 与毗楼遮那，阿修罗主 --- |
| Sāvatthiyaṁ jetavane. | At Sāvatthī, in Jeta’s Grove. | 于舍卫城，祇陀林。 |
| Tena kho pana samayena bhagavā divāvihāragato hoti paṭisallīno. | At that time, the Blessed One had gone for the day's abiding and was in seclusion. | 尔时，世尊为日住而入静室。 |
| Atha kho sakko ca devānamindo verocano ca asurindo yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā paccekaṁ dvārabāhaṁ nissāya aṭṭhaṁsu. | Then Sakka, lord of the devas, and Verocana, lord of asuras, approached the Blessed One; having approached, they each stood leaning against a doorpost. | 尔时，帝释天主与毗楼遮那，阿修罗主，诣世尊所；诣已，各倚一门柱而立。 |
| Atha kho verocano asurindo bhagavato santike imaṁ gāthaṁ abhāsi: | Then Verocana, lord of asuras, recited this verse in the presence of the Blessed One: | 尔时，毗楼遮那，阿修罗主，于世尊前诵此偈： |
| “Vāyametheva puriso, | “A person should strive indeed, | “人应努力实， |
| yāva atthassa nipphadā; | until his goal is achieved. | 直至目标达成。 |
| Nipphannasobhano attho, | An achieved goal is beautiful, | 达成之目标美， |
| verocanavaco idan”ti. | this is Verocana’s word.” | 此是毗楼遮那之言。” |
| “Vāyametheva puriso, | “A person should strive indeed, | “人应努力实， |
| yāva atthassa nipphadā; | until his goal is achieved. | 直至目标达成。 |
| Nipphannasobhano attho, | An achieved goal is beautiful, | 达成之目标美， |
| khantyā bhiyyo na vijjatī”ti. | but nothing better than patience is found.” | 然无胜于忍辱者。” |
| “Sabbe sattā atthajātā, | “All beings have their goals, | “一切众生皆有其目标， |
| tattha tattha yathārahaṁ; | here and there, according to their due. | 此处与彼处，依其应得。 |
| Saṁyogaparamā tveva, | Union is indeed the highest, | 合一实为至高， |
| sambhogā sabbapāṇinaṁ; | and enjoyment for all living beings. | 及一切生物之享受。 |
| Nipphannasobhano attho, | An achieved goal is beautiful, | 达成之目标美， |
| verocanavaco idan”ti. | this is Verocana’s word.” | 此是毗楼遮那之言。” |
| “Sabbe sattā atthajātā, | “All beings have their goals, | “一切众生皆有其目标， |
| tattha tattha yathārahaṁ; | here and there, according to their due. | 此处与彼处，依其应得。 |
| Saṁyogaparamā tveva, | Union is indeed the highest, | 合一实为至高， |
| sambhogā sabbapāṇinaṁ; | and enjoyment for all living beings. | 及一切生物之享受。 |
| Nipphannasobhano attho, | An achieved goal is beautiful, | 达成之目标美， |
| khantyā bhiyyo na vijjatī”ti. | but nothing better than patience is found.” | 然无胜于忍辱者。” |
11.9 - SN 11.9 Araññāyatanaisi: Seers in Forest Abodes
| --- SN11.9 - Araññāyatanaisisutta --- | --- SN11.9 - Seers in Forest Abodes --- | --- SN11.9 - 林居仙人 --- |
| Sāvatthiyaṁ. | At Sāvatthī. | 于舍卫城。 |
| “Bhūtapubbaṁ, bhikkhave, sambahulā isayo sīlavanto kalyāṇadhammā araññāyatane paṇṇakuṭīsu sammanti. | “Once in the past, bhikkhus, many virtuous seers of excellent character dwelt in leaf huts in forest abodes. | “昔日，诸比丘，多善行仙人，品性优良，住于林居叶舍。 |
| Atha kho, bhikkhave, sakko ca devānamindo vepacitti ca asurindo yena te isayo sīlavanto kalyāṇadhammā tenupasaṅkamiṁsu. | Then, bhikkhus, Sakka, lord of the devas, and Vepacitti, lord of asuras, approached those virtuous seers of excellent character. | 尔时，诸比丘，帝释天主与毗摩质多罗，阿修罗主，诣彼善行仙人，品性优良者。 |
| Atha kho, bhikkhave, vepacitti asurindo paṭaliyo upāhanā ārohitvā khaggaṁ olaggetvā chattena dhāriyamānena aggadvārena assamaṁ pavisitvā te isayo sīlavante kalyāṇadhamme apabyāmato karitvā atikkami. | Then, bhikkhus, Vepacitti, lord of asuras, having put on paṭali-wood sandals, with his sword slung on, with an umbrella held over him, entered the hermitage by the main gate and passed by those virtuous seers of excellent character, keeping them at arm’s length in disrespect. | 尔时，诸比丘，毗摩质多罗，阿修罗主，着 paṭali-木履，佩剑，持伞，由正门入庵，过彼善行仙人，不敬地保持臂距。 |
| Atha kho, bhikkhave, sakko devānamindo paṭaliyo upāhanā orohitvā khaggaṁ aññesaṁ datvā chattaṁ apanāmetvā dvāreneva assamaṁ pavisitvā te isayo sīlavante kalyāṇadhamme anuvātaṁ pañjaliko namassamāno aṭṭhāsi. | Then, bhikkhus, Sakka, lord of the devas, having taken off his paṭali-wood sandals, having given his sword to others, having removed his umbrella, entered the hermitage right by the gate and stood saluting those virtuous seers of excellent character with joined hands, downwind. | 尔时，诸比丘，帝释天主，脱其 paṭali-木履，授剑于他，去其伞，由正门入庵，立于下风处，合掌敬礼彼善行仙人。 |
| Atha kho, bhikkhave, te isayo sīlavanto kalyāṇadhammā sakkaṁ devānamindaṁ gāthāya ajjhabhāsiṁsu: | Then, bhikkhus, those virtuous seers of excellent character addressed Sakka, lord of the devas, with a verse: | 尔时，诸比丘，彼善行仙人以偈告帝释天主： |
| ‘Gandho isīnaṁ ciradikkhitānaṁ, | ‘The scent of seers long initiated, | ‘仙人久修之香， |
| Kāyā cuto gacchati mālutena; | fallen from their bodies, travels with the wind. | 自身体落下，随风行。 |
| Ito paṭikkamma sahassanetta, | Depart from here, Thousand-eyed One, | 离此，千眼者， |
| Gandho isīnaṁ asuci devarājā’ti. | the scent of seers is impure for you, king of devas.’ | 仙人之香于汝不净，天王。’ |
| ‘Gandho isīnaṁ ciradikkhitānaṁ, | ‘Let the scent of seers long initiated, | ‘让仙人久修之香， |
| Kāyā cuto gacchatu mālutena; | fallen from their bodies, travel with the wind. | 自身体落下，随风行。 |
| Sucitrapupphaṁ sirasmiṁva mālaṁ, | Like a garland of beautiful flowers on the head, | 如头顶美丽花环， |
| Gandhaṁ etaṁ paṭikaṅkhāma bhante; | this scent we desire, venerable sirs. | 此香我等欲，尊者。 |
| Na hettha devā paṭikūlasaññino’”ti. | Devas here have no perception of repulsiveness in it.’” | 天于此无厌恶之感。’” |
11.10 - SN 11.10 Samuddaka: At the Ocean
| --- SN11.10 - Samuddakasutta --- | --- SN11.10 - At the Ocean --- | --- SN11.10 - 于海边 --- |
| Sāvatthiyaṁ. | At Sāvatthī. | 于舍卫城。 |
| “Bhūtapubbaṁ, bhikkhave, sambahulā isayo sīlavanto kalyāṇadhammā samuddatīre paṇṇakuṭīsu sammanti. | “Once in the past, bhikkhus, many virtuous seers of excellent character dwelt in leaf huts on the seashore. | “昔日，诸比丘，多善行仙人，品性优良，住于海边叶舍。 |
| Tena kho pana samayena devāsurasaṅgāmo samupabyūḷho ahosi. | At that time, a battle between devas and asuras was arrayed. | 尔时，天与阿修罗战阵列。 |
| Atha kho, bhikkhave, tesaṁ isīnaṁ sīlavantānaṁ kalyāṇadhammānaṁ etadahosi: | Then, bhikkhus, this occurred to those virtuous seers of excellent character: | 尔时，诸比丘，彼善行仙人生此念： |
| ‘dhammikā kho devā, adhammikā asurā. | ‘The devas are righteous, the asuras unrighteous. | ‘天为正，阿修罗为不正。 |
| Siyāpi no asurato bhayaṁ. | There might be danger to us from the asuras. | 我等或有来自阿修罗之危。 |
| Yannūna mayaṁ sambaraṁ asurindaṁ upasaṅkamitvā abhayadakkhiṇaṁ yāceyyāmā’ti. | Why don’t we approach Sambara, lord of asuras, and ask for a pledge of safety?’ | 何不我等诣三婆罗，阿修罗主，求安全之 pledge？’ |
| Atha kho, bhikkhave, te isayo sīlavanto kalyāṇadhammā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—samuddatīre paṇṇakuṭīsu antarahitā sambarassa asurindassa sammukhe pāturahesuṁ. | Then, bhikkhus, those virtuous seers of excellent character—just as a strong man might stretch out his bent arm, or bend his stretched-out arm; even so—having vanished from their leaf huts on the seashore, appeared in the presence of Sambara, lord of asuras. | 尔时，诸比丘，彼善行仙人——犹如力士伸屈臂，或屈伸臂；如是——于海边叶舍没，现身于三婆罗，阿修罗主前。 |
| Atha kho, bhikkhave, te isayo sīlavanto kalyāṇadhammā sambaraṁ asurindaṁ gāthāya ajjhabhāsiṁsu: | Then, bhikkhus, those virtuous seers of excellent character addressed Sambara, lord of asuras, with a verse: | 尔时，诸比丘，彼善行仙人以偈告三婆罗，阿修罗主： |
| ‘Isayo sambaraṁ pattā, | ‘Seers have come to Sambara, | ‘仙人来至三婆罗， |
| yācanti abhayadakkhiṇaṁ; | they ask for a pledge of safety. | 求安全之 pledge。 |
| Kāmaṅkaro hi te dātuṁ, | It is in your power to grant | 汝有权授予 |
| bhayassa abhayassa vā’ti. | either fear or safety.’ | 恐惧或安全。’ |
| ‘Isīnaṁ abhayaṁ natthi, | ‘There is no safety for seers, | ‘仙人无安全， |
| duṭṭhānaṁ sakkasevinaṁ; | for the malevolent servants of Sakka. | 为帝释之恶仆。 |
| Abhayaṁ yācamānānaṁ, | To those asking for safety, | 于求安全者， |
| bhayameva dadāmi vo’ti. | I give fear itself to you.’ | 我予恐惧于汝。’ |
| ‘Abhayaṁ yācamānānaṁ, | ‘To us asking for safety, | ‘于我等求安全者， |
| bhayameva dadāsi no; | you give fear itself to us. | 汝予恐惧于我等。 |
| Paṭiggaṇhāma te etaṁ, | We accept this from you, | 我等受此于汝， |
| akkhayaṁ hotu te bhayaṁ. | may your fear be endless! | 愿汝恐惧无尽！ |
| Yādisaṁ vapate bījaṁ, | Whatever kind of seed one sows, | 播何种之种， |
| tādisaṁ harate phalaṁ; | that kind of fruit one reaps. | 收何种之果。 |
| Kalyāṇakārī kalyāṇaṁ, | A doer of good reaps good, | 行善者得善， |
| pāpakārī ca pāpakaṁ; | and an evil-doer, evil. | 行恶者得恶。 |
| Pavuttaṁ tāta te bījaṁ, | Your seed, dear sir, has been sown, | 汝之种，尊者，已播， |
| phalaṁ paccanubhossasī’ti. | you will experience the fruit.’ | 汝将体验其果。’ |
| Atha kho, bhikkhave, te isayo sīlavanto kalyāṇadhammā sambaraṁ asurindaṁ abhisapitvā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—sambarassa asurindassa sammukhe antarahitā samuddatīre paṇṇakuṭīsu pāturahesuṁ. | Then, bhikkhus, those virtuous seers of excellent character, having cursed Sambara, lord of asuras—just as a strong man might stretch out his bent arm, or bend his stretched-out arm; even so—having vanished from the presence of Sambara, lord of asuras, appeared in their leaf huts on the seashore. | 尔时，诸比丘，彼善行仙人，咒三婆罗，阿修罗主——犹如力士伸屈臂，或屈伸臂；如是——于三婆罗，阿修罗主前没，现身于海边叶舍。 |
| Atha kho, bhikkhave, sambaro asurindo tehi isīhi sīlavantehi kalyāṇadhammehi abhisapito rattiyā sudaṁ tikkhattuṁ ubbijjī”ti. | Then, bhikkhus, Sambara, lord of asuras, having been cursed by those virtuous seers of excellent character, was terrified three times during the night.” | 尔时，诸比丘，三婆罗，阿修罗主，为彼善行仙人所咒，夜间惊恐三次。” |
| Paṭhamo vaggo. | The first chapter. | 第一品。 |
| Suvīraṁ susīmañceva, | Suvīra and Susīma, | 苏毗罗与苏尸摩， |
| dhajaggaṁ vepacittino; | The Crest of the Banner, Vepacitti; | 旗之顶，毗摩质多罗； |
| Subhāsitaṁ jayañceva, | Victory Through Well-Spoken Words, | 以善说得胜， |
| kulāvakaṁ nadubbhiyaṁ; | The Nests, I Will Not Harm; | 巢，我不害； |
| Verocana asurindo, | Verocana, lord of asuras, | 毗楼遮那，阿修罗主， |
| isayo araññakañceva; | Seers in Forest Abodes, | 林居仙人， |
| Isayo ca samuddakāti. | and Seers at the Ocean. | 及海边仙人。 |
11.11 - SN 11.11 Vatapada: The Vows
| --- SN11.11 - Vatapadasutta --- | --- SN11.11 - The Vows --- | --- SN11.11 - 誓言 --- |
| Sāvatthiyaṁ. | At Sāvatthī. | 于舍卫城。 |
| “Sakkassa, bhikkhave, devānamindassa pubbe manussabhūtassa satta vatapadāni samattāni samādinnāni ahesuṁ, yesaṁ samādinnattā sakko sakkattaṁ ajjhagā. | “For Sakka, bhikkhus, lord of the devas, when he was formerly a human being, seven vows were undertaken and adopted, due to the adoption of which Sakka attained to Sakkahood. | “于帝释，诸比丘，天主，昔为人时，七誓言已立已采，因采之故，帝释得帝释位。 |
| Katamāni satta vatapadāni? | What were the seven vows? | 何为七誓言？ |
| Yāvajīvaṁ mātāpettibharo assaṁ, | For as long as I live, I will support my mother and father. | 尽我一生，我将奉养父母。 |
| yāvajīvaṁ kule jeṭṭhāpacāyī assaṁ, | For as long as I live, I will revere the elders in my family. | 尽我一生，我将敬重家中长辈。 |
| yāvajīvaṁ saṇhavāco assaṁ, | For as long as I live, I will speak gently. | 尽我一生，我将言语温和。 |
| yāvajīvaṁ apisuṇavāco assaṁ, | For as long as I live, I will not speak slanderously. | 尽我一生，我不说诽谤之言。 |
| yāvajīvaṁ vigatamalamaccherena cetasā agāraṁ ajjhāvaseyyaṁ muttacāgo payatapāṇi vossaggarato yācayogo dānasaṁvibhāgarato, | For as long as I live, with a mind free from the stain of miserliness, I will dwell at home, with open-handed generosity, with hands ready to give, delighting in relinquishing, amenable to requests, delighting in sharing gifts. | 尽我一生，以离吝啬之垢之心，我将居家，慷慨大方，手随时准备给予，乐于施舍，顺应请求，乐于分享礼物。 |
| yāvajīvaṁ saccavāco assaṁ, | For as long as I live, I will speak truthfully. | 尽我一生，我将说实话。 |
| yāvajīvaṁ akkodhano assaṁ—sacepi me kodho uppajjeyya, khippameva naṁ paṭivineyyanti. | For as long as I live, I will be without anger—if anger should arise in me, I will quickly subdue it. | 尽我一生，我将无怒——若怒于我生起，我将速制之。 |
| Sakkassa, bhikkhave, devānamindassa pubbe manussabhūtassa imāni satta vatapadāni samattāni samādinnāni ahesuṁ, yesaṁ samādinnattā sakko sakkattaṁ ajjhagāti. | For Sakka, bhikkhus, lord of the devas, when he was formerly a human being, these seven vows were undertaken and adopted, due to the adoption of which Sakka attained to Sakkahood. | 于帝释，诸比丘，天主，昔为人时，此七誓言已立已采，因采之故，帝释得帝释位。 |
| Mātāpettibharaṁ jantuṁ, | A person who supports his mother and father, | 奉养父母之人， |
| kule jeṭṭhāpacāyinaṁ; | who reveres the elders in his family, | 敬重家中长辈之人， |
| Saṇhaṁ sakhilasambhāsaṁ, | who speaks gently and kindly, | 言语温和善良之人， |
| pesuṇeyyappahāyinaṁ. | who has abandoned slander, | 已舍诽谤之人， |
| Maccheravinaye yuttaṁ, | who is engaged in removing miserliness, | 致力于除吝啬之人， |
| saccaṁ kodhābhibhuṁ naraṁ; | truthful, who has overcome anger; | 诚实，已克怒之人； |
| Taṁ ve devā tāvatiṁsā, | him indeed the Tāvatiṃsa devas | 彼实忉利天 |
| āhu sappuriso itī”ti. | call a true person.” | 称为真人。” |
11.12 - SN 11.12 Sakkanāma: Sakka's Names
| --- SN11.12 - Sakkanāmasutta --- | --- SN11.12 - Sakka's Names --- | --- SN11.12 - 帝释之名 --- |
| Sāvatthiyaṁ jetavane. | At Sāvatthī, in Jeta’s Grove. | 于舍卫城，祇陀林。 |
| Tatra kho bhagavā bhikkhū etadavoca: | There the Blessed One said this to the bhikkhus: | 尔时，世尊告诸比丘言： |
| “sakko, bhikkhave, devānamindo pubbe manussabhūto samāno magho nāma māṇavo ahosi, tasmā maghavāti vuccati. | “Sakka, bhikkhus, lord of the devas, when he was formerly a human being, was a youth named Magha, therefore he is called Maghavā. | “帝释，诸比丘，天主，昔为人时，为一青年名摩伽，是故彼被称为摩伽婆。 |
| Sakko, bhikkhave, devānamindo pubbe manussabhūto samāno pure dānaṁ adāsi, tasmā purindadoti vuccati. | Sakka, bhikkhus, lord of the devas, when he was formerly a human being, gave gifts in town after town, therefore he is called Purindada. | 帝释，诸比丘，天主，昔为人时，于镇镇施舍，是故彼被称为富兰陀罗。 |
| Sakko, bhikkhave, devānamindo pubbe manussabhūto samāno sakkaccaṁ dānaṁ adāsi, tasmā sakkoti vuccati. | Sakka, bhikkhus, lord of the devas, when he was formerly a human being, gave gifts carefully, therefore he is called Sakka. | 帝释，诸比丘，天主，昔为人时，谨慎施舍，是故彼被称为帝释。 |
| Sakko, bhikkhave, devānamindo pubbe manussabhūto samāno āvasathaṁ adāsi, tasmā vāsavoti vuccati. | Sakka, bhikkhus, lord of the devas, when he was formerly a human being, gave lodging, therefore he is called Vāsava. | 帝释，诸比丘，天主，昔为人时，施与住处，是故彼被称为婆娑婆。 |
| Sakko, bhikkhave, devānamindo sahassampi atthānaṁ muhuttena cinteti, tasmā sahassakkhoti vuccati. | Sakka, bhikkhus, lord of the devas, thinks of a thousand matters in a moment, therefore he is called Sahassakkha. | 帝释，诸比丘，天主，瞬间思千事，是故彼被称为千眼。 |
| Sakkassa, bhikkhave, devānamindassa sujā nāma asurakaññā pajāpati, tasmā sujampatīti vuccati. | For Sakka, bhikkhus, lord of the devas, Sujā, an asura maiden, is his wife, therefore he is called Sujampati. | 于帝释，诸比丘，天主，苏阇，阿修罗女，为其妻，是故彼被称为苏阇婆提。 |
| Sakko, bhikkhave, devānamindo devānaṁ tāvatiṁsānaṁ issariyādhipaccaṁ rajjaṁ kāreti, tasmā devānamindoti vuccati. | Sakka, bhikkhus, lord of the devas, exercises sovereignty and supremacy over the Tāvatiṃsa devas, therefore he is called lord of devas. | 帝释，诸比丘，天主，于忉利天行使主权与至高无上，是故彼被称为天主。 |
| Sakkassa, bhikkhave, devānamindassa pubbe manussabhūtassa satta vatapadāni samattāni samādinnāni ahesuṁ, yesaṁ samādinnattā sakko sakkattaṁ ajjhagā. | For Sakka, bhikkhus, lord of the devas, when he was formerly a human being, seven vows were undertaken and adopted, due to the adoption of which Sakka attained to Sakkahood. | 于帝释，诸比丘，天主，昔为人时，七誓言已立已采，因采之故，帝释得帝释位。 |
| Katamāni satta vatapadāni? | What were the seven vows? | 何为七誓言？ |
| Yāvajīvaṁ mātāpettibharo assaṁ, | For as long as I live, I will support my mother and father. | 尽我一生，我将奉养父母。 |
| yāvajīvaṁ kule jeṭṭhāpacāyī assaṁ, | For as long as I live, I will revere the elders in my family. | 尽我一生，我将敬重家中长辈。 |
| yāvajīvaṁ saṇhavāco assaṁ, | For as long as I live, I will speak gently. | 尽我一生，我将言语温和。 |
| yāvajīvaṁ apisuṇavāco assaṁ, | For as long as I live, I will not speak slanderously. | 尽我一生，我不说诽谤之言。 |
| yāvajīvaṁ vigatamalamaccherena cetasā agāraṁ ajjhāvaseyyaṁ muttacāgo payatapāṇi vossaggarato yācayogo dānasaṁvibhāgarato, | For as long as I live, with a mind free from the stain of miserliness, I will dwell at home, with open-handed generosity, with hands ready to give, delighting in relinquishing, amenable to requests, delighting in sharing gifts. | 尽我一生，以离吝啬之垢之心，我将居家，慷慨大方，手随时准备给予，乐于施舍，顺应请求，乐于分享礼物。 |
| yāvajīvaṁ saccavāco assaṁ, | For as long as I live, I will speak truthfully. | 尽我一生，我将说实话。 |
| yāvajīvaṁ akkodhano assaṁ—sacepi me kodho uppajjeyya, khippameva naṁ paṭivineyyanti. | For as long as I live, I will be without anger—if anger should arise in me, I will quickly subdue it. | 尽我一生，我将无怒——若怒于我生起，我将速制之。 |
| Sakkassa, bhikkhave, devānamindassa pubbe manussabhūtassa imāni satta vatapadāni samattāni samādinnāni ahesuṁ, yesaṁ samādinnattā sakko sakkattaṁ ajjhagāti. | For Sakka, bhikkhus, lord of the devas, when he was formerly a human being, these seven vows were undertaken and adopted, due to the adoption of which Sakka attained to Sakkahood. | 于帝释，诸比丘，天主，昔为人时，此七誓言已立已采，因采之故，帝释得帝释位。 |
| Mātāpettibharaṁ jantuṁ, | A person who supports his mother and father, | 奉养父母之人， |
| kule jeṭṭhāpacāyinaṁ; | who reveres the elders in his family, | 敬重家中长辈之人， |
| Saṇhaṁ sakhilasambhāsaṁ, | who speaks gently and kindly, | 言语温和善良之人， |
| pesuṇeyyappahāyinaṁ. | who has abandoned slander, | 已舍诽谤之人， |
| Maccheravinaye yuttaṁ, | who is engaged in removing miserliness, | 致力于除吝啬之人， |
| saccaṁ kodhābhibhuṁ naraṁ; | truthful, who has overcome anger; | 诚实，已克怒之人； |
| Taṁ ve devā tāvatiṁsā, | him indeed the Tāvatiṃsa devas | 彼实忉利天 |
| āhu sappuriso itī”ti. | call a true person.” | 称为真人。” |
11.13 - SN 11.13 Mahāli: With Mahāli
| --- SN11.13 - Mahālisutta --- | --- SN11.13 - With Mahāli --- | --- SN11.13 - 与摩诃梨 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. | On one occasion the Blessed One was dwelling at Vesālī in the Great Wood, in the Gabled Hall. | 一时，世尊住于毗舍离大林中，重阁讲堂。 |
| Atha kho mahāli licchavī yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho mahāli licchavī bhagavantaṁ etadavoca: | Then Mahāli the Licchavi approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. Seated to one side, Mahāli the Licchavi said this to the Blessed One: | 尔时，摩诃梨离车子诣世尊所；诣已，礼世尊足，退坐一面。坐一面已，摩诃梨离车子白世尊言： |
| “Diṭṭho kho, bhante, bhagavatā sakko devānamindo”ti? | “Has the Blessed One, venerable sir, seen Sakka, lord of the devas?” | “世尊，尊者，曾见帝释天主否？” |
| “Diṭṭho kho me, mahāli, sakko devānamindo”ti. | “I have, Mahāli, seen Sakka, lord of the devas.” | “我曾，摩诃梨，见帝释天主。” |
| “So hi nūna, bhante, sakkapatirūpako bhavissati. | “That, venerable sir, must surely have been a counterfeit of Sakka. | “彼，尊者，必为帝释之伪像。 |
| Duddaso hi, bhante, sakko devānamindo”ti. | For Sakka, lord of the devas, venerable sir, is hard to see.” | 因帝释天主，尊者，难见。” |
| “Sakkañca khvāhaṁ, mahāli, pajānāmi sakkakaraṇe ca dhamme, yesaṁ dhammānaṁ samādinnattā sakko sakkattaṁ ajjhagā, tañca pajānāmi. | “I, Mahāli, know Sakka, and I know the dhammas that make one Sakka, due to the adoption of which dhammas Sakka attained to Sakkahood. | “我，摩诃梨，知帝释，亦知成帝释之法，因采纳彼法，帝释得帝释位。 |
| Sakko, mahāli, devānamindo pubbe manussabhūto samāno magho nāma māṇavo ahosi, tasmā maghavāti vuccati. | Sakka, Mahāli, lord of the devas, when he was formerly a human being, was a youth named Magha, therefore he is called Maghavā. | 帝释，摩诃梨，天主，昔为人时，为一青年名摩伽，是故彼被称为摩伽婆。 |
| Sakko, mahāli, devānamindo pubbe manussabhūto samāno sakkaccaṁ dānaṁ adāsi, tasmā sakkoti vuccati. | Sakka, Mahāli, lord of the devas, when he was formerly a human being, gave gifts carefully, therefore he is called Sakka. | 帝释，摩诃梨，天主，昔为人时，谨慎施舍，是故彼被称为帝释。 |
| Sakko, mahāli, devānamindo pubbe manussabhūto samāno pure dānaṁ adāsi, tasmā purindadoti vuccati. | Sakka, Mahāli, lord of the devas, when he was formerly a human being, gave gifts in town after town, therefore he is called Purindada. | 帝释，摩诃梨，天主，昔为人时，于镇镇施舍，是故彼被称为富兰陀罗。 |
| Sakko, mahāli, devānamindo pubbe manussabhūto samāno āvasathaṁ adāsi, tasmā vāsavoti vuccati. | Sakka, Mahāli, lord of the devas, when he was formerly a human being, gave lodging, therefore he is called Vāsava. | 帝释，摩诃梨，天主，昔为人时，施与住处，是故彼被称为婆娑婆。 |
| Sakko, mahāli, devānamindo sahassampi atthānaṁ muhuttena cinteti, tasmā sahassakkhoti vuccati. | Sakka, Mahāli, lord of the devas, thinks of a thousand matters in a moment, therefore he is called Sahassakkha. | 帝释，摩诃梨，天主，瞬间思千事，是故彼被称为千眼。 |
| Sakkassa, mahāli, devānamindassa sujā nāma asurakaññā pajāpati, tasmā sujampatīti vuccati. | For Sakka, Mahāli, lord of the devas, Sujā, an asura maiden, is his wife, therefore he is called Sujampati. | 于帝释，摩诃梨，天主，苏阇，阿修罗女，为其妻，是故彼被称为苏阇婆提。 |
| Sakko, mahāli, devānamindo devānaṁ tāvatiṁsānaṁ issariyādhipaccaṁ rajjaṁ kāreti, tasmā devānamindoti vuccati. | Sakka, Mahāli, lord of the devas, exercises sovereignty and supremacy over the Tāvatiṃsa devas, therefore he is called lord of devas. | 帝释，摩诃梨，天主，于忉利天行使主权与至高无上，是故彼被称为天主。 |
| Sakkassa, mahāli, devānamindassa pubbe manussabhūtassa satta vatapadāni samattāni samādinnāni ahesuṁ, yesaṁ samādinnattā sakko sakkattaṁ ajjhagā. | For Sakka, Mahāli, lord of the devas, when he was formerly a human being, seven vows were undertaken and adopted, due to the adoption of which Sakka attained to Sakkahood. | 于帝释，摩诃梨，天主，昔为人时，七誓言已立已采，因采之故，帝释得帝释位。 |
| Katamāni satta vatapadāni? | What were the seven vows? | 何为七誓言？ |
| Yāvajīvaṁ mātāpettibharo assaṁ, | For as long as I live, I will support my mother and father. | 尽我一生，我将奉养父母。 |
| yāvajīvaṁ kule jeṭṭhāpacāyī assaṁ, | For as long as I live, I will revere the elders in my family. | 尽我一生，我将敬重家中长辈。 |
| yāvajīvaṁ saṇhavāco assaṁ, | For as long as I live, I will speak gently. | 尽我一生，我将言语温和。 |
| yāvajīvaṁ apisuṇavāco assaṁ, | For as long as I live, I will not speak slanderously. | 尽我一生，我不说诽谤之言。 |
| yāvajīvaṁ vigatamalamaccherena cetasā agāraṁ ajjhāvaseyyaṁ muttacāgo payatapāṇi vossaggarato yācayogo dānasaṁvibhāgarato, | For as long as I live, with a mind free from the stain of miserliness, I will dwell at home, with open-handed generosity, with hands ready to give, delighting in relinquishing, amenable to requests, delighting in sharing gifts. | 尽我一生，以离吝啬之垢之心，我将居家，慷慨大方，手随时准备给予，乐于施舍，顺应请求，乐于分享礼物。 |
| yāvajīvaṁ saccavāco assaṁ, | For as long as I live, I will speak truthfully. | 尽我一生，我将说实话。 |
| yāvajīvaṁ akkodhano assaṁ—sacepi me kodho uppajjeyya, khippameva naṁ paṭivineyyanti. | For as long as I live, I will be without anger—if anger should arise in me, I will quickly subdue it. | 尽我一生，我将无怒——若怒于我生起，我将速制之。 |
| Sakkassa, mahāli, devānamindassa pubbe manussabhūtassa imāni satta vatapadāni samattāni samādinnāni ahesuṁ, yesaṁ samādinnattā sakko sakkattaṁ ajjhagāti. | For Sakka, Mahāli, lord of the devas, when he was formerly a human being, these seven vows were undertaken and adopted, due to the adoption of which Sakka attained to Sakkahood. | 于帝释，摩诃梨，天主，昔为人时，此七誓言已立已采，因采之故，帝释得帝释位。 |
| Mātāpettibharaṁ jantuṁ, | A person who supports his mother and father, | 奉养父母之人， |
| kule jeṭṭhāpacāyinaṁ; | who reveres the elders in his family, | 敬重家中长辈之人， |
| Saṇhaṁ sakhilasambhāsaṁ, | who speaks gently and kindly, | 言语温和善良之人， |
| pesuṇeyyappahāyinaṁ. | who has abandoned slander, | 已舍诽谤之人， |
| Maccheravinaye yuttaṁ, | who is engaged in removing miserliness, | 致力于除吝啬之人， |
| saccaṁ kodhābhibhuṁ naraṁ; | truthful, who has overcome anger; | 诚实，已克怒之人； |
| Taṁ ve devā tāvatiṁsā, | him indeed the Tāvatiṃsa devas | 彼实忉利天 |
| āhu sappuriso itī”ti. | call a true person.” | 称为真人。” |
11.14 - SN 11.14 Dalidda: The Poor Man
| --- SN11.14 - Daliddasutta --- | --- SN11.14 - The Poor Man --- | --- SN11.14 - 贫者 --- |
| Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. | On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary. | 一时，佛住王舍城竹林精舍，栗鼠庇护处。 |
| Tatra kho bhagavā bhikkhū āmantesi: | There the Blessed One addressed the bhikkhus: | 尔时，世尊告诸比丘言： |
| “bhikkhavo”ti. | “Bhikkhus.” | “诸比丘。” |
| “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. | “Venerable sir,” those bhikkhus replied to the Blessed One. | “尊者，”彼诸比丘答世尊言。 |
| Bhagavā etadavoca: | The Blessed One said this: | 世尊如是说： |
| “Bhūtapubbaṁ, bhikkhave, aññataro puriso imasmiṁyeva rājagahe manussadaliddo ahosi manussakapaṇo manussavarāko. | “Once in the past, bhikkhus, a certain man in this very Rājagaha was a human pauper, a human wretch, a human destitute. | “昔日，诸比丘，此王舍城中有一人，为人间贫者，人间贱者，人间困者。 |
| So tathāgatappavedite dhammavinaye saddhaṁ samādiyi, sīlaṁ samādiyi, sutaṁ samādiyi, cāgaṁ samādiyi, paññaṁ samādiyi. | He adopted faith in the Dhamma-Vinaya proclaimed by the Tathāgata, adopted virtue, adopted learning, adopted generosity, adopted wisdom. | 彼于如来所说之法与律中采纳信心，采纳戒行，采纳学问，采纳布施，采纳智慧。 |
| So tathāgatappavedite dhammavinaye saddhaṁ samādiyitvā sīlaṁ samādiyitvā sutaṁ samādiyitvā cāgaṁ samādiyitvā paññaṁ samādiyitvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajji devānaṁ tāvatiṁsānaṁ sahabyataṁ. | He, having adopted faith in the Dhamma-Vinaya proclaimed by the Tathāgata, having adopted virtue, having adopted learning, having adopted generosity, having adopted wisdom, on the breakup of the body, after death, was reborn in a good destination, in a heavenly world, in companionship with the Tāvatiṃsa devas. | 彼，采纳如来所说之法与律中之信心，采纳戒行，采纳学问，采纳布施，采纳智慧，身坏命终，生于善趣，天界，与忉利天为伴。 |
| So aññe deve atirocati vaṇṇena ceva yasasā ca. | He outshone the other devas in beauty and in glory. | 彼以美貌与荣光胜过其他天神。 |
| Tatra sudaṁ, bhikkhave, devā tāvatiṁsā ujjhāyanti khiyyanti vipācenti: | Thereupon, bhikkhus, the Tāvatiṃsa devas grumbled, complained, and found fault, saying: | 于是，诸比丘，忉利天众怨言、抱怨、挑剔，言： |
| ‘acchariyaṁ vata bho, abbhutaṁ vata bho. | ‘Wonderful indeed, sirs, marvelous indeed, sirs! | ‘奇哉，诸君，未曾有哉，诸君！ |
| Ayañhi devaputto pubbe manussabhūto samāno manussadaliddo ahosi manussakapaṇo manussavarāko; | This devaputta, when he was formerly a human being, was a human pauper, a human wretch, a human destitute; | 此天子，昔为人时，为人间贫者，人间贱者，人间困者； |
| so kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapanno devānaṁ tāvatiṁsānaṁ sahabyataṁ. | he, on the breakup of the body, after death, has been reborn in a good destination, in a heavenly world, in companionship with the Tāvatiṃsa devas. | 彼，身坏命终，生于善趣，天界，与忉利天为伴。 |
| So aññe deve atirocati vaṇṇena ceva yasasā cā’ti. | He outshines the other devas in beauty and in glory!’ | 彼以美貌与荣光胜过其他天神！’ |
| Atha kho, bhikkhave, sakko devānamindo deve tāvatiṁse āmantesi: | Then, bhikkhus, Sakka, lord of the devas, addressed the Tāvatiṃsa devas: | 尔时，诸比丘，帝释天主告忉利天众言： |
| ‘mā kho tumhe, mārisā, etassa devaputtassa ujjhāyittha. | ‘Do not, sirs, grumble about this devaputta. | ‘勿，诸君，怨此天子。 |
| Eso kho, mārisā, devaputto pubbe manussabhūto samāno tathāgatappavedite dhammavinaye saddhaṁ samādiyi, sīlaṁ samādiyi, sutaṁ samādiyi, cāgaṁ samādiyi, paññaṁ samādiyi. | This devaputta, sirs, when he was formerly a human being, adopted faith in the Dhamma-Vinaya proclaimed by the Tathāgata, adopted virtue, adopted learning, adopted generosity, adopted wisdom. | 此天子，诸君，昔为人时，采纳如来所说之法与律中之信心，采纳戒行，采纳学问，采纳布施，采纳智慧。 |
| So tathāgatappavedite dhammavinaye saddhaṁ samādiyitvā sīlaṁ samādiyitvā sutaṁ samādiyitvā cāgaṁ samādiyitvā paññaṁ samādiyitvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapanno devānaṁ tāvatiṁsānaṁ sahabyataṁ. | He, having adopted faith in the Dhamma-Vinaya proclaimed by the Tathāgata, having adopted virtue, having adopted learning, having adopted generosity, having adopted wisdom, on the breakup of the body, after death, was reborn in a good destination, in a heavenly world, in companionship with the Tāvatiṃsa devas. | 彼，采纳如来所说之法与律中之信心，采纳戒行，采纳学问，采纳布施，采纳智慧，身坏命终，生于善趣，天界，与忉利天为伴。 |
| So aññe deve atirocati vaṇṇena ceva yasasā cā’ti. | He outshines the other devas in beauty and in glory.’ | 彼以美貌与荣光胜过其他天神。’ |
| Atha kho, bhikkhave, sakko devānamindo deve tāvatiṁse anunayamāno tāyaṁ velāyaṁ imā gāthāyo abhāsi: | Then, bhikkhus, Sakka, lord of the devas, consoling the Tāvatiṃsa devas, on that occasion recited these verses: | 尔时，诸比丘，帝释天主，安慰忉利天众，于彼时诵此偈： |
| ‘Yassa saddhā tathāgate, | ‘One whose faith in the Tathāgata | ‘谁于如来之信 |
| acalā suppatiṭṭhitā; | is unwavering, well-established, | 不动摇，善建立， |
| Sīlañca yassa kalyāṇaṁ, | and whose virtue is lovely, | 及谁之戒行可爱， |
| ariyakantaṁ pasaṁsitaṁ. | praised and cherished by ariyas; | 为圣者所赞所珍； |
| Saṅghe pasādo yassatthi, | one who has confidence in the Saṅgha, | 谁于僧伽有信心， |
| ujubhūtañca dassanaṁ; | and whose vision is upright, | 及谁之见正直， |
| Adaliddoti taṁ āhu, | him they call not poor, | 彼等称之为不贫， |
| amoghaṁ tassa jīvitaṁ. | his life is not in vain. | 其生不虚。 |
| Tasmā saddhañca sīlañca, | Therefore, faith and virtue, | 是故，信与戒， |
| pasādaṁ dhammadassanaṁ; | confidence and vision of the Dhamma, | 信心与法见， |
| Anuyuñjetha medhāvī, | a wise person should cultivate, | 智者应培养， |
| saraṁ buddhāna sāsanan’”ti. | remembering the teaching of the Buddhas.’” | 忆念诸佛教诲。’” |
11.15 - SN 11.15 Rāmaṇeyyaka: Delightful Place
| --- SN11.15 - Rāmaṇeyyakasutta --- | --- SN11.15 - Delightful Place --- | --- SN11.15 - 悦意处 --- |
| Sāvatthiyaṁ jetavane. | At Sāvatthī, in Jeta’s Grove. | 于舍卫城，祇陀林。 |
| Atha kho sakko devānamindo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho sakko devānamindo bhagavantaṁ etadavoca: | Then Sakka, lord of the devas, approached the Blessed One; having approached and paid homage to the Blessed One, he stood to one side. Standing to one side, Sakka, lord of the devas, said this to the Blessed One: | 尔时，帝释天主诣世尊所；诣已，礼世尊足，退立一面。立一面已，帝释天主白世尊言： |
| “kiṁ nu kho, bhante, bhūmirāmaṇeyyakan”ti? | “What, venerable sir, is truly a delightful place on earth?” | “何，尊者，实为地上悦意处？” |
| “Ārāmacetyā vanacetyā, | “Parks with shrines, forest shrines, | “有神庙之园林，林中神庙， |
| pokkharañño sunimmitā; | ponds well-constructed, | 善建之池塘， |
| Manussarāmaṇeyyassa, | are not worth a sixteenth part | 不值十六分之一 |
| kalaṁ nāgghanti soḷasiṁ. | of human delightfulness. | 人之悦意。 |
| Gāme vā yadi vāraññe, | In a village or in the wilderness, | 于村中或于荒野， |
| Ninne vā yadi vā thale; | in a valley or on high ground, | 于谷中或于高地， |
| Yattha arahanto viharanti, | wherever Arahants dwell, | 无论阿罗汉住何处， |
| Taṁ bhūmirāmaṇeyyakan”ti. | that is a delightful place on earth.” | 彼处即为地上悦意处。” |
11.16 - SN 11.16 Yajamāna: The Sacrificer
| --- SN11.16 - Yajamānasutta --- | --- SN11.16 - The Sacrificer --- | --- SN11.16 - 祭祀者 --- |
| Ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate. | On one occasion the Blessed One was dwelling at Rājagaha on Mount Gijjhakūṭa. | 一时，佛住王舍城灵鹫山。 |
| Atha kho sakko devānamindo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. | Then Sakka, lord of the devas, approached the Blessed One; having approached and paid homage to the Blessed One, he stood to one side. | 尔时，帝释天主诣世尊所；诣已，礼世尊足，退立一面。 |
| Ekamantaṁ ṭhito kho sakko devānamindo bhagavantaṁ gāthāya ajjhabhāsi: | Standing to one side, Sakka, lord of the devas, addressed the Blessed One with a verse: | 立一面已，帝释天主以偈问世尊： |
| “Yajamānānaṁ manussānaṁ, | “For sacrificing humans, | “为祭祀之人， |
| puññapekkhāna pāṇinaṁ; | for beings seeking merit, | 为求福之众生， |
| Karotaṁ opadhikaṁ puññaṁ, | performing meritorious deeds connected with acquisitions, | 行与所得相关之福业， |
| kattha dinnaṁ mahapphalan”ti. | where does a gift given have great fruit?” | 何处施舍有大果？” |
| “Cattāro ca paṭipannā, | “The four practicing for the paths, | “四向道修行者， |
| cattāro ca phale ṭhitā; | and the four established in the fruits, | 及四果安住者， |
| Esa saṅgho ujubhūto, | this Saṅgha is upright, | 此僧伽正直， |
| paññāsīlasamāhito. | concentrated in wisdom and virtue. | 专于慧与戒。 |
| Yajamānānaṁ manussānaṁ, | For sacrificing humans, | 为祭祀之人， |
| Puññapekkhāna pāṇinaṁ; | for beings seeking merit, | 为求福之众生， |
| Karotaṁ opadhikaṁ puññaṁ, | performing meritorious deeds connected with acquisitions, | 行与所得相关之福业， |
| Saṅghe dinnaṁ mahapphalan”ti. | a gift given to the Saṅgha has great fruit.” | 施与僧伽有大果。” |
11.17 - SN 11.17 Buddhavandanā: Homage to the Buddha
| --- SN11.17 - Buddhavandanāsutta --- | --- SN11.17 - Homage to the Buddha --- | --- SN11.17 - 礼敬佛陀 --- |
| Sāvatthiyaṁ jetavane. | At Sāvatthī, in Jeta’s Grove. | 于舍卫城，祇陀林。 |
| Tena kho pana samayena bhagavā divāvihāragato hoti paṭisallīno. | At that time, the Blessed One had gone for the day's abiding and was in seclusion. | 尔时，世尊为日住而入静室。 |
| Atha kho sakko ca devānamindo brahmā ca sahampati yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā paccekaṁ dvārabāhaṁ nissāya aṭṭhaṁsu. | Then Sakka, lord of the devas, and Brahmā Sahampati approached the Blessed One; having approached, they each stood leaning against a doorpost. | 尔时，帝释天主与梵天娑婆主诣世尊所；诣已，各倚一门柱而立。 |
| Atha kho sakko devānamindo bhagavato santike imaṁ gāthaṁ abhāsi: | Then Sakka, lord of the devas, recited this verse in the presence of the Blessed One: | 尔时，帝释天主于世尊前诵此偈： |
| “Uṭṭhehi vīra vijitasaṅgāma, | “Arise, O hero, victor in battle! | “起，英雄，战胜者！ |
| Pannabhāra anaṇa vicara loke; | Debt-free one with burden laid down, wander in the world. | 无债者，重担已下，游于世间。 |
| Cittañca te suvimuttaṁ, | Your mind is well-freed, | 汝心善解脱， |
| Cando yathā pannarasāya rattin”ti. | like the moon on the fifteenth night.” | 如十五夜之月。” |
| “Na kho, devānaminda, tathāgatā evaṁ vanditabbā. | “Not so, lord of devas, should Tathāgatas be venerated. | “非如是，天主，应敬如来。 |
| Evañca kho, devānaminda, tathāgatā vanditabbā: | Thus, lord of devas, should Tathāgatas be venerated: | 如是，天主，应敬如来： |
| ‘Uṭṭhehi vīra vijitasaṅgāma, | ‘Arise, O hero, victor in battle! | ‘起，英雄，战胜者！ |
| Satthavāha anaṇa vicara loke; | Caravan leader, debt-free one, wander in the world. | 商队领袖，无债者，游于世间。 |
| Desassu bhagavā dhammaṁ, | Teach the Dhamma, O Blessed One, | 说法，世尊， |
| Aññātāro bhavissantī’”ti. | there will be those who understand!’” | 将有能解者！’” |
11.18 - SN 11.18 Gahaṭṭhavandanā: Homage to Householders
| --- SN11.18 - Gahaṭṭhavandanāsutta --- | --- SN11.18 - Homage to Householders --- | --- SN11.18 - 礼敬居士 --- |
| Sāvatthiyaṁ. | At Sāvatthī. | 于舍卫城。 |
| Tatra …pe… etadavoca: | There … and so on … he said this: | 彼处……等等……彼如是说： |
| “bhūtapubbaṁ, bhikkhave, sakko devānamindo mātaliṁ saṅgāhakaṁ āmantesi: | “Once in the past, bhikkhus, Sakka, lord of the devas, addressed Mātali the charioteer: | “昔日，诸比丘，帝释天主告摩多梨车夫言： |
| ‘yojehi, samma mātali, sahassayuttaṁ ājaññarathaṁ. Uyyānabhūmiṁ gacchāma subhūmiṁ dassanāyā’ti. | ‘Yoke the thousand-yoked chariot of thoroughbreds, good Mātali. Let us go to the pleasure garden to see the beautiful grounds.’ | ‘轭千轭良驹之车，善摩多梨。我等往游乐园观美景。’ |
| ‘Evaṁ, bhaddantavā’ti kho, bhikkhave, mātali saṅgāhako sakkassa devānamindassa paṭissutvā sahassayuttaṁ ājaññarathaṁ yojetvā sakkassa devānamindassa paṭivedesi: | ‘Yes, venerable sir,’ bhikkhus, Mātali the charioteer replied to Sakka, lord of the devas, and having yoked the thousand-yoked chariot of thoroughbreds, he informed Sakka, lord of the devas: | ‘唯然，尊者，’诸比丘，摩多梨车夫答帝释天主言，即轭千轭良驹之车，告帝释天主言： |
| ‘yutto kho te, mārisa, sahassayutto ājaññaratho. | ‘Yoked for you, dear sir, is the thousand-yoked chariot of thoroughbreds. | ‘为汝轭，尊者，千轭良驹之车。 |
| Yassadāni kālaṁ maññasī’ti. | Do now what you deem the right time.’ | 今行汝所认为之时。’ |
| Atha kho, bhikkhave, sakko devānamindo vejayantapāsādā orohanto añjaliṁ katvā sudaṁ puthuddisā namassati. | Then, bhikkhus, Sakka, lord of the devas, descending from the Vejayanta palace, with joined hands indeed paid homage in all directions. | 尔时，诸比丘，帝释天主，从毗阇延陀宫下，合掌实礼敬四方。 |
| Atha kho, bhikkhave, mātali saṅgāhako sakkaṁ devānamindaṁ gāthāya ajjhabhāsi: | Then, bhikkhus, Mātali the charioteer addressed Sakka, lord of the devas, with a verse: | 尔时，诸比丘，摩多梨车夫以偈告帝释天主： |
| ‘Taṁ namassanti tevijjā, | ‘Those with the triple knowledge venerate you, | ‘具三明者敬汝， |
| sabbe bhummā ca khattiyā; | all earthly khattiyas too, | 一切地上刹帝利亦然， |
| Cattāro ca mahārājā, | and the Four Great Kings, | 及四大天王， |
| tidasā ca yasassino; | and the glorious Tidasā devas. | 及光荣之三十三天。 |
| Atha ko nāma so yakkho, | Then what yakkha is that | 然何夜叉是 |
| yaṁ tvaṁ sakka namassasī’ti. | whom you, Sakka, venerate?’ | 汝所敬，帝释？’ |
| ‘Maṁ namassanti tevijjā, | ‘Those with the triple knowledge venerate me, | ‘具三明者敬我， |
| sabbe bhummā ca khattiyā; | all earthly khattiyas too, | 一切地上刹帝利亦然， |
| Cattāro ca mahārājā, | and the Four Great Kings, | 及四大天王， |
| tidasā ca yasassino. | and the glorious Tidasā devas. | 及光荣之三十三天。 |
| Ahañca sīlasampanne, | But I venerate those endowed with virtue, | 然我敬具戒者， |
| cirarattasamāhite; | long concentrated, | 长久专注者， |
| Sammāpabbajite vande, | rightly gone forth, | 正出家者， |
| brahmacariyaparāyane. | devoted to the holy life. | 奉献于梵行者。 |
| Ye gahaṭṭhā puññakarā, | Those householders who do meritorious deeds, | 彼居士行福业者， |
| sīlavanto upāsakā; | virtuous lay followers, | 有德之优婆塞， |
| Dhammena dāraṁ posenti, | who righteously support their families, | 正当养家者， |
| te namassāmi mātalī’ti. | them I venerate, Mātali.’ | 我敬彼等，摩多梨。’ |
| ‘Seṭṭhā hi kira lokasmiṁ, | ‘Best indeed in the world are they | ‘世间最佳者实为 |
| ye tvaṁ sakka namassasi; | whom you, Sakka, venerate. | 汝所敬，帝释。 |
| Ahampi te namassāmi, | I too will venerate them | 我亦将敬彼等 |
| ye namassasi vāsavā’ti. | whom you venerate, Vāsava.’ | 汝所敬者，婆娑婆。’ |
| Idaṁ vatvāna maghavā, | Having said this, Maghavā, | 作此语已，摩伽婆， |
| devarājā sujampati; | king of devas, Sujampati, | 天王，苏阇婆提， |
| Puthuddisā namassitvā, | having paid homage in all directions, | 礼敬四方已， |
| pamukho rathamāruhī”ti. | mounted his chariot at the head.” | 登其车于首。” |
11.19 - SN 11.19 Satthāravandanā: Homage to the Teacher
| --- SN11.19 - Satthāravandanāsutta --- | --- SN11.19 - Homage to the Teacher --- | --- SN11.19 - 礼敬师长 --- |
| Sāvatthiyaṁ jetavane. | At Sāvatthī, in Jeta’s Grove. | 于舍卫城，祇陀林。 |
| “Bhūtapubbaṁ, bhikkhave, sakko devānamindo mātaliṁ saṅgāhakaṁ āmantesi: | “Once in the past, bhikkhus, Sakka, lord of the devas, addressed Mātali the charioteer: | “昔日，诸比丘，帝释天主告摩多梨车夫言： |
| ‘yojehi, samma mātali, sahassayuttaṁ ājaññarathaṁ, uyyānabhūmiṁ gacchāma subhūmiṁ dassanāyā’ti. | ‘Yoke the thousand-yoked chariot of thoroughbreds, good Mātali. Let us go to the pleasure garden to see the beautiful grounds.’ | ‘轭千轭良驹之车，善摩多梨。我等往游乐园观美景。’ |
| ‘Evaṁ, bhaddantavā’ti kho, bhikkhave, mātali saṅgāhako sakkassa devānamindassa paṭissutvā sahassayuttaṁ ājaññarathaṁ yojetvā sakkassa devānamindassa paṭivedesi: | ‘Yes, venerable sir,’ bhikkhus, Mātali the charioteer replied to Sakka, lord of the devas, and having yoked the thousand-yoked chariot of thoroughbreds, he informed Sakka, lord of the devas: | ‘唯然，尊者，’诸比丘，摩多梨车夫答帝释天主言，即轭千轭良驹之车，告帝释天主言： |
| ‘yutto kho te, mārisa, sahassayutto ājaññaratho. | ‘Yoked for you, dear sir, is the thousand-yoked chariot of thoroughbreds. | ‘为汝轭，尊者，千轭良驹之车。 |
| Yassadāni kālaṁ maññasī’ti. | Do now what you deem the right time.’ | 今行汝所认为之时。’ |
| Atha kho, bhikkhave, sakko devānamindo vejayantapāsādā orohanto añjaliṁ katvā sudaṁ bhagavantaṁ namassati. | Then, bhikkhus, Sakka, lord of the devas, descending from the Vejayanta palace, with joined hands indeed paid homage to the Blessed One. | 尔时，诸比丘，帝释天主，从毗阇延陀宫下，合掌实礼敬世尊。 |
| Atha kho, bhikkhave, mātali saṅgāhako sakkaṁ devānamindaṁ gāthāya ajjhabhāsi: | Then, bhikkhus, Mātali the charioteer addressed Sakka, lord of the devas, with a verse: | 尔时，诸比丘，摩多梨车夫以偈告帝释天主： |
| ‘Yañhi devā manussā ca, | ‘He whom devas and humans | ‘天人所敬者， |
| taṁ namassanti vāsava; | venerate, Vāsava, | 婆娑婆， |
| Atha ko nāma so yakkho, | then what yakkha is that | 然何夜叉是 |
| yaṁ tvaṁ sakka namassasī’ti. | whom you, Sakka, venerate?’ | 汝所敬，帝释？’ |
| ‘Yo idha sammāsambuddho, | ‘He who here is the Perfectly Enlightened One, | ‘彼于此为正等觉者， |
| asmiṁ loke sadevake; | in this world with its devas, | 于此天人世间， |
| Anomanāmaṁ satthāraṁ, | the Teacher of peerless name, | 师之名无与伦比， |
| taṁ namassāmi mātali. | him I venerate, Mātali. | 我敬彼，摩多梨。 |
| Yesaṁ rāgo ca doso ca, | Those for whom lust and hatred, | 彼等之欲与嗔， |
| avijjā ca virājitā; | and ignorance have been made to fade away, | 及无明已灭， |
| Khīṇāsavā arahanto, | arahants with taints destroyed, | 漏尽阿罗汉， |
| te namassāmi mātali. | them I venerate, Mātali. | 我敬彼等，摩多梨。 |
| Ye rāgadosavinayā, | Those who, for the removal of lust and hatred, | 彼等，为除欲与嗔， |
| avijjāsamatikkamā; | for the transcending of ignorance, | 为超越无明， |
| Sekkhā apacayārāmā, | are trainees delighting in diminution, | 为学人乐于减损， |
| appamattānusikkhare; | diligently training, | 勤修者， |
| Te namassāmi mātalī’ti. | them I venerate, Mātali.’ | 我敬彼等，摩多梨。’ |
| ‘Seṭṭhā hi kira lokasmiṁ, | ‘Best indeed in the world are they | ‘世间最佳者实为 |
| ye tvaṁ sakka namassasi; | whom you, Sakka, venerate. | 汝所敬，帝释。 |
| Ahampi te namassāmi, | I too will venerate them | 我亦将敬彼等 |
| ye namassasi vāsavā’ti. | whom you venerate, Vāsava.’ | 汝所敬者，婆娑婆。’ |
| Idaṁ vatvāna maghavā, | Having said this, Maghavā, | 作此语已，摩伽婆， |
| devarājā sujampati; | king of devas, Sujampati, | 天王，苏阇婆提， |
| Bhagavantaṁ namassitvā, | having paid homage to the Blessed One, | 礼敬世尊已， |
| pamukho rathamāruhī”ti. | mounted his chariot at the head.” | 登其车于首。” |
11.20 - SN 11.20 Saṅghavandanā: Homage to the Saṅgha
| --- SN11.20 - Saṅghavandanāsutta --- | --- SN11.20 - Homage to the Saṅgha --- | --- SN11.20 - 礼敬僧伽 --- |
| Sāvatthiyaṁ jetavane. | At Sāvatthī, in Jeta’s Grove. | 于舍卫城，祇陀林。 |
| Tatra kho …pe… etadavoca: | There … and so on … he said this: | 彼处……等等……彼如是说： |
| “bhūtapubbaṁ, bhikkhave, sakko devānamindo mātaliṁ saṅgāhakaṁ āmantesi: | “Once in the past, bhikkhus, Sakka, lord of the devas, addressed Mātali the charioteer: | “昔日，诸比丘，帝释天主告摩多梨车夫言： |
| ‘yojehi, samma mātali, sahassayuttaṁ ājaññarathaṁ, uyyānabhūmiṁ gacchāma subhūmiṁ dassanāyā’ti. | ‘Yoke the thousand-yoked chariot of thoroughbreds, good Mātali. Let us go to the pleasure garden to see the beautiful grounds.’ | ‘轭千轭良驹之车，善摩多梨。我等往游乐园观美景。’ |
| ‘Evaṁ, bhaddantavā’ti kho, bhikkhave, mātali saṅgāhako sakkassa devānamindassa paṭissutvā, sahassayuttaṁ ājaññarathaṁ yojetvā sakkassa devānamindassa paṭivedesi: | ‘Yes, venerable sir,’ bhikkhus, Mātali the charioteer replied to Sakka, lord of the devas, and having yoked the thousand-yoked chariot of thoroughbreds, he informed Sakka, lord of the devas: | ‘唯然，尊者，’诸比丘，摩多梨车夫答帝释天主言，即轭千轭良驹之车，告帝释天主言： |
| ‘yutto kho te, mārisa, sahassayutto ājaññaratho, | ‘Yoked for you, dear sir, is the thousand-yoked chariot of thoroughbreds, | ‘为汝轭，尊者，千轭良驹之车， |
| yassadāni kālaṁ maññasī’ti. | Do now what you deem the right time.’ | 今行汝所认为之时。’ |
| Atha kho, bhikkhave, sakko devānamindo vejayantapāsādā orohanto añjaliṁ katvā sudaṁ bhikkhusaṅghaṁ namassati. | Then, bhikkhus, Sakka, lord of the devas, descending from the Vejayanta palace, with joined hands indeed paid homage to the Bhikkhu Saṅgha. | 尔时，诸比丘，帝释天主，从毗阇延陀宫下，合掌实礼敬比丘僧。 |
| Atha kho, bhikkhave, mātali saṅgāhako sakkaṁ devānamindaṁ gāthāya ajjhabhāsi: | Then, bhikkhus, Mātali the charioteer addressed Sakka, lord of the devas, with a verse: | 尔时，诸比丘，摩多梨车夫以偈告帝释天主： |
| ‘Tañhi ete namasseyyuṁ, | ‘These men who lie in putrid bodies | ‘此等卧于腐尸之人 |
| pūtidehasayā narā; | would indeed pay homage to you; | 实当敬汝； |
| Nimuggā kuṇapamhete, | these immersed in corpses, | 此等沉于尸体， |
| khuppipāsasamappitā. | afflicted by hunger and thirst. | 为饥渴所苦。 |
| Kiṁ nu tesaṁ pihayasi, | What do you envy in them, | 汝于彼等何所羡， |
| anāgārāna vāsava; | the homeless ones, Vāsava? | 无家者，婆娑婆？ |
| Ācāraṁ isinaṁ brūhi, | Tell us the conduct of seers, | 告我等仙人之行， |
| taṁ suṇoma vaco tavā’ti. | let us hear that word of yours.’ | 让我等闻汝之言。’ |
| ‘Etaṁ tesaṁ pihayāmi, | ‘This I envy in them, | ‘此我所羡于彼等， |
| anāgārāna mātali; | the homeless ones, Mātali: | 无家者，摩多梨： |
| Yamhā gāmā pakkamanti, | from whatever village they depart, | 从何村离去， |
| anapekkhā vajanti te. | they go without longing. | 彼等无恋而去。 |
| Na tesaṁ koṭṭhe openti, | They do not store in granaries, | 彼等不储于仓， |
| na kumbhi na kaḷopiyaṁ; | nor in pots, nor in baskets. | 亦不于罐，亦不于篮。 |
| Paraniṭṭhitamesānā, | Seeking what is prepared by others, | 求他人所备， |
| tena yāpenti subbatā. | by that the well-behaved sustain themselves. | 以此善行者自持。 |
| Sumantamantino dhīrā, | Wise, of good counsel, | 智者，善议者， |
| tuṇhībhūtā samañcarā; | silent, they fare evenly. | 默然，彼等平和而行。 |
| Devā viruddhā asurehi, | Devas are opposed to asuras, | 天与阿修罗为敌， |
| puthu maccā ca mātali. | and many mortals too, Mātali. | 多凡人亦然，摩多梨。 |
| Aviruddhā viruddhesu, | Unopposed among the opposed, | 于敌中无敌， |
| attadaṇḍesu nibbutā; | quenched among those who wield the rod, | 于执杖者中熄灭， |
| Sādānesu anādānā, | non-acquisitive among the acquisitive, | 于执著者中无执著， |
| te namassāmi mātalī’ti. | them I venerate, Mātali.’ | 我敬彼等，摩多梨。’ |
| ‘Seṭṭhā hi kira lokasmiṁ, | ‘Best indeed in the world are they | ‘世间最佳者实为 |
| ye tvaṁ sakka namassasi; | whom you, Sakka, venerate. | 汝所敬，帝释。 |
| Ahampi te namassāmi, | I too will venerate them | 我亦将敬彼等 |
| ye namassasi vāsavā’”ti. | whom you venerate, Vāsava.’” | 汝所敬者，婆娑婆。’” |
| Idaṁ vatvāna maghavā, | Having said this, Maghavā, | 作此语已，摩伽婆， |
| devarājā sujampati; | king of devas, Sujampati, | 天王，苏阇婆提， |
| Bhikkhusaṅghaṁ namassitvā, | having paid homage to the Bhikkhu Saṅgha, | 礼敬比丘僧已， |
| pamukho rathamāruhīti. | mounted his chariot at the head. | 登其车于首。 |
| Dutiyo vaggo. | The second chapter. | 第二品。 |
| Devā pana tayo vuttā, | Three on devas are told, | 三说天， |
| daliddañca rāmaṇeyyakaṁ; | the poor man and delightful place; | 贫者与悦意处； |
| Yajamānañca vandanā, | the sacrificer and homage, | 祭祀者与礼敬， |
| tayo sakkanamassanāti. | three on Sakka’s veneration. | 三说帝释之敬。 |
11.21 - SN 11.21 Chetvā: Having Cut
| --- SN11.21 - Chetvāsutta --- | --- SN11.21 - Having Cut --- | --- SN11.21 - 已断 --- |
| Sāvatthiyaṁ jetavane. | At Sāvatthī, in Jeta’s Grove. | 于舍卫城，祇陀林。 |
| Atha kho sakko devānamindo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. | Then Sakka, lord of the devas, approached the Blessed One; having approached and paid homage to the Blessed One, he stood to one side. | 尔时，帝释天主诣世尊所；诣已，礼世尊足，退立一面。 |
| Ekamantaṁ ṭhito kho sakko devānamindo bhagavantaṁ gāthāya ajjhabhāsi: | Standing to one side, Sakka, lord of the devas, addressed the Blessed One with a verse: | 立一面已，帝释天主以偈问世尊： |
| “Kiṁsu chetvā sukhaṁ seti, | “Having cut what does one sleep soundly? | “断何得安眠？ |
| kiṁsu chetvā na socati; | Having cut what does one not sorrow? | 断何不忧恼？ |
| Kissassu ekadhammassa, | Of what one thing | 何一法之杀 |
| vadhaṁ rocesi gotamā”ti. | do you approve the slaying, Gotama?” | 汝许之，乔达摩？” |
| “Kodhaṁ chetvā sukhaṁ seti, | “Having cut anger one sleeps soundly, | “断嗔得安眠， |
| kodhaṁ chetvā na socati; | having cut anger one does not sorrow. | 断嗔不忧恼。 |
| Kodhassa visamūlassa, | Of anger with its poison root | 嗔毒根 |
| madhuraggassa vāsava; | and honeyed tip, Vāsava, | 蜜尖，婆娑婆， |
| Vadhaṁ ariyā pasaṁsanti, | the slaying is praised by the noble ones, | 其杀为圣者所赞， |
| tañhi chetvā na socatī”ti. | for having cut that one does not sorrow.” | 因断彼不忧恼。” |
11.22 - SN 11.22 Dubbaṇṇiya: The Ugly One
| --- SN11.22 - Dubbaṇṇiyasutta --- | --- SN11.22 - The Ugly One --- | --- SN11.22 - 丑者 --- |
| Sāvatthiyaṁ jetavane. | At Sāvatthī, in Jeta’s Grove. | 于舍卫城，祇陀林。 |
| Tatra kho …pe… etadavoca: | There … and so on … he said this: | 彼处……等等……彼如是说： |
| “bhūtapubbaṁ, bhikkhave, aññataro yakkho dubbaṇṇo okoṭimako sakkassa devānamindassa āsane nisinno ahosi. | “Once in the past, bhikkhus, a certain ugly, misshapen yakkha was sitting on the throne of Sakka, lord of the devas. | “昔日，诸比丘，一丑陋、畸形之夜叉坐于帝释天主之座。 |
| Tatra sudaṁ, bhikkhave, devā tāvatiṁsā ujjhāyanti khiyyanti vipācenti: | Thereupon, bhikkhus, the Tāvatiṃsa devas grumbled, complained, and found fault, saying: | 于是，诸比丘，忉利天众怨言、抱怨、挑剔，言： |
| ‘acchariyaṁ vata bho, abbhutaṁ vata bho. | ‘Wonderful indeed, sirs, marvelous indeed, sirs! | ‘奇哉，诸君，未曾有哉，诸君！ |
| Ayaṁ yakkho dubbaṇṇo okoṭimako sakkassa devānamindassa āsane nisinno’ti. | This ugly, misshapen yakkha is sitting on the throne of Sakka, lord of the devas!’ | 此丑陋、畸形之夜叉坐于帝释天主之座！’ |
| Yathā yathā kho, bhikkhave, devā tāvatiṁsā ujjhāyanti khiyyanti vipācenti tathā tathā so yakkho abhirūpataro ceva hoti dassanīyataro ca pāsādikataro ca. | The more, bhikkhus, the Tāvatiṃsa devas grumbled, complained, and found fault, the more that yakkha became more handsome, more good-looking, and more pleasing. | 愈，诸比丘，忉利天众怨言、抱怨、挑剔，彼夜叉愈益英俊、美观、悦目。 |
| Atha kho, bhikkhave, devā tāvatiṁsā yena sakko devānamindo tenupasaṅkamiṁsu; upasaṅkamitvā sakkaṁ devānamindaṁ etadavocuṁ: | Then, bhikkhus, the Tāvatiṃsa devas approached Sakka, lord of the devas; having approached, they said this to Sakka, lord of the devas: | 尔时，诸比丘，忉利天众诣帝释天主所；诣已，白帝释天主言： |
| ‘idha te, mārisa, aññataro yakkho dubbaṇṇo okoṭimako sakkassa devānamindassa āsane nisinno. | ‘Here, dear sir, a certain ugly, misshapen yakkha is sitting on the throne of Sakka, lord of the devas. | ‘此，尊者，一丑陋、畸形之夜叉坐于帝释天主之座。 |
| Tatra sudaṁ, mārisa, devā tāvatiṁsā ujjhāyanti khiyyanti vipācenti: | Thereupon, dear sir, the Tāvatiṃsa devas grumble, complain, and find fault, saying: | 于是，尊者，忉利天众怨言、抱怨、挑剔，言： |
| “acchariyaṁ vata bho, abbhutaṁ vata bho. | “Wonderful indeed, sirs, marvelous indeed, sirs! | “奇哉，诸君，未曾有哉，诸君！ |
| Ayaṁ yakkho dubbaṇṇo okoṭimako sakkassa devānamindassa āsane nisinno”ti. | This ugly, misshapen yakkha is sitting on the throne of Sakka, lord of the devas!” | 此丑陋、畸形之夜叉坐于帝释天主之座！” |
| Yathā yathā kho, mārisa, devā ujjhāyanti khiyyanti vipācenti tathā tathā so yakkho abhirūpataro ceva hoti dassanīyataro ca pāsādikataro cāti. | The more, dear sir, the devas grumble, complain, and find fault, the more that yakkha becomes more handsome, more good-looking, and more pleasing. | 愈，尊者，天众怨言、抱怨、挑剔，彼夜叉愈益英俊、美观、悦目。 |
| So hi nūna, mārisa, kodhabhakkho yakkho bhavissatī’ti. | Surely, dear sir, that must be an anger-eating yakkha.’ | 必，尊者，彼必为食嗔夜叉。’ |
| Atha kho, bhikkhave, sakko devānamindo yena so kodhabhakkho yakkho tenupasaṅkami; upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā dakkhiṇajāṇumaṇḍalaṁ pathaviyaṁ nihantvā yena so kodhabhakkho yakkho tenañjaliṁ paṇāmetvā tikkhattuṁ nāmaṁ sāveti: | Then, bhikkhus, Sakka, lord of the devas, approached that anger-eating yakkha; having approached, arranging his upper robe over one shoulder, placing his right kneecap on the ground, he raised his joined hands towards that anger-eating yakkha and announced his name three times: | 尔时，诸比丘，帝释天主诣彼食嗔夜叉所；诣已，整上衣于一肩，置右膝于地，举合掌向彼食嗔夜叉，三宣其名： |
| ‘sakkohaṁ, mārisa, devānamindo, sakkohaṁ, mārisa, devānamindo’ti. | ‘I am Sakka, dear sir, lord of the devas! I am Sakka, dear sir, lord of the devas!’ | ‘我是帝释，尊者，天主！我是帝释，尊者，天主！’ |
| Yathā yathā kho, bhikkhave, sakko devānamindo nāmaṁ sāvesi tathā tathā so yakkho dubbaṇṇataro ceva ahosi okoṭimakataro ca. | The more, bhikkhus, Sakka, lord of the devas, announced his name, the more that yakkha became uglier and more misshapen. | 愈，诸比丘，帝释天主宣其名，彼夜叉愈益丑陋、畸形。 |
| Dubbaṇṇataro ceva hutvā okoṭimakataro ca tatthevantaradhāyīti. | Having become uglier and more misshapen, he vanished right there. | 既丑陋、畸形，即于其处没。 |
| Atha kho, bhikkhave, sakko devānamindo sake āsane nisīditvā deve tāvatiṁse anunayamāno tāyaṁ velāyaṁ imā gāthāyo abhāsi: | Then, bhikkhus, Sakka, lord of the devas, having sat down on his own throne, consoling the Tāvatiṃsa devas, on that occasion recited these verses: | 尔时，诸比丘，帝释天主坐于己座，安慰忉利天众，于彼时诵此偈： |
| ‘Na sūpahatacittomhi, | ‘My mind is not easily provoked, | ‘我心不易 provoked， |
| nāvattena suvānayo; | nor am I easily led by impulse. | 亦不易为冲动所导。 |
| Na vo cirāhaṁ kujjhāmi, | I do not get angry for long, | 我不长久发怒， |
| kodho mayi nāvatiṭṭhati. | anger does not remain in me. | 怒不留于我。 |
| Kuddhāhaṁ na pharusaṁ brūmi, | When angry, I do not speak harshly, | 怒时，我不说粗言， |
| Na ca dhammāni kittaye; | nor do I proclaim my own virtues. | 亦不宣扬己德。 |
| Sanniggaṇhāmi attānaṁ, | I restrain myself, | 我自制， |
| Sampassaṁ atthamattano’”ti. | seeing my own welfare.’” | 见己之福利。’” |
11.23 - SN 11.23 Sambarimāyā: Sambara's Illusion
| --- SN11.23 - Sambarimāyāsutta --- | --- SN11.23 - Sambara's Illusion --- | --- SN11.23 - 三婆罗之幻术 --- |
| Sāvatthiyaṁ …pe… | At Sāvatthī … and so on … | 于舍卫城……等等…… |
| bhagavā etadavoca: | the Blessed One said this: | 世尊如是说： |
| “bhūtapubbaṁ, bhikkhave, vepacitti asurindo ābādhiko ahosi dukkhito bāḷhagilāno. | “Once in the past, bhikkhus, Vepacitti, lord of asuras, was sick, suffering, gravely ill. | “昔日，诸比丘，毗摩质多罗，阿修罗主，病，苦，重病。 |
| Atha kho, bhikkhave, sakko devānamindo yena vepacitti asurindo tenupasaṅkami gilānapucchako. | Then, bhikkhus, Sakka, lord of the devas, approached Vepacitti, lord of asuras, to inquire about his illness. | 尔时，诸比丘，帝释天主诣毗摩质多罗，阿修罗主，问其病。 |
| Addasā kho, bhikkhave, vepacitti asurindo sakkaṁ devānamindaṁ dūratova āgacchantaṁ. | Vepacitti, bhikkhus, lord of asuras, saw Sakka, lord of the devas, coming from afar. | 毗摩质多罗，诸比丘，阿修罗主，遥见帝释天主来。 |
| Disvāna sakkaṁ devānamindaṁ etadavoca: | Having seen Sakka, lord of the devas, he said this: | 见帝释天主，言： |
| ‘tikiccha maṁ, devānamindā’ti. | ‘Cure me, lord of devas!’ | ‘治我，天主！’ |
| ‘Vācehi maṁ, vepacitti, sambarimāyan’ti. | ‘Teach me, Vepacitti, Sambara’s illusion.’ | ‘教我，毗摩质多罗，三婆罗之幻术。’ |
| ‘Na tāvāhaṁ vācemi, yāvāhaṁ, mārisa, asure paṭipucchāmī’ti. | ‘I will not teach you yet, until, dear sir, I have consulted the asuras.’ | ‘我暂不教汝，直至，尊者，我与阿修罗商议。’ |
| Atha kho, bhikkhave, vepacitti asurindo asure paṭipucchi: | Then, bhikkhus, Vepacitti, lord of asuras, consulted the asuras: | 尔时，诸比丘，毗摩质多罗，阿修罗主，与阿修罗商议： |
| ‘vācemahaṁ, mārisā, sakkaṁ devānamindaṁ sambarimāyan’ti? | ‘Shall I teach, sirs, Sakka, lord of the devas, Sambara’s illusion?’ | ‘我当教，诸君，帝释天主，三婆罗之幻术否？’ |
| ‘Mā kho tvaṁ, mārisa, vācesi sakkaṁ devānamindaṁ sambarimāyan’ti. | ‘Do not, dear sir, teach Sakka, lord of the devas, Sambara’s illusion.’ | ‘勿，尊者，教帝释天主，三婆罗之幻术。’ |
| Atha kho, bhikkhave, vepacitti asurindo sakkaṁ devānamindaṁ gāthāya ajjhabhāsi: | Then, bhikkhus, Vepacitti, lord of asuras, addressed Sakka, lord of the devas, with a verse: | 尔时，诸比丘，毗摩质多罗，阿修罗主，以偈告帝释天主： |
| ‘Māyāvī maghavā sakka, | ‘Magician Maghavā Sakka, | ‘幻师摩伽婆帝释， |
| devarāja sujampati; | king of devas, Sujampati, | 天王，苏阇婆提， |
| Upeti nirayaṁ ghoraṁ, | you will go to a dreadful hell, | 汝将往可怖地狱， |
| sambarova sataṁ saman’”ti. | like Sambara, for a hundred eons.’” | 如三婆罗，历百劫。’” |
11.24 - SN 11.24 Accaya: The Transgression
| --- SN11.24 - Accayasutta --- | --- SN11.24 - The Transgression --- | --- SN11.24 - 过失 --- |
| Sāvatthiyaṁ …pe… ārāme. | At Sāvatthī … and so on … in the park. | 于舍卫城……等等……于园中。 |
| Tena kho pana samayena dve bhikkhū sampayojesuṁ. | At that time, two bhikkhus had a dispute. | 尔时，二比丘有争。 |
| Tatreko bhikkhu accasarā. | Therein, one bhikkhu transgressed. | 其中，一比丘有过。 |
| Atha kho so bhikkhu tassa bhikkhuno santike accayaṁ accayato deseti; | Then that bhikkhu confessed his transgression as a transgression in the presence of the other bhikkhu; | 尔时，彼比丘于他比丘前承认其过为过； |
| so bhikkhu nappaṭiggaṇhāti. | that bhikkhu did not accept it. | 彼比丘不接受。 |
| Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: | Then many bhikkhus approached the Blessed One; having approached and paid homage to the Blessed One, they sat down to one side. Seated to one side, those bhikkhus said this to the Blessed One: | 尔时，众比丘诣世尊所；诣已，礼世尊足，退坐一面。坐一面已，彼诸比丘白世尊言： |
| “idha, bhante, dve bhikkhū sampayojesuṁ, tatreko bhikkhu accasarā. | “Here, venerable sir, two bhikkhus had a dispute, and therein one bhikkhu transgressed. | “此，尊者，二比丘有争，其中一比丘有过。 |
| Atha kho so, bhante, bhikkhu tassa bhikkhuno santike accayaṁ accayato deseti, so bhikkhu nappaṭiggaṇhātī”ti. | Then, venerable sir, that bhikkhu confessed his transgression as a transgression in the presence of the other bhikkhu, but that bhikkhu did not accept it.” | 尔时，尊者，彼比丘于他比丘前承认其过为过，然彼比丘不接受。” |
| “Dveme, bhikkhave, bālā. | “These two, bhikkhus, are fools: | “此二，诸比丘，为愚者： |
| Yo ca accayaṁ accayato na passati, yo ca accayaṁ desentassa yathādhammaṁ nappaṭiggaṇhāti— | he who does not see a transgression as a transgression, and he who does not accept according to Dhamma one who is confessing a transgression— | 不见过为过者，及不依法接受认过者—— |
| ime kho, bhikkhave, dve bālā. | these, bhikkhus, are two fools. | 此，诸比丘，为二愚者。 |
| Dveme, bhikkhave, paṇḍitā. | These two, bhikkhus, are wise: | 此二，诸比丘，为智者： |
| Yo ca accayaṁ accayato passati, yo ca accayaṁ desentassa yathādhammaṁ paṭiggaṇhāti— | he who sees a transgression as a transgression, and he who accepts according to Dhamma one who is confessing a transgression— | 见过于过者，及依法接受认过者—— |
| ime kho, bhikkhave, dve paṇḍitā. | these, bhikkhus, are two wise ones. | 此，诸比丘，为二智者。 |
| Bhūtapubbaṁ, bhikkhave, sakko devānamindo sudhammāyaṁ sabhāyaṁ deve tāvatiṁse anunayamāno tāyaṁ velāyaṁ imaṁ gāthaṁ abhāsi: | Once in the past, bhikkhus, Sakka, lord of the devas, in the Sudhammā assembly hall, consoling the Tāvatiṃsa devas, on that occasion recited this verse: | 昔日，诸比丘，帝释天主，于善法堂，安慰忉利天众，于彼时诵此偈： |
| ‘Kodho vo vasamāyātu, | ‘Let not anger master you, | ‘勿令怒制汝， |
| Mā ca mittehi vo jarā; | nor may you grow old with broken friendships. | 亦勿与友破裂而老。 |
| Agarahiyaṁ mā garahittha, | Do not censure the uncensurable, | 勿诃不可诃者， |
| Mā ca bhāsittha pesuṇaṁ; | nor speak slander. | 亦勿说诽谤。 |
| Atha pāpajanaṁ kodho, | Then anger will crush evil people | 尔时怒将碎恶人 |
| Pabbatovābhimaddatī’”ti. | like a mountain.’” | 如山。’” |
11.25 - SN 11.25 Akkodha: Non-Anger
| --- SN11.25 - Akkodhasutta --- | --- SN11.25 - Non-Anger --- | --- SN11.25 - 无嗔 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. | On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. | 一时，佛住舍卫城祇陀林，给孤独园。 |
| Tatra kho bhagavā bhikkhū …pe… bhagavā etadavoca: | There the Blessed One addressed the bhikkhus … and so on … the Blessed One said this: | 尔时，世尊告诸比丘言……等等……世尊如是说： |
| “bhūtapubbaṁ, bhikkhave, sakko devānamindo sudhammāyaṁ sabhāyaṁ deve tāvatiṁse anunayamāno tāyaṁ velāyaṁ imaṁ gāthaṁ abhāsi: | “Once in the past, bhikkhus, Sakka, lord of the devas, in the Sudhammā assembly hall, consoling the Tāvatiṃsa devas, on that occasion recited this verse: | “昔日，诸比丘，帝释天主，于善法堂，安慰忉利天众，于彼时诵此偈： |
| ‘Mā vo kodho ajjhabhavi, | ‘Let not anger overcome you, | ‘勿令怒胜汝， |
| mā ca kujjhittha kujjhataṁ; | nor get angry at those who are angry. | 亦勿于怒者发怒。 |
| Akkodho avihiṁsā ca, | Non-anger and non-violence | 无嗔与无暴力 |
| ariyesu ca paṭipadā; | are the practice of ariyas. | 为圣者之行。 |
| Atha pāpajanaṁ kodho, | Then anger will crush evil people | 尔时怒将碎恶人 |
| pabbatovābhimaddatī’”ti. | like a mountain.’” | 如山。’” |
| Tatiyo vaggo. | The third chapter. | 第三品。 |
| Chetvā dubbaṇṇiya māyā, | Having Cut, The Ugly One, Illusion, | 已断，丑者，幻术， |
| accayena akodhano; | The Transgression, Non-Anger; | 过失，无嗔； |
| Desitaṁ buddhaseṭṭhena, | Taught by the best of Buddhas, | 为最佳佛所教， |
| idañhi sakkapañcakanti. | this indeed is the Sakka-pentad. | 此实为帝释五部。 |
| Sakkasaṁyuttaṁ samattaṁ. | The Connected Discourses with Sakka is complete. | 与帝释相应部竟。 |
| Sagāthāvaggo paṭhamo. | The Chapter with Verses, the first. | 有偈品，第一。 |
| Devatā devaputto ca, | Devatā, Devaputta, | 天女，天子， |
| rājā māro ca bhikkhunī; | King, Māra, and Bhikkhunī; | 王，魔，与比丘尼； |
| Brahmā brāhmaṇa vaṅgīso, | Brahmā, Brahmin, Vaṅgīsa, | 梵天，婆罗门，婆耆舍， |
| vanayakkhena vāsavoti. | with Forest-Yakkha, and Vāsava. | 与林夜叉，及婆娑婆。 |
| Sagāthāvaggasaṁyuttapāḷi niṭṭhitā. | The Pāḷi of the Connected Discourses with Verses is concluded. | 有偈相应部巴利文竟。 |
12 - SN 12 Nidāna: Connected Discourses on Causation
| ==================== SN12 - Nidānasaṃyutta ==================== | Connected Discourses on Causation | 因缘相应部 |
12.1 - SN 12.1 Paṭiccasamuppāda: Dependent Origination
| --- SN12.1 - Paṭiccasamuppādasutta --- | --- SN12.1 - Dependent Origination --- | --- SN12.1 - 缘起 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. | On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. | 一时，佛住舍卫城祇陀林，给孤独园。 |
| Tatra kho bhagavā bhikkhū āmantesi: | There the Blessed One addressed the bhikkhus: | 尔时，世尊告诸比丘言： |
| “bhikkhavo”ti. | “Bhikkhus.” | “诸比丘。” |
| “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. | “Venerable sir,” those bhikkhus replied to the Blessed One. | “尊者，”彼诸比丘答世尊言。 |
| Bhagavā etadavoca: | The Blessed One said this: | 世尊如是说： |
| “paṭiccasamuppādaṁ vo, bhikkhave, desessāmi. | “Bhikkhus, I will teach you dependent origination. | “诸比丘，我为汝等说缘起。 |
| Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. | Listen and attend closely, I will speak.” | 谛听，善思念之，我当说。” |
| “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. | “Yes, venerable sir,” those bhikkhus replied to the Blessed One. | “唯然，尊者，”彼诸比丘答世尊言。 |
| Bhagavā etadavoca: | The Blessed One said this: | 世尊如是说： |
| “Katamo ca, bhikkhave, paṭiccasamuppādo? | “And what, bhikkhus, is dependent origination? | “何为，诸比丘，缘起？ |
| Avijjāpaccayā, bhikkhave, saṅkhārā; | With ignorance as condition, bhikkhus, volitional formations come to be; | 以无明为缘，诸比丘，行生； |
| saṅkhārapaccayā viññāṇaṁ; | with volitional formations as condition, consciousness; | 以行为缘，识； |
| viññāṇapaccayā nāmarūpaṁ; | with consciousness as condition, name-and-form; | 以识为缘，名色； |
| nāmarūpapaccayā saḷāyatanaṁ; | with name-and-form as condition, the six sense bases; | 以名色为缘，六入； |
| saḷāyatanapaccayā phasso; | with the six sense bases as condition, contact; | 以六入为缘，触； |
| phassapaccayā vedanā; | with contact as condition, feeling; | 以触为缘，受； |
| vedanāpaccayā taṇhā; | with feeling as condition, craving; | 以受为缘，爱； |
| taṇhāpaccayā upādānaṁ; | with craving as condition, clinging; | 以爱为缘，取； |
| upādānapaccayā bhavo; | with clinging as condition, existence; | 以取为缘，有； |
| bhavapaccayā jāti; | with existence as condition, birth; | 以有为缘，生； |
| jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. | with birth as condition, aging-and-death, sorrow, lamentation, pain, displeasure, and despair come to be. | 以生为缘，老死、愁、悲、苦、忧、恼生。 |
| Evametassa kevalassa dukkhakkhandhassa samudayo hoti. | Such is the origin of this whole mass of suffering. | 如是此纯大苦蕴之集。 |
| Ayaṁ vuccati, bhikkhave, paṭiccasamuppādo. | This, bhikkhus, is called dependent origination. | 此，诸比丘，名为缘起。 |
| Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; | But with the remainderless fading away and cessation of ignorance comes cessation of volitional formations; | 然以无明之无余离欲灭，则行灭； |
| saṅkhāranirodhā viññāṇanirodho; | with the cessation of volitional formations, cessation of consciousness; | 以行灭，则识灭； |
| viññāṇanirodhā nāmarūpanirodho; | with the cessation of consciousness, cessation of name-and-form; | 以识灭，则名色灭； |
| nāmarūpanirodhā saḷāyatananirodho; | with the cessation of name-and-form, cessation of the six sense bases; | 以名色灭，则六入灭； |
| saḷāyatananirodhā phassanirodho; | with the cessation of the six sense bases, cessation of contact; | 以六入灭，则触灭； |
| phassanirodhā vedanānirodho; | with the cessation of contact, cessation of feeling; | 以触灭，则受灭； |
| vedanānirodhā taṇhānirodho; | with the cessation of feeling, cessation of craving; | 以受灭，则爱灭； |
| taṇhānirodhā upādānanirodho; | with the cessation of craving, cessation of clinging; | 以爱灭，则取灭； |
| upādānanirodhā bhavanirodho; | with the cessation of clinging, cessation of existence; | 以取灭，则有灭； |
| bhavanirodhā jātinirodho; | with the cessation of existence, cessation of birth; | 以有灭，则生灭； |
| jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. | with the cessation of birth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair cease. | 以生灭，则老死、愁、悲、苦、忧、恼灭。 |
| Evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. | Such is the cessation of this whole mass of suffering.” | 如是此纯大苦蕴之灭。” |
| Idamavoca bhagavā. | This is what the Blessed One said. | 此是世尊所说。 |
| Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. | The bhikkhus, satisfied, delighted in the Blessed One’s words. | 诸比丘，满足，欢喜世尊之言。 |
12.2 - SN 12.2 Vibhaṅga: Analysis
| --- SN12.2 - Vibhaṅgasutta --- | --- SN12.2 - Analysis --- | --- SN12.2 - 分析 --- |
| Sāvatthiyaṁ viharati. | Dwelling at Sāvatthī. | 住于舍卫城。 |
| “Paṭiccasamuppādaṁ vo, bhikkhave, desessāmi vibhajissāmi. | “Bhikkhus, I will teach you dependent origination and analyze it. | “诸比丘，我为汝等说缘起并分析之。 |
| Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. | Listen and attend closely, I will speak.” | 谛听，善思念之，我当说。” |
| “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. | “Yes, venerable sir,” those bhikkhus replied to the Blessed One. | “唯然，尊者，”彼诸比丘答世尊言。 |
| Bhagavā etadavoca: | The Blessed One said this: | 世尊如是说： |
| “Katamo ca, bhikkhave, paṭiccasamuppādo? | “And what, bhikkhus, is dependent origination? | “何为，诸比丘，缘起？ |
| Avijjāpaccayā, bhikkhave, saṅkhārā; | With ignorance as condition, bhikkhus, volitional formations come to be; | 以无明为缘，诸比丘，行生； |
| saṅkhārapaccayā viññāṇaṁ; | with volitional formations as condition, consciousness; | 以行为缘，识； |
| viññāṇapaccayā nāmarūpaṁ; | with consciousness as condition, name-and-form; | 以识为缘，名色； |
| nāmarūpapaccayā saḷāyatanaṁ; | with name-and-form as condition, the six sense bases; | 以名色为缘，六入； |
| saḷāyatanapaccayā phasso; | with the six sense bases as condition, contact; | 以六入为缘，触； |
| phassapaccayā vedanā; | with contact as condition, feeling; | 以触为缘，受； |
| vedanāpaccayā taṇhā; | with feeling as condition, craving; | 以受为缘，爱； |
| taṇhāpaccayā upādānaṁ; | with craving as condition, clinging; | 以爱为缘，取； |
| upādānapaccayā bhavo; | with clinging as condition, existence; | 以取为缘，有； |
| bhavapaccayā jāti; | with existence as condition, birth; | 以有为缘，生； |
| jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. | with birth as condition, aging-and-death, sorrow, lamentation, pain, displeasure, and despair come to be. | 以生为缘，老死、愁、悲、苦、忧、恼生。 |
| Evametassa kevalassa dukkhakkhandhassa samudayo hoti. | Such is the origin of this whole mass of suffering. | 如是此纯大苦蕴之集。 |
| Katamañca, bhikkhave, jarāmaraṇaṁ? | And what, bhikkhus, is aging-and-death? | 何为，诸比丘，老死？ |
| Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṁ pāliccaṁ valittacatā āyuno saṁhāni indriyānaṁ paripāko; | The aging of the various beings in the various orders of beings, their decrepitude, brokenness of teeth, greyness of hair, wrinkling of skin, decline of life, decay of the sense faculties; | 诸众生于种种众生界中之老，衰，齿落，发白，皮皱，寿减，根败； |
| ayaṁ vuccati jarā. | this is called aging. | 此名为老。 |
| Yā tesaṁ tesaṁ sattānaṁ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṁ maccu maraṇaṁ kālakiriyā khandhānaṁ bhedo kaḷevarassa nikkhepo (…), | The passing away of the various beings from the various orders of beings, their moving on, dissolution, disappearance, death, dying, the accomplishment of their time, the breaking up of the aggregates, the laying down of the carcass (…), | 诸众生于种种众生界中之逝，去，散，没，死，亡，时至，蕴破，尸弃（…）， |
| idaṁ vuccati maraṇaṁ. | this is called death. | 此名为死。 |
| Iti ayañca jarā, idañca maraṇaṁ. | Thus this aging and this death. | 如是此老与此死。 |
| Idaṁ vuccati, bhikkhave, jarāmaraṇaṁ. | This, bhikkhus, is called aging-and-death. | 此，诸比-丘，名为老死。 |
| Katamā ca, bhikkhave, jāti? | And what, bhikkhus, is birth? | 何为，诸比丘，生？ |
| Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṁ pātubhāvo āyatanānaṁ paṭilābho. | The birth of the various beings into the various orders of beings, their being born, conception, coming to be, the manifestation of the aggregates, the acquisition of the sense bases. | 诸众生于种种众生界中之生，受生，成胎，出现，蕴显，得处。 |
| Ayaṁ vuccati, bhikkhave, jāti. | This, bhikkhus, is called birth. | 此，诸比丘，名为生。 |
| Katamo ca, bhikkhave, bhavo? | And what, bhikkhus, is existence? | 何为，诸比丘，有？ |
| Tayome, bhikkhave, bhavā— | There are these three kinds of existence, bhikkhus: | 有此三有，诸比丘： |
| kāmabhavo, rūpabhavo, arūpabhavo. | sense-sphere existence, form-sphere existence, formless-sphere existence. | 欲有，色有，无色有。 |
| Ayaṁ vuccati, bhikkhave, bhavo. | This, bhikkhus, is called existence. | 此，诸比丘，名为有。 |
| Katamañca, bhikkhave, upādānaṁ? | And what, bhikkhus, is clinging? | 何为，诸比丘，取？ |
| Cattārimāni, bhikkhave, upādānāni— | There are these four kinds of clinging, bhikkhus: | 有此四取，诸比丘： |
| kāmupādānaṁ, diṭṭhupādānaṁ, sīlabbatupādānaṁ, attavādupādānaṁ. | clinging to sensual pleasures, clinging to views, clinging to rules and vows, clinging to a doctrine of self. | 欲取，见取，戒禁取，我语取。 |
| Idaṁ vuccati, bhikkhave, upādānaṁ. | This, bhikkhus, is called clinging. | 此，诸比丘，名为取。 |
| Katamā ca, bhikkhave, taṇhā? | And what, bhikkhus, is craving? | 何为，诸比丘，爱？ |
| Chayime, bhikkhave, taṇhākāyā— | There are these six bodies of craving, bhikkhus: | 有此六爱身，诸比丘： |
| rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā. | craving for forms, craving for sounds, craving for odors, craving for tastes, craving for tangibles, craving for mental phenomena. | 色爱，声爱，香爱，味爱，触爱，法爱。 |
| Ayaṁ vuccati, bhikkhave, taṇhā. | This, bhikkhus, is called craving. | 此，诸比丘，名为爱。 |
| Katamā ca, bhikkhave, vedanā? | And what, bhikkhus, is feeling? | 何为，诸比丘，受？ |
| Chayime, bhikkhave, vedanākāyā— | There are these six bodies of feeling, bhikkhus: | 有此六受身，诸比丘： |
| cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā. | feeling born of eye-contact, feeling born of ear-contact, feeling born of nose-contact, feeling born of tongue-contact, feeling born of body-contact, feeling born of mind-contact. | 眼触所生受，耳触所生受，鼻触所生受，舌触所生受，身触所生受，意触所生受。 |
| Ayaṁ vuccati, bhikkhave, vedanā. | This, bhikkhus, is called feeling. | 此，诸比丘，名为受。 |
| Katamo ca, bhikkhave, phasso? | And what, bhikkhus, is contact? | 何为，诸比丘，触？ |
| Chayime, bhikkhave, phassakāyā— | There are these six bodies of contact, bhikkhus: | 有此六触身，诸比丘： |
| cakkhusamphasso, sotasamphasso, ghānasamphasso, jivhāsamphasso, kāyasamphasso, manosamphasso. | eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, mind-contact. | 眼触，耳触，鼻触，舌触，身触，意触。 |
| Ayaṁ vuccati, bhikkhave, phasso. | This, bhikkhus, is called contact. | 此，诸比丘，名为触。 |
| Katamañca, bhikkhave, saḷāyatanaṁ? | And what, bhikkhus, is the sixfold sense base? | 何为，诸比丘，六入处？ |
| Cakkhāyatanaṁ, sotāyatanaṁ, ghānāyatanaṁ, jivhāyatanaṁ, kāyāyatanaṁ, manāyatanaṁ— | The eye base, the ear base, the nose base, the tongue base, the body base, the mind base— | 眼处，耳处，鼻处，舌处，身处，意处—— |
| idaṁ vuccati, bhikkhave, saḷāyatanaṁ. | this, bhikkhus, is called the sixfold sense base. | 此，诸比丘，名为六入处。 |
| Katamañca, bhikkhave, nāmarūpaṁ? | And what, bhikkhus, is name-and-form? | 何为，诸比丘，名色？ |
| Vedanā, saññā, cetanā, phasso, manasikāro— | Feeling, perception, volition, contact, attention— | 受，想，思，触，作意—— |
| idaṁ vuccati nāmaṁ. | this is called name. | 此名为名。 |
| Cattāro ca mahābhūtā, catunnañca mahābhūtānaṁ upādāyarūpaṁ. | The four great elements, and the form derived from the four great elements. | 四大种，及四大种所造色。 |
| Idaṁ vuccati rūpaṁ. | This is called form. | 此名为色。 |
| Iti idañca nāmaṁ, idañca rūpaṁ. | Thus this name and this form. | 如是此名与此色。 |
| Idaṁ vuccati, bhikkhave, nāmarūpaṁ. | This, bhikkhus, is called name-and-form. | 此，诸比丘，名为名色。 |
| Katamañca, bhikkhave, viññāṇaṁ? | And what, bhikkhus, is consciousness? | 何为，诸比丘，识？ |
| Chayime, bhikkhave, viññāṇakāyā— | There are these six bodies of consciousness, bhikkhus: | 有此六识身，诸比丘： |
| cakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ, manoviññāṇaṁ. | eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness. | 眼识，耳识，鼻识，舌识，身识，意识。 |
| Idaṁ vuccati, bhikkhave, viññāṇaṁ. | This, bhikkhus, is called consciousness. | 此，诸比丘，名为识。 |
| Katame ca, bhikkhave, saṅkhārā? | And what, bhikkhus, are the volitional formations? | 何为，诸比丘，行？ |
| Tayome, bhikkhave, saṅkhārā— | There are these three kinds of volitional formations, bhikkhus: | 有此三行，诸比丘： |
| kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro. | the bodily volitional formation, the verbal volitional formation, the mental volitional formation. | 身行，语行，意行。 |
| Ime vuccanti, bhikkhave, saṅkhārā. | These, bhikkhus, are called the volitional formations. | 此，诸比丘，名为行。 |
| Katamā ca, bhikkhave, avijjā? | And what, bhikkhus, is ignorance? | 何为，诸比丘，无明？ |
| Yaṁ kho, bhikkhave, dukkhe aññāṇaṁ, dukkhasamudaye aññāṇaṁ, dukkhanirodhe aññāṇaṁ, dukkhanirodhagāminiyā paṭipadāya aññāṇaṁ. | That which is ignorance concerning suffering, ignorance concerning the origin of suffering, ignorance concerning the cessation of suffering, ignorance concerning the way leading to the cessation of suffering. | 于苦之无知，于苦集之无知，于苦灭之无知，于趣苦灭道之无知。 |
| Ayaṁ vuccati, bhikkhave, avijjā. | This, bhikkhus, is called ignorance. | 此，诸比丘，名为无明。 |
| Iti kho, bhikkhave, avijjāpaccayā saṅkhārā; | Thus, bhikkhus, with ignorance as condition, volitional formations come to be; | 如是，诸比丘，以无明为缘，行生； |
| saṅkhārapaccayā viññāṇaṁ …pe… | with volitional formations as condition, consciousness …pe… | 以行为缘，识…等… |
| evametassa kevalassa dukkhakkhandhassa samudayo hoti. | such is the origin of this whole mass of suffering. | 如是此纯大苦蕴之集。 |
| Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; | But with the remainderless fading away and cessation of ignorance comes cessation of volitional formations; | 然以无明之无余离欲灭，则行灭； |
| saṅkhāranirodhā viññāṇanirodho …pe… | with the cessation of volitional formations, cessation of consciousness …pe… | 以行灭，则识灭…等… |
| evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. | such is the cessation of this whole mass of suffering.” | 如是此纯大苦蕴之灭。” |
| Dutiyaṁ. | The Second. | 第二。 |
12.3 - SN 12.3 Paṭipadā: The Path
| --- SN12.3 - Paṭipadāsutta --- | --- SN12.3 - The Path --- | --- SN12.3 - 道 --- |
| Sāvatthiyaṁ viharati …pe… | Dwelling at Sāvatthī …pe… | 住于舍卫城…等… |
| “micchāpaṭipadañca vo, bhikkhave, desessāmi sammāpaṭipadañca. | “Bhikkhus, I will teach you the wrong path and the right path. | “诸比丘，我为汝等说邪道与正道。 |
| Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. | Listen and attend closely, I will speak.” | 谛听，善思念之，我当说。” |
| “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. | “Yes, venerable sir,” those bhikkhus replied to the Blessed One. | “唯然，尊者，”彼诸比丘答世尊言。 |
| Bhagavā etadavoca: | The Blessed One said this: | 世尊如是说： |
| “Katamā ca, bhikkhave, micchāpaṭipadā? | “And what, bhikkhus, is the wrong path? | “何为，诸比丘，邪道？ |
| Avijjāpaccayā, bhikkhave, saṅkhārā; | With ignorance as condition, bhikkhus, volitional formations come to be; | 以无明为缘，诸比丘，行生； |
| saṅkhārapaccayā viññāṇaṁ …pe… | with volitional formations as condition, consciousness …pe… | 以行为缘，识…等… |
| evametassa kevalassa dukkhakkhandhassa samudayo hoti. | such is the origin of this whole mass of suffering. | 如是此纯大苦蕴之集。 |
| Ayaṁ vuccati, bhikkhave, micchāpaṭipadā. | This, bhikkhus, is called the wrong path. | 此，诸比丘，名为邪道。 |
| Katamā ca, bhikkhave, sammāpaṭipadā? | And what, bhikkhus, is the right path? | 何为，诸比丘，正道？ |
| Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; | But with the remainderless fading away and cessation of ignorance comes cessation of volitional formations; | 然以无明之无余离欲灭，则行灭； |
| saṅkhāranirodhā viññāṇanirodho …pe… | with the cessation of volitional formations, cessation of consciousness …pe… | 以行灭，则识灭…等… |
| evametassa kevalassa dukkhakkhandhassa nirodho hoti. | such is the cessation of this whole mass of suffering. | 如是此纯大苦蕴之灭。 |
| Ayaṁ vuccati, bhikkhave, sammāpaṭipadā”ti. | This, bhikkhus, is called the right path.” | 此，诸比丘，名为正道。” |
| Tatiyaṁ. | The Third. | 第三。 |
12.4 - SN 12.4 Vipassī: Vipassī
| --- SN12.4 - Vipassīsutta --- | --- SN12.4 - Vipassī --- | --- SN12.4 - 毗婆尸 --- |
| Sāvatthiyaṁ viharati …pe… | Dwelling at Sāvatthī …pe… | 住于舍卫城…等… |
| “vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi: | “Bhikkhus, to Vipassī, the Blessed One, the Arahant, the Perfectly Enlightened One, before his enlightenment, while he was still an unenlightened Bodhisattva, this thought occurred: | “诸比丘，毗婆尸，世尊，阿罗汉，正等正觉者，未成佛前，尚为未觉菩萨时，生此念： |
| ‘kicchaṁ vatāyaṁ loko āpanno jāyati ca jīyati ca mīyati ca cavati ca upapajjati ca. | ‘Alas, this world has fallen into trouble; it is born, and it ages, and it dies, and it passes away and is reborn. | ‘哀哉，此世间陷入困境；生、老、死、逝、再生。 |
| Atha ca panimassa dukkhassa nissaraṇaṁ nappajānāti jarāmaraṇassa. | And yet it does not understand the escape from this suffering, from aging-and-death. | 然不解脱此苦，此老死。 |
| Kudāssu nāma imassa dukkhassa nissaraṇaṁ paññāyissati jarāmaraṇassā’ti? | When will an escape from this suffering, from aging-and-death, be discerned?’ | 何时能识此苦，此老死之解脱？’ |
| Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: | Then, bhikkhus, it occurred to the Bodhisattva Vipassī: | 尔时，诸比丘，菩萨毗婆尸生此念： |
| ‘kimhi nu kho sati jarāmaraṇaṁ hoti, kiṁpaccayā jarāmaraṇan’ti? | ‘When what exists does aging-and-death come to be; what is the condition for aging-and-death?’ | ‘何法有时，老死生；何为老死之缘？’ |
| Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: | Then, bhikkhus, through wise attention, there was a breakthrough by wisdom for the Bodhisattva Vipassī: | 尔时，诸比丘，由正思惟，菩萨毗婆尸以慧突破： |
| ‘jātiyā kho sati jarāmaraṇaṁ hoti, jātipaccayā jarāmaraṇan’ti. | ‘When birth exists, aging-and-death comes to be; birth is the condition for aging-and-death.’ | ‘生有时，老死生；生为老死之缘。’ |
| Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: | Then, bhikkhus, it occurred to the Bodhisattva Vipassī: | 尔时，诸比丘，菩萨毗婆尸生此念： |
| ‘kimhi nu kho sati jāti hoti, kiṁpaccayā jātī’ti? | ‘When what exists does birth come to be; what is the condition for birth?’ | ‘何法有时，生生；何为生之缘？’ |
| Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: | Then, bhikkhus, through wise attention, there was a breakthrough by wisdom for the Bodhisattva Vipassī: | 尔时，诸比丘，由正思惟，菩萨毗婆尸以慧突破： |
| ‘bhave kho sati jāti hoti, bhavapaccayā jātī’ti. | ‘When existence exists, birth comes to be; existence is the condition for birth.’ | ‘有时，生生；有为生之缘。’ |
| Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: | Then, bhikkhus, it occurred to the Bodhisattva Vipassī: | 尔时，诸比丘，菩萨毗婆尸生此念： |
| ‘kimhi nu kho sati bhavo hoti, kiṁpaccayā bhavo’ti? | ‘When what exists does existence come to be; what is the condition for existence?’ | ‘何法有时，有生；何为有之缘？’ |
| Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: | Then, bhikkhus, through wise attention, there was a breakthrough by wisdom for the Bodhisattva Vipassī: | 尔时，诸比丘，由正思惟，菩萨毗婆尸以慧突破： |
| ‘upādāne kho sati bhavo hoti, upādānapaccayā bhavo’ti. | ‘When clinging exists, existence comes to be; clinging is the condition for existence.’ | ‘取有时，有生；取为有之缘。’ |
| Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: | Then, bhikkhus, it occurred to the Bodhisattva Vipassī: | 尔时，诸比丘，菩萨毗婆尸生此念： |
| ‘kimhi nu kho sati upādānaṁ hoti, kiṁpaccayā upādānan’ti? | ‘When what exists does clinging come to be; what is the condition for clinging?’ | ‘何法有时，取生；何为取之缘？’ |
| Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: | Then, bhikkhus, through wise attention, there was a breakthrough by wisdom for the Bodhisattva Vipassī: | 尔时，诸比丘，由正思惟，菩萨毗婆尸以慧突破： |
| ‘taṇhāya kho sati upādānaṁ hoti, taṇhāpaccayā upādānan’ti. | ‘When craving exists, clinging comes to be; craving is the condition for clinging.’ | ‘爱有时，取生；爱为取之缘。’ |
| Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: | Then, bhikkhus, it occurred to the Bodhisattva Vipassī: | 尔时，诸比丘，菩萨毗婆尸生此念： |
| ‘kimhi nu kho sati taṇhā hoti, kiṁpaccayā taṇhā’ti? | ‘When what exists does craving come to be; what is the condition for craving?’ | ‘何法有时，爱生；何为爱之缘？’ |
| Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: | Then, bhikkhus, through wise attention, there was a breakthrough by wisdom for the Bodhisattva Vipassī: | 尔时，诸比丘，由正思惟，菩萨毗婆尸以慧突破： |
| ‘vedanāya kho sati taṇhā hoti, vedanāpaccayā taṇhā’ti. | ‘When feeling exists, craving comes to be; feeling is the condition for craving.’ | ‘受有时，爱生；受为爱之缘。’ |
| Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: | Then, bhikkhus, it occurred to the Bodhisattva Vipassī: | 尔时，诸比丘，菩萨毗婆尸生此念： |
| ‘kimhi nu kho sati vedanā hoti, kiṁpaccayā vedanā’ti? | ‘When what exists does feeling come to be; what is the condition for feeling?’ | ‘何法有时，受生；何为受之缘？’ |
| Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: | Then, bhikkhus, through wise attention, there was a breakthrough by wisdom for the Bodhisattva Vipassī: | 尔时，诸比丘，由正思惟，菩萨毗婆尸以慧突破： |
| ‘phasse kho sati vedanā hoti, phassapaccayā vedanā’ti. | ‘When contact exists, feeling comes to be; contact is the condition for feeling.’ | ‘触有时，受生；触为受之缘。’ |
| Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: | Then, bhikkhus, it occurred to the Bodhisattva Vipassī: | 尔时，诸比丘，菩萨毗婆尸生此念： |
| ‘kimhi nu kho sati phasso hoti, kiṁpaccayā phasso’ti? | ‘When what exists does contact come to be; what is the condition for contact?’ | ‘何法有时，触生；何为触之缘？’ |
| Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: | Then, bhikkhus, through wise attention, there was a breakthrough by wisdom for the Bodhisattva Vipassī: | 尔时，诸比丘，由正思惟，菩萨毗婆尸以慧突破： |
| ‘saḷāyatane kho sati phasso hoti, saḷāyatanapaccayā phasso’ti. | ‘When the sixfold sense base exists, contact comes to be; the sixfold sense base is the condition for contact.’ | ‘六入处有时，触生；六入处为触之缘。’ |
| Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: | Then, bhikkhus, it occurred to the Bodhisattva Vipassī: | 尔时，诸比丘，菩萨毗婆尸生此念： |
| ‘kimhi nu kho sati saḷāyatanaṁ hoti, kiṁpaccayā saḷāyatanan’ti? | ‘When what exists does the sixfold sense base come to be; what is the condition for the sixfold sense base?’ | ‘何法有时，六入处生；何为六入处之缘？’ |
| Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: | Then, bhikkhus, through wise attention, there was a breakthrough by wisdom for the Bodhisattva Vipassī: | 尔时，诸比丘，由正思惟，菩萨毗婆尸以慧突破： |
| ‘nāmarūpe kho sati saḷāyatanaṁ hoti, nāmarūpapaccayā saḷāyatanan’ti. | ‘When name-and-form exists, the sixfold sense base comes to be; name-and-form is the condition for the sixfold sense base.’ | ‘名色有时，六入处生；名色为六入处之缘。’ |
| Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: | Then, bhikkhus, it occurred to the Bodhisattva Vipassī: | 尔时，诸比丘，菩萨毗婆尸生此念： |
| ‘kimhi nu kho sati nāmarūpaṁ hoti, kiṁpaccayā nāmarūpan’ti? | ‘When what exists does name-and-form come to be; what is the condition for name-and-form?’ | ‘何法有时，名色生；何为名色之缘？’ |
| Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: | Then, bhikkhus, through wise attention, there was a breakthrough by wisdom for the Bodhisattva Vipassī: | 尔时，诸比丘，由正思惟，菩萨毗婆尸以慧突破： |
| ‘viññāṇe kho sati nāmarūpaṁ hoti, viññāṇapaccayā nāmarūpan’ti. | ‘When consciousness exists, name-and-form comes to be; consciousness is the condition for name-and-form.’ | ‘识有时，名色生；识为名色之缘。’ |
| Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: | Then, bhikkhus, it occurred to the Bodhisattva Vipassī: | 尔时，诸比丘，菩萨毗婆尸生此念： |
| ‘kimhi nu kho sati viññāṇaṁ hoti, kiṁpaccayā viññāṇan’ti? | ‘When what exists does consciousness come to be; what is the condition for consciousness?’ | ‘何法有时，识生；何为识之缘？’ |
| Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: | Then, bhikkhus, through wise attention, there was a breakthrough by wisdom for the Bodhisattva Vipassī: | 尔时，诸比丘，由正思惟，菩萨毗婆尸以慧突破： |
| ‘saṅkhāresu kho sati viññāṇaṁ hoti, saṅkhārapaccayā viññāṇan’ti. | ‘When volitional formations exist, consciousness comes to be; volitional formations are the condition for consciousness.’ | ‘行有时，识生；行为识之缘。’ |
| Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: | Then, bhikkhus, it occurred to the Bodhisattva Vipassī: | 尔时，诸比丘，菩萨毗婆尸生此念： |
| ‘kimhi nu kho sati saṅkhārā honti, kiṁpaccayā saṅkhārā’ti? | ‘When what exists do volitional formations come to be; what is the condition for volitional formations?’ | ‘何法有时，行生；何为行之缘？’ |
| Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: | Then, bhikkhus, through wise attention, there was a breakthrough by wisdom for the Bodhisattva Vipassī: | 尔时，诸比丘，由正思惟，菩萨毗婆尸以慧突破： |
| ‘avijjāya kho sati saṅkhārā honti, avijjāpaccayā saṅkhārā’ti. | ‘When ignorance exists, volitional formations come to be; ignorance is the condition for volitional formations.’ | ‘无明有时，行生；无明为行之缘。’ |
| Iti hidaṁ avijjāpaccayā saṅkhārā; | Thus: with ignorance as a condition, volitional formations come to be; | 如是：以无明为缘，行生； |
| saṅkhārapaccayā viññāṇaṁ …pe… | with volitional formations as condition, consciousness …pe… | 以行为缘，识…等… |
| evametassa kevalassa dukkhakkhandhassa samudayo hoti. | such is the origin of this whole mass of suffering. | 如是此纯大苦蕴之集。 |
| ‘Samudayo, samudayo’ti kho, bhikkhave, vipassissa bodhisattassa pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. | ‘Origin, origin’—thus, bhikkhus, in regard to things unheard before, there arose in the Bodhisattva Vipassī vision, knowledge, wisdom, true knowledge, and light. | ‘集，集’——如是，诸比丘，于未闻法，菩萨毗婆尸生眼、生智、生慧、生明、生光。 |
| Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: | Then, bhikkhus, it occurred to the Bodhisattva Vipassī: | 尔时，诸比丘，菩萨毗婆尸生此念： |
| ‘kimhi nu kho asati jarāmaraṇaṁ na hoti, kissa nirodhā jarāmaraṇanirodho’ti? | ‘When what does not exist does aging-and-death not come to be; with the cessation of what does aging-and-death cease?’ | ‘何法无时，老死不生；何法灭时，老死灭？’ |
| Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: | Then, bhikkhus, through wise attention, there was a breakthrough by wisdom for the Bodhisattva Vipassī: | 尔时，诸比丘，由正思惟，菩萨毗婆尸以慧突破： |
| ‘jātiyā kho asati jarāmaraṇaṁ na hoti, jātinirodhā jarāmaraṇanirodho’ti. | ‘When birth does not exist, aging-and-death does not come to be; with the cessation of birth comes the cessation of aging-and-death.’ | ‘生无时，老死不生；生灭则老死灭。’ |
| Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: | Then, bhikkhus, it occurred to the Bodhisattva Vipassī: | 尔时，诸比丘，菩萨毗婆尸生此念： |
| ‘kimhi nu kho asati jāti na hoti, kissa nirodhā jātinirodho’ti? | ‘When what does not exist does birth not come to be; with the cessation of what does birth cease?’ | ‘何法无时，生不生；何法灭时，生灭？’ |
| Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: | Then, bhikkhus, through wise attention, there was a breakthrough by wisdom for the Bodhisattva Vipassī: | 尔时，诸比丘，由正思惟，菩萨毗婆尸以慧突破： |
| ‘bhave kho asati jāti na hoti, bhavanirodhā jātinirodho’ti. | ‘When existence does not exist, birth does not come to be; with the cessation of existence comes the cessation of birth.’ | ‘有无时，生不生；有灭则生灭。’ |
| Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: | Then, bhikkhus, it occurred to the Bodhisattva Vipassī: | 尔时，诸比丘，菩萨毗婆尸生此念： |
| ‘kimhi nu kho asati bhavo na hoti, kissa nirodhā bhavanirodho’ti? | ‘When what does not exist does existence not come to be; with the cessation of what does existence cease?’ | ‘何法无时，有不生；何法灭时，有灭？’ |
| Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: | Then, bhikkhus, through wise attention, there was a breakthrough by wisdom for the Bodhisattva Vipassī: | 尔时，诸比丘，由正思惟，菩萨毗婆尸以慧突破： |
| ‘upādāne kho asati bhavo na hoti, upādānanirodhā bhavanirodho’ti. | ‘When clinging does not exist, existence does not come to be; with the cessation of clinging comes the cessation of existence.’ | ‘取无时，有不生；取灭则有灭。’ |
| Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: | Then, bhikkhus, it occurred to the Bodhisattva Vipassī: | 尔时，诸比丘，菩萨毗婆尸生此念： |
| ‘kimhi nu kho asati upādānaṁ na hoti, kissa nirodhā upādānanirodho’ti? | ‘When what does not exist does clinging not come to be; with the cessation of what does clinging cease?’ | ‘何法无时，取不生；何法灭时，取灭？’ |
| Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: | Then, bhikkhus, through wise attention, there was a breakthrough by wisdom for the Bodhisattva Vipassī: | 尔时，诸比丘，由正思惟，菩萨毗婆尸以慧突破： |
| ‘taṇhāya kho asati upādānaṁ na hoti, taṇhānirodhā upādānanirodho’ti. | ‘When craving does not exist, clinging does not come to be; with the cessation of craving comes the cessation of clinging.’ | ‘爱无时，取不生；爱灭则取灭。’ |
| Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: | Then, bhikkhus, it occurred to the Bodhisattva Vipassī: | 尔时，诸比丘，菩萨毗婆尸生此念： |
| ‘kimhi nu kho asati taṇhā na hoti, kissa nirodhā taṇhānirodho’ti? | ‘When what does not exist does craving not come to be; with the cessation of what does craving cease?’ | ‘何法无时，爱不生；何法灭时，爱灭？’ |
| Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: | Then, bhikkhus, through wise attention, there was a breakthrough by wisdom for the Bodhisattva Vipassī: | 尔时，诸比丘，由正思惟，菩萨毗婆尸以慧突破： |
| ‘vedanāya kho asati taṇhā na hoti, vedanānirodhā taṇhānirodho’ti. | ‘When feeling does not exist, craving does not come to be; with the cessation of feeling comes the cessation of craving.’ | ‘受无时，爱不生；受灭则爱灭。’ |
| Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: | Then, bhikkhus, it occurred to the Bodhisattva Vipassī: | 尔时，诸比丘，菩萨毗婆尸生此念： |
| ‘kimhi nu kho asati vedanā na hoti, kissa nirodhā vedanānirodho’ti? | ‘When what does not exist does feeling not come to be; with the cessation of what does feeling cease?’ | ‘何法无时，受不生；何法灭时，受灭？’ |
| Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: | Then, bhikkhus, through wise attention, there was a breakthrough by wisdom for the Bodhisattva Vipassī: | 尔时，诸比丘，由正思惟，菩萨毗婆尸以慧突破： |
| ‘phasse kho asati vedanā na hoti, phassanirodhā vedanānirodho’ti. | ‘When contact does not exist, feeling does not come to be; with the cessation of contact comes the cessation of feeling.’ | ‘触无时，受不生；触灭则受灭。’ |
| Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: | Then, bhikkhus, it occurred to the Bodhisattva Vipassī: | 尔时，诸比丘，菩萨毗婆尸生此念： |
| ‘kimhi nu kho asati phasso na hoti, kissa nirodhā phassanirodho’ti? | ‘When what does not exist does contact not come to be; with the cessation of what does contact cease?’ | ‘何法无时，触不生；何法灭时，触灭？’ |
| Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: | Then, bhikkhus, through wise attention, there was a breakthrough by wisdom for the Bodhisattva Vipassī: | 尔时，诸比丘，由正思惟，菩萨毗婆尸以慧突破： |
| ‘saḷāyatane kho asati phasso na hoti, saḷāyatananirodhā phassanirodho’ti. | ‘When the sixfold sense base does not exist, contact does not come to be; with the cessation of the sixfold sense base comes the cessation of contact.’ | ‘六入处无时，触不生；六入处灭则触灭。’ |
| Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: | Then, bhikkhus, it occurred to the Bodhisattva Vipassī: | 尔时，诸比丘，菩萨毗婆尸生此念： |
| ‘kimhi nu kho asati saḷāyatanaṁ na hoti, kissa nirodhā saḷāyatananirodho’ti? | ‘When what does not exist does the sixfold sense base not come to be; with the cessation of what does the sixfold sense base cease?’ | ‘何法无时，六入处不生；何法灭时，六入处灭？’ |
| Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: | Then, bhikkhus, through wise attention, there was a breakthrough by wisdom for the Bodhisattva Vipassī: | 尔时，诸比丘，由正思惟，菩萨毗婆尸以慧突破： |
| ‘nāmarūpe kho asati saḷāyatanaṁ na hoti, nāmarūpanirodhā saḷāyatananirodho’ti. | ‘When name-and-form does not exist, the sixfold sense base does not come to be; with the cessation of name-and-form comes the cessation of the sixfold sense base.’ | ‘名色无时，六入处不生；名色灭则六入处灭。’ |
| Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: | Then, bhikkhus, it occurred to the Bodhisattva Vipassī: | 尔时，诸比丘，菩萨毗婆尸生此念： |
| ‘kimhi nu kho asati nāmarūpaṁ na hoti, kissa nirodhā nāmarūpanirodho’ti? | ‘When what does not exist does name-and-form not come to be; with the cessation of what does name-and-form cease?’ | ‘何法无时，名色不生；何法灭时，名色灭？’ |
| Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: | Then, bhikkhus, through wise attention, there was a breakthrough by wisdom for the Bodhisattva Vipassī: | 尔时，诸比丘，由正思惟，菩萨毗婆尸以慧突破： |
| ‘viññāṇe kho asati nāmarūpaṁ na hoti, viññāṇanirodhā nāmarūpanirodho’ti. | ‘When consciousness does not exist, name-and-form does not come to be; with the cessation of consciousness comes the cessation of name-and-form.’ | ‘识无时，名色不生；识灭则名色灭。’ |
| Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: | Then, bhikkhus, it occurred to the Bodhisattva Vipassī: | 尔时，诸比丘，菩萨毗婆尸生此念： |
| ‘kimhi nu kho asati viññāṇaṁ na hoti, kissa nirodhā viññāṇanirodho’ti? | ‘When what does not exist does consciousness not come to be; with the cessation of what does consciousness cease?’ | ‘何法无时，识不生；何法灭时，识灭？’ |
| Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: | Then, bhikkhus, through wise attention, there was a breakthrough by wisdom for the Bodhisattva Vipassī: | 尔时，诸比丘，由正思惟，菩萨毗婆尸以慧突破： |
| ‘saṅkhāresu kho asati viññāṇaṁ na hoti, saṅkhāranirodhā viññāṇanirodho’ti. | ‘When volitional formations do not exist, consciousness does not come to be; with the cessation of volitional formations comes the cessation of consciousness.’ | ‘行无时，识不生；行灭则识灭。’ |
| Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: | Then, bhikkhus, it occurred to the Bodhisattva Vipassī: | 尔时，诸比丘，菩萨毗婆尸生此念： |
| ‘kimhi nu kho asati saṅkhārā na honti, kissa nirodhā saṅkhāranirodho’ti? | ‘When what does not exist do volitional formations not come to be; with the cessation of what do volitional formations cease?’ | ‘何法无时，行不生；何法灭时，行灭？’ |
| Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: | Then, bhikkhus, through wise attention, there was a breakthrough by wisdom for the Bodhisattva Vipassī: | 尔时，诸比丘，由正思惟，菩萨毗婆尸以慧突破： |
| ‘avijjāya kho asati saṅkhārā na honti, avijjānirodhā saṅkhāranirodho’ti. | ‘When ignorance does not exist, volitional formations do not come to be; with the cessation of ignorance comes the cessation of volitional formations.’ | ‘无明无时，行不生；无明灭则行灭。’ |
| Iti hidaṁ avijjānirodhā saṅkhāranirodho; | Thus: with the cessation of ignorance, the cessation of volitional formations; | 如是：以无明灭，则行灭； |
| saṅkhāranirodhā viññāṇanirodho …pe… | with the cessation of volitional formations, the cessation of consciousness …pe… | 以行灭，则识灭…等… |
| evametassa kevalassa dukkhakkhandhassa nirodho hotīti. | such is the cessation of this whole mass of suffering. | 如是此纯大苦蕴之灭。 |
| ‘Nirodho, nirodho’ti kho, bhikkhave, vipassissa bodhisattassa pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādī”ti. | ‘Cessation, cessation’—thus, bhikkhus, in regard to things unheard before, there arose in the Bodhisattva Vipassī vision, knowledge, wisdom, true knowledge, and light.” | ‘灭，灭’——如是，诸比丘，于未闻法，菩萨毗婆尸生眼、生智、生慧、生明、生光。” |
| Catutthaṁ. | The Fourth. | 第四。 |
| (Sattannampi buddhānaṁ evaṁ vitthāretabbo.) | (It should be elaborated in the same way for all seven Buddhas.) | （应对七佛皆作如是详述。） |
12.5 - SN 12.5 Sikhī: Sikhī
| --- SN12.5 - Sikhīsutta --- | --- SN12.5 - Sikhī --- | --- SN12.5 - 尸弃 --- |
| “Sikhissa, bhikkhave, bhagavato arahato sammāsambuddhassa …pe…. | “For Sikhī, bhikkhus, the Blessed One, the Arahant, the Perfectly Enlightened One …pe…. | “于尸弃，诸比丘，世尊，阿罗汉，正等正觉者…等… |
12.6 - SN 12.6 Vessabhū: Vessabhū
| --- SN12.6 - Vessabhūsutta --- | --- SN12.6 - Vessabhū --- | --- SN12.6 - 毗舍浮 --- |
| “Vessabhussa, bhikkhave, bhagavato arahato sammāsambuddhassa …pe…. | “For Vessabhū, bhikkhus, the Blessed One, the Arahant, the Perfectly Enlightened One …pe…. | “于毗舍浮，诸比丘，世尊，阿罗汉，正等正觉者…等… |
12.7 - SN 12.7 Kakusandha: Kakusandha
| --- SN12.7 - Kakusandhasutta --- | --- SN12.7 - Kakusandha --- | --- SN12.7 - 拘留孙 --- |
| “Kakusandhassa, bhikkhave, bhagavato arahato sammāsambuddhassa …pe…. | “For Kakusandha, bhikkhus, the Blessed One, the Arahant, the Perfectly Enlightened One …pe…. | “于拘留孙，诸比丘，世尊，阿罗汉，正等正觉者…等… |
12.8 - SN 12.8 Koṇāgamana: Koṇāgamana
| --- SN12.8 - Koṇāgamanasutta --- | --- SN12.8 - Koṇāgamana --- | --- SN12.8 - 拘那含牟尼 --- |
| “Koṇāgamanassa, bhikkhave, bhagavato arahato sammāsambuddhassa …pe…. | “For Koṇāgamana, bhikkhus, the Blessed One, the Arahant, the Perfectly Enlightened One …pe…. | “于拘那含牟尼，诸比丘，世尊，阿罗汉，正等正觉者…等… |
12.9 - SN 12.9 Kassapa: Kassapa
| --- SN12.9 - Kassapasutta --- | --- SN12.9 - Kassapa --- | --- SN12.9 - 迦叶 --- |
| “Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa …pe…. | “For Kassapa, bhikkhus, the Blessed One, the Arahant, the Perfectly Enlightened One …pe…. | “于迦叶，诸比丘，世尊，阿罗汉，正等正觉者…等… |
12.10 - SN 12.10 Gotama: Gotama
| --- SN12.10 - Gotamasutta --- | --- SN12.10 - Gotama --- | --- SN12.10 - 乔达摩 --- |
| “Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi: | “Bhikkhus, before my enlightenment, while I was still an unenlightened Bodhisattva, this thought occurred to me: | “诸比丘，我未成佛前，尚为未觉菩萨时，生此念： |
| ‘kicchaṁ vatāyaṁ loko āpanno jāyati ca jīyati ca mīyati ca cavati ca upapajjati ca. | ‘Alas, this world has fallen into trouble; it is born, and it ages, and it dies, and it passes away and is reborn. | ‘哀哉，此世间陷入困境；生、老、死、逝、再生。 |
| Atha ca panimassa dukkhassa nissaraṇaṁ nappajānāti jarāmaraṇassa. | And yet it does not understand the escape from this suffering, from aging-and-death. | 然不解脱此苦，此老死。 |
| Kudāssu nāma imassa dukkhassa nissaraṇaṁ paññāyissati jarāmaraṇassā’ti? | When will an escape from this suffering, from aging-and-death, be discerned?’ | 何时能识此苦，此老死之解脱？’ |
| Tassa mayhaṁ, bhikkhave, etadahosi: | Then, bhikkhus, it occurred to me: | 尔时，诸比丘，我生此念： |
| ‘kimhi nu kho sati jarāmaraṇaṁ hoti, kiṁpaccayā jarāmaraṇan’ti? | ‘When what exists does aging-and-death come to be; what is the condition for aging-and-death?’ | ‘何法有时，老死生；何为老死之缘？’ |
| Tassa mayhaṁ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo: | Then, bhikkhus, through my wise attention, there was a breakthrough by wisdom: | 尔时，诸比丘，由我正思惟，以慧突破： |
| ‘jātiyā kho sati jarāmaraṇaṁ hoti, jātipaccayā jarāmaraṇan’ti. | ‘When birth exists, aging-and-death comes to be; birth is the condition for aging-and-death.’ | ‘生有时，老死生；生为老死之缘。’ |
| Tassa mayhaṁ, bhikkhave, etadahosi: | Then, bhikkhus, it occurred to me: | 尔时，诸比丘，我生此念： |
| ‘kimhi nu kho sati jāti hoti …pe… | ‘When what exists does birth come to be …pe… | ‘何法有时，生生…等… |
| bhavo … | existence … | 有… |
| upādānaṁ … | clinging … | 取… |
| taṇhā … | craving … | 爱… |
| vedanā … | feeling … | 受… |
| phasso … | contact … | 触… |
| saḷāyatanaṁ … | the sixfold sense base … | 六入处… |
| nāmarūpaṁ … | name-and-form … | 名色… |
| viññāṇaṁ … | consciousness … | 识… |
| saṅkhārā honti, kiṁpaccayā saṅkhārā’ti? | do volitional formations come to be; what is the condition for volitional formations?’ | 行生；何为行之缘？’ |
| Tassa mayhaṁ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo: | Then, bhikkhus, through my wise attention, there was a breakthrough by wisdom: | 尔时，诸比丘，由我正思惟，以慧突破： |
| ‘avijjāya kho sati saṅkhārā honti, avijjāpaccayā saṅkhārā’ti. | ‘When ignorance exists, volitional formations come to be; ignorance is the condition for volitional formations.’ | ‘无明有时，行生；无明为行之缘。’ |
| Iti hidaṁ avijjāpaccayā saṅkhārā; | Thus: with ignorance as a condition, volitional formations come to be; | 如是：以无明为缘，行生； |
| saṅkhārapaccayā viññāṇaṁ …pe… | with volitional formations as condition, consciousness …pe… | 以行为缘，识…等… |
| evametassa kevalassa dukkhakkhandhassa samudayo hoti. | such is the origin of this whole mass of suffering. | 如是此纯大苦蕴之集。 |
| ‘Samudayo, samudayo’ti kho me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. | ‘Origin, origin’—thus, bhikkhus, in regard to things unheard before, there arose in me vision, knowledge, wisdom, true knowledge, and light. | ‘集，集’——如是，诸比丘，于未闻法，我生眼、生智、生慧、生明、生光。 |
| Tassa mayhaṁ, bhikkhave, etadahosi: | Then, bhikkhus, it occurred to me: | 尔时，诸比丘，我生此念： |
| ‘kimhi nu kho asati jarāmaraṇaṁ na hoti, kissa nirodhā jarāmaraṇanirodho’ti? | ‘When what does not exist does aging-and-death not come to be; with the cessation of what does aging-and-death cease?’ | ‘何法无时，老死不生；何法灭时，老死灭？’ |
| Tassa mayhaṁ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo: | Then, bhikkhus, through my wise attention, there was a breakthrough by wisdom: | 尔时，诸比丘，由我正思惟，以慧突破： |
| ‘jātiyā kho asati jarāmaraṇaṁ na hoti, jātinirodhā jarāmaraṇanirodho’ti. | ‘When birth does not exist, aging-and-death does not come to be; with the cessation of birth comes the cessation of aging-and-death.’ | ‘生无时，老死不生；生灭则老死灭。’ |
| Tassa mayhaṁ, bhikkhave, etadahosi: | Then, bhikkhus, it occurred to me: | 尔时，诸比丘，我生此念： |
| ‘kimhi nu kho asati jāti na hoti …pe… | ‘When what does not exist does birth not come to be …pe… | ‘何法无时，生不生…等… |
| bhavo … | existence … | 有… |
| upādānaṁ … | clinging … | 取… |
| taṇhā … | craving … | 爱… |
| vedanā … | feeling … | 受… |
| phasso … | contact … | 触… |
| saḷāyatanaṁ … | the sixfold sense base … | 六入处… |
| nāmarūpaṁ … | name-and-form … | 名色… |
| viññāṇaṁ … | consciousness … | 识… |
| saṅkhārā na honti, kissa nirodhā saṅkhāranirodho’ti? | do volitional formations not come to be; with the cessation of what do volitional formations cease?’ | 行不生；何法灭时，行灭？’ |
| Tassa mayhaṁ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo: | Then, bhikkhus, through my wise attention, there was a breakthrough by wisdom: | 尔时，诸比-丘，由我正思惟，以慧突破： |
| ‘avijjāya kho asati saṅkhārā na honti, avijjānirodhā saṅkhāranirodho’ti. | ‘When ignorance does not exist, volitional formations do not come to be; with the cessation of ignorance comes the cessation of volitional formations.’ | ‘无明无时，行不生；无明灭则行灭。’ |
| Iti hidaṁ avijjānirodhā saṅkhāranirodho; | Thus: with the cessation of ignorance, the cessation of volitional formations; | 如是：以无明灭，则行灭； |
| saṅkhāranirodhā viññāṇanirodho …pe… | with the cessation of volitional formations, the cessation of consciousness …pe… | 以行灭，则识灭…等… |
| evametassa kevalassa dukkhakkhandhassa nirodho hoti. | such is the cessation of this whole mass of suffering. | 如是此纯大苦蕴之灭。 |
| ‘Nirodho, nirodho’ti kho me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādī”ti. | ‘Cessation, cessation’—thus, bhikkhus, in regard to things unheard before, there arose in me vision, knowledge, wisdom, true knowledge, and light.” | ‘灭，灭’——如是，诸比丘，于未闻法，我生眼、生智、生慧、生明、生光。” |
| Dasamo. | The Tenth. | 第十。 |
| Buddhavaggo paṭhamo. | The Buddha Chapter, the First. | 佛陀品，第一。 |
| Desanā vibhaṅgapaṭipadā ca, | Teaching, Analysis, and the Path, | 教导、分析、与道， |
| Vipassī sikhī ca vessabhū; | Vipassī, Sikhī, and Vessabhū; | 毗婆尸、尸弃、与毗舍浮； |
| Kakusandho koṇāgamano kassapo, | Kakusandha, Koṇāgamana, Kassapa, | 拘留孙、拘那含牟尼、迦叶、 |
| Mahāsakyamuni ca gotamoti. | And the great Sakyan Sage, Gotama. | 与大释迦牟尼，乔达摩。 |
12.11 - SN 12.11 Āhāra: Nutriment
| --- SN12.11 - Āhārasutta --- | --- SN12.11 - Nutriment --- | --- SN12.11 - 食 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme … | On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park … | 一时，佛住舍卫城祇陀林，给孤独园… |
| “cattārome, bhikkhave, āhārā bhūtānaṁ vā sattānaṁ ṭhitiyā sambhavesīnaṁ vā anuggahāya. | “Bhikkhus, there are these four nutriments for the maintenance of beings that have come to be and for the support of those seeking to come to be. | “诸比丘，有此四食，为已生众生之维持，及为求生众生之资助。 |
| Katame cattāro? | What are the four? | 何者为四？ |
| Kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṁ catutthaṁ. | Physical food, whether gross or subtle; contact as the second; mental volition as the third; and consciousness as the fourth. | 段食，或粗或细；触为第二；意思为第三；识为第四。 |
| Ime kho, bhikkhave, cattāro āhārā bhūtānaṁ vā sattānaṁ ṭhitiyā sambhavesīnaṁ vā anuggahāya. | These, bhikkhus, are the four nutriments for the maintenance of beings that have come to be and for the support of those seeking to come to be. | 此，诸比丘，为四食，为已生众生之维持，及为求生众生之资助。 |
| Ime, bhikkhave, cattāro āhārā kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā? | These four nutriments, bhikkhus, what is their source, what is their origin, from what are they born, from what is their provenance? | 此四食，诸比丘，其源为何，其集为何，从何而生，其来处为何？ |
| Ime cattāro āhārā taṇhānidānā taṇhāsamudayā taṇhājātikā taṇhāpabhavā. | These four nutriments have craving as their source, craving as their origin, craving as their birth, craving as their provenance. | 此四食以爱为源，爱为集，爱为生，爱为来处。 |
| Taṇhā cāyaṁ, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā? | And this craving, bhikkhus, what is its source, what is its origin, from what is it born, from what is its provenance? | 此爱，诸比丘，其源为何，其集为何，从何而生，其来处为何？ |
| Taṇhā vedanānidānā vedanāsamudayā vedanājātikā vedanāpabhavā. | Craving has feeling as its source, feeling as its origin, feeling as its birth, feeling as its provenance. | 爱以受为源，受为集，受为生，受为来处。 |
| Vedanā cāyaṁ, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā? | And this feeling, bhikkhus, what is its source, what is its origin, from what is it born, from what is its provenance? | 此受，诸比丘，其源为何，其集为何，从何而生，其来处为何？ |
| Vedanā phassanidānā phassasamudayā phassajātikā phassapabhavā. | Feeling has contact as its source, contact as its origin, contact as its birth, contact as its provenance. | 受以触为源，触为集，触为生，触为来处。 |
| Phasso cāyaṁ, bhikkhave, kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo? | And this contact, bhikkhus, what is its source, what is its origin, from what is it born, from what is its provenance? | 此触，诸比丘，其源为何，其集为何，从何而生，其来处为何？ |
| Phasso saḷāyatananidāno saḷāyatanasamudayo saḷāyatanajātiko saḷāyatanapabhavo. | Contact has the sixfold sense base as its source, the sixfold sense base as its origin, the sixfold sense base as its birth, the sixfold sense base as its provenance. | 触以六入处为源，六入处为集，六入处为生，六入处为来处。 |
| Saḷāyatanañcidaṁ, bhikkhave, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ? | And this sixfold sense base, bhikkhus, what is its source, what is its origin, from what is it born, from what is its provenance? | 此六入处，诸比丘，其源为何，其集为何，从何而生，其来处为何？ |
| Saḷāyatanaṁ nāmarūpanidānaṁ nāmarūpasamudayaṁ nāmarūpajātikaṁ nāmarūpapabhavaṁ. | The sixfold sense base has name-and-form as its source, name-and-form as its origin, name-and-form as its birth, name-and-form as its provenance. | 六入处以名色为源，名色为集，名色为生，名色为来处。 |
| Nāmarūpañcidaṁ, bhikkhave, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ? | And this name-and-form, bhikkhus, what is its source, what is its origin, from what is it born, from what is its provenance? | 此名色，诸比丘，其源为何，其集为何，从何而生，其来处为何？ |
| Nāmarūpaṁ viññāṇanidānaṁ viññāṇasamudayaṁ viññāṇajātikaṁ viññāṇapabhavaṁ. | Name-and-form has consciousness as its source, consciousness as its origin, consciousness as its birth, consciousness as its provenance. | 名色以识为源，识为集，识为生，识为来处。 |
| Viññāṇañcidaṁ, bhikkhave, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ? | And this consciousness, bhikkhus, what is its source, what is its origin, from what is it born, from what is its provenance? | 此识，诸比丘，其源为何，其集为何，从何而生，其来处为何？ |
| Viññāṇaṁ saṅkhāranidānaṁ saṅkhārasamudayaṁ saṅkhārajātikaṁ saṅkhārapabhavaṁ. | Consciousness has volitional formations as its source, volitional formations as its origin, volitional formations as its birth, volitional formations as its provenance. | 识以行为源，行为集，行为生，行为来处。 |
| Saṅkhārā cime, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā? | And these volitional formations, bhikkhus, what is their source, what is their origin, from what are they born, from what is their provenance? | 此行，诸比丘，其源为何，其集为何，从何而生，其来处为何？ |
| Saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā. | Volitional formations have ignorance as their source, ignorance as their origin, ignorance as their birth, ignorance as their provenance. | 行以无明为源，无明为集，无明为生，无明为来处。 |
| Iti kho, bhikkhave, avijjāpaccayā saṅkhārā; | Thus, bhikkhus, with ignorance as condition, volitional formations come to be; | 如是，诸比丘，以无明为缘，行生； |
| saṅkhārapaccayā viññāṇaṁ …pe… | with volitional formations as condition, consciousness …pe… | 以行为缘，识…等… |
| evametassa kevalassa dukkhakkhandhassa samudayo hoti. | such is the origin of this whole mass of suffering. | 如是此纯大苦蕴之集。 |
| Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; | But with the remainderless fading away and cessation of ignorance comes cessation of volitional formations; | 然以无明之无余离欲灭，则行灭； |
| saṅkhāranirodhā viññāṇanirodho …pe… | with the cessation of volitional formations, cessation of consciousness …pe… | 以行灭，则识灭…等… |
| evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. | such is the cessation of this whole mass of suffering.” | 如是此纯大苦蕴之灭。” |
12.12 - SN 12.12 Moḷiyaphagguna: Moḷiyaphagguna
| --- SN12.12 - Moḷiyaphaggunasutta --- | --- SN12.12 - Moḷiyaphagguna --- | --- SN12.12 - 摩利耶普陀 --- |
| Sāvatthiyaṁ viharati. | Dwelling at Sāvatthī. | 住于舍卫城。 |
| “Cattārome, bhikkhave, āhārā bhūtānaṁ vā sattānaṁ ṭhitiyā sambhavesīnaṁ vā anuggahāya. | “Bhikkhus, there are these four nutriments for the maintenance of beings that have come to be and for the support of those seeking to come to be. | “诸比丘，有此四食，为已生众生之维持，及为求生众生之资助。 |
| Katame cattāro? | What are the four? | 何者为四？ |
| Kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṁ catutthaṁ. | Physical food, whether gross or subtle; contact as the second; mental volition as the third; and consciousness as the fourth. | 段食，或粗或细；触为第二；意思为第三；识为第四。 |
| Ime kho, bhikkhave, cattāro āhārā bhūtānaṁ vā sattānaṁ ṭhitiyā sambhavesīnaṁ vā anuggahāyā”ti. | These, bhikkhus, are the four nutriments for the maintenance of beings that have come to be and for the support of those seeking to come to be.” | 此，诸比丘，为四食，为已生众生之维持，及为求生众生之资助。” |
| Evaṁ vutte, āyasmā moḷiyaphagguno bhagavantaṁ etadavoca: | When this was said, the Venerable Moḷiyaphagguna said this to the Blessed One: | 作是语已，尊者摩利耶普陀白世尊言： |
| “ko nu kho, bhante, viññāṇāhāraṁ āhāretī”ti? | “Venerable sir, who consumes the nutriment of consciousness?” | “尊者，谁食识食？” |
| “No kallo pañho”ti bhagavā avoca: | “Not a valid question,” the Blessed One said. | “非正问，”世尊言。 |
| “‘āhāretī’ti ahaṁ na vadāmi. | “I do not say, ‘consumes.’ | “我不说‘食’。 |
| ‘Āhāretī’ti cāhaṁ vadeyyaṁ, tatrassa kallo pañho: | If I were to say, ‘consumes,’ then the question would be valid: | 若我说‘食’，则此问为正： |
| ‘ko nu kho, bhante, āhāretī’ti? | ‘Venerable sir, who consumes?’ | ‘尊者，谁食？’ |
| Evañcāhaṁ na vadāmi. | But I do not speak thus. | 然我不作是语。 |
| Evaṁ maṁ avadantaṁ yo evaṁ puccheyya: | Since I do not speak thus, if one were to ask me: | 因我不作是语，若人问我： |
| ‘kissa nu kho, bhante, viññāṇāhāro’ti, esa kallo pañho. | ‘For what, venerable sir, is the nutriment of consciousness?’ this would be a valid question. | ‘为何，尊者，识食？’此为正问。 |
| Tatra kallaṁ veyyākaraṇaṁ: | To that, the valid answer is: | 于彼，正答为： |
| ‘viññāṇāhāro āyatiṁ punabbhavābhinibbattiyā paccayo, tasmiṁ bhūte sati saḷāyatanaṁ, saḷāyatanapaccayā phasso’”ti. | ‘The nutriment of consciousness is a condition for the production of future renewed existence; when that has come to be, there is the sixfold sense base; with the sixfold sense base as condition, contact.’” | ‘识食为未来再生之缘；彼既生，则有六入处；以六入处为缘，触。’” |
| “Ko nu kho, bhante, phusatī”ti? | “Venerable sir, who makes contact?” | “尊者，谁作触？” |
| “No kallo pañho”ti bhagavā avoca: | “Not a valid question,” the Blessed One said. | “非正问，”世尊言。 |
| “‘phusatī’ti ahaṁ na vadāmi. | “I do not say, ‘makes contact.’ | “我不说‘作触’。 |
| ‘Phusatī’ti cāhaṁ vadeyyaṁ, tatrassa kallo pañho: | If I were to say, ‘makes contact,’ then the question would be valid: | 若我说‘作触’，则此问为正： |
| ‘ko nu kho, bhante, phusatī’ti? | ‘Venerable sir, who makes contact?’ | ‘尊者，谁作触？’ |
| Evañcāhaṁ na vadāmi. | But I do not speak thus. | 然我不作是语。 |
| Evaṁ maṁ avadantaṁ yo evaṁ puccheyya: | Since I do not speak thus, if one were to ask me: | 因我不作是语，若人问我： |
| ‘kiṁpaccayā nu kho, bhante, phasso’ti, esa kallo pañho. | ‘With what as condition, venerable sir, does contact come to be?’ this would be a valid question. | ‘以何为缘，尊者，触生？’此为正问。 |
| Tatra kallaṁ veyyākaraṇaṁ: | To that, the valid answer is: | 于彼，正答为： |
| ‘saḷāyatanapaccayā phasso, phassapaccayā vedanā’”ti. | ‘With the sixfold sense base as condition, contact comes to be; with contact as condition, feeling.’” | ‘以六入处为缘，触生；以触为缘，受。’” |
| “Ko nu kho, bhante, vedayatī”ti? | “Venerable sir, who feels?” | “尊者，谁受？” |
| “No kallo pañho”ti bhagavā avoca: | “Not a valid question,” the Blessed One said. | “非正问，”世尊言。 |
| “‘vedayatī’ti ahaṁ na vadāmi. | “I do not say, ‘feels.’ | “我不说‘受’。 |
| ‘Vedayatī’ti cāhaṁ vadeyyaṁ, tatrassa kallo pañho: | If I were to say, ‘feels,’ then the question would be valid: | 若我说‘受’，则此问为正： |
| ‘ko nu kho, bhante, vedayatī’ti? | ‘Venerable sir, who feels?’ | ‘尊者，谁受？’ |
| Evañcāhaṁ na vadāmi. | But I do not speak thus. | 然我不作是语。 |
| Evaṁ maṁ avadantaṁ yo evaṁ puccheyya: | Since I do not speak thus, if one were to ask me: | 因我不作是语，若人问我： |
| ‘kiṁpaccayā nu kho, bhante, vedanā’ti, esa kallo pañho. | ‘With what as condition, venerable sir, does feeling come to be?’ this would be a valid question. | ‘以何为缘，尊者，受生？’此为正问。 |
| Tatra kallaṁ veyyākaraṇaṁ: | To that, the valid answer is: | 于彼，正答为： |
| ‘phassapaccayā vedanā, vedanāpaccayā taṇhā’”ti. | ‘With contact as condition, feeling comes to be; with feeling as condition, craving.’” | ‘以触为缘，受生；以受为缘，爱。’” |
| “Ko nu kho, bhante, tasatī”ti? | “Venerable sir, who craves?” | “尊者，谁爱？” |
| “No kallo pañho”ti bhagavā avoca: | “Not a valid question,” the Blessed One said. | “非正问，”世尊言。 |
| “‘tasatī’ti ahaṁ na vadāmi. | “I do not say, ‘craves.’ | “我不说‘爱’。 |
| ‘Tasatī’ti cāhaṁ vadeyyaṁ, tatrassa kallo pañho: | If I were to say, ‘craves,’ then the question would be valid: | 若我说‘爱’，则此问为正： |
| ‘ko nu kho, bhante, tasatī’ti? | ‘Venerable sir, who craves?’ | ‘尊者，谁爱？’ |
| Evañcāhaṁ na vadāmi. | But I do not speak thus. | 然我不作是语。 |
| Evaṁ maṁ avadantaṁ yo evaṁ puccheyya: | Since I do not speak thus, if one were to ask me: | 因我不作是语，若人问我： |
| ‘kiṁpaccayā nu kho, bhante, taṇhā’ti, esa kallo pañho. | ‘With what as condition, venerable sir, does craving come to be?’ this would be a valid question. | ‘以何为缘，尊者，爱生？’此为正问。 |
| Tatra kallaṁ veyyākaraṇaṁ: | To that, the valid answer is: | 于彼，正答为： |
| ‘vedanāpaccayā taṇhā, taṇhāpaccayā upādānan’”ti. | ‘With feeling as condition, craving comes to be; with craving as condition, clinging.’” | ‘以受为缘，爱生；以爱为缘，取。’” |
| “Ko nu kho, bhante, upādiyatī”ti? | “Venerable sir, who clings?” | “尊者，谁取？” |
| “No kallo pañho”ti bhagavā avoca: | “Not a valid question,” the Blessed One said. | “非正问，”世尊言。 |
| “‘upādiyatī’ti ahaṁ na vadāmi. | “I do not say, ‘clings.’ | “我不说‘取’。 |
| ‘Upādiyatī’ti cāhaṁ vadeyyaṁ, tatrassa kallo pañho: | If I were to say, ‘clings,’ then the question would be valid: | 若我说‘取’，则此问为正： |
| ‘ko nu kho, bhante, upādiyatī’ti? | ‘Venerable sir, who clings?’ | ‘尊者，谁取？’ |
| Evañcāhaṁ na vadāmi. | But I do not speak thus. | 然我不作是语。 |
| Evaṁ maṁ avadantaṁ yo evaṁ puccheyya: | Since I do not speak thus, if one were to ask me: | 因我不作是语，若人问我： |
| ‘kiṁpaccayā nu kho, bhante, upādānan’ti, esa kallo pañho. | ‘With what as condition, venerable sir, does clinging come to be?’ this would be a valid question. | ‘以何为缘，尊者，取生？’此为正问。 |
| Tatra kallaṁ veyyākaraṇaṁ: | To that, the valid answer is: | 于彼，正答为： |
| ‘taṇhāpaccayā upādānaṁ; | ‘With craving as condition, clinging comes to be; | ‘以爱为缘，取生； |
| upādānapaccayā bhavo’ti …pe… | with clinging as condition, existence comes to be’ …pe… | 以取为缘，有生’…等… |
| evametassa kevalassa dukkhakkhandhassa samudayo hoti. | such is the origin of this whole mass of suffering. | 如是此纯大苦蕴之集。 |
| Channaṁ tveva, phagguna, phassāyatanānaṁ asesavirāganirodhā phassanirodho; | With the remainderless fading away and cessation of the six sense bases, Phagguna, comes cessation of contact; | 以六入处之无余离欲灭，普陀，则触灭； |
| phassanirodhā vedanānirodho; | with the cessation of contact, cessation of feeling; | 以触灭，则受灭； |
| vedanānirodhā taṇhānirodho; | with the cessation of feeling, cessation of craving; | 以受灭，则爱灭； |
| taṇhānirodhā upādānanirodho; | with the cessation of craving, cessation of clinging; | 以爱灭，则取灭； |
| upādānanirodhā bhavanirodho; | with the cessation of clinging, cessation of existence; | 以取灭，则有灭； |
| bhavanirodhā jātinirodho; | with the cessation of existence, cessation of birth; | 以有灭，则生灭； |
| jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. | with the cessation of birth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair cease. | 以生灭，则老死、愁、悲、苦、忧、恼灭。 |
| Evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. | Such is the cessation of this whole mass of suffering.” | 如是此纯大苦蕴之灭。” |
| Dutiyaṁ. | The Second. | 第二。 |
12.13 - SN 12.13 Samaṇabrāhmaṇa: Ascetics and Brahmins
| --- SN12.13 - Samaṇabrāhmaṇasutta --- | --- SN12.13 - Ascetics and Brahmins --- | --- SN12.13 - 沙门婆罗门 --- |
| Sāvatthiyaṁ viharati. | Dwelling at Sāvatthī. | 住于舍卫城。 |
| “Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā jarāmaraṇaṁ nappajānanti, jarāmaraṇasamudayaṁ nappajānanti, jarāmaraṇanirodhaṁ nappajānanti, jarāmaraṇanirodhagāminiṁ paṭipadaṁ nappajānanti; | “Whatever ascetics or brahmins, bhikkhus, do not understand aging-and-death, do not understand the origin of aging-and-death, do not understand the cessation of aging-and-death, do not understand the way leading to the cessation of aging-and-death; | “凡沙门或婆罗门，诸比丘，不解老死，不解老死之集，不解老死之灭，不解趣老死灭之道； |
| jātiṁ …pe… | do not understand birth …pe… | 不解生…等… |
| bhavaṁ … | existence … | 有… |
| upādānaṁ … | clinging … | 取… |
| taṇhaṁ … | craving … | 爱… |
| vedanaṁ … | feeling … | 受… |
| phassaṁ … | contact … | 触… |
| saḷāyatanaṁ … | the sixfold sense base … | 六入处… |
| nāmarūpaṁ … | name-and-form … | 名色… |
| viññāṇaṁ … | consciousness … | 识… |
| saṅkhāre nappajānanti, saṅkhārasamudayaṁ nappajānanti, saṅkhāranirodhaṁ nappajānanti, saṅkhāranirodhagāminiṁ paṭipadaṁ nappajānanti, | do not understand volitional formations, do not understand the origin of volitional formations, do not understand the cessation of volitional formations, do not understand the way leading to the cessation of volitional formations, | 不解行，不解行之集，不解行之灭，不解趣行灭之道， |
| na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā; na ca pana te āyasmanto sāmaññatthaṁ vā brahmaññatthaṁ vā diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti. | they are not, bhikkhus, considered ascetics among ascetics or brahmins among brahmins; nor have those venerables, by realizing it for themselves with direct knowledge, in this very life entered upon and dwelt in the goal of asceticism or the goal of brahminhood. | 彼等，诸比丘，非沙门中之沙门，非婆罗门中之婆罗门；亦非彼等尊者，以自证知，于此生入而住于沙门之目标或婆罗门之目标。 |
| Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā jarāmaraṇaṁ pajānanti, jarāmaraṇasamudayaṁ pajānanti, jarāmaraṇanirodhaṁ pajānanti, jarāmaraṇanirodhagāminiṁ paṭipadaṁ pajānanti; | But whatever ascetics or brahmins, bhikkhus, do understand aging-and-death, understand the origin of aging-and-death, understand the cessation of aging-and-death, understand the way leading to the cessation of aging-and-death; | 然凡沙门或婆罗门，诸比丘，解老死，解老死之集，解老死之灭，解趣老死灭之道； |
| jātiṁ …pe… | do understand birth …pe… | 解生…等… |
| bhavaṁ … | existence … | 有… |
| upādānaṁ … | clinging … | 取… |
| taṇhaṁ … | craving … | 爱… |
| vedanaṁ … | feeling … | 受… |
| phassaṁ … | contact … | 触… |
| saḷāyatanaṁ … | the sixfold sense base … | 六入处… |
| nāmarūpaṁ … | name-and-form … | 名色… |
| viññāṇaṁ … | consciousness … | 识… |
| saṅkhāre pajānanti, saṅkhārasamudayaṁ pajānanti, saṅkhāranirodhaṁ pajānanti, saṅkhāranirodhagāminiṁ paṭipadaṁ pajānanti, | do understand volitional formations, understand the origin of volitional formations, understand the cessation of volitional formations, understand the way leading to the cessation of volitional formations, | 解行，解行之集，解行之灭，解趣行灭之道， |
| te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā; te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti. | they, bhikkhus, are considered ascetics among ascetics and brahmins among brahmins; and those venerables, by realizing it for themselves with direct knowledge, in this very life have entered upon and dwell in the goal of asceticism and the goal of brahminhood.” | 彼等，诸比丘，为沙门中之沙门，婆罗门中之婆罗门；及彼等尊者，以自证知，于此生入而住于沙门之目标及婆罗门之目标。” |
| Tatiyaṁ. | The Third. | 第三。 |
12.14 - SN 12.14 Dutiyasamaṇabrāhmaṇa: Second Discourse on Ascetics and Brahmins
| --- SN12.14 - Dutiyasamaṇabrāhmaṇasutta --- | --- SN12.14 - Second Discourse on Ascetics and Brahmins --- | --- SN12.14 - 第二沙门婆罗门经 --- |
| Sāvatthiyaṁ viharati. | Dwelling at Sāvatthī. | 住于舍卫城。 |
| “Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ime dhamme nappajānanti, imesaṁ dhammānaṁ samudayaṁ nappajānanti, imesaṁ dhammānaṁ nirodhaṁ nappajānanti, imesaṁ dhammānaṁ nirodhagāminiṁ paṭipadaṁ nappajānanti, katame dhamme nappajānanti, katamesaṁ dhammānaṁ samudayaṁ nappajānanti, katamesaṁ dhammānaṁ nirodhaṁ nappajānanti, katamesaṁ dhammānaṁ nirodhagāminiṁ paṭipadaṁ nappajānanti? | “Whatever ascetics or brahmins, bhikkhus, do not understand these things, do not understand the origin of these things, do not understand the cessation of these things, do not understand the way leading to the cessation of these things—what things do they not understand, of what things do they not understand the origin, of what things do they not understand the cessation, of what things do they not understand the way leading to the cessation? | “凡沙门或婆罗门，诸比丘，不解此等事，不解此等事之集，不解此等事之灭，不解趣此等事灭之道——彼等不解何事，不解何事之集，不解何事之灭，不解趣何事灭之道？ |
| Jarāmaraṇaṁ nappajānanti, jarāmaraṇasamudayaṁ nappajānanti, jarāmaraṇanirodhaṁ nappajānanti, jarāmaraṇanirodhagāminiṁ paṭipadaṁ nappajānanti; | They do not understand aging-and-death, they do not understand the origin of aging-and-death, they do not understand the cessation of aging-and-death, they do not understand the way leading to the cessation of aging-and-death; | 彼等不解老死，不解老死之集，不解老死之灭，不解趣老死灭之道； |
| jātiṁ …pe… | birth …pe… | 生…等… |
| bhavaṁ … | existence … | 有… |
| upādānaṁ … | clinging … | 取… |
| taṇhaṁ … | craving … | 爱… |
| vedanaṁ … | feeling … | 受… |
| phassaṁ … | contact … | 触… |
| saḷāyatanaṁ … | the sixfold sense base … | 六入处… |
| nāmarūpaṁ … | name-and-form … | 名色… |
| viññāṇaṁ … | consciousness … | 识… |
| saṅkhāre nappajānanti, saṅkhārasamudayaṁ nappajānanti, saṅkhāranirodhaṁ nappajānanti, saṅkhāranirodhagāminiṁ paṭipadaṁ nappajānanti. | they do not understand volitional formations, they do not understand the origin of volitional formations, they do not understand the cessation of volitional formations, they do not understand the way leading to the cessation of volitional formations. | 彼等不解行，不解行之集，不解行之灭，不解趣行灭之道。 |
| Ime dhamme nappajānanti, imesaṁ dhammānaṁ samudayaṁ nappajānanti, imesaṁ dhammānaṁ nirodhaṁ nappajānanti, imesaṁ dhammānaṁ nirodhagāminiṁ paṭipadaṁ nappajānanti. | These are the things they do not understand, of these things they do not understand the origin, of these things they do not understand the cessation, of these things they do not understand the way leading to the cessation. | 此是彼等不解之事，于此事彼等不解其集，于此事彼等不解其灭，于此事彼等不解趣其灭之道。 |
| Na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca pana te āyasmanto sāmaññatthaṁ vā brahmaññatthaṁ vā diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti. | They are not, bhikkhus, considered ascetics among ascetics or brahmins among brahmins; nor have those venerables, by realizing it for themselves with direct knowledge, in this very life entered upon and dwelt in the goal of asceticism or the goal of brahminhood. | 彼等，诸比丘，非沙门中之沙门，非婆罗门中之婆罗门；亦非彼等尊者，以自证知，于此生入而住于沙门之目标或婆罗门之目标。 |
| Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā ime dhamme pajānanti, imesaṁ dhammānaṁ samudayaṁ pajānanti, imesaṁ dhammānaṁ nirodhaṁ pajānanti, imesaṁ dhammānaṁ nirodhagāminiṁ paṭipadaṁ pajānanti, katame dhamme pajānanti, katamesaṁ dhammānaṁ samudayaṁ pajānanti, katamesaṁ dhammānaṁ nirodhaṁ pajānanti, katamesaṁ dhammānaṁ nirodhagāminiṁ paṭipadaṁ pajānanti? | But whatever ascetics or brahmins, bhikkhus, do understand these things, understand the origin of these things, understand the cessation of these things, understand the way leading to the cessation of these things—what things do they understand, of what things do they understand the origin, of what things do they understand the cessation, of what things do they understand the way leading to the cessation? | 然凡沙门或婆罗门，诸比丘，解此等事，解此等事之集，解此等事之灭，解趣此等事灭之道——彼等解何事，解何事之集，解何事之灭，解趣何事灭之道？ |
| Jarāmaraṇaṁ pajānanti, jarāmaraṇasamudayaṁ pajānanti, jarāmaraṇanirodhaṁ pajānanti, jarāmaraṇanirodhagāminiṁ paṭipadaṁ pajānanti; | They understand aging-and-death, they understand the origin of aging-and-death, they understand the cessation of aging-and-death, they understand the way leading to the cessation of aging-and-death; | 彼等解老死，解老死之集，解老死之灭，解趣老死灭之道； |
| jātiṁ …pe… | birth …pe… | 生…等… |
| bhavaṁ … | existence … | 有… |
| upādānaṁ … | clinging … | 取… |
| taṇhaṁ … | craving … | 爱… |
| vedanaṁ … | feeling … | 受… |
| phassaṁ … | contact … | 触… |
| saḷāyatanaṁ … | the sixfold sense base … | 六入处… |
| nāmarūpaṁ … | name-and-form … | 名色… |
| viññāṇaṁ … | consciousness … | 识… |
| saṅkhāre pajānanti, saṅkhārasamudayaṁ pajānanti, saṅkhāranirodhaṁ pajānanti, saṅkhāranirodhagāminiṁ paṭipadaṁ pajānanti. | they understand volitional formations, they understand the origin of volitional formations, they understand the cessation of volitional formations, they understand the way leading to the cessation of volitional formations. | 彼等解行，解行之集，解行之灭，解趣行灭之道。 |
| Ime dhamme pajānanti, imesaṁ dhammānaṁ samudayaṁ pajānanti, imesaṁ dhammānaṁ nirodhaṁ pajānanti, imesaṁ dhammānaṁ nirodhagāminiṁ paṭipadaṁ pajānanti. | These are the things they understand, of these things they understand the origin, of these things they understand the cessation, of these things they understand the way leading to the cessation. | 此是彼等解之事，于此事彼等解其集，于此事彼等解其灭，于此事彼等解趣其灭之道。 |
| Te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā, brāhmaṇesu ca brāhmaṇasammatā. Te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti. | They, bhikkhus, are considered ascetics among ascetics and brahmins among brahmins. And those venerables, by realizing it for themselves with direct knowledge, in this very life have entered upon and dwell in the goal of asceticism and the goal of brahminhood.” | 彼等，诸比丘，为沙门中之沙门，婆罗门中之婆罗门。及彼等尊者，以自证知，于此生入而住于沙门之目标及婆罗门之目标。” |
| Catutthaṁ. | The Fourth. | 第四。 |
12.15 - SN 12.15 Kaccānagotta: Kaccānagotta
| --- SN12.15 - Kaccānagottasutta --- | --- SN12.15 - Kaccānagotta --- | --- SN12.15 - 迦旃延 --- |
| Sāvatthiyaṁ viharati. | Dwelling at Sāvatthī. | 住于舍卫城。 |
| Atha kho āyasmā kaccānagotto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā kaccānagotto bhagavantaṁ etadavoca: | Then the Venerable Kaccānagotta approached the Blessed One, paid homage to him, and sat down to one side. Having sat down, the Venerable Kaccānagotta said this to the Blessed One: | 尔时，尊者迦旃延诣世尊所，礼敬之，退坐一面。坐已，尊者迦旃延白世尊言： |
| “‘sammādiṭṭhi sammādiṭṭhī’ti, bhante, vuccati. | “‘Right view, right view,’ it is said, venerable sir. | “‘正见，正见’，如是说，尊者。 |
| Kittāvatā nu kho, bhante, sammādiṭṭhi hotī”ti? | In what way, venerable sir, is there right view?” | 以何方式，尊者，为正见？” |
| “Dvayanissito khvāyaṁ, kaccāna, loko yebhuyyena—atthitañceva natthitañca. | “This world, Kaccāna, for the most part, is given to two positions—to existence and to non-existence. | “此世间，迦旃延，多依二见——有与无有。 |
| Lokasamudayaṁ kho, kaccāna, yathābhūtaṁ sammappaññāya passato yā loke natthitā sā na hoti. | For one who sees the origin of the world as it really is with right wisdom, there is no non-existence in regard to the world. | 以正慧如实见世间之集者，于世间无无有。 |
| Lokanirodhaṁ kho, kaccāna, yathābhūtaṁ sammappaññāya passato yā loke atthitā sā na hoti. | For one who sees the cessation of the world as it really is with right wisdom, there is no existence in regard to the world. | 以正慧如实见世间之灭者，于世间无有。 |
| Upayupādānābhinivesavinibandho khvāyaṁ, kaccāna, loko yebhuyyena. | This world, Kaccāna, for the most part, is bound by engagement, clinging, and adherence. | 此世间，迦旃延，多为约定、取、执所缚。 |
| Tañcāyaṁ upayupādānaṁ cetaso adhiṭṭhānaṁ abhinivesānusayaṁ na upeti na upādiyati nādhiṭṭhāti: ‘attā me’ti. | But one who does not engage with, cling to, or resolve upon this engagement and clinging, this mental standpoint, adherence, and underlying tendency, does not think: ‘my self.’ | 然不参与、不取、不决于此约定与取，此心之立足点、执着、与潜在倾向者，不思：‘我之我’。 |
| ‘Dukkhameva uppajjamānaṁ uppajjati, dukkhaṁ nirujjhamānaṁ nirujjhatī’ti na kaṅkhati na vicikicchati aparapaccayā ñāṇamevassa ettha hoti. | ‘Suffering alone arises when arising; suffering alone ceases when ceasing.’ He has no doubt, no perplexity about this; knowledge about this is his own, not dependent on another. | ‘唯苦生时生；唯苦灭时灭。’彼于此无疑，无惑；于此之智为己有，不依他人。 |
| Ettāvatā kho, kaccāna, sammādiṭṭhi hoti. | To this extent, Kaccāna, there is right view. | 至此，迦旃延，为正见。 |
| ‘Sabbamatthī’ti kho, kaccāna, ayameko anto. | ‘Everything exists’: this, Kaccāna, is one extreme. | ‘一切有’：此，迦旃延，为一极端。 |
| ‘Sabbaṁ natthī’ti ayaṁ dutiyo anto. | ‘Everything does not exist’: this is the second extreme. | ‘一切无有’：此为第二极端。 |
| Ete te, kaccāna, ubho ante anupagamma majjhena tathāgato dhammaṁ deseti: | Without veering towards either of these extremes, Kaccāna, the Tathāgata teaches the Dhamma by the middle: | 不偏于此二极端，迦旃延，如来以中道说法： |
| ‘avijjāpaccayā saṅkhārā; | ‘With ignorance as condition, volitional formations come to be; | ‘以无明为缘，行生； |
| saṅkhārapaccayā viññāṇaṁ …pe… | with volitional formations as condition, consciousness …pe… | 以行为缘，识…等… |
| evametassa kevalassa dukkhakkhandhassa samudayo hoti. | such is the origin of this whole mass of suffering. | 如是此纯大苦蕴之集。 |
| Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; | But with the remainderless fading away and cessation of ignorance comes cessation of volitional formations; | 然以无明之无余离欲灭，则行灭； |
| saṅkhāranirodhā viññāṇanirodho …pe… | with the cessation of volitional formations, cessation of consciousness …pe… | 以行灭，则识灭…等… |
| evametassa kevalassa dukkhakkhandhassa nirodho hotī’”ti. | such is the cessation of this whole mass of suffering.’” | 如是此纯大苦蘊之滅。’” |
12.16 - SN 12.16 Dhammakathika: The Dhamma Teacher
| --- SN12.16 - Dhammakathikasutta --- | --- SN12.16 - The Dhamma Teacher --- | --- SN12.16 - 法师 --- |
| Sāvatthiyaṁ … | At Sāvatthī … | 于舍卫城… |
| Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: | Then a certain bhikkhu approached the Blessed One, paid homage to him, and sat down to one side. Having sat down, that bhikkhu said this to the Blessed One: | 尔时，一比丘诣世尊所，礼敬之，退坐一面。坐已，彼比丘白世尊言： |
| “‘dhammakathiko dhammakathiko’ti, bhante, vuccati. | “‘A Dhamma teacher, a Dhamma teacher,’ it is said, venerable sir. | “‘法师，法师’，如是说，尊者。 |
| Kittāvatā nu kho, bhante, dhammakathiko hotī”ti? | In what way, venerable sir, is one a Dhamma teacher?” | 以何方式，尊者，为法师？” |
| “Jarāmaraṇassa ce bhikkhu nibbidāya virāgāya nirodhāya dhammaṁ deseti, ‘dhammakathiko bhikkhū’ti alaṁvacanāya. | “If a bhikkhu teaches the Dhamma for the purpose of disenchantment with, dispassion for, and cessation of aging-and-death, it is appropriate to call him ‘a bhikkhu who is a Dhamma teacher.’ | “若比丘为厌离、离欲、灭老死而说法，则宜称之为‘法师比丘’。 |
| Jarāmaraṇassa ce bhikkhu nibbidāya virāgāya nirodhāya paṭipanno hoti, ‘dhammānudhammappaṭipanno bhikkhū’ti alaṁvacanāya. | If a bhikkhu is practicing for the purpose of disenchantment with, dispassion for, and cessation of aging-and-death, it is appropriate to call him ‘a bhikkhu practicing in accordance with the Dhamma.’ | 若比丘为厌离、离欲、灭老死而修行，则宜称之为‘依法修行之比丘’。 |
| Jarāmaraṇassa ce bhikkhu nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṁvacanāya. | If a bhikkhu, through disenchantment, dispassion, and cessation, is liberated without clinging from aging-and-death, it is appropriate to call him ‘a bhikkhu who has attained Nibbāna in this very life.’ | 若比丘，由厌离、离欲、灭，无取而解脱于老死，则宜称之为‘于此生得涅槃之比丘’。 |
| Jātiyā ce bhikkhu …pe… | If a bhikkhu, for birth …pe… | 若比丘，为生…等… |
| bhavassa ce bhikkhu … | if a bhikkhu, for existence … | 若比丘，为有… |
| upādānassa ce bhikkhu … | if a bhikkhu, for clinging … | 若比丘，为取… |
| taṇhāya ce bhikkhu … | if a bhikkhu, for craving … | 若比丘，为爱… |
| vedanāya ce bhikkhu … | if a bhikkhu, for feeling … | 若比丘，为受… |
| phassassa ce bhikkhu … | if a bhikkhu, for contact … | 若比丘，为触… |
| saḷāyatanassa ce bhikkhu … | if a bhikkhu, for the sixfold sense base … | 若比丘，为六入处… |
| nāmarūpassa ce bhikkhu … | if a bhikkhu, for name-and-form … | 若比丘，为名色… |
| viññāṇassa ce bhikkhu … | if a bhikkhu, for consciousness … | 若比丘，为识… |
| saṅkhārānañce bhikkhu … | if a bhikkhu, for volitional formations … | 若比丘，为行… |
| avijjāya ce bhikkhu nibbidāya virāgāya nirodhāya dhammaṁ deseti, ‘dhammakathiko bhikkhū’ti alaṁvacanāya. | if a bhikkhu teaches the Dhamma for the purpose of disenchantment with, dispassion for, and cessation of ignorance, it is appropriate to call him ‘a bhikkhu who is a Dhamma teacher.’ | 若比丘为厌离、离欲、灭无明而说法，则宜称之为‘法师比丘’。 |
| Avijjāya ce bhikkhu nibbidāya virāgāya nirodhāya paṭipanno hoti, ‘dhammānudhammappaṭipanno bhikkhū’ti alaṁvacanāya. | If a bhikkhu is practicing for the purpose of disenchantment with, dispassion for, and cessation of ignorance, it is appropriate to call him ‘a bhikkhu practicing in accordance with the Dhamma.’ | 若比丘为厌离、离欲、灭无明而修行，则宜称之为‘依法修行之比丘’。 |
| Avijjāya ce bhikkhu nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṁvacanāyā”ti. | If a bhikkhu, through disenchantment, dispassion, and cessation, is liberated without clinging from ignorance, it is appropriate to call him ‘a bhikkhu who has attained Nibbāna in this very life.’” | 若比丘，由厌离、离欲、灭，无取而解脱于无明，则宜称之为‘于此生得涅槃之比丘’。” |
| Chaṭṭhaṁ. | The Sixth. | 第六。 |
12.17 - SN 12.17 Acelakassapa: Kassapa the Naked Ascetic
| --- SN12.17 - Acelakassapasutta --- | --- SN12.17 - Kassapa the Naked Ascetic --- | --- SN12.17 - 迦叶裸形外道 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. | On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary. | 一时，佛住王舍城竹林精舍，栗鼠庇护处。 |
| Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisi. | Then, in the morning, the Blessed One dressed, and taking his bowl and robe, entered Rājagaha for alms. | 尔时，晨，世尊著衣，持钵，入王舍城乞食。 |
| Addasā kho acelo kassapo bhagavantaṁ dūratova āgacchantaṁ. | The naked ascetic Kassapa saw the Blessed One coming from a distance. | 裸形外道迦叶遥见世尊来。 |
| Disvāna yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. | Having seen him, he approached the Blessed One and exchanged greetings with him. | 见已，诣世尊所，与彼互致问候。 |
| Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho acelo kassapo bhagavantaṁ etadavoca: | When they had concluded their greetings and cordial talk, he stood to one side. Standing to one side, the naked ascetic Kassapa said to the Blessed One: | 问候与亲切交谈毕，立于一面。立一面已，裸形外道迦叶白世尊言： |
| “puccheyyāma mayaṁ bhavantaṁ gotamaṁ kañcideva desaṁ, sace no bhavaṁ gotamo okāsaṁ karoti pañhassa veyyākaraṇāyā”ti. | “We would like to ask the honorable Gotama about a certain point, if the honorable Gotama would grant us the opportunity to explain our question.” | “我等愿问尊者乔达摩某一点，若尊者乔达摩愿赐我等机会解释我等之问。” |
| “Akālo kho tāva, kassapa, pañhassa; | “It is not the time for a question now, Kassapa. | “今非问之时，迦叶。 |
| antaragharaṁ paviṭṭhamhā”ti. | We have entered among the houses.” | 我等已入家家。” |
| Dutiyampi kho acelo kassapo bhagavantaṁ etadavoca: | A second time, the naked ascetic Kassapa said to the Blessed One: | 第二次，裸形外道迦叶白世尊言： |
| “puccheyyāma mayaṁ bhavantaṁ gotamaṁ kañcideva desaṁ, sace no bhavaṁ gotamo okāsaṁ karoti pañhassa veyyākaraṇāyā”ti. | “We would like to ask the honorable Gotama about a certain point, if the honorable Gotama would grant us the opportunity to explain our question.” | “我等愿问尊者乔达摩某一点，若尊者乔达摩愿赐我等机会解释我等之问。” |
| “Akālo kho tāva, kassapa, pañhassa; | “It is not the time for a question now, Kassapa. | “今非问之时，迦叶。 |
| antaragharaṁ paviṭṭhamhā”ti. | We have entered among the houses.” | 我等已入家家。” |
| Tatiyampi kho acelo kassapo …pe… | A third time, the naked ascetic Kassapa …pe… | 第三次，裸形外道迦叶…等… |
| antaragharaṁ paviṭṭhamhāti. | We have entered among the houses. | 我等已入家家。 |
| Evaṁ vutte, acelo kassapo bhagavantaṁ etadavoca: | When this was said, the naked ascetic Kassapa said to the Blessed One: | 作是语已，裸形外道迦叶白世尊言： |
| “na kho pana mayaṁ bhavantaṁ gotamaṁ bahudeva pucchitukāmā”ti. | “We do not wish to ask the honorable Gotama very much.” | “我等不欲多问尊者乔达摩。” |
| “Puccha, kassapa, yadākaṅkhasī”ti. | “Ask, Kassapa, as you see fit.” | “问，迦叶，如汝所见。” |
| “Kiṁ nu kho, bho gotama, ‘sayaṅkataṁ dukkhan’ti? | “How is it, Master Gotama, is suffering self-made?” | “云何，乔达摩大师，苦为自作？” |
| ‘Mā hevaṁ, kassapā’ti bhagavā avoca. | “Do not say so, Kassapa,” the Blessed One said. | “勿作是言，迦叶，”世尊言。 |
| ‘Kiṁ pana, bho gotama, paraṅkataṁ dukkhan’ti? | “Then, Master Gotama, is suffering other-made?” | “然，乔达摩大师，苦为他作？” |
| ‘Mā hevaṁ, kassapā’ti bhagavā avoca. | “Do not say so, Kassapa,” the Blessed One said. | “勿作是言，迦叶，”世尊言。 |
| ‘Kiṁ nu kho, bho gotama, sayaṅkatañca paraṅkatañca dukkhan’ti? | “How is it, Master Gotama, is suffering both self-made and other-made?” | “云何，乔达摩大师，苦为自作亦他作？” |
| ‘Mā hevaṁ, kassapā’ti bhagavā avoca. | “Do not say so, Kassapa,” the Blessed One said. | “勿作是言，迦叶，”世尊言。 |
| ‘Kiṁ pana, bho gotama, asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhan’ti? | “Then, Master Gotama, is suffering arisen fortuitously, being neither self-made nor other-made?” | “然，乔达摩大师，苦为非自作非他作，偶然生起？” |
| ‘Mā hevaṁ, kassapā’ti bhagavā avoca. | “Do not say so, Kassapa,” the Blessed One said. | “勿作是言，迦叶，”世尊言。 |
| ‘Kiṁ nu kho, bho gotama, natthi dukkhan’ti? | “How is it, Master Gotama, is there no suffering?” | “云何，乔达摩大师，无苦？” |
| ‘Na kho, kassapa, natthi dukkhaṁ. | “It is not that there is no suffering, Kassapa. | “非无苦，迦叶。 |
| Atthi kho, kassapa, dukkhan’ti. | There is suffering, Kassapa.” | 有苦，迦叶。” |
| ‘Tena hi bhavaṁ gotamo dukkhaṁ na jānāti, na passatī’ti. | “In that case, the honorable Gotama does not know or see suffering.” | “如是，尊者乔达摩不知不见苦。” |
| ‘Na khvāhaṁ, kassapa, dukkhaṁ na jānāmi, na passāmi. | “It is not that I do not know or see suffering, Kassapa. | “非我不知不见苦，迦叶。 |
| Jānāmi khvāhaṁ, kassapa, dukkhaṁ; | I know suffering, Kassapa; | 我知苦，迦叶； |
| passāmi khvāhaṁ, kassapa, dukkhan’”ti. | I see suffering, Kassapa.” | 我见苦，迦叶。” |
| “Kiṁ nu kho, bho gotama, ‘sayaṅkataṁ dukkhan’ti iti puṭṭho samāno ‘mā hevaṁ, kassapā’ti vadesi. | “How is it, Master Gotama, when asked ‘Is suffering self-made?’ you say, ‘Do not say so, Kassapa.’ | “云何，乔达摩大师，问‘苦为自作？’汝言，‘勿作是言，迦叶。’ |
| ‘Kiṁ pana, bho gotama, paraṅkataṁ dukkhan’ti iti puṭṭho samāno ‘mā hevaṁ, kassapā’ti vadesi. | When asked, ‘Then, Master Gotama, is suffering other-made?’ you say, ‘Do not say so, Kassapa.’ | 问，‘然，乔达摩大师，苦为他作？’汝言，‘勿作是言，迦叶。’ |
| ‘Kiṁ nu kho, bho gotama, sayaṅkatañca paraṅkatañca dukkhan’ti iti puṭṭho samāno ‘mā hevaṁ, kassapā’ti vadesi. | When asked, ‘How is it, Master Gotama, is suffering both self-made and other-made?’ you say, ‘Do not say so, Kassapa.’ | 问，‘云何，乔达摩大师，苦为自作亦他作？’汝言，‘勿作是言，迦叶。’ |
| ‘Kiṁ pana, bho gotama, asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhan’ti iti puṭṭho samāno ‘mā hevaṁ, kassapā’ti vadesi. | When asked, ‘Then, Master Gotama, is suffering arisen fortuitously, being neither self-made nor other-made?’ you say, ‘Do not say so, Kassapa.’ | 问，‘然，乔达摩大师，苦为非自作非他作，偶然生起？’汝言，‘勿作是言，迦叶。’ |
| ‘Kiṁ nu kho, bho gotama, natthi dukkhan’ti iti puṭṭho samāno ‘na kho, kassapa, natthi dukkhaṁ, atthi kho, kassapa, dukkhan’ti vadesi. | When asked, ‘How is it, Master Gotama, is there no suffering?’ you say, ‘It is not that there is no suffering, Kassapa. There is suffering, Kassapa.’ | 问，‘云何，乔达摩大师，无苦？’汝言，‘非无苦，迦叶。有苦，迦叶。’ |
| ‘Tena hi bhavaṁ gotamo dukkhaṁ na jānāti na passatī’ti iti puṭṭho samāno ‘na khvāhaṁ, kassapa, dukkhaṁ na jānāmi na passāmi. | When asked, ‘In that case, the honorable Gotama does not know or see suffering,’ you say, ‘It is not that I do not know or see suffering, Kassapa. I know suffering, Kassapa; I see suffering, Kassapa.’ | 问，‘如是，尊者乔达摩不知不见苦，’汝言，‘非我不知不见苦，迦叶。我知苦，迦叶；我见苦，迦叶。’ |
| Jānāmi khvāhaṁ, kassapa, dukkhaṁ; | ||
| passāmi khvāhaṁ, kassapa, dukkhan’ti vadesi. | ||
| Ācikkhatu ca me, bhante, bhagavā dukkhaṁ. | Venerable sir, let the Blessed One explain suffering to me. | 尊者，愿世尊为我解说苦。 |
| Desetu ca me, bhante, bhagavā dukkhan”ti. | Venerable sir, let the Blessed One teach suffering to me.” | 尊者，愿世尊为我教导苦。” |
| “‘So karoti so paṭisaṁvedayatī’ti kho, kassapa, ādito sato ‘sayaṅkataṁ dukkhan’ti iti vadaṁ sassataṁ etaṁ pareti. | “‘The one who acts is the one who experiences,’ Kassapa, this view from the start, ‘suffering is self-made,’ leads to eternalism. | “‘作者即是受者’，迦叶，此见从始，‘苦为自作’，导向常见。 |
| ‘Añño karoti añño paṭisaṁvedayatī’ti kho, kassapa, vedanābhitunnassa sato ‘paraṅkataṁ dukkhan’ti iti vadaṁ ucchedaṁ etaṁ pareti. | ‘One acts, another experiences,’ Kassapa, this view for one stricken by feeling, ‘suffering is other-made,’ leads to annihilationism. | ‘一作，另一受’，迦叶，此见为受所击者，‘苦为他作’，导向断见。 |
| Ete te, kassapa, ubho ante anupagamma majjhena tathāgato dhammaṁ deseti: | Without veering towards either of these extremes, Kassapa, the Tathāgata teaches the Dhamma by the middle: | 不偏于此二极端，迦叶，如来以中道说法： |
| ‘avijjāpaccayā saṅkhārā; | ‘With ignorance as condition, volitional formations come to be; | ‘以无明为缘，行生； |
| saṅkhārapaccayā viññāṇaṁ …pe… | with volitional formations as condition, consciousness …pe… | 以行为缘，识…等… |
| evametassa kevalassa dukkhakkhandhassa samudayo hoti. | such is the origin of this whole mass of suffering. | 如是此纯大苦蕴之集。 |
| Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; | But with the remainderless fading away and cessation of ignorance comes cessation of volitional formations; | 然以无明之无余离欲灭，则行灭； |
| saṅkhāranirodhā viññāṇanirodho …pe… | with the cessation of volitional formations, cessation of consciousness …pe… | 以行灭，则识灭…等… |
| evametassa kevalassa dukkhakkhandhassa nirodho hotī’”ti. | such is the cessation of this whole mass of suffering.’” | 如是此纯大苦蕴之灭。’” |
| Evaṁ vutte, acelo kassapo bhagavantaṁ etadavoca: | When this was said, the naked ascetic Kassapa said to the Blessed One: | 作是语已，裸形外道迦叶白世尊言： |
| “abhikkantaṁ, bhante, abhikkantaṁ, bhante. | “Excellent, venerable sir! Excellent, venerable sir! | “善哉，尊者！善哉，尊者！ |
| Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya …pe… ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. | Just as, venerable sir, one might set upright what has been overturned …pe… ‘so that those with eyes might see forms’; in the same way, the Dhamma has been made clear in many ways by the Blessed One. | 犹如，尊者，扶正颠倒者…等…‘使有眼者能见色’；同理，法为世尊以多种方式阐明。 |
| Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. | I go for refuge, venerable sir, to the Blessed One, to the Dhamma, and to the Saṅgha of bhikkhus. | 我归依，尊者，于世尊，于法，于比丘僧。 |
| Labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadan”ti. | May I receive the going forth in the Blessed One’s presence, may I receive the higher ordination?” | 愿我得于世尊座下出家，愿我得受具足戒？” |
| “Yo kho, kassapa, aññatitthiyapubbo imasmiṁ dhammavinaye ākaṅkhati pabbajjaṁ, ākaṅkhati upasampadaṁ, so cattāro māse parivasati. Catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya. | “Whoever, Kassapa, was formerly a member of another sect and desires the going forth, desires the higher ordination in this Dhamma and Discipline, he must spend four months on probation. At the end of four months, if the bhikkhus are satisfied, they give him the going forth and the higher ordination to the state of a bhikkhu. | “凡，迦叶，昔为他宗成员而欲出家，欲于此法与律中受具足戒者，须经四月察看。四月终，若诸比丘满意，则予之出家及具足戒，成比丘位。 |
| Api ca mayā puggalavemattatā viditā”ti. | However, I have recognized the diversity of individuals.” | 然，我已识个人之别。” |
| “Sace, bhante, aññatitthiyapubbo imasmiṁ dhammavinaye ākaṅkhati pabbajjaṁ, ākaṅkhati upasampadaṁ, cattāro māse parivasati. Catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya. Ahaṁ cattāri vassāni parivasissāmi, catunnaṁ vassānaṁ accayena āraddhacittā bhikkhū pabbājentu upasampādentu bhikkhubhāvāyā”ti. | “Venerable sir, if those who were formerly members of another sect and desire the going forth, desire the higher ordination in this Dhamma and Discipline, must spend four months on probation, and at the end of four months, if the bhikkhus are satisfied, they give them the going forth and the higher ordination to the state of a bhikkhu, then I will spend four years on probation, and at the end of four years, if the bhikkhus are satisfied, let them give me the going forth and the higher ordination to the state of a bhikkhu.” | “尊者，若昔为他宗成员而欲出家，欲于此法与律中受具足戒者，须经四月察看，四月终，若诸比丘满意，则予之出家及具足戒，成比丘位，则我将经四年察看，四年终，若诸比丘满意，请予我出家及具足戒，成比丘位。” |
| Alattha kho acelo kassapo bhagavato santike pabbajjaṁ, alattha upasampadaṁ. | The naked ascetic Kassapa received the going forth in the Blessed One’s presence, he received the higher ordination. | 裸形外道迦叶于世尊座下得出家，得受具足戒。 |
| Acirūpasampanno ca panāyasmā kassapo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi. | And not long after his higher ordination, dwelling alone, withdrawn, diligent, ardent, and resolute, the Venerable Kassapa, by realizing it for himself with direct knowledge, in this very life entered upon and dwelt in that supreme goal of the holy life for the sake of which clansmen rightly go forth from home into homelessness. | 受具足戒后不久，独住、隐居、精进、热心、坚决，尊者迦叶，以自证知，于此生入而住于彼无上梵行之目标，为族姓子 rightly出家，从家入无家。 |
| “Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. | He knew: “Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more for this state of being.” | 彼知：“生已尽，梵行已立，所作已办，不受后有。” |
| Aññataro ca panāyasmā kassapo arahataṁ ahosīti. | And the Venerable Kassapa became one of the arahants. | 尊者迦叶成阿罗汉之一。 |
12.18 - SN 12.18 Timbaruka: Timbaruka
| --- SN12.18 - Timbarukasutta --- | --- SN12.18 - Timbaruka --- | --- SN12.18 - 丁巴卢伽 --- |
| Sāvatthiyaṁ viharati. | Dwelling at Sāvatthī. | 住于舍卫城。 |
| Atha kho timbaruko paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. | Then the wanderer Timbaruka approached the Blessed One and exchanged greetings with him. | 尔时，游方者丁巴卢伽诣世尊所，与彼互致问候。 |
| Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho timbaruko paribbājako bhagavantaṁ etadavoca: | When they had concluded their greetings and cordial talk, he sat down to one side. Sitting to one side, the wanderer Timbaruka said to the Blessed One: | 问候与亲切交谈毕，坐于一面。坐一面已，游方者丁巴卢伽白世尊言： |
| “Kiṁ nu kho, bho gotama, sayaṅkataṁ sukhadukkhanti? | “How is it, Master Gotama, is pleasure and pain self-made?” | “云何，乔达摩大师，乐与苦为自作？” |
| Mā hevaṁ, timbarukāti bhagavā avoca. | “Do not say so, Timbaruka,” the Blessed One said. | “勿作是言，丁巴卢伽，”世尊言。 |
| Kiṁ pana, bho gotama, paraṅkataṁ sukhadukkhanti? | “Then, Master Gotama, is pleasure and pain other-made?” | “然，乔达摩大师，乐与苦为他作？” |
| Mā hevaṁ, timbarukāti bhagavā avoca. | “Do not say so, Timbaruka,” the Blessed One said. | “勿作是言，丁巴卢伽，”世尊言。 |
| Kiṁ nu kho, bho gotama, sayaṅkatañca paraṅkatañca sukhadukkhanti? | “How is it, Master Gotama, is pleasure and pain both self-made and other-made?” | “云何，乔达摩大师，乐与苦为自作亦他作？” |
| Mā hevaṁ, timbarukāti bhagavā avoca. | “Do not say so, Timbaruka,” the Blessed One said. | “勿作是言，丁巴卢伽，”世尊言。 |
| Kiṁ pana, bho gotama, asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhanti? | “Then, Master Gotama, is pleasure and pain arisen fortuitously, being neither self-made nor other-made?” | “然，乔达摩大师，乐与苦为非自作非他作，偶然生起？” |
| Mā hevaṁ, timbarukāti bhagavā avoca. | “Do not say so, Timbaruka,” the Blessed One said. | “勿作是言，丁巴卢伽，”世尊言。 |
| Kiṁ nu kho, bho gotama, natthi sukhadukkhanti? | “How is it, Master Gotama, is there no pleasure and pain?” | “云何，乔达摩大师，无乐与苦？” |
| Na kho, timbaruka, natthi sukhadukkhaṁ; | “It is not that there is no pleasure and pain, Timbaruka; | “非无乐与苦，丁巴卢伽； |
| atthi kho, timbaruka, sukhadukkhanti. | there is pleasure and pain, Timbaruka.” | 有乐与苦，丁巴卢伽。” |
| Tena hi bhavaṁ gotamo sukhadukkhaṁ na jānāti, na passatīti? | “In that case, the honorable Gotama does not know or see pleasure and pain.” | “如是，尊者乔达摩不知不见乐与苦。” |
| Na khvāhaṁ, timbaruka, sukhadukkhaṁ na jānāmi, na passāmi. | “It is not that I do not know or see pleasure and pain, Timbaruka. | “非我不知不见乐与苦，丁巴卢伽。 |
| Jānāmi khvāhaṁ, timbaruka, sukhadukkhaṁ; | I know pleasure and pain, Timbaruka; | 我知乐与苦，丁巴卢伽； |
| passāmi khvāhaṁ, timbaruka, sukhadukkhan”ti. | I see pleasure and pain, Timbaruka.” | 我见乐与苦，丁巴卢伽。” |
| “‘Kiṁ nu kho, bho gotama, sayaṅkataṁ sukhadukkhan’ti iti puṭṭho samāno ‘mā hevaṁ, timbarukā’ti vadesi. | “When asked, ‘How is it, Master Gotama, is pleasure and pain self-made?’ you say, ‘Do not say so, Timbaruka.’ | “问，‘云何，乔达摩大师，乐与苦为自作？’汝言，‘勿作是言，丁巴卢伽。’ |
| ‘Kiṁ pana, bho gotama, paraṅkataṁ sukhadukkhan’ti iti puṭṭho samāno ‘mā hevaṁ, timbarukā’ti vadesi. | When asked, ‘Then, Master Gotama, is pleasure and pain other-made?’ you say, ‘Do not say so, Timbaruka.’ | 问，‘然，乔达摩大师，乐与苦为他作？’汝言，‘勿作是言，丁巴卢伽。’ |
| ‘Kiṁ nu kho, bho gotama, sayaṅkatañca paraṅkatañca sukhadukkhan’ti iti puṭṭho samāno ‘mā hevaṁ, timbarukā’ti vadesi. | When asked, ‘How is it, Master Gotama, is pleasure and pain both self-made and other-made?’ you say, ‘Do not say so, Timbaruka.’ | 问，‘云何，乔达摩大师，乐与苦为自作亦他作？’汝言，‘勿作是言，丁巴卢伽。’ |
| ‘Kiṁ pana, bho gotama, asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhan’ti iti puṭṭho samāno ‘mā hevaṁ, timbarukā’ti vadesi. | When asked, ‘Then, Master Gotama, is pleasure and pain arisen fortuitously, being neither self-made nor other-made?’ you say, ‘Do not say so, Timbaruka.’ | 问，‘然，乔达摩大师，乐与苦为非自作非他作，偶然生起？’汝言，‘勿作是言，丁巴卢伽。’ |
| ‘Kiṁ nu kho, bho gotama, natthi sukhadukkhan’ti iti puṭṭho samāno ‘na kho, timbaruka, natthi sukhadukkhaṁ; | When asked, ‘How is it, Master Gotama, is there no pleasure and pain?’ you say, ‘It is not that there is no pleasure and pain, Timbaruka; | 问，‘云何，乔达摩大师，无乐与苦？’汝言，‘非无乐与苦，丁巴卢伽； |
| atthi kho, timbaruka, sukhadukkhan’ti vadesi. | there is pleasure and pain, Timbaruka.’ | 有乐与苦，丁巴卢伽。’ |
| ‘Tena hi bhavaṁ gotamo sukhadukkhaṁ na jānāti, na passatī’ti iti puṭṭho samāno ‘na khvāhaṁ, timbaruka, sukhadukkhaṁ na jānāmi, na passāmi. | When asked, ‘In that case, the honorable Gotama does not know or see pleasure and pain,’ you say, ‘It is not that I do not know or see pleasure and pain, Timbaruka. | 问，‘如是，尊者乔达摩不知不见乐与苦，’汝言，‘非我不知不见乐与苦，丁巴卢伽。 |
| Jānāmi khvāhaṁ, timbaruka, sukhadukkhaṁ; | I know pleasure and pain, Timbaruka; | 我知乐与苦，丁巴卢伽； |
| passāmi khvāhaṁ, timbaruka, sukhadukkhan’ti vadesi. | I see pleasure and pain, Timbaruka.’ | 我见乐与苦，丁巴卢伽。’ |
| Ācikkhatu ca me bhavaṁ gotamo sukhadukkhaṁ. | Let the honorable Gotama explain pleasure and pain to me. | 愿尊者乔达摩为我解说乐与苦。 |
| Desetu ca me bhavaṁ gotamo sukhadukkhan”ti. | Let the honorable Gotama teach pleasure and pain to me.” | 愿尊者乔达摩为我教导乐与苦。” |
| “‘Sā vedanā, so vedayatī’ti kho, timbaruka, ādito sato ‘sayaṅkataṁ sukhadukkhan’ti evampāhaṁ na vadāmi. | “‘The feeling and the one who feels are the same,’ this view from the start that ‘pleasure and pain are self-made,’ this I do not say. | “‘受与受者为一’，此见从始，‘乐与苦为自作’，此我弗说。 |
| ‘Aññā vedanā, añño vedayatī’ti kho, timbaruka, vedanābhitunnassa sato ‘paraṅkataṁ sukhadukkhan’ti evampāhaṁ na vadāmi. | ‘The feeling is one thing, the one who feels is another,’ this view for one stricken by feeling that ‘pleasure and pain are other-made,’ this I do not say. | ‘受为一事，受者为另一事’，此见为受所击者，‘乐与苦为他作’，此我弗说。 |
| Ete te, timbaruka, ubho ante anupagamma majjhena tathāgato dhammaṁ deseti: | Without veering towards either of these extremes, Timbaruka, the Tathāgata teaches the Dhamma by the middle: | 不偏于此二极端，丁巴卢伽，如来以中道说法： |
| ‘avijjāpaccayā saṅkhārā; | ‘With ignorance as condition, volitional formations come to be; | ‘以无明为缘，行生； |
| saṅkhārapaccayā viññāṇaṁ …pe… | with volitional formations as condition, consciousness …pe… | 以行为缘，识…等… |
| evametassa kevalassa dukkhakkhandhassa samudayo hoti. | such is the origin of this whole mass of suffering. | 如是此纯大苦蕴之集。 |
| Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; | But with the remainderless fading away and cessation of ignorance comes cessation of volitional formations; | 然以无明之无余离欲灭，则行灭； |
| saṅkhāranirodhā viññāṇanirodho …pe… | with the cessation of volitional formations, cessation of consciousness …pe… | 以行灭，则识灭…等… |
| evametassa kevalassa dukkhakkhandhassa nirodho hotī’”ti. | such is the cessation of this whole mass of suffering.’” | 如是此纯大苦蕴之灭。’” |
| Evaṁ vutte, timbaruko paribbājako bhagavantaṁ etadavoca: | When this was said, the wanderer Timbaruka said to the Blessed One: | 作是语已，游方者丁巴卢伽白世尊言： |
| “abhikkantaṁ, bho gotama …pe… | “Excellent, Master Gotama …pe… | “善哉，乔达摩大师…等… |
| esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. | I go for refuge to the honorable Gotama, to the Dhamma, and to the Bhikkhu Saṅgha. | 我归依尊者乔达摩，于法，于比丘僧。 |
| Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. | Let the honorable Gotama remember me as a lay follower who has gone for refuge from this day forth for life.” | 愿尊者乔达摩记我为优婆塞，自今日起，终身归依。” |
12.19 - SN 12.19 Bālapaṇḍita: The Fool and the Wise Person
| --- SN12.19 - Bālapaṇḍitasutta --- | --- SN12.19 - The Fool and the Wise Person --- | --- SN12.19 - 愚人与智者 --- |
| Sāvatthiyaṁ viharati. | Dwelling at Sāvatthī. | 住于舍卫城。 |
| “Avijjānīvaraṇassa, bhikkhave, bālassa taṇhāya sampayuttassa evamayaṁ kāyo samudāgato. | “For the fool, bhikkhus, shrouded by ignorance and yoked to craving, this body has thus come into being. | “于愚人，诸比丘，为无明所覆，为爱所系，此身如是生。 |
| Iti ayañceva kāyo bahiddhā ca nāmarūpaṁ, itthetaṁ dvayaṁ, dvayaṁ paṭicca phasso saḷevāyatanāni, yehi phuṭṭho bālo sukhadukkhaṁ paṭisaṁvedayati etesaṁ vā aññatarena. | So there is this body and there is external name-and-form; thus this dyad. Conditioned by the dyad, there is contact at the six sense bases. Touched by these, or one of them, the fool experiences pleasure and pain. | 故有此身及外名色；如是此二元。缘于二元，于六入处有触。触此等，或其一，愚人经验乐与苦。 |
| Avijjānīvaraṇassa, bhikkhave, paṇḍitassa taṇhāya sampayuttassa evamayaṁ kāyo samudāgato. | For the wise person, bhikkhus, shrouded by ignorance and yoked to craving, this body has thus come into being. | 于智者，诸比丘，为无明所覆，为爱所系，此身如是生。 |
| Iti ayañceva kāyo bahiddhā ca nāmarūpaṁ, itthetaṁ dvayaṁ, dvayaṁ paṭicca phasso saḷevāyatanāni, yehi phuṭṭho paṇḍito sukhadukkhaṁ paṭisaṁvedayati etesaṁ vā aññatarena. | So there is this body and there is external name-and-form; thus this dyad. Conditioned by the dyad, there is contact at the six sense bases. Touched by these, or one of them, the wise person experiences pleasure and pain. | 故有此身及外名色；如是此二元。缘于二元，于六入处有触。触此等，或其一，智者经验乐与苦。 |
| Tatra, bhikkhave, ko viseso ko adhippayāso kiṁ nānākaraṇaṁ paṇḍitassa bālenā”ti? | In that case, bhikkhus, what is the distinction, what is the variance, what is the difference between the wise person and the fool?” | 如是，诸比丘，智者与愚者有何分别，何差异，何不同？” |
| “Bhagavaṁmūlakā no, bhante, dhammā, bhagavaṁnettikā, bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṁyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti. | “For us, venerable sir, the teachings are rooted in the Blessed One, guided by the Blessed One, have the Blessed One as their resort. It would be good, venerable sir, if the Blessed One himself would clarify the meaning of this statement. Having heard it from the Blessed One, the bhikkhus will remember it.” | “于我等，尊者，教法根于世尊，导于世尊，以世尊为归。善哉，尊者，若世尊自明此言之义。闻自世尊，诸比丘将忆之。” |
| “Tena hi, bhikkhave, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. | “In that case, bhikkhus, listen and attend closely, I will speak.” | “如是，诸比丘，谛听，善思念之，我当说。” |
| “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. | “Yes, venerable sir,” those bhikkhus replied to the Blessed One. | “唯然，尊者，”彼诸比丘答世尊言。 |
| Bhagavā etadavoca: | The Blessed One said this: | 世尊如是说： |
| “Yāya ca, bhikkhave, avijjāya nivutassa bālassa yāya ca taṇhāya sampayuttassa ayaṁ kāyo samudāgato, sā ceva avijjā bālassa appahīnā sā ca taṇhā aparikkhīṇā. | “The ignorance, bhikkhus, with which the fool is shrouded, and the craving to which he is yoked, through which this body has come into being—that ignorance has not been abandoned by the fool, and that craving has not been destroyed. | “愚人为之所覆之无明，及彼所系之爱，由此身生——彼无明未为愚人所舍，彼爱未被摧毁。 |
| Taṁ kissa hetu? | For what reason? | 何以故？ |
| Na, bhikkhave, bālo acari brahmacariyaṁ sammā dukkhakkhayāya. | The fool, bhikkhus, has not lived the holy life for the complete destruction of suffering. | 愚人，诸比丘，未为彻底灭苦而修梵行。 |
| Tasmā bālo kāyassa bhedā kāyūpago hoti, | Therefore, at the breakup of the body, the fool is headed for another body. | 是故，身坏命终，愚人趋向另一身。 |
| so kāyūpago samāno na parimuccati jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. | Being headed for another body, he is not freed from birth, aging, and death, from sorrows, lamentations, pains, displeasures, and despairs. | 趋向另一身，彼不离生、老、死、愁、悲、苦、忧、恼。 |
| Na parimuccati dukkhasmāti vadāmi. | He is not freed from suffering, I say. | 彼不离苦，我说。 |
| Yāya ca, bhikkhave, avijjāya nivutassa paṇḍitassa yāya ca taṇhāya sampayuttassa ayaṁ kāyo samudāgato, sā ceva avijjā paṇḍitassa pahīnā, sā ca taṇhā parikkhīṇā. | The ignorance, bhikkhus, with which the wise person is shrouded, and the craving to which he is yoked, through which this body has come into being—that ignorance has been abandoned by the wise person, and that craving has been destroyed. | 智人为之所覆之无明，及彼所系之爱，由此身生——彼无明已为智人所舍，彼爱已被摧毁。 |
| Taṁ kissa hetu? | For what reason? | 何以故？ |
| Acari, bhikkhave, paṇḍito brahmacariyaṁ sammā dukkhakkhayāya. | The wise person, bhikkhus, has lived the holy life for the complete destruction of suffering. | 智人，诸比丘，已为彻底灭苦而修梵行。 |
| Tasmā paṇḍito kāyassa bhedā na kāyūpago hoti. | Therefore, at the breakup of the body, the wise person is not headed for another body. | 是故，身坏命终，智人不趋向另一身。 |
| So akāyūpago samāno parimuccati jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. | Not being headed for another body, he is freed from birth, aging, and death, from sorrows, lamentations, pains, displeasures, and despairs. | 不趋向另一身，彼离生、老、死、愁、悲、苦、忧、恼。 |
| Parimuccati dukkhasmāti vadāmi. | He is freed from suffering, I say. | 彼离苦，我说。 |
| Ayaṁ kho, bhikkhave, viseso, ayaṁ adhippayāso, idaṁ nānākaraṇaṁ paṇḍitassa bālena yadidaṁ brahmacariyavāso”ti. | This, bhikkhus, is the distinction, this is the variance, this is the difference between the wise person and the fool: that is, the living of the holy life.” | 此，诸比丘，为智者与愚者之分别，此为差异，此为不同：即，梵行之生活。” |
12.20 - SN 12.20 Paccaya: Conditions
| --- SN12.20 - Paccayasutta --- | --- SN12.20 - Conditions --- | --- SN12.20 - 缘 --- |
| Sāvatthiyaṁ viharati. | Dwelling at Sāvatthī. | 住于舍卫城。 |
| “Paṭiccasamuppādañca vo, bhikkhave, desessāmi paṭiccasamuppanne ca dhamme. | “I will teach you, bhikkhus, dependent origination and dependently arisen phenomena. | “我为汝等说，诸比丘，缘起及缘生法。 |
| Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. | Listen and attend closely, I will speak.” | 谛听，善思念之，我当说。” |
| “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. | “Yes, venerable sir,” those bhikkhus replied to the Blessed One. | “唯然，尊者，”彼诸比丘答世尊言。 |
| Bhagavā etadavoca: | The Blessed One said this: | 世尊如是说： |
| “Katamo ca, bhikkhave, paṭiccasamuppādo? | “And what, bhikkhus, is dependent origination? | “何为，诸比丘，缘起？ |
| Jātipaccayā, bhikkhave, jarāmaraṇaṁ. | With birth as condition, bhikkhus, comes aging-and-death. | 以生为缘，诸比丘，老死生。 |
| Uppādā vā tathāgatānaṁ anuppādā vā tathāgatānaṁ, ṭhitāva sā dhātu dhammaṭṭhitatā dhammaniyāmatā idappaccayatā. | Whether Tathāgatas arise or do not arise, that element stands, that stability of the Dhamma, that fixed course of the Dhamma, specific conditionality. | 无论如来出世与否，彼法性住，法性恒，法性定，特定缘性。 |
| Taṁ tathāgato abhisambujjhati abhisameti. | A Tathāgata awakens to this and comprehends it. | 如来觉此并悟之。 |
| Abhisambujjhitvā abhisametvā ācikkhati deseti paññāpeti paṭṭhapeti vivarati vibhajati uttānīkaroti. | Having awakened to it and comprehended it, he points it out, teaches it, proclaims it, establishes it, reveals it, analyzes it, and clarifies it. | 既觉之悟之，彼指出之，教导之，宣说之，建立之，揭示之，分析之，并阐明之。 |
| ‘Passathā’ti cāha: | And he says: ‘See! | 彼言：‘见！ |
| ‘jātipaccayā, bhikkhave, jarāmaraṇaṁ’. | With birth as condition, bhikkhus, comes aging-and-death.’ | 以生为缘，诸比丘，老死生。’ |
| Bhavapaccayā, bhikkhave, jāti …pe… | With existence as condition, bhikkhus, comes birth …pe… | 以有为缘，诸比丘，生生…等… |
| upādānapaccayā, bhikkhave, bhavo … | With clinging as condition, bhikkhus, comes existence … | 以取为缘，诸比丘，有生… |
| taṇhāpaccayā, bhikkhave, upādānaṁ … | With craving as condition, bhikkhus, comes clinging … | 以爱为缘，诸比丘，取生… |
| vedanāpaccayā, bhikkhave, taṇhā … | With feeling as condition, bhikkhus, comes craving … | 以受为缘，诸比丘，爱生… |
| phassapaccayā, bhikkhave, vedanā … | With contact as condition, bhikkhus, comes feeling … | 以触为缘，诸比丘，受生… |
| saḷāyatanapaccayā, bhikkhave, phasso … | With the sixfold sense base as condition, bhikkhus, comes contact … | 以六入处为缘，诸比丘，触生… |
| nāmarūpapaccayā, bhikkhave, saḷāyatanaṁ … | With name-and-form as condition, bhikkhus, comes the sixfold sense base … | 以名色为缘，诸比丘，六入处生… |
| viññāṇapaccayā, bhikkhave, nāmarūpaṁ … | With consciousness as condition, bhikkhus, comes name-and-form … | 以识为缘，诸比丘，名色生… |
| saṅkhārapaccayā, bhikkhave, viññāṇaṁ … | With volitional formations as condition, bhikkhus, comes consciousness … | 以行为缘，诸比丘，识生… |
| avijjāpaccayā, bhikkhave, saṅkhārā | With ignorance as condition, bhikkhus, come volitional formations. | 以无明为缘，诸比丘，行生。 |
| uppādā vā tathāgatānaṁ anuppādā vā tathāgatānaṁ, ṭhitāva sā dhātu dhammaṭṭhitatā dhammaniyāmatā idappaccayatā. | Whether Tathāgatas arise or do not arise, that element stands, that stability of the Dhamma, that fixed course of the Dhamma, specific conditionality. | 无论如来出世与否，彼法性住，法性恒，法性定，特定缘性。 |
| Taṁ tathāgato abhisambujjhati abhisameti. | A Tathāgata awakens to this and comprehends it. | 如来觉此并悟之。 |
| Abhisambujjhitvā abhisametvā ācikkhati deseti paññāpeti paṭṭhapeti vivarati vibhajati uttānīkaroti. | Having awakened to it and comprehended it, he points it out, teaches it, proclaims it, establishes it, reveals it, analyzes it, and clarifies it. | 既觉之悟之，彼指出之，教导之，宣说之，建立之，揭示之，分析之，并阐明之。 |
| ‘Passathā’ti cāha: | And he says: ‘See! | 彼言：‘见！ |
| ‘avijjāpaccayā, bhikkhave, saṅkhārā’. | With ignorance as condition, bhikkhus, come volitional formations.’ | 以无明为缘，诸比丘，行生。’ |
| Iti kho, bhikkhave, yā tatra tathatā avitathatā anaññathatā idappaccayatā— | Thus, bhikkhus, that which is suchness, not-otherwiseness, not-falseness, specific conditionality— | 如是，诸比丘，彼如是性，非异性，非虚妄性，特定缘性—— |
| ayaṁ vuccati, bhikkhave, paṭiccasamuppādo. | this, bhikkhus, is called dependent origination. | 此，诸比丘，名为缘起。 |
| Katame ca, bhikkhave, paṭiccasamuppannā dhammā? | And what, bhikkhus, are the dependently arisen phenomena? | 何为，诸比丘，缘生法？ |
| Jarāmaraṇaṁ, bhikkhave, aniccaṁ saṅkhataṁ paṭiccasamuppannaṁ khayadhammaṁ vayadhammaṁ virāgadhammaṁ nirodhadhammaṁ. | Aging-and-death, bhikkhus, is impermanent, conditioned, dependently arisen, of a nature to be destroyed, of a nature to vanish, of a nature to fade away, of a nature to cease. | 老死，诸比丘，为无常，有为，缘生，坏法，灭法，离欲法，止法。 |
| Jāti, bhikkhave, aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā. | Birth, bhikkhus, is impermanent, conditioned, dependently arisen, of a nature to be destroyed, of a nature to vanish, of a nature to fade away, of a nature to cease. | 生，诸比丘，为无常，有为，缘生，坏法，灭法，离欲法，止法。 |
| Bhavo, bhikkhave, anicco saṅkhato paṭiccasamuppanno khayadhammo vayadhammo virāgadhammo nirodhadhammo. | Existence, bhikkhus, is impermanent, conditioned, dependently arisen, of a nature to be destroyed, of a nature to vanish, of a nature to fade away, of a nature to cease. | 有，诸比丘，为无常，有为，缘生，坏法，灭法，离欲法，止法。 |
| Upādānaṁ bhikkhave …pe… | Clinging, bhikkhus …pe… | 取，诸比丘…等… |
| taṇhā, bhikkhave … | Craving, bhikkhus … | 爱，诸比丘… |
| vedanā, bhikkhave … | Feeling, bhikkhus … | 受，诸比丘… |
| phasso, bhikkhave … | Contact, bhikkhus … | 触，诸比丘… |
| saḷāyatanaṁ, bhikkhave … | The sixfold sense base, bhikkhus … | 六入处，诸比丘… |
| nāmarūpaṁ, bhikkhave … | Name-and-form, bhikkhus … | 名色，诸比丘… |
| viññāṇaṁ, bhikkhave … | Consciousness, bhikkhus … | 识，诸比丘… |
| saṅkhārā, bhikkhave … | Volitional formations, bhikkhus … | 行，诸比丘… |
| avijjā, bhikkhave, aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā. | Ignorance, bhikkhus, is impermanent, conditioned, dependently arisen, of a nature to be destroyed, of a nature to vanish, of a nature to fade away, of a nature to cease. | 无明，诸比丘，为无常，有为，缘生，坏法，灭法，离欲法，止法。 |
| Ime vuccanti, bhikkhave, paṭiccasamuppannā dhammā. | These, bhikkhus, are called the dependently arisen phenomena. | 此，诸比丘，名为缘生法。 |
| Yato kho, bhikkhave, ariyasāvakassa ‘ayañca paṭiccasamuppādo, ime ca paṭiccasamuppannā dhammā’ yathābhūtaṁ sammappaññāya sudiṭṭhā honti, so vata pubbantaṁ vā paṭidhāvissati: | When, bhikkhus, a noble-one's-disciple has clearly seen with right wisdom as it really is this dependent origination and these dependently arisen phenomena, it is not possible that he will run back to the past, thinking: | 当，诸比丘，圣弟子以正慧如实明见此缘起及此缘生法，则不可能彼将追溯过去，思惟： |
| ‘ahosiṁ nu kho ahaṁ atītamaddhānaṁ, nanu kho ahosiṁ atītamaddhānaṁ, kiṁ nu kho ahosiṁ atītamaddhānaṁ, kathaṁ nu kho ahosiṁ atītamaddhānaṁ, kiṁ hutvā kiṁ ahosiṁ nu kho ahaṁ atītamaddhānan’ti; | ‘Did I exist in the past? Did I not exist in the past? What was I in the past? How was I in the past? Having been what, what did I become in the past?’ | ‘我过去存在吗？我过去不存在吗？我过去是什么？我过去怎么样？曾是什么，我过去变成了什么？’ |
| aparantaṁ vā upadhāvissati: | or that he will run forward to the future, thinking: | 或彼将前瞻未来，思惟： |
| ‘bhavissāmi nu kho ahaṁ anāgatamaddhānaṁ, nanu kho bhavissāmi anāgatamaddhānaṁ, kiṁ nu kho bhavissāmi anāgatamaddhānaṁ, kathaṁ nu kho bhavissāmi anāgatamaddhānaṁ, kiṁ hutvā kiṁ bhavissāmi nu kho ahaṁ anāgatamaddhānan’ti; | ‘Will I exist in the future? Will I not exist in the future? What will I be in the future? How will I be in the future? Having been what, what will I become in the future?’ | ‘我未来会存在吗？我未来不会存在吗？我未来会是什么？我未来会怎么样？曾是什么，我未来会变成什么？’ |
| etarahi vā paccuppannaṁ addhānaṁ ajjhattaṁ kathaṅkathī bhavissati: | or that he will now be inwardly doubtful about the present, thinking: | 或彼将今于内疑现在，思惟： |
| ‘ahaṁ nu khosmi, no nu khosmi, kiṁ nu khosmi, kathaṁ nu khosmi, ayaṁ nu kho satto kuto āgato, so kuhiṁ gamissatī’ti— | ‘Do I exist? Do I not exist? What am I? How am I? From where has this being come? Where will it go?’— | ‘我存在吗？我不存在吗？我是什么？我怎么样？此存在从何而来？将往何处去？’—— |
| netaṁ ṭhānaṁ vijjati. | such a case does not exist. | 如是之事不存在。 |
| Taṁ kissa hetu? | For what reason? | 何以故？ |
| Tathā hi, bhikkhave, ariyasāvakassa ayañca paṭiccasamuppādo ime ca paṭiccasamuppannā dhammā yathābhūtaṁ sammappaññāya sudiṭṭhā”ti. | Because, bhikkhus, the noble-one's-disciple has clearly seen with right wisdom as it really is this dependent origination and these dependently arisen phenomena.” | 因为，诸比丘，圣弟子已以正慧如实明见此缘起及此缘生法。” |
| Āhāravaggo dutiyo. | The Second Chapter on Nutriment. | 食第二品。 |
| Āhāraṁ phagguno ceva, | Nutriment and Phagguna, | 食与普陀， |
| Dve ca samaṇabrāhmaṇā; | And two on Ascetics and Brahmins; | 及二说沙门婆罗门； |
| Kaccānagotta dhammakathikaṁ, | Kaccānagotta, the Dhamma Teacher, | 迦旃延，法师， |
| Acelaṁ timbarukena ca; | With the Naked Ascetic and Timbaruka; | 与裸形外道及丁巴卢伽； |
| Bālapaṇḍitato ceva, | The Fool and the Wise Person, | 愚人与智者， |
| Dasamo paccayena cāti. | And the tenth with “Conditions.” | 及第十以“缘”。 |
12.21 - SN 12.21 Dasabala: The Ten Powers Discourse
| --- SN12.21 - Dasabalasutta --- | --- SN12.21 - The Ten Powers Discourse --- | --- SN12.21 - 十力经 --- |
| Sāvatthiyaṁ viharati. | He dwells at Sāvatthī. | 彼住于舍卫城。 |
| “Dasabalasamannāgato, bhikkhave, tathāgato catūhi ca vesārajjehi samannāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti— | "Bhikkhus, the Tathāgata, possessing the ten powers and endowed with the four kinds of fearlessness, claims the position of the supreme bull, roars his lion's roar in the assemblies, and sets in motion the wheel of the Dhamma— | “诸比丘，如来具十力，具四无所畏，得无上牛王位，于众中作狮子吼，转法轮—— |
| iti rūpaṁ iti rūpassa samudayo iti rūpassa atthaṅgamo, | 'Such is form, such is the arising of form, such is the passing away of form; | ‘如是色，如是色之集，如是色之灭； |
| iti vedanā iti vedanāya samudayo iti vedanāya atthaṅgamo, | such is feeling, such is the arising of feeling, such is the passing away of feeling; | 如是受，如是受之集，如是受之灭； |
| iti saññā iti saññāya samudayo iti saññāya atthaṅgamo, | such is perception, such is the arising of perception, such is the passing away of perception; | 如是想，如是想之集，如是想之灭； |
| iti saṅkhārā iti saṅkhārānaṁ samudayo iti saṅkhārānaṁ atthaṅgamo, | such are formations, such is the arising of formations, such is the passing away of formations; | 如是行，如是行之集，如是行之灭； |
| iti viññāṇaṁ iti viññāṇassa samudayo iti viññāṇassa atthaṅgamo. | such is consciousness, such is the arising of consciousness, such is the passing away of consciousness. | 如是识，如是识之集，如是识之灭。 |
| Iti imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati. | When this exists, that comes to be; with the arising of this, that arises. | 此有时，彼生；此起时，彼起。 |
| Imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati. | When this does not exist, that does not come to be; with the cessation of this, that ceases. | 此无时，彼不生；此灭时，彼灭。 |
| Yadidaṁ avijjāpaccayā saṅkhārā; | That is: with ignorance as condition, formations; | 即是：以无明为缘，行； |
| saṅkhārapaccayā viññāṇaṁ …pe… | with formations as condition, consciousness … [and so forth] … | 以行为缘，识…[等等]… |
| evametassa kevalassa dukkhakkhandhassa samudayo hoti. | and so this whole mass of suffering comes to be. | 如是此纯大苦蕴集。 |
| Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; | But with the remainderless fading away and cessation of ignorance comes cessation of formations; | 然以无明之无余离欲灭，则行灭； |
| saṅkhāranirodhā viññāṇanirodho …pe… | with cessation of formations, cessation of consciousness … [and so forth] … | 以行灭，则识灭…[等等]… |
| evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. | and so this whole mass of suffering ceases.'" | 如是此纯大苦蕴灭。’” |
12.22 - SN 12.22 Dutiyadasabala
| --- SN12.22 - Dutiyadasabalasutta --- | --- The Second on the Ten Powers --- | --- 第二十力经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| “Dasabalasamannāgato, bhikkhave, tathāgato catūhi ca vesārajjehi samannāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti: | “Bhikkhus, the Tathāgata, possessing the ten powers and the four kinds of intrepidity, claims the herd-leader’s place, roars his lion’s roar in the assemblies, and sets the divine wheel rolling: | “诸比丘，如来具十力，具四无所畏，得众首位，于众中作狮子吼，转梵轮： |
| ‘iti rūpaṁ iti rūpassa samudayo iti rūpassa atthaṅgamo, | ‘Such is form, such its origin, such its passing away; | ‘如是色，如是其集，如是其灭； |
| iti vedanā iti vedanāya samudayo iti vedanāya atthaṅgamo, | such is feeling, such its origin, such its passing away; | 如是受，如是其集，如是其灭； |
| iti saññā iti saññāya samudayo iti saññāya atthaṅgamo, | such is perception, such its origin, such its passing away; | 如是想，如是其集，如是其灭； |
| iti saṅkhārā iti saṅkhārānaṁ samudayo iti saṅkhārānaṁ atthaṅgamo, | such are volitional formations, such their origin, such their passing away; | 如是行，如是其集，如是其灭； |
| iti viññāṇaṁ iti viññāṇassa samudayo iti viññāṇassa atthaṅgamo. | such is consciousness, such its origin, such its passing away. | 如是识，如是其集，如是其灭。 |
| Iti imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati; | Thus, when this exists, that comes to be; with the arising of this, that arises. | 如是，此有时，彼生；此起时，彼起。 |
| imasmiṁ asati idaṁ na hoti imassa nirodhā idaṁ nirujjhati. | When this does not exist, that does not come to be; with the cessation of this, that ceases. | 此无时，彼不生；此灭时，彼灭。 |
| Yadidaṁ avijjāpaccayā saṅkhārā; | That is, with ignorance as condition, volitional formations come to be; | 即是，以无明为缘，行生； |
| saṅkhārapaccayā viññāṇaṁ …pe… | with volitional formations as condition, consciousness … and so on … | 以行为缘，识…等等… |
| evametassa kevalassa dukkhakkhandhassa samudayo hoti. | Such is the origin of this whole mass of suffering. | 如是此纯大苦蕴集。 |
| Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; | But with the remainderless fading away and cessation of ignorance comes cessation of volitional formations; | 然以无明之无余离欲灭，则行灭； |
| saṅkhāranirodhā viññāṇanirodho …pe… | with the cessation of volitional formations, cessation of consciousness … and so on … | 以行灭，则识灭…等等… |
| evametassa kevalassa dukkhakkhandhassa nirodho hoti’. | Such is the cessation of this whole mass of suffering.’ | 如是此纯大苦蕴灭。’ |
| Evaṁ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko. | So well proclaimed by me, bhikkhus, is the Dhamma, open, unveiled, disclosed, stripped of its patches. | 我所善说之法，诸比丘，开显、无覆、揭示、去其补丁。 |
| Evaṁ svākkhāte kho, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike alameva saddhāpabbajitena kulaputtena vīriyaṁ ārabhituṁ: | In this Dhamma so well proclaimed by me, bhikkhus, open, unveiled, disclosed, stripped of its patches, it is enough for a clansman who has gone forth out of faith to arouse his energy thus: | 于此我善说之法中，诸比丘，开显、无覆、揭示、去其补丁，足以为信而出家之族姓子生起如是精进： |
| ‘kāmaṁ taco ca nhāru ca aṭṭhi ca avasissatu, sarīre upassussatu maṁsalohitaṁ. Yaṁ taṁ purisathāmena purisavīriyena purisaparakkamena pattabbaṁ, na taṁ apāpuṇitvā vīriyassa saṇṭhānaṁ bhavissatī’ti. | ‘Willingly, let only skin, sinews, and bones remain, and let the flesh and blood in my body dry up; I will not relax my energy so long as I have not attained what can be attained by human strength, by human energy, by human striving.’ | ‘愿，唯余皮、筋、骨，及身中血肉干涸；我之精进不懈，直至未得人所能得，人所能精进，人所能努力者。’ |
| Dukkhaṁ, bhikkhave, kusīto viharati vokiṇṇo pāpakehi akusalehi dhammehi, mahantañca sadatthaṁ parihāpeti. | A lazy person, bhikkhus, dwells in suffering, stained by evil unwholesome states, and he has ruined a great good. | 懒惰之人，诸比丘，住于苦，为恶不善法所染，彼已坏大善。 |
| Āraddhavīriyo ca kho, bhikkhave, sukhaṁ viharati pavivitto pāpakehi akusalehi dhammehi, mahantañca sadatthaṁ paripūreti. | But one who has aroused energy dwells in happiness, secluded from evil unwholesome states, and he has fulfilled a great good. | 然已发精进者，住于乐，离恶不善法，彼已成大善。 |
| Na, bhikkhave, hīnena aggassa patti hoti. | Not by the inferior, bhikkhus, is the supreme attained. | 非以下劣，诸比丘，得至上。 |
| Aggena ca kho, bhikkhave, aggassa patti hoti. | By the supreme, bhikkhus, the supreme is attained. | 以上妙，诸比丘，得至上。 |
| Maṇḍapeyyamidaṁ, bhikkhave, brahmacariyaṁ, satthā sammukhībhūto. | This holy life, bhikkhus, is the cream; the Teacher is present face to face. | 此梵行，诸比丘，为精华；师现前。 |
| Tasmātiha, bhikkhave, vīriyaṁ ārabhatha appattassa pattiyā, anadhigatassa adhigamāya, asacchikatassa sacchikiriyāya. | Therefore, bhikkhus, arouse your energy for the attainment of the unattained, for the achievement of the unachieved, for the realization of the unrealized. | 是故，诸比丘，为未得之得，为未成之成，为未证之证，发精进。 |
| ‘Evaṁ no ayaṁ amhākaṁ pabbajjā avañjhā bhavissati saphalā saudrayā. | ‘In this way our going forth will not be barren, but fruitful and productive. | ‘如是我等出家将不空过，而有果实、有成效。 |
| Yesañca mayaṁ paribhuñjāma cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṁ tesaṁ te kārā amhesu mahapphalā bhavissanti mahānisaṁsā’ti— | And the robes, almsfood, lodging, and medicinal requisites that we use, will be of great fruit, of great benefit to those who offer them.’ | 及我等所用之衣、食、住、药，将为施者有大果、大利益。’ |
| evañhi vo, bhikkhave, sikkhitabbaṁ. | Thus, bhikkhus, should you train yourselves. | 如是，诸比-丘，汝等应修习。 |
| Attatthaṁ vā hi, bhikkhave, sampassamānena alameva appamādena sampādetuṁ; | For one who sees his own good, bhikkhus, it is enough to strive with diligence; | 见己利者，诸比丘，足以为勤精进； |
| paratthaṁ vā hi, bhikkhave, sampassamānena alameva appamādena sampādetuṁ; | for one who sees the good of others, bhikkhus, it is enough to strive with diligence; | 见他利者，诸比丘，足以为勤精进； |
| ubhayatthaṁ vā hi, bhikkhave, sampassamānena alameva appamādena sampādetun”ti. | for one who sees the good of both, bhikkhus, it is enough to strive with diligence.” | 见二利者，诸比丘，足以为勤精进。” |
| Dutiyaṁ. | Second. | 第二。 |
12.23 - SN 12.23 Upanisa: Upanisa Sutta
| --- SN12.23 - Upanisasutta --- | --- SN12.23 - Upanisa Sutta --- | --- SN12.23 - 优波尼沙经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| “Jānato ahaṁ, bhikkhave, passato āsavānaṁ khayaṁ vadāmi, no ajānato no apassato. | “Bhikkhus, I say that the destruction of the taints is for one who knows and sees, not for one who does not know and does not see. | “诸比丘，我说漏尽为知者、见者，非为不知者、不见者。 |
| Kiñca, bhikkhave, jānato kiṁ passato āsavānaṁ khayo hoti? | And for one who knows what, for one who sees what, does the destruction of the taints come about? | 知何者，见何者，漏尽生？ |
| Iti rūpaṁ iti rūpassa samudayo iti rūpassa atthaṅgamo, | ‘Such is form, such is the origin of form, such is the passing away of form. | ‘如是色，如是色之集，如是色之灭。 |
| iti vedanā …pe… | Such is feeling … | 如是受… |
| iti saññā … | Such is perception … | 如是想… |
| iti saṅkhārā … | Such are volitional formations … | 如是行… |
| iti viññāṇaṁ iti viññāṇassa samudayo iti viññāṇassa atthaṅgamoti. | Such is consciousness, such is the origin of consciousness, such is the passing away of consciousness.’ | 如是识，如是识之集，如是识之灭。’ |
| Evaṁ kho, bhikkhave, jānato evaṁ passato āsavānaṁ khayo hoti. | It is for one who knows thus, for one who sees thus, that the destruction of the taints comes about. | 为如是知者，为如是见者，漏尽生。 |
| Yampissa taṁ, bhikkhave, khayasmiṁ khaye ñāṇaṁ, tampi saupanisaṁ vadāmi, no anupanisaṁ. | “I say, bhikkhus, that the knowledge of destruction in regard to destruction has a proximate cause; it does not lack a proximate cause. | “我说，诸比丘，灭尽之智有近因；非无近因。 |
| Kā ca, bhikkhave, khaye ñāṇassa upanisā? | And what is the proximate cause for the knowledge of destruction? | 何为灭尽之智之近因？ |
| ‘Vimuttī’tissa vacanīyaṁ. | ‘Liberation’ should be the reply. | ‘解脱’应为答。 |
| Vimuttimpāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ. | I say, bhikkhus, that liberation too has a proximate cause; it does not lack a proximate cause. | 我说，诸比丘，解脱亦有近因；非无近因。 |
| Kā ca, bhikkhave, vimuttiyā upanisā? | And what is the proximate cause for liberation? | 何为解脱之近因？ |
| ‘Virāgo’tissa vacanīyaṁ. | ‘Dispassion’ should be the reply. | ‘离欲’应为答。 |
| Virāgampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ. | I say, bhikkhus, that dispassion too has a proximate cause; it does not lack a proximate cause. | 我说，诸比丘，离欲亦有近因；非无近因。 |
| Kā ca, bhikkhave, virāgassa upanisā? | And what is the proximate cause for dispassion? | 何为离欲之近因？ |
| ‘Nibbidā’tissa vacanīyaṁ. | ‘Revulsion’ should be the reply. | ‘厌离’应为答。 |
| Nibbidampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ. | I say, bhikkhus, that revulsion too has a proximate cause; it does not lack a proximate cause. | 我说，诸比丘，厌离亦有近因；非无近因。 |
| Kā ca, bhikkhave, nibbidāya upanisā? | And what is the proximate cause for revulsion? | 何为厌离之近因？ |
| ‘Yathābhūtañāṇadassanan’tissa vacanīyaṁ. | ‘The knowledge and vision of things as they really are’ should be the reply. | ‘如实知见’应为答。 |
| Yathābhūtañāṇadassanampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ. | I say, bhikkhus, that the knowledge and vision of things as they really are too has a proximate cause; it does not lack a proximate cause. | 我说，诸比丘，如实知见亦有近因；非无近因。 |
| Kā ca, bhikkhave, yathābhūtañāṇadassanassa upanisā? | And what is the proximate cause for the knowledge and vision of things as they really are? | 何为如实知见之近因？ |
| ‘Samādhī’tissa vacanīyaṁ. | ‘Concentration’ should be the reply. | ‘定’应为答。 |
| Samādhimpāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ. | I say, bhikkhus, that concentration too has a proximate cause; it does not lack a proximate cause. | 我说，诸比丘，定亦有近因；非无近因。 |
| Kā ca, bhikkhave, samādhissa upanisā? | And what is the proximate cause for concentration? | 何为定之近因？ |
| ‘Sukhan’tissa vacanīyaṁ. | ‘Happiness’ should be the reply. | ‘乐’应为答。 |
| Sukhampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ. | I say, bhikkhus, that happiness too has a proximate cause; it does not lack a proximate cause. | 我说，诸比丘，乐亦有近因；非无近因。 |
| Kā ca, bhikkhave, sukhassa upanisā? | And what is the proximate cause for happiness? | 何为乐之近因？ |
| ‘Passaddhī’tissa vacanīyaṁ. | ‘Tranquillity’ should be the reply. | ‘轻安’应为答。 |
| Passaddhimpāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ. | I say, bhikkhus, that tranquillity too has a proximate cause; it does not lack a proximate cause. | 我说，诸比丘，轻安亦有近因；非无近因。 |
| Kā ca, bhikkhave, passaddhiyā upanisā? | And what is the proximate cause for tranquillity? | 何为轻安之近因？ |
| ‘Pītī’tissa vacanīyaṁ. | ‘Rapture’ should be the reply. | ‘喜’应为答。 |
| Pītimpāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ. | I say, bhikkhus, that rapture too has a proximate cause; it does not lack a proximate cause. | 我说，诸比丘，喜亦有近因；非无近因。 |
| Kā ca, bhikkhave, pītiyā upanisā? | And what is the proximate cause for rapture? | 何为喜之近因？ |
| ‘Pāmojjan’tissa vacanīyaṁ. | ‘Gladness’ should be the reply. | ‘悦’应为答。 |
| Pāmojjampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ. | I say, bhikkhus, that gladness too has a proximate cause; it does not lack a proximate cause. | 我说，诸比丘，悦亦有近因；非无近因。 |
| Kā ca, bhikkhave, pāmojjassa upanisā? | And what is the proximate cause for gladness? | 何为悦之近因？ |
| ‘Saddhā’tissa vacanīyaṁ. | ‘Faith’ should be the reply. | ‘信’应为答。 |
| Saddhampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ. | I say, bhikkhus, that faith too has a proximate cause; it does not lack a proximate cause. | 我说，诸比丘，信亦有近因；非无近因。 |
| Kā ca, bhikkhave, saddhāya upanisā? | And what is the proximate cause for faith? | 何为信之近因？ |
| ‘Dukkhan’tissa vacanīyaṁ. | ‘Suffering’ should be the reply. | ‘苦’应为答。 |
| Dukkhampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ. | I say, bhikkhus, that suffering too has a proximate cause; it does not lack a proximate cause. | 我说，诸比丘，苦亦有近因；非无近因。 |
| Kā ca, bhikkhave, dukkhassa upanisā? | And what is the proximate cause for suffering? | 何为苦之近因？ |
| ‘Jātī’tissa vacanīyaṁ. | ‘Birth’ should be the reply. | ‘生’应为答。 |
| Jātimpāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ. | I say, bhikkhus, that birth too has a proximate cause; it does not lack a proximate cause. | 我说，诸比丘，生亦有近因；非无近因。 |
| Kā ca, bhikkhave, jātiyā upanisā? | And what is the proximate cause for birth? | 何为生之近因？ |
| ‘Bhavo’tissa vacanīyaṁ. | ‘Existence’ should be the reply. | ‘有’应为答。 |
| Bhavampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ. | I say, bhikkhus, that existence too has a proximate cause; it does not lack a proximate cause. | 我说，诸比丘，有亦有近因；非无近因。 |
| Kā ca, bhikkhave, bhavassa upanisā? | And what is the proximate cause for existence? | 何为有之近因？ |
| ‘Upādānan’tissa vacanīyaṁ. | ‘Clinging’ should be the reply. | ‘取’应为答。 |
| Upādānampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ. | I say, bhikkhus, that clinging too has a proximate cause; it does not lack a proximate cause. | 我说，诸比丘，取亦有近因；非无近因。 |
| Kā ca, bhikkhave, upādānassa upanisā? | And what is the proximate cause for clinging? | 何为取之近因？ |
| ‘Taṇhā’tissa vacanīyaṁ. | ‘Craving’ should be the reply. | ‘爱’应为答。 |
| Taṇhampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ. | I say, bhikkhus, that craving too has a proximate cause; it does not lack a proximate cause. | 我说，诸比丘，爱亦有近因；非无近因。 |
| Kā ca, bhikkhave, taṇhāya upanisā? | And what is the proximate cause for craving? | 何为爱之近因？ |
| ‘Vedanā’tissa vacanīyaṁ …pe… | ‘Feeling’ should be the reply. … | ‘受’应为答。… |
| ‘phasso’tissa vacanīyaṁ … | ‘Contact’ should be the reply. … | ‘触’应为答。… |
| ‘saḷāyatanan’tissa vacanīyaṁ … | ‘The sixfold sense base’ should be the reply. … | ‘六入处’应为答。… |
| ‘nāmarūpan’tissa vacanīyaṁ … | ‘Name-and-form’ should be the reply. … | ‘名色’应为答。… |
| ‘viññāṇan’tissa vacanīyaṁ … | ‘Consciousness’ should be the reply. … | ‘识’应为答。… |
| ‘saṅkhārā’tissa vacanīyaṁ. | ‘Volitional formations’ should be the reply. | ‘行’应为答。 |
| Saṅkhārepāhaṁ, bhikkhave, saupanise vadāmi, no anupanise. | I say, bhikkhus, that volitional formations too have a proximate cause; they do not lack a proximate cause. | 我说，诸比丘，行亦有近因；非无近因。 |
| Kā ca, bhikkhave, saṅkhārānaṁ upanisā? | And what is the proximate cause for volitional formations? | 何为行之近因？ |
| ‘Avijjā’tissa vacanīyaṁ. | ‘Ignorance’ should be the reply. | ‘无明’应为答。 |
| Iti kho, bhikkhave, avijjūpanisā saṅkhārā, | “So, bhikkhus, ignorance is the proximate cause for volitional formations, | “如是，诸比丘，无明为行之近因， |
| saṅkhārūpanisaṁ viññāṇaṁ, | volitional formations are the proximate cause for consciousness, | 行为识之近因， |
| viññāṇūpanisaṁ nāmarūpaṁ, | consciousness is the proximate cause for name-and-form, | 识为名色之近因， |
| nāmarūpūpanisaṁ saḷāyatanaṁ, | name-and-form is the proximate cause for the sixfold sense base, | 名色为六入处之近因， |
| saḷāyatanūpaniso phasso, | the sixfold sense base is the proximate cause for contact, | 六入处为触之近因， |
| phassūpanisā vedanā, | contact is the proximate cause for feeling, | 触为受之近因， |
| vedanūpanisā taṇhā, | feeling is the proximate cause for craving, | 受为爱之近因， |
| taṇhūpanisaṁ upādānaṁ, | craving is the proximate cause for clinging, | 爱为取之近因， |
| upādānūpaniso bhavo, | clinging is the proximate cause for existence, | 取为有之近因， |
| bhavūpanisā jāti, | existence is the proximate cause for birth, | 有为生之近因， |
| jātūpanisaṁ dukkhaṁ, | birth is the proximate cause for suffering, | 生为苦之近因， |
| dukkhūpanisā saddhā, | suffering is the proximate cause for faith, | 苦为信之近因， |
| saddhūpanisaṁ pāmojjaṁ, | faith is the proximate cause for gladness, | 信为悦之近因， |
| pāmojjūpanisā pīti, | gladness is the proximate cause for rapture, | 悦为喜之近因， |
| pītūpanisā passaddhi, | rapture is the proximate cause for tranquillity, | 喜为轻安之近因， |
| passaddhūpanisaṁ sukhaṁ, | tranquillity is the proximate cause for happiness, | 轻安为乐之近因， |
| sukhūpaniso samādhi, | happiness is the proximate cause for concentration, | 乐为定之近因， |
| samādhūpanisaṁ yathābhūtañāṇadassanaṁ, | concentration is the proximate cause for the knowledge and vision of things as they really are, | 定为如实知见之近因， |
| yathābhūtañāṇadassanūpanisā nibbidā, | the knowledge and vision of things as they really are is the proximate cause for revulsion, | 如实知见为厌离之近因， |
| nibbidūpaniso virāgo, | revulsion is the proximate cause for dispassion, | 厌离为离欲之近因， |
| virāgūpanisā vimutti, | dispassion is the proximate cause for liberation, | 离欲为解脱之近因， |
| vimuttūpanisaṁ khaye ñāṇaṁ. | liberation is the proximate cause for the knowledge of destruction. | 解脱为灭尽智之近因。 |
| Seyyathāpi, bhikkhave, uparipabbate thullaphusitake deve vassante taṁ udakaṁ yathāninnaṁ pavattamānaṁ pabbatakandarapadarasākhā paripūreti. Pabbatakandarapadarasākhāparipūrā kusobbhe paripūrenti. Kusobbhā paripūrā mahāsobbhe paripūrenti. Mahāsobbhā paripūrā kunnadiyo paripūrenti. Kunnadiyo paripūrā mahānadiyo paripūrenti. Mahānadiyo paripūrā mahāsamuddaṁ paripūrenti. | “Just as, bhikkhus, when it is raining in thick drops on a mountain top, the water flows down with the slope and fills the mountain clefts, gullies, and creeks. When the mountain clefts, gullies, and creeks are full, they fill up the pools. When the pools are full, they fill up the lakes. When the lakes are full, they fill up the small rivers. When the small rivers are full, they fill up the great rivers. When the great rivers are full, they fill up the great ocean. | “犹如，诸比丘，于山顶大雨滂沱，水随坡流下，满山之裂缝、沟壑、小溪。山之裂缝、沟壑、小溪既满，则满池。池既满，则满湖。湖既满，则满小河。小河既满，则满大河。大河既满，则满大海。 |
| Evameva kho, bhikkhave, avijjūpanisā saṅkhārā, saṅkhārūpanisaṁ viññāṇaṁ, viññāṇūpanisaṁ nāmarūpaṁ, nāmarūpūpanisaṁ saḷāyatanaṁ, saḷāyatanūpaniso phasso, phassūpanisā vedanā, vedanūpanisā taṇhā, taṇhūpanisaṁ upādānaṁ, upādānūpaniso bhavo, bhavūpanisā jāti, jātūpanisaṁ dukkhaṁ, dukkhūpanisā saddhā, saddhūpanisaṁ pāmojjaṁ, pāmojjūpanisā pīti, pītūpanisā passaddhi, passaddhūpanisaṁ sukhaṁ, sukhūpaniso samādhi, samādhūpanisaṁ yathābhūtañāṇadassanaṁ, yathābhūtañāṇadassanūpanisā nibbidā, nibbidūpaniso virāgo, virāgūpanisā vimutti, vimuttūpanisaṁ khaye ñāṇan”ti. | So too, bhikkhus, ignorance is the proximate cause for volitional formations, volitional formations are the proximate cause for consciousness, consciousness is the proximate cause for name-and-form, name-and-form is the proximate cause for the sixfold sense base, the sixfold sense base is the proximate cause for contact, contact is the proximate cause for feeling, feeling is the proximate cause for craving, craving is the proximate cause for clinging, clinging is the proximate cause for existence, existence is the proximate cause for birth, birth is the proximate cause for suffering, suffering is the proximate cause for faith, faith is the proximate cause for gladness, gladness is the proximate cause for rapture, rapture is the proximate cause for tranquillity, tranquillity is the proximate cause for happiness, happiness is the proximate cause for concentration, concentration is the proximate cause for the knowledge and vision of things as they really are, the knowledge and vision of things as they really are is the proximate cause for revulsion, revulsion is the proximate cause for dispassion, dispassion is the proximate cause for liberation, liberation is the proximate cause for the knowledge of destruction.” | 如是，诸比丘，无明为行之近因，行为识之近因，识为名色之近因，名色为六入处之近因，六入处为触之近因，触为受之近因，受为爱之近因，爱为取之近因，取为有之近因，有为生之近因，生为苦之近因，苦为信之近因，信为悦之近因，悦为喜之近因，喜为轻安之近因，轻安为乐之近因，乐为定之近因，定为如实知见之近因，如实知见为厌离之近因，厌离为离欲之近因，离欲为解脱之近因，解脱为灭尽智之近因。” |
| Tatiyaṁ. | Third. | 第三。 |
12.24 - SN 12.24 Aññatitthiya
| --- SN12.24 - Aññatitthiyasutta --- | ||
| Rājagahe viharati veḷuvane. | Dwelling at Rājagaha in the Bamboo Grove. | 住于王舍城竹林精舍。 |
| Atha kho āyasmā sāriputto pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisi. | Then the Venerable Sāriputta, having dressed in the morning, taking his bowl and robe, entered Rājagaha for alms. | 尔时，尊者舍利弗，晨起著衣，持钵，入王舍城乞食。 |
| Atha kho āyasmato sāriputtassa etadahosi: | Then it occurred to the Venerable Sāriputta: | 尔时，尊者舍利弗生此念： |
| “atippago kho tāva rājagahe piṇḍāya carituṁ. | “It is still too early to walk for alms in Rājagaha. | “于王舍城乞食尚早。 |
| Yannūnāhaṁ yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkameyyan”ti. | Let me go to the park of the wanderers of other sects.” | 我且往他宗游方者之园。” |
| Atha kho āyasmā sāriputto yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkami; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṁ sammodi. | Then the Venerable Sāriputta went to the park of the wanderers of other sects; having approached, he exchanged greetings with those wanderers. | 尔时，尊者舍利弗往他宗游方者之园；诣已，与彼等游方者互致问候。 |
| Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ sāriputtaṁ te aññatitthiyā paribbājakā etadavocuṁ: | After concluding his courteous and memorable talk, he sat down to one side. As the Venerable Sāriputta was sitting there, those wanderers said to him: | 问候与忆念之语毕，坐于一面。尊者舍利弗坐于彼处时，彼等游方者白之言： |
| “Santāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā sayaṅkataṁ dukkhaṁ paññapenti. | “Friend Sāriputta, there are some ascetics and brahmins who are proponents of kamma, who declare that suffering is self-wrought. | “友舍利弗，有沙门婆罗门为业论者，宣称苦为自作。 |
| Santi panāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā paraṅkataṁ dukkhaṁ paññapenti. | And there are some ascetics and brahmins who are proponents of kamma, who declare that suffering is wrought by another. | 有沙门婆罗门为业论者，宣称苦为他作。 |
| Santāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā sayaṅkatañca paraṅkatañca dukkhaṁ paññapenti. | And there are some ascetics and brahmins who are proponents of kamma, who declare that suffering is both self-wrought and wrought by another. | 有沙门婆罗门为业论者，宣称苦为自作亦他作。 |
| Santi panāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti. | And there are some ascetics and brahmins who are proponents of kamma, who declare that suffering is neither self-wrought nor wrought by another, but arises by chance. | 有沙门婆罗门为业论者，宣称苦为非自作非他作，偶然生起。 |
| Idha, panāvuso sāriputta, samaṇo gotamo kiṁvādī kimakkhāyī? | Now, friend Sāriputta, what is the doctrine of the ascetic Gotama, what does he proclaim? | 今，友舍利弗，沙门乔达摩之教义为何，彼宣称何事？ |
| Kathaṁ byākaramānā ca mayaṁ vuttavādino ceva samaṇassa gotamassa assāma, na ca samaṇaṁ gotamaṁ abhūtena abbhācikkheyyāma, dhammassa cānudhammaṁ byākareyyāma, na ca koci sahadhammiko vādānupāto gārayhaṁ ṭhānaṁ āgaccheyyā”ti? | How should we answer so that we would be stating the view of the ascetic Gotama, and not misrepresent him with what is false, but explain in accordance with the Dhamma, so that no reasonable consequence of his teaching would give grounds for criticism?” | 我等应如何回答，方为陈述沙门乔达摩之见，而不以虚妄误传之，而能依法解释，使其教义无任何合理之后果可招致批评？” |
| “Paṭiccasamuppannaṁ kho, āvuso, dukkhaṁ vuttaṁ bhagavatā. | “Friends, the Blessed One has said that suffering is dependently arisen. | “诸友，世尊言苦为缘生。 |
| Kiṁ paṭicca? | Dependent on what? | 缘于何？ |
| Phassaṁ paṭicca. | Dependent on contact. | 缘于触。 |
| Iti vadaṁ vuttavādī ceva bhagavato assa, na ca bhagavantaṁ abhūtena abbhācikkheyya, dhammassa cānudhammaṁ byākareyya, na ca koci sahadhammiko vādānupāto gārayhaṁ ṭhānaṁ āgaccheyya. | Saying so, one would be stating the view of the Blessed One, and would not misrepresent him with what is false, but would explain in accordance with the Dhamma, and no reasonable consequence of his teaching would give grounds for criticism. | 作是语，即为陈述世尊之见，而不以虚妄误传之，而能依法解释，且其教义无任何合理之后果可招致批评。 |
| Tatrāvuso, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṁ dukkhaṁ paññapenti tadapi phassapaccayā. | Therein, friends, as to those ascetics and brahmins who are proponents of kamma, who declare that suffering is self-wrought, that too is conditioned by contact. | 其中，诸友，至于彼等沙门婆罗门为业论者，宣称苦为自作，彼亦缘于触。 |
| Yepi te samaṇabrāhmaṇā kammavādā paraṅkataṁ dukkhaṁ paññapenti tadapi phassapaccayā. | As to those ascetics and brahmins who are proponents of kamma, who declare that suffering is wrought by another, that too is conditioned by contact. | 至于彼等沙门婆罗门为业论者，宣称苦为他作，彼亦缘于触。 |
| Yepi te samaṇabrāhmaṇā kammavādā sayaṅkatañca paraṅkatañca dukkhaṁ paññapenti tadapi phassapaccayā. | As to those ascetics and brahmins who are proponents of kamma, who declare that suffering is both self-wrought and wrought by another, that too is conditioned by contact. | 至于彼等沙门婆罗门为业论者，宣称苦为自作亦他作，彼亦缘于触。 |
| Yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti tadapi phassapaccayā. | As to those ascetics and brahmins who are proponents of kamma, who declare that suffering is neither self-wrought nor wrought by another, but arises by chance, that too is conditioned by contact. | 至于彼等沙门婆罗门为业论者，宣称苦为非自作非他作，偶然生起，彼亦缘于触。 |
| Tatrāvuso, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṁ dukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati. | Therein, friends, that those ascetics and brahmins who are proponents of kamma, who declare that suffering is self-wrought, will experience it without contact: this is impossible. | 其中，诸友，彼等沙门婆罗门为业论者，宣称苦为自作，将无触而经验之：此为不可能。 |
| Yepi te samaṇabrāhmaṇā kammavādā paraṅkataṁ dukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati. | That those ascetics and brahmins who are proponents of kamma, who declare that suffering is wrought by another, will experience it without contact: this is impossible. | 彼等沙门婆罗门为业论者，宣称苦为他作，将无触而经验之：此为不可能。 |
| Yepi te samaṇabrāhmaṇā kammavādā sayaṅkatañca paraṅkatañca dukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati. | That those ascetics and brahmins who are proponents of kamma, who declare that suffering is both self-wrought and wrought by another, will experience it without contact: this is impossible. | 彼等沙门婆罗门为业论者，宣称苦为自作亦他作，将无触而经验之：此为不可能。 |
| Yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjatī”ti. | That those ascetics and brahmins who are proponents of kamma, who declare that suffering is neither self-wrought nor wrought by another, but arises by chance, will experience it without contact: this is impossible.” | 彼等沙门婆罗门为业论者，宣称苦为非自作非他作，偶然生起，将无触而经验之：此为不可能。” |
| Assosi kho āyasmā ānando āyasmato sāriputtassa tehi aññatitthiyehi paribbājakehi saddhiṁ imaṁ kathāsallāpaṁ. | The Venerable Ānanda heard this conversation between the Venerable Sāriputta and the wanderers of other sects. | 尊者阿难陀闻尊者舍利弗与他宗游方者此番对话。 |
| Atha kho āyasmā ānando rājagahe piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. | Then the Venerable Ānanda, having walked for alms in Rājagaha, after his meal, on returning from his alms round, went to the Blessed One, and having approached and paid homage to the Blessed One, he sat down to one side. | 尔时，尊者阿难陀，于王舍城乞食已，食后，从乞食还，诣世尊所，诣已礼世尊足，退坐一面。 |
| Ekamantaṁ nisinno kho āyasmā ānando yāvatako āyasmato sāriputtassa tehi aññatitthiyehi paribbājakehi saddhiṁ ahosi kathāsallāpo taṁ sabbaṁ bhagavato ārocesi. | Sitting to one side, the Venerable Ānanda reported to the Blessed One the entire conversation that the Venerable Sāriputta had with the wanderers of other sects. | 坐一面已，尊者阿难陀向世尊报告尊者舍利弗与他宗游方者之全部对话。 |
| “Sādhu sādhu, ānanda, yathā taṁ sāriputto sammā byākaramāno byākareyya. | “Good, good, Ānanda. As Sāriputta should rightly answer, so he has answered. | “善哉，善哉，阿难。如舍利弗应正答，彼已答之。 |
| Paṭiccasamuppannaṁ kho, ānanda, dukkhaṁ vuttaṁ mayā. | Suffering, Ānanda, has been said by me to be dependently arisen. | 苦，阿难，我言为缘生。 |
| Kiṁ paṭicca? | Dependent on what? | 缘于何？ |
| Phassaṁ paṭicca. | Dependent on contact. | 缘于触。 |
| Iti vadaṁ vuttavādī ceva me assa, na ca maṁ abhūtena abbhācikkheyya, dhammassa cānudhammaṁ byākareyya, na ca koci sahadhammiko vādānupāto gārayhaṁ ṭhānaṁ āgaccheyya. | Saying so, one would be stating my view, and would not misrepresent me with what is false, but would explain in accordance with the Dhamma, and no reasonable consequence of my teaching would give grounds for criticism. | 作是语，即为陈述我见，而不以虚妄误传我，而能依法解释，且我教义无任何合理之后果可招致批评。 |
| Tatrānanda, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṁ dukkhaṁ paññapenti tadapi phassapaccayā. | Therein, Ānanda, as to those ascetics and brahmins who are proponents of kamma, who declare that suffering is self-wrought, that too is conditioned by contact. | 其中，阿难，至于彼等沙门婆罗门为业论者，宣称苦为自作，彼亦缘于触。 |
| Yepi te …pe… | As to those … and so on … | 至于彼等…等等… |
| yepi te …pe… | As to those … and so on … | 至于彼等…等等… |
| yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti tadapi phassapaccayā. | As to those ascetics and brahmins who are proponents of kamma, who declare that suffering is neither self-wrought nor wrought by another, but arises by chance, that too is conditioned by contact. | 至于彼等沙门婆罗门为业论者，宣称苦为非自作非他作，偶然生起，彼亦缘于触。 |
| Tatrānanda, yepi te samaṇabrāhmaṇā kammavādā sayaṅkataṁ dukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati. | Therein, Ānanda, that those ascetics and brahmins who are proponents of kamma, who declare that suffering is self-wrought, will experience it without contact: this is impossible. | 其中，阿难，彼等沙门婆罗门为业论者，宣称苦为自作，将无触而经验之：此为不可能。 |
| Yepi te …pe… | As to those … and so on … | 至于彼等…等等… |
| yepi te …pe… | As to those … and so on … | 至于彼等…等等… |
| yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati. | That those ascetics and brahmins who are proponents of kamma, who declare that suffering is neither self-wrought nor wrought by another, but arises by chance, will experience it without contact: this is impossible. | 彼等沙门婆罗门为业论者，宣称苦为非自作非他作，偶然生起，将无触而经验之：此为不可能。 |
| Ekamidāhaṁ, ānanda, samayaṁ idheva rājagahe viharāmi veḷuvane kalandakanivāpe. | On one occasion, Ānanda, I was dwelling right here in Rājagaha, at the Bamboo Grove, the Squirrels’ Sanctuary. | 一时，阿难，我即住于此王舍城，竹林精舍，栗鼠庇护处。 |
| Atha khvāhaṁ, ānanda, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisiṁ. | Then, Ānanda, having dressed in the morning, taking my bowl and robe, I entered Rājagaha for alms. | 尔时，阿难，晨起著衣，持钵，入王舍城乞食。 |
| Tassa mayhaṁ, ānanda, etadahosi: | Then it occurred to me, Ānanda: | 尔时，我生此念，阿难： |
| ‘atippago kho tāva rājagahe piṇḍāya carituṁ. | ‘It is still too early to walk for alms in Rājagaha. | ‘于王舍城乞食尚早。 |
| Yannūnāhaṁ yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkameyyan’ti. | Let me go to the park of the wanderers of other sects.’ | 我且往他宗游方者之园。’ |
| Atha khvāhaṁ, ānanda, yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkamiṁ; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṁ sammodiṁ. | Then, Ānanda, I went to the park of the wanderers of other sects; having approached, I exchanged greetings with those wanderers. | 尔时，阿难，我往他宗游方者之园；诣已，与彼等游方者互致问候。 |
| Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁ. Ekamantaṁ nisinnaṁ kho maṁ, ānanda, te aññatitthiyā paribbājakā etadavocuṁ: | After concluding my courteous and memorable talk, I sat down to one side. As I was sitting there, Ānanda, those wanderers of other sects said to me: | 问候与忆念之语毕，坐于一面。我坐于彼处时，阿难，彼等他宗游方者白我言： |
| ‘Santāvuso gotama, eke samaṇabrāhmaṇā kammavādā sayaṅkataṁ dukkhaṁ paññapenti. | ‘Friend Gotama, there are some ascetics and brahmins who are proponents of kamma, who declare that suffering is self-wrought. | ‘友乔达摩，有沙门婆罗门为业论者，宣称苦为自作。 |
| Santi panāvuso gotama, eke samaṇabrāhmaṇā kammavādā paraṅkataṁ dukkhaṁ paññapenti. | And there are some ascetics and brahmins who are proponents of kamma, who declare that suffering is wrought by another. | 有沙门婆罗门为业论者，宣称苦为他作。 |
| Santāvuso gotama, eke samaṇabrāhmaṇā kammavādā sayaṅkatañca paraṅkatañca dukkhaṁ paññapenti. | And there are some ascetics and brahmins who are proponents of kamma, who declare that suffering is both self-wrought and wrought by another. | 有沙门婆罗门为业論者，宣稱苦為自作亦他作。 |
| Santi panāvuso gotama, eke samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti. | And there are some ascetics and brahmins who are proponents of kamma, who declare that suffering is neither self-wrought nor wrought by another, but arises by chance. | 有沙门婆罗门为业论者，宣称苦为非自作非他作，偶然生起。 |
| Idha no āyasmā gotamo kiṁvādī kimakkhāyī? | Here, the worthy Gotama, what is his doctrine, what does he proclaim? | 此，尊者乔达摩，其教义为何，彼宣称何事？ |
| Kathaṁ byākaramānā ca mayaṁ vuttavādino ceva āyasmato gotamassa assāma, na ca āyasmantaṁ gotamaṁ abhūtena abbhācikkheyyāma, dhammassa cānudhammaṁ byākareyyāma, na ca koci sahadhammiko vādānupāto gārayhaṁ ṭhānaṁ āgaccheyyā’ti? | How should we answer so that we would be stating the view of the worthy Gotama, and not misrepresent the worthy Gotama with what is false, but explain in accordance with the Dhamma, so that no reasonable consequence of his teaching would give grounds for criticism?’ | 我等应如何回答，方为陈述尊者乔达摩之见，而不以虚妄误传尊者乔达摩，而能依法解释，使其教义无任何合理之后果可招致批评？’ |
| Evaṁ vuttāhaṁ, ānanda, te aññatitthiye paribbājake etadavocaṁ: | When this was said, Ānanda, I said to those wanderers of other sects: | 作是语已，阿难，我告彼等他宗游方者言： |
| ‘paṭiccasamuppannaṁ kho, āvuso, dukkhaṁ vuttaṁ mayā. | ‘Friends, suffering has been said by me to be dependently arisen. | ‘诸友，我言苦为缘生。 |
| Kiṁ paṭicca? | Dependent on what? | 缘于何？ |
| Phassaṁ paṭicca. | Dependent on contact. | 缘于触。 |
| Iti vadaṁ vuttavādī ceva me assa, na ca maṁ abhūtena abbhācikkheyya, dhammassa cānudhammaṁ byākareyya, na ca koci sahadhammiko vādānupāto gārayhaṁ ṭhānaṁ āgaccheyyāti. | Saying so, one would be stating my view, and would not misrepresent me with what is false, but would explain in accordance with the Dhamma, and no reasonable consequence of my teaching would give grounds for criticism. | 作是语，即为陈述我见，而不以虚妄误传我，而能依法解释，且我教义无任何合理之后果可招致批评。 |
| Tatrāvuso, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṁ dukkhaṁ paññapenti tadapi phassapaccayā. | Therein, friends, as to those ascetics and brahmins who are proponents of kamma, who declare that suffering is self-wrought, that too is conditioned by contact. | 其中，诸友，至于彼等沙门婆罗门为业论者，宣称苦为自作，彼亦缘于触。 |
| Yepi te …pe… | As to those … and so on … | 至于彼等…等等… |
| yepi te …pe… | As to those … and so on … | 至于彼等…等等… |
| yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti tadapi phassapaccayā. | As to those ascetics and brahmins who are proponents of kamma, who declare that suffering is neither self-wrought nor wrought by another, but arises by chance, that too is conditioned by contact. | 至于彼等沙门婆罗门为业论者，宣称苦为非自作非他作，偶然生起，彼亦缘于触。 |
| Tatrāvuso, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṁ dukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati. | Therein, friends, that those ascetics and brahmins who are proponents of kamma, who declare that suffering is self-wrought, will experience it without contact: this is impossible. | 其中，诸友，彼等沙门婆罗门为业论者，宣称苦为自作，将无触而经验之：此为不可能。 |
| Yepi te …pe… | As to those … and so on … | 至于彼等…等等… |
| yepi te …pe… | As to those … and so on … | 至于彼等…等等… |
| yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjatī’”ti. | That those ascetics and brahmins who are proponents of kamma, who declare that suffering is neither self-wrought nor wrought by another, but arises by chance, will experience it without contact: this is impossible.’” | 彼等沙门婆罗门为业论者，宣称苦为非自作非他作，偶然生起，将无触而经验之：此为不可能。’” |
| “Acchariyaṁ bhante, abbhutaṁ bhante. | “It is wonderful, venerable sir, it is amazing, venerable sir! | “奇哉，尊者，未曾有哉，尊者！ |
| Yatra hi nāma ekena padena sabbo attho vutto bhavissati. | How with one word the whole meaning will have been stated. | 如何以一言，全义已陈。 |
| Siyā nu kho, bhante, esevattho vitthārena vuccamāno gambhīro ceva assa gambhīrāvabhāso cā”ti? | Might it be, venerable sir, that this same meaning, spoken in detail, is both profound and profound in its appearance?” | 岂非，尊者，此同义，详说，既深且其相亦深？” |
| “Tena hānanda, taññevettha paṭibhātū”ti. | “Well then, Ānanda, let it be clear to you.” | “善哉，阿难，愿此于汝明了。” |
| “Sace maṁ, bhante, evaṁ puccheyyuṁ: | “If, venerable sir, they were to ask me thus: | “若，尊者，彼等如是问我： |
| ‘jarāmaraṇaṁ, āvuso ānanda, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavan’ti? | ‘Aging-and-death, friend Ānanda, what is its source, what is its origin, what is its birth, what is its cause?’ | ‘老死，友阿难，其源为何，其集为何，其生为何，其因为何？’ |
| Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyaṁ: | Being asked thus, venerable sir, I would answer thus: | 如是问，尊者，我将如是答： |
| ‘jarāmaraṇaṁ kho, āvuso, jātinidānaṁ jātisamudayaṁ jātijātikaṁ jātipabhavan’ti. | ‘Aging-and-death, friends, has birth as its source, birth as its origin, birth as its birth, birth as its cause.’ | ‘老死，诸友，以生为源，生为集，生为生，生为因。’ |
| Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyaṁ. | Being asked thus, venerable sir, I would answer thus. | 如是问，尊者，我将如是答。 |
| Sace maṁ, bhante, evaṁ puccheyyuṁ: | If, venerable sir, they were to ask me thus: | 若，尊者，彼等如是问我： |
| ‘jāti panāvuso ānanda, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā’ti? | ‘And birth, friend Ānanda, what is its source, what is its origin, what is its birth, what is its cause?’ | ‘而生，友阿难，其源为何，其集为何，其生为何，其因为何？’ |
| Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyaṁ: | Being asked thus, venerable sir, I would answer thus: | 如是问，尊者，我将如是答： |
| ‘jāti kho, āvuso, bhavanidānā bhavasamudayā bhavajātikā bhavappabhavā’ti. | ‘Birth, friends, has existence as its source, existence as its origin, existence as its birth, existence as its cause.’ | ‘生，诸友，以有为源，有为集，有为生，有为因。’ |
| Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyaṁ. | Being asked thus, venerable sir, I would answer thus. | 如是问，尊者，我将如是答。 |
| Sace maṁ, bhante, evaṁ puccheyyuṁ: | If, venerable sir, they were to ask me thus: | 若，尊者，彼等如是问我： |
| ‘bhavo panāvuso ānanda, kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo’ti? | ‘And existence, friend Ānanda, what is its source, what is its origin, what is its birth, what is its cause?’ | ‘而有，友阿难，其源为何，其集为何，其生为何，其因为何？’ |
| Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyaṁ: | Being asked thus, venerable sir, I would answer thus: | 如是问，尊者，我将如是答： |
| ‘bhavo kho, āvuso, upādānanidāno upādānasamudayo upādānajātiko upādānappabhavo’ti. | ‘Existence, friends, has clinging as its source, clinging as its origin, clinging as its birth, clinging as its cause.’ | ‘有，诸友，以取为源，取为集，取为生，取为因。’ |
| Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyaṁ. | Being asked thus, venerable sir, I would answer thus. | 如是问，尊者，我将如是答。 |
| Sace maṁ, bhante, evaṁ puccheyyuṁ— | If, venerable sir, they were to ask me thus— | 若，尊者，彼等如是问我— |
| upādānaṁ panāvuso …pe… | And clinging, friend … and so on … | 而取，友…等等… |
| taṇhā panāvuso …pe… | And craving, friend … and so on … | 而爱，友…等等… |
| vedanā panāvuso …pe… | And feeling, friend … and so on … | 而受，友…等等… |
| sace maṁ, bhante, evaṁ puccheyyuṁ: | If, venerable sir, they were to ask me thus: | 若，尊者，彼等如是问我： |
| ‘phasso panāvuso ānanda, kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo’ti? | ‘And contact, friend Ānanda, what is its source, what is its origin, what is its birth, what is its cause?’ | ‘而触，友阿难，其源为何，其集为何，其生为何，其因为何？’ |
| Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyaṁ: | Being asked thus, venerable sir, I would answer thus: | 如是问，尊者，我将如是答： |
| ‘phasso kho, āvuso, saḷāyatananidāno saḷāyatanasamudayo saḷāyatanajātiko saḷāyatanappabhavo’ti. | ‘Contact, friends, has the sixfold sense base as its source, the sixfold sense base as its origin, the sixfold sense base as its birth, the sixfold sense base as its cause.’ | ‘触，诸友，以六入处为源，六入处为集，六入处为生，六入处为因。’ |
| ‘Channaṁ tveva, āvuso, phassāyatanānaṁ asesavirāganirodhā phassanirodho; | ‘With the remainderless fading away and cessation of the six sense bases, there is the cessation of contact; | ‘以六入处之无余离欲灭，则触灭； |
| phassanirodhā vedanānirodho; | with the cessation of contact, there is the cessation of feeling; | 以触灭，则受灭； |
| vedanānirodhā taṇhānirodho; | with the cessation of feeling, there is the cessation of craving; | 以受灭，则爱灭； |
| taṇhānirodhā upādānanirodho; | with the cessation of craving, there is the cessation of clinging; | 以爱灭，则取灭； |
| upādānanirodhā bhavanirodho; | with the cessation of clinging, there is the cessation of existence; | 以取灭，则有灭； |
| bhavanirodhā jātinirodho; | with the cessation of existence, there is the cessation of birth; | 以有灭，则生灭； |
| jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. | with the cessation of birth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair cease. | 以生灭，则老死、愁、悲、苦、忧、恼灭。 |
| Evametassa kevalassa dukkhakkhandhassa nirodho hotī’ti. | Such is the cessation of this whole mass of suffering.’ | 如是此纯大苦蕴之灭。’ |
| Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyan”ti. | Being asked thus, venerable sir, I would answer thus.” | 如是问，尊者，我将如是答。” |
| Catutthaṁ. | Fourth. | 第四。 |
12.25 - SN 12.25 Bhūmija: Bhūmijasutta
| --- SN12.25 - Bhūmijasutta --- | --- SN12.25 - Bhūmijasutta --- | --- SN12.25 - 浮弥迦经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| Atha kho āyasmā bhūmijo sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṁ sammodi. | Then the Venerable Bhūmija, in the evening, having risen from seclusion, went to the Venerable Sāriputta; having approached, he exchanged greetings with the Venerable Sāriputta. | 尔时，尊者浮弥迦，于晚间，从静室起，诣尊者舍利弗所；诣已，与尊者舍利弗互致问候。 |
| Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā bhūmijo āyasmantaṁ sāriputtaṁ etadavoca: | After concluding his courteous and memorable talk, he sat down to one side. Sitting to one side, the Venerable Bhūmija said this to the Venerable Sāriputta: | 问候与忆念之语毕，坐于一面。坐一面已，尊者浮弥迦白尊者舍利弗言： |
| “Santāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā sayaṅkataṁ sukhadukkhaṁ paññapenti. | “Friend Sāriputta, there are some ascetics and brahmins who are proponents of kamma, who declare that pleasure and pain are self-wrought. | “友舍利弗，有沙门婆罗门为业论者，宣称乐与苦为自作。 |
| Santi panāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā paraṅkataṁ sukhadukkhaṁ paññapenti. | And there are some ascetics and brahmins who are proponents of kamma, who declare that pleasure and pain are wrought by another. | 有沙门婆罗门为业论者，宣称乐与苦为他作。 |
| Santāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā sayaṅkatañca paraṅkatañca sukhadukkhaṁ paññapenti. | And there are some ascetics and brahmins who are proponents of kamma, who declare that pleasure and pain are both self-wrought and wrought by another. | 有沙门婆罗门为业论者，宣称乐与苦为自作亦他作。 |
| Santi panāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ paññapenti. | And there are some ascetics and brahmins who are proponents of kamma, who declare that pleasure and pain are neither self-wrought nor wrought by another, but arise by chance. | 有沙门婆罗门为业论者，宣称乐与苦为非自作非他作，偶然生起。 |
| Idha no, āvuso sāriputta, bhagavā kiṁvādī kimakkhāyī, | Here, friend Sāriputta, what is the Blessed One's doctrine, what does he proclaim? | 此，友舍利弗，世尊之教义为何，彼宣称何事？ |
| kathaṁ byākaramānā ca mayaṁ vuttavādino ceva bhagavato assāma, na ca bhagavantaṁ abhūtena abbhācikkheyyāma, dhammassa cānudhammaṁ byākareyyāma, na ca koci sahadhammiko vādānupāto gārayhaṁ ṭhānaṁ āgaccheyyā”ti? | How should we answer so that we would be stating the view of the Blessed One, and not misrepresent the Blessed One with what is false, but explain in accordance with the Dhamma, so that no reasonable consequence of his teaching would give grounds for criticism?” | 我等应如何回答，方为陈述世尊之见，而不以虚妄误传世尊，而能依法解释，使其教义无任何合理之后果可招致批评？” |
| “Paṭiccasamuppannaṁ kho, āvuso, sukhadukkhaṁ vuttaṁ bhagavatā. | “Friend, the Blessed One has said that pleasure and pain are dependently arisen. | “友，世尊言乐与苦为缘生。 |
| Kiṁ paṭicca? | Dependent on what? | 缘于何？ |
| Phassaṁ paṭicca. | Dependent on contact. | 缘于触。 |
| Iti vadaṁ vuttavādī ceva bhagavato assa, na ca bhagavantaṁ abhūtena abbhācikkheyya, dhammassa cānudhammaṁ byākareyya, na ca koci sahadhammiko vādānupāto gārayhaṁ ṭhānaṁ āgaccheyya. | Saying so, one would be stating the view of the Blessed One, and would not misrepresent him with what is false, but would explain in accordance with the Dhamma, and no reasonable consequence of his teaching would give grounds for criticism. | 作是语，即为陈述世尊之见，而不以虚妄误传之，而能依法解释，且其教义无任何合理之后果可招致批评。 |
| Tatrāvuso, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṁ sukhadukkhaṁ paññapenti, tadapi phassapaccayā. | Therein, friend, as to those ascetics and brahmins who are proponents of kamma, who declare that pleasure and pain are self-wrought, that too is conditioned by contact. | 其中，友，至于彼等沙门婆罗门为业论者，宣称乐与苦为自作，彼亦缘于触。 |
| Yepi te …pe… | As to those … and so on … | 至于彼等…等等… |
| yepi te …pe… | As to those … and so on … | 至于彼等…等等… |
| yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ paññapenti, tadapi phassapaccayā. | As to those ascetics and brahmins who are proponents of kamma, who declare that pleasure and pain are neither self-wrought nor wrought by another, but arise by chance, that too is conditioned by contact. | 至于彼等沙门婆罗门为业论者，宣称乐与苦为非自作非他作，偶然生起，彼亦缘于触。 |
| Tatrāvuso, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṁ sukhadukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati. | Therein, friend, that those ascetics and brahmins who are proponents of kamma, who declare that pleasure and pain are self-wrought, will experience it without contact: this is impossible. | 其中，友，彼等沙门婆罗门为业论者，宣称乐与苦为自作，将无触而经验之：此为不可能。 |
| Yepi te …pe… | As to those … and so on … | 至于彼等…等等… |
| yepi te …pe… | As to those … and so on … | 至于彼等…等等… |
| yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjatī”ti. | That those ascetics and brahmins who are proponents of kamma, who declare that pleasure and pain are neither self-wrought nor wrought by another, but arise by chance, will experience it without contact: this is impossible.” | 彼等沙门婆罗门为业论者，宣称乐与苦为非自作非他作，偶然生起，将无触而经验之：此为不可能。” |
| Assosi kho āyasmā ānando āyasmato sāriputtassa āyasmatā bhūmijena saddhiṁ imaṁ kathāsallāpaṁ. | The Venerable Ānanda heard this conversation between the Venerable Sāriputta and the Venerable Bhūmija. | 尊者阿难陀闻尊者舍利弗与尊者浮弥迦此番对话。 |
| Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. | Then the Venerable Ānanda went to the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. | 尔时，尊者阿难陀诣世尊所；诣已，礼世尊足，退坐一面。 |
| Ekamantaṁ nisinno kho āyasmā ānando yāvatako āyasmato sāriputtassa āyasmatā bhūmijena saddhiṁ ahosi kathāsallāpo taṁ sabbaṁ bhagavato ārocesi. | Sitting to one side, the Venerable Ānanda reported to the Blessed One the entire conversation that the Venerable Sāriputta had with the Venerable Bhūmija. | 坐一面已，尊者阿难陀向世尊报告尊者舍利弗与尊者浮弥迦之全部对话。 |
| “Sādhu sādhu, ānanda, yathā taṁ sāriputto sammā byākaramāno byākareyya. | “Good, good, Ānanda. As Sāriputta should rightly answer, so he has answered. | “善哉，善哉，阿难。如舍利弗应正答，彼已答之。 |
| Paṭiccasamuppannaṁ kho, ānanda, sukhadukkhaṁ vuttaṁ mayā. | Pleasure and pain, Ānanda, have been said by me to be dependently arisen. | 乐与苦，阿难，我言为缘生。 |
| Kiṁ paṭicca? | Dependent on what? | 缘于何？ |
| Phassaṁ paṭicca. | Dependent on contact. | 缘于触。 |
| Iti vadaṁ vuttavādī ceva me assa, na ca maṁ abhūtena abbhācikkheyya, dhammassa cānudhammaṁ byākareyya, na ca koci sahadhammiko vādānupāto gārayhaṁ ṭhānaṁ āgaccheyya. | Saying so, one would be stating my view, and would not misrepresent me with what is false, but would explain in accordance with the Dhamma, and no reasonable consequence of his teaching would give grounds for criticism. | 作是语，即为陈述我见，而不以虚妄误传我，而能依法解释，且我教义无任何合理之后果可招致批评。 |
| Tatrānanda, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṁ sukhadukkhaṁ paññapenti tadapi phassapaccayā. | Therein, Ānanda, as to those ascetics and brahmins who are proponents of kamma, who declare that pleasure and pain are self-wrought, that too is conditioned by contact. | 其中，阿难，至于彼等沙门婆罗门为业论者，宣称乐与苦为自作，彼亦缘于触。 |
| Yepi te …pe… | As to those … and so on … | 至于彼等…等等… |
| yepi te …pe… | As to those … and so on … | 至于彼等…等等… |
| yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ paññapenti tadapi phassapaccayā. | As to those ascetics and brahmins who are proponents of kamma, who declare that pleasure and pain are neither self-wrought nor wrought by another, but arise by chance, that too is conditioned by contact. | 至于彼等沙门婆罗门为业论者，宣称乐与苦为非自作非他作，偶然生起，彼亦缘于触。 |
| Tatrānanda, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṁ sukhadukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati. | Therein, Ānanda, that those ascetics and brahmins who are proponents of kamma, who declare that pleasure and pain are self-wrought, will experience it without contact: this is impossible. | 其中，阿难，彼等沙门婆罗门为业论者，宣称乐与苦为自作，将无触而经验之：此为不可能。 |
| Yepi te …pe… | As to those … and so on … | 至于彼等…等等… |
| yepi te …pe… | As to those … and so on … | 至于彼等…等等… |
| yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati. | That those ascetics and brahmins who are proponents of kamma, who declare that pleasure and pain are neither self-wrought nor wrought by another, but arise by chance, will experience it without contact: this is impossible. | 彼等沙门婆罗门为业论者，宣称乐与苦为非自作非他作，偶然生起，将无触而经验之：此为不可能。 |
| Kāye vā hānanda, sati kāyasañcetanāhetu uppajjati ajjhattaṁ sukhadukkhaṁ. | When there is a body, Ānanda, due to bodily volition, internal pleasure and pain arise. | 有身时，阿难，由身思，内乐与苦生。 |
| Vācāya vā hānanda, sati vacīsañcetanāhetu uppajjati ajjhattaṁ sukhadukkhaṁ. | When there is speech, Ānanda, due to verbal volition, internal pleasure and pain arise. | 有语时，阿难，由语思，内乐与苦生。 |
| Mane vā hānanda, sati manosañcetanāhetu uppajjati ajjhattaṁ sukhadukkhaṁ avijjāpaccayā ca. | When there is a mind, Ānanda, due to mental volition, internal pleasure and pain arise, and with ignorance as condition. | 有心时，阿难，由意思，内乐与苦生，并以无明为缘。 |
| Sāmaṁ vā taṁ, ānanda, kāyasaṅkhāraṁ abhisaṅkharoti, yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. | Either one oneself, Ānanda, generates that bodily formation, conditioned by which that internal pleasure and pain arises. | 或己身，阿难，造作彼身行，缘此内乐与苦生。 |
| Pare vā taṁ, ānanda, kāyasaṅkhāraṁ abhisaṅkharonti, yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. | Or others, Ānanda, generate that bodily formation for one, conditioned by which that internal pleasure and pain arises. | 或他人，阿难，为己造作彼身行，缘此内乐与苦生。 |
| Sampajāno vā taṁ, ānanda, kāyasaṅkhāraṁ abhisaṅkharoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. | Either knowingly, Ānanda, one generates that bodily formation, conditioned by which that internal pleasure and pain arises. | 或知，阿难，己造作彼身行，缘此内乐与苦生。 |
| Asampajāno vā taṁ, ānanda, kāyasaṅkhāraṁ abhisaṅkharoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. | Or unknowingly, Ānanda, one generates that bodily formation, conditioned by which that internal pleasure and pain arises. | 或不知，阿难，己造作彼身行，缘此内乐与苦生。 |
| Sāmaṁ vā taṁ, ānanda, vacīsaṅkhāraṁ abhisaṅkharoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. | Either one oneself, Ānanda, generates that verbal formation, conditioned by which that internal pleasure and pain arises. | 或己身，阿难，造作彼语行，缘此内乐与苦生。 |
| Pare vā taṁ, ānanda, vacīsaṅkhāraṁ abhisaṅkharonti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. | Or others, Ānanda, generate that verbal formation for one, conditioned by which that internal pleasure and pain arises. | 或他人，阿难，为己造作彼语行，缘此内乐与苦生。 |
| Sampajāno vā taṁ, ānanda …pe… | Either knowingly, Ānanda … and so on … | 或知，阿难…等等… |
| asampajāno vā taṁ, ānanda, vacīsaṅkhāraṁ abhisaṅkharoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. | Or unknowingly, Ānanda, one generates that verbal formation, conditioned by which that internal pleasure and pain arises. | 或不知，阿难，己造作彼语行，缘此内乐与苦生。 |
| Sāmaṁ vā taṁ, ānanda, manosaṅkhāraṁ abhisaṅkharoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. | Either one oneself, Ānanda, generates that mental formation, conditioned by which that internal pleasure and pain arises. | 或己身，阿难，造作彼意行，缘此内乐与苦生。 |
| Pare vā taṁ, ānanda, manosaṅkhāraṁ abhisaṅkharonti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. | Or others, Ānanda, generate that mental formation for one, conditioned by which that internal pleasure and pain arises. | 或他人，阿难，为己造作彼意行，缘此内乐与苦生。 |
| Sampajāno vā taṁ, ānanda …pe… | Either knowingly, Ānanda … and so on … | 或知，阿难…等等… |
| asampajāno vā taṁ, ānanda, manosaṅkhāraṁ abhisaṅkharoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. | Or unknowingly, Ānanda, one generates that mental formation, conditioned by which that internal pleasure and pain arises. | 或不知，阿难，己造作彼意行，缘此内乐与苦生。 |
| Imesu, ānanda, dhammesu avijjā anupatitā. | In these phenomena, Ānanda, ignorance is included. | 于此诸法中，阿难，无明已含。 |
| Avijjāya tveva, ānanda, asesavirāganirodhā so kāyo na hoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. Sā vācā na hoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. So mano na hoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. | But with the remainderless fading away and cessation of that very ignorance, that body does not exist conditioned by which that internal pleasure and pain arises. That speech does not exist conditioned by which that internal pleasure and pain arises. That mind does not exist conditioned by which that internal pleasure and pain arises. | 然以彼无明之无余离欲灭，彼身不存在，缘此内乐与苦生。彼语不存在，缘此内乐与苦生。彼心不存在，缘此内乐与苦生。 |
| Khettaṁ taṁ na hoti …pe… vatthu taṁ na hoti …pe… āyatanaṁ taṁ na hoti …pe… adhikaraṇaṁ taṁ na hoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhan”ti. | That field does not exist … and so on … that ground does not exist … and so on … that base does not exist … and so on … that issue does not exist conditioned by which that internal pleasure and pain arises.” | 彼田不存在…等等…彼地不存在…等等…彼基不存在…等等…彼事不存在，缘此内乐与苦生。” |
12.26 - SN 12.26 Upavāṇa: Upavāṇasutta
| --- SN12.26 - Upavāṇasutta --- | --- SN12.26 - Upavāṇasutta --- | --- SN12.26 - 优波摩那经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| Atha kho āyasmā upavāṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā upavāṇo bhagavantaṁ etadavoca: | Then the Venerable Upavāṇa went to the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. Sitting to one side, the Venerable Upavāṇa said this to the Blessed One: | 尔时，尊者优波摩那诣世尊所；诣已，礼世尊足，退坐一面。坐一面已，尊者优波摩那白世尊言： |
| “Santi pana, bhante, eke samaṇabrāhmaṇā sayaṅkataṁ dukkhaṁ paññapenti. | “Venerable sir, there are some ascetics and brahmins who declare that suffering is self-wrought. | “尊者，有沙门婆罗门宣称苦为自作。 |
| Santi pana, bhante, eke samaṇabrāhmaṇā paraṅkataṁ dukkhaṁ paññapenti. | Venerable sir, there are some ascetics and brahmins who declare that suffering is wrought by another. | 尊者，有沙门婆罗门宣称苦为他作。 |
| Santi pana, bhante, eke samaṇabrāhmaṇā sayaṅkatañca paraṅkatañca dukkhaṁ paññapenti. | Venerable sir, there are some ascetics and brahmins who declare that suffering is both self-wrought and wrought by another. | 尊者，有沙门婆罗门宣称苦为自作亦他作。 |
| Santi pana, bhante, eke samaṇabrāhmaṇā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti. | Venerable sir, there are some ascetics and brahmins who declare that suffering is neither self-wrought nor wrought by another, but arises by chance. | 尊者，有沙门婆罗门宣称苦为非自作非他作，偶然生起。 |
| Idha no, bhante, bhagavā kiṁvādī kimakkhāyī kathaṁ byākaramānā ca mayaṁ vuttavādino ceva bhagavato assāma, na ca bhagavantaṁ abhūtena abbhācikkheyyāma, dhammassa cānudhammaṁ byākareyyāma, na ca koci sahadhammiko vādānupāto gārayhaṁ ṭhānaṁ āgaccheyyā”ti? | Here, venerable sir, what is the Blessed One's doctrine, what does he proclaim, and how should we answer so that we would be stating the view of the Blessed One, and not misrepresent the Blessed One with what is false, but explain in accordance with the Dhamma, so that no reasonable consequence of his teaching would give grounds for criticism?” | 此，尊者，世尊之教义为何，彼宣称何事，我等应如何回答，方为陈述世尊之见，而不以虚妄误传世尊，而能依法解释，使其教义无任何合理之后果可招致批评？” |
| “Paṭiccasamuppannaṁ kho, upavāṇa, dukkhaṁ vuttaṁ mayā. | “Suffering, Upavāṇa, has been said by me to be dependently arisen. | “苦，优波摩那，我言为缘生。 |
| Kiṁ paṭicca? | Dependent on what? | 缘于何？ |
| Phassaṁ paṭicca. | Dependent on contact. | 缘于触。 |
| Iti vadaṁ vuttavādī ceva me assa, na ca maṁ abhūtena abbhācikkheyya, dhammassa cānudhammaṁ byākareyya, na ca koci sahadhammiko vādānupāto gārayhaṁ ṭhānaṁ āgaccheyya. | Saying so, one would be stating my view, and would not misrepresent me with what is false, but would explain in accordance with the Dhamma, and no reasonable consequence of my teaching would give grounds for criticism. | 作是语，即为陈述我见，而不以虚妄误传我，而能依法解释，且我教义无任何合理之后果可招致批评。 |
| Tatra, upavāṇa, ye te samaṇabrāhmaṇā sayaṅkataṁ dukkhaṁ paññapenti, tadapi phassapaccayā. | Therein, Upavāṇa, those ascetics and brahmins who declare that suffering is self-wrought, that too is conditioned by contact. | 其中，优波摩那，彼等沙门婆罗门宣称苦为自作，彼亦缘于触。 |
| Yepi te …pe… | As to those … and so on … | 至于彼等…等等… |
| yepi te …pe… | As to those … and so on … | 至于彼等…等等… |
| yepi te samaṇabrāhmaṇā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti tadapi phassapaccayā. | As to those ascetics and brahmins who declare that suffering is neither self-wrought nor wrought by another, but arises by chance, that too is conditioned by contact. | 彼等沙门婆罗门宣称苦为非自作非他作，偶然生起，彼亦缘于触。 |
| Tatra, upavāṇa, ye te samaṇabrāhmaṇā sayaṅkataṁ dukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati. | Therein, Upavāṇa, that those ascetics and brahmins who declare that suffering is self-wrought, will experience it without contact: this is impossible. | 其中，优波摩那，彼等沙门婆罗门宣称苦为自作，将无触而经验之：此为不可能。 |
| Yepi te …pe… | As to those … and so on … | 至于彼等…等等… |
| yepi te …pe… | As to those … and so on … | 至于彼等…等等… |
| yepi te samaṇabrāhmaṇā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjatī”ti. | That those ascetics and brahmins who declare that suffering is neither self-wrought nor wrought by another, but arises by chance, will experience it without contact: this is impossible.” | 彼等沙门婆罗门宣称苦为非自作非他作，偶然生起，将无触而经验之：此为不可能。” |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
12.27 - SN 12.27 Paccaya: Paccayasutta
| --- SN12.27 - Paccayasutta --- | --- SN12.27 - Paccayasutta --- | --- SN12.27 - 缘经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| “Avijjāpaccayā, bhikkhave, saṅkhārā; | “With ignorance as condition, bhikkhus, come volitional formations; | “以无明为缘，诸比丘，行生； |
| saṅkhārapaccayā viññāṇaṁ …pe… | with volitional formations as condition, consciousness … and so on … | 以行为缘，识…等等… |
| evametassa kevalassa dukkhakkhandhassa samudayo hoti. | Such is the origin of this whole mass of suffering. | 如是此纯大苦蕴集。 |
| Katamañca, bhikkhave, jarāmaraṇaṁ? | And what, bhikkhus, is aging-and-death? | 何为，诸比丘，老死？ |
| Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṁ pāliccaṁ valittacatā āyuno saṁhāni indriyānaṁ paripāko— | The aging, decrepitude, brokenness, graying, wrinkling, loss of life-force, the decay of the faculties of the various beings in the various orders of beings— | 老，衰，破，白，皱，寿减，诸根败坏，于种种众生界中之种种众生—— |
| ayaṁ vuccati jarā. | this is called aging. | 此名为老。 |
| Yā tesaṁ tesaṁ sattānaṁ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṁ maccu maraṇaṁ kālakiriyā khandhānaṁ bhedo kaḷevarassa nikkhepo; | The passing away, the falling, the breaking up, the disappearance, the death, the dying, the accomplishment of the time, the breaking up of the aggregates, the laying down of the carcass; | 逝，落，破，没，死，亡，时至，蕴破，尸弃； |
| idaṁ vuccati maraṇaṁ. | this is called death. | 此名为死。 |
| Iti ayañca jarā idañca maraṇaṁ. | Thus this aging and this death. | 如是此老与此死。 |
| Idaṁ vuccati, bhikkhave, jarāmaraṇaṁ. | This, bhikkhus, is called aging-and-death. | 此，诸比丘，名为老死。 |
| Jātisamudayā jarāmaraṇasamudayo; | From the arising of birth, there is the arising of aging-and-death; | 由生之集，有老死之集； |
| jātinirodhā jarāmaraṇanirodho. | from the cessation of birth, there is the cessation of aging-and-death. | 由生之灭，有老死之灭。 |
| Ayameva ariyo aṭṭhaṅgiko maggo jarāmaraṇanirodhagāminī paṭipadā. | This Noble Eightfold Path is the way leading to the cessation of aging-and-death. | 此八正道即为趣老死灭之道。 |
| Seyyathidaṁ—sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. | That is to say—right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. | 即是——正见，正思惟，正语，正业，正命，正精进，正念，正定。 |
| Katamā ca, bhikkhave, jāti …pe… | And what, bhikkhus, is birth … and so on … | 何为，诸比丘，生…等等… |
| katamo ca, bhikkhave, bhavo … | And what, bhikkhus, is existence … | 何为，诸比丘，有… |
| katamañca, bhikkhave, upādānaṁ … | And what, bhikkhus, is clinging … | 何为，诸比丘，取… |
| katamā ca, bhikkhave, taṇhā … | And what, bhikkhus, is craving … | 何为，诸比丘，爱… |
| katamā ca, bhikkhave, vedanā … | And what, bhikkhus, is feeling … | 何为，诸比丘，受… |
| katamo ca, bhikkhave, phasso … | And what, bhikkhus, is contact … | 何为，诸比丘，触… |
| katamañca, bhikkhave, saḷāyatanaṁ … | And what, bhikkhus, is the sixfold sense base … | 何为，诸比丘，六入处… |
| katamañca, bhikkhave, nāmarūpaṁ … | And what, bhikkhus, is name-and-form … | 何为，诸比丘，名色… |
| katamañca, bhikkhave, viññāṇaṁ …? | And what, bhikkhus, is consciousness …? | 何为，诸比丘，识…？ |
| Katame ca, bhikkhave, saṅkhārā? | And what, bhikkhus, are the volitional formations? | 何为，诸比丘，行？ |
| Tayome, bhikkhave, saṅkhārā— | There are these three volitional formations, bhikkhus— | 有此三行，诸比丘—— |
| kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro. | the bodily formation, the verbal formation, the mental formation. | 身行，语行，意行。 |
| Ime vuccanti, bhikkhave, saṅkhārā. | These, bhikkhus, are called the volitional formations. | 此，诸比丘，名为行。 |
| Avijjāsamudayā saṅkhārasamudayo; | From the arising of ignorance, there is the arising of volitional formations; | 由无明之集，有行之集； |
| avijjānirodhā saṅkhāranirodho. | from the cessation of ignorance, there is the cessation of volitional formations. | 由无明之灭，有行之灭。 |
| Ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā. | This Noble Eightfold Path is the way leading to the cessation of volitional formations. | 此八正道即为趣行灭之道。 |
| Seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi. | That is to say—right view … and so on … right concentration. | 即是——正见…等等…正定。 |
| Yato kho, bhikkhave, ariyasāvako evaṁ paccayaṁ pajānāti, evaṁ paccayasamudayaṁ pajānāti, evaṁ paccayanirodhaṁ pajānāti, evaṁ paccayanirodhagāminiṁ paṭipadaṁ pajānāti. | When, bhikkhus, a noble-one's-disciple thus understands conditionality, thus understands the origin of conditionality, thus understands the cessation of conditionality, thus understands the path leading to the cessation of conditionality. | 当，诸比丘，圣弟子如是解缘性，如是解缘性之集，如是解缘性之灭，如是解趣缘性灭之道。 |
| Ayaṁ vuccati, bhikkhave, ariyasāvako diṭṭhisampanno itipi, dassanasampanno itipi, āgato imaṁ saddhammaṁ itipi, passati imaṁ saddhammaṁ itipi, sekkhena ñāṇena samannāgato itipi, sekkhāya vijjāya samannāgato itipi, dhammasotaṁ samāpanno itipi, ariyo nibbedhikapañño itipi, amatadvāraṁ āhacca tiṭṭhati itipī”ti. | This, bhikkhus, is called a noble-one's-disciple who is accomplished in view, accomplished in vision, who has come to this true Dhamma, who sees this true Dhamma, who is endowed with the knowledge of a trainee, who is endowed with the true knowledge of a trainee, who has entered the stream of the Dhamma, a noble one with penetrating wisdom, one who stands having knocked at the door of the deathless.” | 此，诸比丘，名为圣弟子，成就于见，成就于观，已至此正法，见此正法，具学人之智，具学人之正智，已入法流，具穿透慧之圣者，立于敲不死之门者。” |
12.28 - SN 12.28 Bhikkhu: Bhikkhusutta
| --- SN12.28 - Bhikkhusutta --- | --- SN12.28 - Bhikkhusutta --- | --- SN12.28 - 比丘经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| “Tatra kho …pe… | “Here now… and so on… | “此今…等等… |
| idha, bhikkhave, bhikkhu jarāmaraṇaṁ pajānāti, jarāmaraṇasamudayaṁ pajānāti, jarāmaraṇanirodhaṁ pajānāti, jarāmaraṇanirodhagāminiṁ paṭipadaṁ pajānāti, jātiṁ pajānāti …pe… | Here, bhikkhus, a bhikkhu understands aging-and-death, he understands the origin of aging-and-death, he understands the cessation of aging-and-death, he understands the way leading to the cessation of aging-and-death, he understands birth… and so on… | 此，诸比丘，一比丘解老死，彼解老死之集，彼解老死之灭，彼解趣老死灭之道，彼解生…等等… |
| bhavaṁ pajānāti … | he understands existence… | 彼解有… |
| upādānaṁ pajānāti … | he understands clinging… | 彼解取… |
| taṇhaṁ pajānāti … | he understands craving… | 彼解爱… |
| vedanaṁ pajānāti … | he understands feeling… | 彼解受… |
| phassaṁ pajānāti … | he understands contact… | 彼解触… |
| saḷāyatanaṁ pajānāti … | he understands the sixfold sense base… | 彼解六入处… |
| nāmarūpaṁ pajānāti … | he understands name-and-form… | 彼解名色… |
| viññāṇaṁ pajānāti … | he understands consciousness… | 彼解识… |
| saṅkhāre pajānāti, saṅkhārasamudayaṁ pajānāti, saṅkhāranirodhaṁ pajānāti, saṅkhāranirodhagāminiṁ paṭipadaṁ pajānāti. | he understands volitional formations, he understands the origin of volitional formations, he understands the cessation of volitional formations, he understands the way leading to the cessation of volitional formations. | 彼解行，彼解行之集，彼解行之灭，彼解趣行灭之道。 |
| Katamañca, bhikkhave, jarāmaraṇaṁ? | And what, bhikkhus, is aging-and-death? | 何为，诸比丘，老死？ |
| Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṁ pāliccaṁ valittacatā āyuno saṁhāni indriyānaṁ paripāko— | The aging, decrepitude, brokenness, graying, wrinkling, loss of life-force, the decay of the faculties of the various beings in the various orders of beings— | 老，衰，破，白，皱，寿减，诸根败坏，于种种众生界中之种种众生—— |
| ayaṁ vuccati jarā. | this is called aging. | 此名为老。 |
| Yā tesaṁ tesaṁ sattānaṁ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṁ maccu maraṇaṁ kālakiriyā khandhānaṁ bhedo kaḷevarassa nikkhepo; | The passing away, the falling, the breaking up, the disappearance, the death, the dying, the accomplishment of the time, the breaking up of the aggregates, the laying down of the carcass; | 逝，落，破，没，死，亡，时至，蕴破，尸弃； |
| idaṁ vuccati maraṇaṁ. | this is called death. | 此名为死。 |
| Iti ayañca jarā idañca maraṇaṁ. | Thus this aging and this death. | 如是此老与此死。 |
| Idaṁ vuccati, bhikkhave, jarāmaraṇaṁ. | This, bhikkhus, is called aging-and-death. | 此，诸比丘，名为老死。 |
| Jātisamudayā jarāmaraṇasamudayo; | From the arising of birth, there is the arising of aging-and-death; | 由生之集，有老死之集； |
| jātinirodhā jarāmaraṇanirodho. | from the cessation of birth, there is the cessation of aging-and-death. | 由生之灭，有老死之灭。 |
| Ayameva ariyo aṭṭhaṅgiko maggo jarāmaraṇanirodhagāminī paṭipadā. | This Noble Eightfold Path is the way leading to the cessation of aging-and-death. | 此八正道即为趣老死灭之道。 |
| Seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi. | That is to say—right view … and so on … right concentration. | 即是——正见…等等…正定。 |
| Katamā ca, bhikkhave, jāti …pe… | And what, bhikkhus, is birth… and so on… | 何为，诸比丘，生…等等… |
| katamo ca, bhikkhave, bhavo … | And what, bhikkhus, is existence… | 何为，诸比丘，有… |
| katamañca, bhikkhave, upādānaṁ … | And what, bhikkhus, is clinging… | 何为，诸比丘，取… |
| katamā ca, bhikkhave, taṇhā … | And what, bhikkhus, is craving… | 何为，诸比丘，爱… |
| vedanā … | feeling … | 受… |
| phasso … | contact … | 触… |
| saḷāyatanaṁ … | the sixfold sense base … | 六入处… |
| nāmarūpaṁ … | name-and-form … | 名色… |
| viññāṇaṁ …. | consciousness …. | 识…。 |
| Katame ca, bhikkhave, saṅkhārā? | And what, bhikkhus, are the volitional formations? | 何为，诸比丘，行？ |
| Tayome, bhikkhave, saṅkhārā— | There are these three volitional formations, bhikkhus— | 有此三行，诸比丘—— |
| kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro. | the bodily formation, the verbal formation, the mental formation. | 身行，语行，意行。 |
| Ime vuccanti, bhikkhave, saṅkhārā. | These, bhikkhus, are called the volitional formations. | 此，诸比丘，名为行。 |
| Avijjāsamudayā saṅkhārasamudayo; | From the arising of ignorance, there is the arising of volitional formations; | 由无明之集，有行之集； |
| avijjānirodhā saṅkhāranirodho. | from the cessation of ignorance, there is the cessation of volitional formations. | 由无明之灭，有行之灭。 |
| Ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā. | This Noble Eightfold Path is the way leading to the cessation of volitional formations. | 此八正道即为趣行灭之道。 |
| Seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi. | That is to say—right view … and so on … right concentration. | 即是——正见…等等…正定。 |
| Yato kho, bhikkhave, bhikkhu evaṁ jarāmaraṇaṁ pajānāti, evaṁ jarāmaraṇasamudayaṁ pajānāti, evaṁ jarāmaraṇanirodhaṁ pajānāti, evaṁ jarāmaraṇanirodhagāminiṁ paṭipadaṁ pajānāti, evaṁ jātiṁ pajānāti …pe… | When, bhikkhus, a bhikkhu thus understands aging-and-death, thus understands the origin of aging-and-death, thus understands the cessation of aging-and-death, thus understands the way leading to the cessation of aging-and-death, thus understands birth… and so on… | 当，诸比丘，一比丘如是解老死，如是解老死之集，如是解老死之灭，如是解趣老死灭之道，如是解生…等等… |
| bhavaṁ … | existence… | 有… |
| upādānaṁ … | clinging… | 取… |
| taṇhaṁ … | craving… | 爱… |
| vedanaṁ … | feeling… | 受… |
| phassaṁ … | contact… | 触… |
| saḷāyatanaṁ … | the sixfold sense base… | 六入处… |
| nāmarūpaṁ … | name-and-form… | 名色… |
| viññāṇaṁ … | consciousness… | 识… |
| saṅkhāre … | volitional formations… | 行… |
| saṅkhārasamudayaṁ … | the origin of volitional formations… | 行之集… |
| saṅkhāranirodhaṁ … | the cessation of volitional formations… | 行之灭… |
| evaṁ saṅkhāranirodhagāminiṁ paṭipadaṁ pajānāti. | thus understands the way leading to the cessation of volitional formations. | 如是解趣行灭之道。 |
| Ayaṁ vuccati, bhikkhave, bhikkhu diṭṭhisampanno itipi, dassanasampanno itipi, āgato imaṁ saddhammaṁ itipi, passati imaṁ saddhammaṁ itipi, sekkhena ñāṇena samannāgato itipi, sekkhāya vijjāya samannāgato itipi, dhammasotaṁ samāpanno itipi, ariyo nibbedhikapañño itipi, amatadvāraṁ āhacca tiṭṭhati itipī”ti. | This, bhikkhus, is called a bhikkhu who is accomplished in view, accomplished in vision, who has come to this true Dhamma, who sees this true Dhamma, who is endowed with the knowledge of a trainee, who is endowed with the true knowledge of a trainee, who has entered the stream of the Dhamma, a noble one with penetrating wisdom, one who stands having knocked at the door of the deathless.” | 此，诸比丘，名为比丘，成就于见，成就于观，已至此正法，见此正法，具学人之智，具学人之正智，已入法流，具穿透慧之圣者，立于敲不死之门者。” |
12.29 - SN 12.29 Samaṇabrāhmaṇa: Samaṇabrāhmaṇasutta
| --- SN12.29 - Samaṇabrāhmaṇasutta --- | --- SN12.29 - Samaṇabrāhmaṇasutta --- | --- SN12.29 - 沙门婆罗门经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| “Tatra kho …pe… | “Here now… and so on… | “此今…等等… |
| ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā jarāmaraṇaṁ na parijānanti, jarāmaraṇasamudayaṁ na parijānanti, jarāmaraṇanirodhaṁ na parijānanti, jarāmaraṇanirodhagāminiṁ paṭipadaṁ na parijānanti, jātiṁ na parijānanti …pe… | Whatever ascetics or brahmins, bhikkhus, do not fully understand aging-and-death, do not fully understand the origin of aging-and-death, do not fully understand the cessation of aging-and-death, do not fully understand the way leading to the cessation of aging-and-death, do not fully understand birth… and so on… | 凡沙门或婆罗门，诸比丘，不全解老死，不全解老死之集，不全解老死之灭，不全解趣老死灭之道，不全解生…等等… |
| bhavaṁ … | existence… | 有… |
| upādānaṁ … | clinging… | 取… |
| taṇhaṁ … | craving… | 爱… |
| vedanaṁ … | feeling… | 受… |
| phassaṁ … | contact… | 触… |
| saḷāyatanaṁ … | the sixfold sense base… | 六入处… |
| nāmarūpaṁ … | name-and-form… | 名色… |
| viññāṇaṁ … | consciousness… | 识… |
| saṅkhāre … | volitional formations… | 行… |
| saṅkhārasamudayaṁ … | the origin of volitional formations… | 行之集… |
| saṅkhāranirodhaṁ … | the cessation of volitional formations… | 行之灭… |
| saṅkhāranirodhagāminiṁ paṭipadaṁ na parijānanti. | do not fully understand the way leading to the cessation of volitional formations. | 不全解趣行灭之道。 |
| Na mete, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā. Na ca panete āyasmanto sāmaññatthaṁ vā brahmaññatthaṁ vā diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti. | They are not, bhikkhus, considered ascetics among ascetics or brahmins among brahmins. And those venerable ones do not, by realizing it for themselves with direct knowledge, in this very life, enter and dwell in the goal of asceticism or the goal of brahminhood. | 彼等，诸比丘，非沙门中之沙门，非婆罗门中之婆罗门。及彼等尊者不，以自证知，于此生，入而住于沙门之目标或婆罗门之目标。 |
| Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā jarāmaraṇaṁ parijānanti, jarāmaraṇasamudayaṁ parijānanti, jarāmaraṇanirodhaṁ parijānanti, jarāmaraṇanirodhagāminiṁ paṭipadaṁ parijānanti, jātiṁ parijānanti …pe… | But whatever ascetics or brahmins, bhikkhus, fully understand aging-and-death, fully understand the origin of aging-and-death, fully understand the cessation of aging-and-death, fully understand the way leading to the cessation of aging-and-death, fully understand birth… and so on… | 然凡沙门或婆罗门，诸比丘，全解老死，全解老死之集，全解老死之灭，全解趣老死灭之道，全解生…等等… |
| bhavaṁ … | existence… | 有… |
| upādānaṁ … | clinging… | 取… |
| taṇhaṁ … | craving… | 爱… |
| vedanaṁ … | feeling… | 受… |
| phassaṁ … | contact… | 触… |
| saḷāyatanaṁ … | the sixfold sense base… | 六入处… |
| nāmarūpaṁ … | name-and-form… | 名色… |
| viññāṇaṁ … | consciousness… | 识… |
| saṅkhāre parijānanti, saṅkhārasamudayaṁ parijānanti, saṅkhāranirodhaṁ parijānanti, saṅkhāranirodhagāminiṁ paṭipadaṁ parijānanti. | fully understand volitional formations, fully understand the origin of volitional formations, fully understand the cessation of volitional formations, fully understand the way leading to the cessation of volitional formations. | 全解行，全解行之集，全解行之灭，全解趣行灭之道。 |
| Te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā. Te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti. | They, bhikkhus, are considered ascetics among ascetics and brahmins among brahmins. And those venerable ones, by realizing it for themselves with direct knowledge, in this very life, enter and dwell in the goal of asceticism and the goal of brahminhood.” | 彼等，诸比丘，为沙门中之沙门，婆罗门中之婆罗门。及彼等尊者，以自证知，于此生，入而住于沙门之目标及婆罗门之目标。” |
12.30 - SN 12.30 Dutiyasamaṇabrāhmaṇa: Dutiyasamaṇabrāhmaṇasutta
| --- SN12.30 - Dutiyasamaṇabrāhmaṇasutta --- | --- SN12.30 - Dutiyasamaṇabrāhmaṇasutta --- | --- SN12.30 - 第二沙门婆罗门经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| “Tatra kho …pe… | “Here now… and so on… | “此今…等等… |
| ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā jarāmaraṇaṁ nappajānanti, jarāmaraṇasamudayaṁ nappajānanti, jarāmaraṇanirodhaṁ nappajānanti, jarāmaraṇanirodhagāminiṁ paṭipadaṁ nappajānanti te vata jarāmaraṇaṁ samatikkamma ṭhassantīti netaṁ ṭhānaṁ vijjati. | Whatever ascetics or brahmins, bhikkhus, do not understand aging-and-death, do not understand the origin of aging-and-death, do not understand the cessation of aging-and-death, do not understand the way leading to the cessation of aging-and-death, that they will transcend aging-and-death and stand fast—this is impossible. | 凡沙门或婆罗门，诸比丘，不解老死，不解老死之集，不解老死之灭，不解趣老死灭之道，彼等将超越老死而坚住——此为不可能。 |
| Jātiṁ nappajānanti …pe… | They do not understand birth … and so on … | 彼等不解生…等等… |
| bhavaṁ … | existence… | 有… |
| upādānaṁ … | clinging… | 取… |
| taṇhaṁ … | craving… | 爱… |
| vedanaṁ … | feeling… | 受… |
| phassaṁ … | contact… | 触… |
| saḷāyatanaṁ … | the sixfold sense base… | 六入处… |
| nāmarūpaṁ … | name-and-form… | 名色… |
| viññāṇaṁ … | consciousness… | 识… |
| saṅkhāre nappajānanti, saṅkhārasamudayaṁ nappajānanti, saṅkhāranirodhaṁ nappajānanti, saṅkhāranirodhagāminiṁ paṭipadaṁ nappajānanti te vata saṅkhāre samatikkamma ṭhassantīti netaṁ ṭhānaṁ vijjati. | they do not understand volitional formations, they do not understand the origin of volitional formations, they do not understand the cessation of volitional formations, they do not understand the way leading to the cessation of volitional formations, that they will transcend volitional formations and stand fast—this is impossible. | 彼等不解行，不解行之集，不解行之灭，不解趣行灭之道，彼等将超越行而坚住——此为不可能。 |
| Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā jarāmaraṇaṁ pajānanti, jarāmaraṇasamudayaṁ pajānanti, jarāmaraṇanirodhaṁ pajānanti, jarāmaraṇanirodhagāminiṁ paṭipadaṁ pajānanti te vata jarāmaraṇaṁ samatikkamma ṭhassantīti ṭhānametaṁ vijjati. | But whatever ascetics or brahmins, bhikkhus, understand aging-and-death, understand the origin of aging-and-death, understand the cessation of aging-and-death, understand the way leading to the cessation of aging-and-death, that they will transcend aging-and-death and stand fast—this is possible. | 然凡沙门或婆罗门，诸比丘，解老死，解老死之集，解老死之灭，解趣老死灭之道，彼等将超越老死而坚住——此为可能。 |
| Jātiṁ pajānanti …pe… | They understand birth … and so on … | 彼等解生…等等… |
| bhavaṁ … | existence… | 有… |
| upādānaṁ … | clinging… | 取… |
| taṇhaṁ … | craving… | 爱… |
| vedanaṁ … | feeling… | 受… |
| phassaṁ … | contact… | 触… |
| saḷāyatanaṁ … | the sixfold sense base… | 六入处… |
| nāmarūpaṁ … | name-and-form… | 名色… |
| viññāṇaṁ … | consciousness… | 识… |
| saṅkhāre pajānanti, saṅkhārasamudayaṁ pajānanti, saṅkhāranirodhaṁ pajānanti, saṅkhāranirodhagāminiṁ paṭipadaṁ pajānanti. | they understand volitional formations, they understand the origin of volitional formations, they understand the cessation of volitional formations, they understand the way leading to the cessation of volitional formations. | 彼等解行，解行之集，解行之灭，解趣行灭之道。 |
| Te vata saṅkhāre samatikkamma ṭhassantīti ṭhānametaṁ vijjatī”ti. | That they will transcend volitional formations and stand fast—this is possible.” | 彼等将超越行而坚住——此为可能。” |
| Dasabalavaggo tatiyo. | The Ten Powers Chapter, the Third. | 十力品，第三。 |
| Dve dasabalā upanisā ca, | Two on the Ten Powers and The Proximate Cause, | 二说十力及近因， |
| Aññatitthiyabhūmijo; | With Sectarians and Bhūmija; | 与宗派及浮弥迦； |
| Upavāṇo paccayo bhikkhu, | Upavāṇa, The Condition, The Bhikkhu, | 优波摩那，缘，比丘， |
| Dve ca samaṇabrāhmaṇāti. | And two on Ascetics and Brahmins. | 及二说沙门婆罗门。 |
12.31 - SN 12.31 Bhūta: Bhūtasutta
| --- SN12.31 - Bhūtasutta --- | --- SN12.31 - Bhūtasutta --- | --- SN12.31 - 有经 --- |
| Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati. | On one occasion the Blessed One was dwelling at Sāvatthī. | 一时，世尊住于舍卫城。 |
| Tatra kho bhagavā āyasmantaṁ sāriputtaṁ āmantesi: | There the Blessed One addressed the Venerable Sāriputta: | 尔时，世尊告尊者舍利弗言： |
| “vuttamidaṁ, sāriputta, pārāyane ajitapañhe: | “This was stated, Sāriputta, in the Pārāyana, in Ajita’s questions: | “此言，舍利弗，于《波罗延》，于阿耆多之问中： |
| ‘Ye ca saṅkhātadhammāse, | ‘Those who have fathomed the Dhamma, | ‘已通达法者， |
| ye ca sekkhā puthū idha; | And those who are learners here, many; | 及此间学人，众多； |
| Tesaṁ me nipako iriyaṁ, | Being astute, their conduct | 机警，其行 |
| puṭṭho pabrūhi mārisā’ti. | Tell me, dear sir, when I ask.’ | 告我，尊者，当我问。’ |
| Imassa nu kho, sāriputta, saṅkhittena bhāsitassa kathaṁ vitthārena attho daṭṭhabbo”ti? | Now, Sāriputta, how is the meaning of this, which was spoken in brief, to be seen in detail?” | 今，舍利弗，此简说之义，如何详见？” |
| Evaṁ vutte, āyasmā sāriputto tuṇhī ahosi. | When this was said, the Venerable Sāriputta was silent. | 作是语已，尊者舍利弗默然。 |
| Dutiyampi kho bhagavā āyasmantaṁ sāriputtaṁ āmantesi …pe… | A second time the Blessed One addressed the Venerable Sāriputta …and so on… | 第二次世尊告尊者舍利弗…等等… |
| dutiyampi kho āyasmā sāriputto tuṇhī ahosi. | a second time the Venerable Sāriputta was silent. | 第二次尊者舍利弗默然。 |
| Tatiyampi kho bhagavā āyasmantaṁ sāriputtaṁ āmantesi: | A third time the Blessed One addressed the Venerable Sāriputta: | 第三次世尊告尊者舍利弗： |
| “vuttamidaṁ, sāriputta, pārāyane ajitapañhe: | “This was stated, Sāriputta, in the Pārāyana, in Ajita’s questions: | “此言，舍利弗，于《波罗延》，于阿耆多之问中： |
| ‘Ye ca saṅkhātadhammāse, | ‘Those who have fathomed the Dhamma, | ‘已通达法者， |
| ye ca sekkhā puthū idha; | And those who are learners here, many; | 及此间学人，众多； |
| Tesaṁ me nipako iriyaṁ, | Being astute, their conduct | 机警，其行 |
| puṭṭho pabrūhi mārisā’ti. | Tell me, dear sir, when I ask.’ | 告我，尊者，当我问。’ |
| Imassa nu kho, sāriputta, saṅkhittena bhāsitassa kathaṁ vitthārena attho daṭṭhabbo”ti? | Now, Sāriputta, how is the meaning of this, which was spoken in brief, to be seen in detail?” | 今，舍利弗，此简说之义，如何详见？” |
| Tatiyampi kho āyasmā sāriputto tuṇhī ahosi. | A third time, too, the Venerable Sāriputta was silent. | 第三次，亦，尊者舍利弗默然。 |
| “Bhūtamidanti, sāriputta, passasī”ti? | “Do you see, Sāriputta: ‘This has come to be’?” | “汝见，舍利弗：‘此已生’？” |
| “Bhūtamidanti, bhante, yathābhūtaṁ sammappaññāya passati. | “‘This has come to be,’ venerable sir, one sees with right wisdom as it really is. | “‘此已生’，尊者，以正慧如实见之。 |
| Bhūtamidanti yathābhūtaṁ sammappaññāya disvā bhūtassa nibbidāya virāgāya nirodhāya paṭipanno hoti. | Having seen with right wisdom as it really is that ‘This has come to be,’ one is practicing for revulsion towards what has come to be, for its fading away and cessation. | 以正慧如实见‘此已生’，即为厌离已生者，为其离欲与灭而修行。 |
| Tadāhārasambhavanti yathābhūtaṁ sammappaññāya passati. | ‘It has come to be from this nutriment,’ one sees with right wisdom as it really is. | ‘彼从此食生’，以正慧如实见之。 |
| Tadāhārasambhavanti yathābhūtaṁ sammappaññāya disvā āhārasambhavassa nibbidāya virāgāya nirodhāya paṭipanno hoti. | Having seen with right wisdom as it really is that ‘It has come to be from this nutriment,’ one is practicing for revulsion towards the nutriment of what has come to be, for its fading away and cessation. | 以正慧如实见‘彼从此食生’，即为厌离已生者之食，为其离欲与灭而修行。 |
| Tadāhāranirodhā yaṁ bhūtaṁ taṁ nirodhadhammanti yathābhūtaṁ sammappaññāya passati. | ‘With the cessation of that nutriment, what has come to be is subject to cessation,’ one sees with right wisdom as it really is. | ‘以彼食灭，已生者当灭’，以正慧如实见之。 |
| Tadāhāranirodhā yaṁ bhūtaṁ taṁ nirodhadhammanti yathābhūtaṁ sammappaññāya disvā nirodhadhammassa nibbidāya virāgāya nirodhāya paṭipanno hoti. | Having seen with right wisdom as it really is that ‘With the cessation of that nutriment, what has come to be is subject to cessation,’ one is practicing for revulsion towards what is subject to cessation, for its fading away and cessation. | 以正慧如实见‘以彼食灭，已生者当灭’，即为厌离当灭者，为其离欲与灭而修行。 |
| Evaṁ kho, bhante, sekkho hoti. | Thus, venerable sir, one is a learner. | 如是，尊者，为学人。 |
| Kathañca, bhante, saṅkhātadhammo hoti? | And how, venerable sir, is one a person who has fathomed the Dhamma? | 云何，尊者，为通达法者？ |
| Bhūtamidanti, bhante, yathābhūtaṁ sammappaññāya passati. | ‘This has come to be,’ venerable sir, one sees with right wisdom as it really is. | ‘此已生’，尊者，以正慧如实见之。 |
| Bhūtamidanti yathābhūtaṁ sammappaññāya disvā bhūtassa nibbidā virāgā nirodhā anupādā vimutto hoti. | Having seen with right wisdom as it really is that ‘This has come to be,’ through revulsion towards what has come to be, through its fading away and cessation, one is liberated without clinging. | 以正慧如实见‘此已生’，由厌离已生者，由其离欲与灭，无取而解脱。 |
| Tadāhārasambhavanti yathābhūtaṁ sammappaññāya passati. | ‘It has come to be from this nutriment,’ one sees with right wisdom as it really is. | ‘彼从此食生’，以正慧如实见之。 |
| Tadāhārasambhavanti yathābhūtaṁ sammappaññāya disvā āhārasambhavassa nibbidā virāgā nirodhā anupādā vimutto hoti. | Having seen with right wisdom as it really is that ‘It has come to be from this nutriment,’ through revulsion towards the nutriment of what has come to be, through its fading away and cessation, one is liberated without clinging. | 以正慧如实见‘彼从此食生’，由厌离已生者之食，由其离欲与灭，无取而解脱。 |
| Tadāhāranirodhā yaṁ bhūtaṁ taṁ nirodhadhammanti yathābhūtaṁ sammappaññāya passati. | ‘With the cessation of that nutriment, what has come to be is subject to cessation,’ one sees with right wisdom as it really is. | ‘以彼食灭，已生者当灭’，以正慧如实见之。 |
| Tadāhāranirodhā yaṁ bhūtaṁ taṁ nirodhadhammanti yathābhūtaṁ sammappaññāya disvā nirodhadhammassa nibbidā virāgā nirodhā anupādā vimutto hoti. | Having seen with right wisdom as it really is that ‘With the cessation of that nutriment, what has come to be is subject to cessation,’ through revulsion towards what is subject to cessation, through its fading away and cessation, one is liberated without clinging. | 以正慧如实见‘以彼食灭，已生者当灭’，由厌离当灭者，由其离欲与灭，无取而解脱。 |
| Evaṁ kho, bhante, saṅkhātadhammo hoti. | Thus, venerable sir, is one a person who has fathomed the Dhamma. | 如是，尊者，为通达法者。 |
| Iti kho, bhante, yaṁ taṁ vuttaṁ pārāyane ajitapañhe: | Thus, venerable sir, as to what was said in the Pārāyana, in Ajita’s questions: | 如是，尊者，至于《波罗延》，阿耆多之问中所言： |
| ‘Ye ca saṅkhātadhammāse, | ‘Those who have fathomed the Dhamma, | ‘已通达法者， |
| ye ca sekkhā puthū idha; | And those who are learners here, many; | 及此间学人，众多； |
| Tesaṁ me nipako iriyaṁ, | Being astute, their conduct | 机警，其行 |
| puṭṭho pabrūhi mārisā’ti. | Tell me, dear sir, when I ask.’ | 告我，尊者，当我问。’ |
| Imassa khvāhaṁ, bhante, saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāmī”ti. | Of this, venerable sir, which was spoken in brief, I understand the meaning in detail thus.” | 于此，尊者，简说之义，我如是详解。” |
| “Sādhu sādhu, sāriputta, bhūtamidanti, sāriputta, yathābhūtaṁ sammappaññāya passati. | “Good, good, Sāriputta! ‘This has come to be,’ Sāriputta, one sees with right wisdom as it really is. | “善哉，善哉，舍利弗！‘此已生’，舍利弗，以正慧如实见之。 |
| Bhūtamidanti yathābhūtaṁ sammappaññāya disvā bhūtassa nibbidāya virāgāya nirodhāya paṭipanno hoti. | Having seen with right wisdom as it really is that ‘This has come to be,’ one is practicing for revulsion towards what has come to be, for its fading away and cessation. | 以正慧如实见‘此已生’，即为厌离已生者，为其离欲与灭而修行。 |
| Tadāhārasambhavanti yathābhūtaṁ sammappaññāya passati. | ‘It has come to be from this nutriment,’ one sees with right wisdom as it really is. | ‘彼从此食生’，以正慧如实见之。 |
| Tadāhārasambhavanti yathābhūtaṁ sammappaññāya disvā āhārasambhavassa nibbidāya virāgāya nirodhāya paṭipanno hoti. | Having seen with right wisdom as it really is that ‘It has come to be from this nutriment,’ one is practicing for revulsion towards the nutriment of what has come to be, for its fading away and cessation. | 以正慧如实见‘彼从此食生’，即为厌离已生者之食，为其离欲与灭而修行。 |
| Tadāhāranirodhā yaṁ bhūtaṁ taṁ nirodhadhammanti yathābhūtaṁ sammappaññāya passati. | ‘With the cessation of that nutriment, what has come to be is subject to cessation,’ one sees with right wisdom as it really is. | ‘以彼食灭，已生者当灭’，以正慧如实见之。 |
| Tadāhāranirodhā yaṁ bhūtaṁ taṁ nirodhadhammanti yathābhūtaṁ sammappaññāya disvā nirodhadhammassa nibbidāya virāgāya nirodhāya paṭipanno hoti. | Having seen with right wisdom as it really is that ‘With the cessation of that nutriment, what has come to be is subject to cessation,’ one is practicing for revulsion towards what is subject to cessation, for its fading away and cessation. | 以正慧如实见‘以彼食灭，已生者当灭’，即为厌离当灭者，为其离欲与灭而修行。 |
| Evaṁ kho, sāriputta, sekkho hoti. | Thus, Sāriputta, one is a learner. | 如是，舍利弗，为学人。 |
| Kathañca, sāriputta, saṅkhātadhammo hoti? | And how, Sāriputta, is one a person who has fathomed the Dhamma? | 云何，舍利弗，为通达法者？ |
| Bhūtamidanti, sāriputta, yathābhūtaṁ sammappaññāya passati. | ‘This has come to be,’ Sāriputta, one sees with right wisdom as it really is. | ‘此已生’，舍利弗，以正慧如实见之。 |
| Bhūtamidanti yathābhūtaṁ sammappaññāya disvā bhūtassa nibbidā virāgā nirodhā anupādā vimutto hoti. | Having seen with right wisdom as it really is that ‘This has come to be,’ through revulsion towards what has come to be, through its fading away and cessation, one is liberated without clinging. | 以正慧如实见‘此已生’，由厌离已生者，由其离欲与灭，无取而解脱。 |
| Tadāhārasambhavanti yathābhūtaṁ sammappaññāya passati. | ‘It has come to be from this nutriment,’ one sees with right wisdom as it really is. | ‘彼从此食生’，以正慧如实见之。 |
| Tadāhārasambhavanti yathābhūtaṁ sammappaññāya disvā āhārasambhavassa nibbidā virāgā nirodhā anupādā vimutto hoti. | Having seen with right wisdom as it really is that ‘It has come to be from this nutriment,’ through revulsion towards the nutriment of what has come to be, through its fading away and cessation, one is liberated without clinging. | 以正慧如实见‘彼从此食生’，由厌离已生者之食，由其离欲与灭，无取而解脱。 |
| Tadāhāranirodhā yaṁ bhūtaṁ taṁ nirodhadhammanti yathābhūtaṁ sammappaññāya passati. | ‘With the cessation of that nutriment, what has come to be is subject to cessation,’ one sees with right wisdom as it really is. | ‘以彼食灭，已生者当灭’，以正慧如实见之。 |
| Tadāhāranirodhā yaṁ bhūtaṁ taṁ nirodhadhammanti yathābhūtaṁ sammappaññā disvā nirodhadhammassa nibbidā virāgā nirodhā anupādā vimutto hoti. | Having seen with right wisdom as it really is that ‘With the cessation of that nutriment, what has come to be is subject to cessation,’ through revulsion towards what is subject to cessation, through its fading away and cessation, one is liberated without clinging. | 以正慧如实见‘以彼食灭，已生者当灭’，由厌离当灭者，由其离欲与灭，无取而解脱。 |
| Evaṁ kho, sāriputta, saṅkhātadhammo hoti. | Thus, Sāriputta, is one a person who has fathomed the Dhamma. | 如是，舍利弗，为通达法者。 |
| Iti kho, sāriputta, yaṁ taṁ vuttaṁ pārāyane ajitapañhe: | Thus, Sāriputta, as to what was said in the Pārāyana, in Ajita’s questions: | 如是，舍利弗，至于《波罗延》，阿耆多之问中所言： |
| ‘Ye ca saṅkhātadhammāse, | ‘Those who have fathomed the Dhamma, | ‘已通达法者， |
| ye ca sekkhā puthū idha; | And those who are learners here, many; | 及此间学人，众多； |
| Tesaṁ me nipako iriyaṁ, | Being astute, their conduct | 机警，其行 |
| puṭṭho pabrūhi mārisā’ti. | Tell me, dear sir, when I ask.’ | 告我，尊者，当我问。’ |
| Imassa kho, sāriputta, saṅkhittena bhāsitassa evaṁ vitthārena attho daṭṭhabbo”ti. | Of this, Sāriputta, which was spoken in brief, the meaning is to be seen in detail thus.” | 于此，舍利弗，简说之义，应如是详见。” |
12.32 - SN 12.32 Kaḷāra: Kaḷārasutta
| --- SN12.32 - Kaḷārasutta --- | --- SN12.32 - Kaḷārasutta --- | --- SN12.32 - 迦罗罗经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| Atha kho kaḷārakhattiyo bhikkhu yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṁ sammodi. | Then the bhikkhu Kaḷārakhattiyo went to the Venerable Sāriputta; having approached, he exchanged greetings with the Venerable Sāriputta. | 尔时，比丘迦罗罗刹帝利诣尊者舍利弗所；诣已，与尊者舍利弗互致问候。 |
| Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho kaḷārakhattiyo bhikkhu āyasmantaṁ sāriputtaṁ etadavoca: | After concluding his courteous and memorable talk, he sat down to one side. Sitting to one side, the bhikkhu Kaḷārakhattiyo said this to the Venerable Sāriputta: | 问候与忆念之语毕，坐于一面。坐一面已，比丘迦罗罗刹帝利白尊者舍利弗言： |
| “moḷiyaphagguno, āvuso sāriputta, bhikkhu sikkhaṁ paccakkhāya hīnāyāvatto”ti. | “The bhikkhu Moḷiyaphagguno, friend Sāriputta, has disavowed the training and returned to the lower life.” | “比丘摩利耶普陀，友舍利弗，已舍戒还俗。” |
| “Na hi nūna so āyasmā imasmiṁ dhammavinaye assāsamalatthā”ti. | “No doubt that venerable one did not find satisfaction in this Dhamma and Discipline.” | “无疑彼尊者于此法与律中未得满足。” |
| “Tena hāyasmā sāriputto imasmiṁ dhammavinaye assāsaṁ patto”ti? | “Then has the Venerable Sāriputta found satisfaction in this Dhamma and Discipline?” | “然尊者舍利弗于此法与律中得满足否？” |
| “Na khvāhaṁ, āvuso, kaṅkhāmī”ti. | “I have no doubt about it, friend.” | “我于此无疑，友。” |
| “Āyatiṁ, panāvuso”ti? | “But as to the future, friend?” | “然于未来，友？” |
| “Na khvāhaṁ, āvuso, vicikicchāmī”ti. | “I have no uncertainty about it, friend.” | “我于此无不确定，友。” |
| Atha kho kaḷārakhattiyo bhikkhu uṭṭhāyāsanā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho kaḷārakhattiyo bhikkhu bhagavantaṁ etadavoca: | Then the bhikkhu Kaḷārakhattiyo, rising from his seat, went to the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. Sitting to one side, the bhikkhu Kaḷārakhattiyo said this to the Blessed One: | 尔时，比丘迦罗罗刹帝利，从座起，诣世尊所；诣已，礼世尊足，退坐一面。坐一面已，比丘迦罗罗刹帝利白世尊言： |
| “āyasmatā, bhante, sāriputtena aññā byākatā: | “Venerable sir, the Venerable Sāriputta has declared final knowledge: | “尊者，尊者舍利弗已宣称究竟智： |
| ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāmī”ti. | ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being,’ I know.” | ‘生已尽，梵行已立，所作已办，不受后有’，我知。” |
| Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi: | Then the Blessed One addressed a certain bhikkhu: | 尔时，世尊告某比丘言： |
| “ehi tvaṁ, bhikkhu, mama vacanena sāriputtaṁ āmantehi: | “Come, bhikkhu, in my name tell Sāriputta: | “来，比丘，以我名告舍利弗： |
| ‘satthā taṁ, āvuso sāriputta, āmantetī’”ti. | ‘The Teacher calls you, friend Sāriputta.’” | ‘师唤汝，友舍利弗。’” |
| “Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ sāriputtaṁ etadavoca: | “Yes, venerable sir,” that bhikkhu replied to the Blessed One, went to the Venerable Sāriputta, and on approaching said to the Venerable Sāriputta: | “唯然，尊者，”彼比丘答世尊言，往诣尊者舍利弗所，诣已白尊者舍利弗言： |
| “satthā taṁ, āvuso sāriputta, āmantetī”ti. | “The Teacher calls you, friend Sāriputta.” | “师唤汝，友舍利弗。” |
| “Evaṁ, āvuso”ti kho āyasmā sāriputto tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ sāriputtaṁ bhagavā etadavoca: | “Yes, friend,” the Venerable Sāriputta replied to that bhikkhu, and went to the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. To the Venerable Sāriputta sitting to one side, the Blessed One said this: | “唯然，友，”尊者舍利弗答彼比丘言，即诣世尊所；诣已，礼世尊足，退坐一面。于坐一面之尊者舍利弗，世尊如是说： |
| “saccaṁ kira tayā, sāriputta, aññā byākatā: | “Is it true, Sāriputta, that you have declared final knowledge: | “是真，舍利弗，汝已宣称究竟智： |
| ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāmī”ti? | ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being,’ I know?” | ‘生已尽，梵行已立，所作已办，不受后有’，我知？” |
| “Na kho, bhante, etehi padehi etehi byañjanehi attho vutto”ti. | “Venerable sir, the meaning has not been expressed by these terms and these phrases.” | “尊者，其义非以此语此句表达。” |
| “Yena kenacipi, sāriputta, pariyāyena kulaputto aññaṁ byākaroti, atha kho byākataṁ byākatato daṭṭhabban”ti. | “In whatever way, Sāriputta, a clansman declares final knowledge, it should be understood as declared.” | “以何方式，舍利弗，一族姓子宣称究竟智，应理解为已宣称。” |
| “Nanu ahampi, bhante, evaṁ vadāmi: | “But do I not also say, venerable sir: | “然我非亦言，尊者： |
| ‘na kho, bhante, etehi padehi etehi byañjanehi attho vutto’”ti. | ‘The meaning has not been expressed by these terms and these phrases’?” | ‘其义非以此语此句表达’？” |
| “Sace taṁ, sāriputta, evaṁ puccheyyuṁ: | “If, Sāriputta, they were to ask you thus: | “若，舍利弗，彼等如是问汝： |
| ‘kathaṁ jānatā pana tayā, āvuso sāriputta, kathaṁ passatā aññā byākatā— | ‘By knowing what, by seeing what, friend Sāriputta, have you declared final knowledge— | ‘以何知，以何见，友舍利弗，汝宣称究竟智—— |
| khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’ti. | Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being,’ I know? | 生已尽，梵行已立，所作已办，不受后有’，我知？ |
| Evaṁ puṭṭho tvaṁ, sāriputta, kinti byākareyyāsī”ti? | Being asked thus, Sāriputta, how would you answer?” | 如是问，舍利弗，汝当如何答？” |
| “Sace maṁ, bhante, evaṁ puccheyyuṁ: | “If, venerable sir, they were to ask me thus: | “若，尊者，彼等如是问我： |
| ‘kathaṁ jānatā pana tayā, āvuso sāriputta, kathaṁ passatā aññā byākatā— | ‘By knowing what, by seeing what, friend Sāriputta, have you declared final knowledge— | ‘以何知，以何见，友舍利弗，汝宣称究竟智—— |
| khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’ti; | Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being,’ I know?; | 生已尽，梵行已立，所作已办，不受后有’，我知？； |
| evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyaṁ: | being asked thus, venerable sir, I would answer thus: | 如是问，尊者，我将如是答： |
| ‘yaṁnidānā, āvuso, jāti, tassa nidānassa khayā khīṇasmiṁ khīṇāmhīti viditaṁ. | ‘Friend, because of the destruction of that which is the source of birth, it is known to me that in what is destroyed, I am destroyed. | ‘友，因灭生之源，我知于所灭中，我灭。 |
| Khīṇāmhīti viditvā— | Knowing that I am destroyed: | 知我灭： |
| khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’ti. | ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being,’ I know.’ | ‘生已尽，梵行已立，所作已办，不受后有’，我知。’ |
| Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyan”ti. | Being asked thus, venerable sir, I would answer thus.” | 如是问，尊者，我将如是答。” |
| “Sace pana taṁ, sāriputta, evaṁ puccheyyuṁ: | “But if, Sāriputta, they were to ask you thus: | “然若，舍利弗，彼等如是问汝： |
| ‘jāti panāvuso sāriputta, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā’ti? | ‘And birth, friend Sāriputta, what is its source, what is its origin, what is its birth, what is its cause?’ | ‘而生，友舍利弗，其源为何，其集为何，其生为何，其因为何？’ |
| Evaṁ puṭṭho taṁ, sāriputta, kinti byākareyyāsī”ti? | Being asked thus, Sāriputta, how would you answer?” | 如是问，舍利弗，汝当如何答？” |
| “Sace maṁ, bhante, evaṁ puccheyyuṁ: | “If, venerable sir, they were to ask me thus: | “若，尊者，彼等如是问我： |
| ‘jāti panāvuso sāriputta, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā’ti? | ‘And birth, friend Sāriputta, what is its source, what is its origin, what is its birth, what is its cause?’ | ‘而生，友舍利弗，其源为何，其集为何，其生为何，其因为何？’ |
| Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyaṁ: | Being asked thus, venerable sir, I would answer thus: | 如是问，尊者，我将如是答： |
| ‘jāti kho, āvuso, bhavanidānā bhavasamudayā bhavajātikā bhavappabhavā’ti. | ‘Birth, friend, has existence as its source, existence as its origin, existence as its birth, existence as its cause.’ | ‘生，友，以有为源，有为集，有为生，有为因。’ |
| Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyan”ti. | Being asked thus, venerable sir, I would answer thus.” | 如是问，尊者，我将如是答。” |
| “Sace pana taṁ, sāriputta, evaṁ puccheyyuṁ: | “But if, Sāriputta, they were to ask you thus: | “然若，舍利弗，彼等如是问汝： |
| ‘bhavo panāvuso sāriputta, kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo’ti? | ‘And existence, friend Sāriputta, what is its source, what is its origin, what is its birth, what is its cause?’ | ‘而有，友舍利弗，其源为何，其集为何，其生为何，其因为何？’ |
| Evaṁ puṭṭho tvaṁ, sāriputta, kinti byākareyyāsī”ti? | Being asked thus, Sāriputta, how would you answer?” | 如是问，舍利弗，汝当如何答？” |
| “Sace maṁ, bhante, evaṁ puccheyyuṁ: | “If, venerable sir, they were to ask me thus: | “若，尊者，彼等如是问我： |
| ‘bhavo panāvuso sāriputta, kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo’ti? | ‘And existence, friend Sāriputta, what is its source, what is its origin, what is its birth, what is its cause?’ | ‘而有，友舍利弗，其源为何，其集为何，其生为何，其因为何？’ |
| Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyaṁ: | Being asked thus, venerable sir, I would answer thus: | 如是问，尊者，我将如是答： |
| ‘bhavo kho, āvuso, upādānanidāno upādānasamudayo upādānajātiko upādānappabhavo’ti. | ‘Existence, friend, has clinging as its source, clinging as its origin, clinging as its birth, clinging as its cause.’ | ‘有，友，以取为源，取为集，取为生，取为因。’ |
| Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyan”ti. | Being asked thus, venerable sir, I would answer thus.” | 如是问，尊者，我将如是答。” |
| “Sace pana taṁ, sāriputta, evaṁ puccheyyuṁ: | “But if, Sāriputta, they were to ask you thus: | “然若，舍利弗，彼等如是问汝： |
| ‘upādānaṁ panāvuso …pe… | ‘And clinging, friend … and so on … | ‘而取，友…等等… |
| sace pana taṁ, sāriputta, evaṁ puccheyyuṁ— | But if, Sāriputta, they were to ask you thus— | 然若，舍利弗，彼等如是问汝— |
| taṇhā panāvuso sāriputta, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā’ti? | ‘And craving, friend Sāriputta, what is its source, what is its origin, what is its birth, what is its cause?’ | ‘而爱，友舍利弗，其源为何，其集为何，其生为何，其因为何？’ |
| Evaṁ puṭṭho tvaṁ, sāriputta, kinti byākareyyāsī”ti? | Being asked thus, Sāriputta, how would you answer?” | 如是问，舍利弗，汝当如何答？” |
| “Sace maṁ, bhante, evaṁ puccheyyuṁ: | “If, venerable sir, they were to ask me thus: | “若，尊者，彼等如是问我： |
| ‘taṇhā panāvuso sāriputta, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā’ti? | ‘And craving, friend Sāriputta, what is its source, what is its origin, what is its birth, what is its cause?’ | ‘而爱，友舍利弗，其源为何，其集为何，其生为何，其因为何？’ |
| Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyaṁ: | Being asked thus, venerable sir, I would answer thus: | 如是问，尊者，我将如是答： |
| ‘taṇhā kho, āvuso, vedanānidānā vedanāsamudayā vedanājātikā vedanāpabhavā’ti. | ‘Craving, friend, has feeling as its source, feeling as its origin, feeling as its birth, feeling as its cause.’ | ‘爱，友，以受为源，受为集，受为生，受为因。’ |
| Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyan”ti. | Being asked thus, venerable sir, I would answer thus.” | 如是问，尊者，我将如是答。” |
| “Sace pana taṁ, sāriputta, evaṁ puccheyyuṁ: | “But if, Sāriputta, they were to ask you thus: | “然若，舍利弗，彼等如是问汝： |
| ‘kathaṁ jānato pana te, āvuso sāriputta, kathaṁ passato yā vedanāsu nandī sā na upaṭṭhāsī’ti. | ‘By knowing what, by seeing what, has the delight in feelings not arisen in you?’ | ‘以何知，以何见，汝于受中不生喜？’ |
| Evaṁ puṭṭho tvaṁ, sāriputta, kinti byākareyyāsī”ti? | Being asked thus, Sāriputta, how would you answer?” | 如是问，舍利弗，汝当如何答？” |
| “Sace maṁ, bhante, evaṁ puccheyyuṁ: | “If, venerable sir, they were to ask me thus: | “若，尊者，彼等如是问我： |
| ‘kathaṁ jānato pana te, āvuso sāriputta, kathaṁ passato yā vedanāsu nandī sā na upaṭṭhāsī’ti evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyaṁ: | ‘By knowing what, by seeing what, has the delight in feelings not arisen in you?’ being asked thus, venerable sir, I would answer thus: | ‘以何知，以何见，汝于受中不生喜？’如是问，尊者，我将如是答： |
| ‘tisso kho imā, āvuso, vedanā. | ‘There are, friend, these three feelings. | ‘有，友，此三受。 |
| Katamā tisso? | What three? | 何三？ |
| Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. | Pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. | 乐受，苦受，不苦不乐受。 |
| Imā kho, āvuso, tisso vedanā aniccā. | These three feelings, friend, are impermanent. | 此三受，友，为无常。 |
| Yadaniccaṁ taṁ dukkhanti | What is impermanent is suffering.’ | 无常者为苦。’ |
| viditaṁ, yā vedanāsu nandī sā na upaṭṭhāsī’ti. | It being known thus, the delight in feelings has not arisen.’ | 如是知已，于受中不生喜。’ |
| Evaṁ, puṭṭhohaṁ, bhante, evaṁ byākareyyan”ti. | Being asked thus, venerable sir, I would answer thus.” | 如是问，尊者，我将如是答。” |
| “Sādhu sādhu, sāriputta. | “Good, good, Sāriputta. | “善哉，善哉，舍利弗。 |
| Ayampi kho, sāriputta, pariyāyo, etasseva atthassa saṅkhittena veyyākaraṇāya: | This too is a way, Sāriputta, for the brief explanation of this same meaning: | 此亦一法门，舍利弗，为此同义之简释： |
| ‘yaṁ kiñci vedayitaṁ taṁ dukkhasmin’”ti. | ‘Whatever is felt, that is included in suffering.’” | ‘凡所受，皆摄于苦。’” |
| “Sace pana taṁ, sāriputta, evaṁ puccheyyuṁ: | “But if, Sāriputta, they were to ask you thus: | “然若，舍利弗，彼等如是问汝： |
| ‘kathaṁ vimokkhā pana tayā, āvuso sāriputta, aññā byākatā— | ‘Through what kind of liberation have you declared final knowledge— | ‘由何种解脱汝宣称究竟智—— |
| khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’ti? | Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being,’ I know? | 生已尽，梵行已立，所作已办，不受后有’，我知？ |
| Evaṁ puṭṭho tvaṁ, sāriputta, kinti byākareyyāsī”ti? | Being asked thus, Sāriputta, how would you answer?” | 如是问，舍利弗，汝当如何答？” |
| “Sace maṁ, bhante, evaṁ puccheyyuṁ: | “If, venerable sir, they were to ask me thus: | “若，尊者，彼等如是问我： |
| ‘kathaṁ vimokkhā pana tayā, āvuso sāriputta, aññā byākatā— | ‘Through what kind of liberation have you declared final knowledge— | ‘由何种解脱汝宣称究竟智—— |
| khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’ti. | Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being,’ I know? | 生已尽，梵行已立，所作已办，不受后有’，我知？ |
| Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyaṁ: | Being asked thus, venerable sir, I would answer thus: | 如是问，尊者，我将如是答： |
| ‘ajjhattaṁ vimokkhā khvāhaṁ, āvuso, sabbupādānakkhayā tathā sato viharāmi yathā sataṁ viharantaṁ āsavā nānussavanti, attānañca nāvajānāmī’ti. | ‘Through internal liberation, friend, through the destruction of all clinging, I dwell so mindful that, dwelling so mindful, the taints do not flow, and I do not despise myself.’ | ‘由内解脱，友，由一切取之灭，我住如是正念，住如是正念，漏不流，我不轻己。’ |
| Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyan”ti. | Being asked thus, venerable sir, I would answer thus.” | 如是问，尊者，我将如是答。” |
| “Sādhu sādhu, sāriputta. | “Good, good, Sāriputta. | “善哉，善哉，舍利弗。 |
| Ayampi kho sāriputta, pariyāyo etasseva atthassa saṅkhittena veyyākaraṇāya— | This too is a way, Sāriputta, for the brief explanation of this same meaning— | 此亦一法门，舍利弗，为此同义之简释—— |
| ye āsavā samaṇena vuttā tesvāhaṁ na kaṅkhāmi, te me pahīnāti na vicikicchāmī”ti. | Of the taints spoken of by the Ascetic, I have no doubt, I am not uncertain that they are abandoned in me.” | 沙门所说之漏，我无疑，我无不确定彼等已于我中舍离。” |
| Idamavoca bhagavā. | The Blessed One said this. | 世尊说此。 |
| Idaṁ vatvā sugato uṭṭhāyāsanā vihāraṁ pāvisi. | Having said this, the Fortunate One rose from his seat and entered the dwelling. | 说此语已，幸运者从座起，入住处。 |
| Tatra kho āyasmā sāriputto acirapakkantassa bhagavato bhikkhū āmantesi: | There the Venerable Sāriputta, not long after the Blessed One had departed, addressed the bhikkhus: | 彼处尊者舍利弗，世尊离去后不久，告诸比丘言： |
| “pubbe appaṭisaṁviditaṁ maṁ, āvuso, bhagavā paṭhamaṁ pañhaṁ apucchi, tassa me ahosi dandhāyitattaṁ. | “Before, when it was unknown to me, friends, the Blessed One asked me the first question, and for me there was some hesitation. | “昔，我未知时，友，世尊问我第一问，于我有些犹豫。 |
| Yato ca kho me, āvuso, bhagavā paṭhamaṁ pañhaṁ anumodi, tassa mayhaṁ, āvuso, etadahosi— | But when, friends, the Blessed One approved of my first question, it occurred to me, friends— | 然当，友，世尊许我第一问，我生此念，友— |
| divasañcepi maṁ bhagavā etamatthaṁ puccheyya aññamaññehi padehi aññamaññehi pariyāyehi, divasampāhaṁ bhagavato etamatthaṁ byākareyyaṁ aññamaññehi padehi aññamaññehi pariyāyehi. | Even if for a day the Blessed One were to ask me about this matter with different terms and different methods, for a day I would answer the Blessed One about this matter with different terms and different methods. | 纵一日世尊以异语异法问我此事，一日我将以异语异法答世尊此事。 |
| Rattiñcepi maṁ bhagavā etamatthaṁ puccheyya aññamaññehi padehi aññamaññehi pariyāyehi, rattimpāhaṁ bhagavato etamatthaṁ byākareyyaṁ aññamaññehi padehi aññamaññehi pariyāyehi. | Even if for a night the Blessed One were to ask me about this matter with different terms and different methods, for a night I would answer the Blessed One about this matter with different terms and different methods. | 纵一夜世尊以异语异法问我此事，一夜我将以异语异法答世尊此事。 |
| Rattindivaṁ cepi maṁ bhagavā etamatthaṁ puccheyya aññamaññehi padehi aññamaññehi pariyāyehi, rattindivampāhaṁ bhagavato etamatthaṁ byākareyyaṁ aññamaññehi padehi aññamaññehi pariyāyehi. | Even if for a night and a day the Blessed One were to ask me about this matter with different terms and different methods, for a night and a day I would answer the Blessed One about this matter with different terms and different methods. | 纵一夜一日世尊以异语异法问我此事，一夜一日我将以异语异法答世尊此事。 |
| Dve rattindivāni cepi maṁ bhagavā etamatthaṁ puccheyya …pe… | Even if for two nights and days the Blessed One were to ask me about this matter … and so on … | 纵二夜二日世尊问我此事…等等… |
| dve rattindivānipāhaṁ bhagavato etamatthaṁ byākareyyaṁ …pe… | for two nights and days I would answer the Blessed One about this matter … and so on … | 二夜二日我将答世尊此事…等等… |
| tīṇi rattindivāni cepi maṁ bhagavā etamatthaṁ puccheyya …pe… | Even if for three nights and days the Blessed One were to ask me about this matter … and so on … | 纵三夜三日世尊问我此事…等等… |
| tīṇi rattindivānipāhaṁ bhagavato etamatthaṁ byākareyyaṁ …pe… | for three nights and days I would answer the Blessed One about this matter … and so on … | 三夜三日我将答世尊此事…等等… |
| cattāri rattindivāni cepi maṁ bhagavā etamatthaṁ puccheyya …pe… | Even if for four nights and days the Blessed One were to ask me about this matter … and so on … | 纵四夜四日世尊问我此事…等等… |
| cattāri rattindivānipāhaṁ bhagavato etamatthaṁ byākareyyaṁ …pe… | for four nights and days I would answer the Blessed One about this matter … and so on … | 四夜四日我将答世尊此事…等等… |
| pañca rattindivāni cepi maṁ bhagavā etamatthaṁ puccheyya …pe… | Even if for five nights and days the Blessed One were to ask me about this matter … and so on … | 纵五夜五日世尊问我此事…等等… |
| pañca rattindivānipāhaṁ bhagavato etamatthaṁ byākareyyaṁ …pe… | for five nights and days I would answer the Blessed One about this matter … and so on … | 五夜五日我将答世尊此事…等等… |
| cha rattindivāni cepi maṁ bhagavā etamatthaṁ puccheyya …pe… | Even if for six nights and days the Blessed One were to ask me about this matter … and so on … | 纵六夜六日世尊问我此事…等等… |
| cha rattindivānipāhaṁ bhagavato etamatthaṁ byākareyyaṁ …pe… | for six nights and days I would answer the Blessed One about this matter … and so on … | 六夜六日我将答世尊此事…等等… |
| satta rattindivāni cepi maṁ bhagavā etamatthaṁ puccheyya aññamaññehi padehi aññamaññehi pariyāyehi, satta rattindivānipāhaṁ bhagavato etamatthaṁ byākareyyaṁ aññamaññehi padehi aññamaññehi pariyāyehī”ti. | Even if for seven nights and days the Blessed One were to ask me about this matter with different terms and different methods, for seven nights and days I would answer the Blessed One about this matter with different terms and different methods.” | 纵七夜七日世尊以异语异法问我此事，七夜七日我将以异语异法答世尊此事。” |
| Atha kho kaḷārakhattiyo bhikkhu uṭṭhāyāsanā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho kaḷārakhattiyo bhikkhu bhagavantaṁ etadavoca: | Then the bhikkhu Kaḷārakhattiyo, rising from his seat, went to the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. Sitting to one side, the bhikkhu Kaḷārakhattiyo said this to the Blessed One: | 尔时，比丘迦罗罗刹帝利，从座起，诣世尊所；诣已，礼世尊足，退坐一面。坐一面已，比丘迦罗罗刹帝利白世尊言： |
| “āyasmatā, bhante, sāriputtena sīhanādo nadito— | “Venerable sir, the Venerable Sāriputta has uttered a lion’s roar— | “尊者，尊者舍利弗作狮子吼— |
| pubbe appaṭisaṁviditaṁ maṁ, āvuso, bhagavā paṭhamaṁ pañhaṁ apucchi, tassa me ahosi dandhāyitattaṁ. | ‘Before, when it was unknown to me, friends, the Blessed One asked me the first question, and for me there was some hesitation. | ‘昔，我未知时，友，世尊问我第一问，于我有些犹豫。 |
| Yato ca kho me, āvuso, bhagavā paṭhamaṁ pañhaṁ anumodi, tassa mayhaṁ, āvuso, etadahosi— | But when, friends, the Blessed One approved of my first question, it occurred to me, friends— | 然当，友，世尊许我第一问，我生此念，友— |
| divasañcepi maṁ bhagavā etamatthaṁ puccheyya aññamaññehi padehi aññamaññehi pariyāyehi, divasampāhaṁ bhagavato etamatthaṁ byākareyyaṁ aññamaññehi padehi aññamaññehi pariyāyehi; | Even if for a day the Blessed One were to ask me about this matter with different terms and different methods, for a day I would answer the Blessed One about this matter with different terms and different methods; | 纵一日世尊以异语异法问我此事，一日我将以异语异法答世尊此事； |
| rattiñcepi …pe… | even if for a night … and so on … | 纵一夜…等等… |
| rattindivañcepi maṁ bhagavā …pe… | even if for a night and day the Blessed One … and so on … | 纵一夜一日世尊…等等… |
| dve rattindivāni cepi maṁ bhagavā …pe… | even if for two nights and days the Blessed One … and so on … | 纵二夜二日世尊…等等… |
| tīṇi … | three … | 三… |
| cattāri … | four … | 四… |
| pañca … | five … | 五… |
| cha … | six … | 六… |
| satta rattindivāni cepi maṁ bhagavā etamatthaṁ puccheyya aññamaññehi padehi aññamaññehi pariyāyehi, satta rattindivānipāhaṁ bhagavato etamatthaṁ byākareyyaṁ aññamaññehi padehi aññamaññehi pariyāyehī”ti. | even if for seven nights and days the Blessed One were to ask me about this matter with different terms and different methods, for seven nights and days I would answer the Blessed One about this matter with different terms and different methods.’” | 纵七夜七日世尊以异语异法问我此事，七夜七日我将以异语异法答世尊此事。’” |
| “Sā hi, bhikkhu, sāriputtassa dhammadhātu suppaṭividdhā, yassā dhammadhātuyā suppaṭividdhattā divasaṁ cepāhaṁ sāriputtaṁ etamatthaṁ puccheyyaṁ aññamaññehi padehi aññamaññehi pariyāyehi, divasampi me sāriputto etamatthaṁ byākareyya aññamaññehi padehi aññamaññehi pariyāyehi. | “That, bhikkhu, is because the element of the Dhamma is well penetrated by Sāriputta, because of the well-penetrated element of the Dhamma, even if I were to ask Sāriputta about this matter for a day with different terms and different methods, for a day Sāriputta would answer me about this matter with different terms and different methods. | “彼，比丘，乃因法之要素为舍利弗善通达，因善通达法之要素，纵我一日以异语异法问舍利弗此事，一日舍利弗将以异语异法答我此事。 |
| Rattiṁ cepāhaṁ sāriputtaṁ etamatthaṁ puccheyyaṁ aññamaññehi padehi aññamaññehi pariyāyehi, rattimpi me sāriputto etamatthaṁ byākareyya …pe… | Even if I were to ask Sāriputta about this matter for a night with different terms and different methods, for a night Sāriputta would answer me about this matter … and so on … | 纵我一夜以异语异法问舍利弗此事，一夜舍利弗将答我此事…等等… |
| rattindivaṁ cepāhaṁ sāriputtaṁ etamatthaṁ puccheyyaṁ, rattindivampi me sāriputto etamatthaṁ byākareyya … | Even if I were to ask Sāriputta about this matter for a night and day, for a night and day Sāriputta would answer me about this matter … | 纵我一夜一日问舍利弗此事，一夜一日舍利弗将答我此事… |
| dve rattindivāni cepāhaṁ sāriputtaṁ etamatthaṁ puccheyyaṁ, dve rattindivānipi me sāriputto etamatthaṁ byākareyya … | Even if I were to ask Sāriputta about this matter for two nights and days, for two nights and days Sāriputta would answer me about this matter … | 纵我二夜二日问舍利弗此事，二夜二日舍利弗将答我此事… |
| tīṇi rattindivāni cepāhaṁ sāriputtaṁ etamatthaṁ puccheyyaṁ, tīṇi rattindivānipi me sāriputto etamatthaṁ byākareyya … | Even if I were to ask Sāriputta about this matter for three nights and days, for three nights and days Sāriputta would answer me about this matter … | 纵我三夜三日问舍利弗此事，三夜三日舍利弗将答我此事… |
| cattāri rattindivāni cepāhaṁ sāriputtaṁ etamatthaṁ puccheyyaṁ, cattāri rattindivānipi me sāriputto etamatthaṁ byākareyya … | Even if I were to ask Sāriputta about this matter for four nights and days, for four nights and days Sāriputta would answer me about this matter … | 纵我四夜四日问舍利弗此事，四夜四日舍利弗将答我此事… |
| pañca rattindivāni cepāhaṁ sāriputtaṁ etamatthaṁ puccheyyaṁ, pañca rattindivānipi me sāriputto etamatthaṁ byākareyya … | Even if I were to ask Sāriputta about this matter for five nights and days, for five nights and days Sāriputta would answer me about this matter … | 纵我五夜五日问舍利弗此事，五夜五日舍利弗将答我此事… |
| cha rattindivāni cepāhaṁ sāriputtaṁ etamatthaṁ puccheyyaṁ, cha rattindivānipi me sāriputto etamatthaṁ byākareyya … | Even if I were to ask Sāriputta about this matter for six nights and days, for six nights and days Sāriputta would answer me about this matter … | 纵我六夜六日问舍利弗此事，六夜六日舍利弗将答我此事… |
| satta rattindivāni cepāhaṁ sāriputtaṁ etamatthaṁ puccheyyaṁ aññamaññehi padehi aññamaññehi pariyāyehi, satta rattindivānipi me sāriputto etamatthaṁ byākareyya aññamaññehi padehi aññamaññehi pariyāyehī”ti. | Even if I were to ask Sāriputta about this matter for seven nights and days with different terms and different methods, for seven nights and days Sāriputta would answer me about this matter with different terms and different methods.” | 纵我七夜七日以异语异法问舍利弗此事，七夜七日舍利弗将以异语异法答我此事。” |
| Dutiyaṁ. | Second. | 第二。 |
12.33 - SN 12.33 Ñāṇavatthu: Ñāṇavatthusutta
| --- SN12.33 - Ñāṇavatthusutta --- | --- SN12.33 - Ñāṇavatthusutta --- | --- SN12.33 - 智地经 --- |
| Sāvatthiyaṁ … | At Sāvatthī … | 于舍卫城… |
| “Catucattārīsaṁ vo, bhikkhave, ñāṇavatthūni desessāmi, | “Bhikkhus, I will teach you the forty-four grounds for knowledge. | “诸比丘，我为汝等说四十四智地。 |
| taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. | Listen to that and attend closely, I will speak.” | 谛听，善思念之，我当说。” |
| “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. | “Yes, venerable sir,” those bhikkhus replied to the Blessed One. | “唯然，尊者，”彼诸比丘答世尊言。 |
| Bhagavā etadavoca: | The Blessed One said this: | 世尊如是说： |
| “Katamāni, bhikkhave, catucattārīsaṁ ñāṇavatthūni? | “And what, bhikkhus, are the forty-four grounds for knowledge? | “何为，诸比丘，四十四智地？ |
| Jarāmaraṇe ñāṇaṁ, jarāmaraṇasamudaye ñāṇaṁ, jarāmaraṇanirodhe ñāṇaṁ, jarāmaraṇanirodhagāminiyā paṭipadāya ñāṇaṁ; | Knowledge of aging-and-death, knowledge of the origin of aging-and-death, knowledge of the cessation of aging-and-death, knowledge of the path leading to the cessation of aging-and-death; | 老死智，老死集智，老死灭智，趣老死灭道智； |
| jātiyā ñāṇaṁ, jātisamudaye ñāṇaṁ, jātinirodhe ñāṇaṁ, jātinirodhagāminiyā paṭipadāya ñāṇaṁ; | knowledge of birth, knowledge of the origin of birth, knowledge of the cessation of birth, knowledge of the path leading to the cessation of birth; | 生智，生集智，生灭智，趣生灭道智； |
| bhave ñāṇaṁ, bhavasamudaye ñāṇaṁ, bhavanirodhe ñāṇaṁ, bhavanirodhagāminiyā paṭipadāya ñāṇaṁ; | knowledge of existence, knowledge of the origin of existence, knowledge of the cessation of existence, knowledge of the path leading to the cessation of existence; | 有智，有集智，有灭智，趣有灭道智； |
| upādāne ñāṇaṁ, upādānasamudaye ñāṇaṁ, upādānanirodhe ñāṇaṁ, upādānanirodhagāminiyā paṭipadāya ñāṇaṁ; | knowledge of clinging, knowledge of the origin of clinging, knowledge of the cessation of clinging, knowledge of the path leading to the cessation of clinging; | 取智，取集智，取灭智，趣取灭道智； |
| taṇhāya ñāṇaṁ, taṇhāsamudaye ñāṇaṁ, taṇhānirodhe ñāṇaṁ, taṇhānirodhagāminiyā paṭipadāya ñāṇaṁ; | knowledge of craving, knowledge of the origin of craving, knowledge of the cessation of craving, knowledge of the path leading to the cessation of craving; | 爱智，爱集智，爱灭智，趣爱灭道智； |
| vedanāya ñāṇaṁ, vedanāsamudaye ñāṇaṁ, vedanānirodhe ñāṇaṁ, vedanānirodhagāminiyā paṭipadāya ñāṇaṁ; | knowledge of feeling, knowledge of the origin of feeling, knowledge of the cessation of feeling, knowledge of the path leading to the cessation of feeling; | 受智，受集智，受灭智，趣受灭道智； |
| phasse ñāṇaṁ …pe… | knowledge of contact …and so on… | 触智…等等… |
| saḷāyatane ñāṇaṁ … | knowledge of the sixfold sense base … | 六入处智… |
| nāmarūpe ñāṇaṁ … | knowledge of name-and-form … | 名色智… |
| viññāṇe ñāṇaṁ … | knowledge of consciousness … | 识智… |
| saṅkhāresu ñāṇaṁ, saṅkhārasamudaye ñāṇaṁ, saṅkhāranirodhe ñāṇaṁ, saṅkhāranirodhagāminiyā paṭipadāya ñāṇaṁ. | knowledge of volitional formations, knowledge of the origin of volitional formations, knowledge of the cessation of volitional formations, knowledge of the path leading to the cessation of volitional formations. | 行智，行集智，行灭智，趣行灭道智。 |
| Imāni vuccanti, bhikkhave, catucattārīsaṁ ñāṇavatthūni. | These, bhikkhus, are called the forty-four grounds for knowledge. | 此，诸比丘，名为四十四智地。 |
| Katamañca, bhikkhave, jarāmaraṇaṁ? | And what, bhikkhus, is aging-and-death? | 何为，诸比丘，老死？ |
| Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṁ pāliccaṁ valittacatā āyuno saṁhāni indriyānaṁ paripāko, | The aging, decrepitude, brokenness, graying, wrinkling, loss of life-force, the decay of the faculties of the various beings in the various orders of beings, | 老，衰，破，白，皱，寿减，诸根败坏，于种种众生界中之种种众生， |
| ayaṁ vuccati jarā. | this is called aging. | 此名为老。 |
| Yā tesaṁ tesaṁ sattānaṁ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṁ maccu maraṇaṁ kālakiriyā khandhānaṁ bhedo kaḷevarassa nikkhepo. | The passing away, the falling, the breaking up, the disappearance, the death, the dying, the accomplishment of the time, the breaking up of the aggregates, the laying down of the carcass. | 逝，落，破，没，死，亡，时至，蕴破，尸弃。 |
| Idaṁ vuccati maraṇaṁ. | This is called death. | 此名为死。 |
| Iti ayañca jarā, idañca maraṇaṁ; | Thus this aging, and this death; | 如是此老，与此死； |
| idaṁ vuccati, bhikkhave, jarāmaraṇaṁ. | this, bhikkhus, is called aging-and-death. | 此，诸比丘，名为老死。 |
| Jātisamudayā jarāmaraṇasamudayo; | From the arising of birth, there is the arising of aging-and-death; | 由生之集，有老死之集； |
| jātinirodhā jarāmaraṇanirodho; | from the cessation of birth, there is the cessation of aging-and-death; | 由生之灭，有老死之灭； |
| ayameva ariyo aṭṭhaṅgiko maggo jarāmaraṇanirodhagāminī paṭipadā, seyyathidaṁ— | this very Noble Eightfold Path is the practice leading to the cessation of aging-and-death, that is— | 此八正道即为趣老死灭之行，即是—— |
| sammādiṭṭhi …pe… sammāsamādhi. | right view …and so on… right concentration. | 正见…等等…正定。 |
| Yato kho, bhikkhave, ariyasāvako evaṁ jarāmaraṇaṁ pajānāti, evaṁ jarāmaraṇasamudayaṁ pajānāti, evaṁ jarāmaraṇanirodhaṁ pajānāti, evaṁ jarāmaraṇanirodhagāminiṁ paṭipadaṁ pajānāti, idamassa dhamme ñāṇaṁ. | When, bhikkhus, a noble-one's-disciple thus understands aging-and-death, thus understands the origin of aging-and-death, thus understands the cessation of aging-and-death, thus understands the practice leading to the cessation of aging-and-death, this is his knowledge of the Dhamma. | 当，诸比丘，圣弟子如是解老死，如是解老死之集，如是解老死之灭，如是解趣老死灭之行，此为其法智。 |
| So iminā dhammena diṭṭhena viditena akālikena pattena pariyogāḷhena atītānāgatena yaṁ neti. | By means of this Dhamma that has been seen, understood, timelessly attained, and fully penetrated, he draws an inference to the past and the future. | 以此已见、已解、已无时得、已全通达之法，彼推知过去与未来。 |
| Ye kho keci atītamaddhānaṁ samaṇā vā brāhmaṇā vā jarāmaraṇaṁ abbhaññaṁsu, jarāmaraṇasamudayaṁ abbhaññaṁsu, jarāmaraṇanirodhaṁ abbhaññaṁsu, jarāmaraṇanirodhagāminiṁ paṭipadaṁ abbhaññaṁsu, sabbete evameva abbhaññaṁsu, seyyathāpāhaṁ etarahi. | Whatever ascetics or brahmins in the past directly knew aging-and-death, directly knew the origin of aging-and-death, directly knew the cessation of aging-and-death, directly knew the practice leading to the cessation of aging-and-death, all of them directly knew it even as I do now. | 凡过去沙门或婆罗门直知老死，直知老死之集，直知老死之灭，直知趣老死灭之行，彼等皆如我现在直知之。 |
| Yepi hi keci anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā jarāmaraṇaṁ abhijānissanti, jarāmaraṇasamudayaṁ abhijānissanti, jarāmaraṇanirodhaṁ abhijānissanti, jarāmaraṇanirodhagāminiṁ paṭipadaṁ abhijānissanti, sabbete evameva abhijānissanti, seyyathāpāhaṁ etarahīti. | And whatever ascetics or brahmins in the future will directly know aging-and-death, will directly know the origin of aging-and-death, will directly know the cessation of aging-and-death, will directly know the practice leading to the cessation of aging-and-death, all of them will directly know it even as I do now. | 凡未来沙门或婆罗门将直知老死，将直知老死之集，将直知老死之灭，将直知趣老死灭之行，彼等皆将如我现在直知之。 |
| Idamassa anvaye ñāṇaṁ. | This is his knowledge of inference. | 此为其类比智。 |
| Yato kho, bhikkhave, ariyasāvakassa imāni dve ñāṇāni parisuddhāni honti pariyodātāni— | When, bhikkhus, these two kinds of knowledge of a noble-one's-disciple are purified and cleansed— | 当，诸比丘，圣弟子此二智清净洁白—— |
| dhamme ñāṇañca anvaye ñāṇañca. | the knowledge of the Dhamma and the knowledge of inference. | 法智与类比智。 |
| Ayaṁ vuccati, bhikkhave, ariyasāvako diṭṭhisampanno itipi, dassanasampanno itipi, āgato imaṁ saddhammaṁ itipi, passati imaṁ saddhammaṁ itipi, sekkhena ñāṇena samannāgato itipi, sekkhāya vijjāya samannāgato itipi, dhammasotaṁ samāpanno itipi, ariyo nibbedhikapañño itipi, amatadvāraṁ āhacca tiṭṭhati itipīti. | This, bhikkhus, is called a noble-one's-disciple who is accomplished in view, accomplished in vision, who has come to this true Dhamma, who sees this true Dhamma, who is endowed with the knowledge of a trainee, who is endowed with the true knowledge of a trainee, who has entered the stream of the Dhamma, a noble one with penetrating wisdom, one who stands having knocked at the door of the deathless. | 此，诸比丘，名为圣弟子，成就于见，成就于观，已至此正法，见此正法，具学人之智，具学人之正智，已入法流，具穿透慧之圣者，立于敲不死之门者。 |
| Katamā ca, bhikkhave, jāti … | And what, bhikkhus, is birth … | 何为，诸比丘，生… |
| katamo ca, bhikkhave, bhavo … | and what, bhikkhus, is existence … | 何为，诸比丘，有… |
| katamañca, bhikkhave, upādānaṁ … | and what, bhikkhus, is clinging … | 何为，诸比丘，取… |
| katamā ca, bhikkhave, taṇhā … | and what, bhikkhus, is craving … | 何为，诸比丘，爱… |
| katamā ca, bhikkhave, vedanā … | and what, bhikkhus, is feeling … | 何为，诸比丘，受… |
| katamo ca, bhikkhave, phasso … | and what, bhikkhus, is contact … | 何为，诸比丘，触… |
| katamañca, bhikkhave, saḷāyatanaṁ … | and what, bhikkhus, is the sixfold sense base … | 何为，诸比丘，六入处… |
| katamañca, bhikkhave, nāmarūpaṁ … | and what, bhikkhus, is name-and-form … | 何为，诸比丘，名色… |
| katamañca, bhikkhave, viññāṇaṁ … | and what, bhikkhus, is consciousness … | 何为，诸比丘，识… |
| katame ca, bhikkhave, saṅkhārā? | And what, bhikkhus, are volitional formations? | 何为，诸比丘，行？ |
| Tayome, bhikkhave, saṅkhārā— | There are these three, bhikkhus, volitional formations— | 有此三，诸比丘，行—— |
| kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāroti. | bodily formation, verbal formation, mental formation. | 身行，语行，意行。 |
| Ime vuccanti, bhikkhave, saṅkhārā. | These, bhikkhus, are called volitional formations. | 此，诸比丘，名为行。 |
| Avijjāsamudayā saṅkhārasamudayo; | From the arising of ignorance is the arising of volitional formations; | 由无明之集为行之集； |
| avijjānirodhā saṅkhāranirodho; | from the cessation of ignorance is the cessation of volitional formations; | 由无明之灭为行之灭； |
| ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā, seyyathidaṁ— | this very Noble Eightfold Path is the practice leading to the cessation of volitional formations, that is— | 此八正道即为趣行灭之行，即是—— |
| sammādiṭṭhi …pe… sammāsamādhi. | right view …and so on… right concentration. | 正见…等等…正定。 |
| Yato kho, bhikkhave, ariyasāvako evaṁ saṅkhāre pajānāti, evaṁ saṅkhārasamudayaṁ pajānāti, evaṁ saṅkhāranirodhaṁ pajānāti, evaṁ saṅkhāranirodhagāminiṁ paṭipadaṁ pajānāti, idamassa dhamme ñāṇaṁ. | When, bhikkhus, a noble-one's-disciple thus understands volitional formations, thus understands the origin of volitional formations, thus understands the cessation of volitional formations, thus understands the practice leading to the cessation of volitional formations, this is his knowledge of the Dhamma. | 当，诸比丘，圣弟子如是解行，如是解行之集，如是解行之灭，如是解趣行灭之行，此为其法智。 |
| So iminā dhammena diṭṭhena viditena akālikena pattena pariyogāḷhena atītānāgatena yaṁ neti. | By means of this Dhamma that has been seen, understood, timelessly attained, and fully penetrated, he draws an inference to the past and the future. | 以此已见、已解、已无时得、已全通达之法，彼推知过去与未来。 |
| Ye kho keci atītamaddhānaṁ samaṇā vā brāhmaṇā vā saṅkhāre abbhaññaṁsu, saṅkhārasamudayaṁ abbhaññaṁsu, saṅkhāranirodhaṁ abbhaññaṁsu, saṅkhāranirodhagāminiṁ paṭipadaṁ abbhaññaṁsu, sabbete evameva abbhaññaṁsu, seyyathāpāhaṁ etarahi. | Whatever ascetics or brahmins in the past directly knew volitional formations, directly knew the origin of volitional formations, directly knew the cessation of volitional formations, directly knew the practice leading to the cessation of volitional formations, all of them directly knew it even as I do now. | 凡过去沙门或婆罗门直知行，直知行之集，直知行之灭，直知趣行灭之行，彼等皆如我现在直知之。 |
| Ye hipi keci anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā saṅkhāre abhijānissanti, saṅkhārasamudayaṁ abhijānissanti, saṅkhāranirodhaṁ abhijānissanti, saṅkhāranirodhagāminiṁ paṭipadaṁ abhijānissanti, sabbete evameva abhijānissanti, seyyathāpāhaṁ etarahi. | And whatever ascetics or brahmins in the future will directly know volitional formations, will directly know the origin of volitional formations, will directly know the cessation of volitional formations, will directly know the practice leading to the cessation of volitional formations, all of them will directly know it even as I do now. | 凡未来沙门或婆罗门将直知行，将直知行之集，将直知行之灭，将直知趣行灭之行，彼等皆将如我现在直知之。 |
| Idamassa anvaye ñāṇaṁ. | This is his knowledge of inference. | 此为其类比智。 |
| Yato kho, bhikkhave, ariyasāvakassa imāni dve ñāṇāni parisuddhāni honti pariyodātāni— | When, bhikkhus, these two kinds of knowledge of a noble-one's-disciple are purified and cleansed— | 当，诸比丘，圣弟子此二智清净洁白—— |
| dhamme ñāṇañca anvaye ñāṇañca. | the knowledge of the Dhamma and the knowledge of inference. | 法智与类比智。 |
| Ayaṁ vuccati, bhikkhave, ariyasāvako diṭṭhisampanno itipi, dassanasampanno itipi, āgato imaṁ saddhammaṁ itipi, passati imaṁ saddhammaṁ itipi, sekkhena ñāṇena samannāgato itipi, sekkhāya vijjāya samannāgato itipi, dhammasotaṁ samāpanno itipi, ariyo nibbedhikapañño itipi, amatadvāraṁ āhacca tiṭṭhati itipī”ti. | This, bhikkhus, is called a noble-one's-disciple who is accomplished in view, accomplished in vision, who has come to this true Dhamma, who sees this true Dhamma, who is endowed with the knowledge of a trainee, who is endowed with the true knowledge of a trainee, who has entered the stream of the Dhamma, a noble one with penetrating wisdom, one who stands having knocked at the door of the deathless.” | 此，诸比丘，名为圣弟子，成就于见，成就于观，已至此正法，见此正法，具学人之智，具学人之正智，已入法流，具穿透慧之圣者，立于敲不死之门者。” |
| Tatiyaṁ. | Third. | 第三。 |
12.34 - SN 12.34 Dutiyañāṇavatthu: Dutiyañāṇavatthusutta
| --- SN12.34 - Dutiyañāṇavatthusutta --- | --- SN12.34 - Dutiyañāṇavatthusutta --- | --- SN12.34 - 第二智地经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| “Sattasattari vo, bhikkhave, ñāṇavatthūni desessāmi. | “Bhikkhus, I will teach you the seventy-seven grounds for knowledge. | “诸比丘，我为汝等说七十七智地。 |
| Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. | Listen to that and attend closely, I will speak.” | 谛听，善思念之，我当说。” |
| “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. | “Yes, venerable sir,” those bhikkhus replied to the Blessed One. | “唯然，尊者，”彼诸比丘答世尊言。 |
| Bhagavā etadavoca: | The Blessed One said this: | 世尊如是说： |
| “Katamāni, bhikkhave, sattasattari ñāṇavatthūni? | “And what, bhikkhus, are the seventy-seven grounds for knowledge? | “何为，诸比丘，七十七智地？ |
| Jātipaccayā jarāmaraṇanti ñāṇaṁ; | The knowledge that ‘With birth as condition there is aging-and-death’; | ‘以生为缘有老死’之智； |
| asati jātiyā natthi jarāmaraṇanti ñāṇaṁ; | the knowledge that ‘When there is no birth, there is no aging-and-death’; | ‘无生则无老死’之智； |
| atītampi addhānaṁ jātipaccayā jarāmaraṇanti ñāṇaṁ, asati jātiyā natthi jarāmaraṇanti ñāṇaṁ; | the knowledge that ‘In the past, too, with birth as condition there was aging-and-death,’ the knowledge that ‘When there was no birth, there was no aging-and-death’; | ‘过去亦，以生为缘有老死’之智，‘无生则无老死’之智； |
| anāgatampi addhānaṁ jātipaccayā jarāmaraṇanti ñāṇaṁ, asati jātiyā natthi jarāmaraṇanti ñāṇaṁ; | the knowledge that ‘In the future, too, with birth as condition there will be aging-and-death,’ the knowledge that ‘When there is no birth, there will be no aging-and-death’; | ‘未来亦，以生为缘有老死’之智，‘无生则无老死’之智； |
| yampissa taṁ dhammaṭṭhitiñāṇaṁ tampi khayadhammaṁ vayadhammaṁ virāgadhammaṁ nirodhadhammanti ñāṇaṁ. | the knowledge that ‘This knowledge of the stability of the Dhamma is also subject to destruction, vanishing, fading away, and cessation.’ | ‘此法住智亦当坏、灭、离欲、止’之智。 |
| Bhavapaccayā jātīti ñāṇaṁ …pe… | The knowledge that ‘With existence as condition there is birth’ …and so on… | ‘以有为缘有生’之智…等等… |
| upādānapaccayā bhavoti ñāṇaṁ … | the knowledge that ‘With clinging as condition there is existence’ … | ‘以取为缘有有’之智… |
| taṇhāpaccayā upādānanti ñāṇaṁ … | the knowledge that ‘With craving as condition there is clinging’ … | ‘以爱为缘有取’之智… |
| vedanāpaccayā taṇhāti ñāṇaṁ … | the knowledge that ‘With feeling as condition there is craving’ … | ‘以受为缘有爱’之智… |
| phassapaccayā vedanāti ñāṇaṁ … | the knowledge that ‘With contact as condition there is feeling’ … | ‘以触为缘有受’之智… |
| saḷāyatanapaccayā phassoti ñāṇaṁ … | the knowledge that ‘With the sixfold sense base as condition there is contact’ … | ‘以六入处为缘有触’之智… |
| nāmarūpapaccayā saḷāyatananti ñāṇaṁ … | the knowledge that ‘With name-and-form as condition there is the sixfold sense base’ … | ‘以名色为缘有六入处’之智… |
| viññāṇapaccayā nāmarūpanti ñāṇaṁ … | the knowledge that ‘With consciousness as condition there is name-and-form’ … | ‘以识为缘有名色’之智… |
| saṅkhārapaccayā viññāṇanti ñāṇaṁ; | the knowledge that ‘With volitional formations as condition there is consciousness’; | ‘以行为缘有识’之智； |
| avijjāpaccayā saṅkhārāti ñāṇaṁ, asati avijjāya natthi saṅkhārāti ñāṇaṁ; | the knowledge that ‘With ignorance as condition there are volitional formations,’ the knowledge that ‘When there is no ignorance, there are no volitional formations’; | ‘以无明为缘有行’之智，‘无无明则无行’之智； |
| atītampi addhānaṁ avijjāpaccayā saṅkhārāti ñāṇaṁ, asati avijjāya natthi saṅkhārāti ñāṇaṁ; | the knowledge that ‘In the past, too, with ignorance as condition there were volitional formations,’ the knowledge that ‘When there was no ignorance, there were no volitional formations’; | ‘过去亦，以无明为缘有行’之智，‘无无明则无行’之智； |
| anāgatampi addhānaṁ avijjāpaccayā saṅkhārāti ñāṇaṁ, asati avijjāya natthi saṅkhārāti ñāṇaṁ; | the knowledge that ‘In the future, too, with ignorance as condition there will be volitional formations,’ the knowledge that ‘When there is no ignorance, there will be no volitional formations’; | ‘未来亦，以无明为缘有行’之智，‘无无明则无行’之智； |
| yampissa taṁ dhammaṭṭhitiñāṇaṁ tampi khayadhammaṁ vayadhammaṁ virāgadhammaṁ nirodhadhammanti ñāṇaṁ. | the knowledge that ‘This knowledge of the stability of the Dhamma is also subject to destruction, vanishing, fading away, and cessation.’ | ‘此法住智亦当坏、灭、离欲、止’之智。 |
| Imāni vuccanti, bhikkhave, sattasattari ñāṇavatthūnī”ti. | These, bhikkhus, are called the seventy-seven grounds for knowledge.” | 此，诸比丘，名为七十七智地。” |
| Catutthaṁ. | Fourth. | 第四。 |
12.35 - SN 12.35 Avijjāpaccaya: Avijjāpaccayasutta
| --- SN12.35 - Avijjāpaccayasutta --- | --- SN12.35 - Avijjāpaccayasutta --- | --- SN12.35 - 无明缘经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| “Avijjāpaccayā, bhikkhave, saṅkhārā; | “With ignorance as condition, bhikkhus, come volitional formations; | “以无明为缘，诸比丘，行生； |
| saṅkhārapaccayā viññāṇaṁ …pe… | with volitional formations as condition, consciousness …and so on… | 以行为缘，识…等等… |
| evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti. | such is the origin of this whole mass of suffering.” | 如是此纯大苦蕴集。” |
| Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca: | When this was said, a certain bhikkhu said to the Blessed One: | 作是语已，一比丘白世尊言： |
| “‘katamaṁ nu kho, bhante, jarāmaraṇaṁ, kassa ca panidaṁ jarāmaraṇan’ti? | “‘Venerable sir, what is aging-and-death, and whose is this aging-and-death?’ | “‘尊者，何为老死，此老死属谁？’ |
| ‘No kallo pañho’ti bhagavā avoca, ‘katamaṁ jarāmaraṇaṁ, kassa ca panidaṁ jarāmaraṇan’ti iti vā, bhikkhu, yo vadeyya, ‘aññaṁ jarāmaraṇaṁ aññassa ca panidaṁ jarāmaraṇan’ti, iti vā, bhikkhu, yo vadeyya, ubhayametaṁ ekatthaṁ byañjanameva nānaṁ. | ‘Not a valid question,’ the Blessed One said. ‘Bhikkhu, if one were to say, “What is aging-and-death, and whose is this aging-and-death?” or if one were to say, “Aging-and-death is one thing, and this aging-and-death is of another,” both of these have the same meaning, though their phrasing is different. | ‘非正问’，世尊言。‘比丘，若人言，“何为老死，此老死属谁？”或若人言，“老死为一事，此老死属另一人”，此二者义同，然措辞异。 |
| Taṁ jīvaṁ taṁ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti. | When there is the view, bhikkhu, that “the vital principle is the same as the body,” there is no living of the holy life. | 有见，比丘，“命即是身”，则无梵行之生活。 |
| Aññaṁ jīvaṁ aññaṁ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti. | When there is the view, bhikkhu, that “the vital principle is one thing, the body another,” there is no living of the holy life. | 有见，比丘，“命为一事，身为另一事”，则无梵行之生活。 |
| Ete te, bhikkhu, ubho ante anupagamma majjhena tathāgato dhammaṁ deseti: | Without veering towards either of these extremes, the Tathāgata teaches the Dhamma by the middle way: | 不偏于此二极端，如来以中道说法： |
| ‘jātipaccayā jarāmaraṇan’”ti. | ‘With birth as condition, there is aging-and-death.’” | ‘以生为缘，有老死。’” |
| “Katamā nu kho, bhante, jāti, kassa ca panāyaṁ jātī”ti? | “‘Venerable sir, what is birth, and whose is this birth?’” | “‘尊者，何为生，此生属谁？’” |
| “No kallo pañho”ti bhagavā avoca, “‘katamā jāti, kassa ca panāyaṁ jātī’ti iti vā, bhikkhu, yo vadeyya, ‘aññā jāti aññassa ca panāyaṁ jātī’ti iti vā, bhikkhu, yo vadeyya, ubhayametaṁ ekatthaṁ byañjanameva nānaṁ. | “‘Not a valid question,’ the Blessed One said. ‘If one were to say, bhikkhu, “What is birth, and whose is this birth?” or if one were to say, “Birth is one thing, and this birth is of another,” both of these have the same meaning, though their phrasing is different. | “‘非正问’，世尊言。‘若人言，比丘，“何为生，此生属谁？”或若人言，“生为一事，此生属另一人”，此二者义同，然措辞异。 |
| Taṁ jīvaṁ taṁ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti. | When there is the view, bhikkhu, that “the vital principle is the same as the body,” there is no living of the holy life. | 有见，比丘，“命即是身”，则无梵行之生活。 |
| Aññaṁ jīvaṁ aññaṁ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti. | When there is the view, bhikkhu, that “the vital principle is one thing, the body another,” there is no living of the holy life. | 有见，比丘，“命为一事，身为另一事”，则无梵行之生活。 |
| Ete te, bhikkhu, ubho ante anupagamma majjhena tathāgato dhammaṁ deseti: | Without veering towards either of these extremes, the Tathāgata teaches the Dhamma by the middle way: | 不偏于此二极端，如来以中道说法： |
| ‘bhavapaccayā jātī’”ti. | ‘With existence as condition, there is birth.’” | ‘以有为缘，有生。’” |
| “Katamo nu kho, bhante, bhavo, kassa ca panāyaṁ bhavo”ti? | “‘Venerable sir, what is existence, and whose is this existence?’” | “‘尊者，何为有，此有属谁？’” |
| “No kallo pañho”ti bhagavā avoca, “‘katamo bhavo, kassa ca panāyaṁ bhavo’ti iti vā, bhikkhu, yo vadeyya, ‘añño bhavo aññassa ca panāyaṁ bhavo’ti iti vā, bhikkhu, yo vadeyya, ubhayametaṁ ekatthaṁ byañjanameva nānaṁ. | “‘Not a valid question,’ the Blessed One said. ‘If one were to say, bhikkhu, “What is existence, and whose is this existence?” or if one were to say, “Existence is one thing, and this existence is of another,” both of these have the same meaning, though their phrasing is different. | “‘非正问’，世尊言。‘若人言，比丘，“何为有，此有属谁？”或若人言，“有为一事，此有属另一人”，此二者义同，然措辞异。 |
| Taṁ jīvaṁ taṁ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti; | When there is the view, bhikkhu, that “the vital principle is the same as the body,” there is no living of the holy life; | 有见，比丘，“命即是身”，则无梵行之生活； |
| aññaṁ jīvaṁ aññaṁ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti. | when there is the view, bhikkhu, that “the vital principle is one thing, the body another,” there is no living of the holy life. | 有见，比丘，“命为一事，身为另一事”，则无梵行之生活。 |
| Ete te, bhikkhu, ubho ante anupagamma majjhena tathāgato dhammaṁ deseti: | Without veering towards either of these extremes, the Tathāgata teaches the Dhamma by the middle way: | 不偏于此二极端，如来以中道说法： |
| ‘upādānapaccayā bhavo’ti …pe… | ‘With clinging as condition, there is existence’ …and so on… | ‘以取为缘，有有’…等等… |
| ‘taṇhāpaccayā upādānanti … | ‘With craving as condition, clinging… | ‘以爱为缘，取… |
| vedanāpaccayā taṇhāti … | With feeling as condition, craving… | 以受为缘，爱… |
| phassapaccayā vedanāti … | With contact as condition, feeling… | 以触为缘，受… |
| saḷāyatanapaccayā phassoti … | With the sixfold sense base as condition, contact… | 以六入处为缘，触… |
| nāmarūpapaccayā saḷāyatananti … | With name-and-form as condition, the sixfold sense base… | 以名色为缘，六入处… |
| viññāṇapaccayā nāmarūpanti … | With consciousness as condition, name-and-form… | 以识为缘，名色… |
| saṅkhārapaccayā viññāṇan’”ti. | With volitional formations as condition, consciousness.’” | 以行为缘，识。’” |
| “Katame nu kho, bhante, saṅkhārā, kassa ca panime saṅkhārā”ti? | “‘Venerable sir, what are volitional formations, and whose are these volitional formations?’” | “‘尊者，何为行，此行属谁？’” |
| “No kallo pañho”ti bhagavā avoca, “‘katame saṅkhārā kassa ca panime saṅkhārā’ti iti vā, bhikkhu, yo vadeyya, ‘aññe saṅkhārā aññassa ca panime saṅkhārā’ti iti vā, bhikkhu, yo vadeyya, ubhayametaṁ ekatthaṁ byañjanameva nānaṁ. | “‘Not a valid question,’ the Blessed One said. ‘If one were to say, bhikkhu, “What are volitional formations, and whose are these volitional formations?” or if one were to say, “Volitional formations are one thing, and these volitional formations are of another,” both of these have the same meaning, though their phrasing is different. | “‘非正问’，世尊言。‘若人言，比丘，“何为行，此行属谁？”或若人言，“行为一事，此行属另一人”，此二者义同，然措辞异。 |
| Taṁ jīvaṁ taṁ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti; | When there is the view, bhikkhu, that “the vital principle is the same as the body,” there is no living of the holy life; | 有见，比丘，“命即是身”，则无梵行之生活； |
| aññaṁ jīvaṁ aññaṁ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti. | when there is the view, bhikkhu, that “the vital principle is one thing, the body another,” there is no living of the holy life. | 有见，比丘，“命为一事，身为另一事”，则无梵行之生活。 |
| Ete te, bhikkhu, ubho ante anupagamma majjhena tathāgato dhammaṁ deseti: | Without veering towards either of these extremes, the Tathāgata teaches the Dhamma by the middle way: | 不偏于此二极端，如来以中道说法： |
| ‘avijjāpaccayā saṅkhārā’”ti. | ‘With ignorance as condition, there are volitional formations.’” | ‘以无明为缘，有行。’” |
| “Avijjāya tveva, bhikkhu, asesavirāganirodhā yānissa tāni visūkāyikāni visevitāni vipphanditāni kānici kānici. | “With the remainderless fading away and cessation of that very ignorance, bhikkhu, all those various writhings, contortions, and vacillations, whatever they may be. | “以彼无明之无余离欲灭，比丘，一切种种 writhings, contortions, and vacillations, whatever they may be. |
| ‘Katamaṁ jarāmaraṇaṁ, kassa ca panidaṁ jarāmaraṇaṁ’ iti vā, ‘aññaṁ jarāmaraṇaṁ, aññassa ca panidaṁ jarāmaraṇaṁ’ iti vā, ‘taṁ jīvaṁ taṁ sarīraṁ’ iti vā, ‘aññaṁ jīvaṁ aññaṁ sarīraṁ’ iti vā. | ‘What is aging-and-death, and whose is this aging-and-death?’ or ‘Aging-and-death is one thing, and this aging-and-death is of another,’ or ‘The vital principle is the same as the body,’ or ‘The vital principle is one thing, the body another.’ | ‘何为老死，此老死属谁？’或‘老死为一事，此老死属另一人’，或‘命即是身’，或‘命为一事，身为另一事’。 |
| Sabbānissa tāni pahīnāni bhavanti ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni āyatiṁ anuppādadhammāni. | All these are abandoned, cut off at the root, made like a palm stump, done away with, so that they are no longer subject to future arising. | 此等皆已舍，根断，如断头棕榈，已灭，不复未来生。 |
| Avijjāya tveva, bhikkhu, asesavirāganirodhā yānissa tāni visūkāyikāni visevitāni vipphanditāni kānici kānici. | With the remainderless fading away and cessation of that very ignorance, bhikkhu, all those various writhings, contortions, and vacillations, whatever they may be. | 以彼无明之无余离欲灭，比丘，一切种种 writhings, contortions, and vacillations, whatever they may be. |
| ‘Katamā jāti, kassa ca panāyaṁ jāti’ iti vā, ‘aññā jāti, aññassa ca panāyaṁ jāti’ iti vā, ‘taṁ jīvaṁ taṁ sarīraṁ’ iti vā, ‘aññaṁ jīvaṁ aññaṁ sarīraṁ’ iti vā. | ‘What is birth, and whose is this birth?’ or ‘Birth is one thing, and this birth is of another,’ or ‘The vital principle is the same as the body,’ or ‘The vital principle is one thing, the body another.’ | ‘何为生，此生属谁？’或‘生为一事，此生属另一人’，或‘命即是身’，或‘命为一事，身为另一事’。 |
| Sabbānissa tāni pahīnāni bhavanti ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni āyatiṁ anuppādadhammāni. | All these are abandoned, cut off at the root, made like a palm stump, done away with, so that they are no longer subject to future arising. | 此等皆已舍，根断，如断头棕榈，已灭，不复未来生。 |
| Avijjāya tveva, bhikkhu, asesavirāganirodhā yānissa tāni visūkāyikāni visevitāni vipphanditāni kānici kānici. | With the remainderless fading away and cessation of that very ignorance, bhikkhu, all those various writhings, contortions, and vacillations, whatever they may be. | 以彼无明之无余离欲灭，比丘，一切种种 writhings, contortions, and vacillations, whatever they may be. |
| Katamo bhavo …pe… | What is existence …and so on… | 何为有…等等… |
| katamaṁ upādānaṁ … | what is clinging … | 何为取… |
| katamā taṇhā … | what is craving … | 何为爱… |
| katamā vedanā … | what is feeling … | 何为受… |
| katamo phasso … | what is contact … | 何为触… |
| katamaṁ saḷāyatanaṁ … | what is the sixfold sense base … | 何为六入处… |
| katamaṁ nāmarūpaṁ … | what is name-and-form … | 何为名色… |
| katamaṁ viññāṇaṁ …pe…. | what is consciousness …and so on…. | 何为识…等等…。 |
| Avijjāya tveva, bhikkhu, asesavirāganirodhā yānissa tāni visūkāyikāni visevitāni vipphanditāni kānici kānici. | With the remainderless fading away and cessation of that very ignorance, bhikkhu, all those various writhings, contortions, and vacillations, whatever they may be. | 以彼无明之无余离欲灭，比丘，一切种种 writhings, contortions, and vacillations, whatever they may be. |
| ‘Katame saṅkhārā, kassa ca panime saṅkhārā’ iti vā, ‘aññe saṅkhārā, aññassa ca panime saṅkhārā’ iti vā, ‘taṁ jīvaṁ taṁ sarīraṁ’ iti vā, ‘aññaṁ jīvaṁ, aññaṁ sarīraṁ’ iti vā. | ‘What are volitional formations, and whose are these volitional formations?’ or ‘Volitional formations are one thing, and these volitional formations are of another,’ or ‘The vital principle is the same as the body,’ or ‘The vital principle is one thing, the body another.’ | ‘何为行，此行属谁？’或‘行为一事，此行属另一人’，或‘命即是身’，或‘命为一事，身为另一事’。 |
| Sabbānissa tāni pahīnāni bhavanti ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni āyatiṁ anuppādadhammānī”ti. | All these are abandoned, cut off at the root, made like a palm stump, done away with, so that they are no longer subject to future arising.” | 此等皆已舍，根断，如断头棕榈，已灭，不复未来生。” |
12.36 - SN 12.36 Dutiyaavijjāpaccaya: Dutiyaavijjāpaccayasutta
| --- SN12.36 - Dutiyaavijjāpaccayasutta --- | --- SN12.36 - Dutiyaavijjāpaccayasutta --- | --- SN12.36 - 第二无明缘经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| “Avijjāpaccayā, bhikkhave, saṅkhārā; | “With ignorance as condition, bhikkhus, come volitional formations; | “以无明为缘，诸比丘，行生； |
| saṅkhārapaccayā viññāṇaṁ …pe… | with volitional formations as condition, consciousness …and so on… | 以行为缘，识…等等… |
| evametassa kevalassa dukkhakkhandhassa samudayo hoti. | such is the origin of this whole mass of suffering. | 如是此纯大苦蕴集。 |
| ‘Katamaṁ jarāmaraṇaṁ, kassa ca panidaṁ jarāmaraṇan’ti iti vā, bhikkhave, yo vadeyya, ‘aññaṁ jarāmaraṇaṁ, aññassa ca panidaṁ jarāmaraṇan’ti iti vā, bhikkhave, yo vadeyya, ubhayametaṁ ekatthaṁ byañjanameva nānaṁ. | If one were to say, bhikkhus, ‘What is aging-and-death, and whose is this aging-and-death?’, or if one were to say, bhikkhus, ‘Aging-and-death is one thing, and this aging-and-death is of another,’ both of these have the same meaning, though their phrasing is different. | 若人言，诸比丘，‘何为老死，此老死属谁？’，或若人言，诸比丘，‘老死为一事，此老死属另一人’，此二者义同，然措辞异。 |
| ‘Taṁ jīvaṁ taṁ sarīraṁ’ iti vā, bhikkhave, diṭṭhiyā sati brahmacariyavāso na hoti. | When there is the view, bhikkhus, that ‘the vital principle is the same as the body,’ there is no living of the holy life. | 有见，诸比丘，“命即是身”，则无梵行之生活。 |
| ‘Aññaṁ jīvaṁ aññaṁ sarīraṁ’ iti vā, bhikkhave, diṭṭhiyā sati brahmacariyavāso na hoti. | When there is the view, bhikkhus, that ‘the vital principle is one thing, the body another,’ there is no living of the holy life. | 有见，诸比丘，“命为一事，身为另一事”，则无梵行之生活。 |
| Ete te, bhikkhave, ubho ante anupagamma majjhena tathāgato dhammaṁ deseti: | Without veering towards either of these extremes, the Tathāgata teaches the Dhamma by the middle way: | 不偏于此二极端，如来以中道说法： |
| ‘jātipaccayā jarāmaraṇan’ti. | ‘With birth as condition, there is aging-and-death.’ | ‘以生为缘，有老死。’ |
| Katamā jāti …pe… | What is birth …and so on… | 何为生…等等… |
| katamo bhavo … | what is existence … | 何为有… |
| katamaṁ upādānaṁ … | what is clinging … | 何为取… |
| katamā taṇhā … | what is craving … | 何为爱… |
| katamā vedanā … | what is feeling … | 何为受… |
| katamo phasso … | what is contact … | 何为触… |
| katamaṁ saḷāyatanaṁ … | what is the sixfold sense base … | 何为六入处… |
| katamaṁ nāmarūpaṁ … | what is name-and-form … | 何为名色… |
| katamaṁ viññāṇaṁ … | what is consciousness … | 何为识… |
| katame saṅkhārā, kassa ca panime saṅkhārāti iti vā, bhikkhave, yo vadeyya, ‘aññe saṅkhārā aññassa ca panime saṅkhārā’ti iti vā, bhikkhave, yo vadeyya, ubhayametaṁ ekatthaṁ byañjanameva nānaṁ. | what are volitional formations, and whose are these volitional formations, if one were to say, bhikkhus, or, ‘Volitional formations are one thing, and these volitional formations are of another,’ if one were to say, bhikkhus, both of these have the same meaning, though their phrasing is different. | 何为行，此行属谁，若人言，诸比丘，或，‘行为一事，此行属另一人’，若人言，诸比丘，此二者义同，然措辞异。 |
| ‘Taṁ jīvaṁ taṁ sarīraṁ’ iti vā, bhikkhave, diṭṭhiyā sati brahmacariyavāso na hoti. | When there is the view, bhikkhus, that ‘the vital principle is the same as the body,’ there is no living of the holy life. | 有见，诸比丘，“命即是身”，则无梵行之生活。 |
| ‘Aññaṁ jīvaṁ aññaṁ sarīraṁ’ iti vā, bhikkhave, diṭṭhiyā sati brahmacariyavāso na hoti. | When there is the view, bhikkhus, that ‘the vital principle is one thing, the body another,’ there is no living of the holy life. | 有见，诸比丘，“命为一事，身为另一事”，则无梵行之生活。 |
| Ete te, bhikkhave, ubho ante anupagamma majjhena tathāgato dhammaṁ deseti: | Without veering towards either of these extremes, the Tathāgata teaches the Dhamma by the middle way: | 不偏于此二极端，如来以中道说法： |
| ‘avijjāpaccayā saṅkhārā’ti. | ‘With ignorance as condition, there are volitional formations.’ | ‘以无明为缘，有行。’ |
| Avijjāya tveva, bhikkhave, asesavirāganirodhā yānissa tāni visūkāyikāni visevitāni vipphanditāni kānici kānici. | With the remainderless fading away and cessation of that very ignorance, bhikkhus, all those various writhings, contortions, and vacillations, whatever they may be. | 以彼无明之无余离欲灭，诸比丘，一切种种 writhings, contortions, and vacillations, whatever they may be. |
| ‘Katamaṁ jarāmaraṇaṁ, kassa ca panidaṁ jarāmaraṇaṁ’ iti vā, ‘aññaṁ jarāmaraṇaṁ, aññassa ca panidaṁ jarāmaraṇaṁ’ iti vā, ‘taṁ jīvaṁ taṁ sarīraṁ’ iti vā, ‘aññaṁ jīvaṁ, aññaṁ sarīraṁ’ iti vā. | ‘What is aging-and-death, and whose is this aging-and-death?’ or ‘Aging-and-death is one thing, and this aging-and-death is of another,’ or ‘The vital principle is the same as the body,’ or ‘The vital principle is one thing, the body another.’ | ‘何为老死，此老死属谁？’或‘老死为一事，此老死属另一人’，或‘命即是身’，或‘命为一事，身为另一事’。 |
| Sabbānissa tāni pahīnāni bhavanti ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni āyatiṁ anuppādadhammāni. | All these are abandoned, cut off at the root, made like a palm stump, done away with, so that they are no longer subject to future arising. | 此等皆已舍，根断，如断头棕榈，已灭，不复未来生。 |
| Avijjāya tveva, bhikkhave, asesavirāganirodhā yānissa tāni visūkāyikāni visevitāni vipphanditāni kānici kānici. | With the remainderless fading away and cessation of that very ignorance, bhikkhus, all those various writhings, contortions, and vacillations, whatever they may be. | 以彼无明之无余离欲灭，诸比丘，一切种种 writhings, contortions, and vacillations, whatever they may be. |
| Katamā jāti …pe… | What is birth …and so on… | 何为生…等等… |
| katamo bhavo … | what is existence … | 何为有… |
| katamaṁ upādānaṁ … | what is clinging … | 何为取… |
| katamā taṇhā … | what is craving … | 何为爱… |
| katamā vedanā … | what is feeling … | 何为受… |
| katamo phasso … | what is contact … | 何为触… |
| katamaṁ saḷāyatanaṁ … | what is the sixfold sense base … | 何为六入处… |
| katamaṁ nāmarūpaṁ … | what is name-and-form … | 何为名色… |
| katamaṁ viññāṇaṁ … | what is consciousness … | 何为识… |
| ‘katame saṅkhārā, kassa ca panime saṅkhārā’ iti vā, ‘aññe saṅkhārā, aññassa ca panime saṅkhārā’ iti vā; ‘taṁ jīvaṁ taṁ sarīraṁ’ iti vā, ‘aññaṁ jīvaṁ aññaṁ sarīraṁ’ iti vā. | ‘What are volitional formations, and whose are these volitional formations?’ or ‘Volitional formations are one thing, and these volitional formations are of another,’ or ‘The vital principle is the same as the body,’ or ‘The vital principle is one thing, the body another.’ | ‘何为行，此行属谁？’或‘行为一事，此行属另一人’，或‘命即是身’，或‘命为一事，身为另一事’。 |
| Sabbānissa tāni pahīnāni bhavanti ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni āyatiṁ anuppādadhammānī”ti. | All these are abandoned, cut off at the root, made like a palm stump, done away with, so that they are no longer subject to future arising.” | 此等皆已舍，根断，如断头棕榈，已灭，不复未来生。” |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
12.37 - SN 12.37 Natumha: Natumhasutta
| --- SN12.37 - Natumhasutta --- | --- SN12.37 - Natumhasutta --- | --- SN12.37 - 非汝经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| “Nāyaṁ, bhikkhave, kāyo tumhākaṁ napi aññesaṁ. | “This body, bhikkhus, is not yours, nor is it of others. | “此身，诸比丘，非汝，亦非他人。 |
| Purāṇamidaṁ, bhikkhave, kammaṁ abhisaṅkhataṁ abhisañcetayitaṁ vedaniyaṁ daṭṭhabbaṁ. | It should be seen, bhikkhus, as old kamma, fabricated, thought out, to be felt. | 应见，诸比丘，为旧业，造作，思量，当受。 |
| Tatra kho, bhikkhave, sutavā ariyasāvako paṭiccasamuppādaññeva sādhukaṁ yoniso manasi karoti: | Therein, bhikkhus, the instructed noble-one's-disciple attends carefully and wisely to dependent origination itself: | 其中，诸比丘，已受教之圣弟子，仔细、明智地思惟缘起本身： |
| ‘iti imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati; | ‘Thus, when this exists, this is; with the arising of this, this arises. | ‘如是，此有时，此生；此起时，此起。 |
| imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati, yadidaṁ— | When this does not exist, this is not; with the cessation of this, this ceases. That is— | 此无时，此不生；此灭时，此灭。即是— |
| avijjāpaccayā saṅkhārā; | with ignorance as condition, volitional formations; | 以无明为缘，行； |
| saṅkhārapaccayā viññāṇaṁ …pe… | with volitional formations as condition, consciousness …and so on… | 以行为缘，识…等等… |
| evametassa kevalassa dukkhakkhandhassa samudayo hoti. | Such is the origin of this whole mass of suffering. | 如是此纯大苦蕴集。 |
| Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; | But with the remainderless fading away and cessation of that very ignorance, there is the cessation of volitional formations; | 然以彼无明之无余离欲灭，则行灭； |
| saṅkhāranirodhā viññāṇanirodho …pe… | with the cessation of volitional formations, there is the cessation of consciousness …and so on… | 以行灭，则识灭…等等… |
| evametassa kevalassa dukkhakkhandhassa nirodho hotī’”ti. | Such is the cessation of this whole mass of suffering.’” | 如是此纯大苦蕴灭。’” |
12.38 - SN 12.38 Cetanā: Cetanāsutta
| --- SN12.38 - Cetanāsutta --- | --- SN12.38 - Cetanāsutta --- | --- SN12.38 - 思经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| “Yañca, bhikkhave, ceteti yañca pakappeti yañca anuseti, ārammaṇametaṁ hoti viññāṇassa ṭhitiyā. | “Bhikkhus, what one intends, and what one plans, and what one has a tendency towards: this becomes a basis for the maintenance of consciousness. | “诸比丘，人所意，所计，所倾向：此成为识维持之基。 |
| Ārammaṇe sati patiṭṭhā viññāṇassa hoti. | When there is a basis, there is a support for the establishment of consciousness. | 有基时，有识安住之支。 |
| Tasmiṁ patiṭṭhite viññāṇe virūḷhe āyatiṁ punabbhavābhinibbatti hoti. | When that consciousness is established and has come to growth, there is the production of future renewed existence. | 彼识既安住而生长，则有未来再生之生。 |
| Āyatiṁ punabbhavābhinibbattiyā sati āyatiṁ jāti jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. | When there is the production of future renewed existence, future birth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair come to be. | 有未来再生之生，则未来生、老、死、愁、悲、苦、忧、恼生。 |
| Evametassa kevalassa dukkhakkhandhassa samudayo hoti. | Such is the origin of this whole mass of suffering. | 如是此纯大苦蕴集。 |
| No ce, bhikkhave, ceteti no ce pakappeti, atha ce anuseti, ārammaṇametaṁ hoti viññāṇassa ṭhitiyā. | If, bhikkhus, one does not intend, and one does not plan, but one still has a tendency towards something, this becomes a basis for the maintenance of consciousness. | 若，诸比丘，人不意，不计，然仍倾向于某事，此成为识维持之基。 |
| Ārammaṇe sati patiṭṭhā viññāṇassa hoti. | When there is a basis, there is a support for the establishment of consciousness. | 有基时，有识安住之支。 |
| Tasmiṁ patiṭṭhite viññāṇe virūḷhe āyatiṁ punabbhavābhinibbatti hoti. | When that consciousness is established and has come to growth, there is the production of future renewed existence. | 彼识既安住而生长，则有未来再生之生。 |
| Āyatiṁ punabbhavābhinibbattiyā sati āyatiṁ jāti jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. | When there is the production of future renewed existence, future birth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair come to be. | 有未来再生之生，则未来生、老、死、愁、悲、苦、忧、恼生。 |
| Evametassa kevalassa dukkhakkhandhassa samudayo hoti. | Such is the origin of this whole mass of suffering. | 如是此纯大苦蕴集。 |
| Yato ca kho, bhikkhave, no ceva ceteti no ca pakappeti no ca anuseti, ārammaṇametaṁ na hoti viññāṇassa ṭhitiyā. | But when, bhikkhus, one neither intends nor plans nor has a tendency towards anything, this does not become a basis for the maintenance of consciousness. | 然当，诸比丘，人不意，不计，不倾向于任何事，此不成为识维持之基。 |
| Ārammaṇe asati patiṭṭhā viññāṇassa na hoti. | When there is no basis, there is no support for the establishment of consciousness. | 无基时，无识安住之支。 |
| Tadappatiṭṭhite viññāṇe avirūḷhe āyatiṁ punabbhavābhinibbatti na hoti. | When that consciousness is not established and has not come to growth, there is no production of future renewed existence. | 彼识不安住不生长，则无未来再生之生。 |
| Āyatiṁ punabbhavābhinibbattiyā asati āyatiṁ jāti jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. | When there is no production of future renewed existence, future birth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair cease. | 无未来再生之生，则未来生、老、死、愁、悲、苦、忧、恼灭。 |
| Evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. | Such is the cessation of this whole mass of suffering.” | 如是此纯大苦蕴灭。” |
12.39 - SN 12.39 Dutiyacetanā: Dutiyacetanāsutta
| --- SN12.39 - Dutiyacetanāsutta --- | --- SN12.39 - Dutiyacetanāsutta --- | --- SN12.39 - 第二思经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| “Yañca, bhikkhave, ceteti yañca pakappeti yañca anuseti, ārammaṇametaṁ hoti viññāṇassa ṭhitiyā. | “Bhikkhus, what one intends, and what one plans, and what one has a tendency towards: this becomes a basis for the maintenance of consciousness. | “诸比丘，人所意，所计，所倾向：此成为识维持之基。 |
| Ārammaṇe sati patiṭṭhā viññāṇassa hoti. | When there is a basis, there is a support for the establishment of consciousness. | 有基时，有识安住之支。 |
| Tasmiṁ patiṭṭhite viññāṇe virūḷhe nāmarūpassa avakkanti hoti. | When that consciousness is established and has come to growth, there is a descent of name-and-form. | 彼识既安住而生长，则有名色之降。 |
| Nāmarūpapaccayā saḷāyatanaṁ; | With name-and-form as condition, the sixfold sense base; | 以名色为缘，六入处； |
| saḷāyatanapaccayā phasso; | with the sixfold sense base as condition, contact; | 以六入处为缘，触； |
| phassapaccayā vedanā …pe… | with contact as condition, feeling …and so on… | 以触为缘，受…等等… |
| taṇhā … | craving … | 爱… |
| upādānaṁ … | clinging … | 取… |
| bhavo … | existence … | 有… |
| jāti … | birth … | 生… |
| jarāmaraṇaṁ … | aging-and-death … | 老死… |
| sokaparidevadukkhadomanassupāyāsā sambhavanti. | sorrow, lamentation, pain, displeasure, and despair come to be. | 愁、悲、苦、忧、恼生。 |
| Evametassa kevalassa dukkhakkhandhassa samudayo hoti. | Such is the origin of this whole mass of suffering. | 如是此纯大苦蕴集。 |
| No ce, bhikkhave, ceteti no ce pakappeti, atha ce anuseti, ārammaṇametaṁ hoti viññāṇassa ṭhitiyā. | If, bhikkhus, one does not intend, and one does not plan, but one still has a tendency towards something, this becomes a basis for the maintenance of consciousness. | 若，诸比丘，人不意，不计，然仍倾向于某事，此成为识维持之基。 |
| Ārammaṇe sati patiṭṭhā viññāṇassa hoti. | When there is a basis, there is a support for the establishment of consciousness. | 有基时，有识安住之支。 |
| Tasmiṁ patiṭṭhite viññāṇe virūḷhe nāmarūpassa avakkanti hoti. | When that consciousness is established and has come to growth, there is a descent of name-and-form. | 彼识既安住而生长，则有名色之降。 |
| Nāmarūpapaccayā saḷāyatanaṁ …pe… | With name-and-form as condition, the sixfold sense base …and so on… | 以名色为缘，六入处…等等… |
| evametassa kevalassa dukkhakkhandhassa samudayo hoti. | such is the origin of this whole mass of suffering. | 如是此纯大苦蕴集。 |
| Yato ca kho, bhikkhave, no ceva ceteti no ca pakappeti no ca anuseti, ārammaṇametaṁ na hoti viññāṇassa ṭhitiyā. | But when, bhikkhus, one neither intends nor plans nor has a tendency towards anything, this does not become a basis for the maintenance of consciousness. | 然当，诸比丘，人不意，不计，不倾向于任何事，此不成为识维持之基。 |
| Ārammaṇe asati patiṭṭhā viññāṇassa na hoti. | When there is no basis, there is no support for the establishment of consciousness. | 无基时，无识安住之支。 |
| Tadappatiṭṭhite viññāṇe avirūḷhe nāmarūpassa avakkanti na hoti. | When that consciousness is not established and has not come to growth, there is no descent of name-and-form. | 彼识不安住不生长，则无名色之降。 |
| Nāmarūpanirodhā saḷāyatananirodho …pe… | With the cessation of name-and-form, there is the cessation of the sixfold sense base …and so on… | 以名色灭，则六入处灭…等等… |
| evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. | Such is the cessation of this whole mass of suffering.” | 如是此纯大苦蕴灭。” |
12.40 - SN 12.40 Tatiyacetanā: Tatiyacetanāsutta
| --- SN12.40 - Tatiyacetanāsutta --- | --- SN12.40 - Tatiyacetanāsutta --- | --- SN12.40 - 第三思经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| “Yañca, bhikkhave, ceteti yañca pakappeti yañca anuseti ārammaṇametaṁ hoti viññāṇassa ṭhitiyā. | “Bhikkhus, what one intends, and what one plans, and what one has a tendency towards: this becomes a basis for the maintenance of consciousness. | “诸比丘，人所意，所计，所倾向：此成为识维持之基。 |
| Ārammaṇe sati patiṭṭhā viññāṇassa hoti. | When there is a basis, there is a support for the establishment of consciousness. | 有基时，有识安住之支。 |
| Tasmiṁ patiṭṭhite viññāṇe virūḷhe nati hoti. | When that consciousness is established and has come to growth, there is an inclination. | 彼识既安住而生长，则有倾向。 |
| Natiyā sati āgatigati hoti. | When there is an inclination, there is coming and going. | 有倾向时，有来去。 |
| Āgatigatiyā sati cutūpapāto hoti. | When there is coming and going, there is passing away and rebirth. | 有来去时，有逝与再生。 |
| Cutūpapāte sati āyatiṁ jāti jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. | When there is passing away and rebirth, future birth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair come to be. | 有逝与再生时，未来生、老、死、愁、悲、苦、忧、恼生。 |
| Evametassa kevalassa dukkhakkhandhassa samudayo hoti. | Such is the origin of this whole mass of suffering. | 如是此纯大-苦蕴集。 |
| No ce, bhikkhave, ceteti no ce pakappeti atha ce anuseti, ārammaṇametaṁ hoti viññāṇassa ṭhitiyā. | If, bhikkhus, one does not intend, and one does not plan, but one still has a tendency towards something, this becomes a basis for the maintenance of consciousness. | 若，诸比丘，人不意，不计，然仍倾向于某事，此成为识维持之基。 |
| Ārammaṇe sati patiṭṭhā viññāṇassa hoti. | When there is a basis, there is a support for the establishment of consciousness. | 有基时，有识安住之支。 |
| Tasmiṁ patiṭṭhite viññāṇe virūḷhe nati hoti. | When that consciousness is established and has come to growth, there is an inclination. | 彼识既安住而生长，则有倾向。 |
| Natiyā sati āgatigati hoti. | When there is an inclination, there is coming and going. | 有倾向时，有来去。 |
| Āgatigatiyā sati cutūpapāto hoti. | When there is coming and going, there is passing away and rebirth. | 有来去时，有逝与再生。 |
| Cutūpapāte sati āyatiṁ jāti jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. | When there is passing away and rebirth, future birth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair come to be. | 有逝与再生时，未来生、老、死、愁、悲、苦、忧、恼生。 |
| Evametassa kevalassa dukkhakkhandhassa samudayo hoti. | Such is the origin of this whole mass of suffering. | 如是此纯大苦蕴集。 |
| Yato ca kho, bhikkhave, no ceva ceteti no ca pakappeti no ca anuseti, ārammaṇametaṁ na hoti viññāṇassa ṭhitiyā. | But when, bhikkhus, one neither intends nor plans nor has a tendency towards anything, this does not become a basis for the maintenance of consciousness. | 然当，诸比丘，人不意，不计，不倾向于任何事，此不成为识维持之基。 |
| Ārammaṇe asati patiṭṭhā viññāṇassa na hoti. | When there is no basis, there is no support for the establishment of consciousness. | 无基时，无识安住之支。 |
| Tadappatiṭṭhite viññāṇe avirūḷhe nati na hoti. | When that consciousness is not established and has not come to growth, there is no inclination. | 彼识不安住不生长，则无倾向。 |
| Natiyā asati āgatigati na hoti. | When there is no inclination, there is no coming and going. | 无倾向时，无来去。 |
| Āgatigatiyā asati cutūpapāto na hoti. | When there is no coming and going, there is no passing away and rebirth. | 无来去时，无逝与再生。 |
| Cutūpapāte asati āyatiṁ jāti jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. | When there is no passing away and rebirth, future birth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair cease. | 无逝与再生时，未来生、老、死、愁、悲、苦、忧、恼灭。 |
| Evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. | Such is the cessation of this whole mass of suffering.” | 如是此纯大苦蕴灭。” |
| Kaḷārakhattiyavaggo catuttho. | The Kaḷāra Khattiya Chapter, the Fourth. | 迦罗罗刹帝利品，第四。 |
| Bhūtamidaṁ kaḷārañca, | This has come to be, and Kaḷāra, | 此已生，与迦罗罗， |
| duve ca ñāṇavatthūni; | And two on the grounds for knowledge; | 及二说智地； |
| Avijjāpaccayā ca dve, | Two on with ignorance as condition, | 二说以无明为缘， |
| natumhā cetanā tayoti. | Not yours, and three on intention. | 非汝，及三说意。 |
12.41 - SN 12.41 Pañcaverabhaya: Pañcaverabhayasutta
| --- SN12.41 - Pañcaverabhayasutta --- | --- SN12.41 - Pañcaverabhayasutta --- | --- SN12.41 - 五畏经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho anāthapiṇḍikaṁ gahapatiṁ bhagavā etadavoca: | Then the householder Anāthapiṇḍika went to the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. The Blessed One said this to the householder Anāthapiṇḍika as he was sitting there: | 尔时，居士给孤独诣世尊所；诣已，礼世尊足，退坐一面。世尊告坐于彼处之居士给孤独言： |
| “Yato kho, gahapati, ariyasāvakassa pañca bhayāni verāni vūpasantāni honti, catūhi ca sotāpattiyaṅgehi samannāgato hoti, ariyo cassa ñāyo paññāya sudiṭṭho hoti suppaṭividdho, so ākaṅkhamāno attanāva attānaṁ byākareyya: | “When, householder, five fears and animosities have subsided for a noble-one's-disciple, and he is endowed with the four factors of stream-entry, and the noble method is well seen and well penetrated by him with wisdom, if he wishes, he could declare of himself: | “当，居士，五畏与怨已息于圣弟子，且彼具四入流支，且圣法为彼以慧善见善通达，若彼愿，彼可自宣： |
| ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyano’ti. | ‘I am one with hell destroyed, with the animal realm destroyed, with the sphere of afflicted spirits destroyed, with the planes of deprivation, the bad destinations, the nether world destroyed; I am a stream-enterer, no longer subject to downfall, certain, destined for enlightenment.’ | ‘我为地狱已毁，畜生界已毁，饿鬼界已毁，恶趣、恶道、冥界已毁；我为入流者，不再堕落，定，趣于觉。’ |
| Katamāni pañca bhayāni verāni vūpasantāni honti? | What are the five fears and animosities that have subsided? | 何五畏与怨已息？ |
| Yaṁ, gahapati, pāṇātipātī pāṇātipātapaccayā diṭṭhadhammikampi bhayaṁ veraṁ pasavati, samparāyikampi bhayaṁ veraṁ pasavati, cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedayati, pāṇātipātā paṭiviratassa evaṁ taṁ bhayaṁ veraṁ vūpasantaṁ hoti. | That which, householder, the destroyer of life, on account of destroying life, generates of fear and animosity in this present life, and generates of fear and animosity in a future life, and experiences mental pain and displeasure, for one who abstains from destroying life, that fear and animosity is thus subsided. | 彼，居士，杀生者，因杀生，于此生生畏与怨，于来生生畏与怨，及经验心苦与忧，于离杀生者，彼畏与怨如是息。 |
| Yaṁ, gahapati, adinnādāyī adinnādānapaccayā diṭṭhadhammikampi bhayaṁ veraṁ pasavati, samparāyikampi bhayaṁ veraṁ pasavati, cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedayati, adinnādānā paṭiviratassa evaṁ taṁ bhayaṁ veraṁ vūpasantaṁ hoti. | That which, householder, the taker of what is not given, on account of taking what is not given, generates of fear and animosity in this present life, and generates of fear and animosity in a future life, and experiences mental pain and displeasure, for one who abstains from taking what is not given, that fear and animosity is thus subsided. | 彼，居士，不与取者，因不与取，于此生生畏与怨，于来生生畏与怨，及经验心苦与忧，于离不与取者，彼畏与怨如是息。 |
| Yaṁ, gahapati, kāmesumicchācārī kāmesumicchācārapaccayā diṭṭhadhammikampi bhayaṁ veraṁ pasavati, samparāyikampi bhayaṁ veraṁ pasavati, cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedayati, kāmesumicchācārā paṭiviratassa evaṁ taṁ bhayaṁ veraṁ vūpasantaṁ hoti. | That which, householder, one who engages in sexual misconduct, on account of engaging in sexual misconduct, generates of fear and animosity in this present life, and generates of fear and animosity in a future life, and experiences mental pain and displeasure, for one who abstains from sexual misconduct, that fear and animosity is thus subsided. | 彼，居士，行邪淫者，因行邪淫，于此生生畏与怨，于来生生畏与怨，及经验心苦与忧，于离邪淫者，彼畏与怨如是息。 |
| Yaṁ, gahapati, musāvādī musāvādapaccayā diṭṭhadhammikampi bhayaṁ veraṁ pasavati, samparāyikampi bhayaṁ veraṁ pasavati, cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedayati, musāvādā paṭiviratassa evaṁ taṁ bhayaṁ veraṁ vūpasantaṁ hoti. | That which, householder, one who speaks falsehood, on account of speaking falsehood, generates of fear and animosity in this present life, and generates of fear and animosity in a future life, and experiences mental pain and displeasure, for one who abstains from speaking falsehood, that fear and animosity is thus subsided. | 彼，居士，说妄语者，因说妄语，于此生生畏与怨，于来生生畏与怨，及经验心苦与忧，于离妄语者，彼畏与怨如是息。 |
| Yaṁ, gahapati, surāmerayamajjapamādaṭṭhāyī surāmerayamajjapamādaṭṭhānapaccayā diṭṭhadhammikampi bhayaṁ veraṁ pasavati, samparāyikampi bhayaṁ veraṁ pasavati, cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedayati, surāmerayamajjapamādaṭṭhānā paṭiviratassa evaṁ taṁ bhayaṁ veraṁ vūpasantaṁ hoti. | That which, householder, one who is given to fermented and distilled intoxicants which are the basis for heedlessness, on account of being given to fermented and distilled intoxicants which are the basis for heedlessness, generates of fear and animosity in this present life, and generates of fear and animosity in a future life, and experiences mental pain and displeasure, for one who abstains from fermented and distilled intoxicants which are the basis for heedlessness, that fear and animosity is thus subsided. | 彼，居士，耽于发酵与蒸馏之酒，为放逸之基者，因耽于发酵与蒸馏之酒，为放逸之基，于此生生畏与怨，于来生生畏与怨，及经验心苦与忧，于离发酵与蒸馏之酒，为放逸之基者，彼畏与怨如是息。 |
| Imāni pañca bhayāni verāni vūpasantāni honti. | These are the five fears and animosities that have subsided. | 此是五畏与怨已息。 |
| Katamehi catūhi sotāpattiyaṅgehi samannāgato hoti? | With what four factors of stream-entry is he endowed? | 以何四入流支具足？ |
| Idha, gahapati, ariyasāvako buddhe aveccappasādena samannāgato hoti: | Here, householder, a noble-one's-disciple is endowed with unwavering faith in the Buddha: | 此，居士，圣弟子于佛具不动摇之信： |
| ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. | ‘Thus is the Blessed One: an arahant, a perfectly enlightened one, accomplished in knowledge and conduct, a fortunate one, a knower of the world, an unsurpassed leader of persons to be tamed, a teacher of gods and humans, the Enlightened One, the Blessed One.’ | ‘如是世尊：阿罗汉，正等觉，明行足，善逝，世间解，无上士调御丈夫，天人师，佛，世尊。’ |
| Dhamme aveccappasādena samannāgato hoti: | He is endowed with unwavering faith in the Dhamma: | 彼于法具不动摇之信： |
| ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti. | ‘The Dhamma is well-expounded by the Blessed One, directly visible, timeless, inviting one to come and see, leading onward, to be personally realized by the wise.’ | ‘法为世尊善说，直接可见，无时，邀来见，导引，为智者亲证。’ |
| Saṅghe aveccappasādena samannāgato hoti: | He is endowed with unwavering faith in the Saṅgha: | 彼于僧具不动摇之信： |
| ‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṁ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassā’ti. | ‘The Saṅgha of the Blessed One’s disciples is practicing the good way, practicing the straight way, practicing the true way, practicing the proper way, that is, the four pairs of persons, the eight types of individuals; this Saṅgha of the Blessed One’s disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world.’ | ‘世尊弟子僧团善行道，直行道，真行道，正行道，即四双人，八辈士；此世尊弟子僧团应供，应待，应施，应合掌，世间无上福田。’ |
| Ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṁvattanikehi. | He is endowed with the virtues dear to the noble ones, unbroken, untorn, unblotched, unmottled, liberating, praised by the wise, ungrasped, leading to concentration. | 彼具圣者所爱之戒，不破，不裂，不污，不杂，解脱，为智者所赞，不取，导向定。 |
| Imehi catūhi sotāpattiyaṅgehi samannāgato hoti. | He is endowed with these four factors of stream-entry. | 彼具此四入流支。 |
| Katamo cassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho? | And what is the noble method that is well seen and well penetrated by him with wisdom? | 何为彼以慧善见善通达之圣法？ |
| Idha, gahapati, ariyasāvako paṭiccasamuppādaññeva sādhukaṁ yoniso manasi karoti: | Here, householder, a noble-one's-disciple attends carefully and wisely to dependent origination itself: | 此，居士，圣弟子仔细、明智地思惟缘起本身： |
| ‘iti imasmiṁ sati idaṁ hoti, imasmiṁ asati idaṁ na hoti; | ‘When this is, this comes to be; when this is not, this does not come to be; | ‘此有时，此生；此无时，此不生； |
| imassuppādā idaṁ uppajjati, imassa nirodhā idaṁ nirujjhati. | with the arising of this, this arises; with the cessation of this, this ceases. | 此起时，此起；此灭时，此灭。 |
| Yadidaṁ avijjāpaccayā saṅkhārā; | That is, with ignorance as condition, volitional formations; | 即是，以无明为缘，行； |
| saṅkhārapaccayā viññāṇaṁ …pe… | with volitional formations as condition, consciousness … and so on … | 以行为缘，识…等等… |
| evametassa kevalassa dukkhakkhandhassa samudayo hoti. | Such is the origin of this whole mass of suffering. | 如是此纯大苦蕴集。 |
| Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; | But with the remainderless fading away and cessation of ignorance, there is the cessation of volitional formations; | 然以无明之无余离欲灭，则行灭； |
| saṅkhāranirodhā viññāṇanirodho …pe… | with the cessation of volitional formations, there is the cessation of consciousness … and so on … | 以行灭，则识灭…等等… |
| evametassa kevalassa dukkhakkhandhassa nirodho hoti. | Such is the cessation of this whole mass of suffering. | 如是此纯大苦蕴灭。 |
| Ayamassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho. | This is the noble method that is well seen and well penetrated by him with wisdom. | 此是彼以慧善见善通达之圣法。 |
| Yato kho, gahapati, ariyasāvakassa imāni pañca bhayāni verāni vūpasantāni honti, imehi catūhi sotāpattiyaṅgehi samannāgato hoti, ayañcassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho, so ākaṅkhamāno attanāva attānaṁ byākareyya: | When, householder, these five fears and animosities have subsided for a noble-one's-disciple, and he is endowed with these four factors of stream-entry, and this noble method is well seen and well penetrated by him with wisdom, if he wishes, he could declare of himself: | 当，居士，此五畏与怨已息于圣弟子，且彼具此四入流支，且此圣法为彼以慧善见善通达，若彼愿，彼可自宣： |
| ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyano’”ti. | ‘I am one with hell destroyed, with the animal realm destroyed, with the sphere of afflicted spirits destroyed, with the planes of deprivation, the bad destinations, the nether world destroyed; I am a stream-enterer, no longer subject to downfall, certain, destined for enlightenment.’” | ‘我为地狱已毁，畜生界已毁，饿鬼界已毁，恶趣、恶道、冥界已毁；我为入流者，不再堕落，定，趣于觉。’” |
12.42 - SN 12.42 Dutiyapañcaverabhaya: Dutiyapañcaverabhayasutta
| --- SN12.42 - Dutiyapañcaverabhayasutta --- | --- SN12.42 - Dutiyapañcaverabhayasutta --- | --- SN12.42 - 第二五畏经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| “Yato kho, bhikkhave, ariyasāvakassa pañca bhayāni verāni vūpasantāni honti, catūhi ca sotāpattiyaṅgehi samannāgato hoti, ariyo cassa ñāyo paññāya sudiṭṭho hoti suppaṭividdho, so ākaṅkhamāno attanāva attānaṁ byākareyya: | “When, bhikkhus, five fears and animosities have subsided for a noble-one's-disciple, and he is endowed with the four factors of stream-entry, and the noble method is well seen and well penetrated by him with wisdom, if he wishes, he could declare of himself: | “当，诸比丘，五畏与怨已息于圣弟子，且彼具四入流支，且圣法为彼以慧善见善通达，若彼愿，彼可自宣： |
| ‘khīṇanirayomhi …pe… avinipātadhammo niyato sambodhiparāyano’ti. | ‘I am one with hell destroyed … and so on … no longer subject to downfall, certain, destined for enlightenment.’ | ‘我为地狱已毁…等等…不再堕落，定，趣于觉。’ |
| Katamāni pañca bhayāni verāni vūpasantāni honti? | What are the five fears and animosities that have subsided? | 何五畏与怨已息？ |
| Yaṁ, bhikkhave, pāṇātipātī …pe… | That which, bhikkhus, the destroyer of life … and so on … | 彼，诸比丘，杀生者…等等… |
| yaṁ, bhikkhave, adinnādāyī … | that which, bhikkhus, the taker of what is not given … | 彼，诸比丘，不与取者… |
| yaṁ, bhikkhave, kāmesumicchācārī … | that which, bhikkhus, one who engages in sexual misconduct … | 彼，诸比丘，行邪淫者… |
| yaṁ, bhikkhave, musāvādī … | that which, bhikkhus, one who speaks falsehood … | 彼，诸比丘，说妄语者… |
| yaṁ, bhikkhave, surāmerayamajjapamādaṭṭhāyī …pe… | that which, bhikkhus, one who is given to fermented and distilled intoxicants which are the basis for heedlessness … and so on … | 彼，诸比丘，耽于发酵与蒸馏之酒，为放逸之基者…等等… |
| imāni pañca bhayāni verāni vūpasantāni honti. | these are the five fears and animosities that have subsided. | 此是五畏与怨已息。 |
| Katamehi catūhi sotāpattiyaṅgehi samannāgato hoti? | With what four factors of stream-entry is he endowed? | 以何四入流支具足？ |
| Idha, bhikkhave, ariyasāvako buddhe …pe… | Here, bhikkhus, a noble-one's-disciple in the Buddha … and so on … | 此，诸比丘，圣弟子于佛…等等… |
| dhamme … | in the Dhamma … | 于法… |
| saṅghe … | in the Saṅgha … | 于僧… |
| ariyakantehi sīlehi samannāgato hoti. | is endowed with the virtues dear to the noble ones. | 具圣者所爱之戒。 |
| Imehi catūhi sotāpattiyaṅgehi samannāgato hoti. | He is endowed with these four factors of stream-entry. | 彼具此四入流支。 |
| Katamo cassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho? | And what is the noble method that is well seen and well penetrated by him with wisdom? | 何为彼以慧善见善通达之圣法？ |
| Idha, bhikkhave, ariyasāvako paṭiccasamuppādaññeva sādhukaṁ yoniso manasi karoti …pe… | Here, bhikkhus, a noble-one's-disciple attends carefully and wisely to dependent origination itself … and so on … | 此，诸比-丘，圣弟子仔细、明智地思惟缘起本身…等等… |
| ayamassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho. | this is the noble method that is well seen and well penetrated by him with wisdom. | 此是彼以慧善见善通达之圣法。 |
| Yato kho, bhikkhave, ariyasāvakassa imāni pañca bhayāni verāni vūpasantāni honti, imehi catūhi sotāpattiyaṅgehi samannāgato hoti, ayañcassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho, so ākaṅkhamāno attanāva attānaṁ byākareyya: | When, bhikkhus, these five fears and animosities have subsided for a noble-one's-disciple, and he is endowed with these four factors of stream-entry, and this noble method is well seen and well penetrated by him with wisdom, if he wishes, he could declare of himself: | 当，诸比丘，此五畏与怨已息于圣弟子，且彼具此四入流支，且此圣法为彼以慧善见善通达，若彼愿，彼可自宣： |
| ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyano’”ti. | ‘I am one with hell destroyed, with the animal realm destroyed, with the sphere of afflicted spirits destroyed, with the planes of deprivation, the bad destinations, the nether world destroyed; I am a stream-enterer, no longer subject to downfall, certain, destined for enlightenment.’” | ‘我为地狱已毁，畜生界已毁，饿鬼界已毁，恶趣、恶道、冥界已毁；我为入流者，不再堕落，定，趣于觉。’” |
| Dutiyaṁ. | Second. | 第二。 |
12.43 - SN 12.43 Dukkha: Dukkhasutta
| --- SN12.43 - Dukkhasutta --- | --- SN12.43 - Dukkhasutta --- | --- SN12.43 - 苦经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| “Dukkhassa, bhikkhave, samudayañca atthaṅgamañca desessāmi. | “Bhikkhus, I will teach you the origin and the passing away of suffering. | “诸比丘，我为汝等说苦之集与灭。 |
| Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. | Listen to that and attend closely, I will speak.” | 谛听，善思念之，我当说。” |
| “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. | “Yes, venerable sir,” those bhikkhus replied to the Blessed One. | “唯然，尊者，”彼诸比丘答世尊言。 |
| Bhagavā etadavoca: | The Blessed One said this: | 世尊如是说： |
| “Katamo ca, bhikkhave, dukkhassa samudayo? | “And what, bhikkhus, is the origin of suffering? | “何为，诸比丘，苦之集？ |
| Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ. Tiṇṇaṁ saṅgati phasso. | In dependence on the eye and forms, eye-consciousness arises. The meeting of the three is contact. | 依眼与色，眼识生。三者之会为触。 |
| Phassapaccayā vedanā; | With contact as condition, feeling; | 以触为缘，受； |
| vedanāpaccayā taṇhā. | with feeling as condition, craving. | 以受为缘，爱。 |
| Ayaṁ kho, bhikkhave, dukkhassa samudayo. | This, bhikkhus, is the origin of suffering. | 此，诸比丘，为苦之集。 |
| Sotañca paṭicca sadde ca uppajjati sotaviññāṇaṁ …pe… | In dependence on the ear and sounds, ear-consciousness arises … and so on … | 依耳与声，耳识生…等等… |
| ghānañca paṭicca gandhe ca …pe… | In dependence on the nose and odors … and so on … | 依鼻与香…等等… |
| jivhañca paṭicca rase ca …pe… | In dependence on the tongue and tastes … and so on … | 依舌与味…等等… |
| kāyañca paṭicca phoṭṭhabbe ca …pe… | In dependence on the body and tangibles … and so on … | 依身与触…等等… |
| manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ. Tiṇṇaṁ saṅgati phasso. | In dependence on the mind and mental phenomena, mind-consciousness arises. The meeting of the three is contact. | 依意与法，意识生。三者之会为触。 |
| Phassapaccayā vedanā; | With contact as condition, feeling; | 以触为缘，受； |
| vedanāpaccayā taṇhā. | with feeling as condition, craving. | 以受为缘，爱。 |
| Ayaṁ kho, bhikkhave, dukkhassa samudayo. | This, bhikkhus, is the origin of suffering. | 此，诸比丘，为苦之集。 |
| Katamo ca, bhikkhave, dukkhassa atthaṅgamo? | And what, bhikkhus, is the passing away of suffering? | 何为，诸比丘，苦之灭？ |
| Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ. Tiṇṇaṁ saṅgati phasso. | In dependence on the eye and forms, eye-consciousness arises. The meeting of the three is contact. | 依眼与色，眼识生。三者之会为触。 |
| Phassapaccayā vedanā; | With contact as condition, feeling; | 以触为缘，受； |
| vedanāpaccayā taṇhā. | with feeling as condition, craving. | 以受为缘，爱。 |
| Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho; | Through the remainderless fading away and cessation of that very craving, there is the cessation of clinging; | 由彼爱之无余离欲灭，则取灭； |
| upādānanirodhā bhavanirodho; | with the cessation of clinging, there is the cessation of existence; | 以取灭，则有灭； |
| bhavanirodhā jātinirodho; | with the cessation of existence, there is the cessation of birth; | 以有灭，则生灭； |
| jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. | with the cessation of birth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair cease. | 以生灭，老死、愁、悲、苦、忧、恼灭。 |
| Evametassa kevalassa dukkhakkhandhassa nirodho hoti. | Such is the cessation of this whole mass of suffering. | 如是此纯大苦蕴灭。 |
| Ayaṁ kho, bhikkhave, dukkhassa atthaṅgamo. | This, bhikkhus, is the passing away of suffering. | 此，诸比丘，为苦之灭。 |
| Sotañca paṭicca sadde ca uppajjati sotaviññāṇaṁ …pe… | In dependence on the ear and sounds, ear-consciousness arises … and so on … | 依耳与声，耳识生…等等… |
| ghānañca paṭicca gandhe ca …pe… | In dependence on the nose and odors … and so on … | 依鼻与香…等等… |
| jivhañca paṭicca rase ca …pe… | In dependence on the tongue and tastes … and so on … | 依舌与味…等等… |
| kāyañca paṭicca phoṭṭhabbe ca …pe… | In dependence on the body and tangibles … and so on … | 依身与触…等等… |
| manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ. Tiṇṇaṁ saṅgati phasso. | In dependence on the mind and mental phenomena, mind-consciousness arises. The meeting of the three is contact. | 依意与法，意识生。三者之会为触。 |
| Phassapaccayā vedanā; | With contact as condition, feeling; | 以触为缘，受； |
| vedanāpaccayā taṇhā. | with feeling as condition, craving. | 以受为缘，爱。 |
| Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho; | Through the remainderless fading away and cessation of that very craving, there is the cessation of clinging; | 由彼爱之无余离欲灭，则取灭； |
| upādānanirodhā bhavanirodho; | with the cessation of clinging, there is the cessation of existence; | 以取灭，则有灭； |
| bhavanirodhā jātinirodho; | with the cessation of existence, there is the cessation of birth; | 以有灭，则生灭； |
| jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. | with the cessation of birth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair cease. | 以生灭，老死、愁、悲、苦、忧、恼灭。 |
| Evametassa kevalassa dukkhakkhandhassa nirodho hoti. | Such is the cessation of this whole mass of suffering. | 如是此纯大苦蕴灭。 |
| Ayaṁ kho, bhikkhave, dukkhassa atthaṅgamo”ti. | This, bhikkhus, is the passing away of suffering.” | 此，诸比丘，为苦之灭。” |
| Tatiyaṁ. | Third. | 第三。 |
12.44 - SN 12.44 Loka: Lokasutta
| --- SN12.44 - Lokasutta --- | --- SN12.44 - Lokasutta --- | --- SN12.44 - 世间经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| “Lokassa, bhikkhave, samudayañca atthaṅgamañca desessāmi. | “Bhikkhus, I will teach you the origin and the passing away of the world. | “诸比丘，我为汝等说世间之集与灭。 |
| Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. | Listen to that and attend closely, I will speak.” | 谛听，善思念之，我当说。” |
| “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. | “Yes, venerable sir,” those bhikkhus replied to the Blessed One. | “唯然，尊者，”彼诸比丘答世尊言。 |
| Bhagavā etadavoca: | The Blessed One said this: | 世尊如是说： |
| “Katamo ca, bhikkhave, lokassa samudayo? | “And what, bhikkhus, is the origin of the world? | “何为，诸比丘，世间之集？ |
| Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ. Tiṇṇaṁ saṅgati phasso. | In dependence on the eye and forms, eye-consciousness arises. The meeting of the three is contact. | 依眼与色，眼识生。三者之会为触。 |
| Phassapaccayā vedanā; | With contact as condition, feeling; | 以触为缘，受； |
| vedanāpaccayā taṇhā; | with feeling as condition, craving; | 以受为缘，爱； |
| taṇhāpaccayā upādānaṁ; | with craving as condition, clinging; | 以爱为缘，取； |
| upādānapaccayā bhavo; | with clinging as condition, existence; | 以取为缘，有； |
| bhavapaccayā jāti; | with existence as condition, birth; | 以有为缘，生； |
| jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. | with birth as condition, aging-and-death, sorrow, lamentation, pain, displeasure, and despair come to be. | 以生为缘，老死、愁、悲、苦、忧、恼生。 |
| Ayaṁ kho, bhikkhave, lokassa samudayo. | This, bhikkhus, is the origin of the world. | 此，诸比丘，为世间之集。 |
| Sotañca paṭicca sadde ca …pe… | In dependence on the ear and sounds … and so on … | 依耳与声…等等… |
| ghānañca paṭicca gandhe ca … | In dependence on the nose and odors … | 依鼻与香… |
| jivhañca paṭicca rase ca … | In dependence on the tongue and tastes … | 依舌与味… |
| kāyañca paṭicca phoṭṭhabbe ca … | In dependence on the body and tangibles … | 依身与触… |
| manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ. Tiṇṇaṁ saṅgati phasso. | In dependence on the mind and mental phenomena, mind-consciousness arises. The meeting of the three is contact. | 依意与法，意识生。三者之会为触。 |
| Phassapaccayā vedanā …pe… | With contact as condition, feeling … and so on … | 以触为缘，受…等等… |
| jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. | with birth as condition, aging-and-death, sorrow, lamentation, pain, displeasure, and despair come to be. | 以生为缘，老死、愁、悲、苦、忧、恼生。 |
| Ayaṁ kho, bhikkhave, lokassa samudayo. | This, bhikkhus, is the origin of the world. | 此，诸比丘，为世间之集。 |
| Katamo ca, bhikkhave, lokassa atthaṅgamo? | And what, bhikkhus, is the passing away of the world? | 何为，诸比丘，世间之灭？ |
| Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ. Tiṇṇaṁ saṅgati phasso. | In dependence on the eye and forms, eye-consciousness arises. The meeting of the three is contact. | 依眼与色，眼识生。三者之会为触。 |
| Phassapaccayā vedanā; | With contact as condition, feeling; | 以触为缘，受； |
| vedanāpaccayā taṇhā. | with feeling as condition, craving. | 以受为缘，爱。 |
| Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho; | Through the remainderless fading away and cessation of that very craving, there is the cessation of clinging; | 由彼爱之无余离欲灭，则取灭； |
| upādānanirodhā bhavanirodho …pe… | with the cessation of clinging, there is the cessation of existence … and so on … | 以取灭，则有灭…等等… |
| evametassa kevalassa dukkhakkhandhassa nirodho hoti. | Such is the cessation of this whole mass of suffering. | 如是此纯大苦蕴灭。 |
| Ayaṁ kho, bhikkhave, lokassa atthaṅgamo. | This, bhikkhus, is the passing away of the world. | 此，诸比丘，为世间之灭。 |
| Sotañca paṭicca sadde ca …pe… | In dependence on the ear and sounds … and so on … | 依耳与声…等等… |
| ghānañca paṭicca gandhe ca … | In dependence on the nose and odors … | 依鼻与香… |
| jivhañca paṭicca rase ca … | In dependence on the tongue and tastes … | 依舌与味… |
| kāyañca paṭicca phoṭṭhabbe ca … | In dependence on the body and tangibles … | 依身与触… |
| manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ. Tiṇṇaṁ saṅgati phasso. | In dependence on the mind and mental phenomena, mind-consciousness arises. The meeting of the three is contact. | 依意与法，意识生。三者之会为触。 |
| Phassapaccayā vedanā; | With contact as condition, feeling; | 以触为缘，受； |
| vedanāpaccayā taṇhā. | with feeling as condition, craving. | 以受为缘，爱。 |
| Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho; | Through the remainderless fading away and cessation of that very craving, there is the cessation of clinging; | 由彼爱之无余离欲灭，则取灭； |
| upādānanirodhā bhavanirodho …pe… | with the cessation of clinging, there is the cessation of existence … and so on … | 以取灭，则有灭…等等… |
| evametassa kevalassa dukkhakkhandhassa nirodho hoti. | Such is the cessation of this whole mass of suffering. | 如是此纯大苦蕴灭。 |
| Ayaṁ kho, bhikkhave, lokassa atthaṅgamo”ti. | This, bhikkhus, is the passing away of the world.” | 此，诸比丘，为世间之灭。” |
| Catutthaṁ. | Fourth. | 第四。 |
12.45 - SN 12.45 Ñātika: Ñātikasutta
| --- SN12.45 - Ñātikasutta --- | --- SN12.45 - Ñātikasutta --- | --- SN12.45 - 那提迦经 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ bhagavā ñātike viharati giñjakāvasathe. | On one occasion the Blessed One was dwelling among the Ñātikas in the Brick Hall. | 一时，世尊住于那提迦族中，砖堂。 |
| Atha kho bhagavā rahogato paṭisallāno imaṁ dhammapariyāyaṁ abhāsi: | Then the Blessed One, while in seclusion, in solitary retreat, uttered this exposition of the Dhamma: | 尔时，世尊，于静处，独居，说此法要： |
| “Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ. Tiṇṇaṁ saṅgati phasso. | “In dependence on the eye and forms, eye-consciousness arises. The meeting of the three is contact. | “依眼与色，眼识生。三者之会为触。 |
| Phassapaccayā vedanā, | With contact as condition, feeling, | 以触为缘，受， |
| vedanāpaccayā taṇhā; | with feeling as condition, craving; | 以受为缘，爱； |
| taṇhāpaccayā upādānaṁ …pe… | with craving as condition, clinging … and so on … | 以爱为缘，取…等等… |
| evametassa kevalassa dukkhakkhandhassa samudayo hoti. | Such is the origin of this whole mass of suffering. | 如是此纯大苦蕴集。 |
| Sotañca paṭicca sadde ca …pe… | In dependence on the ear and sounds … and so on … | 依耳与声…等等… |
| ghānañca paṭicca gandhe ca … | In dependence on the nose and odors … | 依鼻与香… |
| jivhañca paṭicca rase ca … | In dependence on the tongue and tastes … | 依舌与味… |
| kāyañca paṭicca phoṭṭhabbe ca … | In dependence on the body and tangibles … | 依身与触… |
| manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ. Tiṇṇaṁ saṅgati phasso. | In dependence on the mind and mental phenomena, mind-consciousness arises. The meeting of the three is contact. | 依意与法，意识生。三者之会为触。 |
| Phassapaccayā vedanā; | With contact as condition, feeling; | 以触为缘，受； |
| vedanāpaccayā taṇhā; | with feeling as condition, craving; | 以受为缘，爱； |
| taṇhāpaccayā upādānaṁ …pe… | with craving as condition, clinging … and so on … | 以爱为缘，取…等等… |
| evametassa kevalassa dukkhakkhandhassa samudayo hoti. | Such is the origin of this whole mass of suffering. | 如是此纯大苦蕴集。 |
| Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ. Tiṇṇaṁ saṅgati phasso. | In dependence on the eye and forms, eye-consciousness arises. The meeting of the three is contact. | 依眼与色，眼识生。三者之会为触。 |
| Phassapaccayā vedanā; | With contact as condition, feeling; | 以触为缘，受； |
| vedanāpaccayā taṇhā. | with feeling as condition, craving. | 以受为缘，爱。 |
| Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho; | Through the remainderless fading away and cessation of that very craving, there is the cessation of clinging; | 由彼爱之无余离欲灭，则取灭； |
| upādānanirodhā bhavanirodho …pe… | with the cessation of clinging, there is the cessation of existence … and so on … | 以取灭，则有灭…等等… |
| evametassa kevalassa dukkhakkhandhassa nirodho hoti. | Such is the cessation of this whole mass of suffering. | 如是此纯大苦蕴灭。 |
| Sotañca paṭicca sadde ca …pe… | In dependence on the ear and sounds … and so on … | 依耳与声…等等… |
| manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ. Tiṇṇaṁ saṅgati phasso. | In dependence on the mind and mental phenomena, mind-consciousness arises. The meeting of the three is contact. | 依意与法，意识生。三者之会为触。 |
| Phassapaccayā vedanā; | With contact as condition, feeling; | 以触为缘，受； |
| vedanāpaccayā taṇhā. | with feeling as condition, craving. | 以受为缘，爱。 |
| Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho; | Through the remainderless fading away and cessation of that very craving, there is the cessation of clinging; | 由彼爱之无余离欲灭，则取灭； |
| upādānanirodhā bhavanirodho …pe… | with the cessation of clinging, there is the cessation of existence … and so on … | 以取灭，则有灭…等等… |
| evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. | Such is the cessation of this whole mass of suffering.” | 如是此纯大苦蕴灭。” |
| Tena kho pana samayena aññataro bhikkhu bhagavato upassuti ṭhito hoti. | Now at that time a certain bhikkhu was standing listening in on the Blessed One. | 时有一比丘，立而窃听世尊。 |
| Addasā kho bhagavā taṁ bhikkhuṁ upassuti ṭhitaṁ. | The Blessed One saw that bhikkhu standing listening in. | 世尊见彼比丘立而窃听。 |
| Disvāna taṁ bhikkhuṁ etadavoca: | Having seen him, he said to that bhikkhu: | 见已，告彼比丘言： |
| “assosi no tvaṁ, bhikkhu, imaṁ dhammapariyāyan”ti? | “Did you hear, bhikkhu, this exposition of the Dhamma?” | “汝闻，比丘，此法要否？” |
| “Evaṁ, bhante”ti. | “Yes, venerable sir.” | “唯然，尊者。” |
| “Uggaṇhāhi tvaṁ, bhikkhu, imaṁ dhammapariyāyaṁ; | “Learn this exposition of the Dhamma, bhikkhu; | “学此法要，比丘； |
| pariyāpuṇāhi tvaṁ, bhikkhu, imaṁ dhammapariyāyaṁ; | master this exposition of the Dhamma, bhikkhu; | 掌握此法要，比丘； |
| dhārehi tvaṁ, bhikkhu, imaṁ dhammapariyāyaṁ. | remember this exposition of the Dhamma, bhikkhu. | 忆念此法要，比丘。 |
| Atthasaṁhito ayaṁ, bhikkhu, dhammapariyāyo ādibrahmacariyako”ti. | This exposition of the Dhamma is beneficial, bhikkhu, it is fundamental to the holy life.” | 此法要有利，比丘，为梵行之根本。” |
12.46 - SN 12.46 Aññatarabrāhmaṇa: Aññatarabrāhmaṇasutta
| --- SN12.46 - Aññatarabrāhmaṇasutta --- | --- SN12.46 - Aññatarabrāhmaṇasutta --- | --- SN12.46 - 异婆罗门经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. | Then a certain brahmin went to the Blessed One; having approached, he exchanged greetings with the Blessed One. | 尔时，一婆罗门诣世尊所；诣已，与世尊互致问候。 |
| Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so brāhmaṇo bhagavantaṁ etadavoca: | After concluding his courteous and memorable talk, he sat down to one side. Sitting to one side, that brahmin said to the Blessed One: | 问候与忆念之语毕，坐于一面。坐一面已，彼婆罗门白世尊言： |
| “Kiṁ nu kho, bho gotama, so karoti so paṭisaṁvedayatī”ti? | “Master Gotama, is it that one who acts is the same one who experiences the result?” | “乔达摩大师，作者即是受果者否？” |
| “‘So karoti so paṭisaṁvedayatī’ti kho, brāhmaṇa, ayameko anto”. | “‘One who acts is the same one who experiences the result,’ brahmin, this is one extreme.” | “‘作者即是受果者’，婆罗门，此为一极端。” |
| “Kiṁ pana, bho gotama, añño karoti, añño paṭisaṁvedayatī”ti? | “Then, Master Gotama, is it that one who acts is one, and one who experiences the result is another?” | “然则，乔达摩大师，作者为一，受果者为另一人否？” |
| “‘Añño karoti, añño paṭisaṁvedayatī’ti kho, brāhmaṇa, ayaṁ dutiyo anto. | “‘One who acts is one, and one who experiences the result is another,’ brahmin, this is the second extreme. | “‘作者为一，受果者为另一人’，婆罗门，此为第二极端。 |
| Ete te, brāhmaṇa, ubho ante anupagamma majjhena tathāgato dhammaṁ deseti: | Without veering towards either of these extremes, brahmin, the Tathāgata teaches the Dhamma by the middle way: | 不偏于此二极端，婆罗门，如来以中道说法： |
| ‘avijjāpaccayā saṅkhārā; | ‘With ignorance as condition, volitional formations; | ‘以无明为缘，行； |
| saṅkhārapaccayā viññāṇaṁ …pe… | with volitional formations as condition, consciousness … and so on … | 以行为缘，识…等等… |
| evametassa kevalassa dukkhakkhandhassa samudayo hoti. | Such is the origin of this whole mass of suffering. | 如是此纯大苦蕴集。 |
| Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; | But with the remainderless fading away and cessation of that very ignorance, there is the cessation of volitional formations; | 然以彼无明之无余离欲灭，则行灭； |
| saṅkhāranirodhā …pe… | with the cessation of volitional formations … and so on … | 以行灭…等等… |
| evametassa kevalassa dukkhakkhandhassa nirodho hotī’”ti. | Such is the cessation of this whole mass of suffering.’” | 如是此纯大苦蕴灭。’” |
| Evaṁ vutte, so brāhmaṇo bhagavantaṁ etadavoca: | When this was said, that brahmin said to the Blessed One: | 作是语已，彼婆罗门白世尊言： |
| “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama …pe… | “Magnificent, Master Gotama! Magnificent, Master Gotama! … and so on … | “壮哉，乔达摩大师！壮哉，乔达摩大师！…等等… |
| upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. | Let Master Gotama remember me as a lay follower who has gone for refuge from this day forth for life.” | 愿乔达摩大师记我为优婆塞，自今日起，终身归依。” |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
12.47 - SN 12.47 Jāṇussoṇi: Jāṇussoṇisutta
| --- SN12.47 - Jāṇussoṇisutta --- | --- SN12.47 - Jāṇussoṇisutta --- | --- SN12.47 - 阇那卢苏尼经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ …pe… ekamantaṁ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṁ etadavoca: | Then the brahmin Jāṇussoṇi went to the Blessed One; having approached, he exchanged greetings with the Blessed One … and so on … sitting to one side, the brahmin Jāṇussoṇi said to the Blessed One: | 尔时，婆罗门阇那卢苏尼诣世尊所；诣已，与世尊互致问候…等等…坐于一面，婆罗门阇那卢苏尼白世尊言： |
| “Kiṁ nu kho, bho gotama, sabbamatthī”ti? | “Master Gotama, does all exist?” | “乔达摩大师，一切皆有否？” |
| “‘Sabbamatthī’ti kho, brāhmaṇa, ayameko anto”. | “‘All exists,’ brahmin, this is one extreme.” | “‘一切皆有’，婆罗门，此为一极端。” |
| “Kiṁ pana, bho gotama, sabbaṁ natthī”ti? | “Then, Master Gotama, does all not exist?” | “然则，乔达摩大师，一切皆无否？” |
| “‘Sabbaṁ natthī’ti kho, brāhmaṇa, ayaṁ dutiyo anto. | “‘All does not exist,’ brahmin, this is the second extreme. | “‘一切皆无’，婆罗门，此为第二极端。 |
| Ete te, brāhmaṇa, ubho ante anupagamma majjhena tathāgato dhammaṁ deseti: | Without veering towards either of these extremes, brahmin, the Tathāgata teaches the Dhamma by the middle way: | 不偏于此二极端，婆罗门，如来以中道说法： |
| ‘avijjāpaccayā saṅkhārā; | ‘With ignorance as condition, volitional formations; | ‘以无明为缘，行； |
| saṅkhārapaccayā viññāṇaṁ …pe… | with volitional formations as condition, consciousness … and so on … | 以行为缘，识…等等… |
| evametassa kevalassa dukkhakkhandhassa samudayo hoti. | Such is the origin of this whole mass of suffering. | 如是此纯大苦蕴集。 |
| Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; | But with the remainderless fading away and cessation of that very ignorance, there is the cessation of volitional formations; | 然以彼无明之无余离欲灭，则行灭； |
| saṅkhāranirodhā viññāṇanirodho …pe… | with the cessation of volitional formations, there is the cessation of consciousness … and so on … | 以行灭，则识灭…等等… |
| evametassa kevalassa dukkhakkhandhassa nirodho hotī’”ti. | Such is the cessation of this whole mass of suffering.’” | 如是此纯大苦蕴灭。’” |
| Evaṁ vutte, jāṇussoṇi brāhmaṇo bhagavantaṁ etadavoca: | When this was said, the brahmin Jāṇussoṇi said to the Blessed One: | 作是语已，婆罗门阇那卢苏尼白世尊言： |
| “abhikkantaṁ, bho gotama …pe… | “Magnificent, Master Gotama! … and so on … | “壮哉，乔达摩大师！…等等… |
| pāṇupetaṁ saraṇaṁ gatan”ti. | gone for refuge for life.” | 终身归依。” |
12.48 - SN 12.48 Lokāyatika: Lokāyatikasutta
| --- SN12.48 - Lokāyatikasutta --- | --- SN12.48 - Lokāyatikasutta --- | --- SN12.48 - 顺世派经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| Atha kho lokāyatiko brāhmaṇo yena bhagavā …pe… | Then a Lokāyatika brahmin went to the Blessed One … and so on … | 尔时，一顺世派婆罗门诣世尊所…等等… |
| ekamantaṁ nisinno kho lokāyatiko brāhmaṇo bhagavantaṁ etadavoca: | sitting to one side, the Lokāyatika brahmin said to the Blessed One: | 坐于一面，顺世派婆罗门白世尊言： |
| “Kiṁ nu kho, bho gotama, sabbamatthī”ti? | “Master Gotama, does all exist?” | “乔达摩大师，一切皆有否？” |
| “‘Sabbamatthī’ti kho, brāhmaṇa, jeṭṭhametaṁ lokāyataṁ”. | “‘All exists,’ brahmin, this is the most ancient worldly view.” | “‘一切皆有’，婆罗门，此为最古之世俗见。” |
| “Kiṁ pana, bho gotama, sabbaṁ natthī”ti? | “Then, Master Gotama, does all not exist?” | “然则，乔达摩大师，一切皆无否？” |
| “‘Sabbaṁ natthī’ti kho, brāhmaṇa, dutiyametaṁ lokāyataṁ”. | “‘All does not exist,’ brahmin, this is the second worldly view.” | “‘一切皆无’，婆罗门，此为第二世俗见。” |
| “Kiṁ nu kho, bho gotama, sabbamekattan”ti? | “Master Gotama, is all a unity?” | “乔达摩大师，一切为一否？” |
| “‘Sabbamekattan’ti kho, brāhmaṇa, tatiyametaṁ lokāyataṁ”. | “‘All is a unity,’ brahmin, this is the third worldly view.” | “‘一切为一’，婆罗门，此为第三世俗见。” |
| “Kiṁ pana, bho gotama, sabbaṁ puthuttan”ti? | “Then, Master Gotama, is all a plurality?” | “然则，乔达摩大师，一切为多否？” |
| “‘Sabbaṁ puthuttan’ti kho, brāhmaṇa, catutthametaṁ lokāyataṁ. | “‘All is a plurality,’ brahmin, this is the fourth worldly view. | “‘一切为多’，婆罗门，此为第四世俗见。 |
| Ete te, brāhmaṇa, ubho ante anupagamma majjhena tathāgato dhammaṁ deseti: | Without veering towards either of these extremes, brahmin, the Tathāgata teaches the Dhamma by the middle way: | 不偏于此二极端，婆罗门，如来以中道说法： |
| ‘avijjāpaccayā saṅkhārā; | ‘With ignorance as condition, volitional formations; | ‘以无明为缘，行； |
| saṅkhārapaccayā viññāṇaṁ …pe… | with volitional formations as condition, consciousness … and so on … | 以行为缘，识…等等… |
| evametassa kevalassa dukkhakkhandhassa samudayo hoti. | Such is the origin of this whole mass of suffering. | 如是此纯大苦蕴集。 |
| Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; | But with the remainderless fading away and cessation of that very ignorance, there is the cessation of volitional formations; | 然以彼无明之无余离欲灭，则行灭； |
| saṅkhāranirodhā viññāṇanirodho …pe… | with the cessation of volitional formations, there is the cessation of consciousness … and so on … | 以行灭，则识灭…等等… |
| evametassa kevalassa dukkhakkhandhassa nirodho hotī’”ti. | Such is the cessation of this whole mass of suffering.’” | 如是此纯大苦蕴灭。’” |
| Evaṁ vutte, lokāyatiko brāhmaṇo bhagavantaṁ etadavoca: | When this was said, the Lokāyatika brahmin said to the Blessed One: | 作是语已，顺世派婆罗门白世尊言： |
| “abhikkantaṁ, bho gotama …pe… | “Magnificent, Master Gotama! … and so on … | “壮哉，乔达摩大师！…等等… |
| ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. | from this day forth, gone for refuge for life.” | 自今日起，终身归依。” |
12.49 - SN 12.49 Ariyasāvaka: Ariyasāvakasutta
| --- SN12.49 - Ariyasāvakasutta --- | --- SN12.49 - Ariyasāvakasutta --- | --- SN12.49 - 圣弟子经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| “Na, bhikkhave, sutavato ariyasāvakassa evaṁ hoti: | “It does not occur to an instructed noble-one's-disciple, bhikkhus: | “已受教之圣弟子不生此念，诸比丘： |
| ‘kiṁ nu kho— | ‘What now— | ‘今何—— |
| kismiṁ sati kiṁ hoti, kissuppādā kiṁ uppajjati? | when what exists, what comes to be? With the arising of what, what arises? | 何法有时，何法生？何法起时，何法起？ |
| Kismiṁ sati saṅkhārā honti, kismiṁ sati viññāṇaṁ hoti, kismiṁ sati nāmarūpaṁ hoti, kismiṁ sati saḷāyatanaṁ hoti, kismiṁ sati phasso hoti, kismiṁ sati vedanā hoti, kismiṁ sati taṇhā hoti, kismiṁ sati upādānaṁ hoti, kismiṁ sati bhavo hoti, kismiṁ sati jāti hoti, kismiṁ sati jarāmaraṇaṁ hotī’ti? | When what exists, do volitional formations come to be? When what exists, does consciousness come to be? When what exists, does name-and-form come to be? When what exists, does the sixfold sense base come to be? When what exists, does contact come to be? When what exists, does feeling come to be? When what exists, does craving come to be? When what exists, does clinging come to be? When what exists, does existence come to be? When what exists, does birth come to be? When what exists, does aging-and-death come to be?’ | 何法有时，行生？何法有时，识生？何法有时，名色生？何法有时，六入处生？何法有时，触生？何法有时，受生？何法有时，爱生？何法有时，取生？何法有时，有生？何法有时，生生？何法有时，老死生？’ |
| Atha kho, bhikkhave, sutavato ariyasāvakassa aparappaccayā ñāṇamevettha hoti: | Rather, bhikkhus, for the instructed noble-one's-disciple, there is knowledge itself in this matter, independent of others: | 然，诸比丘，于已受教之圣弟子，于此事有自知，不依他人： |
| ‘imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati. | ‘When this exists, this comes to be; with the arising of this, this arises. | ‘此有时，此生；此起时，此起。 |
| Avijjāya sati saṅkhārā honti; | When there is ignorance, volitional formations come to be; | 有无明时，行生； |
| saṅkhāresu sati viññāṇaṁ hoti; | when there are volitional formations, consciousness comes to be; | 有行时，识生； |
| viññāṇe sati nāmarūpaṁ hoti; | when there is consciousness, name-and-form comes to be; | 有识时，名色生； |
| nāmarūpe sati saḷāyatanaṁ hoti; | when there is name-and-form, the sixfold sense base comes to be; | 有名色时，六入处生； |
| saḷāyatane sati phasso hoti; | when there is the sixfold sense base, contact comes to be; | 有六入处时，触生； |
| phasse sati vedanā hoti; | when there is contact, feeling comes to be; | 有触时，受生； |
| vedanāya sati taṇhā hoti; | when there is feeling, craving comes to be; | 有受时，爱生； |
| taṇhāya sati upādānaṁ hoti; | when there is craving, clinging comes to be; | 有爱时，取生； |
| upādāne sati bhavo hoti; | when there is clinging, existence comes to be; | 有取时，有生； |
| bhave sati jāti hoti; | when there is existence, birth comes to be; | 有时，生生； |
| jātiyā sati jarāmaraṇaṁ hotī’ti. | when there is birth, aging-and-death comes to be.’ | 有生时，老死生。’ |
| So evaṁ pajānāti: | He understands thus: | 彼如是解： |
| ‘evamayaṁ loko samudayatī’ti. | ‘Thus this world originates.’ | ‘如是此世间集。’ |
| Na, bhikkhave, sutavato ariyasāvakassa evaṁ hoti: | It does not occur to an instructed noble-one's-disciple, bhikkhus: | 已受教之圣弟子不生此念，诸比丘： |
| ‘kiṁ nu kho— | ‘What now— | ‘今何—— |
| kismiṁ asati kiṁ na hoti, kissa nirodhā kiṁ nirujjhati? | when what does not exist, what does not come to be? With the cessation of what, what ceases? | 何法无时，何法不生？何法灭时，何法灭？ |
| Kismiṁ asati saṅkhārā na honti, kismiṁ asati viññāṇaṁ na hoti, kismiṁ asati nāmarūpaṁ na hoti, kismiṁ asati saḷāyatanaṁ na hoti, kismiṁ asati phasso na hoti, kismiṁ asati vedanā na hoti, kismiṁ asati taṇhā na hoti, kismiṁ asati upādānaṁ na hoti, kismiṁ asati bhavo na hoti, kismiṁ asati jāti na hoti, kismiṁ asati jarāmaraṇaṁ na hotī’ti? | When what does not exist, do volitional formations not come to be? When what does not exist, does consciousness not come to be? When what does not exist, does name-and-form not come to be? When what does not exist, does the sixfold sense base not come to be? When what does not exist, does contact not come to be? When what does not exist, does feeling not come to be? When what does not exist, does craving not come to be? When what does not exist, does clinging not come to be? When what does not exist, does existence not come to be? When what does not exist, does birth not come to be? When what does not exist, does aging-and-death not come to be?’ | 何法无时，行不生？何法无时，识不生？何法无时，名色不生？何法无时，六入处不生？何法无时，触不生？何法无时，受不生？何法无时，爱不生？何法无时，取不生？何法无时，有不生？何法无时，生不生？何法无时，老死不生？’ |
| Atha kho, bhikkhave, sutavato ariyasāvakassa aparappaccayā ñāṇamevettha hoti: | Rather, bhikkhus, for the instructed noble-one's-disciple, there is knowledge itself in this matter, independent of others: | 然，诸比丘，于已受教之圣弟子，于此事有自知，不依他人： |
| ‘imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati. | ‘When this does not exist, this does not come to be; with the cessation of this, this ceases. | ‘此无时，此不生；此灭时，此灭。 |
| Avijjāya asati saṅkhārā na honti; | When there is no ignorance, volitional formations do not come to be; | 无无明时，行不生； |
| saṅkhāresu asati viññāṇaṁ na hoti; | when there are no volitional formations, consciousness does not come to be; | 无行时，识不生； |
| viññāṇe asati nāmarūpaṁ na hoti; | when there is no consciousness, name-and-form does not come to be; | 无识时，名色不生； |
| nāmarūpe asati saḷāyatanaṁ na hoti …pe… | when there is no name-and-form, the sixfold sense base does not come to be … and so on … | 无名色时，六入处不生…等等… |
| bhavo na hoti … | existence does not come to be … | 有不生… |
| jāti na hoti … | birth does not come to be … | 生不生… |
| jātiyā asati jarāmaraṇaṁ na hotī’ti. | when there is no birth, aging-and-death does not come to be.’ | 无生时，老死不生。’ |
| So evaṁ pajānāti: | He understands thus: | 彼如是解： |
| ‘evamayaṁ loko nirujjhatī’ti. | ‘Thus this world ceases.’ | ‘如是此世间灭。’ |
| Yato kho, bhikkhave, ariyasāvako evaṁ lokassa samudayañca atthaṅgamañca yathābhūtaṁ pajānāti, ayaṁ vuccati, bhikkhave, ariyasāvako diṭṭhisampanno itipi …pe… | When, bhikkhus, a noble-one's-disciple thus understands the origin and passing away of the world as it really is, this, bhikkhus, is called a noble-one's-disciple who is accomplished in view … and so on … | 当，诸比丘，圣弟子如是如实解世间之集与灭，此，诸比丘，名为圣弟子，成就于见…等等… |
| amatadvāraṁ āhacca tiṭṭhati itipī”ti. | one who stands having knocked at the door of the deathless.” | 立于敲不死之门者。” |
12.50 - SN 12.50 Dutiyaariyasāvaka: Dutiyaariyasāvakasutta
| --- SN12.50 - Dutiyaariyasāvakasutta --- | --- SN12.50 - Dutiyaariyasāvakasutta --- | --- SN12.50 - 第二圣弟子经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| “Na, bhikkhave, sutavato ariyasāvakassa evaṁ hoti: | “It does not occur to an instructed noble-one's-disciple, bhikkhus: | “已受教之圣弟子不生此念，诸比丘： |
| ‘kiṁ nu kho kismiṁ sati kiṁ hoti, kissuppādā kiṁ uppajjati? | ‘What now—when what exists, what comes to be? With the arising of what, what arises? | ‘今何——何法有时，何法生？何法起时，何法起？ |
| Kismiṁ sati saṅkhārā honti, kismiṁ sati viññāṇaṁ hoti, kismiṁ sati nāmarūpaṁ hoti, kismiṁ sati saḷāyatanaṁ hoti, kismiṁ sati phasso hoti, kismiṁ sati vedanā hoti, kismiṁ sati taṇhā hoti, kismiṁ sati upādānaṁ hoti, kismiṁ sati bhavo hoti, kismiṁ sati jāti hoti, kismiṁ sati jarāmaraṇaṁ hotī’ti? | When what exists, do volitional formations come to be? When what exists, does consciousness come to be? When what exists, does name-and-form come to be? When what exists, does the sixfold sense base come to be? When what exists, does contact come to be? When what exists, does feeling come to be? When what exists, does craving come to be? When what exists, does clinging come to be? When what exists, does existence come to be? When what exists, does birth come to be? When what exists, does aging-and-death come to be?’ | 何法有时，行生？何法有时，识生？何法有时，名色生？何法有时，六入处生？何法有时，触生？何法有时，受生？何法有时，爱生？何法有时，取生？何法有时，有生？何法有时，生生？何法有时，老死生？’ |
| Atha kho, bhikkhave, sutavato ariyasāvakassa aparappaccayā ñāṇamevettha hoti: | Rather, bhikkhus, for the instructed noble-one's-disciple, there is knowledge itself in this matter, independent of others: | 然，诸比丘，于已受教之圣弟子，于此事有自知，不依他人： |
| ‘imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati. | ‘When this exists, this comes to be; with the arising of this, this arises. | ‘此有时，此生；此起时，此起。 |
| Avijjāya sati saṅkhārā honti; | When there is ignorance, volitional formations come to be; | 有无明时，行生； |
| saṅkhāresu sati viññāṇaṁ hoti; | when there are volitional formations, consciousness comes to be; | 有行时，识生； |
| viññāṇe sati nāmarūpaṁ hoti; | when there is consciousness, name-and-form comes to be; | 有识时，名色生； |
| nāmarūpe sati saḷāyatanaṁ hoti; | when there is name-and-form, the sixfold sense base comes to be; | 有名色时，六入处生； |
| saḷāyatane sati phasso hoti; | when there is the sixfold sense base, contact comes to be; | 有六入处时，触生； |
| phasse sati vedanā hoti; | when there is contact, feeling comes to be; | 有触时，受生； |
| vedanāya sati taṇhā hoti; | when there is feeling, craving comes to be; | 有受时，爱生； |
| taṇhāya sati upādānaṁ hoti; | when there is craving, clinging comes to be; | 有爱时，取生； |
| upādāne sati bhavo hoti; | when there is clinging, existence comes to be; | 有取时，有生； |
| bhave sati jāti hoti; | when there is existence, birth comes to be; | 有时，生生； |
| jātiyā sati jarāmaraṇaṁ hotī’ti. | when there is birth, aging-and-death comes to be.’ | 有生时，老死生。’ |
| So evaṁ pajānāti: | He understands thus: | 彼如是解： |
| ‘evamayaṁ loko samudayatī’ti. | ‘Thus this world originates.’ | ‘如是此世间集。’ |
| Na, bhikkhave, sutavato ariyasāvakassa evaṁ hoti: | It does not occur to an instructed noble-one's-disciple, bhikkhus: | 已受教之圣弟子不生此念，诸比丘： |
| ‘kiṁ nu kho kismiṁ asati kiṁ na hoti, kissa nirodhā kiṁ nirujjhati? | ‘What now—when what does not exist, what does not come to be? With the cessation of what, what ceases? | ‘今何——何法无时，何法不生？何法灭时，何法灭？ |
| Kismiṁ asati saṅkhārā na honti, kismiṁ asati viññāṇaṁ na hoti, kismiṁ asati nāmarūpaṁ na hoti, kismiṁ asati saḷāyatanaṁ na hoti, kismiṁ asati phasso na hoti, kismiṁ asati vedanā na hoti, kismiṁ asati taṇhā na hoti …pe… | When what does not exist, do volitional formations not come to be? When what does not exist, does consciousness not come to be? When what does not exist, does name-and-form not come to be? When what does not exist, does the sixfold sense base not come to be? When what does not exist, does contact not come to be? When what does not exist, does feeling not come to be? When what does not exist, does craving not come to be? …and so on… | 何法无时，行不生？何法无时，识不生？何法无时，名色不生？何法无时，六入处不生？何法无时，触不生？何法无时，受不生？何法无时，爱不生？…等等… |
| upādānaṁ … | clinging … | 取… |
| bhavo … | existence … | 有… |
| jāti … | birth … | 生… |
| kismiṁ asati jarāmaraṇaṁ na hotī’ti? | When what does not exist, does aging-and-death not come to be?’ | 何法无时，老死不生？’ |
| Atha kho, bhikkhave, sutavato ariyasāvakassa aparappaccayā ñāṇamevettha hoti: | Rather, bhikkhus, for the instructed noble-one's-disciple, there is knowledge itself in this matter, independent of others: | 然，诸比丘，于已受教之圣弟子，于此事有自知，不依他人： |
| ‘imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati. | ‘When this does not exist, this does not come to be; with the cessation of this, this ceases. | ‘此无时，此不生；此灭时，此灭。 |
| Avijjāya asati saṅkhārā na honti; | When there is no ignorance, volitional formations do not come to be; | 无无明时，行不生； |
| saṅkhāresu asati viññāṇaṁ na hoti; | when there are no volitional formations, consciousness does not come to be; | 无行时，识不生； |
| viññāṇe asati nāmarūpaṁ na hoti; | when there is no consciousness, name-and-form does not come to be; | 无识时，名色不生； |
| nāmarūpe asati saḷāyatanaṁ na hoti …pe… | when there is no name-and-form, the sixfold sense base does not come to be …and so on… | 无名色时，六入处不生…等等… |
| jātiyā asati jarāmaraṇaṁ na hotī’ti. | when there is no birth, aging-and-death does not come to be.’ | 无生时，老死不生。’ |
| So evaṁ pajānāti: | He understands thus: | 彼如是解： |
| ‘evamayaṁ loko nirujjhatī’ti. | ‘Thus this world ceases.’ | ‘如是此世间灭。’ |
| Yato kho, bhikkhave, ariyasāvako evaṁ lokassa samudayañca atthaṅgamañca yathābhūtaṁ pajānāti, ayaṁ vuccati, bhikkhave, ariyasāvako diṭṭhisampanno itipi, dassanasampanno itipi, āgato imaṁ saddhammaṁ itipi, passati imaṁ saddhammaṁ itipi, sekkhena ñāṇena samannāgato itipi, sekkhāya vijjāya samannāgato itipi, dhammasotaṁ samāpanno itipi, ariyo nibbedhikapañño itipi, amatadvāraṁ āhacca tiṭṭhati itipī”ti. | When, bhikkhus, a noble-one's-disciple thus understands the origin and passing away of the world as it really is, this, bhikkhus, is called a noble-one's-disciple who is accomplished in view, accomplished in vision, who has come to this true Dhamma, who sees this true Dhamma, who is endowed with the knowledge of a trainee, who is endowed with the true knowledge of a trainee, who has entered the stream of the Dhamma, a noble one with penetrating wisdom, one who stands having knocked at the door of the deathless.” | 当，诸比丘，圣弟子如是如实解世间之集与灭，此，诸比丘，名为圣弟子，成就于见，成就于观，已至此正法，见此正法，具学人之智，具学人之正智，已入法流，具穿透慧之圣者，立于敲不死之门者。” |
| Gahapativaggo pañcamo. | The Householder Chapter, the Fifth. | 居士品，第五。 |
| Dve pañcaverabhayā vuttā, | Two on the Five Fears and Animosities are stated, | 二说五畏与怨， |
| dukkhaṁ loko ca ñātikaṁ; | Suffering, the World, and the Ñātikas; | 苦，世间，与那提迦； |
| Aññataraṁ jāṇussoṇi ca, | With Another, Jāṇussoṇi, | 与异，阇那卢苏尼， |
| lokāyatikena aṭṭhamaṁ; | And with the Lokāyatika as the eighth; | 及以顺世派为第八； |
| Dve ariyasāvakā vuttā, | Two on the noble-one's-disciples are stated, | 二说圣弟子， |
| vaggo tena pavuccatīti. | The chapter is thus declared. | 品如是宣。 |
12.51 - SN 12.51 Parivīmaṁsana: Parivīmaṁsanasutta
| --- SN12.51 - Parivīmaṁsanasutta --- | --- SN12.51 - Parivīmaṁsanasutta --- | --- SN12.51 - 思察经 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. | On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. | 一时，佛住舍卫城祇陀林给孤独园。 |
| Tatra kho bhagavā bhikkhū āmantesi: | There the Blessed One addressed the bhikkhus: | 尔时，世尊告诸比丘言： |
| “bhikkhavo”ti. | “Bhikkhus.” | “诸比丘。” |
| “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. | “Venerable sir,” those bhikkhus replied to the Blessed One. | “尊者，”彼诸比丘答世尊言。 |
| Bhagavā etadavoca: | The Blessed One said this: | 世尊如是说： |
| “Kittāvatā nu kho, bhikkhave, bhikkhu parivīmaṁsamāno parivīmaṁseyya sabbaso sammā dukkhakkhayāyā”ti? | “To what extent, bhikkhus, does a bhikkhu who is an investigator investigate for the complete destruction of suffering?” | “诸比丘，为彻底灭苦，思察之比丘思察至何程度？” |
| “Bhagavaṁmūlakā no, bhante, dhammā bhagavaṁnettikā bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṁyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti. | “Venerable sir, our teachings are rooted in the Blessed One, guided by the Blessed One, have the Blessed One as their resort. It would be good, venerable sir, if the Blessed One himself would clarify the meaning of this statement. Having heard it from the Blessed One, the bhikkhus will remember it.” | “尊者，我等教法根于世尊，导于世尊，以世尊为归。善哉，尊者，若世尊自明此言之义。闻自世尊，诸比丘将忆之。” |
| “Tena hi, bhikkhave, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. | “Then, bhikkhus, listen and attend closely, I will speak.” | “然则，诸比丘，谛听，善思念之，我当说。” |
| “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. | “Yes, venerable sir,” those bhikkhus replied to the Blessed One. | “唯然，尊者，”彼诸比丘答世尊言。 |
| Bhagavā etadavoca: | The Blessed One said this: | 世尊如是说： |
| “Idha, bhikkhave, bhikkhu parivīmaṁsamāno parivīmaṁsati: | “Here, bhikkhus, a bhikkhu who is an investigator investigates: | “此，诸比丘，思察之比丘思察： |
| ‘yaṁ kho idaṁ anekavidhaṁ nānappakārakaṁ dukkhaṁ loke uppajjati jarāmaraṇaṁ; | ‘Whatever suffering of various kinds arises in the world, such as aging-and-death; | ‘世间所生种种苦，如老死； |
| idaṁ nu kho dukkhaṁ kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ? | this suffering, now, what is its source, what is its origin, what is its birth, what is its cause? | 此苦，今，其源为何，其集为何，其生为何，其因为何？ |
| Kismiṁ sati jarāmaraṇaṁ hoti, kismiṁ asati jarāmaraṇaṁ na hotī’ti? | When what exists does aging-and-death come to be, when what does not exist does aging-and-death not come to be?’ | 何法有时，老死生，何法无时，老死不生？’ |
| So parivīmaṁsamāno evaṁ pajānāti: | Investigating, he understands thus: | 思察已，彼如是解： |
| ‘yaṁ kho idaṁ anekavidhaṁ nānappakārakaṁ dukkhaṁ loke uppajjati jarāmaraṇaṁ, idaṁ kho dukkhaṁ jātinidānaṁ jātisamudayaṁ jātijātikaṁ jātippabhavaṁ. | ‘Whatever suffering of various kinds arises in the world, such as aging-and-death, this suffering has birth as its source, birth as its origin, birth as its birth, birth as its cause. | ‘世间所生种种苦，如老死，此苦以生为源，生为集，生为生，生为因。 |
| Jātiyā sati jarāmaraṇaṁ hoti, jātiyā asati jarāmaraṇaṁ na hotī’ti. | When birth exists, aging-and-death comes to be; when birth does not exist, aging-and-death does not come to be.’ | 生有时，老死生；生无时，老死不生。’ |
| So jarāmaraṇañca pajānāti, jarāmaraṇasamudayañca pajānāti, jarāmaraṇanirodhañca pajānāti, yā ca jarāmaraṇanirodhasāruppagāminī paṭipadā tañca pajānāti, tathā paṭipanno ca hoti anudhammacārī; | He understands aging-and-death, and he understands the origin of aging-and-death, and he understands the cessation of aging-and-death, and he understands the path that is suitable for leading to the cessation of aging-and-death, and having practiced thus, he is one who fares in accordance with the Dhamma; | 彼解老死，及解老死之集，及解老死之灭，及解适于趣老死灭之道，如是修行已，彼为依法而行者； |
| ayaṁ vuccati, bhikkhave, bhikkhu sabbaso sammā dukkhakkhayāya paṭipanno jarāmaraṇanirodhāya. | this, bhikkhus, is called a bhikkhu who is practicing for the complete destruction of suffering, for the cessation of aging-and-death. | 此，诸比丘，名为为彻底灭苦，为灭老死而修行之比丘。 |
| Athāparaṁ parivīmaṁsamāno parivīmaṁsati: | Then, investigating further, he investigates: | 然后，更思察，彼思察： |
| ‘jāti panāyaṁ kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā, kismiṁ sati jāti hoti, kismiṁ asati jāti na hotī’ti? | ‘And this birth, what is its source, what is its origin, what is its birth, what is its cause, when what exists does birth come to be, when what does not exist does birth not come to be?’ | ‘而此生，其源为何，其集为何，其生为何，其因为何，何法有时，生生，何法无时，生不生？’ |
| So parivīmaṁsamāno evaṁ pajānāti: | Investigating, he understands thus: | 思察已，彼如是解： |
| ‘jāti bhavanidānā bhavasamudayā bhavajātikā bhavappabhavā; | ‘Birth has existence as its source, existence as its origin, existence as its birth, existence as its cause; | ‘生以有为源，有为集，有为生，有为因； |
| bhave sati jāti hoti, bhave asati jāti na hotī’ti. | when existence exists, birth comes to be; when existence does not exist, birth does not come to be.’ | 有时，生生；有无时，生不生。’ |
| So jātiñca pajānāti, jātisamudayañca pajānāti, jātinirodhañca pajānāti, yā ca jātinirodhasāruppagāminī paṭipadā tañca pajānāti, tathā paṭipanno ca hoti anudhammacārī; | He understands birth, and he understands the origin of birth, and he understands the cessation of birth, and he understands the path that is suitable for leading to the cessation of birth, and having practiced thus, he is one who fares in accordance with the Dhamma; | 彼解生，及解生之集，及解生之灭，及解适于趣生灭之道，如是修行已，彼为依法而行者； |
| ayaṁ vuccati, bhikkhave, bhikkhu sabbaso sammā dukkhakkhayāya paṭipanno jātinirodhāya. | this, bhikkhus, is called a bhikkhu who is practicing for the complete destruction of suffering, for the cessation of birth. | 此，诸比丘，名为为彻底灭苦，为灭生而修行之比丘。 |
| Athāparaṁ parivīmaṁsamāno parivīmaṁsati: | Then, investigating further, he investigates: | 然后，更思察，彼思察： |
| ‘bhavo panāyaṁ kiṁnidāno …pe… | ‘And this existence, what is its source …and so on… | ‘而此有，其源为何…等等… |
| upādānaṁ panidaṁ kiṁnidānaṁ … | And this clinging, what is its source … | 而此取，其源为何… |
| taṇhā panāyaṁ kiṁnidānā … | And this craving, what is its source … | 而此爱，其源为何… |
| vedanā … | feeling … | 受… |
| phasso … | contact … | 触… |
| saḷāyatanaṁ panidaṁ kiṁnidānaṁ … | And this sixfold sense base, what is its source … | 而此六入处，其源为何… |
| nāmarūpaṁ panidaṁ … | And this name-and-form … | 而此名色… |
| viññāṇaṁ panidaṁ … | And this consciousness … | 而此识… |
| saṅkhārā panime kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā; | And these volitional formations, what is their source, what is their origin, what is their birth, what is their cause? | 而此行，其源为何，其集为何，其生为何，其因为何？ |
| kismiṁ sati saṅkhārā honti, kismiṁ asati saṅkhārā na hontī’ti? | When what exists do volitional formations come to be, when what does not exist do volitional formations not come to be?’ | 何法有时，行生，何法无时，行不生？’ |
| So parivīmaṁsamāno evaṁ pajānāti: | Investigating, he understands thus: | 思察已，彼如是解： |
| ‘saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā; | ‘Volitional formations have ignorance as their source, ignorance as their origin, ignorance as their birth, ignorance as their cause; | ‘行以无明为源，无明为集，无明为生，无明为因； |
| avijjāya sati saṅkhārā honti, avijjāya asati saṅkhārā na hontī’ti. | when ignorance exists, volitional formations come to be; when ignorance does not exist, volitional formations do not come to be.’ | 无明有时，行生；无明无时，行不生。’ |
| So saṅkhāre ca pajānāti, saṅkhārasamudayañca pajānāti, saṅkhāranirodhañca pajānāti, yā ca saṅkhāranirodhasāruppagāminī paṭipadā tañca pajānāti, tathā paṭipanno ca hoti anudhammacārī; | He understands volitional formations, and he understands the origin of volitional formations, and he understands the cessation of volitional formations, and he understands the path that is suitable for leading to the cessation of volitional formations, and having practiced thus, he is one who fares in accordance with the Dhamma; | 彼解行，及解行之集，及解行之灭，及解适于趣行灭之道，如是修行已，彼为依法而行者； |
| ayaṁ vuccati, bhikkhave, bhikkhu sabbaso sammā dukkhakkhayāya paṭipanno saṅkhāranirodhāya. | this, bhikkhus, is called a bhikkhu who is practicing for the complete destruction of suffering, for the cessation of volitional formations. | 此，诸比丘，名为为彻底灭苦，为灭行而修行之比丘。 |
| Avijjāgato yaṁ, bhikkhave, purisapuggalo puññañce saṅkhāraṁ abhisaṅkharoti, puññūpagaṁ hoti viññāṇaṁ. | When, bhikkhus, a person, an individual, is overcome by ignorance and generates a meritorious formation, consciousness fares on to merit. | 当，诸比丘，一人，为无明所制，生福行，识趣于福。 |
| Apuññañce saṅkhāraṁ abhisaṅkharoti, apuññūpagaṁ hoti viññāṇaṁ. | If he generates a demeritorious formation, consciousness fares on to demerit. | 若彼生非福行，识趣于非福。 |
| Āneñjañce saṅkhāraṁ abhisaṅkharoti āneñjūpagaṁ hoti viññāṇaṁ. | If he generates an imperturbable formation, consciousness fares on to the imperturbable. | 若彼生不动行，识趣于不动。 |
| Yato kho, bhikkhave, bhikkhuno avijjā pahīnā hoti vijjā uppannā, so avijjāvirāgā vijjuppādā neva puññābhisaṅkhāraṁ abhisaṅkharoti na apuññābhisaṅkhāraṁ abhisaṅkharoti na āneñjābhisaṅkhāraṁ abhisaṅkharoti. | When, bhikkhus, a bhikkhu’s ignorance is abandoned and true knowledge has arisen, then through the fading away of ignorance and the arising of true knowledge he does not generate a meritorious formation, nor a demeritorious formation, nor an imperturbable formation. | 当，诸比丘，比丘之无明已舍，真智已生，则由无明之离欲与真智之生，彼不生福行，亦不生非福行，亦不生不动行。 |
| Anabhisaṅkharonto anabhisañcetayanto na kiñci loke upādiyati; | Not generating, not intending, he does not cling to anything in the world; | 不生，不意，彼不取于世间任何事物； |
| anupādiyaṁ na paritassati, aparitassaṁ paccattaññeva parinibbāyati. | not clinging, he is not agitated; unagitated, he personally attains Nibbāna. | 不取，彼不动摇；不动摇，彼亲证涅槃。 |
| ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. | He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’ | 彼解：‘生已尽，梵行已立，所作已办，不受后有。’ |
| So sukhañce vedanaṁ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti. | If he feels a pleasant feeling, he understands it as impermanent, he understands it as not clung to, he understands it as not delighted in. | 若彼感乐受，彼解其为无常，彼解其为不取，彼解其为不喜。 |
| Dukkhañce vedanaṁ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti. | If he feels a painful feeling, he understands it as impermanent, he understands it as not clung to, he understands it as not delighted in. | 若彼感苦受，彼解其为无常，彼解其为不取，彼解其为不喜。 |
| Adukkhamasukhañce vedanaṁ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti. | If he feels a neither-painful-nor-pleasant feeling, he understands it as impermanent, he understands it as not clung to, he understands it as not delighted in. | 若彼感不苦不乐受，彼解其为无常，彼解其为不取，彼解其为不喜。 |
| So sukhañce vedanaṁ vedayati, visaṁyutto naṁ vedayati. | If he feels a pleasant feeling, he feels it detached. | 若彼感乐受，彼离而感之。 |
| Dukkhañce vedanaṁ vedayati, visaṁyutto naṁ vedayati. | If he feels a painful feeling, he feels it detached. | 若彼感苦受，彼离而感之。 |
| Adukkhamasukhañce vedanaṁ vedayati, visaṁyutto naṁ vedayati. | If he feels a neither-painful-nor-pleasant feeling, he feels it detached. | 若彼感不苦不乐受，彼离而感之。 |
| So kāyapariyantikaṁ vedanaṁ vedayamāno kāyapariyantikaṁ vedanaṁ vedayāmīti pajānāti, jīvitapariyantikaṁ vedanaṁ vedayamāno jīvitapariyantikaṁ vedanaṁ vedayāmīti pajānāti. | When he feels a feeling terminating with the body, he understands, ‘I feel a feeling terminating with the body.’ When he feels a feeling terminating with life, he understands, ‘I feel a feeling terminating with life.’ | 当彼感身尽之受，彼解，‘我感身尽之受。’当彼感命尽之受，彼解，‘我感命尽之受。’ |
| Kāyassa bhedā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissanti, sarīrāni avasissantīti pajānāti. | He understands: ‘With the breakup of the body, after the termination of life, all that is felt, not being delighted in, will become cool right here, and the body will remain.’ | 彼解：‘身坏命终，一切所受，不喜，将即此冷却，而身将留。’ |
| Seyyathāpi, bhikkhave, puriso kumbhakārapākā uṇhaṁ kumbhaṁ uddharitvā same bhūmibhāge paṭisisseyya. | Just as, bhikkhus, a man might lift a hot pot from a potter’s kiln and place it on level ground. | 犹如，诸比丘，人从陶窑中举一热锅，置于平地。 |
| Tatra yāyaṁ usmā sā tattheva vūpasameyya, kapallāni avasisseyyuṁ. | There, whatever heat there is would subside right there, and the pot-sherds would remain. | 彼处，无论何热，将即此息，而陶片将留。 |
| Evameva kho, bhikkhave, bhikkhu kāyapariyantikaṁ vedanaṁ vedayamāno kāyapariyantikaṁ vedanaṁ vedayāmīti pajānāti, jīvitapariyantikaṁ vedanaṁ vedayamāno jīvitapariyantikaṁ vedanaṁ vedayāmīti pajānāti. | Even so, bhikkhus, when a bhikkhu feels a feeling terminating with the body, he understands, ‘I feel a feeling terminating with the body.’ When he feels a feeling terminating with life, he understands, ‘I feel a feeling terminating with life.’ | 如是，诸比丘，当一比丘感身尽之受，彼解，‘我感身尽之受。’当彼感命尽之受，彼解，‘我感命尽之受。’ |
| Kāyassa bhedā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissanti, sarīrāni avasissantīti pajānāti. | He understands: ‘With the breakup of the body, after the termination of life, all that is felt, not being delighted in, will become cool right here, and the body will remain.’ | 彼解：‘身坏命终，一切所受，不喜，将即此冷却，而身将留。’ |
| Taṁ kiṁ maññatha, bhikkhave, | What do you think, bhikkhus? | 汝意云何，诸比丘？ |
| api nu kho khīṇāsavo bhikkhu puññābhisaṅkhāraṁ vā abhisaṅkhareyya apuññābhisaṅkhāraṁ vā abhisaṅkhareyya āneñjābhisaṅkhāraṁ vā abhisaṅkhareyyā”ti? | Would a bhikkhu whose taints are destroyed generate a meritorious formation, or a demeritorious formation, or an imperturbable formation?” | 漏尽之比丘会生福行，或非福行，或不动行否？” |
| “No hetaṁ, bhante”. | “No, venerable sir.” | “不，尊者。” |
| “Sabbaso vā pana saṅkhāresu asati, saṅkhāranirodhā api nu kho viññāṇaṁ paññāyethā”ti? | “But when there are no volitional formations at all, with the cessation of volitional formations, would consciousness be discerned?” | “然当全无行时，以行灭，识可辨否？” |
| “No hetaṁ, bhante”. | “No, venerable sir.” | “不，尊者。” |
| “Sabbaso vā pana viññāṇe asati, viññāṇanirodhā api nu kho nāmarūpaṁ paññāyethā”ti? | “But when there is no consciousness at all, with the cessation of consciousness, would name-and-form be discerned?” | “然当全无识时，以识灭，名色可辨否？” |
| “No hetaṁ, bhante”. | “No, venerable sir.” | “不，尊者。” |
| “Sabbaso vā pana nāmarūpe asati, nāmarūpanirodhā api nu kho saḷāyatanaṁ paññāyethā”ti? | “But when there is no name-and-form at all, with the cessation of name-and-form, would the sixfold sense base be discerned?” | “然当全无名色时，以名色灭，六入处可辨否？” |
| “No hetaṁ, bhante”. | “No, venerable sir.” | “不，尊者。” |
| “Sabbaso vā pana saḷāyatane asati, saḷāyatananirodhā api nu kho phasso paññāyethā”ti? | “But when there is no sixfold sense base at all, with the cessation of the sixfold sense base, would contact be discerned?” | “然当全无六入处时，以六入处灭，触可辨否？” |
| “No hetaṁ, bhante”. | “No, venerable sir.” | “不，尊者。” |
| “Sabbaso vā pana phasse asati, phassanirodhā api nu kho vedanā paññāyethā”ti? | “But when there is no contact at all, with the cessation of contact, would feeling be discerned?” | “然当全无触时，以触灭，受可辨否？” |
| “No hetaṁ, bhante”. | “No, venerable sir.” | “不，尊者。” |
| “Sabbaso vā pana vedanāya asati, vedanānirodhā api nu kho taṇhā paññāyethā”ti? | “But when there is no feeling at all, with the cessation of feeling, would craving be discerned?” | “然当全无受时，以受灭，爱可辨否？” |
| “No hetaṁ, bhante”. | “No, venerable sir.” | “不，尊者。” |
| “Sabbaso vā pana taṇhāya asati, taṇhānirodhā api nu kho upādānaṁ paññāyethā”ti? | “But when there is no craving at all, with the cessation of craving, would clinging be discerned?” | “然当全无爱时，以爱灭，取可辨否？” |
| “No hetaṁ, bhante”. | “No, venerable sir.” | “不，尊者。” |
| “Sabbaso vā pana upādāne asati, upādānanirodhā api nu kho bhavo paññāyethā”ti. | “But when there is no clinging at all, with the cessation of clinging, would existence be discerned?” | “然当全无取时，以取灭，有可辨否？” |
| “No hetaṁ, bhante”. | “No, venerable sir.” | “不，尊者。” |
| “Sabbaso vā pana bhave asati, bhavanirodhā api nu kho jāti paññāyethā”ti? | “But when there is no existence at all, with the cessation of existence, would birth be discerned?” | “然当全无有时，以有灭，生可辨否？” |
| “No hetaṁ, bhante”. | “No, venerable sir.” | “不，尊者。” |
| “Sabbaso vā pana jātiyā asati, jātinirodhā api nu kho jarāmaraṇaṁ paññāyethā”ti? | “But when there is no birth at all, with the cessation of birth, would aging-and-death be discerned?” | “然当全无生时，以生灭，老死可辨否？” |
| “No hetaṁ, bhante”. | “No, venerable sir.” | “不，尊者。” |
| “Sādhu sādhu, bhikkhave, evametaṁ, bhikkhave, netaṁ aññathā. | “Good, good, bhikkhus! It is so, bhikkhus, not otherwise. | “善哉，善哉，诸比丘！如是，诸比丘，非异。 |
| Saddahatha me taṁ, bhikkhave, adhimuccatha, nikkaṅkhā ettha hotha nibbicikicchā. | Have faith in this, bhikkhus, be resolved on it, be free from doubt here, be free from uncertainty. | 信此，诸比丘，决意于此，于此无惑，无不确定。 |
| Esevanto dukkhassā”ti. | This itself is the end of suffering.” | 此即苦之尽。” |
12.52 - SN 12.52 Upādāna: Upādānasutta
| --- SN12.52 - Upādānasutta --- | --- SN12.52 - Upādānasutta --- | --- SN12.52 - 取经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| “Upādāniyesu, bhikkhave, dhammesu assādānupassino viharato taṇhā pavaḍḍhati. | “For one who dwells contemplating gratification in things that can be clung to, craving increases. | “于住观可取法中喜者，爱增长。 |
| Taṇhāpaccayā upādānaṁ; | With craving as condition, clinging; | 以爱为缘，取； |
| upādānapaccayā bhavo; | with clinging as condition, existence; | 以取为缘，有； |
| bhavapaccayā jāti; | with existence as condition, birth; | 以有为缘，生； |
| jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. | with birth as condition, aging-and-death, sorrow, lamentation, pain, displeasure, and despair come to be. | 以生为缘，老死、愁、悲、苦、忧、恼生。 |
| Evametassa kevalassa dukkhakkhandhassa samudayo hoti. | Such is the origin of this whole mass of suffering. | 如是此纯大苦蕴集。 |
| Seyyathāpi, bhikkhave, dasannaṁ vā kaṭṭhavāhānaṁ vīsāya vā kaṭṭhavāhānaṁ tiṁsāya vā kaṭṭhavāhānaṁ cattārīsāya vā kaṭṭhavāhānaṁ mahāaggikkhandho jaleyya. | Just as, bhikkhus, a great mass of fire might be burning from ten, or twenty, or thirty, or forty cartloads of firewood. | 犹如，诸比丘，一大火聚，或燃自十、或二十、或三十、或四十车薪。 |
| Tatra puriso kālena kālaṁ sukkhāni ceva tiṇāni pakkhipeyya, sukkhāni ca gomayāni pakkhipeyya, sukkhāni ca kaṭṭhāni pakkhipeyya. | And a man from time to time would throw on dry grass, and dry cow dung, and dry wood. | 人时时投干草，及干牛粪，及干木。 |
| Evañhi so, bhikkhave, mahāaggikkhandho tadāhāro tadupādāno ciraṁ dīghamaddhānaṁ jaleyya. | Thus indeed, bhikkhus, that great mass of fire, with that nutriment, with that fuel, would burn for a long, long time. | 如是实，诸比丘，彼大火聚，以此食，以此燃料，将长久燃烧。 |
| Evameva kho, bhikkhave, upādāniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati. | Even so, bhikkhus, for one who dwells contemplating gratification in things that can be clung to, craving increases. | 如是，诸比丘，于住观可取法中喜者，爱增长。 |
| Taṇhāpaccayā upādānaṁ …pe… | With craving as condition, clinging …and so on… | 以爱为缘，取…等等… |
| evametassa kevalassa dukkhakkhandhassa samudayo hoti. | such is the origin of this whole mass of suffering. | 如是此纯大苦蕴集。 |
| Upādāniyesu, bhikkhave, dhammesu ādīnavānupassino viharato taṇhā nirujjhati. | For one who dwells contemplating danger in things that can be clung to, craving ceases. | 于住观可取法中危者，爱灭。 |
| Taṇhānirodhā upādānanirodho; | With the cessation of craving, there is the cessation of clinging; | 以爱灭，则取灭； |
| upādānanirodhā bhavanirodho; | with the cessation of clinging, there is the cessation of existence; | 以取灭，则有灭； |
| bhavanirodhā jātinirodho; | with the cessation of existence, there is the cessation of birth; | 以有灭，则生灭； |
| jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. | with the cessation of birth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair cease. | 以生灭，老死、愁、悲、苦、忧、恼灭。 |
| Evametassa kevalassa dukkhakkhandhassa nirodho hoti. | Such is the cessation of this whole mass of suffering. | 如是此纯大苦蕴灭。 |
| Seyyathāpi, bhikkhave, dasannaṁ vā kaṭṭhavāhānaṁ vīsāya vā tiṁsāya vā cattārīsāya vā kaṭṭhavāhānaṁ mahāaggikkhandho jaleyya; | Just as, bhikkhus, a great mass of fire might be burning from ten, or twenty, or thirty, or forty cartloads of firewood; | 犹如，诸比丘，一大火聚，或燃自十、或二十、或三十、或四十车薪； |
| tatra puriso na kālena kālaṁ sukkhāni ceva tiṇāni pakkhipeyya, na sukkhāni ca gomayāni pakkhipeyya, na sukkhāni ca kaṭṭhāni pakkhipeyya. | and a man would not from time to time throw on dry grass, nor dry cow dung, nor dry wood. | 人非时时投干草，亦非干牛粪，亦非干木。 |
| Evañhi so, bhikkhave, mahāaggikkhandho purimassa ca upādānassa pariyādānā aññassa ca anupahārā anāhāro nibbāyeyya. | Thus indeed, bhikkhus, that great mass of fire, with the exhaustion of the former fuel and the non-provision of any other, being without nutriment, would be extinguished. | 如是实，诸比丘，彼大火聚，以前燃料尽，且无他供给，无食，将熄灭。 |
| Evameva kho, bhikkhave, upādāniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati, | Even so, bhikkhus, for one who dwells contemplating danger in things that can be clung to, craving ceases, | 如是，诸比丘，于住观可取法中危者，爱灭， |
| taṇhānirodhā upādānanirodho …pe… | with the cessation of craving, there is the cessation of clinging …and so on… | 以爱灭，则取灭…等等… |
| evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. | such is the cessation of this whole mass of suffering.” | 如是此纯大苦蕴灭。” |
| Dutiyaṁ. | Second. | 第二。 |
12.53 - SN 12.53 Saṁyojana: Saṁyojanasutta
| --- SN12.53 - Saṁyojanasutta --- | --- SN12.53 - Saṁyojanasutta --- | --- SN12.53 - 结经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| “Saṁyojaniyesu, bhikkhave, dhammesu assādānupassino viharato taṇhā pavaḍḍhati. | “For one who dwells contemplating gratification in things that are fetters, craving increases. | “于住观结法中喜者，爱增长。 |
| Taṇhāpaccayā upādānaṁ; | With craving as condition, clinging; | 以爱为缘，取； |
| upādānapaccayā bhavo; | with clinging as condition, existence; | 以取为缘，有； |
| bhavapaccayā jāti; | with existence as condition, birth; | 以有为缘，生； |
| jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. | with birth as condition, aging-and-death, sorrow, lamentation, pain, displeasure, and despair come to be. | 以生为缘，老死、愁、悲、苦、忧、恼生。 |
| Evametassa kevalassa dukkhakkhandhassa samudayo hoti. | Such is the origin of this whole mass of suffering. | 如是此纯大苦蕴集。 |
| Seyyathāpi, bhikkhave, telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyeyya. | Just as, bhikkhus, an oil lamp would burn in dependence on oil and a wick. | 犹如，诸比丘，油灯依油与芯而燃。 |
| Tatra puriso kālena kālaṁ telaṁ āsiñceyya vaṭṭiṁ upasaṁhareyya. | And a man from time to time would pour in oil and adjust the wick. | 人时时注油并调芯。 |
| Evañhi so, bhikkhave, telappadīpo tadāhāro tadupādāno ciraṁ dīghamaddhānaṁ jaleyya. | Thus indeed, bhikkhus, that oil lamp, with that nutriment, with that fuel, would burn for a long, long time. | 如是实，诸比丘，彼油灯，以此食，以此燃料，将长久燃烧。 |
| Evameva kho, bhikkhave, saṁyojaniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati. | Even so, bhikkhus, for one who dwells contemplating gratification in things that are fetters, craving increases. | 如是，诸比丘，于住观结法中喜者，爱增长。 |
| Taṇhāpaccayā upādānaṁ; | With craving as condition, clinging; | 以爱为缘，取； |
| upādānapaccayā bhavo; | with clinging as condition, existence; | 以取为缘，有； |
| bhavapaccayā jāti; | with existence as condition, birth; | 以有为缘，生； |
| jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. | with birth as condition, aging-and-death, sorrow, lamentation, pain, displeasure, and despair come to be. | 以生为缘，老死、愁、悲、苦、忧、恼生。 |
| Evametassa kevalassa dukkhakkhandhassa samudayo hoti. | Such is the origin of this whole mass of suffering. | 如是此纯大苦蕴集。 |
| Saṁyojaniyesu, bhikkhave, dhammesu ādīnavānupassino viharato taṇhā nirujjhati. | For one who dwells contemplating danger in things that are fetters, craving ceases. | 于住观结法中危者，爱灭。 |
| Taṇhānirodhā upādānanirodho; | With the cessation of craving, there is the cessation of clinging; | 以爱灭，则取灭； |
| upādānanirodhā bhavanirodho; | with the cessation of clinging, there is the cessation of existence; | 以取灭，则有灭； |
| bhavanirodhā jātinirodho; | with the cessation of existence, there is the cessation of birth; | 以有灭，则生灭； |
| jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. | with the cessation of birth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair cease. | 以生灭，老死、愁、悲、苦、忧、恼灭。 |
| Evametassa kevalassa dukkhakkhandhassa nirodho hoti. | Such is the cessation of this whole mass of suffering. | 如是此纯大苦蕴灭。 |
| Seyyathāpi, bhikkhave, telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyeyya. | Just as, bhikkhus, an oil lamp would burn in dependence on oil and a wick. | 犹如，诸比丘，油灯依油与芯而燃。 |
| Tatra puriso na kālena kālaṁ telaṁ āsiñceyya na vaṭṭiṁ upasaṁhareyya. | And a man would not from time to time pour in oil nor adjust the wick. | 人非时时注油亦非调芯。 |
| Evañhi so, bhikkhave, telappadīpo purimassa ca upādānassa pariyādānā aññassa ca anupahārā anāhāro nibbāyeyya. | Thus indeed, bhikkhus, that oil lamp, with the exhaustion of the former fuel and the non-provision of any other, being without nutriment, would be extinguished. | 如是实，诸比丘，彼油灯，以前燃料尽，且无他供给，无食，将熄灭。 |
| Evameva kho, bhikkhave, saṁyojaniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati. | Even so, bhikkhus, for one who dwells contemplating danger in things that are fetters, craving ceases. | 如是，诸比丘，于住观结法中危者，爱灭。 |
| Taṇhānirodhā upādānanirodho …pe… | With the cessation of craving, there is the cessation of clinging …and so on… | 以爱灭，则取灭…等等… |
| evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. | such is the cessation of this whole mass of suffering.” | 如是此纯大苦蕴灭。” |
| Tatiyaṁ. | Third. | 第三。 |
12.54 - SN 12.54 Dutiyasaṁyojana: Dutiyasaṁyojanasutta
| --- SN12.54 - Dutiyasaṁyojanasutta --- | --- SN12.54 - Dutiyasaṁyojanasutta --- | --- SN12.54 - 第二结经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| “Seyyathāpi, bhikkhave, telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyeyya. | “Just as, bhikkhus, an oil lamp would burn in dependence on oil and a wick. | “犹如，诸比丘，油灯依油与芯而燃。 |
| Tatra puriso kālena kālaṁ telaṁ āsiñceyya vaṭṭiṁ upasaṁhareyya. | And a man from time to time would pour in oil and adjust the wick. | 人时时注油并调芯。 |
| Evañhi so, bhikkhave, telappadīpo tadāhāro tadupādāno ciraṁ dīghamaddhānaṁ jaleyya. | Thus indeed, bhikkhus, that oil lamp, with that nutriment, with that fuel, would burn for a long, long time. | 如是实，诸比丘，彼油灯，以此食，以此燃料，将长久燃烧。 |
| Evameva kho, bhikkhave, saṁyojaniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati. | Even so, bhikkhus, for one who dwells contemplating gratification in things that are fetters, craving increases. | 如是，诸比丘，于住观结法中喜者，爱增长。 |
| Taṇhāpaccayā upādānaṁ …pe… | With craving as condition, clinging …and so on… | 以爱为缘，取…等等… |
| evametassa kevalassa dukkhakkhandhassa samudayo hoti. | such is the origin of this whole mass of suffering. | 如是此纯大苦蕴集。 |
| Seyyathāpi, bhikkhave, telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyeyya. | Just as, bhikkhus, an oil lamp would burn in dependence on oil and a wick. | 犹如，诸比丘，油灯依油与芯而燃。 |
| Tatra puriso na kālena kālaṁ telaṁ āsiñceyya na vaṭṭiṁ upasaṁhareyya. | And a man would not from time to time pour in oil nor adjust the wick. | 人非时时注油亦非调芯。 |
| Evañhi so, bhikkhave, telappadīpo purimassa ca upādānassa pariyādānā aññassa ca anupahārā anāhāro nibbāyeyya. | Thus indeed, bhikkhus, that oil lamp, with the exhaustion of the former fuel and the non-provision of any other, being without nutriment, would be extinguished. | 如是实，诸比丘，彼油灯，以前燃料尽，且无他供给，无食，将熄灭。 |
| Evameva kho, bhikkhave, saṁyojaniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati. | Even so, bhikkhus, for one who dwells contemplating danger in things that are fetters, craving ceases. | 如是，诸比丘，于住观结法中危者，爱灭。 |
| Taṇhānirodhā upādānanirodho …pe… | With the cessation of craving, there is the cessation of clinging …and so on… | 以爱灭，则取灭…等等… |
| evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. | such is the cessation of this whole mass of suffering.” | 如是此纯大苦蕴灭。” |
| Catutthaṁ. | Fourth. | 第四。 |
12.55 - SN 12.55 Mahārukkha: Mahārukkhasutta
| --- SN12.55 - Mahārukkhasutta --- | --- SN12.55 - Mahārukkhasutta --- | --- SN12.55 - 大树经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| “Upādāniyesu, bhikkhave, dhammesu assādānupassino viharato taṇhā pavaḍḍhati. | “For one who dwells contemplating gratification in things that can be clung to, craving increases. | “于住观可取法中喜者，爱增长。 |
| Taṇhāpaccayā upādānaṁ; | With craving as condition, clinging; | 以爱为缘，取； |
| upādānapaccayā bhavo …pe… | with clinging as condition, existence …and so on… | 以取为缘，有…等等… |
| evametassa kevalassa dukkhakkhandhassa samudayo hoti. | such is the origin of this whole mass of suffering. | 如是此纯大苦蕴集。 |
| Seyyathāpi, bhikkhave, mahārukkho. | Just as, bhikkhus, there might be a great tree. | 犹如，诸比丘，或有一大树。 |
| Tassa yāni ceva mūlāni adhogamāni, yāni ca tiriyaṅgamāni, sabbāni tāni uddhaṁ ojaṁ abhiharanti. | And its roots, those that go downwards and those that go across, all draw up the sap. | 其根，下行者与横行者，皆吸取汁液。 |
| Evañhi so, bhikkhave, mahārukkho tadāhāro tadupādāno ciraṁ dīghamaddhānaṁ tiṭṭheyya. | Thus indeed, bhikkhus, that great tree, with that nutriment, with that fuel, would stand for a long, long time. | 如是实，诸比丘，彼大树，以此食，以此燃料，将长久存立。 |
| Evameva kho, bhikkhave, upādāniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati. | Even so, bhikkhus, for one who dwells contemplating gratification in things that can be clung to, craving increases. | 如是，诸比丘，于住观可取法中喜者，爱增长。 |
| Taṇhāpaccayā upādānaṁ …pe… | With craving as condition, clinging …and so on… | 以爱为缘，取…等等… |
| evametassa kevalassa dukkhakkhandhassa samudayo hoti. | such is the origin of this whole mass of suffering. | 如是此纯大苦蕴集。 |
| Upādāniyesu, bhikkhave, dhammesu ādīnavānupassino viharato taṇhā nirujjhati. | For one who dwells contemplating danger in things that can be clung to, craving ceases. | 于住观可取法中危者，爱灭。 |
| Taṇhānirodhā upādānanirodho; | With the cessation of craving, there is the cessation of clinging; | 以爱灭，则取灭； |
| upādānanirodhā bhavanirodho …pe… | with the cessation of clinging, there is the cessation of existence …and so on… | 以取灭，则有灭…等等… |
| evametassa kevalassa dukkhakkhandhassa nirodho hoti. | such is the cessation of this whole mass of suffering. | 如是此纯大苦蕴灭。 |
| Seyyathāpi, bhikkhave, mahārukkho. | Just as, bhikkhus, there might be a great tree. | 犹如，诸比丘，或有一大树。 |
| Atha puriso āgaccheyya kuddālapiṭakaṁ ādāya. | Then a man would come with a spade and a basket. | 人来，持铲与篮。 |
| So taṁ rukkhaṁ mūle chindeyya, mūlaṁ chinditvā palikhaṇeyya, palikhaṇitvā mūlāni uddhareyya antamaso usīranāḷimattānipi. | He would cut that tree at the root, and having cut the root, he would dig it up, and having dug it up, he would pull out the roots, even the finest root fibers. | 彼于根处伐树，既伐根，彼掘之，既掘之，彼拔根，乃至最细之根纤维。 |
| So taṁ rukkhaṁ khaṇḍākhaṇḍikaṁ chindeyya, khaṇḍākhaṇḍikaṁ chinditvā phāleyya, phāletvā sakalikaṁ sakalikaṁ kareyya, sakalikaṁ sakalikaṁ karitvā vātātape visoseyya; | He would cut that tree into logs, and having cut it into logs, he would split it, and having split it, he would make it into splinters, and having made it into splinters, he would dry it in the wind and sun; | 彼将树伐为木，既伐为木，彼劈之，既劈之，彼制为碎木，既制为碎木，彼于风日中干之； |
| vātātape visosetvā agginā ḍaheyya, agginā ḍahetvā masiṁ kareyya, masiṁ karitvā mahāvāte vā ophuṇeyya nadiyā vā sīghasotāya pavāheyya. | having dried it in the wind and sun, he would burn it with fire, and having burned it with fire, he would make it into ash, and having made it into ash, he would winnow it in a strong wind or let it be carried away by a swift-flowing river. | 既于风日中干之，彼以火焚之，既以火焚之，彼制为灰，既制为灰，彼于强风中扬之或任其为急流所携。 |
| Evañhi so, bhikkhave, mahārukkho ucchinnamūlo assa tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo. | Thus indeed, bhikkhus, that great tree would be cut off at the root, made like a palm stump, unable to grow again, of a nature not to arise in the future. | 如是实，诸比-丘，彼大树将根断，如断头棕榈，不能再生，未来不生之性。 |
| Evameva kho, bhikkhave, upādāniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati. | Even so, bhikkhus, for one who dwells contemplating danger in things that can be clung to, craving ceases. | 如是，诸比丘，于住观可取法中危者，爱灭。 |
| Taṇhānirodhā upādānanirodho; | With the cessation of craving, there is the cessation of clinging; | 以爱灭，则取灭； |
| upādānanirodhā bhavanirodho …pe… | with the cessation of clinging, there is the cessation of existence …and so on… | 以取灭，则有灭…等等… |
| evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. | such is the cessation of this whole mass of suffering.” | 如是此纯大苦蕴灭。” |
12.56 - SN 12.56 Dutiyamahārukkha: Dutiyamahārukkhasutta
| --- SN12.56 - Dutiyamahārukkhasutta --- | --- SN12.56 - Dutiyamahārukkhasutta --- | --- SN12.56 - 第二大树经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| “Seyyathāpi, bhikkhave, mahārukkho. | “Just as, bhikkhus, there might be a great tree. | “犹如，诸比丘，或有一大树。 |
| Tassa yāni ceva mūlāni adhogamāni, yāni ca tiriyaṅgamāni, sabbāni tāni uddhaṁ ojaṁ abhiharanti. | And its roots, those that go downwards and those that go across, all draw up the sap. | 其根，下行者与横行者，皆吸取汁液。 |
| Evañhi so, bhikkhave, mahārukkho tadāhāro tadupādāno ciraṁ dīghamaddhānaṁ tiṭṭheyya. | Thus indeed, bhikkhus, that great tree, with that nutriment, with that fuel, would stand for a long, long time. | 如是实，诸比丘，彼大树，以此食，以此燃料，将长久存立。 |
| Evameva kho, bhikkhave, upādāniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati. | Even so, bhikkhus, for one who dwells contemplating gratification in things that can be clung to, craving increases. | 如是，诸比丘，于住观可取法中喜者，爱增长。 |
| Taṇhāpaccayā upādānaṁ …pe… | With craving as condition, clinging …and so on… | 以爱为缘，取…等等… |
| evametassa kevalassa dukkhakkhandhassa samudayo hoti. | such is the origin of this whole mass of suffering. | 如是此纯大苦蕴集。 |
| Seyyathāpi, bhikkhave, mahārukkho. | Just as, bhikkhus, there might be a great tree. | 犹如，诸比丘，或有一大树。 |
| Atha puriso āgaccheyya kuddālapiṭakaṁ ādāya. | Then a man would come with a spade and a basket. | 人来，持铲与篮。 |
| So taṁ rukkhaṁ mūle chindeyya, mūle chetvā palikhaṇeyya, palikhaṇitvā mūlāni uddhareyya …pe… | He would cut that tree at the root, and having cut the root, he would dig it up, and having dug it up, he would pull out the roots …and so on… | 彼于根处伐树，既伐根，彼掘之，既掘之，彼拔根…等等… |
| nadiyā vā sīghasotāya pavāheyya. | or let it be carried away by a swift-flowing river. | 或任其为急流所携。 |
| Evañhi so, bhikkhave, mahārukkho ucchinnamūlo assa tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo. | Thus indeed, bhikkhus, that great tree would be cut off at the root, made like a palm stump, unable to grow again, of a nature not to arise in the future. | 如是实，诸比丘，彼大树将根断，如断头棕榈，不能再生，未来不生之性。 |
| Evameva kho, bhikkhave, upādāniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati. | Even so, bhikkhus, for one who dwells contemplating danger in things that can be clung to, craving ceases. | 如是，诸比丘，于住观可取法中危者，爱灭。 |
| Taṇhānirodhā upādānanirodho …pe… | With the cessation of craving, there is the cessation of clinging …and so on… | 以爱灭，则取灭…等等… |
| evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. | such is the cessation of this whole mass of suffering.” | 如是此纯大苦蕴灭。” |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
12.57 - SN 12.57 Taruṇarukkha: Taruṇarukkhasutta
| --- SN12.57 - Taruṇarukkhasutta --- | --- SN12.57 - Taruṇarukkhasutta --- | --- SN12.57 - 幼树经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| “Saṁyojaniyesu, bhikkhave, dhammesu assādānupassino viharato taṇhā pavaḍḍhati. | “For one who dwells contemplating gratification in things that are fetters, craving increases. | “于住观结法中喜者，爱增长。 |
| Taṇhāpaccayā upādānaṁ …pe… | With craving as condition, clinging …and so on… | 以爱为缘，取…等等… |
| evametassa kevalassa dukkhakkhandhassa samudayo hoti. | such is the origin of this whole mass of suffering. | 如是此纯大苦蕴集。 |
| Seyyathāpi, bhikkhave, taruṇo rukkho. | Just as, bhikkhus, there might be a young tree. | 犹如，诸比丘，或有一幼树。 |
| Tassa puriso kālena kālaṁ mūlāni palimajjeyya kālena kālaṁ paṁsuṁ dadeyya, kālena kālaṁ udakaṁ dadeyya. | And a man from time to time would clean its roots, from time to time would give it soil, from time to time would give it water. | 人时时清其根，时时予土，时时予水。 |
| Evañhi so, bhikkhave, taruṇo rukkho tadāhāro tadupādāno vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyya. | Thus indeed, bhikkhus, that young tree, with that nutriment, with that fuel, would come to growth, increase, and fullness. | 如是实，诸比丘，彼幼树，以此食，以此燃料，将至生长，增长，及丰满。 |
| Evameva kho, bhikkhave, saṁyojaniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati. | Even so, bhikkhus, for one who dwells contemplating gratification in things that are fetters, craving increases. | 如是，诸比丘，于住观结法中喜者，爱增长。 |
| Taṇhāpaccayā upādānaṁ …pe… | With craving as condition, clinging …and so on… | 以爱为缘，取…等等… |
| evametassa kevalassa dukkhakkhandhassa samudayo hoti. | such is the origin of this whole mass of suffering. | 如是此纯大苦蕴集。 |
| Saṁyojaniyesu, bhikkhave, dhammesu ādīnavānupassino viharato taṇhā nirujjhati. | For one who dwells contemplating danger in things that are fetters, craving ceases. | 于住观结法中危者，爱灭。 |
| Taṇhānirodhā upādānanirodho …pe… | With the cessation of craving, there is the cessation of clinging …and so on… | 以爱灭，则取灭…等等… |
| evametassa kevalassa dukkhakkhandhassa nirodho hoti. | such is the cessation of this whole mass of suffering. | 如是此纯大苦蕴灭。 |
| Seyyathāpi, bhikkhave, taruṇo rukkho. | Just as, bhikkhus, there might be a young tree. | 犹如，诸比丘，或有一幼树。 |
| Atha puriso āgaccheyya kuddālapiṭakaṁ ādāya …pe… | Then a man would come with a spade and a basket …and so on… | 人来，持铲与篮…等等… |
| nadiyā vā sīghasotāya pavāheyya. | or let it be carried away by a swift-flowing river. | 或任其为急流所携。 |
| Evañhi so, bhikkhave, taruṇo rukkho ucchinnamūlo assa tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo. | Thus indeed, bhikkhus, that young tree would be cut off at the root, made like a palm stump, unable to grow again, of a nature not to arise in the future. | 如是实，诸比丘，彼幼树将根断，如断头棕榈，不能再生，未来不生之性。 |
| Evameva kho, bhikkhave, saṁyojaniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati. | Even so, bhikkhus, for one who dwells contemplating danger in things that are fetters, craving ceases. | 如是，诸比丘，于住观结法中危者，爱灭。 |
| Taṇhānirodhā upādānanirodho …pe… | With the cessation of craving, there is the cessation of clinging …and so on… | 以爱灭，则取灭…等等… |
| evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. | such is the cessation of this whole mass of suffering.” | 如是此纯大苦蕴灭。” |
12.58 - SN 12.58 Nāmarūpa: Nāmarūpasutta
| --- SN12.58 - Nāmarūpasutta --- | --- SN12.58 - Nāmarūpasutta --- | --- SN12.58 - 名色经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| “Saṁyojaniyesu, bhikkhave, dhammesu assādānupassino viharato nāmarūpassa avakkanti hoti. | “For one who dwells contemplating gratification in things that are fetters, a descent of name-and-form occurs. | “于住观结法中喜者，名色之降生。 |
| Nāmarūpapaccayā saḷāyatanaṁ …pe… | With name-and-form as condition, the sixfold sense base …and so on… | 以名色为缘，六入处…等等… |
| evametassa kevalassa dukkhakkhandhassa samudayo hoti. | such is the origin of this whole mass of suffering. | 如是此纯大苦蕴集。 |
| Seyyathāpi, bhikkhave, mahārukkho. | Just as, bhikkhus, there might be a great tree. | 犹如，诸比丘，或有一大树。 |
| Tassa yāni ceva mūlāni adhogamāni, yāni ca tiriyaṅgamāni, sabbāni tāni uddhaṁ ojaṁ abhiharanti. | And its roots, those that go downwards and those that go across, all draw up the sap. | 其根，下行者与横行者，皆吸取汁液。 |
| Evañhi so, bhikkhave, mahārukkho tadāhāro tadupādāno ciraṁ dīghamaddhānaṁ tiṭṭheyya. | Thus indeed, bhikkhus, that great tree, with that nutriment, with that fuel, would stand for a long, long time. | 如是实，诸比丘，彼大树，以此食，以此燃料，将长久存立。 |
| Evameva kho, bhikkhave, saṁyojaniyesu dhammesu assādānupassino viharato nāmarūpassa avakkanti hoti …pe…. | Even so, bhikkhus, for one who dwells contemplating gratification in things that are fetters, a descent of name-and-form occurs …and so on…. | 如是，诸比丘，于住观结法中喜者，名色之降生…等等…。 |
| Saṁyojaniyesu, bhikkhave, dhammesu ādīnavānupassino viharato nāmarūpassa avakkanti na hoti. | For one who dwells contemplating danger in things that are fetters, there is no descent of name-and-form. | 于住观结法中危者，无名色之降。 |
| Nāmarūpanirodhā saḷāyatananirodho …pe… | With the cessation of name-and-form, there is the cessation of the sixfold sense base …and so on… | 以名色灭，则六入处灭…等等… |
| evametassa kevalassa dukkhakkhandhassa nirodho hoti. | such is the cessation of this whole mass of suffering. | 如是此纯大苦蕴灭。 |
| Seyyathāpi, bhikkhave, mahārukkho. | Just as, bhikkhus, there might be a great tree. | 犹如，诸比丘，或有一大树。 |
| Atha puriso āgaccheyya kuddālapiṭakaṁ ādāya …pe… | Then a man would come with a spade and a basket …and so on… | 人来，持铲与篮…等等… |
| āyatiṁ anuppādadhammo. | of a nature not to arise in the future. | 未来不生之性。 |
| Evameva kho, bhikkhave, saṁyojaniyesu dhammesu ādīnavānupassino viharato nāmarūpassa avakkanti na hoti. | Even so, bhikkhus, for one who dwells contemplating danger in things that are fetters, there is no descent of name-and-form. | 如是，诸比丘，于住观结法中危者，无名色之降。 |
| Nāmarūpanirodhā saḷāyatananirodho …pe… | With the cessation of name-and-form, there is the cessation of the sixfold sense base …and so on… | 以名色灭，则六入处灭…等等… |
| evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. | such is the cessation of this whole mass of suffering.” | 如是此纯大苦蕴灭。” |
12.59 - SN 12.59 Viññāṇa: Viññāṇasutta
| --- SN12.59 - Viññāṇasutta --- | --- SN12.59 - Viññāṇasutta --- | --- SN12.59 - 识经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| “Saṁyojaniyesu, bhikkhave, dhammesu assādānupassino viharato viññāṇassa avakkanti hoti. | “For one who dwells contemplating gratification in things that are fetters, a descent of consciousness occurs. | “于住观结法中喜者，识之降生。 |
| Viññāṇapaccayā nāmarūpaṁ …pe… | With consciousness as condition, name-and-form …and so on… | 以识为缘，名色…等等… |
| evametassa kevalassa dukkhakkhandhassa samudayo hoti. | such is the origin of this whole mass of suffering. | 如是此纯大苦蕴集。 |
| Seyyathāpi, bhikkhave, mahārukkho. | Just as, bhikkhus, there might be a great tree. | 犹如，诸比丘，或有一大树。 |
| Tassa yāni ceva mūlāni …pe… | And its roots, those that go downwards …and so on… | 其根，下行者…等等… |
| evameva kho, bhikkhave, saṁyojaniyesu dhammesu assādānupassino viharato viññāṇassa avakkanti hoti …pe…. | even so, bhikkhus, for one who dwells contemplating gratification in things that are fetters, a descent of consciousness occurs …and so on…. | 如是，诸比丘，于住观结法中喜者，识之降生…等等…。 |
| Saṁyojaniyesu, bhikkhave, dhammesu ādīnavānupassino viharato viññāṇassa avakkanti na hoti. | For one who dwells contemplating danger in things that are fetters, there is no descent of consciousness. | 于住观结法中危者，无识之降。 |
| Viññāṇanirodhā nāmarūpanirodho …pe… | With the cessation of consciousness, there is the cessation of name-and-form …and so on… | 以识灭，则名色灭…等等… |
| evametassa kevalassa dukkhakkhandhassa nirodho hoti. | such is the cessation of this whole mass of suffering. | 如是此纯大苦蕴灭。 |
| Seyyathāpi, bhikkhave, mahārukkho. | Just as, bhikkhus, there might be a great tree. | 犹如，诸比丘，或有一大树。 |
| Atha puriso āgaccheyya kuddālapiṭakaṁ ādāya …pe… | Then a man would come with a spade and a basket …and so on… | 人来，持铲与篮…等等… |
| āyatiṁ anuppādadhammo. | of a nature not to arise in the future. | 未来不生之性。 |
| Evameva kho, bhikkhave, saṁyojaniyesu dhammesu ādīnavānupassino viharato viññāṇassa avakkanti na hoti. | Even so, bhikkhus, for one who dwells contemplating danger in things that are fetters, there is no descent of consciousness. | 如是，诸比丘，于住观结法中危者，无识之降。 |
| Viññāṇassa nirodhā nāmarūpanirodho …pe… | With the cessation of consciousness, there is the cessation of name-and-form …and so on… | 以识灭，则名色灭…等等… |
| evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. | such is the cessation of this whole mass of suffering.” | 如是此纯大-苦蕴灭。” |
12.60 - SN 12.60 Nidāna: Nidānasutta
| --- SN12.60 - Nidānasutta --- | --- SN12.60 - Nidānasutta --- | --- SN12.60 - 缘起经 --- |
| Ekaṁ samayaṁ bhagavā kurūsu viharati kammāsadhammaṁ nāma kurūnaṁ nigamo. | On one occasion the Blessed One was dwelling among the Kurus at a town of the Kurus named Kammāsadhamma. | 一时，世尊住于拘楼族中，拘楼族一镇名剑磨瑟昙。 |
| Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: | Then the Venerable Ānanda went to the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. Sitting to one side, the Venerable Ānanda said this to the Blessed One: | 尔时，尊者阿难陀诣世尊所；诣已，礼世尊足，退坐一面。坐一面已，尊者阿难陀白世尊言： |
| “acchariyaṁ, bhante, abbhutaṁ, bhante. | “It is wonderful, venerable sir, it is amazing, venerable sir! | “奇哉，尊者，未曾有哉，尊者！ |
| Yāva gambhīro cāyaṁ, bhante, paṭiccasamuppādo gambhīrāvabhāso ca, atha ca pana me uttānakuttānako viya khāyatī”ti. | How profound this dependent origination is, and how profound it appears! And yet to me it seems as clear as clear can be.” | 此缘起何其深，其相何其深！然于我，似明如可明。” |
| “Mā hevaṁ, ānanda, mā hevaṁ, ānanda. | “Do not say so, Ānanda, do not say so, Ānanda! | “勿作是言，阿难，勿作是言，阿难！ |
| Gambhīro cāyaṁ, ānanda, paṭiccasamuppādo gambhīrāvabhāso ca. | This dependent origination is profound, Ānanda, and it appears profound. | 此缘起深，阿难，其相亦深。 |
| Etassa, ānanda, dhammassa ananubodhā appaṭivedhā evamayaṁ pajā tantākulakajātā kulagaṇṭhikajātā muñjapabbajabhūtā apāyaṁ duggatiṁ vinipātaṁ saṁsāraṁ nātivattati. | It is through not understanding, through not penetrating this Dhamma, that this generation has become like a tangled skein, a knotted ball of thread, like muñja grass and rushes, unable to pass beyond the plane of misery, the bad destination, the nether world, saṁsāra. | 因不解，不通达此法，此世代如一团乱丝，一结线球，如文叉草与芦苇，不能越过苦难之境，恶趣，冥界，轮回。 |
| Upādāniyesu, ānanda, dhammesu assādānupassino viharato taṇhā pavaḍḍhati. | For one who dwells contemplating gratification in things that can be clung to, Ānanda, craving increases. | 于住观可取法中喜者，阿难，爱增长。 |
| Taṇhāpaccayā upādānaṁ; | With craving as condition, clinging; | 以爱为缘，取； |
| upādānapaccayā bhavo; | with clinging as condition, existence; | 以取为缘，有； |
| bhavapaccayā jāti; | with existence as condition, birth; | 以有为缘，生； |
| jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. | with birth as condition, aging-and-death, sorrow, lamentation, pain, displeasure, and despair come to be. | 以生为缘，老死、愁、悲、苦、忧、恼生。 |
| Evametassa kevalassa dukkhakkhandhassa samudayo hoti. | Such is the origin of this whole mass of suffering. | 如是此纯大苦蕴集。 |
| Seyyathāpi, ānanda, mahārukkho. | Just as, Ānanda, there might be a great tree. | 犹如，阿难，或有一大树。 |
| Tassa yāni ceva mūlāni adhogamāni, yāni ca tiriyaṅgamāni, sabbāni tāni uddhaṁ ojaṁ abhiharanti. | And its roots, those that go downwards and those that go across, all draw up the sap. | 其根，下行者与横行者，皆吸取汁液。 |
| Evañhi so, ānanda, mahārukkho tadāhāro tadupādāno ciraṁ dīghamaddhānaṁ tiṭṭheyya. | Thus indeed, Ānanda, that great tree, with that nutriment, with that fuel, would stand for a long, long time. | 如是实，阿难，彼大树，以此食，以此燃料，将长久存立。 |
| Evameva kho, ānanda, upādāniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati. | Even so, Ānanda, for one who dwells contemplating gratification in things that can be clung to, craving increases. | 如是，阿难，于住观可取法中喜者，爱增长。 |
| Taṇhāpaccayā upādānaṁ; | With craving as condition, clinging; | 以爱为缘，取； |
| upādānapaccayā bhavo …pe… | with clinging as condition, existence …and so on… | 以取为缘，有…等等… |
| evametassa kevalassa dukkhakkhandhassa samudayo hoti. | such is the origin of this whole mass of suffering. | 如是此纯大苦蕴集。 |
| Upādāniyesu, ānanda, dhammesu ādīnavānupassino viharato taṇhā nirujjhati. | For one who dwells contemplating danger in things that can be clung to, Ānanda, craving ceases. | 于住观可取法中危者，阿难，爱灭。 |
| Taṇhānirodhā upādānanirodho; | With the cessation of craving, there is the cessation of clinging; | 以爱灭，则取灭； |
| upādānanirodhā bhavanirodho …pe… | with the cessation of clinging, there is the cessation of existence …and so on… | 以取灭，则有灭…等等… |
| evametassa kevalassa dukkhakkhandhassa nirodho hoti. | such is the cessation of this whole mass of suffering. | 如是此纯大苦蕴灭。 |
| Seyyathāpi, ānanda, mahārukkho. | Just as, Ānanda, there might be a great tree. | 犹如，阿难，或有一大树。 |
| Atha puriso āgaccheyya kuddālapiṭakaṁ ādāya. | Then a man would come with a spade and a basket. | 人来，持铲与篮。 |
| So taṁ rukkhaṁ mūle chindeyya, mūle chetvā palikhaṇeyya, palikhaṇitvā mūlāni uddhareyya antamaso usīranāḷimattānipi. | He would cut that tree at the root, and having cut the root, he would dig it up, and having dug it up, he would pull out the roots, even the finest root fibers. | 彼于根处伐树，既伐根，彼掘之，既掘之，彼拔根，乃至最细之根纤维。 |
| So taṁ rukkhaṁ khaṇḍākhaṇḍikaṁ chindeyya. | He would cut that tree into logs. | 彼将树伐为木。 |
| Khaṇḍākhaṇḍikaṁ chinditvā phāleyya; | Having cut it into logs, he would split it; | 既伐为木，彼劈之； |
| phāletvā sakalikaṁ sakalikaṁ kareyya, sakalikaṁ sakalikaṁ karitvā vātātape visoseyya, vātātape visosetvā agginā ḍaheyya, agginā ḍahetvā masiṁ kareyya, masiṁ karitvā mahāvāte vā ophuṇeyya, nadiyā vā sīghasotāya pavāheyya. | having split it, he would make it into splinters, and having made it into splinters, he would dry it in the wind and sun, and having dried it in the wind and sun, he would burn it with fire, and having burned it with fire, he would make it into ash, and having made it into ash, he would winnow it in a strong wind or let it be carried away by a swift-flowing river. | 既劈之，彼制为碎木，既制为碎木，彼于风日中干之，既于风日中干之，彼以火焚之，既以火焚之，彼制为灰，既制为灰，彼于强风中扬之或任其为急流所携。 |
| Evañhi so, ānanda, mahārukkho ucchinnamūlo assa tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo. | Thus indeed, Ānanda, that great tree would be cut off at the root, made like a palm stump, unable to grow again, of a nature not to arise in the future. | 如是实，阿难，彼大树将根断，如断头棕榈，不能再生，未来不生之性。 |
| Evameva kho, ānanda, upādāniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati. | Even so, Ānanda, for one who dwells contemplating danger in things that can be clung to, craving ceases. | 如是，阿难，于住观可取法中危者，爱灭。 |
| Taṇhānirodhā upādānanirodho; | With the cessation of craving, there is the cessation of clinging; | 以爱灭，则取灭； |
| upādānanirodhā bhavanirodho; | with the cessation of clinging, there is the cessation of existence; | 以取灭，则有灭； |
| bhavanirodhā jātinirodho; | with the cessation of existence, there is the cessation of birth; | 以有灭，则生灭； |
| jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. | with the cessation of birth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair cease. | 以生灭，老死、愁、悲、苦、忧、恼灭。 |
| Evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. | Such is the cessation of this whole mass of suffering.” | 如是此纯大苦蕴灭。” |
| Dukkhavaggo chaṭṭho. | The Suffering Chapter, the Sixth. | 苦品，第六。 |
| Parivīmaṁsanupādānaṁ, | Investigation, Clinging, | 思察，取， |
| dve ca saṁyojanāni ca; | And two on Fettering Things; | 及二说结缚事； |
| Mahārukkhena dve vuttā, | Two stated with the Great Tree, | 二说以大树， |
| taruṇena ca sattamaṁ; | And the seventh with the Young Tree; | 及第七以幼树； |
| Nāmarūpañca viññāṇaṁ, | Name-and-form and Consciousness, | 名色与识， |
| nidānena ca te dasāti. | And with the Source, these ten. | 及以源，此十。 |
12.61 - SN 12.61 Assutavā: Assutavāsutta
| --- SN12.61 - Assutavāsutta --- | --- SN12.61 - Assutavāsutta --- | --- SN12.61 - 未闻经 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme … | On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. … | 一时，佛住舍卫城祇陀林给孤独园。… |
| “assutavā, bhikkhave, puthujjano imasmiṁ cātumahābhūtikasmiṁ kāyasmiṁ nibbindeyyapi virajjeyyapi vimucceyyapi. | “The uninstructed worldling, bhikkhus, might well be revulsed by this body composed of the four great elements, might well become dispassionate towards it and be liberated from it. | “未受教之凡夫，诸比丘，或可厌离此四大种所成之身，或可于之离欲而解脱。 |
| Taṁ kissa hetu? | For what reason? | 何以故？ |
| Dissati, bhikkhave, imassa cātumahābhūtikassa kāyassa ācayopi apacayopi ādānampi nikkhepanampi. | Visible, bhikkhus, is the growth and decay of this body composed of the four great elements, its uptake and its laying down. | 可见，诸比丘，此四大种所成之身之生长与衰败，其摄取与舍弃。 |
| Tasmā tatrāssutavā puthujjano nibbindeyyapi virajjeyyapi vimucceyyapi. | Therefore, the uninstructed worldling might well be revulsed by it, might well become dispassionate towards it and be liberated from it. | 是故，未受教之凡夫或可厌离之，或可于之离欲而解脱。 |
| Yañca kho etaṁ, bhikkhave, vuccati cittaṁ itipi, mano itipi, viññāṇaṁ itipi, tatrāssutavā puthujjano nālaṁ nibbindituṁ nālaṁ virajjituṁ nālaṁ vimuccituṁ. | But as to that, bhikkhus, which is called ‘mind’ or ‘mentality’ or ‘consciousness,’ the uninstructed worldling is unable to be revulsed by it, unable to become dispassionate towards it, unable to be liberated from it. | 然至于彼，诸比丘，所谓‘心’或‘意’或‘识’，未受教之凡夫不能厌离之，不能于之离欲，不能于之解脱。 |
| Taṁ kissa hetu? | For what reason? | 何以故？ |
| Dīgharattañhetaṁ, bhikkhave, assutavato puthujjanassa ajjhositaṁ mamāyitaṁ parāmaṭṭhaṁ: | For a long time, bhikkhus, this has been held to, appropriated, and grasped by the uninstructed worldling thus: | 长时，诸比丘，此为未受教之凡夫所执，所取，所握如是： |
| ‘etaṁ mama, esohamasmi, eso me attā’ti. | ‘This is mine, this I am, this is my self.’ | ‘此是我所，此是我，此是我之我。’ |
| Tasmā tatrāssutavā puthujjano nālaṁ nibbindituṁ nālaṁ virajjituṁ nālaṁ vimuccituṁ. | Therefore, the uninstructed worldling is unable to be revulsed by it, unable to become dispassionate towards it, unable to be liberated from it. | 是故，未受教之凡夫不能厌离之，不能于之离欲，不能于之解脱。 |
| Varaṁ, bhikkhave, assutavā puthujjano imaṁ cātumahābhūtikaṁ kāyaṁ attato upagaccheyya, na tveva cittaṁ. | It would be better, bhikkhus, for the uninstructed worldling to approach this body composed of the four great elements as self, rather than the mind. | 宁可，诸比丘，未受教之凡夫以此四大种所成之身为我，而非以心为我。 |
| Taṁ kissa hetu? | For what reason? | 何以故？ |
| Dissatāyaṁ, bhikkhave, cātumahābhūtiko kāyo ekampi vassaṁ tiṭṭhamāno dvepi vassāni tiṭṭhamāno tīṇipi vassāni tiṭṭhamāno cattāripi vassāni tiṭṭhamāno pañcapi vassāni tiṭṭhamāno dasapi vassāni tiṭṭhamāno vīsatipi vassāni tiṭṭhamāno tiṁsampi vassāni tiṭṭhamāno cattārīsampi vassāni tiṭṭhamāno paññāsampi vassāni tiṭṭhamāno vassasatampi tiṭṭhamāno, bhiyyopi tiṭṭhamāno. | This body composed of the four great elements, bhikkhus, is seen to persist for one year, for two years, for three years, for four years, for five years, for ten years, for twenty years, for thirty years, for forty years, for fifty years, for a hundred years, and even longer. | 此四大种所成之身，诸比丘，可见存续一年，二年，三年，四年，五年，十年，二十年，三十年，四十年，五十年，百年，乃至更长。 |
| Yañca kho etaṁ, bhikkhave, vuccati cittaṁ itipi, mano itipi, viññāṇaṁ itipi, taṁ rattiyā ca divasassa ca aññadeva uppajjati aññaṁ nirujjhati. | But that, bhikkhus, which is called ‘mind’ or ‘mentality’ or ‘consciousness,’ arises as one thing and ceases as another by day and by night. | 然彼，诸比丘，所谓‘心’或‘意’或‘识’，日夜一生一灭。 |
| Seyyathāpi, bhikkhave, makkaṭo araññe pavane caramāno sākhaṁ gaṇhati, taṁ muñcitvā aññaṁ gaṇhati, taṁ muñcitvā aññaṁ gaṇhati; | Just as, bhikkhus, a monkey roaming in a forest, in a wood, grasps a branch, letting go of it, grasps another, letting go of it, grasps another; | 犹如，诸比丘，一猴游于林，于森，握一枝，放之，握另一枝，放之，握另一枝； |
| evameva kho, bhikkhave, yamidaṁ vuccati cittaṁ itipi, mano itipi, viññāṇaṁ itipi, taṁ rattiyā ca divasassa ca aññadeva uppajjati aññaṁ nirujjhati. | even so, bhikkhus, that which is called ‘mind’ or ‘mentality’ or ‘consciousness,’ arises as one thing and ceases as another by day and by night. | 如是，诸比丘，彼所谓‘心’或‘意’或‘识’，日夜一生一灭。 |
| Tatra, bhikkhave, sutavā ariyasāvako paṭiccasamuppādaṁyeva sādhukaṁ yoniso manasi karoti: | Therein, bhikkhus, the instructed noble-one's-disciple attends carefully and wisely to dependent origination itself: | 其中，诸比丘，已受教之圣弟子，仔细、明智地思惟缘起本身： |
| ‘iti imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati; | ‘Thus: when this exists, that comes to be; with the arising of this, that arises. | ‘如是：此有时，彼生；此起时，彼起。 |
| imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati— | When this does not exist, that does not come to be; with the cessation of this, that ceases— | 此无时，彼不生；此灭时，彼灭— |
| yadidaṁ avijjāpaccayā saṅkhārā; | that is, with ignorance as condition, volitional formations; | 即是，以无明为缘，行； |
| saṅkhārapaccayā viññāṇaṁ …pe… | with volitional formations as condition, consciousness …and so on… | 以行为缘，识…等等… |
| evametassa kevalassa dukkhakkhandhassa samudayo hoti. | Such is the origin of this whole mass of suffering. | 如是此纯大苦蕴集。 |
| Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; | But with the remainderless fading away and cessation of ignorance, comes the cessation of volitional formations; | 然以无明之无余离欲灭，则行灭； |
| saṅkhāranirodhā viññāṇanirodho …pe… | with the cessation of volitional formations, comes the cessation of consciousness …and so on… | 以行灭，则识灭…等等… |
| evametassa kevalassa dukkhakkhandhassa nirodho hotī’ti. | Such is the cessation of this whole mass of suffering.’ | 如是此纯大苦蕴灭。’ |
| Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati; | Seeing thus, bhikkhus, the instructed noble-one's-disciple is revulsed by form, is revulsed by feeling, is revulsed by perception, is revulsed by volitional formations, is revulsed by consciousness; | 见如是，诸比丘，已受教之圣弟子厌离于色，厌离于受，厌离于想，厌离于行，厌离于识； |
| nibbindaṁ virajjati, virāgā vimuccati, vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. | Being revulsed, he becomes dispassionate. Through dispassion, he is liberated. When liberated, there is the knowledge: ‘Liberated.’ | 既厌离，彼离欲。由离欲，彼解脱。解脱时，有智：‘已解脱。’ |
| ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti. | He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’” | 彼解：‘生已尽，梵行已立，所作已办，不受后有。’” |
12.62 - SN 12.62 Dutiyaassutavā: Dutiyaassutavāsutta
| --- SN12.62 - Dutiyaassutavāsutta --- | --- SN12.62 - Dutiyaassutavāsutta --- | --- SN12.62 - 第二未闻经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| “Assutavā, bhikkhave, puthujjano imasmiṁ cātumahābhūtikasmiṁ kāyasmiṁ nibbindeyyapi virajjeyyapi vimucceyyapi. | “The uninstructed worldling, bhikkhus, might well be revulsed by this body composed of the four great elements, might well become dispassionate towards it and be liberated from it. | “未受教之凡夫，诸比丘，或可厌离此四大种所成之身，或可于之离欲而解脱。 |
| Taṁ kissa hetu? | For what reason? | 何以故？ |
| Dissati, bhikkhave, imassa cātumahābhūtikassa kāyassa ācayopi apacayopi ādānampi nikkhepanampi. | Visible, bhikkhus, is the growth and decay of this body composed of the four great elements, its uptake and its laying down. | 可见，诸比丘，此四大种所成之身之生长与衰败，其摄取与舍弃。 |
| Tasmā tatrāssutavā puthujjano nibbindeyyapi virajjeyyapi vimucceyyapi. | Therefore, the uninstructed worldling might well be revulsed by it, might well become dispassionate towards it and be liberated from it. | 是故，未受教之凡夫或可厌离之，或可于之离欲而解脱。 |
| Yañca kho etaṁ, bhikkhave, vuccati cittaṁ itipi, mano itipi, viññāṇaṁ itipi, tatrāssutavā puthujjano nālaṁ nibbindituṁ nālaṁ virajjituṁ nālaṁ vimuccituṁ. | But as to that, bhikkhus, which is called ‘mind’ or ‘mentality’ or ‘consciousness,’ the uninstructed worldling is unable to be revulsed by it, unable to become dispassionate towards it, unable to be liberated from it. | 然至于彼，诸比丘，所谓‘心’或‘意’或‘识’，未受教之凡夫不能厌离之，不能于之离欲，不能于之解脱。 |
| Taṁ kissa hetu? | For what reason? | 何以故？ |
| Dīgharattañhetaṁ, bhikkhave, assutavato puthujjanassa ajjhositaṁ mamāyitaṁ parāmaṭṭhaṁ: | For a long time, bhikkhus, this has been held to, appropriated, and grasped by the uninstructed worldling thus: | 长时，诸比丘，此为未受教之凡夫所执，所取，所握如是： |
| ‘etaṁ mama, esohamasmi, eso me attā’ti. | ‘This is mine, this I am, this is my self.’ | ‘此是我所，此是我，此是我之我。’ |
| Tasmā tatrāssutavā puthujjano nālaṁ nibbindituṁ nālaṁ virajjituṁ nālaṁ vimuccituṁ. | Therefore, the uninstructed worldling is unable to be revulsed by it, unable to become dispassionate towards it, unable to be liberated from it. | 是故，未受教之凡夫不能厌离之，不能于之离欲，不能于之解脱。 |
| Varaṁ, bhikkhave, assutavā puthujjano imaṁ cātumahābhūtikaṁ kāyaṁ attato upagaccheyya, na tveva cittaṁ. | It would be better, bhikkhus, for the uninstructed worldling to approach this body composed of the four great elements as self, rather than the mind. | 宁可，诸比丘，未受教之凡夫以此四大种所成之身为我，而非以心为我。 |
| Taṁ kissa hetu? | For what reason? | 何以故？ |
| Dissatāyaṁ, bhikkhave, cātumahābhūtiko kāyo ekampi vassaṁ tiṭṭhamāno dvepi vassāni tiṭṭhamāno tīṇipi vassāni tiṭṭhamāno cattāripi vassāni tiṭṭhamāno pañcapi vassāni tiṭṭhamāno dasapi vassāni tiṭṭhamāno vīsatipi vassāni tiṭṭhamāno tiṁsampi vassāni tiṭṭhamāno cattārīsampi vassāni tiṭṭhamāno paññāsampi vassāni tiṭṭhamāno vassasatampi tiṭṭhamāno, bhiyyopi tiṭṭhamāno. | This body composed of the four great elements, bhikkhus, is seen to persist for one year, for two years, for three years, for four years, for five years, for ten years, for twenty years, for thirty years, for forty years, for fifty years, for a hundred years, and even longer. | 此四大种所成之身，诸比丘，可见存续一年，二年，三年，四年，五年，十年，二十年，三十年，四十年，五十年，百年，乃至更长。 |
| Yañca kho etaṁ, bhikkhave, vuccati cittaṁ itipi, mano itipi, viññāṇaṁ itipi, taṁ rattiyā ca divasassa ca aññadeva uppajjati aññaṁ nirujjhati. | But that, bhikkhus, which is called ‘mind’ or ‘mentality’ or ‘consciousness,’ arises as one thing and ceases as another by day and by night. | 然彼，诸比丘，所谓‘心’或‘意’或‘识’，日夜一生一灭。 |
| Tatra, bhikkhave, sutavā ariyasāvako paṭiccasamuppādaṁyeva sādhukaṁ yoniso manasi karoti: | Therein, bhikkhus, the instructed noble-one's-disciple attends carefully and wisely to dependent origination itself: | 其中，诸比丘，已受教之圣弟子，仔细、明智地思惟缘起本身： |
| ‘iti imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati; | ‘Thus: when this exists, that comes to be; with the arising of this, that arises. | ‘如是：此有时，彼生；此起时，彼起。 |
| imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhatī’ti. | When this does not exist, that does not come to be; with the cessation of this, that ceases.’ | 此无时，彼不生；此灭时，彼灭。’ |
| Sukhavedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati sukhavedanā. | Dependent on a contact to be experienced as pleasant, bhikkhus, pleasant feeling arises. | 依当感乐之触，诸比丘，乐受生。 |
| Tasseva sukhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ sukhavedaniyaṁ phassaṁ paṭicca uppannā sukhavedanā sā nirujjhati sā vūpasammati. | With the cessation of that very contact to be experienced as pleasant, the corresponding feeling—the pleasant feeling that arose in dependence on that contact to be experienced as pleasant—ceases and subsides. | 以彼当感乐之触灭，相应之受—依彼当感乐之触所生之乐受—灭而息。 |
| Dukkhavedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati dukkhavedanā. | Dependent on a contact to be experienced as painful, bhikkhus, painful feeling arises. | 依当感苦之触，诸比丘，苦受生。 |
| Tasseva dukkhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ dukkhavedaniyaṁ phassaṁ paṭicca uppannā dukkhavedanā sā nirujjhati sā vūpasammati. | With the cessation of that very contact to be experienced as painful, the corresponding feeling—the painful feeling that arose in dependence on that contact to be experienced as painful—ceases and subsides. | 以彼当感苦之触灭，相应之受—依彼当感苦之触所生之苦受—灭而息。 |
| Adukkhamasukhavedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati adukkhamasukhavedanā. | Dependent on a contact to be experienced as neither-painful-nor-pleasant, bhikkhus, neither-painful-nor-pleasant feeling arises. | 依当感不苦不乐之触，诸比丘，不苦不乐受生。 |
| Tasseva adukkhamasukhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ adukkhamasukhavedaniyaṁ phassaṁ paṭicca uppannā adukkhamasukhavedanā sā nirujjhati sā vūpasammati. | With the cessation of that very contact to be experienced as neither-painful-nor-pleasant, the corresponding feeling—the neither-painful-nor-pleasant feeling that arose in dependence on that contact to be experienced as neither-painful-nor-pleasant—ceases and subsides. | 以彼当感不苦不乐之触灭，相应之受—依彼当感不苦不乐之触所生之不苦不乐受—灭而息。 |
| Seyyathāpi, bhikkhave, dvinnaṁ kaṭṭhānaṁ saṅghaṭṭanasamodhānā usmā jāyati tejo abhinibbattati. Tesaṁyeva dvinnaṁ kaṭṭhānaṁ nānākatavinibbhogā yā tajjā usmā sā nirujjhati sā vūpasammati; | Just as, bhikkhus, from the conjunction and friction of two fire-sticks, heat is generated, fire is produced. From the separation and disjunction of those same two fire-sticks, the heat produced from them ceases and subsides; | 犹如，诸比丘，由二钻木之合与摩，热生，火出。由彼二钻木之离与分，其所生之热灭而息； |
| evameva kho, bhikkhave, sukhavedaniyaṁ phassaṁ paṭicca uppajjati sukhavedanā. | even so, bhikkhus, dependent on a contact to be experienced as pleasant, pleasant feeling arises. | 如是，诸比丘，依当感乐之触，乐受生。 |
| Tasseva sukhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ sukhavedaniyaṁ phassaṁ paṭicca uppannā sukhavedanā sā nirujjhati sā vūpasammati …pe… | With the cessation of that very contact to be experienced as pleasant, the corresponding feeling—the pleasant feeling that arose in dependence on that contact to be experienced as pleasant—ceases and subsides …and so on… | 以彼当感乐之触灭，相应之受—依彼当感乐之触所生之乐受—灭而息…等等… |
| dukkhavedaniyaṁ phassaṁ paṭicca … | dependent on a contact to be experienced as painful … | 依当感苦之触… |
| adukkhamasukhavedaniyaṁ phassaṁ paṭicca uppajjati adukkhamasukhavedanā. | dependent on a contact to be experienced as neither-painful-nor-pleasant, neither-painful-nor-pleasant feeling arises. | 依当感不苦不乐之触，不苦不乐受生。 |
| Tasseva adukkhamasukhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ adukkhamasukhavedaniyaṁ phassaṁ paṭicca uppannā adukkhamasukhavedanā sā nirujjhati sā vūpasammati. | With the cessation of that very contact to be experienced as neither-painful-nor-pleasant, the corresponding feeling—the neither-painful-nor-pleasant feeling that arose in dependence on that contact to be experienced as neither-painful-nor-pleasant—ceases and subsides. | 以彼当感不苦不乐之触灭，相应之受—依彼当感不苦不乐之触所生之不苦不乐受—灭而息。 |
| Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako phassepi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati; | Seeing thus, bhikkhus, the instructed noble-one's-disciple is revulsed by contact, is revulsed by feeling, is revulsed by perception, is revulsed by volitional formations, is revulsed by consciousness; | 见如是，诸比丘，已受教之圣弟子厌离于触，厌离于受，厌离于想，厌离于行，厌离于识； |
| nibbindaṁ virajjati, virāgā vimuccati, vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. | Being revulsed, he becomes dispassionate. Through dispassion, he is liberated. When liberated, there is the knowledge: ‘Liberated.’ | 既厌离，彼离欲。由离欲，彼解脱。解脱时，有智：‘已解脱。’ |
| ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti. | He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’” | 彼解：‘生已尽，梵行已立，所作已办，不受后有。’” |
| Dutiyaṁ. | Second. | 第二。 |
12.63 - SN 12.63 Puttamaṁsa: Assusutta
| --- SN12.63 - Puttamaṁsasutta --- | --- SN15.3 - Assusutta --- | --- SN15.3 - 泪经 --- |
| Sāvatthiyaṁ … | At Sāvatthī … | 于舍卫城… |
| “cattārome, bhikkhave, āhārā bhūtānaṁ vā sattānaṁ ṭhitiyā sambhavesīnaṁ vā anuggahāya. | “These four, bhikkhus, are nutriments for the maintenance of beings who have come to be or for the support of those seeking a new existence. | “此四，诸比丘，为已生众生维持或求新生者支持之食。 |
| Katame cattāro? | What four? | 何四？ |
| Kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṁ catutthaṁ. | Physical food, gross or subtle; contact as the second; mental volition as the third; and consciousness as the fourth. | 段食，粗或细；触为第二；意思为第三；识为第四。 |
| Ime kho, bhikkhave, cattāro āhārā bhūtānaṁ vā sattānaṁ ṭhitiyā sambhavesīnaṁ vā anuggahāya. | These, bhikkhus, are the four nutriments for the maintenance of beings who have come to be or for the support of those seeking a new existence. | 此，诸比丘，为已生众生维持或求新生者支持之四食。 |
| Kathañca, bhikkhave, kabaḷīkāro āhāro daṭṭhabbo? | And how, bhikkhus, is physical food to be seen? | 云何，诸比丘，当见段食？ |
| Seyyathāpi, bhikkhave, dve jāyampatikā parittaṁ sambalaṁ ādāya kantāramaggaṁ paṭipajjeyyuṁ. | Suppose, bhikkhus, a couple, a husband and wife, having taken limited provisions, were to set out on a desert road. | 譬如，诸比丘，夫妇二人，携有限食，行于沙漠路。 |
| Tesamassa ekaputtako piyo manāpo. | They have an only son, dear and beloved. | 彼等有一独子，亲爱。 |
| Atha kho tesaṁ, bhikkhave, dvinnaṁ jāyampatikānaṁ kantāragatānaṁ yā parittā sambalamattā, sā parikkhayaṁ pariyādānaṁ gaccheyya. | Then, bhikkhus, while those two, the husband and wife, are in the desert, their limited store of provisions would be used up and exhausted. | 尔时，诸比丘，彼二人，夫妇，于沙漠中，其有限食将用尽。 |
| Siyā ca nesaṁ kantārāvaseso anatiṇṇo. | And there would still be a remnant of the desert, not yet crossed. | 尚余沙漠未越。 |
| Atha kho tesaṁ, bhikkhave, dvinnaṁ jāyampatikānaṁ evamassa: | Then, bhikkhus, it would occur to the husband and wife: | 尔时，诸比丘，夫妇二人思： |
| ‘amhākaṁ kho yā parittā sambalamattā sā parikkhīṇā pariyādiṇṇā. | ‘Our limited store of provisions has been used up and exhausted. | ‘我等有限食已用尽。 |
| Atthi cāyaṁ kantārāvaseso anittiṇṇo. | And this remnant of the desert is still uncrossed. | 此余沙漠尚待越。 |
| Yannūna mayaṁ imaṁ ekaputtakaṁ piyaṁ manāpaṁ vadhitvā vallūrañca soṇḍikañca karitvā puttamaṁsāni khādantā evaṁ taṁ kantārāvasesaṁ nitthareyyāma, mā sabbeva tayo vinassimhā’ti. | Why don’t we kill this only son, dear and beloved, prepare dried meat and cured meat, and by eating our son’s flesh, thus cross this remnant of the desert, lest all three of us perish?’ | 何不我等杀此独子，亲爱，备干肉与腌肉，食子肉，以越此余沙漠，免三人皆亡？’ |
| Atha kho te, bhikkhave, dve jāyampatikā taṁ ekaputtakaṁ piyaṁ manāpaṁ vadhitvā vallūrañca soṇḍikañca karitvā puttamaṁsāni khādantā evaṁ taṁ kantārāvasesaṁ nitthareyyuṁ. | Then, bhikkhus, that husband and wife would kill their only son, dear and beloved, prepare dried meat and cured meat, and by eating their son’s flesh, thus cross that remnant of the desert. | 尔时，诸比丘，彼夫妇二人杀其独子，亲爱，备干肉与腌肉，食子肉，以越彼余沙漠。 |
| Te puttamaṁsāni ceva khādeyyuṁ, ure ca paṭipiseyyuṁ: | They would eat their son’s flesh and beat their breasts, crying: | 彼等食子肉而捶胸哭泣： |
| ‘kahaṁ, ekaputtaka, kahaṁ, ekaputtakā’ti. | ‘Where are you, only son? Where are you, only son?’ | ‘独子何在？独子何在？’ |
| Taṁ kiṁ maññatha, bhikkhave, | What do you think, bhikkhus? | 汝意云何，诸比丘？ |
| api nu te davāya vā āhāraṁ āhāreyyuṁ, madāya vā āhāraṁ āhāreyyuṁ, maṇḍanāya vā āhāraṁ āhāreyyuṁ, vibhūsanāya vā āhāraṁ āhāreyyun”ti? | Would they eat that food for amusement, or for intoxication, or for physical appeal, or for beautification?” | 彼等为乐、为醉、为美、为饰而食彼食否？” |
| “No hetaṁ, bhante”. | “No, venerable sir.” | “不，尊者。” |
| “Nanu te, bhikkhave, yāvadeva kantārassa nittharaṇatthāya āhāraṁ āhāreyyun”ti? | “Would they not, bhikkhus, eat that food merely for the sake of crossing the desert?” | “彼等岂非，诸比丘，仅为越沙漠而食彼食？” |
| “Evaṁ, bhante”. | “Yes, venerable sir.” | “唯然，尊者。” |
| “‘Evameva khvāhaṁ, bhikkhave, kabaḷīkāro āhāro daṭṭhabbo’ti vadāmi. | “‘Thus, I say, bhikkhus, is physical food to be seen.’ | “‘如是，我说，诸比丘，当见段食。’ |
| Kabaḷīkāre, bhikkhave, āhāre pariññāte pañca kāmaguṇiko rāgo pariññāto hoti. | When physical food is fully understood, bhikkhus, passion for the five cords of sensual pleasure is fully understood. | 段食既全解，诸比丘，五欲之爱亦全解。 |
| Pañca kāmaguṇike rāge pariññāte natthi taṁ saṁyojanaṁ yena saṁyojanena saṁyutto ariyasāvako puna imaṁ lokaṁ āgaccheyya. | When passion for the five cords of sensual pleasure is fully understood, there is no fetter bound by which a noble-one's-disciple might come back to this world. | 五欲之爱既全解，无结缚圣弟子得还此世。 |
| Kathañca, bhikkhave, phassāhāro daṭṭhabbo? | And how, bhikkhus, is the nutriment of contact to be seen? | 云何，诸比丘，当见触食？ |
| Seyyathāpi, bhikkhave, gāvī niccammā kuṭṭañce nissāya tiṭṭheyya. Ye kuṭṭanissitā pāṇā te naṁ khādeyyuṁ. | Suppose, bhikkhus, a flayed cow were to stand leaning against a wall. The creatures living in the wall would eat it. | 譬如，诸比丘，一剥皮之牛，倚墙而立。墙中生物将食之。 |
| Rukkhañce nissāya tiṭṭheyya, ye rukkhanissitā pāṇā te naṁ khādeyyuṁ. | If it were to stand leaning against a tree, the creatures living in the tree would eat it. | 若倚树而立，树中生物将食之。 |
| Udakañce nissāya tiṭṭheyya, ye udakanissitā pāṇā te naṁ khādeyyuṁ. | If it were to stand leaning against water, the creatures living in the water would eat it. | 若倚水而立，水中生物将食之。 |
| Ākāsañce nissāya tiṭṭheyya, ye ākāsanissitā pāṇā te naṁ khādeyyuṁ. | If it were to stand leaning against open space, the creatures living in the open space would eat it. | 若倚空而立，空中生物将食之。 |
| Yaṁ yadeva hi sā, bhikkhave, gāvī niccammā nissāya tiṭṭheyya, ye tannissitā pāṇā te naṁ khādeyyuṁ. | Whatever that flayed cow, bhikkhus, might stand leaning against, the creatures living there would eat it. | 无论彼剥皮之牛，诸比丘，倚何而立，彼处生物将食之。 |
| Evameva khvāhaṁ, bhikkhave, ‘phassāhāro daṭṭhabbo’ti vadāmi. | Thus, I say, bhikkhus, ‘is the nutriment of contact to be seen.’ | 如是，我说，诸比丘，‘当见触食。’ |
| Phasse, bhikkhave, āhāre pariññāte tisso vedanā pariññātā honti. | When the nutriment of contact is fully understood, bhikkhus, the three feelings are fully understood. | 触食既全解，诸比丘，三受亦全解。 |
| Tīsu vedanāsu pariññātāsu ariyasāvakassa natthi kiñci uttarikaraṇīyanti vadāmi. | When the three feelings are fully understood, I say that there is nothing further for a noble-one's-disciple to do. | 三受既全解，我说圣弟子无事更办。 |
| Kathañca, bhikkhave, manosañcetanāhāro daṭṭhabbo? | And how, bhikkhus, is the nutriment of mental volition to be seen? | 云何，诸比丘，当见意思食？ |
| Seyyathāpi, bhikkhave, aṅgārakāsu sādhikaporisā puṇṇā aṅgārānaṁ vītaccikānaṁ vītadhūmānaṁ. | Suppose, bhikkhus, there were a charcoal pit, deeper than a man’s height, full of glowing coals, without flame, without smoke. | 譬如，诸比丘，有一炭坑，深过人高，满是炽炭，无焰，无烟。 |
| Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo. | Then a man would come along, wanting to live, not wanting to die, wanting happiness, averse to pain. | 人来，欲生，不欲死，欲乐，厌苦。 |
| Tamenaṁ dve balavanto purisā nānābāhāsu gahetvā taṁ aṅgārakāsuṁ upakaḍḍheyyuṁ. | Two strong men would grab him by both arms and drag him towards that charcoal pit. | 二壮士各执其臂，拖向彼炭坑。 |
| Atha kho, bhikkhave, tassa purisassa ārakāvassa cetanā ārakā patthanā ārakā paṇidhi. | Then, bhikkhus, that man’s volition, aspiration, and determination would be far away from it. | 尔时，诸比丘，彼人之意、愿、决将远离之。 |
| Taṁ kissa hetu? | For what reason? | 何以故？ |
| Evañhi, bhikkhave, tassa purisassa hoti: | Thus, bhikkhus, it occurs to that man: | 如是，诸比丘，彼人思： |
| ‘imañcāhaṁ aṅgārakāsuṁ papatissāmi, tatonidānaṁ maraṇaṁ vā nigacchāmi maraṇamattaṁ vā dukkhan’ti. | ‘If I fall into this charcoal pit, I will thereby meet death or death-like suffering.’ | ‘我若堕此炭坑，将以此遇死或类死之苦。’ |
| Evameva khvāhaṁ, bhikkhave, ‘manosañcetanāhāro daṭṭhabbo’ti vadāmi. | Thus, I say, bhikkhus, ‘is the nutriment of mental volition to be seen.’ | 如是，我说，诸比丘，‘当见意思食。’ |
| Manosañcetanāya, bhikkhave, āhāre pariññāte tisso taṇhā pariññātā honti. | When the nutriment of mental volition is fully understood, bhikkhus, the three kinds of craving are fully understood. | 意思食既全解，诸比丘，三爱亦全解。 |
| Tīsu taṇhāsu pariññātāsu ariyasāvakassa natthi kiñci uttarikaraṇīyanti vadāmi. | When the three kinds of craving are fully understood, I say that there is nothing further for a noble-one's-disciple to do. | 三爱既全解，我说圣弟子无事更办。 |
| Kathañca, bhikkhave, viññāṇāhāro daṭṭhabbo? | And how, bhikkhus, is the nutriment of consciousness to be seen? | 云何，诸比丘，当见识食？ |
| Seyyathāpi, bhikkhave, coraṁ āgucāriṁ gahetvā rañño dasseyyuṁ: | Suppose, bhikkhus, they were to arrest a thief, a criminal, and show him to the king: | 譬如，诸比丘，彼等捕一贼，罪犯，示于王： |
| ‘ayaṁ te, deva, coro āgucārī, imassa yaṁ icchasi taṁ daṇḍaṁ paṇehī’ti. | ‘This, sire, is a thief, a criminal. Inflict on him such punishment as you wish.’ | ‘此，陛下，是贼，罪犯。随陛下意罚之。’ |
| Tamenaṁ rājā evaṁ vadeyya: | The king would say to them: | 王将告彼等： |
| ‘gacchatha, bho, imaṁ purisaṁ pubbaṇhasamayaṁ sattisatena hanathā’ti. | ‘Go, sirs, and in the morning strike this man with a hundred spears.’ | ‘去，诸君，晨击此人百矛。’ |
| Tamenaṁ pubbaṇhasamayaṁ sattisatena haneyyuṁ. | They would strike him in the morning with a hundred spears. | 彼等晨击之百矛。 |
| Atha rājā majjhanhikasamayaṁ evaṁ vadeyya: | Then at midday the king would say: | 尔时午间王将言： |
| ‘ambho, kathaṁ so puriso’ti? | ‘Sirs, how is that man?’ | ‘诸君，彼人如何？’ |
| ‘Tatheva, deva, jīvatī’ti. | ‘He is still alive, sire.’ | ‘尚存，陛下。’ |
| Tamenaṁ rājā evaṁ vadeyya: | The king would say to them: | 王将告彼等： |
| ‘gacchatha, bho, taṁ purisaṁ majjhanhikasamayaṁ sattisatena hanathā’ti. | ‘Go, sirs, and at midday strike that man with a hundred spears.’ | ‘去，诸君，午间击彼人百矛。’ |
| Tamenaṁ majjhanhikasamayaṁ sattisatena haneyyuṁ. | They would strike him at midday with a hundred spears. | 彼等午间击之百矛。 |
| Atha rājā sāyanhasamayaṁ evaṁ vadeyya: | Then in the evening the king would say: | 尔时晚间王将言： |
| ‘ambho, kathaṁ so puriso’ti? | ‘Sirs, how is that man?’ | ‘诸君，彼人如何？’ |
| ‘Tatheva, deva, jīvatī’ti. | ‘He is still alive, sire.’ | ‘尚存，陛下。’ |
| Tamenaṁ rājā evaṁ vadeyya: | The king would say to them: | 王将告彼等： |
| ‘gacchatha, bho, taṁ purisaṁ sāyanhasamayaṁ sattisatena hanathā’ti. | ‘Go, sirs, and in the evening strike that man with a hundred spears.’ | ‘去，诸君，晚间击彼人百矛。’ |
| Tamenaṁ sāyanhasamayaṁ sattisatena haneyyuṁ. | They would strike him in the evening with a hundred spears. | 彼等晚间击之百矛。 |
| Taṁ kiṁ maññatha, bhikkhave, | What do you think, bhikkhus? | 汝意云何，诸比丘？ |
| api nu so puriso divasaṁ tīhi sattisatehi haññamāno tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvediyethā”ti? | Would that man, being struck with three hundred spears in a day, experience pain and displeasure on that account?” | 彼人一日受三百矛击，将因此经验苦与忧否？” |
| “Ekissāpi, bhante, sattiyā haññamāno tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvediyetha; | “Venerable sir, being struck with even one spear he would experience pain and displeasure on that account; | “尊者，纵受一矛击，彼将因此经验苦与忧； |
| ko pana vādo tīhi sattisatehi haññamāno”ti. | what to say of being struck with three hundred spears?” | 况受三百矛击？” |
| “Evameva khvāhaṁ, bhikkhave, viññāṇāhāro daṭṭhabboti vadāmi. | “Thus, I say, bhikkhus, is the nutriment of consciousness to be seen. | “如是，我说，诸比丘，当见识食。 |
| Viññāṇe, bhikkhave, āhāre pariññāte nāmarūpaṁ pariññātaṁ hoti, nāmarūpe pariññāte ariyasāvakassa natthi kiñci uttarikaraṇīyanti vadāmī”ti. | When the nutriment of consciousness is fully understood, bhikkhus, name-and-form is fully understood. When name-and-form is fully understood, I say that there is nothing further for a noble-one's-disciple to do.” | 识食既全解，诸比丘，名色亦全解。名色既全解，我说圣弟子无事更办。” |
| Tatiyaṁ. | Third. | 第三。 |
12.64 - SN 12.64 Atthirāga: Atthirāgasutta
| --- SN12.64 - Atthirāgasutta --- | --- SN12.64 - Atthirāgasutta --- | --- SN12.64 - 有爱经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| “Cattārome, bhikkhave, āhārā bhūtānaṁ vā sattānaṁ ṭhitiyā sambhavesīnaṁ vā anuggahāya. | “Bhikkhus, there are these four kinds of nutriments for the maintenance of beings that have come to be or for the support of those seeking a new birth. | “诸比丘，有此四种食，为已生众生之维持或求新生者之支持。 |
| Katame cattāro? | What are the four? | 何四？ |
| Kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṁ catutthaṁ. | Physical food, gross or subtle; contact as the second; mental volition as the third; and consciousness as the fourth. | 段食，粗或细；触为第二；意思为第三；识为第四。 |
| Ime kho, bhikkhave, cattāro āhārā bhūtānaṁ vā sattānaṁ ṭhitiyā sambhavesīnaṁ vā anuggahāya. | These, bhikkhus, are the four nutriments for the maintenance of beings that have come to be or for the support of those seeking a new birth. | 此，诸比丘，为已生众生之维持或求新生者之支持之四食。 |
| Kabaḷīkāre ce, bhikkhave, āhāre atthi rāgo atthi nandī atthi taṇhā, patiṭṭhitaṁ tattha viññāṇaṁ virūḷhaṁ. | If, bhikkhus, there is lust for physical food, if there is delight, if there is craving, consciousness is established there and grows. | 若，诸比丘，于段食有爱，有喜，有渴，识于彼处立而长。 |
| Yattha patiṭṭhitaṁ viññāṇaṁ virūḷhaṁ, atthi tattha nāmarūpassa avakkanti. | Where consciousness is established and grows, there is a descent of name-and-form. | 识所立而长处，有名色之降。 |
| Yattha atthi nāmarūpassa avakkanti, atthi tattha saṅkhārānaṁ vuddhi. | Where there is a descent of name-and-form, there is the growth of volitional formations. | 有名色之降处，有行之长。 |
| Yattha atthi saṅkhārānaṁ vuddhi, atthi tattha āyatiṁ punabbhavābhinibbatti. | Where there is the growth of volitional formations, there is the production of future renewed existence. | 有行之长处，有未来再生之生。 |
| Yattha atthi āyatiṁ punabbhavābhinibbatti, atthi tattha āyatiṁ jātijarāmaraṇaṁ. | Where there is the production of future renewed existence, there is future birth, aging-and-death. | 有未来再生之生处，有未来生、老死。 |
| Yattha atthi āyatiṁ jātijarāmaraṇaṁ, sasokaṁ taṁ, bhikkhave, sadaraṁ saupāyāsanti vadāmi. | Where there is future birth, aging-and-death, that, I say, bhikkhus, is accompanied by sorrow, by vexation, by despair. | 有未来生、老死处，彼，我说，诸比丘，伴有愁、恼、绝望。 |
| Phasse ce, bhikkhave, āhāre …pe… | If, bhikkhus, for the nutriment of contact …and so on… | 若，诸比丘，于触食…等等… |
| manosañcetanāya ce, bhikkhave, āhāre … | if, bhikkhus, for the nutriment of mental volition … | 若，诸比丘，于意思食… |
| viññāṇe ce, bhikkhave, āhāre atthi rāgo atthi nandī atthi taṇhā, patiṭṭhitaṁ tattha viññāṇaṁ virūḷhaṁ. | if, bhikkhus, for the nutriment of consciousness, there is lust, there is delight, there is craving, consciousness is established there and grows. | 若，诸比丘，于识食，有爱，有喜，有渴，识于彼处立而长。 |
| Yattha patiṭṭhitaṁ viññāṇaṁ virūḷhaṁ, atthi tattha nāmarūpassa avakkanti. | Where consciousness is established and grows, there is a descent of name-and-form. | 识所立而长处，有名色之降。 |
| Yattha atthi nāmarūpassa avakkanti, atthi tattha saṅkhārānaṁ vuddhi. | Where there is a descent of name-and-form, there is the growth of volitional formations. | 有名色之降处，有行之长。 |
| Yattha atthi saṅkhārānaṁ vuddhi, atthi tattha āyatiṁ punabbhavābhinibbatti. | Where there is the growth of volitional formations, there is the production of future renewed existence. | 有行之长处，有未来再生之生。 |
| Yattha atthi āyatiṁ punabbhavābhinibbatti, atthi tattha āyatiṁ jātijarāmaraṇaṁ. | Where there is the production of future renewed existence, there is future birth, aging-and-death. | 有未来再生之生处，有未来生、老死。 |
| Yattha atthi āyatiṁ jātijarāmaraṇaṁ, sasokaṁ taṁ, bhikkhave, sadaraṁ saupāyāsanti vadāmi. | Where there is future birth, aging-and-death, that, I say, bhikkhus, is accompanied by sorrow, by vexation, by despair. | 有未来生、老死处，彼，我说，诸比丘，伴有愁、恼、绝望。 |
| Seyyathāpi, bhikkhave, rajako vā cittakārako vā sati rajanāya vā lākhāya vā haliddiyā vā nīliyā vā mañjiṭṭhāya vā suparimaṭṭhe vā phalake bhittiyā vā dussapaṭṭe vā itthirūpaṁ vā purisarūpaṁ vā abhinimmineyya sabbaṅgapaccaṅgaṁ; | Just as, bhikkhus, a dyer or a painter, if there is dye or lac or turmeric or indigo or madder, on a well-polished panel or a wall or a piece of cloth, could create the form of a woman or a man, complete in all its features; | 犹如，诸比丘，一染师或画师，若有染料或漆或姜黄或靛蓝或茜草，于善磨之板或墙或布上，能造女人或男人之形，具足其一切特征； |
| evameva kho, bhikkhave, kabaḷīkāre ce āhāre atthi rāgo atthi nandī atthi taṇhā, patiṭṭhitaṁ tattha viññāṇaṁ virūḷhaṁ. | even so, bhikkhus, if for physical food there is lust, there is delight, there is craving, consciousness is established there and grows. | 如是，诸比丘，若于段食有爱，有喜，有渴，识于彼处立而长。 |
| Yattha patiṭṭhitaṁ viññāṇaṁ virūḷhaṁ, atthi tattha nāmarūpassa avakkanti. | Where consciousness is established and grows, there is a descent of name-and-form. | 识所立而长处，有名色之降。 |
| Yattha atthi nāmarūpassa avakkanti, atthi tattha saṅkhārānaṁ vuddhi. | Where there is a descent of name-and-form, there is the growth of volitional formations. | 有名色之降处，有行之长。 |
| Yattha atthi saṅkhārānaṁ vuddhi, atthi tattha āyatiṁ punabbhavābhinibbatti. | Where there is the growth of volitional formations, there is the production of future renewed existence. | 有行之长处，有未来再生之生。 |
| Yattha atthi āyatiṁ punabbhavābhinibbatti, atthi tattha āyatiṁ jātijarāmaraṇaṁ. | Where there is the production of future renewed existence, there is future birth, aging-and-death. | 有未来再生之生处，有未来生、老死。 |
| Yattha atthi āyatiṁ jātijarāmaraṇaṁ, sasokaṁ taṁ, bhikkhave, sadaraṁ saupāyāsanti vadāmi. | Where there is future birth, aging-and-death, that, I say, bhikkhus, is accompanied by sorrow, by vexation, by despair. | 有未来生、老死处，彼，我说，诸比丘，伴有愁、恼、绝望。 |
| Phasse ce, bhikkhave, āhāre …pe… | If, bhikkhus, for the nutriment of contact …and so on… | 若，诸比丘，于触食…等等… |
| manosañcetanāya ce, bhikkhave, āhāre … | if, bhikkhus, for the nutriment of mental volition … | 若，诸比丘，于意思食… |
| viññāṇe ce, bhikkhave, āhāre atthi rāgo atthi nandī atthi taṇhā, patiṭṭhitaṁ tattha viññāṇaṁ virūḷhaṁ. | if, bhikkhus, for the nutriment of consciousness, there is lust, there is delight, there is craving, consciousness is established there and grows. | 若，诸比丘，于识食，有爱，有喜，有渴，识于彼处立而长。 |
| Yattha patiṭṭhitaṁ viññāṇaṁ virūḷhaṁ, atthi tattha nāmarūpassa avakkanti. | Where consciousness is established and grows, there is a descent of name-and-form. | 识所立而长处，有名色之降。 |
| Yattha atthi nāmarūpassa avakkanti, atthi tattha saṅkhārānaṁ vuddhi. | Where there is a descent of name-and-form, there is the growth of volitional formations. | 有名色之降处，有行之长。 |
| Yattha atthi saṅkhārānaṁ vuddhi, atthi tattha āyatiṁ punabbhavābhinibbatti. | Where there is the growth of volitional formations, there is the production of future renewed existence. | 有行之长处，有未来再生之生。 |
| Yattha atthi āyatiṁ punabbhavābhinibbatti, atthi tattha āyatiṁ jātijarāmaraṇaṁ. | Where there is the production of future renewed existence, there is future birth, aging-and-death. | 有未来再生之生处，有未来生、老死。 |
| Yattha atthi āyatiṁ jātijarāmaraṇaṁ, sasokaṁ taṁ, bhikkhave, sadaraṁ saupāyāsanti vadāmi. | Where there is future birth, aging-and-death, that, I say, bhikkhus, is accompanied by sorrow, by vexation, by despair. | 有未来生、老死处，彼，我说，诸比丘，伴有愁、恼、绝望。 |
| Kabaḷīkāre ce, bhikkhave, āhāre natthi rāgo natthi nandī natthi taṇhā, appatiṭṭhitaṁ tattha viññāṇaṁ avirūḷhaṁ. | If, bhikkhus, for physical food, there is no lust, no delight, no craving, consciousness is not established there and does not grow. | 若，诸比丘，于段食，无爱，无喜，无渴，识不于彼处立而不长。 |
| Yattha appatiṭṭhitaṁ viññāṇaṁ avirūḷhaṁ, natthi tattha nāmarūpassa avakkanti. | Where consciousness is not established and does not grow, there is no descent of name-and-form. | 识不立而不长处，无名色之降。 |
| Yattha natthi nāmarūpassa avakkanti, natthi tattha saṅkhārānaṁ vuddhi. | Where there is no descent of name-and-form, there is no growth of volitional formations. | 无名色之降处，无行之长。 |
| Yattha natthi saṅkhārānaṁ vuddhi, natthi tattha āyatiṁ punabbhavābhinibbatti. | Where there is no growth of volitional formations, there is no production of future renewed existence. | 无行之长处，无未来再生之生。 |
| Yattha natthi āyatiṁ punabbhavābhinibbatti, natthi tattha āyatiṁ jātijarāmaraṇaṁ. | Where there is no production of future renewed existence, there is no future birth, aging-and-death. | 无未来再生之生处，无未来生、老死。 |
| Yattha natthi āyatiṁ jātijarāmaraṇaṁ, asokaṁ taṁ, bhikkhave, adaraṁ anupāyāsanti vadāmi. | Where there is no future birth, aging-and-death, that, I say, bhikkhus, is without sorrow, without vexation, without despair. | 无未来生、老死处，彼，我说，诸比丘，无愁，无恼，无绝望。 |
| Phasse ce, bhikkhave, āhāre …pe… | If, bhikkhus, for the nutriment of contact …and so on… | 若，诸比丘，于触食…等等… |
| manosañcetanāya ce, bhikkhave, āhāre … | if, bhikkhus, for the nutriment of mental volition … | 若，诸比丘，于意思食… |
| viññāṇe ce, bhikkhave, āhāre natthi rāgo natthi nandī natthi taṇhā, appatiṭṭhitaṁ tattha viññāṇaṁ avirūḷhaṁ. | if, bhikkhus, for the nutriment of consciousness, there is no lust, no delight, no craving, consciousness is not established there and does not grow. | 若，诸比丘，于识食，无爱，无喜，无渴，识不于彼处立而不长。 |
| Yattha appatiṭṭhitaṁ viññāṇaṁ avirūḷhaṁ, natthi tattha nāmarūpassa avakkanti. | Where consciousness is not established and does not grow, there is no descent of name-and-form. | 识不立而不长处，无名色之降。 |
| Yattha natthi nāmarūpassa avakkanti, natthi tattha saṅkhārānaṁ vuddhi. | Where there is no descent of name-and-form, there is no growth of volitional formations. | 无名色之降处，无行之长。 |
| Yattha natthi saṅkhārānaṁ vuddhi, natthi tattha āyatiṁ punabbhavābhinibbatti. | Where there is no growth of volitional formations, there is no production of future renewed existence. | 无行之长处，无未来再生之生。 |
| Yattha natthi āyatiṁ punabbhavābhinibbatti, natthi tattha āyatiṁ jātijarāmaraṇaṁ. | Where there is no production of future renewed existence, there is no future birth, aging-and-death. | 无未来再生之生处，无未来生、老死。 |
| Yattha natthi āyatiṁ jātijarāmaraṇaṁ, asokaṁ taṁ, bhikkhave, adaraṁ anupāyāsanti vadāmi. | Where there is no future birth, aging-and-death, that, I say, bhikkhus, is without sorrow, without vexation, without despair. | 无未来生、老死处，彼，我说，诸比丘，无愁，无恼，无绝望。 |
| Seyyathāpi, bhikkhave, kūṭāgāraṁ vā kūṭāgārasālaṁ vā uttarāya vā dakkhiṇāya vā pācīnāya vā vātapānā sūriye uggacchante vātapānena rasmi pavisitvā kvāssa patiṭṭhitā”ti? | Just as, bhikkhus, if there were a gabled house or a gabled hall with a window on the north, south, or east, when the sun rises and a ray enters through the window, where would it be established?” | 犹如，诸比丘，若有重阁或重阁堂，北、南、或东有窗，日出时，光线由窗入，将立于何处？” |
| “Pacchimāyaṁ, bhante, bhittiyan”ti. | “On the western wall, venerable sir.” | “于西墙，尊者。” |
| “Pacchimā ce, bhikkhave, bhitti nāssa kvāssa patiṭṭhitā”ti? | “If, bhikkhus, there were no western wall, where would it be established?” | “若，诸比丘，无西墙，将立于何处？” |
| “Pathaviyaṁ, bhante”ti. | “On the earth, venerable sir.” | “于地，尊者。” |
| “Pathavī ce, bhikkhave, nāssa kvāssa patiṭṭhitā”ti? | “If, bhikkhus, there were no earth, where would it be established?” | “若，诸比丘，无地，将立于何处？” |
| “Āpasmiṁ, bhante”ti. | “In the water, venerable sir.” | “于水，尊者。” |
| “Āpo ce, bhikkhave, nāssa kvāssa patiṭṭhitā”ti? | “If, bhikkhus, there were no water, where would it be established?” | “若，诸比丘，无水，将立于何处？” |
| “Appatiṭṭhitā, bhante”ti. | “It would not be established, venerable sir.” | “将不立，尊者。” |
| “Evameva kho, bhikkhave, kabaḷīkāre ce āhāre natthi rāgo natthi nandī natthi taṇhā …pe…. | “Even so, bhikkhus, if for physical food there is no lust, no delight, no craving …and so on…. | “如是，诸比丘，若于段食无爱，无喜，无渴…等等…。 |
| Phasse ce, bhikkhave, āhāre … | If for contact … | 若于触… |
| manosañcetanāya ce, bhikkhave, āhāre … | if for mental volition … | 若于意思… |
| viññāṇe ce, bhikkhave, āhāre natthi rāgo natthi nandī natthi taṇhā, appatiṭṭhitaṁ tattha viññāṇaṁ avirūḷhaṁ. | if, bhikkhus, for the nutriment of consciousness, there is no lust, no delight, no craving, consciousness is not established there and does not grow. | 若，诸比丘，于识食，无爱，无喜，无渴，识不于彼处立而不长。 |
| Yattha appatiṭṭhitaṁ viññāṇaṁ avirūḷhaṁ, natthi tattha nāmarūpassa avakkanti. | Where consciousness is not established and does not grow, there is no descent of name-and-form. | 识不立而不长处，无名色之降。 |
| Yattha natthi nāmarūpassa avakkanti, natthi tattha saṅkhārānaṁ vuddhi. | Where there is no descent of name-and-form, there is no growth of volitional formations. | 无名色之降处，无行之长。 |
| Yattha natthi saṅkhārānaṁ vuddhi, natthi tattha āyatiṁ punabbhavābhinibbatti. | Where there is no growth of volitional formations, there is no production of future renewed existence. | 无行之长处，无未来再生之生。 |
| Yattha natthi āyatiṁ punabbhavābhinibbatti, natthi tattha āyatiṁ jātijarāmaraṇaṁ. | Where there is no production of future renewed existence, there is no future birth, aging-and-death. | 无未来再生之生处，无未来生、老死。 |
| Yattha natthi āyatiṁ jātijarāmaraṇaṁ asokaṁ taṁ, bhikkhave, adaraṁ anupāyāsanti vadāmī”ti. | Where there is no future birth, aging-and-death, that, I say, bhikkhus, is without sorrow, without vexation, without despair.” | 无未来生、老死处，彼，我说，诸比丘，无愁，无恼，无绝望。” |
| Catutthaṁ. | Fourth. | 第四。 |
12.65 - SN 12.65 Nagara: Nagarasutta
| --- SN12.65 - Nagarasutta --- | --- SN12.65 - Nagarasutta --- | --- SN12.65 - 城市经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| “Pubbe me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi: | “Formerly, bhikkhus, before my enlightenment, while I was still an unenlightened Bodhisatta, it occurred to me: | “昔，诸比丘，我未成佛前，尚为未觉菩萨时，生此念： |
| ‘kicchā vatāyaṁ loko āpanno jāyati ca jīyati ca mīyati ca cavati ca upapajjati ca. | ‘Alas, this world has fallen into trouble; it is born, it ages, it dies, it passes away and is reborn. | ‘哀哉，此世间陷入困境；生、老、死、逝、再生。 |
| Atha ca panimassa dukkhassa nissaraṇaṁ nappajānāti jarāmaraṇassa. | And yet it does not understand the escape from this suffering, from aging-and-death. | 然不解脱此苦，此老死。 |
| Kudāssu nāma imassa dukkhassa nissaraṇaṁ paññāyissati jarāmaraṇassā’ti? | When now will an escape from this suffering, from aging-and-death, be discerned?’ | 今何时能识此苦，此老死之解脱？’ |
| Tassa mayhaṁ, bhikkhave, etadahosi: | Then, bhikkhus, it occurred to me: | 尔时，诸比丘，我生此念： |
| ‘kimhi nu kho sati jarāmaraṇaṁ hoti, kiṁpaccayā jarāmaraṇan’ti? | ‘When what exists does aging-and-death come to be? By what is aging-and-death conditioned?’ | ‘何法有时，老死生？老死以何为缘？’ |
| Tassa mayhaṁ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo: | Then, bhikkhus, through careful attention, there was a breakthrough by wisdom: | 尔时，诸比丘，由仔细思惟，以慧突破： |
| ‘jātiyā kho sati jarāmaraṇaṁ hoti, jātipaccayā jarāmaraṇan’ti. | ‘When birth exists, aging-and-death comes to be; aging-and-death has birth as its condition.’ | ‘生有时，老死生；老死以生为缘。’ |
| Tassa mayhaṁ, bhikkhave, etadahosi: | Then, bhikkhus, it occurred to me: | 尔时，诸比丘，我生此念： |
| ‘kimhi nu kho sati jāti hoti …pe… | ‘When what exists does birth come to be …and so on… | ‘何法有时，生生…等等… |
| bhavo hoti … | does existence come to be … | 有生… |
| upādānaṁ hoti … | does clinging come to be … | 取生… |
| taṇhā hoti … | does craving come to be … | 爱生… |
| vedanā hoti … | does feeling come to be … | 受生… |
| phasso hoti … | does contact come to be … | 触生… |
| saḷāyatanaṁ hoti … | does the sixfold sense base come to be … | 六入处生… |
| nāmarūpaṁ hoti … | does name-and-form come to be … | 名色生… |
| kiṁpaccayā nāmarūpan’ti? | By what is name-and-form conditioned?’ | 名色以何为缘？’ |
| Tassa mayhaṁ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo: | Then, bhikkhus, through careful attention, there was a breakthrough by wisdom: | 尔时，诸比丘，由仔细思惟，以慧突破： |
| ‘viññāṇe kho sati nāmarūpaṁ hoti, viññāṇapaccayā nāmarūpan’ti. | ‘When consciousness exists, name-and-form comes to be; name-and-form has consciousness as its condition.’ | ‘识有时，名色生；名色以识为缘。’ |
| Tassa mayhaṁ, bhikkhave, etadahosi: | Then, bhikkhus, it occurred to me: | 尔时，诸比丘，我生此念： |
| ‘kimhi nu kho sati viññāṇaṁ hoti, kiṁpaccayā viññāṇan’ti? | ‘When what exists does consciousness come to be? By what is consciousness conditioned?’ | ‘何法有时，识生？识以何为缘？’ |
| Tassa mayhaṁ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo: | Then, bhikkhus, through careful attention, there was a breakthrough by wisdom: | 尔时，诸比丘，由仔细思惟，以慧突破： |
| ‘nāmarūpe kho sati viññāṇaṁ hoti, nāmarūpapaccayā viññāṇan’ti. | ‘When name-and-form exists, consciousness comes to be; consciousness has name-and-form as its condition.’ | ‘名色有时，识生；识以名色为缘。’ |
| Tassa mayhaṁ, bhikkhave, etadahosi— | Then, bhikkhus, it occurred to me— | 尔时，诸比丘，我生此念— |
| paccudāvattati kho idaṁ viññāṇaṁ nāmarūpamhā na paraṁ gacchati. | This consciousness turns back from name-and-form; it does not go further. | 此识自名色回转；不更进。 |
| Ettāvatā jāyetha vā jīyetha vā mīyetha vā cavetha vā upapajjetha vā, yadidaṁ nāmarūpapaccayā viññāṇaṁ; | To this extent one may be born, age, die, pass away, or be reborn, that is, with name-and-form as condition for consciousness; | 至此可生、老、死、逝、或再生，即是，以名色为识之缘； |
| viññāṇapaccayā nāmarūpaṁ; | with consciousness as condition for name-and-form; | 以识为名色之缘； |
| nāmarūpapaccayā saḷāyatanaṁ; | with name-and-form as condition for the sixfold sense base; | 以名色为六入处之缘； |
| saḷāyatanapaccayā phasso …pe… | with the sixfold sense base as condition for contact …and so on… | 以六入处为触之缘…等等… |
| evametassa kevalassa dukkhakkhandhassa samudayo hoti. | Such is the origin of this whole mass of suffering. | 如是此纯大苦蕴集。 |
| ‘Samudayo, samudayo’ti kho me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi ñāṇaṁ udapādi paññā udapādi vijjā udapādi āloko udapādi. | ‘Origin, origin’—thus, bhikkhus, in regard to things unheard before, there arose in me vision, knowledge, wisdom, true knowledge, light. | ‘集，集’—如是，诸比丘，于未闻法，我生眼、生智、生慧、生明、生光。 |
| Tassa mayhaṁ, bhikkhave, etadahosi: | Then, bhikkhus, it occurred to me: | 尔时，诸比丘，我生此念： |
| ‘kimhi nu kho asati, jarāmaraṇaṁ na hoti; | ‘When what does not exist, does aging-and-death not come to be; | ‘何法无时，老死不生； |
| kissa nirodhā jarāmaraṇanirodho’ti? | with the cessation of what is there cessation of aging-and-death?’ | 以何灭，老死灭？’ |
| Tassa mayhaṁ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo: | Then, bhikkhus, through careful attention, there was a breakthrough by wisdom: | 尔时，诸比丘，由仔细思惟，以慧突破： |
| ‘jātiyā kho asati, jarāmaraṇaṁ na hoti; | ‘When birth does not exist, aging-and-death does not come to be; | ‘生无时，老死不生； |
| jātinirodhā jarāmaraṇanirodho’ti. | with the cessation of birth there is cessation of aging-and-death.’ | 以生灭，老死灭。’ |
| Tassa mayhaṁ, bhikkhave, etadahosi: | Then, bhikkhus, it occurred to me: | 尔时，诸比丘，我生此念： |
| ‘kimhi nu kho asati jāti na hoti …pe… | ‘When what does not exist does birth not come to be …and so on… | ‘何法无时，生不生…等等… |
| bhavo na hoti … | does existence not come to be … | 有不生… |
| upādānaṁ na hoti … | does clinging not come to be … | 取不生… |
| taṇhā na hoti … | does craving not come to be … | 爱不生… |
| vedanā na hoti … | does feeling not come to be … | 受不生… |
| phasso na hoti … | does contact not come to be … | 触不生… |
| saḷāyatanaṁ na hoti … | does the sixfold sense base not come to be … | 六入处不生… |
| nāmarūpaṁ na hoti. | does name-and-form not come to be. | 名色不生。 |
| Kissa nirodhā nāmarūpanirodho’ti? | With the cessation of what is there cessation of name-and-form?’ | 以何灭，名色灭？’ |
| Tassa mayhaṁ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo: | Then, bhikkhus, through careful attention, there was a breakthrough by wisdom: | 尔时，诸比丘，由仔细思惟，以慧突破： |
| ‘viññāṇe kho asati, nāmarūpaṁ na hoti; | ‘When consciousness does not exist, name-and-form does not come to be; | ‘识无时，名色不生； |
| viññāṇanirodhā nāmarūpanirodho’ti. | with the cessation of consciousness there is cessation of name-and-form.’ | 以识灭，名色灭。’ |
| Tassa mayhaṁ, bhikkhave, etadahosi: | Then, bhikkhus, it occurred to me: | 尔时，诸比丘，我生此念： |
| ‘kimhi nu kho asati viññāṇaṁ na hoti; | ‘When what does not exist does consciousness not come to be; | ‘何法无时，识不生； |
| kissa nirodhā viññāṇanirodho’ti? | with the cessation of what is there cessation of consciousness?’ | 以何灭，识灭？’ |
| Tassa mayhaṁ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo: | Then, bhikkhus, through careful attention, there was a breakthrough by wisdom: | 尔时，诸比丘，由仔细思惟，以慧突破： |
| ‘nāmarūpe kho asati, viññāṇaṁ na hoti; | ‘When name-and-form does not exist, consciousness does not come to be; | ‘名色无时，识不生； |
| nāmarūpanirodhā viññāṇanirodho’ti. | with the cessation of name-and-form there is cessation of consciousness.’ | 以名色灭，识灭。’ |
| Tassa mayhaṁ, bhikkhave, etadahosi— | Then, bhikkhus, it occurred to me— | 尔时，诸比丘，我生此念— |
| adhigato kho myāyaṁ maggo bodhāya yadidaṁ— | This is the path to enlightenment that has been reached by me, that is— | 此为我所达之觉道，即是— |
| nāmarūpanirodhā viññāṇanirodho; | with the cessation of name-and-form, cessation of consciousness; | 以名色灭，识灭； |
| viññāṇanirodhā nāmarūpanirodho; | with the cessation of consciousness, cessation of name-and-form; | 以识灭，名色灭； |
| nāmarūpanirodhā saḷāyatananirodho; | with the cessation of name-and-form, cessation of the sixfold sense base; | 以名色灭，六入处灭； |
| saḷāyatananirodhā phassanirodho …pe… | with the cessation of the sixfold sense base, cessation of contact …and so on… | 以六入处灭，触灭…等等… |
| evametassa kevalassa dukkhakkhandhassa nirodho hoti. | Such is the cessation of this whole mass of suffering. | 如是此纯大苦蕴灭。 |
| ‘Nirodho, nirodho’ti kho me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi ñāṇaṁ udapādi paññā udapādi vijjā udapādi āloko udapādi. | ‘Cessation, cessation’—thus, bhikkhus, in regard to things unheard before, there arose in me vision, knowledge, wisdom, true knowledge, light. | ‘灭，灭’—如是，诸比丘，于未闻法，我生眼、生智、生慧、生明、生光。 |
| Seyyathāpi, bhikkhave, puriso araññe pavane caramāno passeyya purāṇaṁ maggaṁ purāṇañjasaṁ pubbakehi manussehi anuyātaṁ. | Just as, bhikkhus, a man roaming in a forest, in a jungle, might see an ancient path, an ancient road, traveled by people of former times. | 犹如，诸比丘，一人游于林，于丛林，或见古道，古路，昔人所行。 |
| So tamanugaccheyya. | And he would follow it. | 彼将随之。 |
| Tamanugacchanto passeyya purāṇaṁ nagaraṁ purāṇaṁ rājadhāniṁ pubbakehi manussehi ajjhāvuṭṭhaṁ ārāmasampannaṁ vanasampannaṁ pokkharaṇīsampannaṁ uddhāpavantaṁ ramaṇīyaṁ. | Following it, he would see an ancient city, an ancient royal capital, inhabited by people of former times, complete with parks, groves, ponds, and ramparts, a delightful place. | 随之，彼或见古城，古都，昔人所居，有园林、树林、池塘、城墙，一悦意处。 |
| Atha kho so, bhikkhave, puriso rañño vā rājamahāmattassa vā āroceyya: | Then that man would inform the king or a royal minister: | 尔时彼人将告王或王臣： |
| ‘yagghe, bhante, jāneyyāsi—ahaṁ addasaṁ araññe pavane caramāno purāṇaṁ maggaṁ purāṇañjasaṁ pubbakehi manussehi anuyātaṁ tamanugacchiṁ. | ‘May it please your majesty to know—while roaming in a forest, in a jungle, I saw an ancient path, an ancient road, traveled by people of former times. I followed it. | ‘愿陛下知之—当游于林，于丛林，我见古道，古路，昔人所行。我随之。 |
| Tamanugacchanto addasaṁ purāṇaṁ nagaraṁ purāṇaṁ rājadhāniṁ pubbakehi manussehi ajjhāvuṭṭhaṁ ārāmasampannaṁ vanasampannaṁ pokkharaṇīsampannaṁ uddhāpavantaṁ ramaṇīyaṁ. | Following it, I saw an ancient city, an ancient royal capital, inhabited by people of former times, complete with parks, groves, ponds, and ramparts, a delightful place. | 随之，我见古城，古都，昔人所居，有园林、树林、池塘、城墙，一悦意处。 |
| Taṁ, bhante, nagaraṁ māpehī’ti. | Sire, restore that city!’ | 陛下，修复彼城！’ |
| Atha kho so, bhikkhave, rājā vā rājamahāmatto vā taṁ nagaraṁ māpeyya. | Then that king or royal minister would have that city restored. | 尔时彼王或王臣将修复彼城。 |
| Tadassa nagaraṁ aparena samayena iddhañceva phītañca bāhujaññaṁ ākiṇṇamanussaṁ vuddhivepullappattaṁ. | And that city would later become successful and prosperous, well-populated, teeming with people, having attained growth and expansion. | 彼城后将成功繁荣，人口稠密，人满为患，得生长扩张。 |
| Evameva khvāhaṁ, bhikkhave, addasaṁ purāṇaṁ maggaṁ purāṇañjasaṁ pubbakehi sammāsambuddhehi anuyātaṁ. | Even so, bhikkhus, I saw an ancient path, an ancient road, traveled by the Fully Enlightened Ones of former times. | 如是，诸比丘，我见古道，古路，昔正等觉者所行。 |
| Katamo ca so, bhikkhave, purāṇamaggo purāṇañjaso pubbakehi sammāsambuddhehi anuyāto? | And what, bhikkhus, is that ancient path, that ancient road, traveled by the Fully Enlightened Ones of former times? | 何为，诸比丘，彼古道，古路，昔正等觉者所行？ |
| Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— | It is this Noble Eightfold Path, that is— | 即是此八正道，即是— |
| sammādiṭṭhi …pe… sammāsamādhi. | right view …and so on… right concentration. | 正见…等等…正定。 |
| Ayaṁ kho so, bhikkhave, purāṇamaggo purāṇañjaso pubbakehi sammāsambuddhehi anuyāto, tamanugacchiṁ; | This, bhikkhus, is that ancient path, that ancient road, traveled by the Fully Enlightened Ones of former times. I followed it; | 此，诸比丘，是彼古道，古路，昔正等觉者所行。我随之； |
| tamanugacchanto jarāmaraṇaṁ abbhaññāsiṁ; | following it, I directly knew aging-and-death; | 随之，我直知老死； |
| jarāmaraṇasamudayaṁ abbhaññāsiṁ; | I directly knew the origin of aging-and-death; | 我直知老死之集； |
| jarāmaraṇanirodhaṁ abbhaññāsiṁ; | I directly knew the cessation of aging-and-death; | 我直知老死之灭； |
| jarāmaraṇanirodhagāminiṁ paṭipadaṁ abbhaññāsiṁ. | I directly knew the path leading to the cessation of aging-and-death. | 我直知趣老死灭之道。 |
| Tamanugacchiṁ; | I followed it; | 我随之； |
| tamanugacchanto jātiṁ abbhaññāsiṁ …pe… | following it, I directly knew birth …and so on… | 随之，我直知生…等等… |
| bhavaṁ abbhaññāsiṁ … | I directly knew existence … | 我直知有… |
| upādānaṁ abbhaññāsiṁ … | I directly knew clinging … | 我直知取… |
| taṇhaṁ abbhaññāsiṁ … | I directly knew craving … | 我直知爱… |
| vedanaṁ abbhaññāsiṁ … | I directly knew feeling … | 我直知受… |
| phassaṁ abbhaññāsiṁ … | I directly knew contact … | 我直知触… |
| saḷāyatanaṁ abbhaññāsiṁ … | I directly knew the sixfold sense base … | 我直知六入处… |
| nāmarūpaṁ abbhaññāsiṁ … | I directly knew name-and-form … | 我直知名色… |
| viññāṇaṁ abbhaññāsiṁ. | I directly knew consciousness. | 我直知识。 |
| Tamanugacchiṁ; | I followed it; | 我随之； |
| tamanugacchanto saṅkhāre abbhaññāsiṁ; | following it, I directly knew volitional formations; | 随之，我直知行； |
| saṅkhārasamudayaṁ abbhaññāsiṁ; | I directly knew the origin of volitional formations; | 我直知行之集； |
| saṅkhāranirodhaṁ abbhaññāsiṁ; | I directly knew the cessation of volitional formations; | 我直知行之灭； |
| saṅkhāranirodhagāminiṁ paṭipadaṁ abbhaññāsiṁ. | I directly knew the path leading to the cessation of volitional formations. | 我直知趣行灭之道。 |
| Tadabhiññāya ācikkhiṁ bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ. | Having directly known it, I have declared it to the bhikkhus, the bhikkhunīs, the male lay followers, the female lay followers. | 直知已，我已向比丘、比丘尼、优婆塞、优婆夷宣说。 |
| Tayidaṁ, bhikkhave, brahmacariyaṁ iddhañceva phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ yāva devamanussehi suppakāsitan”ti. | This holy life, bhikkhus, is successful and prosperous, extensive, widespread, well-proclaimed among gods and humans.” | 此梵行，诸比丘，成功繁荣，广布，于天人间善说。” |
12.66 - SN 12.66 Sammasa: Sammasasutta
| --- SN12.66 - Sammasasutta --- | --- SN12.66 - Sammasasutta --- | --- SN12.66 - 审察经 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ bhagavā kurūsu viharati kammāsadhammaṁ nāma kurūnaṁ nigamo. | On one occasion the Blessed One was dwelling among the Kurus at a town of the Kurus named Kammāsadhamma. | 一时，世尊住于拘楼族中，拘楼族一镇名剑磨瑟昙。 |
| Tatra kho bhagavā bhikkhū āmantesi: | There the Blessed One addressed the bhikkhus: | 尔时，世尊告诸比丘言： |
| “bhikkhavo”ti. | “Bhikkhus.” | “诸比丘。” |
| “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. | “Venerable sir,” those bhikkhus replied to the Blessed One. | “尊者，”彼诸比丘答世尊言。 |
| Bhagavā etadavoca: | The Blessed One said this: | 世尊如是说： |
| “sammasatha no tumhe, bhikkhave, antaraṁ sammasan”ti. | “Do you, bhikkhus, undertake an internal thorough investigation?” | “汝等，诸比丘，作内审察否？” |
| Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca: | When this was said, a certain bhikkhu said to the Blessed One: | 作是语已，一比丘白世尊言： |
| “ahaṁ kho, bhante, sammasāmi antaraṁ sammasan”ti. | “I, venerable sir, undertake an internal thorough investigation.” | “我，尊者，作内审察。” |
| “Yathā kathaṁ pana tvaṁ, bhikkhu, sammasasi antaraṁ sammasan”ti? | “And how, bhikkhu, do you undertake an internal thorough investigation?” | “云何，比丘，汝作内审察？” |
| Atha kho so bhikkhu byākāsi. | Then that bhikkhu explained. | 尔时彼比丘解释。 |
| Yathā so bhikkhu byākāsi na so bhikkhu bhagavato cittaṁ ārādhesi. | As that bhikkhu explained, he did not satisfy the Blessed One’s mind. | 彼比丘解释时，未满足世尊之心。 |
| Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca: | When this was said, the Venerable Ānanda said to the Blessed One: | 作是语已，尊者阿难陀白世尊言： |
| “etassa, bhagavā, kālo; etassa, sugata, kālo; | “This is the time, Blessed One; this is the time, Fortunate One, | “此时是时，世尊；此时是时，善逝， |
| yaṁ bhagavā antaraṁ sammasaṁ bhāseyya. Bhagavato sutvā bhikkhū dhāressantī”ti. | for the Blessed One to speak on the internal thorough investigation. Having heard it from the Blessed One, the bhikkhus will remember it.” | 为世尊说内审察。闻自世尊，诸比丘将忆之。” |
| “Tenahānanda, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. | “Then, Ānanda, listen and attend closely, I will speak.” | “然则，阿难，谛听，善思念之，我当说。” |
| “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. | “Yes, venerable sir,” those bhikkhus replied to the Blessed One. | “唯然，尊者，”彼诸比丘答世尊言。 |
| Bhagavā etadavoca: | The Blessed One said this: | 世尊如是说： |
| “Idha, bhikkhave, bhikkhu sammasamāno sammasati antaraṁ sammasaṁ: | “Here, bhikkhus, a bhikkhu undertaking a thorough investigation, undertakes an internal thorough investigation: | “此，诸比丘，一比丘作审察，作内审察： |
| ‘yaṁ kho idaṁ anekavidhaṁ nānappakārakaṁ dukkhaṁ loke uppajjati jarāmaraṇaṁ. | ‘Whatever suffering of various kinds arises in the world, such as aging-and-death. | ‘世间所生种种苦，如老死。 |
| Idaṁ kho dukkhaṁ kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ, kismiṁ sati jarāmaraṇaṁ hoti, kismiṁ asati jarāmaraṇaṁ na hotī’ti? | This suffering, now, what is its source, what is its origin, what is its birth, what is its cause, when what exists does aging-and-death come to be, when what does not exist does aging-and-death not come to be?’ | 此苦，今，其源为何，其集为何，其生为何，其因为何，何法有时，老死生，何法无时，老死不生？’ |
| So sammasamāno evaṁ jānāti: | Investigating, he knows thus: | 审察已，彼如是知： |
| ‘yaṁ kho idaṁ anekavidhaṁ nānappakārakaṁ dukkhaṁ loke uppajjati jarāmaraṇaṁ. | ‘Whatever suffering of various kinds arises in the world, such as aging-and-death. | ‘世间所生种种苦，如老死。 |
| Idaṁ kho dukkhaṁ upadhinidānaṁ upadhisamudayaṁ upadhijātikaṁ upadhipabhavaṁ, upadhismiṁ sati jarāmaraṇaṁ hoti, upadhismiṁ asati jarāmaraṇaṁ na hotī’ti. | This suffering has acquisitions as its source, acquisitions as its origin, acquisitions as its birth, acquisitions as its cause; when acquisitions exist, aging-and-death comes to be; when acquisitions do not exist, aging-and-death does not come to be.’ | 此苦以取为源，取为集，取为生，取为因；取有时，老死生；取无时，老死不生。’ |
| So jarāmaraṇañca pajānāti jarāmaraṇasamudayañca pajānāti jarāmaraṇanirodhañca pajānāti yā ca jarāmaraṇanirodhasāruppagāminī paṭipadā tañca pajānāti. | He understands aging-and-death, and he understands the origin of aging-and-death, and he understands the cessation of aging-and-death, and he understands the path that is suitable for leading to the cessation of aging-and-death. | 彼解老死，及解老死之集，及解老死之灭，及解适于趣老死灭之道。 |
| Tathāpaṭipanno ca hoti anudhammacārī. | And having practiced thus, he is one who fares in accordance with the Dhamma. | 如是修行已，彼为依法而行者。 |
| Ayaṁ vuccati, bhikkhave, bhikkhu sabbaso sammā dukkhakkhayāya paṭipanno jarāmaraṇanirodhāya. | This, bhikkhus, is called a bhikkhu who is practicing entirely for the complete destruction of suffering, for the cessation of aging-and-death. | 此，诸比丘，名为为彻底灭苦，为灭老死而全然修行之比丘。 |
| Athāparaṁ sammasamāno sammasati antaraṁ sammasaṁ: | Then, investigating further, he undertakes an internal thorough investigation: | 然后，更审察，彼作内审察： |
| ‘upadhi panāyaṁ kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo, kismiṁ sati upadhi hoti, kismiṁ asati upadhi na hotī’ti? | ‘And these acquisitions, what is their source, what is their origin, what is their birth, what is their cause, when what exists do acquisitions come to be, when what does not exist do acquisitions not come to be?’ | ‘而此取，其源为何，其集为何，其生为何，其因为何，何法有时，取生，何法无时，取不生？’ |
| So sammasamāno evaṁ jānāti: | Investigating, he knows thus: | 审察已，彼如是知： |
| ‘upadhi taṇhānidāno taṇhāsamudayo taṇhājātiko taṇhāpabhavo, taṇhāya sati upadhi hoti, taṇhāya asati upadhi na hotī’ti. | ‘Acquisitions have craving as their source, craving as their origin, craving as their birth, craving as their cause; when craving exists, acquisitions come to be; when craving does not exist, acquisitions do not come to be.’ | ‘取以爱为源，爱为集，爱为生，爱为因；爱有时，取生；爱无时，取不生。’ |
| So upadhiñca pajānāti upadhisamudayañca pajānāti upadhinirodhañca pajānāti yā ca upadhinirodhasāruppagāminī paṭipadā tañca pajānāti. | He understands acquisitions, and he understands the origin of acquisitions, and he understands the cessation of acquisitions, and he understands the path that is suitable for leading to the cessation of acquisitions. | 彼解取，及解取之集，及解取之灭，及解适于趣取灭之道。 |
| Tathāpaṭipanno ca hoti anudhammacārī. | And having practiced thus, he is one who fares in accordance with the Dhamma. | 如是修行已，彼为依法而行者。 |
| Ayaṁ vuccati, bhikkhave, bhikkhu sabbaso sammā dukkhakkhayāya paṭipanno upadhinirodhāya. | This, bhikkhus, is called a bhikkhu who is practicing entirely for the complete destruction of suffering, for the cessation of acquisitions. | 此，诸比丘，名为为彻底灭苦，为灭取而全然修行之比丘。 |
| Athāparaṁ sammasamāno sammasati antaraṁ sammasaṁ: | Then, investigating further, he undertakes an internal thorough investigation: | 然后，更审察，彼作内审察： |
| ‘taṇhā panāyaṁ kattha uppajjamānā uppajjati, kattha nivisamānā nivisatī’ti? | ‘And this craving, where does it arise when it arises, where does it settle when it settles?’ | ‘而此爱，何处生时生，何处住时住？’ |
| So sammasamāno evaṁ jānāti— | Investigating, he knows thus— | 审察已，彼如是知— |
| yaṁ kho loke piyarūpaṁ sātarūpaṁ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. | Whatever in the world is pleasant and agreeable, it is there that this craving arises when it arises, it is there that it settles when it settles. | 世间何为悦意可意，此爱于彼处生时生，于彼处住时住。 |
| Kiñca loke piyarūpaṁ sātarūpaṁ? | And what in the world is pleasant and agreeable? | 世间何为悦意可意？ |
| Cakkhuṁ loke piyarūpaṁ, sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. | The eye in the world is pleasant, agreeable; it is there that this craving arises when it arises, it is there that it settles when it settles. | 世间之眼为悦意，可意；此爱于彼处生时生，于彼处住时住。 |
| Sotaṁ loke piyarūpaṁ sātarūpaṁ …pe… | The ear in the world is pleasant, agreeable …and so on… | 世间之耳为悦意，可意…等等… |
| ghānaṁ loke piyarūpaṁ sātarūpaṁ … | The nose in the world is pleasant, agreeable … | 世间之鼻为悦意，可意… |
| jivhā loke piyarūpaṁ sātarūpaṁ … | The tongue in the world is pleasant, agreeable … | 世间之舌为悦意，可意… |
| kāyo loke piyarūpaṁ sātarūpaṁ … | The body in the world is pleasant, agreeable … | 世间之身为悦意，可意… |
| mano loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati ettha nivisamānā nivisati. | The mind in the world is pleasant, agreeable; it is there that this craving arises when it arises, it is there that it settles when it settles. | 世间之意为悦意，可意；此爱于彼处生时生，于彼处住时住。 |
| Ye hi keci, bhikkhave, atītamaddhānaṁ samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ niccato addakkhuṁ sukhato addakkhuṁ attato addakkhuṁ ārogyato addakkhuṁ khemato addakkhuṁ. | Whatever ascetics or brahmins in the past, bhikkhus, regarded what in the world is pleasant and agreeable as permanent, as happiness, as self, as health, as security, | 凡过去沙门或婆罗门，诸比丘，视世间悦意可意者为常，为乐，为我，为健，为安， |
| Te taṇhaṁ vaḍḍhesuṁ. | they fostered craving. | 彼等长养爱。 |
| Ye taṇhaṁ vaḍḍhesuṁ te upadhiṁ vaḍḍhesuṁ. | Those who fostered craving fostered acquisitions. | 长养爱者长养取。 |
| Ye upadhiṁ vaḍḍhesuṁ te dukkhaṁ vaḍḍhesuṁ. | Those who fostered acquisitions fostered suffering. | 长养取者长养苦。 |
| Ye dukkhaṁ vaḍḍhesuṁ te na parimucciṁsu jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimucciṁsu dukkhasmāti vadāmi. | Those who fostered suffering were not freed from birth, from aging, from death, from sorrows, lamentations, pains, displeasures, and despairs; they were not freed from suffering, I say. | 长养苦者不离生、老、死、愁、悲、苦、忧、恼；彼等不离苦，我说。 |
| Yepi hi keci, bhikkhave, anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ niccato dakkhissanti sukhato dakkhissanti attato dakkhissanti ārogyato dakkhissanti khemato dakkhissanti. | Whatever ascetics or brahmins in the future, bhikkhus, will regard what in the world is pleasant and agreeable as permanent, as happiness, as self, as health, as security, | 凡未来沙门或婆罗门，诸比丘，将视世间悦意可意者为常，为乐，为我，为健，为安， |
| Te taṇhaṁ vaḍḍhissanti. | they will foster craving. | 彼等将长养爱。 |
| Ye taṇhaṁ vaḍḍhissanti te upadhiṁ vaḍḍhissanti. | Those who will foster craving will foster acquisitions. | 将长养爱者将长养取。 |
| Ye upadhiṁ vaḍḍhissanti te dukkhaṁ vaḍḍhissanti. | Those who will foster acquisitions will foster suffering. | 将长养取者将长养苦。 |
| Ye dukkhaṁ vaḍḍhissanti te na parimuccissanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccissanti dukkhasmāti vadāmi. | Those who will foster suffering will not be freed from birth, from aging, from death, from sorrows, lamentations, pains, displeasures, and despairs; they will not be freed from suffering, I say. | 将长养苦者将不离生、老、死、愁、悲、苦、忧、恼；彼等将不离苦，我说。 |
| Yepi hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ niccato passanti sukhato passanti attato passanti ārogyato passanti khemato passanti. | Whatever ascetics or brahmins at present, bhikkhus, regard what in the world is pleasant and agreeable as permanent, as happiness, as self, as health, as security, | 凡现在沙门或婆罗门，诸比丘，视世间悦意可意者为常，为乐，为我，为健，为安， |
| Te taṇhaṁ vaḍḍhenti. | they foster craving. | 彼等长养爱。 |
| Ye taṇhaṁ vaḍḍhenti te upadhiṁ vaḍḍhenti. | Those who foster craving foster acquisitions. | 长养爱者长养取。 |
| Ye upadhiṁ vaḍḍhenti te dukkhaṁ vaḍḍhenti. | Those who foster acquisitions foster suffering. | 长养取者长养苦。 |
| Ye dukkhaṁ vaḍḍhenti te na parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccanti dukkhasmāti vadāmi. | Those who foster suffering are not freed from birth, from aging, from death, from sorrows, lamentations, pains, displeasures, and despairs; they are not freed from suffering, I say. | 长养苦者不离生、老、死、愁、悲、苦、忧、恼；彼等不离苦，我说。 |
| Seyyathāpi, bhikkhave, āpānīyakaṁso vaṇṇasampanno gandhasampanno rasasampanno. | Just as, bhikkhus, a bowl of drink, possessing color, possessing scent, possessing taste. | 犹如，诸比丘，一碗饮品，有色，有香，有味。 |
| So ca kho visena saṁsaṭṭho. | And it is mixed with poison. | 且混有毒。 |
| Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito. | Then a man would come, affected by heat, overcome by heat, weary, thirsty, parched. | 人来，受热，为热所克，疲，渴，干。 |
| Tamenaṁ evaṁ vadeyyuṁ: | They would say to him: | 彼等将告之： |
| ‘ayaṁ te, ambho purisa, āpānīyakaṁso vaṇṇasampanno gandhasampanno rasasampanno; | ‘This, good man, is a bowl of drink, possessing color, possessing scent, possessing taste; | ‘此，善人，是一碗饮品，有色，有香，有味； |
| so ca kho visena saṁsaṭṭho. | and it is mixed with poison. | 且混有毒。 |
| Sace ākaṅkhasi piva. | If you wish, drink. | 若汝愿，饮之。 |
| Pivato hi kho taṁ chādessati vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana tatonidānaṁ maraṇaṁ vā nigacchasi maraṇamattaṁ vā dukkhan’ti. | Drinking it, indeed, it will please you with its color, with its scent, with its taste; but having drunk it, you will then meet with death or death-like suffering.’ | 饮之，实，其色、其香、其味将悦汝；然饮已，汝将遇死或类死之苦。’ |
| So taṁ āpānīyakaṁsaṁ sahasā appaṭisaṅkhā piveyya, nappaṭinissajjeyya. | He would drink that bowl of drink hastily, without reflection, and would not relinquish it. | 彼将仓促饮彼碗饮品，不思，且不舍之。 |
| So tatonidānaṁ maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ. | He would then meet with death or death-like suffering. | 彼将遇死或类死之苦。 |
| Evameva kho, bhikkhave, ye hi keci atītamaddhānaṁ samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ …pe… | Even so, bhikkhus, whatever ascetics or brahmins in the past regarded what in the world is pleasant …and so on… | 如是，诸比丘，凡过去沙门或婆罗门视世间悦意者…等等… |
| anāgatamaddhānaṁ …pe… | in the future …and so on… | 于未来…等等… |
| etarahi samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ niccato passanti sukhato passanti attato passanti ārogyato passanti khemato passanti, te taṇhaṁ vaḍḍhenti. | at present, ascetics or brahmins who regard what in the world is pleasant and agreeable as permanent, as happiness, as self, as health, as security, they foster craving. | 于现在，沙门或婆罗门视世间悦意可意者为常，为乐，为我，为健，为安，彼等长养爱。 |
| Ye taṇhaṁ vaḍḍhenti te upadhiṁ vaḍḍhenti. | Those who foster craving foster acquisitions. | 长养爱者长养取。 |
| Ye upadhiṁ vaḍḍhenti te dukkhaṁ vaḍḍhenti. | Those who foster acquisitions foster suffering. | 长养取者长养苦。 |
| Ye dukkhaṁ vaḍḍhenti te na parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccanti dukkhasmāti vadāmi. | Those who foster suffering are not freed from birth, from aging, from death, from sorrows, lamentations, pains, displeasures, and despairs; they are not freed from suffering, I say. | 长养苦者不离生、老、死、愁、悲、苦、忧、恼；彼等不离苦，我说。 |
| Ye ca kho keci, bhikkhave, atītamaddhānaṁ samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ aniccato addakkhuṁ dukkhato addakkhuṁ anattato addakkhuṁ rogato addakkhuṁ bhayato addakkhuṁ, | And whatever ascetics or brahmins in the past, bhikkhus, regarded what in the world is pleasant and agreeable as impermanent, as suffering, as non-self, as disease, as fear, | 凡过去沙门或婆罗门，诸比丘，视世间悦意可意者为无常，为苦，为非我，为病，为怖， |
| te taṇhaṁ pajahiṁsu. | they abandoned craving. | 彼等舍爱。 |
| Ye taṇhaṁ pajahiṁsu te upadhiṁ pajahiṁsu. | Those who abandoned craving abandoned acquisitions. | 舍爱者舍取。 |
| Ye upadhiṁ pajahiṁsu te dukkhaṁ pajahiṁsu. | Those who abandoned acquisitions abandoned suffering. | 舍取者舍苦。 |
| Ye dukkhaṁ pajahiṁsu te parimucciṁsu jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimucciṁsu dukkhasmāti vadāmi. | Those who abandoned suffering were freed from birth, from aging, from death, from sorrows, lamentations, pains, displeasures, and despairs; they were freed from suffering, I say. | 舍苦者离生、老、死、愁、悲、苦、忧、恼；彼等离苦，我说。 |
| Yepi hi keci, bhikkhave, anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ aniccato dakkhissanti dukkhato dakkhissanti anattato dakkhissanti rogato dakkhissanti bhayato dakkhissanti, | Whatever ascetics or brahmins in the future, bhikkhus, will regard what in the world is pleasant and agreeable as impermanent, as suffering, as non-self, as disease, as fear, | 凡未来沙门或婆罗门，诸比丘，将视世间悦意可意者为无常，为苦，为非我，为病，为怖， |
| te taṇhaṁ pajahissanti. | they will abandon craving. | 彼等将舍爱。 |
| Ye taṇhaṁ pajahissanti …pe… | Those who will abandon craving …and so on… | 将舍爱者…等等… |
| parimuccissanti dukkhasmāti vadāmi. | they will be freed from suffering, I say. | 彼等将离苦，我说。 |
| Yepi hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ aniccato passanti dukkhato passanti anattato passanti rogato passanti bhayato passanti, | Whatever ascetics or brahmins at present, bhikkhus, regard what in the world is pleasant and agreeable as impermanent, as suffering, as non-self, as disease, as fear, | 凡现在沙门或婆罗门，诸比丘，视世间悦意可意者为无常，为苦，为非我，为病，为怖， |
| te taṇhaṁ pajahanti. | they abandon craving. | 彼等舍爱。 |
| Ye taṇhaṁ pajahanti te upadhiṁ pajahanti. | Those who abandon craving abandon acquisitions. | 舍爱者舍取。 |
| Ye upadhiṁ pajahanti te dukkhaṁ pajahanti. | Those who abandon acquisitions abandon suffering. | 舍取者舍苦。 |
| Ye dukkhaṁ pajahanti te parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimuccanti dukkhasmāti vadāmi. | Those who abandon suffering are freed from birth, from aging, from death, from sorrows, lamentations, pains, displeasures, and despairs; they are freed from suffering, I say. | 舍苦者离生、老、死、愁、悲、苦、忧、恼；彼等离苦，我说。 |
| Seyyathāpi, bhikkhave, āpānīyakaṁso vaṇṇasampanno gandhasampanno rasasampanno. | Just as, bhikkhus, a bowl of drink, possessing color, possessing scent, possessing taste. | 犹如，诸比丘，一碗饮品，有色，有香，有味。 |
| So ca kho visena saṁsaṭṭho. | And it is mixed with poison. | 且混有毒。 |
| Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito. | Then a man would come, affected by heat, overcome by heat, weary, thirsty, parched. | 人来，受热，为热所克，疲，渴，干。 |
| Tamenaṁ evaṁ vadeyyuṁ: | They would say to him: | 彼等将告之： |
| ‘ayaṁ te, ambho purisa, āpānīyakaṁso vaṇṇasampanno gandhasampanno rasasampanno | ‘This, good man, is a bowl of drink, possessing color, possessing scent, possessing taste | ‘此，善人，是一碗饮品，有色，有香，有味 |
| so ca kho visena saṁsaṭṭho. | and it is mixed with poison. | 且混有毒。 |
| Sace ākaṅkhasi piva. | If you wish, drink. | 若汝愿，饮之。 |
| Pivato hi kho taṁ chādessati vaṇṇenapi gandhenapi rasenapi; pivitvā ca pana tatonidānaṁ maraṇaṁ vā nigacchasi maraṇamattaṁ vā dukkhan’ti. | Drinking it, indeed, it will please you with its color, with its scent, with its taste; but having drunk it, you will then meet with death or death-like suffering.’ | 饮之，实，其色、其香、其味将悦汝；然饮已，汝将遇死或类死之苦。’ |
| Atha kho, bhikkhave, tassa purisassa evamassa: | Then it would occur to that man, bhikkhus: | 尔时彼人将思，诸比丘： |
| ‘sakkā kho me ayaṁ surāpipāsitā pānīyena vā vinetuṁ dadhimaṇḍakena vā vinetuṁ bhaṭṭhaloṇikāya vā vinetuṁ loṇasovīrakena vā vinetuṁ, na tvevāhaṁ taṁ piveyyaṁ, yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti. | ‘Indeed, this thirst of mine can be allayed with water, or with buttermilk, or with roasted grain water, or with sour gruel; but I should not drink that which would be for my long-term harm and suffering.’ | ‘实，此渴我可用水，或用酪浆，或用炒谷水，或用酸粥解；然我不应饮彼于我长远有害与苦者。’ |
| So taṁ āpānīyakaṁsaṁ paṭisaṅkhā na piveyya, paṭinissajjeyya. | He would reflectively not drink that bowl of drink, he would relinquish it. | 彼将思而弗饮彼碗饮品，彼将舍之。 |
| So tatonidānaṁ na maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ. | He would then not meet with death or death-like suffering. | 彼将不遇死或类死之苦。 |
| Evameva kho, bhikkhave, ye hi keci atītamaddhānaṁ samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ aniccato addakkhuṁ dukkhato addakkhuṁ anattato addakkhuṁ rogato addakkhuṁ bhayato addakkhuṁ, | Even so, bhikkhus, whatever ascetics or brahmins in the past regarded what in the world is pleasant and agreeable as impermanent, as suffering, as non-self, as disease, as fear, | 如是，诸比丘，凡过去沙门或婆罗门视世间悦意可意者为无常，为苦，为非我，为病，为怖， |
| te taṇhaṁ pajahiṁsu. | they abandoned craving. | 彼等舍爱。 |
| Ye taṇhaṁ pajahiṁsu te upadhiṁ pajahiṁsu. | Those who abandoned craving abandoned acquisitions. | 舍爱者舍取。 |
| Ye upadhiṁ pajahiṁsu te dukkhaṁ pajahiṁsu. | Those who abandoned acquisitions abandoned suffering. | 舍取者舍苦。 |
| Ye dukkhaṁ pajahiṁsu te parimucciṁsu jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimucciṁsu dukkhasmāti vadāmi. | Those who abandoned suffering were freed from birth, from aging, from death, from sorrows, lamentations, pains, displeasures, and despairs; they were freed from suffering, I say. | 舍苦者离生、老、死、愁、悲、苦、忧、恼；彼等离苦，我说。 |
| Yepi hi keci, bhikkhave, anāgatamaddhānaṁ …pe… | Whatever ascetics or brahmins in the future …and so on… | 凡未来沙门或婆罗门…等等… |
| etarahi samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ aniccato passanti dukkhato passanti anattato passanti rogato passanti bhayato passanti, | at present, ascetics or brahmins who regard what in the world is pleasant and agreeable as impermanent, as suffering, as non-self, as disease, as fear, | 于现在，沙门或婆罗门视世间悦意可意者为无常，为苦，为非我，为病，为怖， |
| te taṇhaṁ pajahanti. | they abandon craving. | 彼等舍爱。 |
| Ye taṇhaṁ pajahanti te upadhiṁ pajahanti. | Those who abandon craving abandon acquisitions. | 舍爱者舍取。 |
| Ye upadhiṁ pajahanti te dukkhaṁ pajahanti. | Those who abandon acquisitions abandon suffering. | 舍取者舍苦。 |
| Ye dukkhaṁ pajahanti te parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimuccanti dukkhasmāti vadāmī”ti. | Those who abandon suffering are freed from birth, from aging, from death, from sorrows, lamentations, pains, displeasures, and despairs; they are freed from suffering, I say.” | 舍苦者离生、老、死、愁、悲、苦、忧、恼；彼等离苦，我说。” |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
12.67 - SN 12.67 Naḷakalāpī: Naḷakalāpīsutta
| --- SN12.67 - Naḷakalāpīsutta --- | --- SN12.67 - Naḷakalāpīsutta --- | --- SN12.67 - 芦束经 --- |
| Ekaṁ samayaṁ āyasmā ca sāriputto āyasmā ca mahākoṭṭhiko bārāṇasiyaṁ viharanti isipatane migadāye. | On one occasion the Venerable Sāriputta and the Venerable Mahākoṭṭhita were dwelling at Benares in the Deer Park at Isipatana. | 一时，尊者舍利弗与尊者摩诃拘絺罗住于波罗奈鹿野苑仙人堕处。 |
| Atha kho āyasmā mahākoṭṭhiko sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṁ sammodi. | Then the Venerable Mahākoṭṭhita, in the evening, having risen from seclusion, went to the Venerable Sāriputta; having approached, he exchanged greetings with the Venerable Sāriputta. | 尔时，尊者摩诃拘絺罗，于晚间，从静室起，诣尊者舍利弗所；诣已，与尊者舍利弗互致问候。 |
| Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṁ sāriputtaṁ etadavoca: | After concluding his courteous and memorable talk, he sat down to one side. Sitting to one side, the Venerable Mahākoṭṭhita said this to the Venerable Sāriputta: | 问候与忆念之语毕，坐于一面。坐一面已，尊者摩诃拘絺罗白尊者舍利弗言： |
| “kiṁ nu kho, āvuso sāriputta, sayaṅkataṁ jarāmaraṇaṁ, paraṅkataṁ jarāmaraṇaṁ, sayaṅkatañca paraṅkatañca jarāmaraṇaṁ, udāhu asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ jarāmaraṇan”ti? | “Friend Sāriputta, is aging-and-death self-wrought, or other-wrought, or both self-wrought and other-wrought, or is aging-and-death neither self-wrought nor other-wrought but arisen by chance?” | “友舍利弗，老死为自作，或他作，或自作亦他作，或非自作非他作而偶然生起？” |
| “Na kho, āvuso koṭṭhika, sayaṅkataṁ jarāmaraṇaṁ, na paraṅkataṁ jarāmaraṇaṁ, na sayaṅkatañca paraṅkatañca jarāmaraṇaṁ, nāpi asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ jarāmaraṇaṁ. | “Not, friend Koṭṭhita, is aging-and-death self-wrought, nor other-wrought, nor both self-wrought and other-wrought, nor is aging-and-death neither self-wrought nor other-wrought but arisen by chance. | “非，友拘絺罗，老死为自作，亦非他作，亦非自作亦他作，亦非非自作非他作而偶然生起。 |
| Api ca jātipaccayā jarāmaraṇan”ti. | Rather, with birth as condition, there is aging-and-death.” | 然，以生为缘，有老死。” |
| “Kiṁ nu kho, āvuso sāriputta, sayaṅkatā jāti, paraṅkatā jāti, sayaṅkatā ca paraṅkatā ca jāti, udāhu asayaṅkārā aparaṅkārā adhiccasamuppannā jātī”ti? | “Friend Sāriputta, is birth self-wrought, or other-wrought, or both self-wrought and other-wrought, or is birth neither self-wrought nor other-wrought but arisen by chance?” | “友舍利弗，生为自作，或他作，或自作亦他作，或非自作非他作而偶然生起？” |
| “Na kho, āvuso koṭṭhika, sayaṅkatā jāti, na paraṅkatā jāti, na sayaṅkatā ca paraṅkatā ca jāti, nāpi asayaṅkārā aparaṅkārā adhiccasamuppannā jāti. | “Not, friend Koṭṭhita, is birth self-wrought, nor other-wrought, nor both self-wrought and other-wrought, nor is birth neither self-wrought nor other-wrought but arisen by chance. | “非，友拘絺罗，生为自作，亦非他作，亦非自作亦他作，亦非非自作非他作而偶然生起。 |
| Api ca bhavapaccayā jātī”ti. | Rather, with existence as condition, there is birth.” | 然，以有为缘，有生。” |
| “Kiṁ nu kho, āvuso sāriputta, sayaṅkato bhavo …pe… | “Friend Sāriputta, is existence self-wrought …and so on… | “友舍利弗，有为自作…等等… |
| sayaṅkataṁ upādānaṁ … | is clinging self-wrought … | 取为自作… |
| sayaṅkatā taṇhā … | is craving self-wrought … | 爱为自作… |
| sayaṅkatā vedanā … | is feeling self-wrought … | 受为自作… |
| sayaṅkato phasso … | is contact self-wrought … | 触为自作… |
| sayaṅkataṁ saḷāyatanaṁ … | is the sixfold sense base self-wrought … | 六入处为自作… |
| sayaṅkataṁ nāmarūpaṁ, paraṅkataṁ nāmarūpaṁ, sayaṅkatañca paraṅkatañca nāmarūpaṁ, udāhu asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ nāmarūpan”ti? | is name-and-form self-wrought, or other-wrought, or both self-wrought and other-wrought, or is name-and-form neither self-wrought nor other-wrought but arisen by chance?” | 名色为自作，或他作，或自作亦他作，或非自作非他作而偶然生起？” |
| “Na kho, āvuso koṭṭhika, sayaṅkataṁ nāmarūpaṁ, na paraṅkataṁ nāmarūpaṁ, na sayaṅkatañca paraṅkatañca nāmarūpaṁ, nāpi asayaṅkāraṁ aparaṅkāraṁ, adhiccasamuppannaṁ nāmarūpaṁ. | “Not, friend Koṭṭhita, is name-and-form self-wrought, nor other-wrought, nor both self-wrought and other-wrought, nor is name-and-form neither self-wrought nor other-wrought, but arisen by chance. | “非，友拘絺罗，名色为自作，亦非他作，亦非自作亦他作，亦非非自作非他作而偶然生起。 |
| Api ca viññāṇapaccayā nāmarūpan”ti. | Rather, with consciousness as condition, there is name-and-form.” | 然，以识为缘，有名色。” |
| “Kiṁ nu kho, āvuso sāriputta, sayaṅkataṁ viññāṇaṁ, paraṅkataṁ viññāṇaṁ, sayaṅkatañca paraṅkatañca viññāṇaṁ, udāhu asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ viññāṇan”ti? | “Friend Sāriputta, is consciousness self-wrought, or other-wrought, or both self-wrought and other-wrought, or is consciousness neither self-wrought nor other-wrought but arisen by chance?” | “友舍利弗，识为自作，或他作，或自作亦他作，或非自作非他作而偶然生起？” |
| “Na kho, āvuso koṭṭhika, sayaṅkataṁ viññāṇaṁ, na paraṅkataṁ viññāṇaṁ, na sayaṅkatañca paraṅkatañca viññāṇaṁ, nāpi asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ viññāṇaṁ. | “Not, friend Koṭṭhita, is consciousness self-wrought, nor other-wrought, nor both self-wrought and other-wrought, nor is consciousness neither self-wrought nor other-wrought but arisen by chance. | “非，友拘絺罗，识为自作，亦非他作，亦非自作亦他作，亦非非自作非他作而偶然生起。 |
| Api ca nāmarūpapaccayā viññāṇan”ti. | Rather, with name-and-form as condition, there is consciousness.” | 然，以名色为缘，有识。” |
| “Idāneva kho mayaṁ āyasmato sāriputtassa bhāsitaṁ evaṁ ājānāma: | “Just now we understand the Venerable Sāriputta’s statement thus: | “方才我等解尊者舍利弗之言如是： |
| ‘na khvāvuso koṭṭhika, sayaṅkataṁ nāmarūpaṁ, na paraṅkataṁ nāmarūpaṁ, na sayaṅkatañca paraṅkatañca nāmarūpaṁ, nāpi asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ nāmarūpaṁ. | ‘Not, friend Koṭṭhita, is name-and-form self-wrought, nor other-wrought, nor both self-wrought and other-wrought, nor is name-and-form neither self-wrought nor other-wrought but arisen by chance. | ‘非，友拘絺罗，名色为自作，亦非他作，亦非自作亦他作，亦非非自作非他作而偶然生起。 |
| Api ca viññāṇapaccayā nāmarūpan’ti. | Rather, with consciousness as condition, there is name-and-form.’ | 然，以识为缘，有名色。’ |
| Idāneva ca pana mayaṁ āyasmato sāriputtassa bhāsitaṁ evaṁ ājānāma: | And just now we understand the Venerable Sāriputta’s statement thus: | 方才我等解尊者舍利弗之言如是： |
| ‘na khvāvuso koṭṭhika, sayaṅkataṁ viññāṇaṁ, na paraṅkataṁ viññāṇaṁ, na sayaṅkatañca paraṅkatañca viññāṇaṁ, nāpi asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ viññāṇaṁ. | ‘Not, friend Koṭṭhita, is consciousness self-wrought, nor other-wrought, nor both self-wrought and other-wrought, nor is consciousness neither self-wrought nor other-wrought but arisen by chance. | ‘非，友拘絺罗，识为自作，亦非他作，亦非自作亦他作，亦非非自作非他作而偶然生起。 |
| Api ca nāmarūpapaccayā viññāṇan’ti. | Rather, with name-and-form as condition, there is consciousness.’ | 然，以名色为缘，有识。’ |
| Yathā kathaṁ panāvuso sāriputta, imassa bhāsitassa attho daṭṭhabbo”ti? | How then, friend Sāriputta, is the meaning of this statement to be understood?” | 云何，友舍利弗，此言之义当如何理解？” |
| “Tenahāvuso, upamaṁ te karissāmi. | “Well then, friend, I will give you a simile. | “善哉，友，我为汝设一譬喻。 |
| Upamāyapidhekacce viññū purisā bhāsitassa atthaṁ jānanti. | By a simile, some wise people here understand the meaning of what is said. | 以譬喻，此间有智者解所言之义。 |
| Seyyathāpi, āvuso, dve naḷakalāpiyo aññamaññaṁ nissāya tiṭṭheyyuṁ. | Just as, friend, two sheaves of reeds might stand leaning against each other. | 犹如，友，二芦束相倚而立。 |
| Evameva kho, āvuso, nāmarūpapaccayā viññāṇaṁ; | Even so, friend, with name-and-form as condition, consciousness; | 如是，友，以名色为缘，识； |
| viññāṇapaccayā nāmarūpaṁ; | with consciousness as condition, name-and-form; | 以识为缘，名色； |
| nāmarūpapaccayā saḷāyatanaṁ; | with name-and-form as condition, the sixfold sense base; | 以名色为缘，六入处； |
| saḷāyatanapaccayā phasso …pe… | with the sixfold sense base as condition, contact …and so on… | 以六入处为缘，触…等等… |
| evametassa kevalassa dukkhakkhandhassa samudayo hoti. | Such is the origin of this whole mass of suffering. | 如是此纯大苦蕴集。 |
| Tāsañce, āvuso, naḷakalāpīnaṁ ekaṁ ākaḍḍheyya, ekā papateyya; | If, friend, of those two sheaves of reeds, one were to be pulled away, the other would fall; | 若，友，于彼二芦束，一被抽去，另一将倒； |
| aparañce ākaḍḍheyya, aparā papateyya. | if the other were pulled away, the first would fall. | 若另一被抽去，第一将倒。 |
| Evameva kho, āvuso, nāmarūpanirodhā viññāṇanirodho; | Even so, friend, with the cessation of name-and-form, there is the cessation of consciousness; | 如是，友，以名色灭，识灭； |
| viññāṇanirodhā nāmarūpanirodho; | with the cessation of consciousness, there is the cessation of name-and-form; | 以识灭，名色灭； |
| nāmarūpanirodhā saḷāyatananirodho; | with the cessation of name-and-form, there is the cessation of the sixfold sense base; | 以名色灭，六入处灭； |
| saḷāyatananirodhā phassanirodho …pe… | with the cessation of the sixfold sense base, there is the cessation of contact …and so on… | 以六入处灭，触灭…等等… |
| evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. | Such is the cessation of this whole mass of suffering.” | 如是此纯大苦蕴灭。” |
| “Acchariyaṁ, āvuso sāriputta; | “It is wonderful, friend Sāriputta; | “奇哉，友舍利弗； |
| abbhutaṁ, āvuso sāriputta. | it is amazing, friend Sāriputta! | 未曾有哉，友舍利弗！ |
| Yāvasubhāsitañcidaṁ āyasmatā sāriputtena. | How well this has been spoken by the Venerable Sāriputta! | 此为尊者舍利弗所说何其善！ |
| Idañca pana mayaṁ āyasmato sāriputtassa bhāsitaṁ imehi chattiṁsāya vatthūhi anumodāma: | And we approve of this statement of the Venerable Sāriputta with these thirty-six items: | 我等赞同尊者舍利弗此言，以兹三十六项： |
| ‘Jarāmaraṇassa ce, āvuso, bhikkhu nibbidāya virāgāya nirodhāya dhammaṁ deseti, dhammakathiko bhikkhūti alaṁvacanāya. | ‘If, friend, a bhikkhu teaches the Dhamma for revulsion towards aging-and-death, for its fading away and cessation, it is enough to call him a bhikkhu who is a speaker on the Dhamma. | ‘若，友，一比丘为厌离老死，为其离欲与灭而说法，足可称之为说法比丘。 |
| Jarāmaraṇassa ce, āvuso, bhikkhu nibbidāya virāgāya nirodhāya paṭipanno hoti, dhammānudhammappaṭipanno bhikkhūti alaṁvacanāya. | If, friend, a bhikkhu is practicing for revulsion towards aging-and-death, for its fading away and cessation, it is enough to call him a bhikkhu who is practicing in accordance with the Dhamma. | 若，友，一比丘为厌离老死，为其离欲与灭而修行，足可称之为依法修行比丘。 |
| Jarāmaraṇassa ce, āvuso, bhikkhu nibbidā virāgā nirodhā anupādā vimutto hoti, diṭṭhadhammanibbānappatto bhikkhūti alaṁvacanāya. | If, friend, a bhikkhu, through revulsion towards aging-and-death, through its fading away and cessation, is liberated without clinging, it is enough to call him a bhikkhu who has attained Nibbāna in this very life. | 若，友，一比丘，由厌离老死，由其离欲与灭，无取而解脱，足可称之为于此生得涅槃之比丘。 |
| Jātiyā ce … | If for birth … | 若为生… |
| bhavassa ce … | if for existence … | 若为有… |
| upādānassa ce … | if for clinging … | 若为取… |
| taṇhāya ce … | if for craving … | 若为爱… |
| vedanāya ce … | if for feeling … | 若为受… |
| phassassa ce … | if for contact … | 若为触… |
| saḷāyatanassa ce … | if for the sixfold sense base … | 若为六入处… |
| nāmarūpassa ce … | if for name-and-form … | 若为名色… |
| viññāṇassa ce … | if for consciousness … | 若为识… |
| saṅkhārānañce … | if for volitional formations … | 若为行… |
| avijjāya ce, āvuso, bhikkhu nibbidāya virāgāya nirodhāya dhammaṁ deseti, dhammakathiko bhikkhūti alaṁvacanāya. | If, friend, a bhikkhu teaches the Dhamma for revulsion towards ignorance, for its fading away and cessation, it is enough to call him a bhikkhu who is a speaker on the Dhamma. | 若，友，一比丘为厌离无明，为其离欲与灭而说法，足可称之为说法比丘。 |
| Avijjāya ce, āvuso, bhikkhu nibbidāya virāgāya nirodhāya paṭipanno hoti, dhammānudhammappaṭipanno bhikkhūti alaṁvacanāya. | If, friend, a bhikkhu is practicing for revulsion towards ignorance, for its fading away and cessation, it is enough to call him a bhikkhu who is practicing in accordance with the Dhamma. | 若，友，一比丘为厌离无明，为其离欲与灭而修行，足可称之为依法修行比丘。 |
| Avijjāya ce, āvuso, bhikkhu nibbidā virāgā nirodhā anupādā vimutto hoti, diṭṭhadhammanibbānappatto bhikkhūti alaṁvacanāyā’”ti. | If, friend, a bhikkhu, through revulsion towards ignorance, through its fading away and cessation, is liberated without clinging, it is enough to call him a bhikkhu who has attained Nibbāna in this very life.’” | 若，友，一比丘，由厌离无明，由其离欲与灭，无取而解脱，足可称之为于此生得涅槃之比丘。’” |
12.68 - SN 12.68 Kosambi: Kosambisutta
| --- SN12.68 - Kosambisutta --- | --- SN12.68 - Kosambisutta --- | --- SN12.68 - 拘舍弥经 --- |
| Ekaṁ samayaṁ āyasmā ca musilo āyasmā ca paviṭṭho āyasmā ca nārado āyasmā ca ānando kosambiyaṁ viharanti ghositārāme. | On one occasion the Venerable Musila, the Venerable Paviṭṭha, the Venerable Nārada, and the Venerable Ānanda were dwelling at Kosambī in Ghosita’s Park. | 一时，尊者牟尸罗，尊者婆毗吒，尊者那罗陀，及尊者阿难陀住于拘舍弥瞿师罗园。 |
| Atha kho āyasmā paviṭṭho āyasmantaṁ musilaṁ etadavoca: | Then the Venerable Paviṭṭha said to the Venerable Musila: | 尔时，尊者婆毗吒告尊者牟尸罗言： |
| “aññatreva, āvuso musila, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato musilassa paccattameva ñāṇaṁ: | “Apart from faith, friend Musila, apart from preference, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view after pondering it, does the Venerable Musila have personal knowledge that: | “离信，友牟尸罗，离好，离口传，离思择，离经思惟接受一见解，尊者牟尸罗有亲知否： |
| ‘jātipaccayā jarāmaraṇan’”ti? | ‘With birth as condition, there is aging-and-death’?” | ‘以生为缘，有老死’？” |
| “Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṁ jānāmi ahametaṁ passāmi: | “Apart from faith, friend Paviṭṭha, apart from preference, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view after pondering it, I know this, I see this: | “离信，友婆毗吒，离好，离口传，离思择，离经思惟接受一见解，我知此，我见此： |
| ‘jātipaccayā jarāmaraṇan’”ti. | ‘With birth as condition, there is aging-and-death.’” | ‘以生为缘，有老死。’” |
| “Aññatreva, āvuso musila, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato musilassa paccattameva ñāṇaṁ: | “Apart from faith, friend Musila, apart from preference, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view after pondering it, does the Venerable Musila have personal knowledge that: | “离信，友牟尸罗，离好，离口传，离思择，离经思惟接受一见解，尊者牟尸罗有亲知否： |
| ‘bhavapaccayā jātīti …pe… | ‘With existence as condition, birth… and so on… | ‘以有为缘，生…等等… |
| upādānapaccayā bhavoti … | With clinging as condition, existence… | 以取为缘，有… |
| taṇhāpaccayā upādānanti … | With craving as condition, clinging… | 以爱为缘，取… |
| vedanāpaccayā taṇhāti … | With feeling as condition, craving… | 以受为缘，爱… |
| phassapaccayā vedanāti … | With contact as condition, feeling… | 以触为缘，受… |
| saḷāyatanapaccayā phassoti … | With the sixfold sense base as condition, contact… | 以六入处为缘，触… |
| nāmarūpapaccayā saḷāyatananti … | With name-and-form as condition, the sixfold sense base… | 以名色为缘，六入处… |
| viññāṇapaccayā nāmarūpanti … | With consciousness as condition, name-and-form… | 以识为缘，名色… |
| saṅkhārapaccayā viññāṇanti … | With volitional formations as condition, consciousness… | 以行为缘，识… |
| avijjāpaccayā saṅkhārā’”ti? | With ignorance as condition, volitional formations’?” | 以无明为缘，行’？” |
| “Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṁ jānāmi ahametaṁ passāmi: | “Apart from faith, friend Paviṭṭha, apart from preference, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view after pondering it, I know this, I see this: | “离信，友婆毗吒，离好，离口传，离思择，离经思惟接受一见解，我知此，我见此： |
| ‘avijjāpaccayā saṅkhārā’”ti. | ‘With ignorance as condition, volitional formations.’” | ‘以无明为缘，行。’” |
| “Aññatreva, āvuso musila, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato musilassa paccattameva ñāṇaṁ: | “Apart from faith, friend Musila, apart from preference, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view after pondering it, does the Venerable Musila have personal knowledge that: | “离信，友牟尸罗，离好，离口传，离思择，离经思惟接受一见解，尊者牟尸罗有亲知否： |
| ‘jātinirodhā jarāmaraṇanirodho’”ti? | ‘With the cessation of birth, there is the cessation of aging-and-death’?” | ‘以生灭，老死灭’？” |
| “Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṁ jānāmi ahametaṁ passāmi: | “Apart from faith, friend Paviṭṭha, apart from preference, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view after pondering it, I know this, I see this: | “离信，友婆毗吒，离好，离口传，离思择，离经思惟接受一见解，我知此，我见此： |
| ‘jātinirodhā jarāmaraṇanirodho’”ti. | ‘With the cessation of birth, there is the cessation of aging-and-death.’” | ‘以生灭，老死灭。’” |
| “Aññatreva, āvuso musila, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato musilassa paccattameva ñāṇaṁ: | “Apart from faith, friend Musila, apart from preference, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view after pondering it, does the Venerable Musila have personal knowledge that: | “离信，友牟尸罗，离好，离口传，离思择，离经思惟接受一见解，尊者牟尸罗有亲知否： |
| ‘bhavanirodhā jātinirodhoti …pe… | ‘With the cessation of existence, cessation of birth… and so on… | ‘以有灭，生灭…等等… |
| upādānanirodhā bhavanirodhoti … | With the cessation of clinging, cessation of existence… | 以取灭，有灭… |
| taṇhānirodhā upādānanirodhoti … | With the cessation of craving, cessation of clinging… | 以爱灭，取灭… |
| vedanānirodhā taṇhānirodhoti … | With the cessation of feeling, cessation of craving… | 以受灭，爱灭… |
| phassanirodhā vedanānirodhoti … | With the cessation of contact, cessation of feeling… | 以触灭，受灭… |
| saḷāyatananirodhā phassanirodhoti … | With the cessation of the sixfold sense base, cessation of contact… | 以六入处灭，触灭… |
| nāmarūpanirodhā saḷāyatananirodhoti … | With the cessation of name-and-form, cessation of the sixfold sense base… | 以名色灭，六入处灭… |
| viññāṇanirodhā nāmarūpanirodhoti … | With the cessation of consciousness, cessation of name-and-form… | 以识灭，名色灭… |
| saṅkhāranirodhā viññāṇanirodhoti … | With the cessation of volitional formations, cessation of consciousness… | 以行灭，识灭… |
| avijjānirodhā saṅkhāranirodho’”ti? | With the cessation of ignorance, cessation of volitional formations’?” | 以无明灭，行灭’？” |
| “Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṁ jānāmi ahametaṁ passāmi: | “Apart from faith, friend Paviṭṭha, apart from preference, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view after pondering it, I know this, I see this: | “离信，友婆毗吒，离好，离口传，离思择，离经思惟接受一见解，我知此，我见此： |
| ‘avijjānirodhā saṅkhāranirodho’”ti. | ‘With the cessation of ignorance, cessation of volitional formations.’” | ‘以无明灭，行灭。’” |
| “Aññatreva, āvuso musila, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato musilassa paccattameva ñāṇaṁ: | “Apart from faith, friend Musila, apart from preference, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view after pondering it, does the Venerable Musila have personal knowledge that: | “离信，友牟尸罗，离好，离口传，离思择，离经思惟接受一见解，尊者牟尸罗有亲知否： |
| ‘bhavanirodho nibbānan’”ti? | ‘The cessation of existence is Nibbāna’?” | ‘有灭即涅槃’？” |
| “Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṁ jānāmi ahametaṁ passāmi: | “Apart from faith, friend Paviṭṭha, apart from preference, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view after pondering it, I know this, I see this: | “离信，友婆毗吒，离好，离口传，离思择，离经思惟接受一见解，我知此，我见此： |
| ‘bhavanirodho nibbānan’”ti. | ‘The cessation of existence is Nibbāna.’” | ‘有灭即涅槃。’” |
| “Tenahāyasmā musilo arahaṁ khīṇāsavo”ti? | “Then the Venerable Musila is an Arahant, one whose taints are destroyed?” | “然则尊者牟尸罗为阿罗汉，漏尽者？” |
| Evaṁ vutte, āyasmā musilo tuṇhī ahosi. | When this was said, the Venerable Musila was silent. | 作是语已，尊者牟尸罗默然。 |
| Atha kho āyasmā nārado āyasmantaṁ paviṭṭhaṁ etadavoca: | Then the Venerable Nārada said to the Venerable Paviṭṭha: | 尔时，尊者那罗陀告尊者婆毗吒言： |
| “sādhāvuso paviṭṭha, ahaṁ etaṁ pañhaṁ labheyyaṁ. | “Good, friend Paviṭṭha, if I might get this question. | “善哉，友婆毗吒，若我得此问。 |
| Maṁ etaṁ pañhaṁ puccha. | Ask me this question. | 问我此问。 |
| Ahaṁ te etaṁ pañhaṁ byākarissāmī”ti. | I will answer this question for you.” | 我将为汝答此问。” |
| “Labhatāyasmā nārado etaṁ pañhaṁ. | “Let the Venerable Nārada get this question. | “让尊者那罗陀得此问。 |
| Pucchāmahaṁ āyasmantaṁ nāradaṁ etaṁ pañhaṁ. | I ask the Venerable Nārada this question. | 我问尊者那罗陀此问。 |
| Byākarotu ca me āyasmā nārado etaṁ pañhaṁ. | And let the Venerable Nārada answer this question for me. | 且让尊者那罗陀为我答此问。 |
| Aññatreva, āvuso nārada, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato nāradassa paccattameva ñāṇaṁ: | Apart from faith, friend Nārada, apart from preference, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view after pondering it, does the Venerable Nārada have personal knowledge that: | 离信，友那罗陀，离好，离口传，离思择，离经思惟接受一见解，尊者那罗陀有亲知否： |
| ‘jātipaccayā jarāmaraṇan’”ti? | ‘With birth as condition, there is aging-and-death’?” | ‘以生为缘，有老死’？” |
| “Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṁ jānāmi ahametaṁ passāmi: | “Apart from faith, friend Paviṭṭha, apart from preference, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view after pondering it, I know this, I see this: | “离信，友婆毗吒，离好，离口传，离思择，离经思惟接受一见解，我知此，我见此： |
| ‘jātipaccayā jarāmaraṇan’”ti. | ‘With birth as condition, there is aging-and-death.’” | ‘以生为缘，有老死。’” |
| “Aññatreva, āvuso nārada, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato nāradassa paccattameva ñāṇaṁ— | “Apart from faith, friend Nārada, apart from preference, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view after pondering it, does the Venerable Nārada have personal knowledge that— | “离信，友那罗陀，离好，离口传，离思择，离经思惟接受一见解，尊者那罗陀有亲知否— |
| bhavapaccayā jāti …pe… | With existence as condition, birth … and so on … | 以有为缘，生…等等… |
| avijjāpaccayā saṅkhārā”ti? | With ignorance as condition, volitional formations?” | 以无明为缘，行？” |
| “Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṁ jānāmi ahametaṁ passāmi: | “Apart from faith, friend Paviṭṭha, apart from preference, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view after pondering it, I know this, I see this: | “离信，友婆毗吒，离好，离口传，离思择，离经思惟接受一见解，我知此，我见此： |
| ‘avijjāpaccayā saṅkhārā’”ti. | ‘With ignorance as condition, volitional formations.’” | ‘以无明为缘，行。’” |
| “Aññatreva, āvuso nārada, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato nāradassa paccattameva ñāṇaṁ: | “Apart from faith, friend Nārada, apart from preference, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view after pondering it, does the Venerable Nārada have personal knowledge that: | “离信，友那罗陀，离好，离口传，离思择，离经思惟接受一见解，尊者那罗陀有亲知否： |
| ‘jātinirodhā jarāmaraṇanirodho’”ti? | ‘With the cessation of birth, there is the cessation of aging-and-death’?” | ‘以生灭，老死灭’？” |
| “Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṁ jānāmi ahametaṁ passāmi: | “Apart from faith, friend Paviṭṭha, apart from preference, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view after pondering it, I know this, I see this: | “离信，友婆毗吒，离好，离口传，离思择，离经思惟接受一见解，我知此，我见此： |
| ‘jātinirodhā jarāmaraṇanirodho’”ti. | ‘With the cessation of birth, there is the cessation of aging-and-death.’” | ‘以生灭，老死灭。’” |
| “Aññatreva, āvuso nārada, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato nāradassa paccattameva ñāṇaṁ: | “Apart from faith, friend Nārada, apart from preference, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view after pondering it, does the Venerable Nārada have personal knowledge that: | “离信，友那罗陀，离好，离口传，离思择，离经思惟接受一见解，尊者那罗陀有亲知否： |
| ‘bhavanirodhā jātinirodhoti …pe… | ‘With the cessation of existence, cessation of birth… and so on… | ‘以有灭，生灭…等等… |
| avijjānirodhā saṅkhāranirodho’”ti? | With the cessation of ignorance, cessation of volitional formations’?” | 以无明灭，行灭’？” |
| “Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṁ jānāmi ahametaṁ passāmi: | “Apart from faith, friend Paviṭṭha, apart from preference, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view after pondering it, I know this, I see this: | “离信，友婆毗吒，离好，离口传，离思择，离经思惟接受一见解，我知此，我见此： |
| ‘avijjānirodhā saṅkhāranirodho’”ti. | ‘With the cessation of ignorance, cessation of volitional formations.’” | ‘以无明灭，行灭。’” |
| “Aññatreva, āvuso nārada, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato nāradassa paccattameva ñāṇaṁ: | “Apart from faith, friend Nārada, apart from preference, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view after pondering it, does the Venerable Nārada have personal knowledge that: | “离信，友那罗陀，离好，离口传，离思择，离经思惟接受一见解，尊者那罗陀有亲知否： |
| ‘bhavanirodho nibbānan’”ti? | ‘The cessation of existence is Nibbāna’?” | ‘有灭即涅槃’？” |
| “Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṁ jānāmi ahametaṁ passāmi: | “Apart from faith, friend Paviṭṭha, apart from preference, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view after pondering it, I know this, I see this: | “离信，友婆毗吒，离好，离口传，离思择，离经思惟接受一见解，我知此，我见此： |
| ‘bhavanirodho nibbānan’”ti. | ‘The cessation of existence is Nibbāna.’” | ‘有灭即涅槃。’” |
| “Tenahāyasmā nārado arahaṁ khīṇāsavo”ti? | “Then the Venerable Nārada is an Arahant, one whose taints are destroyed?” | “然则尊者那罗陀为阿罗汉，漏尽者？” |
| “‘Bhavanirodho nibbānan’ti kho me, āvuso, yathābhūtaṁ sammappaññāya sudiṭṭhaṁ, na camhi arahaṁ khīṇāsavo. | “‘The cessation of existence is Nibbāna’—this, friend, is well seen by me with right wisdom as it really is, but I am not an Arahant, one whose taints are destroyed. | “‘有灭即涅槃’—此，友，我以正慧如实善见，然我非阿罗汉，漏尽者。 |
| Seyyathāpi, āvuso, kantāramagge udapāno, tatra nevassa rajju na udakavārako. | Just as, friend, there might be a well on a desert road, but it has neither rope nor water-drawer. | 犹如，友，沙漠路中或有井，然无绳亦无汲水器。 |
| Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito, so taṁ udapānaṁ olokeyya. | Then a man would come, affected by heat, overcome by heat, weary, thirsty, parched, and he would look into that well. | 人来，受热，为热所克，疲，渴，干，彼将探视彼井。 |
| Tassa ‘udakan’ti hi kho ñāṇaṁ assa, na ca kāyena phusitvā vihareyya. | He would indeed have the knowledge ‘water,’ but he would not be dwelling in contact with it with his body. | 彼实有‘水’之知，然彼身非与水相触而住。 |
| Evameva kho, āvuso, ‘bhavanirodho nibbānan’ti yathābhūtaṁ sammappaññāya sudiṭṭhaṁ, na camhi arahaṁ khīṇāsavo”ti. | Even so, friend, ‘the cessation of existence is Nibbāna’—this is well seen by me with right wisdom as it really is, but I am not an Arahant, one whose taints are destroyed.” | 如是，友，‘有灭即涅槃’—此为我以正慧如实善见，然我非阿罗汉，漏尽者。” |
| Evaṁ vutte, āyasmā ānando āyasmantaṁ paviṭṭhaṁ etadavoca: | When this was said, the Venerable Ānanda said to the Venerable Paviṭṭha: | 作是语已，尊者阿难陀告尊者婆毗吒言： |
| “evaṁvādī tvaṁ, āvuso paviṭṭha, āyasmantaṁ nāradaṁ kiṁ vadesī”ti? | “Speaking thus, friend Paviṭṭha, what do you say to the Venerable Nārada?” | “作如是语，友婆毗吒，汝于尊者那罗陀何言？” |
| “Evaṁvādāhaṁ, āvuso ānanda, āyasmantaṁ nāradaṁ na kiñci vadāmi aññatra kalyāṇā aññatra kusalā”ti. | “Speaking thus, friend Ānanda, I say nothing to the Venerable Nārada except what is good, except what is skillful.” | “作如是语，友阿难，我于尊者那罗陀无非善言，无非巧言。” |
12.69 - SN 12.69 Upayanti: Upayantisutta
| --- SN12.69 - Upayantisutta --- | --- SN12.69 - Upayantisutta --- | --- SN12.69 - 涨进经 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. | On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. | 一时，佛住舍卫城祇陀林给孤独园。 |
| Tatra kho …pe… | There then … and so on … | 彼时…等等… |
| “mahāsamuddo, bhikkhave, upayanto mahānadiyo upayāpeti, mahānadiyo upayantiyo kunnadiyo upayāpenti, kunnadiyo upayantiyo mahāsobbhe upayāpenti, mahāsobbhā upayantā kusobbhe upayāpenti. | “Bhikkhus, when the great ocean swells, it makes the great rivers swell; when the great rivers swell, they make the tributaries swell; when the tributaries swell, they make the great pools swell; when the great pools swell, they make the small pools swell. | “诸比丘，大海涨时，大河亦涨；大河涨时，支流亦涨；支流涨时，大池亦涨；大池涨时，小池亦涨。 |
| Evameva kho, bhikkhave, avijjā upayantī saṅkhāre upayāpeti, saṅkhārā upayantā viññāṇaṁ upayāpenti, viññāṇaṁ upayantaṁ nāmarūpaṁ upayāpeti, nāmarūpaṁ upayantaṁ saḷāyatanaṁ upayāpeti, saḷāyatanaṁ upayantaṁ phassaṁ upayāpeti, phasso upayanto vedanaṁ upayāpeti, vedanā upayantī taṇhaṁ upayāpeti, taṇhā upayantī upādānaṁ upayāpeti, upādānaṁ upayantaṁ bhavaṁ upayāpeti, bhavo upayanto jātiṁ upayāpeti, jāti upayantī jarāmaraṇaṁ upayāpeti. | Even so, bhikkhus, when ignorance swells, it makes volitional formations swell; when volitional formations swell, they make consciousness swell; when consciousness swells, it makes name-and-form swell; when name-and-form swells, it makes the sixfold sense base swell; when the sixfold sense base swells, it makes contact swell; when contact swells, it makes feeling swell; when feeling swells, it makes craving swell; when craving swells, it makes clinging swell; when clinging swells, it makes existence swell; when existence swells, it makes birth swell; when birth swells, it makes aging-and-death swell. | 如是，诸比丘，无明涨时，行亦涨；行涨时，识亦涨；识涨时，名色亦涨；名色涨时，六入处亦涨；六入处涨时，触亦涨；触涨时，受亦涨；受涨时，爱亦涨；爱涨时，取亦涨；取涨时，有亦涨；有涨时，生亦涨；生涨时，老死亦涨。 |
| Mahāsamuddo, bhikkhave, apayanto mahānadiyo apayāpeti, mahānadiyo apayantiyo kunnadiyo apayāpenti, kunnadiyo apayantiyo mahāsobbhe apayāpenti, mahāsobbhā apayantā kusobbhe apayāpenti. | When the great ocean, bhikkhus, subsides, it makes the great rivers subside; when the great rivers subside, they make the tributaries subside; when the tributaries subside, they make the great pools subside; when the great pools subside, they make the small pools subside. | 大海，诸比丘，退时，大河亦退；大河退时，支流亦退；支流退时，大池亦退；大池退时，小池亦退。 |
| Evameva kho, bhikkhave, avijjā apayantī saṅkhāre apayāpeti, saṅkhārā apayantā viññāṇaṁ apayāpenti, viññāṇaṁ apayantaṁ nāmarūpaṁ apayāpeti, nāmarūpaṁ apayantaṁ saḷāyatanaṁ apayāpeti, saḷāyatanaṁ apayantaṁ phassaṁ apayāpeti, phasso apayanto vedanaṁ apayāpeti, vedanā apayantī taṇhaṁ apayāpeti, taṇhā apayantī upādānaṁ apayāpeti, upādānaṁ apayantaṁ bhavaṁ apayāpeti, bhavo apayanto jātiṁ apayāpeti, jāti apayantī jarāmaraṇaṁ apayāpetī”ti. | Even so, bhikkhus, when ignorance subsides, it makes volitional formations subside; when volitional formations subside, they make consciousness subside; when consciousness subsides, it makes name-and-form subside; when name-and-form subsides, it makes the sixfold sense base subside; when the sixfold sense base subsides, it makes contact subside; when contact subsides, it makes feeling subside; when feeling subsides, it makes craving subside; when craving subsides, it makes clinging subside; when clinging subsides, it makes existence subside; when existence subsides, it makes birth subside; when birth subsides, it makes aging-and-death subside.” | 如是，诸比丘，无明退时，行亦退；行退时，识亦退；识退时，名色亦退；名色退时，六入处亦退；六入处退时，触亦退；触退时，受亦退；受退时，爱亦退；爱退时，取亦退；取退时，有亦退；有退时，生亦退；生退时，老死亦退。” |
12.70 - SN 12.70 Susimaparibbājaka: Susimaparibbājakasutta
| --- SN12.70 - Susimaparibbājakasutta --- | --- SN12.70 - Susimaparibbājakasutta --- | --- SN12.70 - 须尸摩游方者经 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. | On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary. | 一时，佛住王舍城竹林精舍，栗鼠庇护处。 |
| Tena kho pana samayena bhagavā sakkato hoti garukato mānito pūjito apacito lābhī cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ. | Now at that time the Blessed One was honored, revered, respected, venerated, and esteemed, a recipient of robes, almsfood, lodging, and medicinal requisites for the sick. | 时世尊受敬，受重，受尊，受崇，受贵，得衣、食、住、病医药。 |
| Bhikkhusaṅghopi sakkato hoti garukato mānito pūjito apacito lābhī cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ. | The Saṅgha of bhikkhus was also honored, revered, respected, venerated, and esteemed, a recipient of robes, almsfood, lodging, and medicinal requisites for the sick. | 比丘僧亦受敬，受重，受尊，受崇，受贵，得衣、食、住、病医药。 |
| Aññatitthiyā pana paribbājakā asakkatā honti agarukatā amānitā apūjitā anapacitā, na lābhino cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ. | But the wanderers of other sects were dishonored, unrevered, disrespected, unvenerated, and unesteemed, not recipients of robes, almsfood, lodging, and medicinal requisites for the sick. | 然他宗游方者不受敬，不受重，不受尊，不受崇，不受贵，不得衣、食、住、病医药。 |
| Tena kho pana samayena susimo paribbājako rājagahe paṭivasati mahatiyā paribbājakaparisāya saddhiṁ. | Now at that time the wanderer Susima was dwelling in Rājagaha with a large company of wanderers. | 时游方者须尸摩与大队游方者住于王舍城。 |
| Atha kho susimassa paribbājakassa parisā susimaṁ paribbājakaṁ etadavocuṁ: | Then the company of the wanderer Susima said to the wanderer Susima: | 尔时游方者须尸摩之队告游方者须尸摩言： |
| “ehi tvaṁ, āvuso susima, samaṇe gotame brahmacariyaṁ cara. | “Come, friend Susima, live the holy life under the ascetic Gotama. | “来，友须尸摩，于沙门乔达摩处修梵行。 |
| Tvaṁ dhammaṁ pariyāpuṇitvā amhe vāceyyāsi. | Having mastered the Dhamma, you can teach it to us. | 既通达法，汝可教我等。 |
| Taṁ mayaṁ dhammaṁ pariyāpuṇitvā gihīnaṁ bhāsissāma. | Having mastered that Dhamma, we will expound it to householders. | 既通达彼法，我等将向居士解说。 |
| Evaṁ mayampi sakkatā bhavissāma garukatā mānitā pūjitā apacitā lābhino cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānan”ti. | Thus we too will be honored, revered, respected, venerated, and esteemed, recipients of robes, almsfood, lodging, and medicinal requisites for the sick.” | 如是我等亦将受敬，受重，受尊，受崇，受贵，得衣、食、住、病医药。” |
| “Evamāvuso”ti kho susimo paribbājako sakāya parisāya paṭissuṇitvā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodi. | “Yes, friends,” the wanderer Susima replied to his company, and he went to the Venerable Ānanda; having approached, he exchanged greetings with the Venerable Ānanda. | “唯然，诸友，”游方者须尸摩答其队，即诣尊者阿难陀所；诣已，与尊者阿难陀互致问候。 |
| Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho susimo paribbājako āyasmantaṁ ānandaṁ etadavoca: | After concluding his courteous and memorable talk, he sat down to one side. Sitting to one side, the wanderer Susima said to the Venerable Ānanda: | 问候与忆念之语毕，坐于一面。坐一面已，游方者须尸摩白尊者阿难陀言： |
| “icchāmahaṁ, āvuso ānanda, imasmiṁ dhammavinaye brahmacariyaṁ caritun”ti. | “I wish, friend Ānanda, to live the holy life in this Dhamma and Discipline.” | “我愿，友阿难，于此法与律中修梵行。” |
| Atha kho āyasmā ānando susimaṁ paribbājakaṁ ādāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: | Then the Venerable Ānanda took the wanderer Susima to the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. Sitting to one side, the Venerable Ānanda said to the Blessed One: | 尔时尊者阿难陀携游方者须尸摩诣世尊所；诣已，礼世尊足，退坐一面。坐一面已，尊者阿难陀白世尊言： |
| “ayaṁ, bhante, susimo paribbājako evamāha: | “This wanderer Susima, venerable sir, says this: | “此游方者须尸摩，尊者，如是言： |
| ‘icchāmahaṁ, āvuso ānanda, imasmiṁ dhammavinaye brahmacariyaṁ caritun’”ti. | ‘I wish, friend Ānanda, to live the holy life in this Dhamma and Discipline.’” | ‘我愿，友阿难，于此法与律中修梵行。’” |
| “Tenahānanda, susimaṁ pabbājethā”ti. | “Then, Ānanda, give Susima the going forth.” | “然则，阿难，予须尸摩出家。” |
| Alattha kho susimo paribbājako bhagavato santike pabbajjaṁ, alattha upasampadaṁ. | The wanderer Susima received the going forth in the Blessed One’s presence, he received the higher ordination. | 游方者须尸摩于世尊座下得出家，得受具足戒。 |
| Tena kho pana samayena sambahulehi bhikkhūhi bhagavato santike aññā byākatā hoti: | Now at that time, many bhikkhus had declared final knowledge in the Blessed One’s presence: | 时，众比丘于世尊前宣称究竟智： |
| “khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmā”ti. | “Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being, we understand.” | “生已尽，梵行已立，所作已办，不受后有，我等解。” |
| Assosi kho āyasmā susimo: | The Venerable Susima heard: | 尊者须尸摩闻： |
| “sambahulehi kira bhikkhūhi bhagavato santike aññā byākatā: | “Many bhikkhus, it seems, have declared final knowledge in the Blessed One’s presence: | “众比丘，似乎，于世尊前宣称究竟智： |
| ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāmā”ti. | ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being, we understand.’” | ‘生已尽，梵行已立，所作已办，不受后有，我等解。’” |
| Atha kho āyasmā susimo yena te bhikkhū tenupasaṅkami; upasaṅkamitvā tehi bhikkhūhi saddhiṁ sammodi. | Then the Venerable Susima went to those bhikkhus; having approached, he exchanged greetings with those bhikkhus. | 尔时尊者须尸摩诣彼诸比丘所；诣已，与彼诸比丘互致问候。 |
| Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā susimo te bhikkhū etadavoca: | After concluding his courteous and memorable talk, he sat down to one side. Sitting to one side, the Venerable Susima said to those bhikkhus: | 问候与忆念之语毕，坐于一面。坐一面已，尊者须尸摩白彼诸比丘言： |
| “saccaṁ kirāyasmantehi bhagavato santike aññā byākatā: | “Is it true that the venerable ones have declared final knowledge in the Blessed One’s presence: | “是真，尊者等于世尊前宣称究竟智： |
| ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāmā”ti? | ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being, we understand’?” | ‘生已尽，梵行已立，所作已办，不受后有，我等解’？” |
| “Evamāvuso”ti. | “Yes, friend.” | “唯然，友。” |
| “Api pana tumhe āyasmanto evaṁ jānantā evaṁ passantā anekavihitaṁ iddhividhaṁ paccanubhotha—ekopi hutvā bahudhā hotha, bahudhāpi hutvā eko hotha; āvibhāvaṁ, tirobhāvaṁ, tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamānā gacchatha, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karotha, seyyathāpi udake; udakepi abhijjamāne gacchatha, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamatha, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasatha parimajjatha, yāva brahmalokāpi kāyena vasaṁ vattethā”ti? | “But do you venerable ones, knowing thus, seeing thus, wield manifold psychic powers—having been one, you become many; having been many, you become one; you appear and vanish; you go unhindered through walls, through ramparts, through mountains as if through space; you dive in and out of the earth as if it were water; you walk on water without sinking as if it were earth; seated cross-legged, you travel through the sky like a winged bird; with your hand you touch and stroke these sun and moon, so mighty and powerful; you exercise mastery with the body even as far as the Brahma world?” | “然尊者等，如是知，如是见，行种种神通——一身变多身；多身变一身；现身隐身；无碍穿墙、穿垒、穿山如穿空；出入地中如出入水；行水上不沉如行地上；结跏趺坐，行于空中如飞鸟；以手触抚此日月，如是威猛有力；身行主宰乃至梵天世界？” |
| “No hetaṁ, āvuso”. | “No, friend.” | “不，友。” |
| “Api pana tumhe āyasmanto evaṁ jānantā evaṁ passantā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇātha dibbe ca mānuse ca ye dūre santike cā”ti? | “But do you venerable ones, knowing thus, seeing thus, with the divine ear element, purified and surpassing the human, hear both kinds of sounds, divine and human, those that are far as well as near?” | “然尊者等，如是知，如是见，以天耳界，清净超人，闻二种声，天与人，远近皆闻？” |
| “No hetaṁ, āvuso”. | “No, friend.” | “不，友。” |
| “Api pana tumhe āyasmanto evaṁ jānantā evaṁ passantā parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānātha— | “But do you venerable ones, knowing thus, seeing thus, encompass with your own mind the minds of other beings, other individuals, and understand them— | “然尊者等，如是知，如是见，以自心遍知他众生、他个人之心，并解之— |
| sarāgaṁ vā cittaṁ sarāgaṁ cittanti pajānātha; | Understand a mind with lust as a mind with lust; | 解有欲心为有欲心； |
| vītarāgaṁ vā cittaṁ vītarāgaṁ cittanti pajānātha; | Understand a mind without lust as a mind without lust; | 解无欲心为无欲心； |
| sadosaṁ vā cittaṁ sadosaṁ cittanti pajānātha; | Understand a mind with hate as a mind with hate; | 解有嗔心为有嗔心； |
| vītadosaṁ vā cittaṁ vītadosaṁ cittanti pajānātha; | Understand a mind without hate as a mind without hate; | 解无嗔心为无嗔心； |
| samohaṁ vā cittaṁ samohaṁ cittanti pajānātha; | Understand a mind with delusion as a mind with delusion; | 解有痴心为有痴心； |
| vītamohaṁ vā cittaṁ vītamohaṁ cittanti pajānātha; | Understand a mind without delusion as a mind without delusion; | 解无痴心为无痴心； |
| saṅkhittaṁ vā cittaṁ saṅkhittaṁ cittanti pajānātha; | Understand a contracted mind as a contracted mind; | 解收缩心为收缩心； |
| vikkhittaṁ vā cittaṁ vikkhittaṁ cittanti pajānātha; | Understand a distracted mind as a distracted mind; | 解散乱心为散乱心； |
| mahaggataṁ vā cittaṁ mahaggataṁ cittanti pajānātha; | Understand an exalted mind as an exalted mind; | 解广大心为广大心； |
| amahaggataṁ vā cittaṁ amahaggataṁ cittanti pajānātha; | Understand an unexalted mind as an unexalted mind; | 解非广大心为非广大心； |
| sauttaraṁ vā cittaṁ sauttaraṁ cittanti pajānātha; | Understand a surpassed mind as a surpassed mind; | 解有上心为有上心； |
| anuttaraṁ vā cittaṁ anuttaraṁ cittanti pajānātha; | Understand an unsurpassed mind as an unsurpassed mind; | 解无上心为无上心； |
| samāhitaṁ vā cittaṁ samāhitaṁ cittanti pajānātha; | Understand a concentrated mind as a concentrated mind; | 解定心为定心； |
| asamāhitaṁ vā cittaṁ asamāhitaṁ cittanti pajānātha; | Understand an unconcentrated mind as an unconcentrated mind; | 解非定心为非定心； |
| vimuttaṁ vā cittaṁ vimuttaṁ cittanti pajānātha; | Understand a liberated mind as a liberated mind; | 解解脱心为解脱心； |
| avimuttaṁ vā cittaṁ avimuttaṁ cittanti pajānāthā”ti? | Understand an unliberated mind as an unliberated mind?” | 解非解脱心为非解脱心？” |
| “No hetaṁ, āvuso”. | “No, friend.” | “不，友。” |
| “Api pana tumhe āyasmanto evaṁ jānantā evaṁ passantā anekavihitaṁ pubbenivāsaṁ anussaratha, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattārīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi, anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhapaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhapaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarathā”ti? | “But do you venerable ones, knowing thus, seeing thus, recollect manifold past lives, that is—one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many eons of contraction, many eons of expansion, many eons of contraction and expansion: ‘There I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such the end of my life span; passing away from there, I was reborn elsewhere; there too I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such the end of my life span; passing away from there, I have been reborn here.’ Thus do you recollect your manifold past lives in their modes and details?” | “然尊者等，如是知，如是见，忆念种种过去生，即是—一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、十万生，多劫之缩，多劫之张，多劫之缩张：‘彼处我名如是，族如是，貌如是，食如是，乐苦经验如是，寿终如是；逝于彼处，我再生于他处；彼处我亦名如是，族如是，貌如是，食如是，乐苦经验如是，寿终如是；逝于彼处，我已再生于此。’如是汝等忆念种种过去生之模式与细节？” |
| “No hetaṁ, āvuso”. | “No, friend.” | “不，友。” |
| “Api pana tumhe āyasmanto evaṁ jānantā evaṁ passantā dibbena cakkhunā visuddhena atikkantamānusakena satte passatha cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānātha: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā, ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā, ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti, iti dibbena cakkhunā visuddhena atikkantamānusakena satte passatha cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāthā”ti? | “But do you venerable ones, knowing thus, seeing thus, with the divine eye, purified and surpassing the human, see beings passing away and re-arising, inferior and superior, fair and ugly, fortunate and unfortunate, and understand how beings fare according to their kamma: ‘These good beings, endowed with bad conduct of body, speech, and mind, revilers of the noble ones, holding wrong view, undertaking kamma based on wrong view, with the breakup of the body, after death, have reappeared in a state of deprivation, in a bad destination, in perdition, in hell; but these good beings, endowed with good conduct of body, speech, and mind, not revilers of the noble ones, holding right view, undertaking kamma based on right view, with the breakup of the body, after death, have reappeared in a good destination, in a heavenly world.’ Thus, with the divine eye, purified and surpassing the human, do you see beings passing away and re-arising, inferior and superior, fair and ugly, fortunate and unfortunate, and understand how beings fare according to their kamma?” | “然尊者等，如是知，如是见，以天眼，清净超人，见众生逝去与再生，劣与优，美与丑，幸与不幸，并解众生如何随业而行：‘此等善众生，具身、语、意之恶行，毁谤圣者，持邪见，行邪见之业，身坏命终，已现于苦难之境，于恶趣，于堕落，于地狱；然此等善众生，具身、语、意之善行，不毁谤圣者，持正见，行正见之业，身坏命终，已现于善趣，于天界。’如是，以天眼，清净超人，汝等见众生逝去与再生，劣与优，美与丑，幸与不幸，并解众生如何随业而行？” |
| “No hetaṁ, āvuso”. | “No, friend.” | “不，友。” |
| “Api pana tumhe āyasmanto evaṁ jānantā evaṁ passantā ye te santā vimokkhā atikkamma rūpe āruppā, te kāyena phusitvā viharathā”ti? | “But do you venerable ones, knowing thus, seeing thus, dwell having touched with the body those peaceful liberations that are formless, transcending forms?” | “然尊者等，如是知，如是见，住于以身触彼等无色、超色之和平解脱？” |
| “No hetaṁ, āvuso”. | “No, friend.” | “不，友。” |
| “Ettha dāni āyasmanto idañca veyyākaraṇaṁ imesañca dhammānaṁ asamāpatti; idaṁ no, āvuso, kathan”ti? | “Here now, venerable ones, this declaration and the non-attainment of these states; how is this, friend?” | “此今，尊者等，此宣言与未得此等状态；云何，友？” |
| “Paññāvimuttā kho mayaṁ, āvuso susimā”ti. | “We are liberated by wisdom, friend Susima.” | “我等慧解脱，友须尸摩。” |
| “Na khvāhaṁ imassa āyasmantānaṁ saṅkhittena bhāsitassa vitthārena atthaṁ ājānāmi. | “I do not understand in detail the meaning of this concisely spoken statement of the venerable ones. | “我未详解尊者等此简说之义。 |
| Sādhu me āyasmanto tathā bhāsantu yathāhaṁ imassa āyasmantānaṁ saṅkhittena bhāsitassa vitthārena atthaṁ ājāneyyan”ti. | May the venerable ones speak in such a way that I may understand in detail the meaning of this concisely spoken statement of the venerable ones.” | 愿尊者等说，使我详解尊者等此简说之义。” |
| “Ājāneyyāsi vā tvaṁ, āvuso susima, na vā tvaṁ ājāneyyāsi atha kho paññāvimuttā mayan”ti. | “Whether you understand it, friend Susima, or whether you do not understand it, still, we are liberated by wisdom.” | “汝解与否，友须尸摩，我等仍慧解脱。” |
| Atha kho āyasmā susimo uṭṭhāyāsanā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. | Then the Venerable Susima rose from his seat and went to the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. | 尔时尊者须尸摩从座起，诣世尊所；诣已，礼世尊足，退坐一面。 |
| Ekamantaṁ nisinno kho āyasmā susimo yāvatako tehi bhikkhūhi saddhiṁ ahosi kathāsallāpo taṁ sabbaṁ bhagavato ārocesi. | Sitting to one side, the Venerable Susima reported to the Blessed One the entire conversation he had with those bhikkhus. | 坐一面已，尊者须尸摩向世尊报告彼与彼诸比丘之全部对话。 |
| “Pubbe kho, susima, dhammaṭṭhitiñāṇaṁ, pacchā nibbāne ñāṇan”ti. | “First, Susima, is the knowledge of the stability of Dhamma, afterwards is the knowledge of Nibbāna.” | “先，须尸摩，为法住智，后为涅槃智。” |
| “Na khvāhaṁ, bhante, imassa bhagavatā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāmi. | “I do not, venerable sir, understand in detail the meaning of this concisely spoken statement of the Blessed One. | “我未，尊者，详解世尊此简说之义。 |
| Sādhu me, bhante, bhagavā tathā bhāsatu yathāhaṁ imassa bhagavatā saṅkhittena bhāsitassa vitthārena atthaṁ ājāneyyan”ti. | May the Blessed One, venerable sir, speak in such a way that I may understand in detail the meaning of this concisely spoken statement of the Blessed One.” | 愿世尊，尊者，说，使我详解世尊此简说之义。” |
| “Ājāneyyāsi vā tvaṁ, susima, na vā tvaṁ ājāneyyāsi, atha kho dhammaṭṭhitiñāṇaṁ pubbe, pacchā nibbāne ñāṇaṁ. | “Whether you understand it, Susima, or whether you do not understand it, still, first is the knowledge of the stability of Dhamma, afterwards is the knowledge of Nibbāna. | “汝解与否，须尸摩，仍，先为法住智，后为涅槃智。 |
| Taṁ kiṁ maññasi, susima, | What do you think, Susima, | 汝意云何，须尸摩， |
| rūpaṁ niccaṁ vā aniccaṁ vā”ti? | is form permanent or impermanent?” | 色为常或无常？” |
| “Aniccaṁ, bhante”. | “Impermanent, venerable sir.” | “无常，尊者。” |
| “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? | “And what is impermanent, is that suffering or happiness?” | “无常者，为苦或乐？” |
| “Dukkhaṁ, bhante”. | “Suffering, venerable sir.” | “苦，尊者。” |
| “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: | “And what is impermanent, suffering, subject to change, is it fitting to regard that thus: | “无常，苦，变易法，宜视之为： |
| ‘etaṁ mama, esohamasmi, eso me attā’”ti? | ‘This is mine, this I am, this is my self’?” | ‘此是我所，此是我，此是我之我’？” |
| “No hetaṁ, bhante”. | “No, venerable sir.” | “不，尊者。” |
| “Vedanā niccā vā aniccā vā”ti? | “Is feeling permanent or impermanent?” | “受为常或无常？” |
| “Aniccā, bhante”. | “Impermanent, venerable sir.” | “无常，尊者。” |
| “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? | “And what is impermanent, is that suffering or happiness?” | “无常者，为苦或乐？” |
| “Dukkhaṁ, bhante”. | “Suffering, venerable sir.” | “苦，尊者。” |
| “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: | “And what is impermanent, suffering, subject to change, is it fitting to regard that thus: | “无常，苦，变易法，宜视之为： |
| ‘etaṁ mama, esohamasmi, eso me attā’”ti? | ‘This is mine, this I am, this is my self’?” | ‘此是我所，此是我，此是我之我’？” |
| “No hetaṁ, bhante”. | “No, venerable sir.” | “不，尊者。” |
| “Saññā niccā vā aniccā vā”ti? | “Is perception permanent or impermanent?” | “想为常或无常？” |
| “Aniccā, bhante” …pe… | “Impermanent, venerable sir” …and so on… | “无常，尊者”…等等… |
| “saṅkhārā niccā vā aniccā vā”ti? | “Are volitional formations permanent or impermanent?” | “行为常或无常？” |
| “Aniccā, bhante”. | “Impermanent, venerable sir.” | “无常，尊者。” |
| “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? | “And what is impermanent, is that suffering or happiness?” | “无常者，为苦或乐？” |
| “Dukkhaṁ, bhante”. | “Suffering, venerable sir.” | “苦，尊者。” |
| “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: | “And what is impermanent, suffering, subject to change, is it fitting to regard that thus: | “无常，苦，变易法，宜视之为： |
| ‘etaṁ mama, esohamasmi, eso me attā’”ti? | ‘This is mine, this I am, this is my self’?” | ‘此是我所，此是我，此是我之我’？” |
| “No hetaṁ, bhante”. | “No, venerable sir.” | “不，尊者。” |
| “Viññāṇaṁ niccaṁ vā aniccaṁ vā”ti? | “Is consciousness permanent or impermanent?” | “识为常或无常？” |
| “Aniccaṁ, bhante”. | “Impermanent, venerable sir.” | “无常，尊者。” |
| “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? | “And what is impermanent, is that suffering or happiness?” | “无常者，为苦或乐？” |
| “Dukkhaṁ, bhante”. | “Suffering, venerable sir.” | “苦，尊者。” |
| “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: | “And what is impermanent, suffering, subject to change, is it fitting to regard that thus: | “无常，苦，变易法，宜视之为： |
| ‘etaṁ mama, esohamasmi, eso me attā’”ti? | ‘This is mine, this I am, this is my self’?” | ‘此是我所，此是我，此是我之我’？” |
| “No hetaṁ, bhante”. | “No, venerable sir.” | “不，尊者。” |
| “Tasmātiha, susima, yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ netaṁ mama nesohamasmi na meso attāti; evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. | “Therefore, Susima, whatever form is past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all form should be seen as it really is with right wisdom thus: ‘This is not mine, this I am not, this is not my self.’ | “是故，须尸摩，凡色过去、未来、或现在，内或外，粗或细，劣或优，远或近，一切色应以正慧如实见之如是：‘此非我所，此非我，此非我之我。’ |
| Yā kāci vedanā atītānāgatapaccuppannā ajjhattaṁ vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā, sabbā vedanā netaṁ mama nesohamasmi na meso attāti; evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. | Whatever feeling is past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all feeling should be seen as it really is with right wisdom thus: ‘This is not mine, this I am not, this is not my self.’ | 凡受过去、未来、或现在，内或外，粗或细，劣或优，远或近，一切受应以正慧如实见之如是：‘此非我所，此非我，此非我之我。’ |
| Yā kāci saññā …pe… | Whatever perception …and so on… | 凡想…等等… |
| ye keci saṅkhārā atītānāgatapaccuppannā ajjhattaṁ vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā ye dūre santike vā, sabbe saṅkhārā netaṁ mama nesohamasmi na meso attāti; evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. | Whatever volitional formations are past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all volitional formations should be seen as it really is with right wisdom thus: ‘This is not mine, this I am not, this is not my self.’ | 凡行过去、未来、或现在，内或外，粗或细，劣或优，远或近，一切行应以正慧如实见之如是：‘此非我所，此非我，此非我之我。’ |
| Yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ netaṁ mama nesohamasmi na meso attāti; evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. | Whatever consciousness is past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all consciousness should be seen as it really is with right wisdom thus: ‘This is not mine, this I am not, this is not my self.’ | 凡识过去、未来、或现在，内或外，粗或细，劣或优，远或近，一切识应以正慧如实见之如是：‘此非我所，此非我，此非我之我。’ |
| Evaṁ passaṁ, susima, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati. | Seeing thus, Susima, the instructed noble-one's-disciple becomes disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with volitional formations, disenchanted with consciousness. | 见如是，须尸摩，已受教之圣弟子厌离于色，厌离于受，厌离于想，厌离于行，厌离于识。 |
| Nibbindaṁ virajjati, virāgā vimuccati, vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. | Being disenchanted, he becomes dispassionate. Through dispassion, he is liberated. With liberation, there is the knowledge, ‘It is liberated.’ | 既厌离，彼离欲。由离欲，彼解脱。解脱时，有智，‘已解脱。’ |
| ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. | He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’ | 彼解：‘生已尽，梵行已立，所作已办，不受后有。’ |
| ‘Jātipaccayā jarāmaraṇan’ti, susima, passasī”ti? | ‘With birth as condition, aging-and-death’—do you see this, Susima?” | ‘以生为缘，老死’—汝见此，须尸摩？” |
| “Evaṁ, bhante”. | “Yes, venerable sir.” | “唯然，尊者。” |
| “‘Bhavapaccayā jātī’ti, susima, passasī”ti? | “‘With existence as condition, birth’—do you see this, Susima?” | “‘以有为缘，生’—汝见此，须尸摩？” |
| “Evaṁ, bhante”. | “Yes, venerable sir.” | “唯然，尊者。” |
| “‘Upādānapaccayā bhavo’ti, susima, passasī”ti? | “‘With clinging as condition, existence’—do you see this, Susima?” | “‘以取为缘，有’—汝见此，须尸摩？” |
| “Evaṁ, bhante”. | “Yes, venerable sir.” | “唯然，尊者。” |
| “‘Taṇhāpaccayā upādānan’ti, susima, passasī”ti? | “‘With craving as condition, clinging’—do you see this, Susima?” | “‘以爱为缘，取’—汝见此，须尸摩？” |
| “Evaṁ, bhante”. | “Yes, venerable sir.” | “唯然，尊者。” |
| “Vedanāpaccayā taṇhāti … | “With feeling as condition, craving … | “以受为缘，爱… |
| phassapaccayā vedanāti … | With contact as condition, feeling … | 以触为缘，受… |
| saḷāyatanapaccayā phassoti … | With the sixfold sense base as condition, contact … | 以六入处为缘，触… |
| nāmarūpapaccayā saḷāyatananti … | With name-and-form as condition, the sixfold sense base … | 以名色为缘，六入处… |
| viññāṇapaccayā nāmarūpanti … | With consciousness as condition, name-and-form … | 以识为缘，名色… |
| saṅkhārapaccayā viññāṇanti … | With volitional formations as condition, consciousness … | 以行为缘，识… |
| avijjāpaccayā saṅkhārāti, susima, passasī”ti? | With ignorance as condition, volitional formations’—do you see this, Susima?” | 以无明为缘，行’—汝见此，须尸摩？” |
| “Evaṁ, bhante”. | “Yes, venerable sir.” | “唯然，尊者。” |
| “‘Jātinirodhā jarāmaraṇanirodho’ti, susima, passasī”ti? | “‘With the cessation of birth, cessation of aging-and-death’—do you see this, Susima?” | “‘以生灭，老死灭’—汝见此，须尸摩？” |
| “Evaṁ, bhante”. | “Yes, venerable sir.” | “唯然，尊者。” |
| “‘Bhavanirodhā jātinirodho’ti susima, passasī”ti? | “‘With the cessation of existence, cessation of birth’—do you see this, Susima?” | “‘以有灭，生灭’—汝见此，须尸摩？” |
| “Evaṁ, bhante”. | “Yes, venerable sir.” | “唯然，尊者。” |
| “Upādānanirodhā bhavanirodhoti … | “With the cessation of clinging, cessation of existence … | “以取灭，有灭… |
| taṇhānirodhā upādānanirodhoti … | With the cessation of craving, cessation of clinging … | 以爱灭，取灭… |
| vedanānirodhā taṇhānirodhoti … | With the cessation of feeling, cessation of craving … | 以受灭，爱灭… |
| phassanirodhā vedanānirodhoti … | With the cessation of contact, cessation of feeling … | 以触灭，受灭… |
| saḷāyatananirodhā phassanirodhoti … | With the cessation of the sixfold sense base, cessation of contact … | 以六入处灭，触灭… |
| nāmarūpanirodhā saḷāyatananirodhoti … | With the cessation of name-and-form, cessation of the sixfold sense base … | 以名色灭，六入处灭… |
| viññāṇanirodhā nāmarūpanirodhoti … | With the cessation of consciousness, cessation of name-and-form … | 以识灭，名色灭… |
| saṅkhāranirodhā viññāṇanirodhoti … | With the cessation of volitional formations, cessation of consciousness … | 以行灭，识灭… |
| avijjānirodhā saṅkhāranirodhoti, susima, passasī”ti? | With the cessation of ignorance, cessation of volitional formations’—do you see this, Susima?” | 以无明灭，行灭’—汝见此，须尸摩？” |
| “Evaṁ, bhante”. | “Yes, venerable sir.” | “唯然，尊者。” |
| “Api pana tvaṁ, susima, evaṁ jānanto evaṁ passanto anekavihitaṁ iddhividhaṁ paccanubhosi—ekopi hutvā bahudhā hosi, bahudhāpi hutvā eko hosi; āvibhāvaṁ, tirobhāvaṁ, tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchasi, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karosi, seyyathāpi udake; udakepi abhijjamāno gacchasi, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamasi, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasasi parimajjasi, yāva brahmalokāpi kāyena vasaṁ vattesī”ti? | “But do you, Susima, knowing thus, seeing thus, wield manifold psychic powers—having been one, you become many; having been many, you become one; you appear and vanish; you go unhindered through walls, through ramparts, through mountains as if through space; you dive in and out of the earth as if it were water; you walk on water without sinking as if it were earth; seated cross-legged, you travel through the sky like a winged bird; with your hand you touch and stroke these sun and moon, so mighty and powerful; you exercise mastery with the body even as far as the Brahma world?” | “然汝，须尸摩，如是知，如是见，行种种神通—一身变多身；多身变一身；现身隐身；无碍穿墙、穿垒、穿山如穿空；出入地中如出入水；行水上不沉如行地上；结跏趺坐，行于空中如飞鸟；以手触抚此日月，如是威猛有力；身行主宰乃至梵天世界？” |
| “No hetaṁ, bhante”. | “No, venerable sir.” | “不，尊者。” |
| “Api pana tvaṁ, susima, evaṁ jānanto evaṁ passanto dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇasi dibbe ca mānuse ca ye dūre santike cā”ti? | “But do you, Susima, knowing thus, seeing thus, with the divine ear element, purified and surpassing the human, hear both kinds of sounds, divine and human, those that are far as well as near?” | “然汝，须尸摩，如是知，如是见，以天耳界，清净超人，闻二种声，天与人，远近皆闻？” |
| “No hetaṁ, bhante”. | “No, venerable sir.” | “不，尊者。” |
| “Api pana tvaṁ, susima, evaṁ jānanto evaṁ passanto parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāsi— | “But do you, Susima, knowing thus, seeing thus, encompass with your own mind the minds of other beings, other individuals, and understand them— | “然汝，须尸摩，如是知，如是见，以自心遍知他众生、他个人之心，并解之— |
| sarāgaṁ vā cittaṁ sarāgaṁ cittanti pajānāsi …pe… | Understand a mind with lust as a mind with lust …and so on… | 解有欲心为有欲心…等等… |
| vimuttaṁ vā cittaṁ vimuttaṁ cittanti pajānāsī”ti? | Understand a liberated mind as a liberated mind?” | 解解脱心为解脱心？” |
| “No hetaṁ, bhante”. | “No, venerable sir.” | “不，尊者。” |
| “Api pana tvaṁ, susima, evaṁ jānanto evaṁ passanto anekavihitaṁ pubbenivāsaṁ anussarasi, seyyathidaṁ—ekampi jātiṁ …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarasī”ti? | “But do you, Susima, knowing thus, seeing thus, recollect manifold past lives, that is—one birth …and so on… thus do you recollect your manifold past lives in their modes and details?” | “然汝，须尸摩，如是知，如是见，忆念种种过去生，即是—一生…等等…如是汝忆念种种过去生之模式与细节？” |
| “No hetaṁ, bhante”. | “No, venerable sir.” | “不，尊者。” |
| “Api pana tvaṁ, susima, evaṁ jānanto evaṁ passanto dibbena cakkhunā visuddhena atikkantamānusakena satte passasi cavamāne …pe… yathākammūpage satte pajānāsī”ti? | “But do you, Susima, knowing thus, seeing thus, with the divine eye, purified and surpassing the human, see beings passing away …and so on… and understand how beings fare according to their kamma?” | “然汝，须尸摩，如是知，如是见，以天眼，清净超人，见众生逝去…等等…并解众生如何随业而行？” |
| “No hetaṁ, bhante”. | “No, venerable sir.” | “不，尊者。” |
| “Api pana tvaṁ, susima, evaṁ jānanto evaṁ passanto ye te santā vimokkhā atikkamma rūpe āruppā, te kāyena phusitvā viharasī”ti? | “But do you, Susima, knowing thus, seeing thus, dwell having touched with the body those peaceful liberations that are formless, transcending forms?” | “然汝，须尸摩，如是知，如是见，住于以身触彼等无色、超色之和平解脱？” |
| “No hetaṁ, bhante”. | “No, venerable sir.” | “不，尊者。” |
| “Ettha dāni, susima, idañca veyyākaraṇaṁ imesañca dhammānaṁ asamāpatti, idaṁ no, susima, kathan”ti? | “Here now, Susima, this declaration and the non-attainment of these states; how is this, Susima?” | “此今，须尸摩，此宣言与未得此等状态；云何，须尸摩？” |
| Atha kho āyasmā susimo bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavoca: | Then the Venerable Susima, prostrating himself with his head at the Blessed One’s feet, said to the Blessed One: | 尔时尊者须尸摩，以头顶礼世尊足，白世尊言： |
| “accayo maṁ, bhante, accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yvāhaṁ evaṁ svākkhāte dhammavinaye dhammatthenako pabbajito. | “A transgression has overcome me, venerable sir, in that like a fool, like a deluded one, like an unskillful one, I went forth in this well-expounded Dhamma and Discipline as a thief of the Dhamma. | “一过失已胜我，尊者，如愚者，如迷者，如不巧者，我于此善说之法与律中出家为法之贼。 |
| Tassa me, bhante, bhagavā accayaṁ accayato paṭiggaṇhātu āyatiṁ saṁvarāyā”ti. | May the Blessed One, venerable sir, accept my transgression as a transgression, for the sake of future restraint.” | 愿世尊，尊者，受我过为过，为未来制。” |
| “Taggha tvaṁ, susima, accayo accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yo tvaṁ evaṁ svākkhāte dhammavinaye dhammatthenako pabbajito. | “Indeed, Susima, a transgression overcame you, in that like a fool, like a deluded one, like an unskillful one, you went forth in this well-expounded Dhamma and Discipline as a thief of the Dhamma. | “实，须尸摩，一过失胜汝，如愚者，如迷者，如不巧者，汝于此善说之法与律中出家为法之贼。 |
| Seyyathāpi, susima, coraṁ āgucāriṁ gahetvā rañño dasseyyuṁ: | Just as, Susima, they might arrest a bandit, a malefactor, and show him to the king: | 犹如，须尸摩，彼等或捕一强盗，一恶徒，示于王： |
| ‘ayaṁ te, deva, coro āgucārī, imassa yaṁ icchasi taṁ daṇḍaṁ paṇehī’ti. | ‘This, your majesty, is a bandit, a malefactor; inflict on him whatever punishment you wish.’ | ‘此，陛下，是强盗，恶徒；随陛下意罚之。’ |
| Tamenaṁ rājā evaṁ vadeyya: | The king would say to them: | 王将告彼等： |
| ‘gacchatha, bho, imaṁ purisaṁ daḷhāya rajjuyā pacchābāhaṁ gāḷhabandhanaṁ bandhitvā khuramuṇḍaṁ karitvā kharassarena paṇavena rathiyāya rathiyaṁ siṅghāṭakena siṅghāṭakaṁ parinetvā dakkhiṇena dvārena nikkhāmetvā dakkhiṇato nagarassa sīsaṁ chindathā’ti. | ‘Go, sirs, bind this man’s arms tightly behind his back with a strong rope, shave his head bald, and with a harsh-sounding drum, lead him from street to street, from crossroad to crossroad, take him out by the southern gate, and south of the city, chop off his head.’ | ‘去，诸君，以强绳紧缚此人双臂于背后，剃其头，以刺耳之鼓，领之街街巷巷，出南门，于城南，斩其首。’ |
| Tamenaṁ rañño purisā daḷhāya rajjuyā pacchābāhaṁ gāḷhabandhanaṁ bandhitvā khuramuṇḍaṁ karitvā kharassarena paṇavena rathiyāya rathiyaṁ siṅghāṭakena siṅghāṭakaṁ parinetvā dakkhiṇena dvārena nikkhāmetvā dakkhiṇato nagarassa sīsaṁ chindeyyuṁ. | The king’s men would bind that man’s arms tightly behind his back with a strong rope, shave his head bald, and with a harsh-sounding drum, lead him from street to street, from crossroad to crossroad, take him out by the southern gate, and south of the city, would chop off his head. | 王之臣将以强绳紧缚彼人双臂于背后，剃其头，以刺耳之鼓，领之街街巷巷，出南门，于城南，将斩其首。 |
| Taṁ kiṁ maññasi, susima, | What do you think, Susima, | 汝意云何，须尸摩， |
| api nu so puriso tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvediyethā”ti? | would that man, on account of that, experience pain and displeasure?” | 彼人将因此经验苦与忧否？” |
| “Evaṁ, bhante”. | “Yes, venerable sir.” | “唯然，尊者。” |
| “Yaṁ kho so, susima, puriso tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvediyetha. | “Whatever pain and displeasure that man would experience on account of that, | “凡彼人因此所经验之苦与忧， |
| Yā evaṁ svākkhāte dhammavinaye dhammatthenakassa pabbajjā, ayaṁ tato dukkhavipākatarā ca kaṭukavipākatarā ca, api ca vinipātāya saṁvattati. | the going forth in this well-expounded Dhamma and Discipline as a thief of the Dhamma has a more painful result and a more bitter result than that, and it leads to downfall. | 于此善说之法与律中出家为法之贼，有更苦之果与更惨之果，且导向堕落。 |
| Yato ca kho tvaṁ, susima, accayaṁ accayato disvā yathādhammaṁ paṭikarosi taṁ te mayaṁ paṭiggaṇhāma. | But since you, Susima, having seen your transgression as a transgression, make amends in accordance with the Dhamma, we accept it of you. | 然汝，须尸摩，既见过为过，依法改过，我等受汝。 |
| Vuddhi hesā, susima, ariyassa vinaye yo accayaṁ accayato disvā yathādhammaṁ paṭikaroti, āyatiñca saṁvaraṁ āpajjatī”ti. | For this is growth in the Noble One’s Discipline, Susima, when one, having seen a transgression as a transgression, makes amends in accordance with the Dhamma, and undertakes future restraint.” | 此为圣者律中之成长，须尸摩，当人见过为过，依法改过，并誓未来制。” |
| Mahāvaggo sattamo. | The Great Chapter, the Seventh. | 大品，第七。 |
| Dve assutavatā vuttā, | Two on the Uninstructed are stated, | 二说未闻者， |
| puttamaṁsena cāparaṁ; | And another with Son’s Flesh; | 及另一以子肉； |
| Atthirāgo ca nagaraṁ, | With Lust, and the City, | 与爱，与城， |
| sammasaṁ naḷakalāpiyaṁ; | Investigation, the Sheaf of Reeds; | 思察，芦束； |
| Kosambī upayanti ca, | Kosambī, Swelling, | 拘舍弥，涨进， |
| dasamo susimena cāti. | And the tenth with Susima. | 及第十与须尸摩。 |
12.71 - SN 12.71 Jarāmaraṇa: Jarāmaraṇasutta
| --- SN12.71 - Jarāmaraṇasutta --- | --- SN12.71 - Jarāmaraṇasutta --- | --- SN12.71 - 老死经 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. | On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. | 一时，佛住舍卫城祇陀林给孤独园。 |
| Tatra kho bhagavā …pe… | There the Blessed One …and so on… | 尔时世尊…等等… |
| “ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā jarāmaraṇaṁ nappajānanti, jarāmaraṇasamudayaṁ nappajānanti, jarāmaraṇanirodhaṁ nappajānanti, jarāmaraṇanirodhagāminiṁ paṭipadaṁ nappajānanti, | “Whatever ascetics or brahmins, bhikkhus, do not understand aging-and-death, do not understand the origin of aging-and-death, do not understand the cessation of aging-and-death, do not understand the path leading to the cessation of aging-and-death, | “凡沙门或婆罗门，诸比丘，不解老死，不解老死之集，不解老死之灭，不解趣老死灭之道， |
| na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca pana te āyasmanto sāmaññatthaṁ vā brahmaññatthaṁ vā diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti. | they are not, bhikkhus, considered ascetics among ascetics or brahmins among brahmins by me, nor do those venerable ones, by realizing it for themselves with direct knowledge, in this very life, enter and dwell in the goal of asceticism or the goal of brahminhood. | 彼等，诸比丘，我非视为沙门中之沙门或婆罗门中之婆罗门，亦非彼等尊者，以自证知，于此生，入而住于沙门之目标或婆罗门之目标。 |
| Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā jarāmaraṇaṁ pajānanti …pe… paṭipadaṁ pajānanti, | But whatever ascetics or brahmins, bhikkhus, understand aging-and-death …and so on… understand the path, | 然凡沙门或婆罗门，诸比丘，解老死…等等…解道， |
| te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti. | they, bhikkhus, are considered ascetics among ascetics and brahmins among brahmins by me, and those venerable ones, by realizing it for themselves with direct knowledge, in this very life, enter and dwell in the goal of asceticism and the goal of brahminhood.” | 彼等，诸比丘，我视为沙门中之沙门及婆罗门中之婆罗门，及彼等尊者，以自证知，于此生，入而住于沙门之目标及婆罗门之目标。” |
| (Suttanto eko.) | (One Sutta.) | （一经。） |
| --- SN12.72-81 - Jātisuttādidasaka --- | --- SN12.72-81 - Jātisuttādidasaka --- | --- SN12.72-81 - 生经等十经 --- |
| “Sāvatthiyaṁ viharati. | Dwelling at Sāvatthī. | 住于舍卫城。 |
| Jātiṁ nappajānanti …pe…. | They do not understand birth …and so on…. | 彼等不解生…等等…。 |
| “Bhavaṁ nappajānanti …pe…. | “They do not understand existence …and so on…. | “彼等不解有…等等…。 |
| “Upādānaṁ nappajānanti …pe…. | “They do not understand clinging …and so on…. | “彼等不解取…等等…。 |
| “Taṇhaṁ nappajānanti …pe…. | “They do not understand craving …and so on…. | “彼等不解爱…等等…。 |
| “Vedanaṁ nappajānanti …pe…. | “They do not understand feeling …and so on…. | “彼等不解受…等等…。 |
| “Phassaṁ nappajānanti …pe…. | “They do not understand contact …and so on…. | “彼等不解触…等等…。 |
| “Saḷāyatanaṁ nappajānanti …pe…. | “They do not understand the sixfold sense base …and so on…. | “彼等不解六入处…等等…。 |
| “Nāmarūpaṁ nappajānanti …pe…. | “They do not understand name-and-form …and so on…. | “彼等不解名色…等等…。 |
| “Viññāṇaṁ nappajānanti …pe…. | “They do not understand consciousness …and so on…. | “彼等不解识…等等…。 |
| “Saṅkhāre nappajānanti, saṅkhārasamudayaṁ nappajānanti, saṅkhāranirodhaṁ nappajānanti, saṅkhāranirodhagāminiṁ paṭipadaṁ nappajānanti …pe… | “They do not understand volitional formations, they do not understand the origin of volitional formations, they do not understand the cessation of volitional formations, they do not understand the path leading to the cessation of volitional formations …and so on… | “彼等不解行，不解行之集，不解行之灭，不解趣行滅之道…等等… |
| pajānanti …pe… | they understand …and so on… | 彼等解…等等… |
| sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti. | having realized it for themselves with direct knowledge, they enter and dwell.” | 以自证知，入而住。” |
| Samaṇabrāhmaṇavaggo aṭṭhamo. | The Ascetics and Brahmins Chapter, the Eighth. | 沙门婆罗门品，第八。 |
| Paccayekādasa vuttā, | Eleven on Condition are stated, | 十一说缘， |
| catusaccavibhajjanā; | Analysis of the Four Truths; | 四谛之分析； |
| Samaṇabrāhmaṇavaggo, | The Ascetics and Brahmins Chapter, | 沙门婆罗门品， |
| nidāne bhavati aṭṭhamo. | In the Nidāna, is the eighth. | 于缘起中，为第八。 |
| vagguddānaṁ | Chapter Summary | 品总览 |
| Buddho āhāro dasabalo, | Buddha, Nutriment, Ten Powers, | 佛，食，十力， |
| Kaḷāro gahapatipañcamo; | Kaḷāra, the fifth is Householder; | 迦罗罗，第五为居士； |
| Dukkhavaggo mahāvaggo, | The Suffering Chapter, the Great Chapter, | 苦品，大品， |
| Aṭṭhamo samaṇabrāhmaṇoti. | The eighth is Ascetics and Brahmins. | 第八为沙门婆罗门。 |
12.82 - SN 12.82 Satthu: Satthusutta
| --- SN12.82 - Satthusutta --- | --- SN12.82 - Satthusutta --- | --- SN12.82 - 师经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| “Jarāmaraṇaṁ, bhikkhave, ajānatā apassatā yathābhūtaṁ jarāmaraṇe yathābhūtaṁ ñāṇāya satthā pariyesitabbo; | “Bhikkhus, for one who does not know and see aging-and-death as it really is, a teacher is to be sought for the sake of knowledge of aging-and-death as it really is; | “诸比丘，于不如实知见老死者，当求师为得如实知老死之智； |
| jarāmaraṇasamudayaṁ ajānatā apassatā yathābhūtaṁ jarāmaraṇasamudaye yathābhūtaṁ ñāṇāya satthā pariyesitabbo; | for one who does not know and see the origin of aging-and-death as it really is, a teacher is to be sought for the sake of knowledge of the origin of aging-and-death as it really is; | 于不如实知见老死之集者，当求师为得如实知老死之集之智； |
| jarāmaraṇanirodhaṁ ajānatā apassatā yathābhūtaṁ jarāmaraṇanirodhe yathābhūtaṁ ñāṇāya satthā pariyesitabbo; | for one who does not know and see the cessation of aging-and-death as it really is, a teacher is to be sought for the sake of knowledge of the cessation of aging-and-death as it really is; | 于不如实知见老死之灭者，当求师为得如实知老死之灭之智； |
| jarāmaraṇanirodhagāminiṁ paṭipadaṁ ajānatā apassatā yathābhūtaṁ jarāmaraṇanirodhagāminiyā paṭipadāya yathābhūtaṁ ñāṇāya satthā pariyesitabbo”ti. | for one who does not know and see the path leading to the cessation of aging-and-death as it really is, a teacher is to be sought for the sake of knowledge of the path leading to the cessation of aging-and-death as it really is.” | 于不如实知见趣老死灭之道者，当求师为得如实知趣老死灭之道之智。” |
| (Suttanto eko.) | (One Sutta.) | （一经。） |
| (Sabbesaṁ peyyālo evaṁ vitthāretabbo.) | (The repetitive passage for all should be expanded thus.) | （所有重复段落应如此展开。） |
| --- SN12.83-92 - SN12.83-92 --- | --- SN12.83-92 - SN12.83-92 --- | --- SN12.83-92 - SN12.83-92 --- |
| “Jātiṁ, bhikkhave, ajānatā apassatā yathābhūtaṁ …pe…. | “Bhikkhus, for one who does not know and see birth as it really is …and so on…. | “诸比丘，于不如实知见生者…等等…。 |
| “Bhavaṁ, bhikkhave, ajānatā apassatā yathābhūtaṁ …pe…. | “Bhikkhus, for one who does not know and see existence as it really is …and so on…. | “诸比丘，于不如实知见有者…等等…。 |
| “Upādānaṁ, bhikkhave, ajānatā apassatā yathābhūtaṁ …pe…. | “Bhikkhus, for one who does not know and see clinging as it really is …and so on…. | “诸比丘，于不如实知见取者…等等…。 |
| “Taṇhaṁ, bhikkhave, ajānatā apassatā yathābhūtaṁ …pe…. | “Bhikkhus, for one who does not know and see craving as it really is …and so on…. | “诸比丘，于不如实知见爱者…等等…。 |
| “Vedanaṁ, bhikkhave, ajānatā apassatā yathābhūtaṁ …pe…. | “Bhikkhus, for one who does not know and see feeling as it really is …and so on…. | “诸比丘，于不如实知见受者…等等…。 |
| “Phassaṁ, bhikkhave, ajānatā apassatā yathābhūtaṁ …pe…. | “Bhikkhus, for one who does not know and see contact as it really is …and so on…. | “诸比丘，于不如实知见触者…等等…。 |
| “Saḷāyatanaṁ, bhikkhave, ajānatā apassatā yathābhūtaṁ …pe…. | “Bhikkhus, for one who does not know and see the sixfold sense base as it really is …and so on…. | “诸比丘，于不如实知见六入处者…等等…。 |
| “Nāmarūpaṁ, bhikkhave, ajānatā apassatā yathābhūtaṁ …pe…. | “Bhikkhus, for one who does not know and see name-and-form as it really is …and so on…. | “诸比丘，于不如实知见名色者…等等…。 |
| “Viññāṇaṁ, bhikkhave, ajānatā apassatā yathābhūtaṁ …pe…. | “Bhikkhus, for one who does not know and see consciousness as it really is …and so on…. | “诸比丘，于不如实知见识者…等等…。 |
| “Saṅkhāre, bhikkhave, ajānatā apassatā yathābhūtaṁ saṅkhāresu yathābhūtaṁ ñāṇāya satthā pariyesitabbo; | “Bhikkhus, for one who does not know and see volitional formations as they really are, a teacher is to be sought for the sake of knowledge of volitional formations as they really are; | “诸比丘，于不如实知见行者，当求师为得如实知行之智； |
| saṅkhārasamudayaṁ ajānatā apassatā yathābhūtaṁ saṅkhārasamudaye yathābhūtaṁ ñāṇāya satthā pariyesitabbo; | for one who does not know and see the origin of volitional formations as it really is, a teacher is to be sought for the sake of knowledge of the origin of volitional formations as it really is; | 于不如实知见行之集者，当求师为得如实知行之集之智； |
| saṅkhāranirodhaṁ ajānatā apassatā yathābhūtaṁ saṅkhāranirodhe yathābhūtaṁ ñāṇāya satthā pariyesitabbo; | for one who does not know and see the cessation of volitional formations as it really is, a teacher is to be sought for the sake of knowledge of the cessation of volitional formations as it really is; | 于不如实知见行之灭者，当求师为得如实知行之灭之智； |
| saṅkhāranirodhagāminiṁ paṭipadaṁ ajānatā apassatā yathābhūtaṁ saṅkhāranirodhagāminiyā paṭipadāya yathābhūtaṁ ñāṇāya satthā pariyesitabbo”ti. | for one who does not know and see the path leading to the cessation of volitional formations as it really is, a teacher is to be sought for the sake of knowledge of the path leading to the cessation of volitional formations as it really is.” | 于不如实知见趣行灭之道者，当求师为得如实知趣行灭之道之智。” |
| (Sabbesaṁ catusaccikaṁ kātabbaṁ.) | (For all, the fourfold truth structure should be applied.) | （对所有，应适用四谛结构。） |
| --- SN12.93-213 - SN12.93-213 --- | --- SN12.93-213 - SN12.93-213 --- | --- SN12.93-213 - SN12.93-213 --- |
| “Jarāmaraṇaṁ, bhikkhave, ajānatā apassatā yathābhūtaṁ jarāmaraṇe yathābhūtaṁ ñāṇāya sikkhā karaṇīyā. | “Bhikkhus, for one who does not know and see aging-and-death as it really is, training should be undertaken for the sake of knowledge of aging-and-death as it really is. | “诸比丘，于不如实知见老死者，当修行为得如实知老死之智。 |
| (Peyyālo. Catusaccikaṁ kātabbaṁ.) | (Repetitive passage. The fourfold truth structure should be applied.) | （重复段落。应适用四谛结构。） |
| “Jarāmaraṇaṁ, bhikkhave, ajānatā …pe… | “Bhikkhus, for one who does not know and see aging-and-death …and so on… | “诸比丘，于不如实知见老死者…等等… |
| yogo karaṇīyo …pe…. | effort should be made …and so on…. | 应作努力…等等…。 |
| “Jarāmaraṇaṁ, bhikkhave, ajānatā …pe… | “Bhikkhus, for one who does not know and see aging-and-death …and so on… | “诸比丘，于不如实知见老死者…等等… |
| chando karaṇīyo …pe…. | desire should be aroused …and so on…. | 应生欲…等等…。 |
| “Jarāmaraṇaṁ, bhikkhave, ajānatā …pe… | “Bhikkhus, for one who does not know and see aging-and-death …and so on… | “诸比丘，于不如实知见老死者…等等… |
| ussoḷhī karaṇīyā …pe…. | exertion should be made …and so on…. | 应作精进…等等…。 |
| “Jarāmaraṇaṁ, bhikkhave, ajānatā …pe… | “Bhikkhus, for one who does not know and see aging-and-death …and so on… | “诸比丘，于不如实知见老死者…等等… |
| appaṭivānī karaṇīyā …pe…. | unremitting effort should be made …and so on…. | 应作不懈努力…等等…。 |
| “Jarāmaraṇaṁ, bhikkhave, ajānatā …pe… | “Bhikkhus, for one who does not know and see aging-and-death …and so on… | “诸比丘，于不如实知见老死者…等等… |
| ātappaṁ karaṇīyaṁ …pe…. | ardor should be applied …and so on…. | 应施热情…等等…。 |
| “Jarāmaraṇaṁ, bhikkhave, ajānatā …pe… | “Bhikkhus, for one who does not know and see aging-and-death …and so on… | “诸比丘，于不如实知见老死者…等等… |
| vīriyaṁ karaṇīyaṁ …pe…. | energy should be aroused …and so on…. | 应发能量…等等…。 |
| “Jarāmaraṇaṁ, bhikkhave, ajānatā …pe… | “Bhikkhus, for one who does not know and see aging-and-death …and so on… | “诸比丘，于不如实知见老死者…等等… |
| sātaccaṁ karaṇīyaṁ …pe…. | perseverance should be undertaken …and so on…. | 应作坚持…等等…。 |
| “Jarāmaraṇaṁ, bhikkhave, ajānatā …pe… | “Bhikkhus, for one who does not know and see aging-and-death …and so on… | “诸比丘，于不如实知见老死者…等等… |
| sati karaṇīyā …pe…. | mindfulness should be established …and so on…. | 应立正念…等等…。 |
| “Jarāmaraṇaṁ, bhikkhave, ajānatā …pe… | “Bhikkhus, for one who does not know and see aging-and-death …and so on… | “诸比丘，于不如实知见老死者…等等… |
| sampajaññaṁ karaṇīyaṁ …pe…. | clear comprehension should be applied …and so on…. | 应施正知…等等…。 |
| “Jarāmaraṇaṁ, bhikkhave, ajānatā …pe… | “Bhikkhus, for one who does not know and see aging-and-death …and so on… | “诸比丘，于不如实知见老死者…等等… |
| appamādo karaṇīyo …pe…. | heedfulness should be practiced …and so on…. | 应修不放逸…等等…。 |
| Antarapeyyālo navamo. | Intermediate Repetitive Passage, the Ninth. | 中间重复段落，第九。 |
| Satthā sikkhā ca yogo ca, | Teacher, training, and effort, | 师，修行，与努力， |
| chando ussoḷhipañcamī; | Desire, exertion as the fifth; | 欲，精进为第五； |
| Appaṭivāni yātappaṁ, | Unremitting effort, ardor, | 不懈努力，热情， |
| vīriyaṁ sātaccamuccati; | Energy, perseverance are mentioned; | 能量，坚持被提及； |
| Sati ca sampajaññañca, | Mindfulness and clear comprehension, | 正念与正知， |
| appamādena dvādasāti. | And with heedfulness, twelve. | 及以不放逸，十二。 |
| Suttantā antarapeyyālā niṭṭhitā. | The Suttas of the Intermediate Repetitive Passage are concluded. | 中间重复段落之经已结。 |
| Pare te dvādasa honti, | The following are twelve, | 以下为十二， |
| suttā dvattiṁsa satāni; | The suttas are thirty-two hundred; | 经为三千二百； |
| Catusaccena te vuttā, | They are spoken with the Four Truths, | 以四谛说， |
| peyyālaantaramhi yeti. | Those in the intermediate repetition. | 彼等于中间重复中。 |
| Antarapeyyālesu uddānaṁ samattaṁ. | The summary of the Intermediate Repetitive Passages is complete. | 中间重复段落之总览已结。 |
| Nidānasaṁyuttaṁ samattaṁ. | The Connected Discourses on Origination are complete. | 缘起相应部竟。 |
13 - SN 13 Abhisamaya: Connected Discourses on the Breakthrough
| ==================== SN13 - Abhisamayasaṃyutta ==================== | Connected Discourses on the Breakthrough | 突破相应部 |
13.1 - SN 13.1 Nakhasikhā: Nakhasikhāsutta
| --- SN13.1 - Nakhasikhāsutta --- | --- SN13.1 - Nakhasikhāsutta --- | --- SN13.1 - 爪甲经 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. | On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. | 一时，佛住舍卫城祇陀林给孤独园。 |
| Atha kho bhagavā parittaṁ nakhasikhāyaṁ paṁsuṁ āropetvā bhikkhū āmantesi: | Then the Blessed One, having taken up a little dust on the tip of his fingernail, addressed the bhikkhus: | 尔时，世尊，以指甲尖取少许尘，告诸比丘言： |
| “Taṁ kiṁ maññatha, bhikkhave, | “What do you think, bhikkhus? | “汝意云何，诸比丘？ |
| katamaṁ nu kho bahutaraṁ, yo vāyaṁ mayā paritto nakhasikhāyaṁ paṁsu āropito, ayaṁ vā mahāpathavī”ti? | Which is more: this little dust I have taken up on the tip of my fingernail, or this great earth?” | 何者为多：我指甲尖所取之少尘，或此大地？” |
| “Etadeva, bhante, bahutaraṁ, yadidaṁ mahāpathavī. | “This is more, venerable sir, that is, the great earth. | “此为多，尊者，即大地。 |
| Appamattako bhagavatā paritto nakhasikhāyaṁ paṁsu āropito. | The little dust the Blessed One has taken up on the tip of his fingernail is trifling. | 世尊指甲尖所取之少尘为微不足道。 |
| Neva satimaṁ kalaṁ upeti na sahassimaṁ kalaṁ upeti na satasahassimaṁ kalaṁ upeti mahāpathaviṁ upanidhāya bhagavatā paritto nakhasikhāyaṁ paṁsu āropito”ti. | Compared with the great earth, the little dust the Blessed One has taken up on the tip of his fingernail does not count, it does not bear comparison, it does not amount to a fraction, not even a hundredth part, not even a thousandth part, not even a hundred-thousandth part.” | 比之大地，世尊指甲尖所取之少尘不计，不可比，不成一分，乃至百分之一，乃至千分之一，乃至十万分之一。” |
| “Evameva kho, bhikkhave, ariyasāvakassa diṭṭhisampannassa puggalassa abhisametāvino etadeva bahutaraṁ dukkhaṁ yadidaṁ parikkhīṇaṁ pariyādiṇṇaṁ; | “Even so, bhikkhus, for a noble-one's-disciple, a person accomplished in view, who has made the breakthrough, this is the greater suffering, namely, that which has been utterly destroyed and exhausted; | “如是，诸比丘，于圣弟子，见成就之人，已作突破，此为更大之苦，即，已彻底摧毁与耗尽者； |
| appamattakaṁ avasiṭṭhaṁ. | what remains is trifling. | 所余为微不足道。 |
| Neva satimaṁ kalaṁ upeti na sahassimaṁ kalaṁ upeti na satasahassimaṁ kalaṁ upeti purimaṁ dukkhakkhandhaṁ parikkhīṇaṁ pariyādiṇṇaṁ upanidhāya yadidaṁ sattakkhattuṁparamatā. | Compared with the former mass of suffering that has been utterly destroyed and exhausted, it does not count, it does not bear comparison, it does not amount to a fraction, not even a hundredth part, not even a thousandth part, not even a hundred-thousandth part, that is, for one with at most seven more existences. | 比之昔已彻底摧毁与耗尽之苦蕴，不计，不可比，不成一分，乃至百分之一，乃至千分之一，乃至十万分之一，即，最多再七生者。 |
| Evaṁ mahatthiyo kho, bhikkhave, dhammābhisamayo; | So greatly beneficial, bhikkhus, is the breakthrough to the Dhamma; | 如是大利益，诸比丘，为法之突破； |
| evaṁ mahatthiyo dhammacakkhupaṭilābho”ti. | so greatly beneficial is the attainment of the eye of the Dhamma.” | 如是大利益为得法眼。” |
13.2 - SN 13.2 Pokkharaṇī: Pokkharaṇīsutta
| --- SN13.2 - Pokkharaṇīsutta --- | --- SN13.2 - Pokkharaṇīsutta --- | --- SN13.2 - 池塘经 --- |
| Sāvatthiyaṁ viharati. | Dwelling at Sāvatthī. | 住于舍卫城。 |
| “Seyyathāpi, bhikkhave, pokkharaṇī paññāsayojanāni āyāmena paññāsayojanāni vitthārena paññāsayojanāni ubbedhena, puṇṇā udakassa samatittikā kākapeyyā. | “Suppose, bhikkhus, there was a pond fifty yojanas in length, fifty yojanas in width, and fifty yojanas in depth, full of water to the brim so a crow could drink from it. | “譬如，诸比丘，有一池塘，长五十由旬，宽五十由旬，深五十由旬，水满至边，乌鸦可饮。 |
| Tato puriso kusaggena udakaṁ uddhareyya. | From it a man would draw out water with the tip of a kusa grass blade. | 人从中以吉祥草尖取水。 |
| Taṁ kiṁ maññatha, bhikkhave, | What do you think, bhikkhus? | 汝意云何，诸比丘？ |
| katamaṁ nu kho bahutaraṁ, yaṁ vā kusaggena udakaṁ ubbhataṁ yaṁ vā pokkharaṇiyā udakan”ti? | Which is more: the water drawn out with the tip of the kusa grass blade, or the water in the pond?” | 何者为多：以吉祥草尖所取之水，或池中之水？” |
| “Etadeva, bhante, bahutaraṁ, yadidaṁ pokkharaṇiyā udakaṁ. | “This is more, venerable sir, that is, the water in the pond. | “此为多，尊者，即池中之水。 |
| Appamattakaṁ kusaggena udakaṁ ubbhataṁ. | The water drawn out with the tip of the kusa grass blade is trifling. | 以吉祥草尖所取之水为微不足道。 |
| Neva satimaṁ kalaṁ upeti na sahassimaṁ kalaṁ upeti na satasahassimaṁ kalaṁ upeti pokkharaṇiyā udakaṁ upanidhāya kusaggena udakaṁ ubbhatan”ti. | Compared with the water in the pond, the water drawn out with the tip of a kusa grass blade does not count, it does not bear comparison, it does not amount to a fraction, not even a hundredth part, not even a thousandth part, not even a hundred-thousandth part.” | 比之池中之水，以吉祥草尖所取之水不计，不可比，不成一分，乃至百分之一，乃至千分之一，乃至十万分之一。” |
| “Evameva kho, bhikkhave, ariyasāvakassa diṭṭhisampannassa puggalassa abhisametāvino etadeva bahutaraṁ dukkhaṁ yadidaṁ parikkhīṇaṁ pariyādiṇṇaṁ; appamattakaṁ avasiṭṭhaṁ. | “Even so, bhikkhus, for a noble-one's-disciple, a person accomplished in view, who has made the breakthrough, this is the greater suffering, namely, that which has been utterly destroyed and exhausted; what remains is trifling. | “如是，诸比丘，于圣弟子，见成就之人，已作突破，此为更大之苦，即，已彻底摧毁与耗尽者；所余为微不足道。 |
| Neva satimaṁ kalaṁ upeti na sahassimaṁ kalaṁ upeti na satasahassimaṁ kalaṁ upeti purimaṁ dukkhakkhandhaṁ parikkhīṇaṁ pariyādiṇṇaṁ upanidhāya, yadidaṁ sattakkhattuṁparamatā. | Compared with the former mass of suffering that has been utterly destroyed and exhausted, it does not count, it does not bear comparison, it does not amount to a fraction, not even a hundredth part, not even a thousandth part, not even a hundred-thousandth part, that is, for one with at most seven more existences. | 比之昔已彻底摧毁与耗尽之苦蕴，不计，不可比，不成一分，乃至百分之一，乃至千分之一，乃至十万分之一，即，最多再七生者。 |
| Evaṁ mahatthiyo kho, bhikkhave, dhammābhisamayo; evaṁ mahatthiyo dhammacakkhupaṭilābho”ti. | So greatly beneficial, bhikkhus, is the breakthrough to the Dhamma; so greatly beneficial is the attainment of the eye of the Dhamma.” | 如是大利益，诸比丘，为法之突破；如是大利益为得法眼。” |
| Dutiyaṁ. | Second. | 第二。 |
13.3 - SN 13.3 Sambhejjaudaka: Sambhejjaudakasutta
| --- SN13.3 - Sambhejjaudakasutta --- | --- SN13.3 - Sambhejjaudakasutta --- | --- SN13.3 - 合流处水经 --- |
| Sāvatthiyaṁ viharati. | Dwelling at Sāvatthī. | 住于舍卫城。 |
| “Seyyathāpi, bhikkhave, yatthimā mahānadiyo saṁsandanti samenti, seyyathidaṁ— | “Suppose, bhikkhus, where these great rivers flow together and meet, that is, the | “譬如，诸比丘，此等大河汇流相遇之处，即 |
| gaṅgā yamunā aciravatī sarabhū mahī, tato puriso dve vā tīṇi vā udakaphusitāni uddhareyya. | Ganges, Yamunā, Aciravatī, Sarabhū, Mahī, from there a man would draw out two or three drops of water. | 恒河， यमुना， 阿致罗伐底河， 萨罗由河， 摩希河，人从中取二三滴水。 |
| Taṁ kiṁ maññatha, bhikkhave, | What do you think, bhikkhus? | 汝意云何，诸比丘？ |
| katamaṁ nu kho bahutaraṁ, yāni vā dve vā tīṇi vā udakaphusitāni ubbhatāni yaṁ vā sambhejjaudakan”ti? | Which is more: the two or three drops of water drawn out, or the water in the confluence?” | 何者为多：所取之二三滴水，或合流处之水？” |
| “Etadeva, bhante, bahutaraṁ yadidaṁ sambhejjaudakaṁ; | “This is more, venerable sir, that is, the water in the confluence; | “此为多，尊者，即合流处之水； |
| appamattakāni dve vā tīṇi vā udakaphusitāni ubbhatāni. | the two or three drops of water drawn out are trifling. | 所取之二三滴水为微不足道。 |
| Neva satimaṁ kalaṁ upenti na sahassimaṁ kalaṁ upenti na satasahassimaṁ kalaṁ upenti sambhejjaudakaṁ upanidhāya dve vā tīṇi vā udakaphusitāni ubbhatānī”ti. | Compared with the water in the confluence, the two or three drops of water drawn out do not count, they do not bear comparison, they do not amount to a fraction, not even a hundredth part, not even a thousandth part, not even a hundred-thousandth part.” | 比之合流处之水，所取之二三滴水不计，不可比，不成一分，乃至百分之一，乃至千分之一，乃至十万分之一。” |
| “Evameva kho, bhikkhave …pe… | “Even so, bhikkhus …and so on… | “如是，诸比丘…等等… |
| dhammacakkhupaṭilābho”ti. | attainment of the eye of the Dhamma.” | 得法眼。” |
| Tatiyaṁ. | Third. | 第三。 |
13.4 - SN 13.4 Dutiyasambhejjaudaka: Dutiyasambhejjaudakasutta
| --- SN13.4 - Dutiyasambhejjaudakasutta --- | --- SN13.4 - Dutiyasambhejjaudakasutta --- | --- SN13.4 - 第二合流处水经 --- |
| Sāvatthiyaṁ viharati. | Dwelling at Sāvatthī. | 住于舍卫城。 |
| “Seyyathāpi, bhikkhave, yatthimā mahānadiyo saṁsandanti samenti, seyyathidaṁ— | “Suppose, bhikkhus, where these great rivers flow together and meet, that is, the | “譬如，诸比丘，此等大河汇流相遇之处，即 |
| gaṅgā yamunā aciravatī sarabhū mahī, taṁ udakaṁ parikkhayaṁ pariyādānaṁ gaccheyya ṭhapetvā dve vā tīṇi vā udakaphusitāni. | Ganges, Yamunā, Aciravatī, Sarabhū, Mahī, that water were to be exhausted and consumed, except for two or three drops of water. | 恒河， यमुना， 阿致罗伐底河， 萨罗由河， 摩希河，其水将尽耗，除二三滴水。 |
| Taṁ kiṁ maññatha, bhikkhave, | What do you think, bhikkhus? | 汝意云何，诸比丘？ |
| katamaṁ nu kho bahutaraṁ, yaṁ vā sambhejjaudakaṁ parikkhīṇaṁ pariyādiṇṇaṁ yāni vā dve vā tīṇi vā udakaphusitāni avasiṭṭhānī”ti? | Which is more: the water in the confluence that has been exhausted and consumed, or the two or three drops of water that remain?” | 何者为多：已尽耗之合流处之水，或所余之二三滴水？” |
| “Etadeva, bhante, bahutaraṁ sambhejjaudakaṁ yadidaṁ parikkhīṇaṁ pariyādiṇṇaṁ; | “This is more, venerable sir, the water in the confluence that has been exhausted and consumed; | “此为多，尊者，合流处已尽耗之水； |
| appamattakāni dve vā tīṇi vā udakaphusitāni avasiṭṭhāni. | the two or three drops of water that remain are trifling. | 所余之二三滴水为微不足道。 |
| Neva satimaṁ kalaṁ upenti na sahassimaṁ kalaṁ upenti na satasahassimaṁ kalaṁ upenti sambhejjaudakaṁ parikkhīṇaṁ pariyādiṇṇaṁ upanidhāya dve vā tīṇi vā udakaphusitāni avasiṭṭhānī”ti. | Compared with the water in the confluence that has been exhausted and consumed, the two or three drops of water that remain do not count, they do not bear comparison, they do not amount to a fraction, not even a hundredth part, not even a thousandth part, not even a hundred-thousandth part.” | 比之已尽耗之合流处之水，所余之二三滴水不计，不可比，不成一分，乃至百分之一，乃至千分之一，乃至十万分之一。” |
| “Evameva kho, bhikkhave …pe… | “Even so, bhikkhus …and so on… | “如是，诸比丘…等等… |
| dhammacakkhupaṭilābho”ti. | attainment of the eye of the Dhamma.” | 得法眼。” |
| Catutthaṁ. | Fourth. | 第四。 |
13.5 - SN 13.5 Pathavī: Pathavīsutta
| --- SN13.5 - Pathavīsutta --- | --- SN13.5 - Pathavīsutta --- | --- SN13.5 - 地经 --- |
| Sāvatthiyaṁ viharati. | Dwelling at Sāvatthī. | 住于舍卫城。 |
| “Seyyathāpi, bhikkhave, puriso mahāpathaviyā satta kolaṭṭhimattiyo guḷikā upanikkhipeyya. | “Suppose, bhikkhus, a man were to place seven pellets the size of jujube seeds on the great earth. | “譬如，诸比丘，人于大地上置七枣核大小之丸。 |
| Taṁ kiṁ maññatha, bhikkhave, | What do you think, bhikkhus? | 汝意云何，诸比丘？ |
| katamaṁ nu kho bahutaraṁ, yā vā satta kolaṭṭhimattiyo guḷikā upanikkhittā yā vā mahāpathavī”ti? | Which is more: the seven pellets the size of jujube seeds that were placed, or the great earth?” | 何者为多：所置之七枣核大小之丸，或大地？” |
| “Etadeva, bhante, bahutaraṁ, yadidaṁ mahāpathavī; | “This is more, venerable sir, that is, the great earth; | “此为多，尊者，即大地； |
| appamattikā satta kolaṭṭhimattiyo guḷikā upanikkhittā. | the seven pellets the size of jujube seeds that were placed are trifling. | 所置之七枣核大小之丸为微不足道。 |
| Neva satimaṁ kalaṁ upenti na sahassimaṁ kalaṁ upenti na satasahassimaṁ kalaṁ upenti mahāpathaviṁ upanidhāya satta kolaṭṭhimattiyo guḷikā upanikkhittā”ti. | Compared with the great earth, the seven pellets the size of jujube seeds that were placed do not count, they do not bear comparison, they do not amount to a fraction, not even a hundredth part, not even a thousandth part, not even a hundred-thousandth part.” | 比之大地，所置之七枣核大小之丸不计，不可比，不成一分，乃至百分之一，乃至千分之一，乃至十万分之一。” |
| “Evameva kho, bhikkhave …pe… | “Even so, bhikkhus …and so on… | “如是，诸比丘…等等… |
| dhammacakkhupaṭilābho”ti. | attainment of the eye of the Dhamma.” | 得法眼。” |
13.6 - SN 13.6 Dutiyapathavī: Dutiyapathavīsutta
| --- SN13.6 - Dutiyapathavīsutta --- | --- SN13.6 - Dutiyapathavīsutta --- | --- SN13.6 - 第二地经 --- |
| Sāvatthiyaṁ viharati. | Dwelling at Sāvatthī. | 住于舍卫城。 |
| “Seyyathāpi, bhikkhave, mahāpathavī parikkhayaṁ pariyādānaṁ gaccheyya, ṭhapetvā satta kolaṭṭhimattiyo guḷikā. | “Suppose, bhikkhus, the great earth were to be exhausted and consumed, except for seven pellets the size of jujube seeds. | “譬如，诸比丘，大地将尽耗，除七枣核大小之丸。 |
| Taṁ kiṁ maññatha, bhikkhave, | What do you think, bhikkhus? | 汝意云何，诸比丘？ |
| katamaṁ nu kho bahutaraṁ, yaṁ vā mahāpathaviyā parikkhīṇaṁ pariyādiṇṇaṁ yā vā satta kolaṭṭhimattiyo guḷikā avasiṭṭhā”ti? | Which is more: that of the great earth which has been exhausted and consumed, or the seven pellets the size of jujube seeds that remain?” | 何者为多：已尽耗之大地，或所余之七枣核大小之丸？” |
| “Etadeva, bhante, bahutaraṁ, mahāpathaviyā, yadidaṁ parikkhīṇaṁ pariyādiṇṇaṁ; | “This is more, venerable sir, of the great earth, that which has been exhausted and consumed; | “此为多，尊者，大地已尽耗者； |
| appamattikā satta kolaṭṭhimattiyo guḷikā avasiṭṭhā. | the seven pellets the size of jujube seeds that remain are trifling. | 所余之七枣核大小之丸为微不足道。 |
| Neva satimaṁ kalaṁ upenti na sahassimaṁ kalaṁ upenti na satasahassimaṁ kalaṁ upenti mahāpathaviyā parikkhīṇaṁ pariyādiṇṇaṁ upanidhāya satta kolaṭṭhimattiyo guḷikā avasiṭṭhā”ti. | Compared with that of the great earth which has been exhausted and consumed, the seven pellets the size of jujube seeds that remain do not count, they do not bear comparison, they do not amount to a fraction, not even a hundredth part, not even a thousandth part, not even a hundred-thousandth part.” | 比之大地已尽耗者，所余之七枣核大小之丸不计，不可比，不成一分，乃至百分之一，乃至千分之一，乃至十万分之一。” |
| “Evameva kho, bhikkhave …pe… | “Even so, bhikkhus …and so on… | “如是，诸比丘…等等… |
| dhammacakkhupaṭilābho”ti. | attainment of the eye of the Dhamma.” | 得法眼。” |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
13.7 - SN 13.7 Samudda: Samuddasutta
| --- SN13.7 - Samuddasutta --- | --- SN13.7 - Samuddasutta --- | --- SN13.7 - 海经 --- |
| Sāvatthiyaṁ viharati. | Dwelling at Sāvatthī. | 住于舍卫城。 |
| “Seyyathāpi, bhikkhave, puriso mahāsamuddato dve vā tīṇi vā udakaphusitāni uddhareyya. | “Suppose, bhikkhus, a man were to draw out two or three drops of water from the great ocean. | “譬如，诸比丘，人从大海中取二三滴水。 |
| Taṁ kiṁ maññatha, bhikkhave, | What do you think, bhikkhus? | 汝意云何，诸比丘？ |
| katamaṁ nu kho bahutaraṁ, yāni vā dve vā tīṇi vā udakaphusitāni ubbhatāni yaṁ vā mahāsamudde udakan”ti? | Which is more: the two or three drops of water drawn out, or the water in the great ocean?” | 何者为多：所取之二三滴水，或大海中之水？” |
| “Etadeva, bhante, bahutaraṁ, yadidaṁ mahāsamudde udakaṁ; | “This is more, venerable sir, that is, the water in the great ocean; | “此为多，尊者，即大海中之水； |
| appamattakāni dve vā tīṇi vā udakaphusitāni ubbhatāni. | the two or three drops of water drawn out are trifling. | 所取之二三滴水为微不足道。 |
| Neva satimaṁ kalaṁ upenti na sahassimaṁ kalaṁ upenti na satasahassimaṁ kalaṁ upenti mahāsamudde udakaṁ upanidhāya dve vā tīṇi vā udakaphusitāni ubbhatānī”ti. | Compared with the water in the great ocean, the two or three drops of water drawn out do not count, they do not bear comparison, they do not amount to a fraction, not even a hundredth part, not even a thousandth part, not even a hundred-thousandth part.” | 比之大海中之水，所取之二三滴水不计，不可比，不成一分，乃至百分之一，乃至千分之一，乃至十万分之一。” |
| “Evameva kho, bhikkhave …pe… | “Even so, bhikkhus …and so on… | “如是，诸比丘…等等… |
| dhammacakkhupaṭilābho”ti. | attainment of the eye of the Dhamma.” | 得法眼。” |
13.8 - SN 13.8 Dutiyasamudda: Dutiyasamuddasutta
| --- SN13.8 - Dutiyasamuddasutta --- | --- SN13.8 - Dutiyasamuddasutta --- | --- SN13.8 - 第二海经 --- |
| Sāvatthiyaṁ viharati. | Dwelling at Sāvatthī. | 住于舍卫城。 |
| “Seyyathāpi, bhikkhave, mahāsamuddo parikkhayaṁ pariyādānaṁ gaccheyya, ṭhapetvā dve vā tīṇi vā udakaphusitāni. | “Suppose, bhikkhus, the great ocean were to be exhausted and consumed, except for two or three drops of water. | “譬如，诸比丘，大海将尽耗，除二三滴水。 |
| Taṁ kiṁ maññatha, bhikkhave, | What do you think, bhikkhus? | 汝意云何，诸比丘？ |
| katamaṁ nu kho bahutaraṁ, yaṁ vā mahāsamudde udakaṁ parikkhīṇaṁ pariyādiṇṇaṁ yāni vā dve vā tīṇi vā udakaphusitāni avasiṭṭhānī”ti? | Which is more: the water in the great ocean that has been exhausted and consumed, or the two or three drops of water that remain?” | 何者为多：已尽耗之大海之水，或所余之二三滴水？” |
| “Etadeva, bhante, bahutaraṁ mahāsamudde udakaṁ, yadidaṁ parikkhīṇaṁ pariyādiṇṇaṁ; | “This is more, venerable sir, the water in the great ocean, that which has been exhausted and consumed; | “此为多，尊者，大海已尽耗之水； |
| appamattakāni dve vā tīṇi vā udakaphusitāni avasiṭṭhāni. | the two or three drops of water that remain are trifling. | 所余之二三滴水为微不足道。 |
| Neva satimaṁ kalaṁ upenti na sahassimaṁ kalaṁ upenti na satasahassimaṁ kalaṁ upenti mahāsamudde udakaṁ parikkhīṇaṁ pariyādiṇṇaṁ upanidhāya dve vā tīṇi vā udakaphusitāni avasiṭṭhānī”ti. | Compared with the water in the great ocean that has been exhausted and consumed, the two or three drops of water that remain do not count, they do not bear comparison, they do not amount to a fraction, not even a hundredth part, not even a thousandth part, not even a hundred-thousandth part.” | 比之大海已尽耗之水，所余之二三滴水不计，不可比，不成一分，乃至百分之一，乃至千分之一，乃至十万分之一。” |
| “Evameva kho, bhikkhave …pe… | “Even so, bhikkhus …and so on… | “如是，诸比丘…等等… |
| dhammacakkhupaṭilābho”ti. | attainment of the eye of the Dhamma.” | 得法眼。” |
13.9 - SN 13.9 Pabbata: Pabbatasutta
| --- SN13.9 - Pabbatasutta --- | --- SN13.9 - Pabbatasutta --- | --- SN13.9 - 山经 --- |
| Sāvatthiyaṁ viharati. | Dwelling at Sāvatthī. | 住于舍卫城。 |
| “Seyyathāpi, bhikkhave, puriso himavato pabbatarājassa satta sāsapamattiyo pāsāṇasakkharā upanikkhipeyya. | “Suppose, bhikkhus, a man were to place seven mustard-seed-sized pebbles from Mount Himālaya, the king of mountains. | “譬如，诸比丘，人从雪山王置七芥子大小之石。 |
| Taṁ kiṁ maññatha, bhikkhave, | What do you think, bhikkhus? | 汝意云何，诸比丘？ |
| katamaṁ nu kho bahutaraṁ, yā vā satta sāsapamattiyo pāsāṇasakkharā upanikkhittā yo vā himavā pabbatarājā”ti? | Which is more: the seven mustard-seed-sized pebbles that were placed, or Mount Himālaya, the king of mountains?” | 何者为多：所置之七芥子大小之石，或雪山王？” |
| “Etadeva, bhante, bahutaraṁ yadidaṁ himavā pabbatarājā; | “This is more, venerable sir, that is, Mount Himālaya, the king of mountains; | “此为多，尊者，即雪山王； |
| appamattikā satta sāsapamattiyo pāsāṇasakkharā upanikkhittā. | the seven mustard-seed-sized pebbles that were placed are trifling. | 所置之七芥子大小之石为微不足道。 |
| Neva satimaṁ kalaṁ upenti na sahassimaṁ kalaṁ upenti na satasahassimaṁ kalaṁ upenti himavantaṁ pabbatarājānaṁ upanidhāya satta sāsapamattiyo pāsāṇasakkharā upanikkhittā”ti. | Compared with Mount Himālaya, the king of mountains, the seven mustard-seed-sized pebbles that were placed do not count, they do not bear comparison, they do not amount to a fraction, not even a hundredth part, not even a thousandth part, not even a hundred-thousandth part.” | 比之雪山王，所置之七芥子大小之石不计，不可比，不成一分，乃至百分之一，乃至千分之一，乃至十万分之一。” |
| “Evameva kho …pe… | “Even so …and so on… | “如是…等等… |
| dhammacakkhupaṭilābho”ti. | attainment of the eye of the Dhamma.” | 得法眼。” |
13.10 - SN 13.10 Dutiyapabbata: Dutiyapabbatasutta
| --- SN13.10 - Dutiyapabbatasutta --- | --- SN13.10 - Dutiyapabbatasutta --- | --- SN13.10 - 第二山经 --- |
| Sāvatthiyaṁ viharati. | Dwelling at Sāvatthī. | 住于舍卫城。 |
| “Seyyathāpi, bhikkhave, himavā pabbatarājā parikkhayaṁ pariyādānaṁ gaccheyya, ṭhapetvā satta sāsapamattiyo pāsāṇasakkharā. | “Suppose, bhikkhus, Mount Himālaya, the king of mountains, were to be exhausted and consumed, except for seven mustard-seed-sized pebbles. | “譬如，诸比丘，雪山王将尽耗，除七芥子大小之石。 |
| Taṁ kiṁ maññatha, bhikkhave, | What do you think, bhikkhus? | 汝意云何，诸比丘？ |
| katamaṁ nu kho bahutaraṁ, yaṁ vā himavato pabbatarājassa parikkhīṇaṁ pariyādiṇṇaṁ yā vā satta sāsapamattiyo pāsāṇasakkharā avasiṭṭhā”ti? | Which is more: that of Mount Himālaya, the king of mountains, which has been exhausted and consumed, or the seven mustard-seed-sized pebbles that remain?” | 何者为多：已尽耗之雪山王，或所余之七芥子大小之石？” |
| “Etadeva, bhante, bahutaraṁ himavato pabbatarājassa yadidaṁ parikkhīṇaṁ pariyādiṇṇaṁ; | “This is more, venerable sir, of Mount Himālaya, the king of mountains, that which has been exhausted and consumed; | “此为多，尊者，雪山王已尽耗者； |
| appamattikā satta sāsapamattiyo pāsāṇasakkharā avasiṭṭhā. | the seven mustard-seed-sized pebbles that remain are trifling. | 所余之七芥子大小之石为微不足道。 |
| Neva satimaṁ kalaṁ upenti na sahassimaṁ kalaṁ upenti na satasahassimaṁ kalaṁ upenti himavato pabbatarājassa parikkhīṇaṁ pariyādiṇṇaṁ upanidhāya satta sāsapamattiyo pāsāṇasakkharā avasiṭṭhā”ti. | Compared with that of Mount Himālaya, the king of mountains, which has been exhausted and consumed, the seven mustard-seed-sized pebbles that remain do not count, they do not bear comparison, they do not amount to a fraction, not even a hundredth part, not even a thousandth part, not even a hundred-thousandth part.” | 比之雪山王已尽耗者，所余之七芥子大小之石不计，不可比，不成一分，乃至百分之一，乃至千分之一，乃至十万分之一。” |
| “Evameva kho, bhikkhave, ariyasāvakassa diṭṭhisampannassa puggalassa abhisametāvino etadeva bahutaraṁ dukkhaṁ yadidaṁ parikkhīṇaṁ pariyādiṇṇaṁ; | “Even so, bhikkhus, for a noble-one's-disciple, a person accomplished in view, who has made the breakthrough, this is the greater suffering, namely, that which has been utterly destroyed and exhausted; | “如是，诸比丘，于圣弟子，见成就之人，已作突破，此为更大之苦，即，已彻底摧毁与耗尽者； |
| appamattakaṁ avasiṭṭhaṁ. | what remains is trifling. | 所余为微不足道。 |
| Neva satimaṁ kalaṁ upeti na sahassimaṁ kalaṁ upeti na satasahassimaṁ kalaṁ upeti purimaṁ dukkhakkhandhaṁ parikkhīṇaṁ pariyādiṇṇaṁ upanidhāya yadidaṁ sattakkhattuṁparamatā. | Compared with the former mass of suffering that has been utterly destroyed and exhausted, it does not count, it does not bear comparison, it does not amount to a fraction, not even a hundredth part, not even a thousandth part, not even a hundred-thousandth part, that is, for one with at most seven more existences. | 比之昔已彻底摧毁与耗尽之苦蕴，不计，不可比，不成一分，乃至百分之一，乃至千分之一，乃至十万分之一，即，最多再七生者。 |
| Evaṁ mahatthiyo kho, bhikkhave, dhammābhisamayo, evaṁ mahatthiyo dhammacakkhupaṭilābho”ti. | So greatly beneficial, bhikkhus, is the breakthrough to the Dhamma, so greatly beneficial is the attainment of the eye of the Dhamma.” | 如是大利益，诸比丘，为法之突破，如是大利益为得法眼。” |
13.11 - SN 13.11 Tatiyapabbata: Tatiyapabbatasutta
| --- SN13.11 - Tatiyapabbatasutta --- | --- SN13.11 - Tatiyapabbatasutta --- | --- SN13.11 - 第三山经 --- |
| Sāvatthiyaṁ viharati. | Dwelling at Sāvatthī. | 住于舍卫城。 |
| “Seyyathāpi, bhikkhave, puriso sinerussa pabbatarājassa satta muggamattiyo pāsāṇasakkharā upanikkhipeyya. | “Suppose, bhikkhus, a man were to place seven mung-bean-sized pebbles from Mount Sineru, the king of mountains. | “譬如，诸比丘，人从须弥山王置七绿豆大小之石。 |
| Taṁ kiṁ maññatha, bhikkhave, | What do you think, bhikkhus? | 汝意云何，诸比丘？ |
| katamaṁ nu kho bahutaraṁ, yā vā satta muggamattiyo pāsāṇasakkharā upanikkhittā yo vā sineru pabbatarājā”ti? | Which is more: the seven mung-bean-sized pebbles that were placed, or Mount Sineru, the king of mountains?” | 何者为多：所置之七绿豆大小之石，或须弥山王？” |
| “Etadeva, bhante, bahutaraṁ yadidaṁ sineru pabbatarājā; | “This is more, venerable sir, that is, Mount Sineru, the king of mountains; | “此为多，尊者，即须弥山王； |
| appamattikā satta muggamattiyo pāsāṇasakkharā upanikkhittā. | the seven mung-bean-sized pebbles that were placed are trifling. | 所置之七绿豆大小之石为微不足道。 |
| Neva satimaṁ kalaṁ upenti na sahassimaṁ kalaṁ upenti na satasahassimaṁ kalaṁ upenti sineruṁ pabbatarājānaṁ upanidhāya satta muggamattiyo pāsāṇasakkharā upanikkhittā”ti. | Compared with Mount Sineru, the king of mountains, the seven mung-bean-sized pebbles that were placed do not count, they do not bear comparison, they do not amount to a fraction, not even a hundredth part, not even a thousandth part, not even a hundred-thousandth part.” | 比之须弥山王，所置之七绿豆大小之石不计，不可比，不成一分，乃至百分之一，乃至千分之一，乃至十万分之一。” |
| “Evameva kho, bhikkhave, ariyasāvakassa diṭṭhisampannassa puggalassa adhigamaṁ upanidhāya aññatitthiyasamaṇabrāhmaṇaparibbājakānaṁ adhigamo neva satimaṁ kalaṁ upeti na sahassimaṁ kalaṁ upeti na satasahassimaṁ kalaṁ upeti. | “Even so, bhikkhus, compared to the attainment of a noble-one's-disciple, a person accomplished in view, the attainment of ascetics, brahmins, and wanderers of other sects does not count as a hundredth part, nor a thousandth part, nor a hundred-thousandth part. | “如是，诸比丘，比之圣弟子，见成就之人之所得，沙门、婆罗门、及他宗游方者之所得，不计百分之一，亦不计千分之一，亦不计十万分之一。 |
| Evaṁ mahādhigamo, bhikkhave, diṭṭhisampanno puggalo, evaṁ mahābhiñño”ti. | So great is the attainment, bhikkhus, of a person accomplished in view, so great is the direct knowledge.” | 如是大之得，诸比丘，为见成就之人之得，如是大之直知。” |
| Abhisamayasaṁyuttaṁ samattaṁ. | The Connected Discourses on the Breakthrough are complete. | 突破相应部竟。 |
| Nakhasikhā pokkharaṇī, | Fingernail, Pond, | 指甲，池塘， |
| sambhejjaudake ca dve; | And two on Confluence of Waters; | 及二说合流处之水； |
| Dve pathavī dve samuddā, | Two on Earth, two on Oceans, | 二说地，二说海， |
| tayo ca pabbatūpamāti. | And three with similes of Mountains. | 及三以山为喻。 |
14 - SN 14 Dhātu: Connected Discourses on Elements
| ==================== SN14 - Dhātusaṃyutta ==================== | Connected Discourses on Elements | 界相应部 |
14.1 - SN 14.1 Dhātunānatta: Dhātunānattasutta
| --- SN14.1 - Dhātunānattasutta --- | --- SN14.1 - Dhātunānattasutta --- | --- SN14.1 - 界种种经 --- |
| Sāvatthiyaṁ viharati. | Dwelling at Sāvatthī. | 住于舍卫城。 |
| “Dhātunānattaṁ vo, bhikkhave, desessāmi. | “Bhikkhus, I will teach you the diversity of elements. | “诸比丘，我为汝等说界之种种。 |
| Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. | Listen to that and attend closely, I will speak.” | 谛听，善思念之，我当说。” |
| “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. | “Yes, venerable sir,” those bhikkhus replied to the Blessed One. | “唯然，尊者，”彼诸比丘答世尊言。 |
| Bhagavā etadavoca: | The Blessed One said this: | 世尊如是说： |
| “Katamañca, bhikkhave, dhātunānattaṁ? | “And what, bhikkhus, is the diversity of elements? | “何为，诸比丘，界之种种？ |
| Cakkhudhātu rūpadhātu cakkhuviññāṇadhātu, sotadhātu saddadhātu sotaviññāṇadhātu, ghānadhātu gandhadhātu ghānaviññāṇadhātu, jivhādhātu rasadhātu jivhāviññāṇadhātu, kāyadhātu phoṭṭhabbadhātu kāyaviññāṇadhātu, manodhātu dhammadhātu manoviññāṇadhātu— | The eye element, the form element, the eye-consciousness element; the ear element, the sound element, the ear-consciousness element; the nose element, the odor element, the nose-consciousness element; the tongue element, the taste element, the tongue-consciousness element; the body element, the tangible element, the body-consciousness element; the mind element, the mental-phenomenon element, the mind-consciousness element— | 眼界，色界，眼识界；耳界，声界，耳识界；鼻界，香界，鼻识界；舌界，味界，舌识界；身界，触界，身识界；意界，法界，意识界— |
| idaṁ vuccati, bhikkhave, dhātunānattan”ti. | this, bhikkhus, is called the diversity of elements.” | 此，诸比丘，名为界之种种。” |
14.2 - SN 14.2 Phassanānatta: Phassanānattasutta
| --- SN14.2 - Phassanānattasutta --- | --- SN14.2 - Phassanānattasutta --- | --- SN14.2 - 触种种经 --- |
| Sāvatthiyaṁ viharati. | Dwelling at Sāvatthī. | 住于舍卫城。 |
| “Dhātunānattaṁ, bhikkhave, paṭicca uppajjati phassanānattaṁ. | “Dependent on the diversity of elements, bhikkhus, arises diversity of contact. | “依界之种种，诸比丘，生触之种种。 |
| Katamañca, bhikkhave, dhātunānattaṁ? | And what, bhikkhus, is the diversity of elements? | 何为，诸比丘，界之种种？ |
| Cakkhudhātu sotadhātu ghānadhātu jivhādhātu kāyadhātu manodhātu— | The eye element, the ear element, the nose element, the tongue element, the body element, the mind element— | 眼界，耳界，鼻界，舌界，身界，意界— |
| idaṁ vuccati, bhikkhave, dhātunānattaṁ. | this, bhikkhus, is called the diversity of elements. | 此，诸比丘，名为界之种种。 |
| Kathañca, bhikkhave, dhātunānattaṁ paṭicca uppajjati phassanānattaṁ? | And how, bhikkhus, dependent on the diversity of elements, does diversity of contact arise? | 云何，诸比丘，依界之种种，生触之种种？ |
| Cakkhudhātuṁ, bhikkhave, paṭicca uppajjati cakkhusamphasso. | Dependent on the eye element, bhikkhus, arises eye-contact. | 依眼界，诸比丘，生眼触。 |
| Sotadhātuṁ paṭicca … | Dependent on the ear element … | 依耳界… |
| ghānadhātuṁ paṭicca … | dependent on the nose element … | 依鼻界… |
| jivhādhātuṁ paṭicca … | dependent on the tongue element … | 依舌界… |
| kāyadhātuṁ paṭicca … | dependent on the body element … | 依身界… |
| manodhātuṁ paṭicca uppajjati manosamphasso. | dependent on the mind element, arises mind-contact. | 依意界，生意识。 |
| Evaṁ kho, bhikkhave, dhātunānattaṁ paṭicca uppajjati phassanānattan”ti. | Thus, bhikkhus, dependent on the diversity of elements, arises diversity of contact.” | 如是，诸比丘，依界之种种，生触之种种。” |
| Dutiyaṁ. | Second. | 第二。 |
14.3 - SN 14.3 Nophassanānatta: Nophassanānattasutta
| --- SN14.3 - Nophassanānattasutta --- | --- SN14.3 - Nophassanānattasutta --- | --- SN14.3 - 非触种种经 --- |
| Sāvatthiyaṁ viharati. | Dwelling at Sāvatthī. | 住于舍卫城。 |
| “Dhātunānattaṁ, bhikkhave, paṭicca uppajjati phassanānattaṁ, no phassanānattaṁ paṭicca uppajjati dhātunānattaṁ. | “Dependent on the diversity of elements, bhikkhus, arises diversity of contact; not dependent on diversity of contact, arises diversity of elements. | “依界之种种，诸比丘，生触之种种；非依触之种种，生界之种种。 |
| Katamañca, bhikkhave, dhātunānattaṁ? | And what, bhikkhus, is the diversity of elements? | 何为，诸比丘，界之种种？ |
| Cakkhudhātu …pe… | The eye element …and so on… | 眼界…等等… |
| manodhātu— | the mind element— | 意界— |
| idaṁ vuccati, bhikkhave, dhātunānattaṁ. | this, bhikkhus, is called the diversity of elements. | 此，诸比丘，名为界之种种。 |
| Kathañca, bhikkhave, dhātunānattaṁ paṭicca uppajjati phassanānattaṁ, no phassanānattaṁ paṭicca uppajjati dhātunānattaṁ? | And how, bhikkhus, dependent on the diversity of elements, does diversity of contact arise; not dependent on diversity of contact, does diversity of elements arise? | 云何，诸比丘，依界之种种，生触之种种；非依触之种种，生界之种种？ |
| Cakkhudhātuṁ, bhikkhave, paṭicca uppajjati cakkhusamphasso, no cakkhusamphassaṁ paṭicca uppajjati cakkhudhātu …pe… | Dependent on the eye element, bhikkhus, arises eye-contact; not dependent on eye-contact, arises the eye element …and so on… | 依眼界，诸比丘，生眼触；非依眼触，生眼界…等等… |
| manodhātuṁ paṭicca uppajjati manosamphasso, no manosamphassaṁ paṭicca uppajjati manodhātu. | dependent on the mind element, arises mind-contact; not dependent on mind-contact, arises the mind element. | 依意界，生意识；非依意识，生意界。 |
| Evaṁ kho, bhikkhave, dhātunānattaṁ paṭicca uppajjati phassanānattaṁ, no phassanānattaṁ paṭicca uppajjati dhātunānattan”ti. | Thus, bhikkhus, dependent on the diversity of elements, arises diversity of contact; not dependent on diversity of contact, arises diversity of elements.” | 如是，诸比丘，依界之种种，生触之种种；非依触之种种，生界之种种。” |
| Tatiyaṁ. | Third. | 第三。 |
14.4 - SN 14.4 Vedanānānatta: Vedanānānattasutta
| --- SN14.4 - Vedanānānattasutta --- | --- SN14.4 - Vedanānānattasutta --- | --- SN14.4 - 受种种经 --- |
| Sāvatthiyaṁ viharati. | Dwelling at Sāvatthī. | 住于舍卫城。 |
| “Dhātunānattaṁ, bhikkhave, paṭicca uppajjati phassanānattaṁ, phassanānattaṁ paṭicca uppajjati vedanānānattaṁ. | “Dependent on the diversity of elements, bhikkhus, arises diversity of contact; dependent on diversity of contact, arises diversity of feeling. | “依界之种种，诸比丘，生触之种种；依触之种种，生受之种种。 |
| Katamañca, bhikkhave, dhātunānattaṁ? | And what, bhikkhus, is the diversity of elements? | 何为，诸比丘，界之种种？ |
| Cakkhudhātu …pe… manodhātu— | The eye element …and so on… the mind element— | 眼界…等等…意界— |
| idaṁ vuccati, bhikkhave, dhātunānattaṁ. | this, bhikkhus, is called the diversity of elements. | 此，诸比丘，名为界之种种。 |
| Kathañca, bhikkhave, dhātunānattaṁ paṭicca uppajjati phassanānattaṁ, phassanānattaṁ paṭicca uppajjati vedanānānattaṁ? | And how, bhikkhus, dependent on the diversity of elements, does diversity of contact arise; dependent on diversity of contact, does diversity of feeling arise? | 云何，诸比丘，依界之种种，生触之种种；依触之种种，生受之种种？ |
| Cakkhudhātuṁ, bhikkhave, paṭicca uppajjati cakkhusamphasso, cakkhusamphassaṁ paṭicca uppajjati cakkhusamphassajā vedanā …pe… | Dependent on the eye element, bhikkhus, arises eye-contact; dependent on eye-contact, arises feeling born of eye-contact …and so on… | 依眼界，诸比丘，生眼触；依眼触，生眼触所生受…等等… |
| manodhātuṁ paṭicca uppajjati manosamphasso, manosamphassaṁ paṭicca uppajjati manosamphassajā vedanā. | dependent on the mind element, arises mind-contact; dependent on mind-contact, arises feeling born of mind-contact. | 依意界，生意识；依意识，生意识所生受。 |
| Evaṁ kho, bhikkhave, dhātunānattaṁ paṭicca uppajjati phassanānattaṁ, phassanānattaṁ paṭicca uppajjati vedanānānattan”ti. | Thus, bhikkhus, dependent on the diversity of elements, arises diversity of contact; dependent on diversity of contact, arises diversity of feeling.” | 如是，诸比丘，依界之种种，生触之种种；依触之种种，生受之种种。” |
| Catutthaṁ. | Fourth. | 第四。 |
14.5 - SN 14.5 Dutiyavedanānānatta: Dutiyavedanānānattasutta
| --- SN14.5 - Dutiyavedanānānattasutta --- | --- SN14.5 - Dutiyavedanānānattasutta --- | --- SN14.5 - 第二受种种经 --- |
| Sāvatthiyaṁ viharati. | Dwelling at Sāvatthī. | 住于舍卫城。 |
| “Dhātunānattaṁ, bhikkhave, paṭicca uppajjati phassanānattaṁ, phassanānattaṁ paṭicca uppajjati vedanānānattaṁ, no vedanānānattaṁ paṭicca uppajjati phassanānattaṁ, no phassanānattaṁ paṭicca uppajjati dhātunānattaṁ. | “Dependent on the diversity of elements, bhikkhus, arises diversity of contact; dependent on diversity of contact, arises diversity of feeling; not dependent on diversity of feeling, arises diversity of contact; not dependent on diversity of contact, arises diversity of elements. | “依界之种种，诸比丘，生触之种种；依触之种种，生受之种种；非依受之种种，生触之种种；非依触之种种，生界之种种。 |
| Katamañca, bhikkhave, dhātunānattaṁ? | And what, bhikkhus, is the diversity of elements? | 何为，诸比丘，界之种种？ |
| Cakkhudhātu …pe… manodhātu— | The eye element …and so on… the mind element— | 眼界…等等…意界— |
| idaṁ vuccati, bhikkhave, dhātunānattaṁ. | this, bhikkhus, is called the diversity of elements. | 此，诸比丘，名为界之种种。 |
| Kathañca, bhikkhave, dhātunānattaṁ paṭicca uppajjati phassanānattaṁ, phassanānattaṁ paṭicca uppajjati vedanānānattaṁ, no vedanānānattaṁ paṭicca uppajjati phassanānattaṁ, no phassanānattaṁ paṭicca uppajjati dhātunānattaṁ? | And how, bhikkhus, dependent on the diversity of elements, does diversity of contact arise; dependent on diversity of contact, does diversity of feeling arise; not dependent on diversity of feeling, does diversity of contact arise; not dependent on diversity of contact, does diversity of elements arise? | 云何，诸比丘，依界之种种，生触之种种；依触之种种，生受之种种；非依受之种种，生触之种种；非依触之种种，生界之种种？ |
| Cakkhudhātuṁ, bhikkhave, paṭicca uppajjati cakkhusamphasso, cakkhusamphassaṁ paṭicca uppajjati cakkhusamphassajā vedanā, no cakkhusamphassajaṁ vedanaṁ paṭicca uppajjati cakkhusamphasso, no cakkhusamphassaṁ paṭicca uppajjati cakkhudhātu …pe… | Dependent on the eye element, bhikkhus, arises eye-contact; dependent on eye-contact, arises feeling born of eye-contact; not dependent on feeling born of eye-contact, arises eye-contact; not dependent on eye-contact, arises the eye element …and so on… | 依眼界，诸比丘，生眼触；依眼触，生眼触所生受；非依眼触所生受，生眼触；非依眼触，生眼界…等等… |
| manodhātuṁ paṭicca uppajjati manosamphasso, manosamphassaṁ paṭicca uppajjati manosamphassajā vedanā, no manosamphassajaṁ vedanaṁ paṭicca uppajjati manosamphasso, no manosamphassaṁ paṭicca uppajjati manodhātu. | dependent on the mind element, arises mind-contact; dependent on mind-contact, arises feeling born of mind-contact; not dependent on feeling born of mind-contact, arises mind-contact; not dependent on mind-contact, arises the mind element. | 依意界，生意识；依意识，生意识所生受；非依意识所生受，生意识；非依意识，生意界。 |
| Evaṁ kho, bhikkhave, dhātunānattaṁ paṭicca uppajjati phassanānattaṁ, phassanānattaṁ paṭicca uppajjati vedanānānattaṁ, no vedanānānattaṁ paṭicca uppajjati phassanānattaṁ, no phassanānattaṁ paṭicca uppajjati dhātunānattan”ti. | Thus, bhikkhus, dependent on the diversity of elements, arises diversity of contact; dependent on diversity of contact, arises diversity of feeling; not dependent on diversity of feeling, arises diversity of contact; not dependent on diversity of contact, arises diversity of elements.” | 如是，诸比丘，依界之种种，生触之种种；依触之种种，生受之种种；非依受之种种，生触之种种；非依触之种种，生界之种种。” |
14.6 - SN 14.6 Bāhiradhātunānatta: Bāhiradhātunānattasutta
| --- SN14.6 - Bāhiradhātunānattasutta --- | --- SN14.6 - Bāhiradhātunānattasutta --- | --- SN14.6 - 外界种种经 --- |
| Sāvatthiyaṁ viharati. | Dwelling at Sāvatthī. | 住于舍卫城。 |
| “Dhātunānattaṁ vo, bhikkhave, desessāmi. | “I will teach you the diversity of elements, bhikkhus. | “我为汝等说界之种种，诸比丘。 |
| Taṁ suṇātha …pe… | Listen to that …and so on… | 谛听…等等… |
| katamañca, bhikkhave, dhātunānattaṁ? | And what, bhikkhus, is the diversity of elements? | 何为，诸比丘，界之种种？ |
| Rūpadhātu saddadhātu gandhadhātu rasadhātu phoṭṭhabbadhātu dhammadhātu— | The form element, the sound element, the odor element, the taste element, the tangible element, the mental-phenomenon element— | 色界，声界，香界，味界，触界，法界— |
| idaṁ vuccati, bhikkhave, dhātunānattan”ti. | this, bhikkhus, is called the diversity of elements.” | 此，诸比丘，名为界之种种。” |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
14.7 - SN 14.7 Saññānānatta: Saññānānattasutta
| --- SN14.7 - Saññānānattasutta --- | --- SN14.7 - Saññānānattasutta --- | --- SN14.7 - 想种种经 --- |
| Sāvatthiyaṁ viharati. | Dwelling at Sāvatthī. | 住于舍卫城。 |
| “Dhātunānattaṁ, bhikkhave, paṭicca uppajjati saññānānattaṁ, saññānānattaṁ paṭicca uppajjati saṅkappanānattaṁ, saṅkappanānattaṁ paṭicca uppajjati chandanānattaṁ, chandanānattaṁ paṭicca uppajjati pariḷāhanānattaṁ, pariḷāhanānattaṁ paṭicca uppajjati pariyesanānānattaṁ. | “Dependent on the diversity of elements, bhikkhus, arises diversity of perception; dependent on diversity of perception, arises diversity of intention; dependent on diversity of intention, arises diversity of desire; dependent on diversity of desire, arises diversity of passion; dependent on diversity of passion, arises diversity of search. | “依界之种种，诸比丘，生想之种种；依想之种种，生思之种种；依思之种种，生欲之种种；依欲之种种，生热情之种种；依热情之种种，生寻求之种种。 |
| Katamañca, bhikkhave, dhātunānattaṁ? | And what, bhikkhus, is the diversity of elements? | 何为，诸比丘，界之种种？ |
| Rūpadhātu …pe… dhammadhātu— | The form element …and so on… the mental-phenomenon element— | 色界…等等…法界— |
| idaṁ vuccati, bhikkhave, dhātunānattaṁ. | this, bhikkhus, is called the diversity of elements. | 此，诸比丘，名为界之种种。 |
| Kathañca, bhikkhave, dhātunānattaṁ paṭicca uppajjati saññānānattaṁ, saññānānattaṁ paṭicca uppajjati saṅkappanānattaṁ, saṅkappanānattaṁ paṭicca uppajjati chandanānattaṁ, chandanānattaṁ paṭicca uppajjati pariḷāhanānattaṁ, pariḷāhanānattaṁ paṭicca uppajjati pariyesanānānattaṁ? | And how, bhikkhus, dependent on the diversity of elements, does diversity of perception arise; dependent on diversity of perception, does diversity of intention arise; dependent on diversity of intention, does diversity of desire arise; dependent on diversity of desire, does diversity of passion arise; dependent on diversity of passion, does diversity of search arise? | 云何，诸比丘，依界之种种，生想之种种；依想之种种，生思之种种；依思之种种，生欲之种种；依欲之种种，生热情之种种；依热情之种种，生寻求之种种？ |
| Rūpadhātuṁ, bhikkhave, paṭicca uppajjati rūpasaññā, rūpasaññaṁ paṭicca uppajjati rūpasaṅkappo, rūpasaṅkappaṁ paṭicca uppajjati rūpacchando, rūpacchandaṁ paṭicca uppajjati rūpapariḷāho, rūpapariḷāhaṁ paṭicca uppajjati rūpapariyesanā …pe… | Dependent on the form element, bhikkhus, arises form-perception; dependent on form-perception, arises form-intention; dependent on form-intention, arises form-desire; dependent on form-desire, arises form-passion; dependent on form-passion, arises form-search …and so on… | 依色界，诸比丘，生色想；依色想，生色思；依色思，生色欲；依色欲，生色热情；依色热情，生色寻求…等等… |
| dhammadhātuṁ paṭicca uppajjati dhammasaññā, dhammasaññaṁ paṭicca uppajjati dhammasaṅkappo, dhammasaṅkappaṁ paṭicca uppajjati dhammacchando, dhammacchandaṁ paṭicca uppajjati dhammapariḷāho, dhammapariḷāhaṁ paṭicca uppajjati dhammapariyesanā. | dependent on the mental-phenomenon element, arises mental-phenomenon-perception; dependent on mental-phenomenon-perception, arises mental-phenomenon-intention; dependent on mental-phenomenon-intention, arises mental-phenomenon-desire; dependent on mental-phenomenon-desire, arises mental-phenomenon-passion; dependent on mental-phenomenon-passion, arises mental-phenomenon-search. | 依法界，生法想；依法想，生法思；依法思，生法欲；依法欲，生法热情；依法热情，生法寻求。 |
| Evaṁ, kho, bhikkhave, dhātunānattaṁ paṭicca uppajjati saññānānattaṁ, saññānānattaṁ paṭicca uppajjati saṅkappanānattaṁ, saṅkappanānattaṁ paṭicca uppajjati chandanānattaṁ, chandanānattaṁ paṭicca uppajjati pariḷāhanānattaṁ, pariḷāhanānattaṁ paṭicca uppajjati pariyesanānānattan”ti. | Thus, bhikkhus, dependent on the diversity of elements, arises diversity of perception; dependent on diversity of perception, arises diversity of intention; dependent on diversity of intention, arises diversity of desire; dependent on diversity of desire, arises diversity of passion; dependent on diversity of passion, arises diversity of search.” | 如是，诸比丘，依界之种种，生想之种种；依想之种种，生思之种种；依思之种种，生欲之种种；依欲之种种，生热情之种种；依热情之种种，生寻求之种种。” |
14.8 - SN 14.8 Nopariyesanānānatta: Nopariyesanānānattasutta
| --- SN14.8 - Nopariyesanānānattasutta --- | --- SN14.8 - Nopariyesanānānattasutta --- | --- SN14.8 - 非寻求种种经 --- |
| Sāvatthiyaṁ viharati. | Dwelling at Sāvatthī. | 住于舍卫城。 |
| “Dhātunānattaṁ, bhikkhave, paṭicca uppajjati saññānānattaṁ, saññānānattaṁ paṭicca uppajjati saṅkappanānattaṁ, saṅkappanānattaṁ paṭicca uppajjati chandanānattaṁ, chandanānattaṁ paṭicca uppajjati pariḷāhanānattaṁ, pariḷāhanānattaṁ paṭicca uppajjati pariyesanānānattaṁ; | “Dependent on the diversity of elements, bhikkhus, arises diversity of perception; dependent on diversity of perception, arises diversity of intention; dependent on diversity of intention, arises diversity of desire; dependent on diversity of desire, arises diversity of passion; dependent on diversity of passion, arises diversity of search; | “依界之种种，诸比丘，生想之种种；依想之种种，生思之种种；依思之种种，生欲之种种；依欲之种种，生热情之种种；依热情之种种，生寻求之种种； |
| no pariyesanānānattaṁ paṭicca uppajjati pariḷāhanānattaṁ, no pariḷāhanānattaṁ paṭicca uppajjati chandanānattaṁ, no chandanānattaṁ paṭicca uppajjati saṅkappanānattaṁ, no saṅkappanānattaṁ paṭicca uppajjati saññānānattaṁ, no saññānānattaṁ paṭicca uppajjati dhātunānattaṁ. | not dependent on diversity of search, arises diversity of passion; not dependent on diversity of passion, arises diversity of desire; not dependent on diversity of desire, arises diversity of intention; not dependent on diversity of intention, arises diversity of perception; not dependent on diversity of perception, arises diversity of elements. | 非依寻求之种种，生热情之种种；非依热情之种种，生欲之种种；非依欲之种种，生思之种种；非依思之种种，生想之种种；非依想之种种，生界之种种。 |
| Katamañca, bhikkhave, dhātunānattaṁ? | And what, bhikkhus, is the diversity of elements? | 何为，诸比丘，界之种种？ |
| Rūpadhātu …pe… dhammadhātu— | The form element …and so on… the mental-phenomenon element— | 色界…等等…法界— |
| idaṁ vuccati, bhikkhave, dhātunānattaṁ. | this, bhikkhus, is called the diversity of elements. | 此，诸比丘，名为界之种种。 |
| Kathañca, bhikkhave, dhātunānattaṁ paṭicca uppajjati saññānānattaṁ, saññānānattaṁ paṭicca uppajjati …pe… pariyesanānānattaṁ; | And how, bhikkhus, dependent on the diversity of elements, does diversity of perception arise; dependent on diversity of perception, arises …and so on… diversity of search; | 云何，诸比丘，依界之种种，生想之种种；依想之种种，生…等等…寻求之种种； |
| no pariyesanānānattaṁ paṭicca uppajjati pariḷāhanānattaṁ, no pariḷāhanānattaṁ paṭicca uppajjati chandanānattaṁ, no chandanānattaṁ paṭicca uppajjati saṅkappanānattaṁ, no saṅkappanānattaṁ paṭicca uppajjati saññānānattaṁ, no saññānānattaṁ paṭicca uppajjati dhātunānattaṁ? | not dependent on diversity of search, arises diversity of passion; not dependent on diversity of passion, arises diversity of desire; not dependent on diversity of desire, arises diversity of intention; not dependent on diversity of intention, arises diversity of perception; not dependent on diversity of perception, arises diversity of elements? | 非依寻求之种种，生热情之种种；非依热情之种种，生欲之种种；非依欲之种种，生思之种种；非依思之种种，生想之种种；非依想之种种，生界之种种？ |
| Rūpadhātuṁ, bhikkhave, paṭicca uppajjati rūpasaññā …pe… | Dependent on the form element, bhikkhus, arises form-perception …and so on… | 依色界，诸比丘，生色想…等等… |
| dhammadhātuṁ paṭicca uppajjati dhammasaññā, dhammasaññaṁ paṭicca uppajjati …pe… dhammapariyesanā; | dependent on the mental-phenomenon element, arises mental-phenomenon-perception; dependent on mental-phenomenon-perception, arises …and so on… mental-phenomenon-search; | 依法界，生法想；依法想，生…等等…法寻求； |
| no dhammapariyesanaṁ paṭicca uppajjati dhammapariḷāho, no dhammapariḷāhaṁ paṭicca uppajjati dhammacchando, no dhammacchandaṁ paṭicca uppajjati dhammasaṅkappo, no dhammasaṅkappaṁ paṭicca uppajjati dhammasaññā, no dhammasaññaṁ paṭicca uppajjati dhammadhātu. | not dependent on mental-phenomenon-search, arises mental-phenomenon-passion; not dependent on mental-phenomenon-passion, arises mental-phenomenon-desire; not dependent on mental-phenomenon-desire, arises mental-phenomenon-intention; not dependent on mental-phenomenon-intention, arises mental-phenomenon-perception; not dependent on mental-phenomenon-perception, arises the mental-phenomenon element. | 非依法寻求，生法热情；非依法热情，生法欲；非依法欲，生法思；非依法思，生法想；非依法想，生法界。 |
| Evaṁ kho, bhikkhave, dhātunānattaṁ paṭicca uppajjati saññānānattaṁ, saññānānattaṁ paṭicca uppajjati …pe… pariyesanānānattaṁ; | Thus, bhikkhus, dependent on the diversity of elements, arises diversity of perception; dependent on diversity of perception, arises …and so on… diversity of search; | 如是，诸比丘，依界之种种，生想之种种；依想之种种，生…等等…寻求之种种； |
| no pariyesanānānattaṁ paṭicca uppajjati pariḷāhanānattaṁ, no pariḷāhanānattaṁ paṭicca uppajjati chandanānattaṁ, no chandanānattaṁ paṭicca uppajjati saṅkappanānattaṁ, no saṅkappanānattaṁ paṭicca uppajjati saññānānattaṁ, no saññānānattaṁ paṭicca uppajjati dhātunānattan”ti. | not dependent on diversity of search, arises diversity of passion; not dependent on diversity of passion, arises diversity of desire; not dependent on diversity of desire, arises diversity of intention; not dependent on diversity of intention, arises diversity of perception; not dependent on diversity of perception, arises diversity of elements.” | 非依寻求之种种，生热情之种种；非依热情之种种，生欲之种种；非依欲之种种，生思之种种；非依思之种种，生想之种种；非依想之种种，生界之种种。” |
14.9 - SN 14.9 Bāhiraphassanānatta: Bāhiraphassanānattasutta
| --- SN14.9 - Bāhiraphassanānattasutta --- | --- SN14.9 - Bāhiraphassanānattasutta --- | --- SN14.9 - 外触种种经 --- |
| Sāvatthiyaṁ viharati. | Dwelling at Sāvatthī. | 住于舍卫城。 |
| “Dhātunānattaṁ, bhikkhave, paṭicca uppajjati saññānānattaṁ, saññānānattaṁ paṭicca uppajjati saṅkappanānattaṁ, saṅkappanānattaṁ paṭicca uppajjati phassanānattaṁ, phassanānattaṁ paṭicca uppajjati vedanānānattaṁ, vedanānānattaṁ paṭicca uppajjati chandanānattaṁ, chandanānattaṁ paṭicca uppajjati pariḷāhanānattaṁ, pariḷāhanānattaṁ paṭicca uppajjati pariyesanānānattaṁ, pariyesanānānattaṁ paṭicca uppajjati lābhanānattaṁ. | “Dependent on the diversity of elements, bhikkhus, arises diversity of perception; dependent on diversity of perception, arises diversity of intention; dependent on diversity of intention, arises diversity of contact; dependent on diversity of contact, arises diversity of feeling; dependent on diversity of feeling, arises diversity of desire; dependent on diversity of desire, arises diversity of passion; dependent on diversity of passion, arises diversity of search; dependent on diversity of search, arises diversity of gain. | “依界之种种，诸比丘，生想之种种；依想之种种，生思之种种；依思之种种，生触之种种；依触之种种，生受之种种；依受之种种，生欲之种种；依欲之种种，生热情之种种；依热情之种种，生寻求之种种；依寻求之种种，生得之种种。 |
| Katamañca, bhikkhave, dhātunānattaṁ? | And what, bhikkhus, is the diversity of elements? | 何为，诸比丘，界之种种？ |
| Rūpadhātu …pe… dhammadhātu— | The form element …and so on… the mental-phenomenon element— | 色界…等等…法界— |
| idaṁ vuccati, bhikkhave, dhātunānattaṁ. | this, bhikkhus, is called the diversity of elements. | 此，诸比丘，名为界之种种。 |
| Kathañca, bhikkhave, dhātunānattaṁ paṭicca uppajjati saññānānattaṁ, saññānānattaṁ paṭicca uppajjati …pe… lābhanānattaṁ? | And how, bhikkhus, dependent on the diversity of elements, does diversity of perception arise; dependent on diversity of perception, arises …and so on… diversity of gain? | 云何，诸比丘，依界之种种，生想之种种；依想之种种，生…等等…得之种种？ |
| Rūpadhātuṁ, bhikkhave, paṭicca uppajjati rūpasaññā, rūpasaññaṁ paṭicca uppajjati rūpasaṅkappo, rūpasaṅkappaṁ paṭicca uppajjati rūpasamphasso, rūpasamphassaṁ paṭicca uppajjati rūpasamphassajā vedanā, rūpasamphassajaṁ vedanaṁ paṭicca uppajjati rūpacchando, rūpacchandaṁ paṭicca uppajjati rūpapariḷāho, rūpapariḷāhaṁ paṭicca uppajjati rūpapariyesanā, rūpapariyesanaṁ paṭicca uppajjati rūpalābho …pe… | Dependent on the form element, bhikkhus, arises form-perception; dependent on form-perception, arises form-intention; dependent on form-intention, arises form-contact; dependent on form-contact, arises feeling born of form-contact; dependent on feeling born of form-contact, arises form-desire; dependent on form-desire, arises form-passion; dependent on form-passion, arises form-search; dependent on form-search, arises gain of forms …and so on… | 依色界，诸比丘，生色想；依色想，生色思；依色思，生色触；依色触，生色触所生受；依色触所生受，生色欲；依色欲，生色热情；依色热情，生色寻求；依色寻求，生色得…等等… |
| dhammadhātuṁ paṭicca uppajjati dhammasaññā, dhammasaññaṁ paṭicca uppajjati dhammasaṅkappo, dhammasaṅkappaṁ paṭicca uppajjati dhammasamphasso, dhammasamphassaṁ paṭicca uppajjati dhammasamphassajā vedanā, dhammasamphassajaṁ vedanaṁ paṭicca uppajjati dhammacchando, dhammacchandaṁ paṭicca uppajjati dhammapariḷāho, dhammapariḷāhaṁ paṭicca uppajjati dhammapariyesanā, dhammapariyesanaṁ paṭicca uppajjati dhammalābho. | dependent on the mental-phenomenon element, arises mental-phenomenon-perception; dependent on mental-phenomenon-perception, arises mental-phenomenon-intention; dependent on mental-phenomenon-intention, arises mental-phenomenon-contact; dependent on mental-phenomenon-contact, arises feeling born of mental-phenomenon-contact; dependent on feeling born of mental-phenomenon-contact, arises mental-phenomenon-desire; dependent on mental-phenomenon-desire, arises mental-phenomenon-passion; dependent on mental-phenomenon-passion, arises mental-phenomenon-search; dependent on mental-phenomenon-search, arises gain of mental phenomena. | 依法界，生法想；依法想，生法思；依法思，生法触；依法触，生法触所生受；依法触所生受，生法欲；依法欲，生法热情；依法热情，生法寻求；依法寻求，生法得。 |
| Evaṁ kho, bhikkhave, dhātunānattaṁ paṭicca uppajjati saññānānattaṁ, saññānānattaṁ paṭicca uppajjati …pe… pariyesanānānattaṁ, pariyesanānānattaṁ paṭicca uppajjati lābhanānattan”ti. | Thus, bhikkhus, dependent on the diversity of elements, arises diversity of perception; dependent on diversity of perception, arises …and so on… diversity of search; dependent on diversity of search, arises diversity of gain.” | 如是，诸比丘，依界之种种，生想之种种；依想之种种，生…等等…寻求之种种；依寻求之种种，生得之种种。” |
14.10 - SN 14.10 Dutiyabāhiraphassanānatta: Dutiyabāhiraphassanānattasutta
| --- SN14.10 - Dutiyabāhiraphassanānattasutta --- | --- SN14.10 - Dutiyabāhiraphassanānattasutta --- | --- SN14.10 - 第二外触种种经 --- |
| Sāvatthiyaṁ viharati. | Dwelling at Sāvatthī. | 住于舍卫城。 |
| “Dhātunānattaṁ, bhikkhave, paṭicca uppajjati saññānānattaṁ, | “Dependent on the diversity of elements, bhikkhus, arises diversity of perception, | “依界之种种，诸比丘，生想之种种， |
| saññānānattaṁ paṭicca uppajjati saṅkappanānattaṁ, | dependent on diversity of perception, arises diversity of intention, | 依想之种种，生思之种种， |
| phassa … | contact … | 触… |
| vedanā … | feeling … | 受… |
| chanda … | desire … | 欲… |
| pariḷāha … | passion … | 热情… |
| pariyesanānānattaṁ paṭicca uppajjati lābhanānattaṁ; | dependent on diversity of search, arises diversity of gain; | 依寻求之种种，生得之种种； |
| no lābhanānattaṁ paṭicca uppajjati pariyesanānānattaṁ, | not dependent on diversity of gain, arises diversity of search, | 非依得之种种，生寻求之种种， |
| no pariyesanānānattaṁ paṭicca uppajjati pariḷāhanānattaṁ, no pariḷāhanānattaṁ paṭicca uppajjati …pe… | not dependent on diversity of search, arises diversity of passion, not dependent on diversity of passion, arises …and so on… | 非依寻求之种种，生热情之种种，非依热情之种种，生…等等… |
| chanda … | desire … | 欲… |
| vedanā … | feeling … | 受… |
| phassa … | contact … | 触… |
| saṅkappa … | intention … | 思… |
| saññānānattaṁ, no saññānānattaṁ paṭicca uppajjati dhātunānattaṁ. | diversity of perception, not dependent on diversity of perception, arises diversity of elements. | 想之种种，非依想之种种，生界之种种。 |
| Katamañca, bhikkhave, dhātunānattaṁ? | And what, bhikkhus, is the diversity of elements? | 何为，诸比丘，界之种种？ |
| Rūpadhātu …pe… dhammadhātu— | The form element …and so on… the mental-phenomenon element— | 色界…等等…法界— |
| idaṁ vuccati, bhikkhave, dhātunānattaṁ. | this, bhikkhus, is called the diversity of elements. | 此，诸比丘，名为界之种种。 |
| Kathañca, bhikkhave, dhātunānattaṁ paṭicca uppajjati saññānānattaṁ, | And how, bhikkhus, dependent on the diversity of elements, does diversity of perception arise, | 云何，诸比丘，依界之种种，生想之种种， |
| saññānānattaṁ paṭicca uppajjati saṅkappanānattaṁ? | dependent on diversity of perception, does diversity of intention arise? | 依想之种种，生思之种种？ |
| Phassa … | Contact … | 触… |
| vedanā … | feeling … | 受… |
| chanda … | desire … | 欲… |
| pariḷāha … | passion … | 热情… |
| pariyesanā … | search … | 寻求… |
| lābha … | gain … | 得… |
| no lābhanānattaṁ paṭicca uppajjati pariyesanānānattaṁ, | not dependent on diversity of gain, arises diversity of search, | 非依得之种种，生寻求之种种， |
| no pariyesanānānattaṁ paṭicca uppajjati pariḷāha … | not dependent on diversity of search, arises diversity of passion … | 非依寻求之种种，生热情之种种… |
| chanda … | desire … | 欲… |
| vedanā … | feeling … | 受… |
| phassa … | contact … | 触… |
| no saṅkappanānattaṁ paṭicca uppajjati saññānānattaṁ, no saññānānattaṁ paṭicca uppajjati dhātunānattaṁ? | not dependent on diversity of intention, arises diversity of perception, not dependent on diversity of perception, arises diversity of elements? | 非依思之种种，生想之种种，非依想之种种，生界之种种？ |
| Rūpadhātuṁ, bhikkhave, paṭicca uppajjati rūpasaññā …pe… | Dependent on the form element, bhikkhus, arises form-perception …and so on… | 依色界，诸比丘，生色想…等等… |
| dhammadhātuṁ paṭicca uppajjati dhammasaññā, dhammasaññaṁ paṭicca uppajjati …pe… | dependent on the mental-phenomenon element, arises mental-phenomenon-perception; dependent on mental-phenomenon-perception, arises …and so on… | 依法界，生法想；依法想，生…等等… |
| dhammapariyesanā, dhammapariyesanaṁ paṭicca uppajjati dhammalābho; | mental-phenomenon-search; dependent on mental-phenomenon-search, arises gain of mental phenomena; | 法寻求；依法寻求，生法得； |
| no dhammalābhaṁ paṭicca uppajjati dhammapariyesanā, no dhammapariyesanaṁ paṭicca uppajjati dhammapariḷāho, no dhammapariḷāhaṁ paṭicca uppajjati dhammacchando, no dhammacchandaṁ paṭicca uppajjati dhammasamphassajā vedanā, no dhammasamphassajaṁ vedanaṁ paṭicca uppajjati dhammasamphasso, no dhammasamphassaṁ paṭicca uppajjati dhammasaṅkappo, no dhammasaṅkappaṁ paṭicca uppajjati dhammasaññā, no dhammasaññaṁ paṭicca uppajjati dhammadhātu. | not dependent on gain of mental phenomena, arises mental-phenomenon-search; not dependent on mental-phenomenon-search, arises mental-phenomenon-passion; not dependent on mental-phenomenon-passion, arises mental-phenomenon-desire; not dependent on mental-phenomenon-desire, arises feeling born of mental-phenomenon-contact; not dependent on feeling born of mental-phenomenon-contact, arises mental-phenomenon-contact; not dependent on mental-phenomenon-contact, arises mental-phenomenon-intention; not dependent on mental-phenomenon-intention, arises mental-phenomenon-perception; not dependent on mental-phenomenon-perception, arises the mental-phenomenon element. | 非依法得，生法寻求；非依法寻求，生法热情；非依法热情，生法欲；非依法欲，生法触所生受；非依法触所生受，生法触；非依法触，生法思；非依法思，生法想；非依法想，生法界。 |
| Evaṁ kho, bhikkhave, dhātunānattaṁ paṭicca uppajjati saññānānattaṁ, saññānānattaṁ paṭicca uppajjati …pe… | Thus, bhikkhus, dependent on the diversity of elements, arises diversity of perception; dependent on diversity of perception, arises …and so on… | 如是，诸比丘，依界之种种，生想之种种；依想之种种，生…等等… |
| saṅkappa … | intention … | 思… |
| phassa … | contact … | 触… |
| vedanā … | feeling … | 受… |
| chanda … | desire … | 欲… |
| pariḷāha … | passion … | 热情… |
| pariyesanā … | search … | 寻求… |
| lābha … | gain … | 得… |
| no lābhanānattaṁ paṭicca uppajjati pariyesanānānattaṁ, no pariyesanānānattaṁ paṭicca uppajjati pariḷāhanānattaṁ, no pariḷāhanānattaṁ paṭicca uppajjati chandanānattaṁ, no chandanānattaṁ paṭicca uppajjati vedanānānattaṁ, no vedanānānattaṁ paṭicca uppajjati phassanānattaṁ, no phassanānattaṁ paṭicca uppajjati saṅkappanānattaṁ, no saṅkappanānattaṁ paṭicca uppajjati saññānānattaṁ, no saññānānattaṁ paṭicca uppajjati dhātunānattan”ti. | not dependent on diversity of gain, arises diversity of search; not dependent on diversity of search, arises diversity of passion; not dependent on diversity of passion, arises diversity of desire; not dependent on diversity of desire, arises diversity of feeling; not dependent on diversity of feeling, arises diversity of contact; not dependent on diversity of contact, arises diversity of intention; not dependent on diversity of intention, arises diversity of perception; not dependent on diversity of perception, arises diversity of elements.” | 非依得之种种，生寻求之种种；非依寻求之种种，生热情之种种；非依热情之种种，生欲之种种；非依欲之种种，生受之种种；非依受之种种，生触之种种；非依触之种种，生思之种种；非依思之种种，生想之种种；非依想之种种，生界之种种。” |
| Nānattavaggo paṭhamo. | The Diversity Chapter, the First. | 种种品，第一。 |
| Dhātuphassañca no cetaṁ, | Element, contact, and no for this, | 界，触，与此非， |
| vedanā apare duve; | Feeling, two others; | 受，二其他； |
| Etaṁ ajjhattapañcakaṁ, | This is the internal pentad, | 此为内五部， |
| dhātusaññañca no cetaṁ; | Element, perception, and no for this; | 界，想，与此非； |
| Phassassa apare duve, | Two others of contact, | 二其他触， |
| etaṁ bāhirapañcakanti. | This is the external pentad. | 此为外五部。 |
14.11 - SN 14.11 Sattadhātu: Sattadhātusutta
| --- SN14.11 - Sattadhātusutta --- | --- SN14.11 - Sattadhātusutta --- | --- SN14.11 - 七界经 --- |
| Sāvatthiyaṁ viharati. | Dwelling at Sāvatthī. | 住于舍卫城。 |
| “Sattimā, bhikkhave, dhātuyo. | “There are, bhikkhus, these seven elements. | “有，诸比丘，此七界。 |
| Katamā satta? | What seven? | 何七？ |
| Ābhādhātu, subhadhātu, ākāsānañcāyatanadhātu, viññāṇañcāyatanadhātu, ākiñcaññāyatanadhātu, nevasaññānāsaññāyatanadhātu, saññāvedayitanirodhadhātu— | The light element, the beauty element, the base of infinite space element, the base of infinite consciousness element, the base of nothingness element, the base of neither-perception-nor-non-perception element, the cessation of perception and feeling element— | 光界，美界，无边空处界，无边识处界，无所有处界，非想非非想处界，灭受想定界— |
| imā kho, bhikkhave, satta dhātuyo”ti. | these, bhikkhus, are the seven elements.” | 此，诸比丘，为七界。” |
| Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca: | When this was said, a certain bhikkhu said to the Blessed One: | 作是语已，一比丘白世尊言： |
| “yā cāyaṁ, bhante, ābhādhātu yā ca subhadhātu yā ca ākāsānañcāyatanadhātu yā ca viññāṇañcāyatanadhātu yā ca ākiñcaññāyatanadhātu yā ca nevasaññānāsaññāyatanadhātu yā ca saññāvedayitanirodhadhātu—imā nu kho, bhante, dhātuyo kiṁ paṭicca paññāyantī”ti? | “Venerable sir, this light element, and this beauty element, and this base of infinite space element, and this base of infinite consciousness element, and this base of nothingness element, and this base of neither-perception-nor-non-perception element, and this cessation of perception and feeling element—these elements, venerable sir, dependent on what are they discerned?” | “尊者，此光界，此美界，此无边空处界，此无边识处界，此无所有处界，此非想非非想处界，及此灭受想定界—此等界，尊者，依何而辨？” |
| “Yāyaṁ, bhikkhu, ābhādhātu—ayaṁ dhātu andhakāraṁ paṭicca paññāyati. | “This light element, bhikkhu—this element is discerned in dependence on darkness. | “此光界，比丘—此界依黑暗而辨。 |
| Yāyaṁ, bhikkhu, subhadhātu—ayaṁ dhātu asubhaṁ paṭicca paññāyati. | This beauty element, bhikkhu—this element is discerned in dependence on non-beauty. | 此美界，比丘—此界依非美而辨。 |
| Yāyaṁ, bhikkhu, ākāsānañcāyatanadhātu—ayaṁ dhātu rūpaṁ paṭicca paññāyati. | This base of infinite space element, bhikkhu—this element is discerned in dependence on form. | 此无边空处界，比丘—此界依色而辨。 |
| Yāyaṁ, bhikkhu, viññāṇañcāyatanadhātu—ayaṁ dhātu ākāsānañcāyatanaṁ paṭicca paññāyati. | This base of infinite consciousness element, bhikkhu—this element is discerned in dependence on the base of infinite space. | 此无边识处界，比丘—此界依无边空处而辨。 |
| Yāyaṁ, bhikkhu, ākiñcaññāyatanadhātu—ayaṁ dhātu viññāṇañcāyatanaṁ paṭicca paññāyati. | This base of nothingness element, bhikkhu—this element is discerned in dependence on the base of infinite consciousness. | 此无所有处界，比丘—此界依无边识处而辨。 |
| Yāyaṁ, bhikkhu, nevasaññānāsaññāyatanadhātu—ayaṁ dhātu ākiñcaññāyatanaṁ paṭicca paññāyati. | This base of neither-perception-nor-non-perception element, bhikkhu—this element is discerned in dependence on the base of nothingness. | 此非想非非想处界，比丘—此界依无所有处而辨。 |
| Yāyaṁ, bhikkhu, saññāvedayitanirodhadhātu—ayaṁ dhātu nirodhaṁ paṭicca paññāyatī”ti. | This cessation of perception and feeling element, bhikkhu—this element is discerned in dependence on cessation.” | 此灭受想定界，比丘—此界依灭而辨。” |
| “Yā cāyaṁ, bhante, ābhādhātu yā ca subhadhātu yā ca ākāsānañcāyatanadhātu yā ca viññāṇañcāyatanadhātu yā ca ākiñcaññāyatanadhātu yā ca nevasaññānāsaññāyatanadhātu yā ca saññāvedayitanirodhadhātu—imā nu kho, bhante, dhātuyo kathaṁ samāpatti pattabbā”ti? | “Venerable sir, this light element, and this beauty element, and this base of infinite space element, and this base of infinite consciousness element, and this base of nothingness element, and this base of neither-perception-nor-non-perception element, and this cessation of perception and feeling element—these elements, venerable sir, how is attainment of them to be reached?” | “尊者，此光界，此美界，此无边空处界，此无边识处界，此无所有处界，此非想非非想处界，及此灭受想定界—此等界，尊者，如何得至？” |
| “Yā cāyaṁ, bhikkhu, ābhādhātu yā ca subhadhātu yā ca ākāsānañcāyatanadhātu yā ca viññāṇañcāyatanadhātu yā ca ākiñcaññāyatanadhātu—imā dhātuyo saññāsamāpatti pattabbā. | “This light element, bhikkhu, and this beauty element, and this base of infinite space element, and this base of infinite consciousness element, and this base of nothingness element—these elements are to be reached by perceptual attainment. | “此光界，比丘，及此美界，及此无边空处界，及此无边识处界，及此无所有处界—此等界当以想得至。 |
| Yāyaṁ, bhikkhu, nevasaññānāsaññāyatanadhātu—ayaṁ dhātu saṅkhārāvasesasamāpatti pattabbā. | This base of neither-perception-nor-non-perception element, bhikkhu—this element is to be reached by an attainment with remaining formations. | 此非想非非想处界，比丘—此界当以有余行得至。 |
| Yāyaṁ, bhikkhu, saññāvedayitanirodhadhātu—ayaṁ dhātu nirodhasamāpatti pattabbā”ti. | This cessation of perception and feeling element, bhikkhu—this element is to be reached by the attainment of cessation.” | 此灭受想定界，比丘—此界当以灭定得至。” |
14.12 - SN 14.12 Sanidāna: Sanidānasutta
| --- SN14.12 - Sanidānasutta --- | --- SN14.12 - Sanidānasutta --- | --- SN14.12 - 有因经 --- |
| Sāvatthiyaṁ viharati. | Dwelling at Sāvatthī. | 住于舍卫城。 |
| “Sanidānaṁ, bhikkhave, uppajjati kāmavitakko, no anidānaṁ; sanidānaṁ uppajjati byāpādavitakko, no anidānaṁ; sanidānaṁ uppajjati vihiṁsāvitakko, no anidānaṁ. | “With a cause, bhikkhus, arises sensual thought, not without a cause; with a cause arises thought of ill will, not without a cause; with a cause arises thought of cruelty, not without a cause. | “有因，诸比丘，生欲思，非无因；有因生嗔思，非无因；有因生害思，非无因。 |
| Kathañca, bhikkhave, sanidānaṁ uppajjati kāmavitakko, no anidānaṁ; sanidānaṁ uppajjati byāpādavitakko, no anidānaṁ; sanidānaṁ uppajjati vihiṁsāvitakko, no anidānaṁ? | And how, bhikkhus, with a cause does sensual thought arise, not without a cause; with a cause does thought of ill will arise, not without a cause; with a cause does thought of cruelty arise, not without a cause? | 云何，诸比丘，有因生欲思，非无因；有因生嗔思，非无因；有因生害思，非无因？ |
| Kāmadhātuṁ, bhikkhave, paṭicca uppajjati kāmasaññā, kāmasaññaṁ paṭicca uppajjati kāmasaṅkappo, kāmasaṅkappaṁ paṭicca uppajjati kāmacchando, kāmacchandaṁ paṭicca uppajjati kāmapariḷāho, kāmapariḷāhaṁ paṭicca uppajjati kāmapariyesanā. | Dependent on the sensual element, bhikkhus, arises sensual perception; dependent on sensual perception, arises sensual intention; dependent on sensual intention, arises sensual desire; dependent on sensual desire, arises sensual passion; dependent on sensual passion, arises sensual search. | 依欲界，诸比丘，生欲想；依欲想，生欲思；依欲思，生欲欲；依欲欲，生欲热情；依欲热情，生欲寻求。 |
| Kāmapariyesanaṁ, bhikkhave, pariyesamāno assutavā puthujjano tīhi ṭhānehi micchā paṭipajjati—kāyena, vācāya, manasā. | In searching for sensual pleasures, bhikkhus, the uninstructed ordinary person engages in misconduct in three ways—by body, by speech, by mind. | 寻求欲乐时，诸比丘，未受教之凡夫行三恶行—由身，由语，由意。 |
| Byāpādadhātuṁ, bhikkhave, paṭicca uppajjati byāpādasaññā, byāpādasaññaṁ paṭicca uppajjati byāpādasaṅkappo …pe… byāpādacchando … byāpādapariḷāho … byāpādapariyesanā … | Dependent on the ill will element, bhikkhus, arises perception of ill will; dependent on perception of ill will, arises intention of ill will …and so on… desire of ill will … passion of ill will … search for ill will … | 依嗔界，诸比丘，生嗔想；依嗔想，生嗔思…等等…嗔欲…嗔热情…嗔寻求… |
| byāpādapariyesanaṁ, bhikkhave, pariyesamāno assutavā puthujjano tīhi ṭhānehi micchā paṭipajjati—kāyena, vācāya, manasā. | In searching with ill will, bhikkhus, the uninstructed ordinary person engages in misconduct in three ways—by body, by speech, by mind. | 以嗔寻求时，诸比丘，未受教之凡夫行三恶行—由身，由语，由意。 |
| Vihiṁsādhātuṁ, bhikkhave, paṭicca uppajjati vihiṁsāsaññā; vihiṁsāsaññaṁ paṭicca uppajjati vihiṁsāsaṅkappo …pe… vihiṁsāchando … vihiṁsāpariḷāho … vihiṁsāpariyesanā … | Dependent on the cruelty element, bhikkhus, arises perception of cruelty; dependent on perception of cruelty, arises intention of cruelty …and so on… desire of cruelty … passion of cruelty … search for cruelty … | 依害界，诸比丘，生害想；依害想，生害思…等等…害欲…害热情…害寻求… |
| vihiṁsāpariyesanaṁ, bhikkhave, pariyesamāno assutavā puthujjano tīhi ṭhānehi micchā paṭipajjati—kāyena, vācāya, manasā. | In searching with cruelty, bhikkhus, the uninstructed ordinary person engages in misconduct in three ways—by body, by speech, by mind. | 以害寻求时，诸比丘，未受教之凡夫行三恶行—由身，由语，由意。 |
| Seyyathāpi, bhikkhave, puriso ādittaṁ tiṇukkaṁ sukkhe tiṇadāye nikkhipeyya; no ce hatthehi ca pādehi ca khippameva nibbāpeyya. Evañhi, bhikkhave, ye tiṇakaṭṭhanissitā pāṇā te anayabyasanaṁ āpajjeyyuṁ. | Just as, bhikkhus, a man might throw a burning grass torch into a dry grassy field; if he does not quickly extinguish it with his hands and feet, then, bhikkhus, the creatures dependent on the grass and wood would meet with calamity and disaster. | 犹如，诸比丘，人投一燃烧之草炬于干草田；若彼不速以手足灭之，则，诸比丘，依草木之生物将遇灾难。 |
| Evameva kho, bhikkhave, yo hi koci samaṇo vā brāhmaṇo vā uppannaṁ visamagataṁ saññaṁ na khippameva pajahati vinodeti byantīkaroti anabhāvaṁ gameti, so diṭṭhe ceva dhamme dukkhaṁ viharati savighātaṁ saupāyāsaṁ sapariḷāhaṁ; | Even so, bhikkhus, whatever ascetic or brahmin does not quickly abandon, dispel, make disappear, and bring to an end a wrongly arisen perception, he dwells in suffering in this very life, with vexation, with despair, with fever; | 如是，诸比丘，凡沙门或婆罗门不速舍、遣、灭、终一误生之想，彼于此生住于苦，有恼，有绝望，有热； |
| kāyassa ca bhedā paraṁ maraṇā duggati pāṭikaṅkhā. | and with the breakup of the body, after death, a bad destination is to be expected. | 身坏命终，当期恶趣。 |
| Sanidānaṁ, bhikkhave, uppajjati nekkhammavitakko, no anidānaṁ; sanidānaṁ uppajjati abyāpādavitakko, no anidānaṁ; sanidānaṁ uppajjati avihiṁsāvitakko, no anidānaṁ. | With a cause, bhikkhus, arises thought of renunciation, not without a cause; with a cause arises thought of non-ill will, not without a cause; with a cause arises thought of non-cruelty, not without a cause. | 有因，诸比丘，生出离思，非无因；有因生无嗔思，非无因；有因生无害思，非无因。 |
| Kathañca, bhikkhave, sanidānaṁ uppajjati nekkhammavitakko, no anidānaṁ; sanidānaṁ uppajjati abyāpādavitakko, no anidānaṁ; sanidānaṁ uppajjati avihiṁsāvitakko, no anidānaṁ? | And how, bhikkhus, with a cause does thought of renunciation arise, not without a cause; with a cause does thought of non-ill will arise, not without a cause; with a cause does thought of non-cruelty arise, not without a cause? | 云何，诸比丘，有因生出离思，非无因；有因生无嗔思，非无因；有因生无害思，非无因？ |
| Nekkhammadhātuṁ, bhikkhave, paṭicca uppajjati nekkhammasaññā, | Dependent on the renunciation element, bhikkhus, arises perception of renunciation, | 依出离界，诸比丘，生出离想， |
| nekkhammasaññaṁ paṭicca uppajjati nekkhammasaṅkappo, | dependent on perception of renunciation, arises intention of renunciation, | 依出离想，生出离思， |
| nekkhammasaṅkappaṁ paṭicca uppajjati nekkhammacchando, | dependent on intention of renunciation, arises desire for renunciation, | 依出离思，生出离欲， |
| nekkhammacchandaṁ paṭicca uppajjati nekkhammapariḷāho, | dependent on desire for renunciation, arises passion for renunciation, | 依出离欲，生出离热情， |
| nekkhammapariḷāhaṁ paṭicca uppajjati nekkhammapariyesanā; | dependent on passion for renunciation, arises search for renunciation; | 依出离热情，生出离寻求； |
| nekkhammapariyesanaṁ, bhikkhave, pariyesamāno sutavā ariyasāvako tīhi ṭhānehi sammā paṭipajjati—kāyena, vācāya, manasā. | in searching for renunciation, bhikkhus, the instructed noble-one's-disciple engages in right conduct in three ways—by body, by speech, by mind. | 寻求出离时，诸比丘，已受教之圣弟子行三正行—由身，由语，由意。 |
| Abyāpādadhātuṁ, bhikkhave, paṭicca uppajjati abyāpādasaññā, | Dependent on the non-ill will element, bhikkhus, arises perception of non-ill will, | 依无嗔界，诸比丘，生无嗔想， |
| abyāpādasaññaṁ paṭicca uppajjati abyāpādasaṅkappo …pe… | dependent on perception of non-ill will, arises intention of non-ill will …and so on… | 依无嗔想，生无嗔思…等等… |
| abyāpādacchando … | desire for non-ill will … | 无嗔欲… |
| abyāpādapariḷāho … | passion for non-ill will … | 无嗔热情… |
| abyāpādapariyesanā, | search for non-ill will, | 无嗔寻求， |
| abyāpādapariyesanaṁ, bhikkhave, pariyesamāno sutavā ariyasāvako tīhi ṭhānehi sammā paṭipajjati—kāyena, vācāya, manasā. | in searching for non-ill will, bhikkhus, the instructed noble-one's-disciple engages in right conduct in three ways—by body, by speech, by mind. | 寻求无嗔时，诸比丘，已受教之圣弟子行三正行—由身，由语，由意。 |
| Avihiṁsādhātuṁ, bhikkhave, paṭicca uppajjati avihiṁsāsaññā, | Dependent on the non-cruelty element, bhikkhus, arises perception of non-cruelty, | 依无害界，诸比丘，生无害想， |
| avihiṁsāsaññaṁ paṭicca uppajjati avihiṁsāsaṅkappo, | dependent on perception of non-cruelty, arises intention of non-cruelty, | 依无害想，生无害思， |
| avihiṁsāsaṅkappaṁ paṭicca uppajjati avihiṁsāchando, | dependent on intention of non-cruelty, arises desire for non-cruelty, | 依无害思，生无害欲， |
| avihiṁsāchandaṁ paṭicca uppajjati avihiṁsāpariḷāho, | dependent on desire for non-cruelty, arises passion for non-cruelty, | 依无害欲，生无害热情， |
| avihiṁsāpariḷāhaṁ paṭicca uppajjati avihiṁsāpariyesanā; | dependent on passion for non-cruelty, arises search for non-cruelty; | 依无害热情，生无害寻求； |
| avihiṁsāpariyesanaṁ, bhikkhave, pariyesamāno sutavā ariyasāvako tīhi ṭhānehi sammā paṭipajjati—kāyena, vācāya, manasā. | in searching for non-cruelty, bhikkhus, the instructed noble-one's-disciple engages in right conduct in three ways—by body, by speech, by mind. | 寻求无害时，诸比丘，已受教之圣弟子行三正行—由身，由语，由意。 |
| Seyyathāpi, bhikkhave, puriso ādittaṁ tiṇukkaṁ sukkhe tiṇadāye nikkhipeyya; tamenaṁ hatthehi ca pādehi ca khippameva nibbāpeyya. Evañhi, bhikkhave, ye tiṇakaṭṭhanissitā pāṇā te na anayabyasanaṁ āpajjeyyuṁ. | Just as, bhikkhus, a man might throw a burning grass torch into a dry grassy field; and he would quickly extinguish it with his hands and feet. Thus, bhikkhus, the creatures dependent on the grass and wood would not meet with calamity and disaster. | 犹如，诸比丘，人投一燃烧之草炬于干草田；彼将速以手足灭之。如是，诸比丘，依草木之生物将不遇灾难。 |
| Evameva kho, bhikkhave, yo hi koci samaṇo vā brāhmaṇo vā uppannaṁ visamagataṁ saññaṁ khippameva pajahati vinodeti byantīkaroti anabhāvaṁ gameti, so diṭṭhe ceva dhamme sukhaṁ viharati avighātaṁ anupāyāsaṁ apariḷāhaṁ; | Even so, bhikkhus, whatever ascetic or brahmin quickly abandons, dispels, makes disappear, and brings to an end a wrongly arisen perception, he dwells in happiness in this very life, without vexation, without despair, without fever; | 如是，诸比丘，凡沙门或婆罗门速舍、遣、灭、终一误生之想，彼于此生住于乐，无恼，无绝望，无热； |
| kāyassa ca bhedā paraṁ maraṇā sugati pāṭikaṅkhā”ti. | and with the breakup of the body, after death, a good destination is to be expected.” | 身坏命终，当期善趣。” |
| Dutiyaṁ. | Second. | 第二。 |
14.13 - SN 14.13 Giñjakāvasatha: Giñjakāvasathasutta
| --- SN14.13 - Giñjakāvasathasutta --- | --- SN14.13 - Giñjakāvasathasutta --- | --- SN14.13 - 砖堂经 --- |
| Ekaṁ samayaṁ bhagavā ñātike viharati giñjakāvasathe. | On one occasion the Blessed One was dwelling among the Ñātikas in the Brick Hall. | 一时，世尊住于那提迦族中，砖堂。 |
| Tatra kho bhagavā bhikkhū āmantesi: | There the Blessed One addressed the bhikkhus: | 尔时，世尊告诸比丘言： |
| “bhikkhavo”ti. | “Bhikkhus.” | “诸比丘。” |
| “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. | “Venerable sir,” those bhikkhus replied to the Blessed One. | “尊者，”彼诸比丘答世尊言。 |
| Bhagavā etadavoca: | The Blessed One said this: | 世尊如是说： |
| “Dhātuṁ, bhikkhave, paṭicca uppajjati saññā, uppajjati diṭṭhi, uppajjati vitakko”ti. | “Dependent on an element, bhikkhus, perception arises, view arises, thought arises.” | “依一界，诸比丘，想生，见生，思生。” |
| Evaṁ vutte, āyasmā kaccāno bhagavantaṁ etadavoca: | When this was said, the Venerable Kaccāna said to the Blessed One: | 作是语已，尊者迦旃延白世尊言： |
| “yāyaṁ, bhante, diṭṭhi: | “This view, venerable sir: | “此见，尊者： |
| ‘asammāsambuddhesu sammāsambuddhā’ti, ayaṁ nu kho, bhante, diṭṭhi kiṁ paṭicca paññāyatī”ti? | ‘Regarding those who are not Fully Enlightened as Fully Enlightened,’ this view, venerable sir, dependent on what is it discerned?” | ‘视非正等觉者为正等觉者’，此见，尊者，依何而辨？” |
| “Mahati kho esā, kaccāna, dhātu yadidaṁ avijjādhātu. | “This is a great element, Kaccāna, that is, the element of ignorance. | “此为大界，迦旃延，即无明界。 |
| Hīnaṁ, kaccāna, dhātuṁ paṭicca uppajjati hīnā saññā, hīnā diṭṭhi, hīno vitakko, hīnā cetanā, hīnā patthanā, hīno paṇidhi, hīno puggalo, hīnā vācā; | Dependent on an inferior element, Kaccāna, arises inferior perception, inferior view, inferior thought, inferior volition, inferior aspiration, inferior resolve, an inferior person, inferior speech; | 依劣界，迦旃延，生劣想，劣见，劣思，劣志，劣愿，劣决，劣人，劣语； |
| hīnaṁ ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti; | he explains, teaches, proclaims, establishes, reveals, analyzes, and clarifies in an inferior way; | 彼以劣方式解释，教导，宣说，建立，揭示，分析，及阐明； |
| hīnā tassa upapattīti vadāmi. | his rebirth, I say, is inferior. | 其再生，我说，为劣。 |
| Majjhimaṁ, kaccāna, dhātuṁ paṭicca uppajjati majjhimā saññā, majjhimā diṭṭhi, majjhimo vitakko, majjhimā cetanā, majjhimā patthanā, majjhimo paṇidhi, majjhimo puggalo, majjhimā vācā; | Dependent on a middling element, Kaccāna, arises middling perception, middling view, middling thought, middling volition, middling aspiration, middling resolve, a middling person, middling speech; | 依中界，迦旃延，生中想，中见，中思，中志，中愿，中决，中人，中语； |
| majjhimaṁ ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti; | he explains, teaches, proclaims, establishes, reveals, analyzes, and clarifies in a middling way; | 彼以中方式解释，教导，宣说，建立，揭示，分析，及阐明； |
| majjhimā tassa upapattīti vadāmi. | his rebirth, I say, is middling. | 其再生，我说，为中。 |
| Paṇītaṁ, kaccāna, dhātuṁ paṭicca uppajjati paṇītā saññā, paṇītā diṭṭhi, paṇīto vitakko, paṇītā cetanā, paṇītā patthanā, paṇīto paṇidhi, paṇīto puggalo, paṇītā vācā; | Dependent on a superior element, Kaccāna, arises superior perception, superior view, superior thought, superior volition, superior aspiration, superior resolve, a superior person, superior speech; | 依上界，迦旃延，生上想，上见，上思，上志，上愿，上决，上人，上语； |
| paṇītaṁ ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti; | he explains, teaches, proclaims, establishes, reveals, analyzes, and clarifies in a superior way; | 彼以上方式解释，教导，宣说，建立，揭示，分析，及阐明； |
| paṇītā tassa upapattīti vadāmī”ti. | his rebirth, I say, is superior.” | 其再生，我说，为上。” |
| Tatiyaṁ. | Third. | 第三。 |
14.14 - SN 14.14 Hīnādhimuttika: Hīnādhimuttikasutta
| --- SN14.14 - Hīnādhimuttikasutta --- | --- SN14.14 - Hīnādhimuttikasutta --- | --- SN14.14 - 劣解脱经 --- |
| Sāvatthiyaṁ viharati. | Dwelling at Sāvatthī. | 住于舍卫城。 |
| “Dhātusova, bhikkhave, sattā saṁsandanti samenti. | “According to their elements, bhikkhus, beings converge and associate. | “依其界，诸比丘，众生汇聚交往。 |
| Hīnādhimuttikā hīnādhimuttikehi saddhiṁ saṁsandanti samenti; | Those of inferior disposition converge and associate with those of inferior disposition; | 劣性者与劣性者汇聚交往； |
| kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṁ saṁsandanti samenti. | those of excellent disposition converge and associate with those of excellent disposition. | 优性者与优性者汇聚交往。 |
| Atītampi kho, bhikkhave, addhānaṁ dhātusova sattā saṁsandiṁsu samiṁsu. | In the past, too, bhikkhus, according to their elements beings converged and associated. | 过去亦，诸比丘，依其界众生汇聚交往。 |
| Hīnādhimuttikā hīnādhimuttikehi saddhiṁ saṁsandiṁsu samiṁsu; | Those of inferior disposition converged and associated with those of inferior disposition; | 劣性者与劣性者汇聚交往； |
| kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṁ saṁsandiṁsu samiṁsu. | those of excellent disposition converged and associated with those of excellent disposition. | 优性者与优性者汇聚交往。 |
| Anāgatampi kho, bhikkhave, addhānaṁ dhātusova sattā saṁsandissanti samessanti. | In the future, too, bhikkhus, according to their elements beings will converge and associate. | 未来亦，诸比丘，依其界众生将汇聚交往。 |
| Hīnādhimuttikā hīnādhimuttikehi saddhiṁ saṁsandissanti samessanti; | Those of inferior disposition will converge and associate with those of inferior disposition; | 劣性者将与劣性者汇聚交往； |
| kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṁ saṁsandissanti samessanti. | those of excellent disposition will converge and associate with those of excellent disposition. | 优性者将与优性者汇聚交往。 |
| Etarahipi kho, bhikkhave, paccuppannaṁ addhānaṁ dhātusova sattā saṁsandanti samenti. | At present, too, bhikkhus, according to their elements beings converge and associate. | 现在亦，诸比丘，依其界众生汇聚交往。 |
| Hīnādhimuttikā hīnādhimuttikehi saddhiṁ saṁsandanti samenti; | Those of inferior disposition converge and associate with those of inferior disposition; | 劣性者与劣性者汇聚交往； |
| kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṁ saṁsandanti samentī”ti. | those of excellent disposition converge and associate with those of excellent disposition.” | 优性者与优性者汇聚交往。” |
| Catutthaṁ. | Fourth. | 第四。 |
14.15 - SN 14.15 Caṅkama: Caṅkamasutta
| --- SN14.15 - Caṅkamasutta --- | --- SN14.15 - Caṅkamasutta --- | --- SN14.15 - 经行经 --- |
| Ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate. | On one occasion the Blessed One was dwelling at Rājagaha on Mount Vulture Peak. | 一时，佛住王舍城灵鹫山。 |
| Tena kho pana samayena āyasmā sāriputto sambahulehi bhikkhūhi saddhiṁ bhagavato avidūre caṅkamati; | Now at that time the Venerable Sāriputta was walking up and down not far from the Blessed One with many bhikkhus; | 时尊者舍利弗与众比丘于世尊不远处经行； |
| āyasmāpi kho mahāmoggallāno sambahulehi bhikkhūhi saddhiṁ bhagavato avidūre caṅkamati; | the Venerable Mahāmoggallāna too was walking up and down not far from the Blessed One with many bhikkhus; | 尊者大目犍连亦与众比丘于世尊不远处经行； |
| āyasmāpi kho mahākassapo sambahulehi bhikkhūhi saddhiṁ bhagavato avidūre caṅkamati; | the Venerable Mahākassapa too was walking up and down not far from the Blessed One with many bhikkhus; | 尊者大迦叶亦与众比丘于世尊不远处经行； |
| āyasmāpi kho anuruddho sambahulehi bhikkhūhi saddhiṁ bhagavato avidūre caṅkamati; | the Venerable Anuruddha too was walking up and down not far from the Blessed One with many bhikkhus; | 尊者阿那律亦与众比丘于世尊不远处经行； |
| āyasmāpi kho puṇṇo mantāniputto sambahulehi bhikkhūhi saddhiṁ bhagavato avidūre caṅkamati; | the Venerable Puṇṇa Mantāniputta too was walking up and down not far from the Blessed One with many bhikkhus; | 尊者富楼那弥多罗尼子亦与众比丘于世尊不远处经行； |
| āyasmāpi kho upāli sambahulehi bhikkhūhi saddhiṁ bhagavato avidūre caṅkamati; | the Venerable Upāli too was walking up and down not far from the Blessed One with many bhikkhus; | 尊者优婆离亦与众比丘于世尊不远处经行； |
| āyasmāpi kho ānando sambahulehi bhikkhūhi saddhiṁ bhagavato avidūre caṅkamati; | the Venerable Ānanda too was walking up and down not far from the Blessed One with many bhikkhus; | 尊者阿难陀亦与众比丘于世尊不远处经行； |
| devadattopi kho sambahulehi bhikkhūhi saddhiṁ bhagavato avidūre caṅkamati. | Devadatta too was walking up and down not far from the Blessed One with many bhikkhus. | 提婆达多亦与众比丘于世尊不远处经行。 |
| Atha kho bhagavā bhikkhū āmantesi: | Then the Blessed One addressed the bhikkhus: | 尔时，世尊告诸比丘言： |
| “passatha no tumhe, bhikkhave, sāriputtaṁ sambahulehi bhikkhūhi saddhiṁ caṅkamantan”ti? | “Do you see, bhikkhus, Sāriputta walking up and down with many bhikkhus?” | “汝等见，诸比丘，舍利弗与众比丘经行否？” |
| “Evaṁ, bhante”. | “Yes, venerable sir.” | “唯然，尊者。” |
| “Sabbe kho ete, bhikkhave, bhikkhū mahāpaññā. | “All these bhikkhus, bhikkhus, are of great wisdom. | “此诸比丘，诸比丘，皆大智慧。 |
| Passatha no tumhe, bhikkhave, moggallānaṁ sambahulehi bhikkhūhi saddhiṁ caṅkamantan”ti? | Do you see, bhikkhus, Moggallāna walking up and down with many bhikkhus?” | 汝等见，诸比丘，目犍连与众比丘经行否？” |
| “Evaṁ, bhante”. | “Yes, venerable sir.” | “唯然，尊者。” |
| “Sabbe kho ete, bhikkhave, bhikkhū mahiddhikā. | “All these bhikkhus, bhikkhus, are of great psychic power. | “此诸比丘，诸比丘，皆大神通。 |
| Passatha no tumhe, bhikkhave, kassapaṁ sambahulehi bhikkhūhi saddhiṁ caṅkamantan”ti? | Do you see, bhikkhus, Kassapa walking up and down with many bhikkhus?” | 汝等见，诸比丘，迦叶与众比丘经行否？” |
| “Evaṁ, bhante”. | “Yes, venerable sir.” | “唯然，尊者。” |
| “Sabbe kho ete, bhikkhave, bhikkhū dhutavādā. | “All these bhikkhus, bhikkhus, are proponents of ascetic practices. | “此诸比丘，诸比丘，皆头陀行者。 |
| Passatha no tumhe, bhikkhave, anuruddhaṁ sambahulehi bhikkhūhi saddhiṁ caṅkamantan”ti? | Do you see, bhikkhus, Anuruddha walking up and down with many bhikkhus?” | 汝等见，诸比丘，阿那律与众比丘经行否？” |
| “Evaṁ, bhante”. | “Yes, venerable sir.” | “唯然，尊者。” |
| “Sabbe kho ete, bhikkhave, bhikkhū dibbacakkhukā. | “All these bhikkhus, bhikkhus, possess the divine eye. | “此诸比丘，诸比丘，皆具天眼。 |
| Passatha no tumhe, bhikkhave, puṇṇaṁ mantāniputtaṁ sambahulehi bhikkhūhi saddhiṁ caṅkamantan”ti? | Do you see, bhikkhus, Puṇṇa Mantāniputta walking up and down with many bhikkhus?” | 汝等见，诸比丘，富楼那弥多罗尼子与众比丘经行否？” |
| “Evaṁ, bhante”. | “Yes, venerable sir.” | “唯然，尊者。” |
| “Sabbe kho ete, bhikkhave, bhikkhū dhammakathikā. | “All these bhikkhus, bhikkhus, are speakers on the Dhamma. | “此诸比丘，诸比丘，皆说法者。 |
| Passatha no tumhe, bhikkhave, upāliṁ sambahulehi bhikkhūhi saddhiṁ caṅkamantan”ti? | Do you see, bhikkhus, Upāli walking up and down with many bhikkhus?” | 汝等见，诸比丘，优婆离与众比丘经行否？” |
| “Evaṁ, bhante”. | “Yes, venerable sir.” | “唯然，尊者。” |
| “Sabbe kho ete, bhikkhave, bhikkhū vinayadharā. | “All these bhikkhus, bhikkhus, are experts in the Vinaya. | “此诸比丘，诸比丘，皆精通毗奈耶。 |
| Passatha no tumhe, bhikkhave, ānandaṁ sambahulehi bhikkhūhi saddhiṁ caṅkamantan”ti? | Do you see, bhikkhus, Ānanda walking up and down with many bhikkhus?” | 汝等见，诸比丘，阿难陀与众比丘经行否？” |
| “Evaṁ, bhante”. | “Yes, venerable sir.” | “唯然，尊者。” |
| “Sabbe kho ete, bhikkhave, bhikkhū bahussutā. | “All these bhikkhus, bhikkhus, are very learned. | “此诸比丘，诸比丘，皆多闻。 |
| Passatha no tumhe, bhikkhave, devadattaṁ sambahulehi bhikkhūhi saddhiṁ caṅkamantan”ti? | Do you see, bhikkhus, Devadatta walking up and down with many bhikkhus?” | 汝等见，诸比丘，提婆达多与众比丘经行否？” |
| “Evaṁ, bhante”. | “Yes, venerable sir.” | “唯然，尊者。” |
| “Sabbe kho ete, bhikkhave, bhikkhū pāpicchā. | “All these bhikkhus, bhikkhus, are of evil desires. | “此诸比丘，诸比丘，皆恶欲。 |
| Dhātusova, bhikkhave, sattā saṁsandanti samenti. | According to their elements, bhikkhus, beings converge and associate. | 依其界，诸比丘，众生汇聚交往。 |
| Hīnādhimuttikā hīnādhimuttikehi saddhiṁ saṁsandanti samenti; | Those of inferior disposition converge and associate with those of inferior disposition; | 劣性者与劣性者汇聚交往； |
| kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṁ saṁsandanti samenti. | those of excellent disposition converge and associate with those of excellent disposition. | 优性者与优性者汇聚交往。 |
| Atītampi kho, bhikkhave, addhānaṁ dhātusova sattā saṁsandiṁsu samiṁsu. | In the past, too, bhikkhus, according to their elements beings converged and associated. | 过去亦，诸比丘，依其界众生汇聚交往。 |
| Hīnādhimuttikā hīnādhimuttikehi saddhiṁ saṁsandiṁsu samiṁsu; | Those of inferior disposition converged and associated with those of inferior disposition; | 劣性者与劣性者汇聚交往； |
| kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṁ saṁsandiṁsu samiṁsu. | those of excellent disposition converged and associated with those of excellent disposition. | 优性者与优性者汇聚交往。 |
| Anāgatampi kho, bhikkhave, addhānaṁ dhātusova sattā saṁsandissanti samessanti. | In the future, too, bhikkhus, according to their elements beings will converge and associate. | 未来亦，诸比丘，依其界众生将汇聚交往。 |
| Hīnādhimuttikā hīnādhimuttikehi saddhiṁ saṁsandissanti samessanti; | Those of inferior disposition will converge and associate with those of inferior disposition; | 劣性者将与劣性者汇聚交往； |
| kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṁ saṁsandissanti samessanti. | those of excellent disposition will converge and associate with those of excellent disposition. | 优性者将与优性者汇聚交往。 |
| Etarahipi kho, bhikkhave, paccuppannaṁ addhānaṁ dhātusova sattā saṁsandanti samenti. | At present, too, bhikkhus, according to their elements beings converge and associate. | 现在亦，诸比丘，依其界众生汇聚交往。 |
| Hīnādhimuttikā hīnādhimuttikehi saddhiṁ saṁsandanti samenti; | Those of inferior disposition converge and associate with those of inferior disposition; | 劣性者与劣性者汇聚交往； |
| kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṁ saṁsandanti samentī”ti. | those of excellent disposition converge and associate with those of excellent disposition.” | 优性者与优性者汇聚交往。” |
14.16 - SN 14.16 Sagāthā: Sagāthāsutta
| --- SN14.16 - Sagāthāsutta --- | --- SN14.16 - Sagāthāsutta --- | --- SN14.16 - 有偈经 --- |
| Sāvatthiyaṁ viharati. | Dwelling at Sāvatthī. | 住于舍卫城。 |
| “Dhātusova, bhikkhave, sattā saṁsandanti samenti. | “According to their elements, bhikkhus, beings converge and associate. | “依其界，诸比丘，众生汇聚交往。 |
| Hīnādhimuttikā hīnādhimuttikehi saddhiṁ saṁsandanti samenti. | Those of inferior disposition converge and associate with those of inferior disposition. | 劣性者与劣性者汇聚交往。 |
| Atītampi kho, bhikkhave, addhānaṁ dhātusova sattā saṁsandiṁsu samiṁsu. | In the past, too, bhikkhus, according to their elements beings converged and associated. | 过去亦，诸比丘，依其界众生汇聚交往。 |
| Hīnādhimuttikā hīnādhimuttikehi saddhiṁ saṁsandiṁsu samiṁsu. | Those of inferior disposition converged and associated with those of inferior disposition. | 劣性者与劣性者汇聚交往。 |
| Anāgatampi kho, bhikkhave, addhānaṁ dhātusova sattā saṁsandissanti samessanti. | In the future, too, bhikkhus, according to their elements beings will converge and associate. | 未来亦，诸比丘，依其界众生将汇聚交往。 |
| Hīnādhimuttikā hīnādhimuttikehi saddhiṁ saṁsandissanti samessanti. | Those of inferior disposition will converge and associate with those of inferior disposition. | 劣性者将与劣性者汇聚交往。 |
| Etarahipi kho, bhikkhave, paccuppannaṁ addhānaṁ dhātusova sattā saṁsandanti samenti. | At present, too, bhikkhus, according to their elements beings converge and associate. | 现在亦，诸比丘，依其界众生汇聚交往。 |
| Hīnādhimuttikā hīnādhimuttikehi saddhiṁ saṁsandanti samenti. | Those of inferior disposition converge and associate with those of inferior disposition. | 劣性者与劣性者汇聚交往。 |
| Seyyathāpi, bhikkhave, gūtho gūthena saṁsandati sameti; | Just as, bhikkhus, dung converges and associates with dung; | 犹如，诸比丘，粪与粪汇聚交往； |
| muttaṁ muttena saṁsandati sameti; | urine converges and associates with urine; | 尿与尿汇聚交往； |
| kheḷo kheḷena saṁsandati sameti; | spittle converges and associates with spittle; | 唾与唾汇聚交往； |
| pubbo pubbena saṁsandati sameti; | pus converges and associates with pus; | 脓与脓汇聚交往； |
| lohitaṁ lohitena saṁsandati sameti; | blood converges and associates with blood; | 血与血汇聚交往； |
| evameva kho, bhikkhave, dhātusova sattā saṁsandanti samenti. | even so, bhikkhus, according to their elements beings converge and associate. | 如是，诸比丘，依其界众生汇聚交往。 |
| Hīnādhimuttikā hīnādhimuttikehi saddhiṁ saṁsandanti samenti. | Those of inferior disposition converge and associate with those of inferior disposition. | 劣性者与劣性者汇聚交往。 |
| Atītampi kho addhānaṁ …pe… | In the past, too …and so on… | 过去亦…等等… |
| anāgatampi kho addhānaṁ …pe… | In the future, too …and so on… | 未来亦…等等… |
| etarahipi kho paccuppannaṁ addhānaṁ dhātusova sattā saṁsandanti samenti. | At present, too, according to their elements beings converge and associate. | 现在亦，依其界众生汇聚交往。 |
| Hīnādhimuttikā hīnādhimuttikehi saddhiṁ saṁsandanti samenti. | Those of inferior disposition converge and associate with those of inferior disposition. | 劣性者与劣性者汇聚交往。 |
| Dhātusova, bhikkhave, sattā saṁsandanti samenti. | According to their elements, bhikkhus, beings converge and associate. | 依其界，诸比丘，众生汇聚交往。 |
| Kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṁ saṁsandanti samenti. | Those of excellent disposition converge and associate with those of excellent disposition. | 优性者与优性者汇聚交往。 |
| Atītampi kho, bhikkhave, addhānaṁ dhātusova sattā saṁsandiṁsu samiṁsu. | In the past, too, bhikkhus, according to their elements beings converged and associated. | 过去亦，诸比丘，依其界众生汇聚交往。 |
| Kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṁ saṁsandiṁsu samiṁsu. | Those of excellent disposition converged and associate with those of excellent disposition. | 优性者与优性者汇聚交往。 |
| Anāgatampi kho, bhikkhave, addhānaṁ …pe… | In the future, too, bhikkhus …and so on… | 未来亦，诸比丘…等等… |
| etarahipi kho, bhikkhave, paccuppannaṁ addhānaṁ dhātusova sattā saṁsandanti samenti. | At present, too, bhikkhus, according to their elements beings converge and associate. | 现在亦，诸比丘，依其界众生汇聚交往。 |
| Kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṁ saṁsandanti samenti. | Those of excellent disposition converge and associate with those of excellent disposition. | 优性者与优性者汇聚交往。 |
| Seyyathāpi, bhikkhave, khīraṁ khīrena saṁsandati sameti; | Just as, bhikkhus, milk converges and associates with milk; | 犹如，诸比丘，乳与乳汇聚交往； |
| telaṁ telena saṁsandati sameti; | oil converges and associates with oil; | 油与油汇聚交往； |
| sappi sappinā saṁsandati sameti; | ghee converges and associates with ghee; | 酥与酥汇聚交往； |
| madhu madhunā saṁsandati sameti; | honey converges and associates with honey; | 蜜与蜜汇聚交往； |
| phāṇitaṁ phāṇitena saṁsandati sameti; | molasses converges and associates with molasses; | 糖蜜与糖蜜汇聚交往； |
| evameva kho, bhikkhave, dhātusova sattā saṁsandanti samenti. | even so, bhikkhus, according to their elements beings converge and associate. | 如是，诸比丘，依其界众生汇聚交往。 |
| Kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṁ saṁsandanti samenti. | Those of excellent disposition converge and associate with those of excellent disposition. | 优性者与优性者汇聚交往。 |
| Atītampi kho addhānaṁ … | In the past, too … | 过去亦… |
| anāgatampi kho addhānaṁ … | In the future, too … | 未来亦… |
| etarahipi kho paccuppannaṁ addhānaṁ dhātusova sattā saṁsandanti samenti. | At present, too, according to their elements beings converge and associate. | 现在亦，依其界众生汇聚交往。 |
| Kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṁ saṁsandanti samentī”ti. | Those of excellent disposition converge and associate with those of excellent disposition.” | 优性者与优性者汇聚交往。” |
| Idamavoca bhagavā. | This the Blessed One said. | 此世尊说。 |
| Idaṁ vatvāna sugato athāparaṁ etadavoca satthā: | Having said this, the Fortunate One, the Teacher, further said this: | 说此语已，善逝，师，复说此： |
| “Saṁsaggā vanatho jāto, | “From association a jungle is born, | “由交往生丛林， |
| asaṁsaggena chijjati; | Through non-association it is cut off; | 由不交往断之； |
| Parittaṁ dārumāruyha, | Like one who, mounting a small piece of wood, | 如人，登小木， |
| yathā sīde mahaṇṇave. | Would sink in the great ocean. | 将沉于大海。 |
| Evaṁ kusītamāgamma, | Even so, by relying on a lazy person, | 如是，依懒人， |
| sādhujīvipi sīdati; | Even one of good livelihood sinks; | 纵善活者亦沉； |
| Tasmā taṁ parivajjeyya, | Therefore one should avoid him, | 是故应避之， |
| kusītaṁ hīnavīriyaṁ. | The lazy one of deficient energy. | 懒惰少精进者。 |
| Pavivittehi ariyehi, | With those secluded, noble ones, | 与 secluded，贵人， |
| pahitattehi jhāyīhi; | Self-exerted, meditative; | 自励，禅定者； |
| Niccaṁ āraddhavīriyehi, | Always of aroused energy, | 常发精进者， |
| paṇḍitehi sahāvase”ti. | With the wise, one should associate.” | 与智者，应交往。” |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
14.17 - SN 14.17 Assaddhasaṁsandana: Assaddhasaṁsandanasutta
| --- SN14.17 - Assaddhasaṁsandanasutta --- | --- SN14.17 - Assaddhasaṁsandanasutta --- | --- SN14.17 - 无信者相应经 --- |
| Sāvatthiyaṁ viharati. | Dwelling at Sāvatthī. | 住于舍卫城。 |
| “Dhātusova, bhikkhave, sattā saṁsandanti samenti. | “According to their elements, bhikkhus, beings converge and associate. | “依其界，诸比丘，众生汇聚交往。 |
| Assaddhā assaddhehi saddhiṁ saṁsandanti samenti; | The faithless converge and associate with the faithless; | 无信者与无信者汇聚交往； |
| ahirikā ahirikehi saddhiṁ saṁsandanti samenti; | the shameless converge and associate with the shameless; | 无惭者与无惭者汇聚交往； |
| anottappino anottappīhi saddhiṁ saṁsandanti samenti; | those without moral dread converge and associate with those without moral dread; | 无愧者与无愧者汇聚交往； |
| appassutā appassutehi saddhiṁ saṁsandanti samenti; | the unlearned converge and associate with the unlearned; | 无闻者与无闻者汇聚交往； |
| kusītā kusītehi saddhiṁ saṁsandanti samenti; | the lazy converge and associate with the lazy; | 懒惰者与懒惰者汇聚交往； |
| muṭṭhassatino muṭṭhassatīhi saddhiṁ saṁsandanti samenti; | the muddle-minded converge and associate with the muddle-minded; | 失念者与失念者汇聚交往； |
| duppaññā duppaññehi saddhiṁ saṁsandanti samenti. | the unwise converge and associate with the unwise. | 无慧者与无慧者汇聚交往。 |
| Atītampi kho, bhikkhave, addhānaṁ dhātusova sattā saṁsandiṁsu samiṁsu. | In the past, too, bhikkhus, according to their elements beings converged and associated. | 过去亦，诸比丘，依其界众生汇聚交往。 |
| Assaddhā assaddhehi saddhiṁ saṁsandiṁsu samiṁsu; | The faithless converged and associated with the faithless; | 无信者与无信者汇聚交往； |
| ahirikā ahirikehi saddhiṁ saṁsandiṁsu samiṁsu; | the shameless converged and associated with the shameless; | 无惭者与无惭者汇聚交往； |
| anottappino anottappīhi saddhiṁ saṁsandiṁsu samiṁsu; | those without moral dread converged and associated with those without moral dread; | 无愧者与无愧者汇聚交往； |
| appassutā appassutehi saddhiṁ saṁsandiṁsu samiṁsu; | the unlearned converged and associated with the unlearned; | 无闻者与无闻者汇聚交往； |
| kusītā kusītehi saddhiṁ saṁsandiṁsu samiṁsu; | the lazy converged and associated with the lazy; | 懒惰者与懒惰者汇聚交往； |
| muṭṭhassatino muṭṭhassatīhi saddhiṁ saṁsandiṁsu samiṁsu; | the muddle-minded converged and associated with the muddle-minded; | 失念者与失念者汇聚交往； |
| duppaññā duppaññehi saddhiṁ saṁsandiṁsu samiṁsu. | the unwise converged and associated with the unwise. | 无慧者与无慧者汇聚交往。 |
| Anāgatampi kho, bhikkhave, addhānaṁ dhātusova sattā saṁsandissanti samessanti. | In the future, too, bhikkhus, according to their elements beings will converge and associate. | 未来亦，诸比丘，依其界众生将汇聚交往。 |
| Assaddhā assaddhehi saddhiṁ saṁsandissanti samessanti; | The faithless will converge and associate with the faithless; | 无信者将与无信者汇聚交往； |
| ahirikā ahirikehi saddhiṁ saṁsandissanti samessanti; | the shameless will converge and associate with the shameless; | 无惭者将与无惭者汇聚交往； |
| anottappino anottappīhi saddhiṁ …pe… | those without moral dread …and so on… | 无愧者…等等… |
| appassutā appassutehi saddhiṁ …pe… | the unlearned …and so on… | 无闻者…等等… |
| kusītā kusītehi saddhiṁ …pe… | the lazy …and so on… | 懒惰者…等等… |
| muṭṭhassatino muṭṭhassatīhi saddhiṁ …pe… | the muddle-minded …and so on… | 失念者…等等… |
| duppaññā duppaññehi saddhiṁ saṁsandissanti samessanti. | the unwise will converge and associate with the unwise. | 无慧者将与无慧者汇聚交往。 |
| Etarahipi kho, bhikkhave, paccuppannaṁ addhānaṁ dhātusova sattā saṁsandanti samenti. | At present, too, bhikkhus, according to their elements beings converge and associate. | 现在亦，诸比丘，依其界众生汇聚交往。 |
| Assaddhā assaddhehi saddhiṁ saṁsandanti samenti; | The faithless converge and associate with the faithless; | 无信者与无信者汇聚交往； |
| ahirikā ahirikehi saddhiṁ …pe… | the shameless …and so on… | 无惭者…等等… |
| anottappino anottappīhi saddhiṁ …pe… | those without moral dread …and so on… | 无愧者…等等… |
| appassutā appassutehi saddhiṁ …pe… | the unlearned …and so on… | 无闻者…等等… |
| kusītā kusītehi saddhiṁ …pe… | the lazy …and so on… | 懒惰者…等等… |
| muṭṭhassatino muṭṭhassatīhi saddhiṁ saṁsandanti samenti; | the muddle-minded converge and associate with the muddle-minded; | 失念者与失念者汇聚交往； |
| duppaññā duppaññehi saddhiṁ saṁsandanti samenti. | the unwise converge and associate with the unwise. | 无慧者与无慧者汇聚交往。 |
| Dhātusova, bhikkhave, sattā saṁsandanti samenti. | According to their elements, bhikkhus, beings converge and associate. | 依其界，诸比丘，众生汇聚交往。 |
| Saddhā saddhehi saddhiṁ saṁsandanti samenti; | The faithful converge and associate with the faithful; | 有信者与有信者汇聚交往； |
| hirimanā hirimanehi saddhiṁ saṁsandanti samenti; | the conscientious converge and associate with the conscientious; | 有惭者与有惭者汇聚交往； |
| ottappino ottappīhi saddhiṁ saṁsandanti samenti; | those with moral dread converge and associate with those with moral dread; | 有愧者与有愧者汇聚交往； |
| bahussutā bahussutehi saddhiṁ saṁsandanti samenti; | the learned converge and associate with the learned; | 有闻者与有闻者汇聚交往； |
| āraddhavīriyā āraddhavīriyehi saddhiṁ saṁsandanti samenti; | those with aroused energy converge and associate with those with aroused energy; | 发精进者与发精进者汇聚交往； |
| upaṭṭhitassatino upaṭṭhitassatīhi saddhiṁ saṁsandanti samenti; | those with established mindfulness converge and associate with those with established mindfulness; | 立念者与立念者汇聚交往； |
| paññavanto paññavantehi saddhiṁ saṁsandanti samenti. | the wise converge and associate with the wise. | 有慧者与有慧者汇聚交往。 |
| Atītampi kho, bhikkhave, addhānaṁ …pe… | In the past, too, bhikkhus …and so on… | 过去亦，诸比丘…等等… |
| anāgatampi kho, bhikkhave …pe… | In the future, too, bhikkhus …and so on… | 未来亦，诸比丘…等等… |
| etarahipi kho, bhikkhave, paccuppannaṁ addhānaṁ dhātusova sattā saṁsandanti samenti. | At present, too, bhikkhus, according to their elements beings converge and associate. | 现在亦，诸比丘，依其界众生汇聚交往。 |
| Saddhā saddhehi saddhiṁ …pe… | The faithful with the faithful …and so on… | 有信者与有信者…等等… |
| paññavanto paññavantehi saddhiṁ saṁsandanti samentī”ti. | the wise converge and associate with the wise.” | 有慧者与有慧者汇聚交往。” |
14.18 - SN 14.18 Assaddhamūlaka: Assaddhamūlakasutta
| --- SN14.18 - Assaddhamūlakasutta --- | --- SN14.18 - Assaddhamūlakasutta --- | --- SN14.18 - 无信为本经 --- |
| Sāvatthiyaṁ viharati. | Dwelling at Sāvatthī. | 住于舍卫城。 |
| “Dhātusova, bhikkhave, sattā saṁsandanti samenti. | “According to their elements, bhikkhus, beings converge and associate. | “依其界，诸比丘，众生汇聚交往。 |
| Assaddhā assaddhehi saddhiṁ saṁsandanti samenti; | The faithless converge and associate with the faithless; | 无信者与无信者汇聚交往； |
| ahirikā ahirikehi saddhiṁ saṁsandanti samenti; | the shameless converge and associate with the shameless; | 无惭者与无惭者汇聚交往； |
| duppaññā duppaññehi saddhiṁ saṁsandanti samenti; | the unwise converge and associate with the unwise; | 无慧者与无慧者汇聚交往； |
| saddhā saddhehi saddhiṁ saṁsandanti samenti; | the faithful converge and associate with the faithful; | 有信者与有信者汇聚交往； |
| hirimanā hirimanehi saddhiṁ saṁsandanti samenti; | the conscientious converge and associate with the conscientious; | 有惭者与有惭者汇聚交往； |
| paññavanto paññavantehi saddhiṁ saṁsandanti samenti. | the wise converge and associate with the wise. | 有慧者与有慧者汇聚交往。 |
| Atītampi kho, bhikkhave, addhānaṁ dhātusova sattā saṁsandiṁsu samiṁsu …pe… | In the past, too, bhikkhus, according to their elements beings converged and associated …and so on… | 过去亦，诸比丘，依其界众生汇聚交往…等等… |
| anāgatampi kho, bhikkhave, addhānaṁ dhātusova sattā saṁsandissanti samessanti …pe…. | In the future, too, bhikkhus, according to their elements beings will converge and associate …and so on…. | 未来亦，诸比丘，依其界众生将汇聚交往…等等…。 |
| Etarahipi kho, bhikkhave, paccuppannaṁ addhānaṁ dhātusova sattā saṁsandanti samenti. | At present, too, bhikkhus, according to their elements beings converge and associate. | 现在亦，诸比丘，依其界众生汇聚交往。 |
| Assaddhā assaddhehi saddhiṁ saṁsandanti samenti; | The faithless converge and associate with the faithless; | 无信者与无信者汇聚交往； |
| ahirikā ahirikehi saddhiṁ saṁsandanti samenti, duppaññā duppaññehi saddhiṁ saṁsandanti samenti; | the shameless converge and associate with the shameless, the unwise converge and associate with the unwise; | 无惭者与无惭者汇聚交往，无慧者与无慧者汇聚交往； |
| saddhā saddhehi saddhiṁ saṁsandanti samenti; | the faithful converge and associate with the faithful; | 有信者与有信者汇聚交往； |
| hirimanā hirimanehi saddhiṁ saṁsandanti samenti; | the conscientious converge and associate with the conscientious; | 有惭者与有惭者汇聚交往； |
| paññavanto paññavantehi saddhiṁ saṁsandanti samentīti. | the wise converge and associate with the wise. | 有慧者与有慧者汇聚交往。 |
| Dhātusova, bhikkhave, sattā saṁsandanti samenti. | According to their elements, bhikkhus, beings converge and associate. | 依其界，诸比丘，众生汇聚交往。 |
| Assaddhā assaddhehi saddhiṁ saṁsandanti samenti; | The faithless converge and associate with the faithless; | 无信者与无信者汇聚交往； |
| anottappino anottappīhi saddhiṁ saṁsandanti samenti; | those without moral dread converge and associate with those without moral dread; | 无愧者与无愧者汇聚交往； |
| duppaññā duppaññehi saddhiṁ saṁsandanti samenti; | the unwise converge and associate with the unwise; | 无慧者与无慧者汇聚交往； |
| saddhā saddhehi saddhiṁ saṁsandanti samenti; | the faithful converge and associate with the faithful; | 有信者与有信者汇聚交往； |
| ottappino ottappīhi saddhiṁ saṁsandanti samenti; | those with moral dread converge and associate with those with moral dread; | 有愧者与有愧者汇聚交往； |
| paññavanto paññavantehi saddhiṁ saṁsandanti samenti …pe… | the wise converge and associate with the wise …and so on… | 有慧者与有慧者汇聚交往…等等… |
| paṭhamavāro viya vitthāretabbo. | to be elaborated as in the first section. | 如第一部分详述。 |
| Dhātusova, bhikkhave …pe… | According to their elements, bhikkhus …and so on… | 依其界，诸比丘…等等… |
| assaddhā assaddhehi saddhiṁ saṁsandanti samenti; | The faithless converge and associate with the faithless; | 无信者与无信者汇聚交往； |
| appassutā appassutehi saddhiṁ saṁsandanti samenti; | the unlearned converge and associate with the unlearned; | 无闻者与无闻者汇聚交往； |
| duppaññā duppaññehi saddhiṁ saṁsandanti samenti; | the unwise converge and associate with the unwise; | 无慧者与无慧者汇聚交往； |
| saddhā saddhehi saddhiṁ saṁsandanti samenti; bahussutā bahussutehi saddhiṁ saṁsandanti samenti, paññavanto paññavantehi saddhiṁ saṁsandanti samenti …pe…. | the faithful converge and associate with the faithful; the learned converge and associate with the learned, the wise converge and associate with the wise …and so on…. | 有信者与有信者汇聚交往；有闻者与有闻者汇聚交往，有慧者与有慧者汇聚交往…等等…。 |
| Dhātusova, bhikkhave …pe… | According to their elements, bhikkhus …and so on… | 依其界，诸比丘…等等… |
| assaddhā assaddhehi saddhiṁ saṁsandanti samenti; | The faithless converge and associate with the faithless; | 无信者与无信者汇聚交往； |
| kusītā kusītehi saddhiṁ saṁsandanti samenti; | the lazy converge and associate with the lazy; | 懒惰者与懒惰者汇聚交往； |
| duppaññā duppaññehi saddhiṁ saṁsandanti samenti; | the unwise converge and associate with the unwise; | 无慧者与无慧者汇聚交往； |
| saddhā saddhehi saddhiṁ saṁsandanti samenti; | the faithful converge and associate with the faithful; | 有信者与有信者汇聚交往； |
| āraddhavīriyā āraddhavīriyehi saddhiṁ saṁsandanti samenti; paññavanto paññavantehi saddhiṁ saṁsandanti samenti …pe…. | those with aroused energy converge and associate with those with aroused energy; the wise converge and associate with the wise …and so on…. | 发精进者与发精进者汇聚交往；有慧者与有慧者汇聚交往…等等…。 |
| Dhātusova, bhikkhave …pe… | According to their elements, bhikkhus …and so on… | 依其界，诸比丘…等等… |
| assaddhā assaddhehi saddhiṁ saṁsandanti samenti; | The faithless converge and associate with the faithless; | 无信者与无信者汇聚交往； |
| muṭṭhassatino muṭṭhassatīhi saddhiṁ saṁsandanti samenti; | the muddle-minded converge and associate with the muddle-minded; | 失念者与失念者汇聚交往； |
| duppaññā duppaññehi saddhiṁ saṁsandanti samenti; | the unwise converge and associate with the unwise; | 无慧者与无慧者汇聚交往； |
| saddhā saddhehi saddhiṁ saṁsandanti samenti; | the faithful converge and associate with the faithful; | 有信者与有信者汇聚交往； |
| upaṭṭhitassatino upaṭṭhitassatīhi saddhiṁ saṁsandanti samenti; paññavanto paññavantehi saddhiṁ saṁsandanti samentī”ti …pe…. | those with established mindfulness converge and associate with those with established mindfulness; the wise converge and associate with the wise.” …and so on…. | 立念者与立念者汇聚交往；有慧者与有慧者汇聚交往。”…等等…。 |
14.19 - SN 14.19 Ahirikamūlaka: Ahirikamūlakasutta
| --- SN14.19 - Ahirikamūlakasutta --- | --- SN14.19 - Ahirikamūlakasutta --- | --- SN14.19 - 无惭为本经 --- |
| Sāvatthiyaṁ viharati. | Dwelling at Sāvatthī. | 住于舍卫城。 |
| “Dhātusova …pe… | “According to their elements …and so on… | “依其界…等等… |
| ahirikā ahirikehi saddhiṁ saṁsandanti samenti, anottappino anottappīhi saddhiṁ saṁsandanti samenti, duppaññā duppaññehi saddhiṁ saṁsandanti samenti; hirimanā hirimanehi saddhiṁ saṁsandanti samenti, ottappino ottappīhi saddhiṁ saṁsandanti samenti, paññavanto paññavantehi saddhiṁ saṁsandanti samenti …pe…. | The shameless converge and associate with the shameless, those without moral dread converge and associate with those without moral dread, the unwise converge and associate with the unwise; the conscientious converge and associate with the conscientious, those with moral dread converge and associate with those with moral dread, the wise converge and associate with the wise …and so on…. | 无惭者与无惭者汇聚交往，无愧者与无愧者汇聚交往，无慧者与无慧者汇聚交往；有惭者与有惭者汇聚交往，有愧者与有愧者汇聚交往，有慧者与有慧者汇聚交往…等等…。 |
| Ahirikā ahirikehi saddhiṁ saṁsandanti samenti, appassutā appassutehi saddhiṁ saṁsandanti samenti, duppaññā duppaññehi saddhiṁ saṁsandanti samenti; hirimanā hirimanehi saddhiṁ saṁsandanti samenti, bahussutā bahussutehi saddhiṁ saṁsandanti samenti, paññavanto paññavantehi saddhiṁ saṁsandanti samenti …pe…. | The shameless converge and associate with the shameless, the unlearned converge and associate with the unlearned, the unwise converge and associate with the unwise; the conscientious converge and associate with the conscientious, the learned converge and associate with the learned, the wise converge and associate with the wise …and so on…. | 无惭者与无惭者汇聚交往，无闻者与无闻者汇聚交往，无慧者与无慧者汇聚交往；有惭者与有惭者汇聚交往，有闻者与有闻者汇聚交往，有慧者与有慧者汇聚交往…等等…。 |
| Ahirikā ahirikehi saddhiṁ saṁsandanti samenti, kusītā kusītehi saddhiṁ saṁsandanti samenti, duppaññā duppaññehi saddhiṁ saṁsandanti samenti; hirimanā hirimanehi saddhiṁ saṁsandanti samenti, āraddhavīriyā āraddhavīriyehi saddhiṁ saṁsandanti samenti, paññavanto paññavantehi saddhiṁ saṁsandanti samenti …pe…. | The shameless converge and associate with the shameless, the lazy converge and associate with the lazy, the unwise converge and associate with the unwise; the conscientious converge and associate with the conscientious, those with aroused energy converge and associate with those with aroused energy, the wise converge and associate with the wise …and so on…. | 无惭者与无惭者汇聚交往，懒惰者与懒惰者汇聚交往，无慧者与无慧者汇聚交往；有惭者与有惭者汇聚交往，发精进者与发精进者汇聚交往，有慧者与有慧者汇聚交往…等等…。 |
| Ahirikā ahirikehi saddhiṁ saṁsandanti samenti, muṭṭhassatino muṭṭhassatīhi saddhiṁ saṁsandanti samenti, duppaññā duppaññehi saddhiṁ saṁsandanti samenti; hirimanā hirimanehi saddhiṁ saṁsandanti samenti, upaṭṭhitassatino upaṭṭhitassatīhi saddhiṁ saṁsandanti samenti, paññavanto paññavantehi saddhiṁ saṁsandanti samentī”ti …pe…. | The shameless converge and associate with the shameless, the muddle-minded converge and associate with the muddle-minded, the unwise converge and associate with the unwise; the conscientious converge and associate with the conscientious, those with established mindfulness converge and associate with those with established mindfulness, the wise converge and associate with the wise.” …and so on…. | 无惭者与无惭者汇聚交往，失念者与失念者汇聚交往，无慧者与无慧者汇聚交往；有惭者与有惭者汇聚交往，立念者与立念者汇聚交往，有慧者与有慧者汇聚交往。”…等等…。 |
14.20 - SN 14.20 Anottappamūlaka: Anottappamūlakasutta
| --- SN14.20 - Anottappamūlakasutta --- | --- SN14.20 - Anottappamūlakasutta --- | --- SN14.20 - 无愧为本经 --- |
| Sāvatthiyaṁ viharati. | Dwelling at Sāvatthī. | 住于舍卫城。 |
| “Dhātusova, bhikkhave, sattā saṁsandanti samenti. | “According to their elements, bhikkhus, beings converge and associate. | “依其界，诸比丘，众生汇聚交往。 |
| Anottappino anottappīhi saddhiṁ saṁsandanti samenti; | Those without moral dread converge and associate with those without moral dread; | 无愧者与无愧者汇聚交往； |
| appassutā appassutehi saddhiṁ saṁsandanti samenti; | the unlearned converge and associate with the unlearned; | 无闻者与无闻者汇聚交往； |
| duppaññā duppaññehi saddhiṁ saṁsandanti samenti; | the unwise converge and associate with the unwise; | 无慧者与无慧者汇聚交往； |
| ottappino ottappīhi saddhiṁ saṁsandanti samenti; | those with moral dread converge and associate with those with moral dread; | 有愧者与有愧者汇聚交往； |
| bahussutā bahussutehi saddhiṁ saṁsandanti samenti; paññavanto paññavantehi saddhiṁ saṁsandanti samenti …pe…. | the learned converge and associate with the learned; the wise converge and associate with the wise …and so on…. | 有闻者与有闻者汇聚交往；有慧者与有慧者汇聚交往…等等…。 |
| Anottappino anottappīhi saddhiṁ saṁsandanti samenti; | Those without moral dread converge and associate with those without moral dread; | 无愧者与无愧者汇聚交往； |
| kusītā kusītehi saddhiṁ saṁsandanti samenti; | the lazy converge and associate with the lazy; | 懒惰者与懒惰者汇聚交往； |
| duppaññā duppaññehi saddhiṁ saṁsandanti samenti; | the unwise converge and associate with the unwise; | 无慧者与无慧者汇聚交往； |
| ottappino ottappīhi saddhiṁ saṁsandanti samenti; | those with moral dread converge and associate with those with moral dread; | 有愧者与有愧者汇聚交往； |
| āraddhavīriyā āraddhavīriyehi saddhiṁ saṁsandanti samenti; paññavanto paññavantehi saddhiṁ saṁsandanti samenti …pe…. | those with aroused energy converge and associate with those with aroused energy; the wise converge and associate with the wise …and so on…. | 发精进者与发精进者汇聚交往；有慧者与有慧者汇聚交往…等等…。 |
| Anottappino anottappīhi saddhiṁ saṁsandanti samenti; | Those without moral dread converge and associate with those without moral dread; | 无愧者与无愧者汇聚交往； |
| muṭṭhassatino muṭṭhassatīhi saddhiṁ saṁsandanti samenti; | the muddle-minded converge and associate with the muddle-minded; | 失念者与失念者汇聚交往； |
| duppaññā duppaññehi saddhiṁ saṁsandanti samenti; | the unwise converge and associate with the unwise; | 无慧者与无慧者汇聚交往； |
| ottappino ottappīhi saddhiṁ saṁsandanti samenti; | those with moral dread converge and associate with those with moral dread; | 有愧者与有愧者汇聚交往； |
| upaṭṭhitassatino upaṭṭhitassatīhi saddhiṁ saṁsandanti samenti; paññavanto paññavantehi saddhiṁ saṁsandanti samentī”ti …pe…. | those with established mindfulness converge and associate with those with established mindfulness; the wise converge and associate with the wise.” …and so on…. | 立念者与立念者汇聚交往；有慧者与有慧者汇聚交往。”…等等…。 |
14.21 - SN 14.21 Appassutamūlaka: Appassutamūlakasutta
| --- SN14.21 - Appassutamūlakasutta --- | --- SN14.21 - Appassutamūlakasutta --- | --- SN14.21 - 无闻为本经 --- |
| Sāvatthiyaṁ viharati. | Dwelling at Sāvatthī. | 住于舍卫城。 |
| “Dhātusova, bhikkhave, sattā saṁsandanti samenti. | “According to their elements, bhikkhus, beings converge and associate. | “依其界，诸比丘，众生汇聚交往。 |
| Appassutā appassutehi saddhiṁ saṁsandanti samenti; | The unlearned converge and associate with the unlearned; | 无闻者与无闻者汇聚交往； |
| kusītā kusītehi saddhiṁ saṁsandanti samenti; | the lazy converge and associate with the lazy; | 懒惰者与懒惰者汇聚交往； |
| duppaññā duppaññehi saddhiṁ saṁsandanti samenti; | the unwise converge and associate with the unwise; | 无慧者与无慧者汇聚交往； |
| bahussutā bahussutehi saddhiṁ saṁsandanti samenti; | the learned converge and associate with the learned; | 有闻者与有闻者汇聚交往； |
| āraddhavīriyā āraddhavīriyehi saddhiṁ saṁsandanti samenti; paññavanto paññavantehi saddhiṁ saṁsandanti samenti …pe…. | those with aroused energy converge and associate with those with aroused energy; the wise converge and associate with the wise …and so on…. | 发精进者与发精进者汇聚交往；有慧者与有慧者汇聚交往…等等…。 |
| Appassutā appassutehi saddhiṁ saṁsandanti samenti; | The unlearned converge and associate with the unlearned; | 无闻者与无闻者汇聚交往； |
| muṭṭhassatino muṭṭhassatīhi saddhiṁ saṁsandanti samenti; | the muddle-minded converge and associate with the muddle-minded; | 失念者与失念者汇聚交往； |
| duppaññā duppaññehi saddhiṁ saṁsandanti samenti; | the unwise converge and associate with the unwise; | 无慧者与无慧者汇聚交往； |
| bahussutā bahussutehi saddhiṁ saṁsandanti samenti; | the learned converge and associate with the learned; | 有闻者与有闻者汇聚交往； |
| upaṭṭhitassatino upaṭṭhitassatīhi saddhiṁ saṁsandanti samenti; paññavanto paññavantehi saddhiṁ saṁsandanti samentī”ti …pe…. | those with established mindfulness converge and associate with those with established mindfulness; the wise converge and associate with the wise.” …and so on…. | 立念者与立念者汇聚交往；有慧者与有慧者汇聚交往。”…等等…。 |
14.22 - SN 14.22 Kusītamūlaka: Kusītamūlakasutta
| --- SN14.22 - Kusītamūlakasutta --- | --- SN14.22 - Kusītamūlakasutta --- | --- SN14.22 - 懈怠为本经 --- |
| Sāvatthiyaṁ viharati. | Dwelling at Sāvatthī. | 住于舍卫城。 |
| “Dhātusova, bhikkhave, sattā saṁsandanti samenti. | “According to their elements, bhikkhus, beings converge and associate. | “依其界，诸比丘，众生汇聚交往。 |
| Kusītā kusītehi saddhiṁ saṁsandanti samenti; | The lazy converge and associate with the lazy; | 懒惰者与懒惰者汇聚交往； |
| muṭṭhassatino muṭṭhassatīhi saddhiṁ saṁsandanti samenti; | the muddle-minded converge and associate with the muddle-minded; | 失念者与失念者汇聚交往； |
| duppaññā duppaññehi saddhiṁ saṁsandanti samenti; | the unwise converge and associate with the unwise; | 无慧者与无慧者汇聚交往； |
| āraddhavīriyā āraddhavīriyehi saddhiṁ saṁsandanti samenti; | those with aroused energy converge and associate with those with aroused energy; | 发精进者与发精进者汇聚交往； |
| upaṭṭhitassatino upaṭṭhitassatīhi saddhiṁ saṁsandanti samenti; paññavanto paññavantehi saddhiṁ saṁsandanti samentī”ti …pe…. | those with established mindfulness converge and associate with those with established mindfulness; the wise converge and associate with the wise.” …and so on…. | 立念者与立念者汇聚交往；有慧者与有慧者汇聚交往。”…等等…。 |
| (Sabbattha atītānāgatapaccuppannaṁ kātabbaṁ.) | (Throughout, past, future, and present should be applied.) | （贯穿始终，应适用过去，未来，及现在。） |
| Dutiyo vaggo. | The Second Chapter. | 第二品。 |
| Sattimā sanidānañca, | Seven, With Cause, | 七，有因， |
| giñjakāvasathena ca; | And the Brick Hall; | 及砖堂； |
| Hīnādhimutti caṅkamaṁ, | Inferior Disposition, Walking, | 劣性，经行， |
| sagāthā assaddhasattamaṁ. | With Verses, Faithless as seventh. | 有偈，无信为第七。 |
| Assaddhamūlakā pañca, | Five rooted in Faithlessness, | 五根本于无信， |
| Cattāro ahirikamūlakā; | Four rooted in Shamelessness; | 四根本于无惭； |
| Anottappamūlakā tīṇi, | Three rooted in Lack of Moral Dread, | 三根本于无愧， |
| Duve appassutena ca. | Two with the Unlearned. | 二与无闻。 |
| Kusītaṁ ekakaṁ vuttaṁ, | Laziness is stated as one, | 懈怠说为一， |
| Suttantā tīṇi pañcakā; | Suttas are three sets of five; | 经为三组五； |
| Bāvīsati vuttā suttā, | Twenty-two suttas are stated, | 二十二经已说， |
| Dutiyo vaggo pavuccatīti. | The second chapter is thus declared. | 第二品如是宣。 |
14.23 - SN 14.23 Asamāhita: Asamāhitasutta
| --- SN14.23 - Asamāhitasutta --- | --- SN14.23 - Asamāhitasutta --- | --- SN14.23 - 不定经 --- |
| Sāvatthiyaṁ viharati. | Dwelling at Sāvatthī. | 住于舍卫城。 |
| “Dhātusova, bhikkhave, sattā saṁsandanti samenti. | “According to their elements, bhikkhus, beings converge and associate. | “依其界，诸比丘，众生汇聚交往。 |
| Assaddhā assaddhehi saddhiṁ saṁsandanti samenti; | The faithless converge and associate with the faithless; | 无信者与无信者汇聚交往； |
| ahirikā ahirikehi saddhiṁ saṁsandanti samenti; | the shameless converge and associate with the shameless; | 无惭者与无惭者汇聚交往； |
| anottappino anottappīhi saddhiṁ saṁsandanti samenti; | those without moral dread converge and associate with those without moral dread; | 无愧者与无愧者汇聚交往； |
| asamāhitā asamāhitehi saddhiṁ saṁsandanti samenti; | the unconcentrated converge and associate with the unconcentrated; | 不定者与不定者汇聚交往； |
| duppaññā duppaññehi saddhiṁ saṁsandanti samenti. | the unwise converge and associate with the unwise. | 无慧者与无慧者汇聚交往。 |
| Saddhā saddhehi saddhiṁ saṁsandanti samenti; | The faithful converge and associate with the faithful; | 有信者与有信者汇聚交往； |
| hirimanā hirimanehi saddhiṁ saṁsandanti samenti; | the conscientious converge and associate with the conscientious; | 有惭者与有惭者汇聚交往； |
| ottappino ottappīhi saddhiṁ saṁsandanti samenti; | those with moral dread converge and associate with those with moral dread; | 有愧者与有愧者汇聚交往； |
| samāhitā samāhitehi saddhiṁ saṁsandanti samenti; | the concentrated converge and associate with the concentrated; | 定者与定者汇聚交往； |
| paññavanto paññavantehi saddhiṁ saṁsandanti samentī”ti. | the wise converge and associate with the wise.” | 有慧者与有慧者汇聚交往。” |
14.24 - SN 14.24 Dussīla: Dussīlasutta
| --- SN14.24 - Dussīlasutta --- | --- SN14.24 - Dussīlasutta --- | --- SN14.24 - 恶戒经 --- |
| Sāvatthiyaṁ viharati. | Dwelling at Sāvatthī. | 住于舍卫城。 |
| “Dhātusova, bhikkhave, sattā saṁsandanti samenti. | “According to their elements, bhikkhus, beings converge and associate. | “依其界，诸比丘，众生汇聚交往。 |
| Assaddhā assaddhehi saddhiṁ saṁsandanti samenti; | The faithless converge and associate with the faithless; | 无信者与无信者汇聚交往； |
| ahirikā ahirikehi saddhiṁ saṁsandanti samenti; | the shameless converge and associate with the shameless; | 无惭者与无惭者汇聚交往； |
| anottappino anottappīhi saddhiṁ saṁsandanti samenti; | those without moral dread converge and associate with those without moral dread; | 无愧者与无愧者汇聚交往； |
| dussīlā dussīlehi saddhiṁ saṁsandanti samenti; | the immoral converge and associate with the immoral; | 恶戒者与恶戒者汇聚交往； |
| duppaññā duppaññehi saddhiṁ saṁsandanti samenti. | the unwise converge and associate with the unwise. | 无慧者与无慧者汇聚交往。 |
| Saddhā saddhehi saddhiṁ saṁsandanti samenti; | The faithful converge and associate with the faithful; | 有信者与有信者汇聚交往； |
| hirimanā hirimanehi saddhiṁ saṁsandanti samenti; | the conscientious converge and associate with the conscientious; | 有惭者与有惭者汇聚交往； |
| ottappino ottappīhi saddhiṁ saṁsandanti samenti; | those with moral dread converge and associate with those with moral dread; | 有愧者与有愧者汇聚交往； |
| sīlavanto sīlavantehi saddhiṁ saṁsandanti samenti; | the virtuous converge and associate with the virtuous; | 有戒者与有戒者汇聚交往； |
| paññavanto paññavantehi saddhiṁ saṁsandanti samentī”ti. | the wise converge and associate with the wise.” | 有慧者与有慧者汇聚交往。” |
| Dutiyaṁ. | Second. | 第二。 |
14.25 - SN 14.25 Pañcasikkhāpada: Pañcasikkhāpadasutta
| --- SN14.25 - Pañcasikkhāpadasutta --- | --- SN14.25 - Pañcasikkhāpadasutta --- | --- SN14.25 - 五学处经 --- |
| Sāvatthiyaṁ viharati. | Dwelling at Sāvatthī. | 住于舍卫城。 |
| “Dhātusova, bhikkhave, sattā saṁsandanti samenti. | “According to their elements, bhikkhus, beings converge and associate. | “依其界，诸比丘，众生汇聚交往。 |
| Pāṇātipātino pāṇātipātīhi saddhiṁ saṁsandanti samenti; | Destroyers of life converge and associate with destroyers of life; | 杀生者与杀生者汇聚交往； |
| adinnādāyino adinnādāyīhi saddhiṁ saṁsandanti samenti; | takers of what is not given converge and associate with takers of what is not given; | 不与取者与不与取者汇聚交往； |
| kāmesumicchācārino kāmesumicchācārīhi saddhiṁ saṁsandanti samenti; | those who engage in sexual misconduct converge and associate with those who engage in sexual misconduct; | 行邪淫者与行邪淫者汇聚交往； |
| musāvādino musāvādīhi saddhiṁ saṁsandanti samenti; | speakers of falsehood converge and associate with speakers of falsehood; | 说妄语者与说妄语者汇聚交往； |
| surāmerayamajjappamādaṭṭhāyino surāmerayamajjappamādaṭṭhāyīhi saddhiṁ saṁsandanti samenti. | those given to intoxicating drinks and drugs which cause heedlessness converge and associate with those given to intoxicating drinks and drugs which cause heedlessness. | 耽于酒药致放逸者与耽于酒药致放逸者汇聚交往。 |
| Pāṇātipātā paṭiviratā pāṇātipātā paṭiviratehi saddhiṁ saṁsandanti samenti; | Those who abstain from destroying life converge and associate with those who abstain from destroying life; | 离杀生者与离杀生者汇聚交往； |
| adinnādānā paṭiviratā adinnādānā paṭiviratehi saddhiṁ saṁsandanti samenti; | those who abstain from taking what is not given converge and associate with those who abstain from taking what is not given; | 离不与取者与离不与取者汇聚交往； |
| kāmesumicchācārā paṭiviratā kāmesumicchācārā paṭiviratehi saddhiṁ saṁsandanti samenti; | those who abstain from sexual misconduct converge and associate with those who abstain from sexual misconduct; | 离邪淫者与离邪淫者汇聚交往； |
| musāvādā paṭiviratā musāvādā paṭiviratehi saddhiṁ saṁsandanti samenti; | those who abstain from speaking falsehood converge and associate with those who abstain from speaking falsehood; | 离妄语者与离妄语者汇聚交往； |
| surāmerayamajjappamādaṭṭhānā paṭiviratā surāmerayamajjappamādaṭṭhānā paṭiviratehi saddhiṁ saṁsandanti samentī”ti. | those who abstain from intoxicating drinks and drugs which cause heedlessness converge and associate with those who abstain from intoxicating drinks and drugs which cause heedlessness.” | 离酒药致放逸者与离酒药致放逸者汇聚交往。” |
| Tatiyaṁ. | Third. | 第三。 |
14.26 - SN 14.26 Sattakammapatha: Sattakammapathasutta
| --- SN14.26 - Sattakammapathasutta --- | --- SN14.26 - Sattakammapathasutta --- | --- SN14.26 - 七业道经 --- |
| Sāvatthiyaṁ viharati. | Dwelling at Sāvatthī. | 住于舍卫城。 |
| “Dhātusova, bhikkhave, sattā saṁsandanti samenti. | “According to their elements, bhikkhus, beings converge and associate. | “依其界，诸比丘，众生汇聚交往。 |
| Pāṇātipātino pāṇātipātīhi saddhiṁ saṁsandanti samenti; | Destroyers of life converge and associate with destroyers of life; | 杀生者与杀生者汇聚交往； |
| adinnādāyino adinnādāyīhi saddhiṁ saṁsandanti samenti; | takers of what is not given converge and associate with takers of what is not given; | 不与取者与不与取者汇聚交往； |
| kāmesumicchācārino kāmesumicchācārīhi saddhiṁ saṁsandanti samenti; | those who engage in sexual misconduct converge and associate with those who engage in sexual misconduct; | 行邪淫者与行邪淫者汇聚交往； |
| musāvādino musāvādīhi saddhiṁ saṁsandanti samenti; | speakers of falsehood converge and associate with speakers of falsehood; | 说妄语者与说妄语者汇聚交往； |
| pisuṇavācā pisuṇavācehi saddhiṁ saṁsandanti samenti; | slanderers converge and associate with slanderers; | 诽谤者与诽谤者汇聚交往； |
| pharusavācā pharusavācehi saddhiṁ saṁsandanti samenti; | those of harsh speech converge and associate with those of harsh speech; | 粗语者与粗语者汇聚交往； |
| samphappalāpino samphappalāpīhi saddhiṁ saṁsandanti samenti. | idle chatterers converge and associate with idle chatterers. | 绮语者与绮语者汇聚交往。 |
| Pāṇātipātā paṭiviratā …pe… | Those who abstain from destroying life …and so on… | 离杀生者…等等… |
| adinnādānā paṭiviratā … | those who abstain from taking what is not given … | 离不与取者… |
| kāmesumicchācārā paṭiviratā … | those who abstain from sexual misconduct … | 离邪淫者… |
| musāvādā paṭiviratā … | those who abstain from speaking falsehood … | 离妄语者… |
| pisuṇāya vācāya paṭiviratā pisuṇāya vācāya paṭiviratehi saddhiṁ saṁsandanti samenti; | those who abstain from slanderous speech converge and associate with those who abstain from slanderous speech; | 离诽谤语者与离诽谤语者汇聚交往； |
| pharusāya vācāya paṭiviratā pharusāya vācāya paṭiviratehi saddhiṁ saṁsandanti samenti; | those who abstain from harsh speech converge and associate with those who abstain from harsh speech; | 离粗语者与离粗语者汇聚交往； |
| samphappalāpā paṭiviratā samphappalāpā paṭiviratehi saddhiṁ saṁsandanti samentī”ti. | those who abstain from idle chatter converge and associate with those who abstain from idle chatter.” | 离绮语者与离绮语者汇聚交往。” |
| Catutthaṁ. | Fourth. | 第四。 |
14.27 - SN 14.27 Dasakammapatha: Dasakammapathasutta
| --- SN14.27 - Dasakammapathasutta --- | --- SN14.27 - Dasakammapathasutta --- | --- SN14.27 - 十业道经 --- |
| Sāvatthiyaṁ viharati. | Dwelling at Sāvatthī. | 住于舍卫城。 |
| “Dhātusova, bhikkhave, sattā saṁsandanti samenti. | “According to their elements, bhikkhus, beings converge and associate. | “依其界，诸比丘，众生汇聚交往。 |
| Pāṇātipātino pāṇātipātīhi saddhiṁ saṁsandanti samenti; | Destroyers of life converge and associate with destroyers of life; | 杀生者与杀生者汇聚交往； |
| adinnādāyino …pe… | takers of what is not given …and so on… | 不与取者…等等… |
| kāmesumicchācārino … | those who engage in sexual misconduct … | 行邪淫者… |
| musāvādino … | speakers of falsehood … | 说妄语者… |
| pisuṇavācā … | slanderers … | 诽谤者… |
| pharusavācā … | those of harsh speech … | 粗语者… |
| samphappalāpino samphappalāpīhi saddhiṁ saṁsandanti samenti; | idle chatterers converge and associate with idle chatterers; | 绮语者与绮语者汇聚交往； |
| abhijjhāluno abhijjhālūhi saddhiṁ saṁsandanti samenti; | the covetous converge and associate with the covetous; | 贪欲者与贪欲者汇聚交往； |
| byāpannacittā byāpannacittehi saddhiṁ saṁsandanti samenti; | those with minds of ill will converge and associate with those with minds of ill will; | 有嗔心者与有嗔心者汇聚交往； |
| micchādiṭṭhikā micchādiṭṭhikehi saddhiṁ saṁsandanti samenti. | those holding wrong view converge and associate with those holding wrong view. | 持邪见者与持邪见者汇聚交往。 |
| Pāṇātipātā paṭiviratā pāṇātipātā paṭiviratehi saddhiṁ saṁsandanti samenti; | Those who abstain from destroying life converge and associate with those who abstain from destroying life; | 离杀生者与离杀生者汇聚交往； |
| adinnādānā paṭiviratā …pe… | those who abstain from taking what is not given …and so on… | 离不与取者…等等… |
| kāmesumicchācārā paṭiviratā … | those who abstain from sexual misconduct … | 离邪淫者… |
| musāvādā paṭiviratā … | those who abstain from speaking falsehood … | 离妄语者… |
| pisuṇāya vācāya … | from slanderous speech … | 离诽谤语… |
| pharusāya vācāya … | from harsh speech … | 离粗语… |
| samphappalāpā paṭiviratā samphappalāpā paṭiviratehi saddhiṁ saṁsandanti samenti; | those who abstain from idle chatter converge and associate with those who abstain from idle chatter; | 离绮语者与离绮语者汇聚交往； |
| anabhijjhāluno anabhijjhālūhi saddhiṁ saṁsandanti samenti; | the uncovetous converge and associate with the uncovetous; | 无贪者与无贪者汇聚交往； |
| abyāpannacittā abyāpannacittehi saddhiṁ saṁsandanti samenti; | those with minds of non-ill will converge and associate with those with minds of non-ill will; | 无嗔心者与无嗔心者汇聚交往； |
| sammādiṭṭhikā sammādiṭṭhikehi saddhiṁ saṁsandanti samentī”ti. | those holding right view converge and associate with those holding right view.” | 持正见者与持正见者汇聚交往。” |
14.28 - SN 14.28 Aṭṭhaṅgika: Aṭṭhaṅgikasutta
| --- SN14.28 - Aṭṭhaṅgikasutta --- | --- SN14.28 - Aṭṭhaṅgikasutta --- | --- SN14.28 - 八支经 --- |
| Sāvatthiyaṁ viharati. | Dwelling at Sāvatthī. | 住于舍卫城。 |
| “Dhātusova, bhikkhave, sattā saṁsandanti samenti. | “According to their elements, bhikkhus, beings converge and associate. | “依其界，诸比丘，众生汇聚交往。 |
| Micchādiṭṭhikā micchādiṭṭhikehi saddhiṁ saṁsandanti samenti; | Those of wrong view converge and associate with those of wrong view; | 邪见者与邪见者汇聚交往； |
| micchāsaṅkappā …pe… | those of wrong intention …and so on… | 邪思惟者…等等… |
| micchāvācā … | those of wrong speech … | 邪语者… |
| micchākammantā … | those of wrong action … | 邪业者… |
| micchāājīvā … | those of wrong livelihood … | 邪命者… |
| micchāvāyāmā … | those of wrong effort … | 邪精进者… |
| micchāsatino … | those of wrong mindfulness … | 邪念者… |
| micchāsamādhino micchāsamādhīhi saddhiṁ saṁsandanti samenti. | those of wrong concentration converge and associate with those of wrong concentration. | 邪定者与邪定者汇聚交往。 |
| Sammādiṭṭhikā sammādiṭṭhikehi saddhiṁ saṁsandanti samenti; | Those of right view converge and associate with those of right view; | 正见者与正见者汇聚交往； |
| sammāsaṅkappā …pe… | those of right intention …and so on… | 正思惟者…等等… |
| sammāvācā … | those of right speech … | 正语者… |
| sammākammantā … | those of right action … | 正业者… |
| sammāājīvā … | those of right livelihood … | 正命者… |
| sammāvāyāmā … | those of right effort … | 正精进者… |
| sammāsatino … | those of right mindfulness … | 正念者… |
| sammāsamādhino sammāsamādhīhi saddhiṁ saṁsandanti samentī”ti. | those of right concentration converge and associate with those of right concentration.” | 正定者与正定者汇聚交往。” |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
14.29 - SN 14.29 Dasaṅga: Dasaṅgasutta
| --- SN14.29 - Dasaṅgasutta --- | --- SN14.29 - Dasaṅgasutta --- | --- SN14.29 - 十支经 --- |
| Sāvatthiyaṁ viharati. | Dwelling at Sāvatthī. | 住于舍卫城。 |
| “Dhātusova, bhikkhave, sattā saṁsandanti samenti. | “According to their elements, bhikkhus, beings converge and associate. | “依其界，诸比丘，众生汇聚交往。 |
| Micchādiṭṭhikā micchādiṭṭhikehi saddhiṁ saṁsandanti samenti; | Those of wrong view converge and associate with those of wrong view; | 邪见者与邪见者汇聚交往； |
| micchāsaṅkappā …pe… | those of wrong intention …and so on… | 邪思惟者…等等… |
| micchāvācā … | those of wrong speech … | 邪语者… |
| micchākammantā … | those of wrong action … | 邪业者… |
| micchāājīvā … | those of wrong livelihood … | 邪命者… |
| micchāvāyāmā … | those of wrong effort … | 邪精进者… |
| micchāsatino … | those of wrong mindfulness … | 邪念者… |
| micchāsamādhino micchāsamādhīhi saddhiṁ saṁsandanti samenti; | those of wrong concentration converge and associate with those of wrong concentration; | 邪定者与邪定者汇聚交往； |
| micchāñāṇino micchāñāṇīhi saddhiṁ saṁsandanti samenti; | those of wrong knowledge converge and associate with those of wrong knowledge; | 邪智者与邪智者汇聚交往； |
| micchāvimuttino micchāvimuttīhi saddhiṁ saṁsandanti samenti. | those of wrong liberation converge and associate with those of wrong liberation. | 邪解脱者与邪解脱者汇聚交往。 |
| Sammādiṭṭhikā sammādiṭṭhikehi saddhiṁ saṁsandanti samenti; | Those of right view converge and associate with those of right view; | 正见者与正见者汇聚交往； |
| sammāsaṅkappā …pe… | those of right intention …and so on… | 正思惟者…等等… |
| sammāvācā … | those of right speech … | 正语者… |
| sammākammantā … | those of right action … | 正业者… |
| sammāājīvā … | those of right livelihood … | 正命者… |
| sammāvāyāmā … | those of right effort … | 正精进者… |
| sammāsatino … | those of right mindfulness … | 正念者… |
| sammāsamādhino … | those of right concentration … | 正定者… |
| sammāñāṇino sammāñāṇīhi saddhiṁ saṁsandanti samenti; | those of right knowledge converge and associate with those of right knowledge; | 正智者与正智者汇聚交往； |
| sammāvimuttino sammāvimuttīhi saddhiṁ saṁsandanti samentī”ti. | those of right liberation converge and associate with those of right liberation.” | 正解脱者与正解脱者汇聚交往。” |
| (Sabbattha atītānāgatapaccuppannaṁ kātabbaṁ.) | (Throughout, past, future, and present should be applied.) | （贯穿始终，应适用过去，未来，及现在。） |
| Sattannaṁ suttantānaṁ uddānaṁ | Summary of the Seven Suttas: | 七经总览： |
| Asamāhitaṁ dussīlaṁ, | Unconcentrated, Immoral, | 不定，恶戒， |
| pañca sikkhāpadāni ca; | Five Precepts also; | 五学处亦然； |
| Satta kammapathā vuttā, | Seven Courses of Kamma are stated, | 七业道已说， |
| dasakammapathena ca; | And with the Ten Courses of Kamma; | 及以十业道； |
| Chaṭṭhaṁ aṭṭhaṅgiko vutto, | The sixth is called the Eightfold, | 第六称为八支， |
| dasaṅgena ca sattamaṁ. | And the seventh with the Tenfold. | 及第七以十支。 |
| Kammapathavaggo tatiyo. | The Courses of Kamma Chapter, the Third. | 业道品，第三。 |
14.30 - SN 14.30 Catudhātu: Catudhātusutta
| --- SN14.30 - Catudhātusutta --- | --- SN14.30 - Catudhātusutta --- | --- SN14.30 - 四界经 --- |
| Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme … | On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park … | 一时，佛住舍卫城祇陀林给孤独园… |
| “catasso imā, bhikkhave, dhātuyo. | “There are, bhikkhus, these four elements. | “有，诸比丘，此四界。 |
| Katamā catasso? | What four? | 何四？ |
| Pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu— | The earth element, the water element, the fire element, the air element— | 地界，水界，火界，风界— |
| imā kho, bhikkhave, catasso dhātuyo”ti. | these, bhikkhus, are the four elements.” | 此，诸比丘，为四界。” |
14.31 - SN 14.31 Pubbesambodha: Pubbesambodhasutta
| --- SN14.31 - Pubbesambodhasutta --- | --- SN14.31 - Pubbesambodhasutta --- | --- SN14.31 - 未成佛前经 --- |
| Sāvatthiyaṁ viharati. | Dwelling at Sāvatthī. | 住于舍卫城。 |
| “Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi: | “Formerly, bhikkhus, before my enlightenment, while I was still an unenlightened Bodhisatta, it occurred to me: | “昔，诸比丘，我未成佛前，尚为未觉菩萨时，生此念： |
| ‘ko nu kho pathavīdhātuyā assādo, ko ādīnavo, kiṁ nissaraṇaṁ; | ‘What now is the gratification in the earth element, what is the danger, what is the escape; | ‘今地界之喜为何，危为何，出离为何； |
| ko āpodhātuyā assādo, ko ādīnavo, kiṁ nissaraṇaṁ; | what is the gratification in the water element, what is the danger, what is the escape; | 水界之喜为何，危为何，出离为何； |
| ko tejodhātuyā assādo, ko ādīnavo, kiṁ nissaraṇaṁ; | what is the gratification in the fire element, what is the danger, what is the escape; | 火界之喜为何，危为何，出离为何； |
| ko vāyodhātuyā assādo, ko ādīnavo, kiṁ nissaraṇan’ti? | what is the gratification in the air element, what is the danger, what is the escape?’ | 风界之喜为何，危为何，出离为何？’ |
| Tassa mayhaṁ, bhikkhave, etadahosi: | Then, bhikkhus, it occurred to me: | 尔时，诸比丘，我生此念： |
| ‘yaṁ kho pathavīdhātuṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ pathavīdhātuyā assādo; | ‘Whatever pleasure and joy arise in dependence on the earth element, this is the gratification in the earth element; | ‘凡依地界生之乐与喜，此为地界之喜； |
| yaṁ pathavīdhātu aniccā dukkhā vipariṇāmadhammā, ayaṁ pathavīdhātuyā ādīnavo; | that the earth element is impermanent, suffering, subject to change, this is the danger in the earth element; | 彼地界为无常，苦，变易法，此为地界之危； |
| yo pathavīdhātuyā chandarāgavinayo chandarāgappahānaṁ, idaṁ pathavīdhātuyā nissaraṇaṁ. | the removal of desire and lust, the abandoning of desire and lust for the earth element, this is the escape from the earth element. | 除去欲与爱，舍弃对地界之欲与爱，此为地界之出离。 |
| Yaṁ āpodhātuṁ paṭicca …pe… | Whatever in dependence on the water element …and so on… | 凡依水界…等等… |
| yaṁ tejodhātuṁ paṭicca …pe… | Whatever in dependence on the fire element …and so on… | 凡依火界…等等… |
| yaṁ vāyodhātuṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ vāyodhātuyā assādo; | Whatever pleasure and joy arise in dependence on the air element, this is the gratification in the air element; | 凡依风界生之乐与喜，此为风界之喜； |
| yaṁ vāyodhātu aniccā dukkhā vipariṇāmadhammā, ayaṁ vāyodhātuyā ādīnavo; | that the air element is impermanent, suffering, subject to change, this is the danger in the air element; | 彼风界为无常，苦，变易法，此为风界之危； |
| yo vāyodhātuyā chandarāgavinayo chandarāgappahānaṁ, idaṁ vāyodhātuyā nissaraṇaṁ’. | the removal of desire and lust, the abandoning of desire and lust for the air element, this is the escape from the air element.’ | 除去欲与爱，舍弃对风界之欲与爱，此为风界之出离。’ |
| Yāvakīvañcāhaṁ, bhikkhave, imāsaṁ catunnaṁ dhātūnaṁ evaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ na abbhaññāsiṁ, neva tāvāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddhoti paccaññāsiṁ. | So long, bhikkhus, as I did not directly know these four elements in this way—their gratification as gratification, their danger as danger, and their escape as escape, as they really are—I did not claim to have awakened to the unsurpassed perfect enlightenment in this world with its devas, Māra, and Brahmā, in this generation with its ascetics and brahmins, its devas and humans. | 如是长时，诸比丘，我未如是直知此四界—其喜为喜，其危为危，及其出离为出离，如其真实—我未宣称已觉于此天、魔、梵之世，于此沙门、婆罗门、天人之世代，无上正等觉。 |
| Yato ca khvāhaṁ, bhikkhave, imāsaṁ catunnaṁ dhātūnaṁ evaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ abbhaññāsiṁ, athāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddhoti paccaññāsiṁ. | But when, bhikkhus, I directly knew these four elements in this way—their gratification as gratification, their danger as danger, and their escape as escape, as they really are—then, bhikkhus, I claimed to have awakened to the unsurpassed perfect enlightenment in this world with its devas, Māra, and Brahmā, in this generation with its ascetics and brahmins, its devas and humans. | 然当，诸比丘，我如是直知此四界—其喜为喜，其危为危，及其出离为出离，如其真实—尔时，诸比丘，我宣称已觉于此天、魔、梵之世，于此沙门、婆罗门、天人之世代，无上正等觉。 |
| Ñāṇañca pana me dassanaṁ udapādi: | And knowledge and vision arose in me: | 智与见于我生起： |
| ‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’”ti. | ‘Unshakable is my liberation; this is the last birth; there is now no further renewal of being.’” | ‘我解脱不动摇；此为最后生；今无后有。’” |
| Dutiyaṁ. | Second. | 第二。 |
14.32 - SN 14.32 Acariṁ: Acariṁsutta
| --- SN14.32 - Acariṁsutta --- | --- SN14.32 - Acariṁsutta --- | --- SN14.32 - 我曾行经 --- |
| Sāvatthiyaṁ viharati. | Dwelling at Sāvatthī. | 住于舍卫城。 |
| “Pathavīdhātuyāhaṁ, bhikkhave, assādapariyesanaṁ acariṁ, yo pathavīdhātuyā assādo tadajjhagamaṁ, yāvatā pathavīdhātuyā assādo paññāya me so sudiṭṭho. | “I, bhikkhus, pursued the search for gratification in the earth element; whatever is the gratification in the earth element, that I found; inasmuch as there is gratification in the earth element, that has been well seen by me with wisdom. | “我，诸比丘，寻求地界之喜；凡地界之喜，我已寻得；地界之喜，我已以慧善见。 |
| Pathavīdhātuyāhaṁ, bhikkhave, ādīnavapariyesanaṁ acariṁ, yo pathavīdhātuyā ādīnavo tadajjhagamaṁ, yāvatā pathavīdhātuyā ādīnavo paññāya me so sudiṭṭho. | I, bhikkhus, pursued the search for danger in the earth element; whatever is the danger in the earth element, that I found; inasmuch as there is danger in the earth element, that has been well seen by me with wisdom. | 我，诸比丘，寻求地界之危；凡地界之危，我已寻得；地界之危，我已以慧善见。 |
| Pathavīdhātuyāhaṁ, bhikkhave, nissaraṇapariyesanaṁ acariṁ, yaṁ pathavīdhātuyā nissaraṇaṁ tadajjhagamaṁ, yāvatā pathavīdhātuyā nissaraṇaṁ paññāya me taṁ sudiṭṭhaṁ. | I, bhikkhus, pursued the search for escape from the earth element; whatever is the escape from the earth element, that I found; inasmuch as there is escape from the earth element, that has been well seen by me with wisdom. | 我，诸比丘，寻求地界之出离；凡地界之出离，我已寻得；地界之出离，我已以慧善见。 |
| Āpodhātuyāhaṁ, bhikkhave …pe… | I, bhikkhus, for the water element …and so on… | 我，诸比丘，于水界…等等… |
| tejodhātuyāhaṁ, bhikkhave … | I, bhikkhus, for the fire element … | 我，诸比丘，于火界… |
| vāyodhātuyāhaṁ, bhikkhave, assādapariyesanaṁ acariṁ, yo vāyodhātuyā assādo tadajjhagamaṁ, yāvatā vāyodhātuyā assādo paññāya me so sudiṭṭho. | I, bhikkhus, pursued the search for gratification in the air element; whatever is the gratification in the air element, that I found; inasmuch as there is gratification in the air element, that has been well seen by me with wisdom. | 我，诸比丘，寻求风界之喜；凡风界之喜，我已寻得；风界之喜，我已以慧善见。 |
| Vāyodhātuyāhaṁ, bhikkhave, ādīnavapariyesanaṁ acariṁ, yo vāyodhātuyā ādīnavo tadajjhagamaṁ, yāvatā vāyodhātuyā ādīnavo paññāya me so sudiṭṭho. | I, bhikkhus, pursued the search for danger in the air element; whatever is the danger in the air element, that I found; inasmuch as there is danger in the air element, that has been well seen by me with wisdom. | 我，诸比丘，寻求风界之危；凡风界之危，我已寻得；风界之危，我已以慧善见。 |
| Vāyodhātuyāhaṁ, bhikkhave, nissaraṇapariyesanaṁ acariṁ, yaṁ vāyodhātuyā nissaraṇaṁ tadajjhagamaṁ, yāvatā vāyodhātuyā nissaraṇaṁ paññāya me taṁ sudiṭṭhaṁ. | I, bhikkhus, pursued the search for escape from the air element; whatever is the escape from the air element, that I found; inasmuch as there is escape from the air element, that has been well seen by me with wisdom. | 我，诸比丘，寻求风界之出离；凡风界之出离，我已寻得；风界之出离，我已以慧善见。 |
| Yāvakīvañcāhaṁ, bhikkhave, imāsaṁ catunnaṁ dhātūnaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ na abbhaññāsiṁ, neva tāvāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddhoti paccaññāsiṁ. | So long, bhikkhus, as I did not directly know these four elements—their gratification as gratification, their danger as danger, and their escape as escape, as they really are—I did not claim to have awakened to the unsurpassed perfect enlightenment in this world with its devas, Māra, and Brahmā, in this generation with its ascetics and brahmins, its devas and humans. | 如是长时，诸比丘，我未直知此四界—其喜为喜，其危为危，及其出离为出离，如其真实—我未宣称已觉于此天、魔、梵之世，于此沙门、婆罗门、天人之世代，无上正等觉。 |
| Yato ca khvāhaṁ, bhikkhave, imāsaṁ catunnaṁ dhātūnaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ abbhaññāsiṁ, athāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddhoti paccaññāsiṁ. | But when, bhikkhus, I directly knew these four elements—their gratification as gratification, their danger as danger, and their escape as escape, as they really are—then, bhikkhus, I claimed to have awakened to the unsurpassed perfect enlightenment in this world with its devas, Māra, and Brahmā, in this generation with its ascetics and brahmins, its devas and humans. | 然当，诸比丘，我直知此四界—其喜为喜，其危为危，及其出离为出离，如其真实—尔时，诸比丘，我宣称已觉于此天、魔、梵之世，于此沙门、婆罗门、天人之世代，无上正等觉。 |
| Ñāṇañca pana me dassanaṁ udapādi: | And knowledge and vision arose in me: | 智与见于我生起： |
| ‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’”ti. | ‘Unshakable is my liberation; this is the last birth; there is now no further renewal of being.’” | ‘我解脱不动摇；此为最后生；今无后有。’” |
| Tatiyaṁ. | Third. | 第三。 |
14.33 - SN 14.33 Nocedaṁ: Nocedaṁsutta
| --- SN14.33 - Nocedaṁsutta --- | --- SN14.33 - Nocedaṁsutta --- | --- SN14.33 - 若无此经 --- |
| Sāvatthiyaṁ viharati. | Dwelling at Sāvatthī. | 住于舍卫城。 |
| “No cedaṁ, bhikkhave, pathavīdhātuyā assādo abhavissa, nayidaṁ sattā pathavīdhātuyā sārajjeyyuṁ. | “If, bhikkhus, there were no gratification in the earth element, beings would not become enamored of the earth element. | “若，诸比丘，地界无喜，众生将不迷于地界。 |
| Yasmā ca kho, bhikkhave, atthi pathavīdhātuyā assādo, tasmā sattā pathavīdhātuyā sārajjanti. | But because, bhikkhus, there is gratification in the earth element, therefore beings become enamored of the earth element. | 然因，诸比丘，地界有喜，是故众生迷于地界。 |
| No cedaṁ, bhikkhave, pathavīdhātuyā ādīnavo abhavissa, nayidaṁ sattā pathavīdhātuyā nibbindeyyuṁ. | If, bhikkhus, there were no danger in the earth element, beings would not become disenchanted with the earth element. | 若，诸比-丘，地界无危，众生将不厌离于地界。 |
| Yasmā ca kho, bhikkhave, atthi pathavīdhātuyā ādīnavo, tasmā sattā pathavīdhātuyā nibbindanti. | But because, bhikkhus, there is danger in the earth element, therefore beings become disenchanted with the earth element. | 然因，诸比丘，地界有危，是故众生厌离于地界。 |
| No cedaṁ, bhikkhave, pathavīdhātuyā nissaraṇaṁ abhavissa, nayidaṁ sattā pathavīdhātuyā nissareyyuṁ. | If, bhikkhus, there were no escape from the earth element, beings would not escape from the earth element. | 若，诸比丘，地界无出离，众生将不出离于地界。 |
| Yasmā ca kho, bhikkhave, atthi pathavīdhātuyā nissaraṇaṁ, tasmā sattā pathavīdhātuyā nissaranti. | But because, bhikkhus, there is escape from the earth element, therefore beings escape from the earth element. | 然因，诸比丘，地界有出离，是故众生出离于地界。 |
| No cedaṁ, bhikkhave, āpodhātuyā assādo abhavissa …pe… | If, bhikkhus, there were no gratification in the water element …and so on… | 若，诸比丘，水界无喜…等等… |
| no cedaṁ, bhikkhave, tejodhātuyā …pe… | if, bhikkhus, for the fire element …and so on… | 若，诸比丘，于火界…等等… |
| no cedaṁ, bhikkhave, vāyodhātuyā assādo abhavissa, nayidaṁ sattā vāyodhātuyā sārajjeyyuṁ. | if, bhikkhus, there were no gratification in the air element, beings would not become enamored of the air element. | 若，诸比丘，风界无喜，众生将不迷于风界。 |
| Yasmā ca kho, bhikkhave, atthi vāyodhātuyā assādo, tasmā sattā vāyodhātuyā sārajjanti. | But because, bhikkhus, there is gratification in the air element, therefore beings become enamored of the air element. | 然因，诸比丘，风界有喜，是故众生迷于风界。 |
| No cedaṁ, bhikkhave, vāyodhātuyā ādīnavo abhavissa, nayidaṁ sattā vāyodhātuyā nibbindeyyuṁ. | If, bhikkhus, there were no danger in the air element, beings would not become disenchanted with the air element. | 若，诸比丘，风界无危，众生将不厌离于风界。 |
| Yasmā ca kho, bhikkhave, atthi vāyodhātuyā ādīnavo, tasmā sattā vāyodhātuyā nibbindanti. | But because, bhikkhus, there is danger in the air element, therefore beings become disenchanted with the air element. | 然因，诸比丘，风界有危，是故众生厌离于风界。 |
| No cedaṁ, bhikkhave, vāyodhātuyā nissaraṇaṁ abhavissa, nayidaṁ sattā vāyodhātuyā nissareyyuṁ. | If, bhikkhus, there were no escape from the air element, beings would not escape from the air element. | 若，诸比丘，风界无出离，众生将不出离于风界。 |
| Yasmā ca kho, bhikkhave, atthi vāyodhātuyā nissaraṇaṁ, tasmā sattā vāyodhātuyā nissaranti. | But because, bhikkhus, there is escape from the air element, therefore beings escape from the air element. | 然因，诸比丘，风界有出离，是故众生出离于风界。 |
| Yāvakīvañcime, bhikkhave, sattā imāsaṁ catunnaṁ dhātūnaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ na abbhaññaṁsu, neva tāvime, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaṁyuttā vippamuttā vimariyādikatena cetasā vihariṁsu. | So long, bhikkhus, as beings did not directly know these four elements—their gratification as gratification, their danger as danger, and their escape as escape, as they really are—so long, bhikkhus, beings did not dwell escaped, disjoined, liberated, with a mind made limitless, from this world with its devas, Māra, and Brahmā, from this generation with its ascetics and brahmins, its devas and humans. | 如是长时，诸比丘，众生未直知此四界—其喜为喜，其危为危，及其出离为出离，如其真实—如是长时，诸比丘，众生未住于出离，分离，解脱，心无限，于此天、魔、梵之世，于此沙门、婆罗门、天人之世代。 |
| Yato ca kho, bhikkhave, sattā imāsaṁ catunnaṁ dhātūnaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ abbhaññaṁsu, atha, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaṁyuttā vippamuttā vimariyādikatena cetasā viharantī”ti. | But when, bhikkhus, beings directly knew these four elements—their gratification as gratification, their danger as danger, and their escape as escape, as they really are—then, bhikkhus, beings dwell escaped, disjoined, liberated, with a mind made limitless, from this world with its devas, Māra, and Brahmā, from this generation with its ascetics and brahmins, its devas and humans.” | 然当，诸比丘，众生直知此四界—其喜为喜，其危为危，及其出离为出离，如其真实—尔时，诸比丘，众生住于出离，分离，解脱，心无限，于此天、魔、梵之世，于此沙门、婆罗门、天人之世代。” |
| Catutthaṁ. | Fourth. | 第四。 |
14.34 - SN 14.34 Ekantadukkha: Ekantadukkhasutta
| --- SN14.34 - Ekantadukkhasutta --- | --- SN14.34 - Ekantadukkhasutta --- | --- SN14.34 - 唯苦经 --- |
| Sāvatthiyaṁ viharati. | Dwelling at Sāvatthī. | 住于舍卫城。 |
| “Pathavīdhātu ce hidaṁ, bhikkhave, ekantadukkhā abhavissa dukkhānupatitā dukkhāvakkantā anavakkantā sukhena, nayidaṁ sattā pathavīdhātuyā sārajjeyyuṁ. | “If, bhikkhus, this earth element were exclusively suffering, steeped in suffering, immersed in suffering, not immersed in pleasure, beings would not become enamored of the earth element. | “若，诸比丘，此地界唯苦，浸于苦，沉于苦，不沉于乐，众生将不迷于地界。 |
| Yasmā ca kho, bhikkhave, pathavīdhātu sukhā sukhānupatitā sukhāvakkantā anavakkantā dukkhena, tasmā sattā pathavīdhātuyā sārajjanti. | But because, bhikkhus, the earth element is pleasant, steeped in pleasure, immersed in pleasure, not immersed in suffering, therefore beings become enamored of the earth element. | 然因，诸比丘，地界为乐，浸于乐，沉于乐，不沉于苦，是故众生迷于地界。 |
| Āpodhātu ce hidaṁ, bhikkhave …pe… | If this water element, bhikkhus …and so on… | 若此水界，诸比丘…等等… |
| tejodhātu ce hidaṁ, bhikkhave … | if this fire element, bhikkhus … | 若此火界，诸比丘… |
| vāyodhātu ce hidaṁ, bhikkhave, ekantadukkhā abhavissa dukkhānupatitā dukkhāvakkantā anavakkantā sukhena, nayidaṁ sattā vāyodhātuyā sārajjeyyuṁ. | if this air element, bhikkhus, were exclusively suffering, steeped in suffering, immersed in suffering, not immersed in pleasure, beings would not become enamored of the air element. | 若此风界，诸比丘，唯苦，浸于苦，沉于苦，不沉于乐，众生将不迷于风界。 |
| Yasmā ca kho, bhikkhave, vāyodhātu sukhā sukhānupatitā sukhāvakkantā anavakkantā dukkhena, tasmā sattā vāyodhātuyā sārajjanti. | But because, bhikkhus, the air element is pleasant, steeped in pleasure, immersed in pleasure, not immersed in suffering, therefore beings become enamored of the air element. | 然因，诸比丘，风界为乐，浸于乐，沉于乐，不沉于苦，是故众生迷于风界。 |
| Pathavīdhātu ce hidaṁ, bhikkhave, ekantasukhā abhavissa sukhānupatitā sukhāvakkantā anavakkantā dukkhena, nayidaṁ sattā pathavīdhātuyā nibbindeyyuṁ. | If this earth element, bhikkhus, were exclusively pleasant, steeped in pleasure, immersed in pleasure, not immersed in suffering, beings would not become disenchanted with the earth element. | 若此地界，诸比丘，唯乐，浸于乐，沉于乐，不沉于苦，众生将不厌离于地界。 |
| Yasmā ca kho, bhikkhave, pathavīdhātu dukkhā dukkhānupatitā dukkhāvakkantā anavakkantā sukhena, tasmā sattā pathavīdhātuyā nibbindanti. | But because, bhikkhus, the earth element is suffering, steeped in suffering, immersed in suffering, not immersed in pleasure, therefore beings become disenchanted with the earth element. | 然因，诸比丘，地界为苦，浸于苦，沉于苦，不沉于乐，是故众生厌离于地界。 |
| Āpodhātu ce hidaṁ, bhikkhave …pe… | If this water element, bhikkhus …and so on… | 若此水界，诸比丘…等等… |
| tejodhātu ce hidaṁ, bhikkhave … | if this fire element, bhikkhus … | 若此火界，诸比丘… |
| vāyodhātu ce hidaṁ, bhikkhave, ekantasukhā abhavissa sukhānupatitā sukhāvakkantā anavakkantā dukkhena, nayidaṁ sattā vāyodhātuyā nibbindeyyuṁ. | if this air element, bhikkhus, were exclusively pleasant, steeped in pleasure, immersed in pleasure, not immersed in suffering, beings would not become disenchanted with the air element. | 若此风界，诸比丘，唯乐，浸于乐，沉于乐，不沉于苦，众生将不厌离于风界。 |
| Yasmā ca kho, bhikkhave, vāyodhātu dukkhā dukkhānupatitā dukkhāvakkantā anavakkantā sukhena, tasmā sattā vāyodhātuyā nibbindantī”ti. | But because, bhikkhus, the air element is suffering, steeped in suffering, immersed in suffering, not immersed in pleasure, therefore beings become disenchanted with the air element.” | 然因，诸比丘，风界为苦，浸于苦，沉于苦，不沉于乐，是故众生厌离于风界。” |
14.35 - SN 14.35 Abhinanda: Abhinandasutta
| --- SN14.35 - Abhinandasutta --- | --- SN14.35 - Abhinandasutta --- | --- SN14.35 - 喜乐经 --- |
| Sāvatthiyaṁ viharati. | Dwelling at Sāvatthī. | 住于舍卫城。 |
| “Yo, bhikkhave, pathavīdhātuṁ abhinandati, dukkhaṁ so abhinandati. | “Whoever, bhikkhus, delights in the earth element, delights in suffering. | “凡，诸比丘，喜乐于地界，喜乐于苦。 |
| Yo dukkhaṁ abhinandati, aparimutto so dukkhasmāti vadāmi. | Whoever delights in suffering, is not freed from suffering, I say. | 凡喜乐于苦，不离于苦，我说。 |
| Yo āpodhātuṁ abhinandati …pe… | Whoever delights in the water element …and so on… | 凡喜乐于水界…等等… |
| yo tejodhātuṁ … | whoever delights in the fire element … | 凡喜乐于火界… |
| yo vāyodhātuṁ abhinandati, dukkhaṁ so abhinandati. | whoever delights in the air element, delights in suffering. | 凡喜乐于风界，喜乐于苦。 |
| Yo dukkhaṁ abhinandati, aparimutto so dukkhasmāti vadāmi. | Whoever delights in suffering, is not freed from suffering, I say. | 凡喜乐于苦，不离于苦，我说。 |
| Yo ca kho, bhikkhave, pathavīdhātuṁ nābhinandati, dukkhaṁ so nābhinandati. | And whoever, bhikkhus, does not delight in the earth element, does not delight in suffering. | 凡，诸比丘，不喜乐于地界，不喜乐于苦。 |
| Yo dukkhaṁ nābhinandati, parimutto so dukkhasmāti vadāmi. | Whoever does not delight in suffering, is freed from suffering, I say. | 凡不喜乐于苦，离于苦，我说。 |
| Yo āpodhātuṁ …pe… | Whoever the water element …and so on… | 凡水界…等等… |
| yo tejodhātuṁ … | whoever the fire element … | 凡火界… |
| yo vāyodhātuṁ nābhinandati, dukkhaṁ so nābhinandati. | whoever does not delight in the air element, does not delight in suffering. | 凡不喜乐于风界，不喜乐于苦。 |
| Yo dukkhaṁ nābhinandati, parimutto so dukkhasmāti vadāmī”ti. | Whoever does not delight in suffering, is freed from suffering, I say.” | 凡不喜乐于苦，离于苦，我说。” |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
14.36 - SN 14.36 Uppāda: Uppādasutta
| --- SN14.36 - Uppādasutta --- | --- SN14.36 - Uppādasutta --- | --- SN14.36 - 生起经 --- |
| Sāvatthiyaṁ viharati. | Dwelling at Sāvatthī. | 住于舍卫城。 |
| “Yo, bhikkhave, pathavīdhātuyā uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo rogānaṁ ṭhiti jarāmaraṇassa pātubhāvo. | “The arising, bhikkhus, an abiding, a new beginning, an appearance of the earth element, is an arising of suffering, an abiding of diseases, an appearance of aging-and-death. | “地界之生起，诸比丘，一住，一新始，一出现，为苦之生起，病之住，老死之出现。 |
| Yo āpodhātuyā …pe… | The arising of the water element …and so on… | 水界之生起…等等… |
| yo tejodhātuyā … | the arising of the fire element … | 火界之生起… |
| yo vāyodhātuyā uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo rogānaṁ ṭhiti jarāmaraṇassa pātubhāvo. | The arising, an abiding, a new beginning, an appearance of the air element, is an arising of suffering, an abiding of diseases, an appearance of aging-and-death. | 风界之生起，一住，一新始，一出现，为苦之生起，病之住，老死之出现。 |
| Yo ca kho, bhikkhave, pathavīdhātuyā nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho rogānaṁ vūpasamo jarāmaraṇassa atthaṅgamo. | And the cessation, bhikkhus, the calming, the disappearance of the earth element, is a cessation of suffering, a calming of diseases, a disappearance of aging-and-death. | 地界之息灭，诸比丘，平静，消失，为苦之息灭，病之平静，老死之消失。 |
| Yo āpodhātuyā …pe… | The cessation of the water element …and so on… | 水界之息灭…等等… |
| yo tejodhātuyā … | the cessation of the fire element … | 火界之息灭… |
| yo vāyodhātuyā nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho rogānaṁ vūpasamo jarāmaraṇassa atthaṅgamo”ti. | The cessation, the calming, the disappearance of the air element, is a cessation of suffering, a calming of diseases, a disappearance of aging-and-death.” | 风界之息灭，平静，消失，为苦之息灭，病之平静，老死之消失。” |
14.37 - SN 14.37 Samaṇabrāhmaṇa: Samaṇabrāhmaṇasutta
| --- SN14.37 - Samaṇabrāhmaṇasutta --- | --- SN14.37 - Samaṇabrāhmaṇasutta --- | --- SN14.37 - 沙门婆罗门经 --- |
| Sāvatthiyaṁ viharati. | Dwelling at Sāvatthī. | 住于舍卫城。 |
| “Catasso imā, bhikkhave, dhātuyo. | “There are, bhikkhus, these four elements. | “有，诸比丘，此四界。 |
| Katamā catasso? | What four? | 何四？ |
| Pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu. | The earth element, the water element, the fire element, the air element. | 地界，水界，火界，风界。 |
| Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṁ catunnaṁ dhātūnaṁ assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti, | Whatever ascetics or brahmins, bhikkhus, do not understand as they really are the gratification, the danger, and the escape in the case of these four elements, | 凡沙门或婆罗门，诸比丘，不如实解此四界之喜，危，与出离， |
| na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā; na ca pana te āyasmanto sāmaññatthaṁ vā brahmaññatthaṁ vā diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti. | they are not, bhikkhus, considered ascetics among ascetics or brahmins among brahmins by me; nor do those venerable ones, by realizing it for themselves with direct knowledge, in this very life, enter and dwell in the goal of asceticism or the goal of brahminhood. | 彼等，诸比丘，我非视为沙门中之沙门或婆罗门中之婆罗门；亦非彼等尊者，以自证知，于此生，入而住于沙门之目标或婆罗门之目标。 |
| Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṁ catunnaṁ dhātūnaṁ assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānanti, | But whatever ascetics or brahmins, bhikkhus, understand as they really are the gratification, the danger, and the escape in the case of these four elements, | 然凡沙门或婆罗门，诸比丘，如实解此四界之喜，危，与出离， |
| te ca kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā; te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti. | they, bhikkhus, are considered ascetics among ascetics and brahmins among brahmins by me; and those venerable ones, by realizing it for themselves with direct knowledge, in this very life, enter and dwell in the goal of asceticism and the goal of brahminhood.” | 彼等，诸比丘，我视为沙门中之沙门及婆罗门中之婆罗门；及彼等尊者，以自证知，于此生，入而住于沙门之目标及婆罗门之目标。” |
14.38 - SN 14.38 Dutiyasamaṇabrāhmaṇa: Dutiyasamaṇabrāhmaṇasutta
| --- SN14.38 - Dutiyasamaṇabrāhmaṇasutta --- | --- SN14.38 - Dutiyasamaṇabrāhmaṇasutta --- | --- SN14.38 - 第二沙门婆罗门经 --- |
| Sāvatthiyaṁ viharati. | Dwelling at Sāvatthī. | 住于舍卫城。 |
| “Catasso imā, bhikkhave, dhātuyo. | “There are, bhikkhus, these four elements. | “有，诸比丘，此四界。 |
| Katamā catasso? | What four? | 何四？ |
| Pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu. | The earth element, the water element, the fire element, the air element. | 地界，水界，火界，风界。 |
| Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṁ catunnaṁ dhātūnaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti …pe… | Whatever ascetics or brahmins, bhikkhus, do not understand as they really are the origin, the passing away, the gratification, the danger, and the escape in the case of these four elements …and so on… | 凡沙门或婆罗门，诸比丘，不如实解此四界之集，灭，喜，危，与出离…等等… |
| (vitthāretabbaṁ) | (to be elaborated) | （当详述） |
| pajānanti …pe… | understand …and so on… | 解…等等… |
| sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti. | having realized it for themselves with direct knowledge, they enter and dwell.” | 以自证知，入而住。” |
14.39 - SN 14.39 Tatiyasamaṇabrāhmaṇa: Tatiyasamaṇabrāhmaṇasutta
| --- SN14.39 - Tatiyasamaṇabrāhmaṇasutta --- | --- SN14.39 - Tatiyasamaṇabrāhmaṇasutta --- | --- SN14.39 - 第三沙门婆罗门经 --- |
| Sāvatthiyaṁ viharati. | Dwelling at Sāvatthī. | 住于舍卫城。 |
| “Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā pathavīdhātuṁ nappajānanti, pathavīdhātusamudayaṁ nappajānanti, pathavīdhātunirodhaṁ nappajānanti, pathavīdhātunirodhagāminiṁ paṭipadaṁ nappajānanti …pe… | “Whatever ascetics or brahmins, bhikkhus, do not understand the earth element, do not understand the origin of the earth element, do not understand the cessation of the earth element, do not understand the path leading to the cessation of the earth element …and so on… | “凡沙门或婆罗门，诸比丘，不解地界，不解地界之集，不解地界之灭，不解趣地界灭之道…等等… |
| āpodhātuṁ nappajānanti … | do not understand the water element … | 不解水界… |
| tejodhātuṁ nappajānanti … | do not understand the fire element … | 不解火界… |
| vāyodhātuṁ nappajānanti, vāyodhātusamudayaṁ nappajānanti, vāyodhātunirodhaṁ nappajānanti, vāyodhātunirodhagāminiṁ paṭipadaṁ nappajānanti, na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā; | do not understand the air element, do not understand the origin of the air element, do not understand the cessation of the air element, do not understand the path leading to the cessation of the air element, they are not, bhikkhus, considered ascetics among ascetics or brahmins among brahmins by me; | 不解风界，不解风界之集，不解风界之灭，不解趣风界灭之道，彼等，诸比丘，我非视为沙门中之沙门或婆罗门中之婆罗门； |
| na ca pana te āyasmanto sāmaññatthaṁ vā brahmaññatthaṁ vā diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti. | nor do those venerable ones, by realizing it for themselves with direct knowledge, in this very life, enter and dwell in the goal of asceticism or the goal of brahminhood. | 亦非彼等尊者，以自证知，于此生，入而住于沙门之目标或婆罗门之目标。 |
| Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā pathavīdhātuṁ pajānanti, pathavīdhātusamudayaṁ pajānanti, pathavīdhātunirodhaṁ pajānanti, pathavīdhātunirodhagāminiṁ paṭipadaṁ pajānanti … | But whatever ascetics or brahmins, bhikkhus, understand the earth element, understand the origin of the earth element, understand the cessation of the earth element, understand the path leading to the cessation of the earth element … | 然凡沙门或婆罗门，诸比丘，解地界，解地界之集，解地界之灭，解趣地界灭之道… |
| ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā …pe… āpodhātuṁ pajānanti … | And whatever ascetics or brahmins, bhikkhus …and so on… understand the water element … | 凡沙门或婆罗门，诸比丘…等等…解水界… |
| tejodhātuṁ pajānanti … | understand the fire element … | 解火界… |
| vāyodhātuṁ pajānanti, vāyodhātusamudayaṁ pajānanti, vāyodhātunirodhaṁ pajānanti, vāyodhātunirodhagāminiṁ paṭipadaṁ pajānanti, te ca kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā; | understand the air element, understand the origin of the air element, understand the cessation of the air element, understand the path leading to the cessation of the air element, they, bhikkhus, are considered ascetics among ascetics and brahmins among brahmins by me; | 解风界，解风界之集，解风界之灭，解趣风界灭之道，彼等，诸比丘，我视为沙门中之沙门及婆罗门中之婆罗门； |
| te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti. | and those venerable ones, by realizing it for themselves with direct knowledge, in this very life, enter and dwell in the goal of asceticism and the goal of brahminhood.” | 及彼等尊者，以自证知，于此生，入而住于沙门之目标及婆罗门之目标。” |
| Catuttho vaggo. | The Fourth Chapter. | 第四品。 |
| Catasso pubbe acariṁ, | Four, Before, Pursued, | 四，前，行， |
| nocedañca dukkhena ca; | If This Were Not, and With Suffering; | 若此非，与苦； |
| Abhinandañca uppādo, | Delighting, and Arising, | 喜乐，与生起， |
| tayo samaṇabrāhmaṇāti. | And three on Ascetics and Brahmins. | 及三说沙门婆罗门。 |
| Dhātusaṁyuttaṁ samattaṁ. | The Connected Discourses on Elements are complete. | 界相应部竟。 |
15 - SN 15 Anamatagga: Connected Discourses on Without Discoverable Beginning
| ==================== SN15 - Anamataggasaṃyutta ==================== | Connected Discourses on Without Discoverable Beginning | 无始相应部 |
15.1 - SN 15.1 Tiṇakaṭṭha: Tiṇakaṭṭhasutta
| --- SN15.1 - Tiṇakaṭṭhasutta --- | --- SN15.1 - Tiṇakaṭṭhasutta --- | --- SN15.1 - 草木经 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. | On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. | 一时，佛住舍卫城祇陀林给孤独园。 |
| Tatra kho bhagavā bhikkhū āmantesi: | There the Blessed One addressed the bhikkhus: | 尔时，世尊告诸比丘言： |
| “bhikkhavo”ti. | “Bhikkhus.” | “诸比丘。” |
| “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. | “Venerable sir,” those bhikkhus replied to the Blessed One. | “尊者，”彼诸比丘答世尊言。 |
| Bhagavā etadavoca: | The Blessed One said this: | 世尊如是说： |
| “Anamataggoyaṁ, bhikkhave, saṁsāro. | “Inconceivable, bhikkhus, is the beginning of this saṁsāra. | “不可思议，诸比丘，此轮回之始。 |
| Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ. | A first point is not discerned of beings roaming and wandering on hindered by ignorance and fettered by craving. | 无明所障，爱所缚之众生，流转轮回，不见其始。 |
| Seyyathāpi, bhikkhave, puriso yaṁ imasmiṁ jambudīpe tiṇakaṭṭhasākhāpalāsaṁ taṁ chetvā ekajjhaṁ saṁharitvā caturaṅgulaṁ caturaṅgulaṁ ghaṭikaṁ katvā nikkhipeyya: | Suppose, bhikkhus, a man were to cut up all the grass, sticks, branches, and leaves in this Jambudīpa, gather them together into one heap, and make them into four-inch stakes, and then he were to place them down thinking: | 譬如，诸比丘，人割此阎浮提一切草、木、枝、叶，集为一堆，制为四寸之桩，然后置之思： |
| ‘ayaṁ me mātā, tassā me mātu ayaṁ mātā’ti, apariyādinnāva, bhikkhave, tassa purisassa mātumātaro assu, atha imasmiṁ jambudīpe tiṇakaṭṭhasākhāpalāsaṁ parikkhayaṁ pariyādānaṁ gaccheyya. | ‘This is my mother, this is my mother’s mother,’ the mothers of that man’s mother would not be exhausted, bhikkhus, but the grass, sticks, branches, and leaves in this Jambudīpa would be exhausted and consumed. | ‘此是我母，此是我母之母’，彼人之母之母将不尽，诸比丘，然此阎浮提之草、木、枝、叶将尽耗。 |
| Taṁ kissa hetu? | What is the reason for that? | 何以故？ |
| Anamataggoyaṁ, bhikkhave, saṁsāro. | Inconceivable, bhikkhus, is the beginning of this saṁsāra. | 不可思议，诸比丘，此轮回之始。 |
| Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ. | A first point is not discerned of beings roaming and wandering on hindered by ignorance and fettered by craving. | 无明所障，爱所缚之众生，流转轮回，不见其始。 |
| Evaṁ dīgharattaṁ vo, bhikkhave, dukkhaṁ paccanubhūtaṁ tibbaṁ paccanubhūtaṁ byasanaṁ paccanubhūtaṁ, kaṭasī vaḍḍhitā. | For such a long time, bhikkhus, have you experienced suffering, experienced harshness, experienced calamity, and the charnel ground has grown. | 如是长时，诸比丘，汝等经验苦，经验酷，经验灾，冢间已长。 |
| Yāvañcidaṁ, bhikkhave, alameva sabbasaṅkhāresu nibbindituṁ alaṁ virajjituṁ alaṁ vimuccitun”ti. | This is enough, bhikkhus, to become disenchanted with all formations, enough to become dispassionate, enough to be liberated.” | 此足矣，诸比丘，厌离一切行，足矣离欲，足矣解脱。” |
15.2 - SN 15.2 Pathavī: Pathavīsutta
| --- SN15.2 - Pathavīsutta --- | --- SN15.2 - Pathavīsutta --- | --- SN15.2 - 地经 --- |
| Sāvatthiyaṁ viharati. | Dwelling at Sāvatthī. | 住于舍卫城。 |
| “Anamataggoyaṁ, bhikkhave, saṁsāro. | “Inconceivable, bhikkhus, is the beginning of this saṁsāra. | “不可思议，诸比丘，此轮回之始。 |
| Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ. | A first point is not discerned of beings roaming and wandering on hindered by ignorance and fettered by craving. | 无明所障，爱所缚之众生，流转轮回，不见其始。 |
| Seyyathāpi, bhikkhave, puriso imaṁ mahāpathaviṁ kolaṭṭhimattaṁ kolaṭṭhimattaṁ mattikāguḷikaṁ karitvā nikkhipeyya: | Suppose, bhikkhus, a man were to make this great earth into clay balls the size of jujube seeds, and then he were to place them down thinking: | 譬如，诸比丘，人以此大地制为枣核大小之泥丸，然后置之思： |
| ‘ayaṁ me pitā, tassa me pitu ayaṁ pitā’ti, apariyādinnāva bhikkhave, tassa purisassa pitupitaro assu, athāyaṁ mahāpathavī parikkhayaṁ pariyādānaṁ gaccheyya. | ‘This is my father, this is my father’s father,’ the fathers of that man’s father would not be exhausted, bhikkhus, but this great earth would be exhausted and consumed. | ‘此是我父，此是我父之父’，彼人之父之父将不尽，诸比丘，然此大地将尽耗。 |
| Taṁ kissa hetu? | What is the reason for that? | 何以故？ |
| Anamataggoyaṁ, bhikkhave, saṁsāro. | Inconceivable, bhikkhus, is the beginning of this saṁsāra. | 不可思议，诸比丘，此轮回之始。 |
| Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ. | A first point is not discerned of beings roaming and wandering on hindered by ignorance and fettered by craving. | 无明所障，爱所缚之众生，流转轮回，不见其始。 |
| Evaṁ dīgharattaṁ vo, bhikkhave, dukkhaṁ paccanubhūtaṁ tibbaṁ paccanubhūtaṁ byasanaṁ paccanubhūtaṁ, kaṭasī vaḍḍhitā. | For such a long time, bhikkhus, have you experienced suffering, experienced harshness, experienced calamity, and the charnel ground has grown. | 如是长时，诸比丘，汝等经验苦，经验酷，经验灾，冢间已长。 |
| Yāvañcidaṁ, bhikkhave, alameva sabbasaṅkhāresu nibbindituṁ, alaṁ virajjituṁ, alaṁ vimuccitun”ti. | This is enough, bhikkhus, to become disenchanted with all formations, enough to become dispassionate, enough to be liberated.” | 此足矣，诸比丘，厌离一切行，足矣离欲，足矣解脱。” |
| Dutiyaṁ. | Second. | 第二。 |
15.3 - SN 15.3 Assu: Assusutta
| --- SN15.3 - Assusutta --- | --- SN15.3 - Assusutta --- | --- SN15.3 - 泪经 --- |
| Sāvatthiyaṁ viharati. | Dwelling at Sāvatthī. | 住于舍卫城。 |
| “Anamataggoyaṁ, bhikkhave, saṁsāro. | “Inconceivable, bhikkhus, is the beginning of this saṁsāra. | “不可思议，诸比丘，此轮回之始。 |
| Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ. | A first point is not discerned of beings roaming and wandering on hindered by ignorance and fettered by craving. | 无明所障，爱所缚之众生，流转轮回，不见其始。 |
| Taṁ kiṁ maññatha, bhikkhave, katamaṁ nu kho bahutaraṁ, yaṁ vā vo iminā dīghena addhunā sandhāvataṁ saṁsarataṁ amanāpasampayogā manāpavippayogā kandantānaṁ rodantānaṁ assu passannaṁ paggharitaṁ, yaṁ vā catūsu mahāsamuddesu udakan”ti? | What do you think, bhikkhus, which is more: the tears shed and streaming from you as you roam and wander on this long course, crying and weeping due to being united with the disagreeable and separated from the agreeable, or the water in the four great oceans?” | 汝意云何，诸比丘，何者为多：汝等于此长途中流转轮回所流之泪，因与不爱者合、与爱者离而哭泣，或四大海之水？” |
| “Yathā kho mayaṁ, bhante, bhagavatā dhammaṁ desitaṁ ājānāma, etadeva, bhante, bahutaraṁ yaṁ no iminā dīghena addhunā sandhāvataṁ saṁsarataṁ amanāpasampayogā manāpavippayogā kandantānaṁ rodantānaṁ assu passannaṁ paggharitaṁ, na tveva catūsu mahāsamuddesu udakan”ti. | “As we understand the Dhamma taught by the Blessed One, venerable sir, this is more, namely, the tears shed and streaming from us as we roam and wander on this long course, crying and weeping due to being united with the disagreeable and separated from the agreeable, not the water in the four great oceans.” | “如我等解世尊所教之法，尊者，此为多，即我等于此长途中流转轮回所流之泪，因与不爱者合、与爱者离而哭泣，非四大海之水。” |
| “Sādhu sādhu, bhikkhave, sādhu kho me tumhe, bhikkhave, evaṁ dhammaṁ desitaṁ ājānātha. | “Good, good, bhikkhus! It is good that you thus understand the Dhamma taught by me. | “善哉，善哉，诸比丘！善哉汝等如是解我所教之法。 |
| Etadeva, bhikkhave, bahutaraṁ yaṁ vo iminā dīghena addhunā sandhāvataṁ saṁsarataṁ amanāpasampayogā manāpavippayogā kandantānaṁ rodantānaṁ assu passannaṁ paggharitaṁ, na tveva catūsu mahāsamuddesu udakaṁ. | This is more, bhikkhus, namely, the tears shed and streaming from you as you roam and wander on this long course, crying and weeping due to being united with the disagreeable and separated from the agreeable, not the water in the four great oceans. | 此为多，诸比丘，即汝等于此长途中流转轮回所流之泪，因与不爱者合、与爱者离而哭泣，非四大海之水。 |
| Dīgharattaṁ vo, bhikkhave, mātumaraṇaṁ paccanubhūtaṁ; | For a long time, bhikkhus, have you experienced the death of a mother; | 长时，诸比丘，汝等经验母死； |
| tesaṁ vo mātumaraṇaṁ paccanubhontānaṁ amanāpasampayogā manāpavippayogā kandantānaṁ rodantānaṁ assu passannaṁ paggharitaṁ, na tveva catūsu mahāsamuddesu udakaṁ. | for you, experiencing the death of a mother, the tears shed and streaming while crying and weeping due to being united with the disagreeable and separated from the agreeable are more than the water in the four great oceans. | 于汝，经验母死，因与不爱者合、与爱者离而哭泣所流之泪，多于四大海之水。 |
| Dīgharattaṁ vo, bhikkhave, pitumaraṇaṁ paccanubhūtaṁ …pe… | For a long time, bhikkhus, have you experienced the death of a father …and so on… | 长时，诸比丘，汝等经验父死…等等… |
| bhātumaraṇaṁ paccanubhūtaṁ … | the death of a brother … | 兄死… |
| bhaginimaraṇaṁ paccanubhūtaṁ … | the death of a sister … | 姊死… |
| puttamaraṇaṁ paccanubhūtaṁ … | the death of a son … | 子死… |
| dhītumaraṇaṁ paccanubhūtaṁ … | the death of a daughter … | 女死… |
| ñātibyasanaṁ paccanubhūtaṁ … | the loss of relatives … | 亲属之失… |
| bhogabyasanaṁ paccanubhūtaṁ. | the loss of wealth. | 财富之失。 |
| Dīgharattaṁ vo, bhikkhave, rogabyasanaṁ paccanubhūtaṁ, tesaṁ vo rogabyasanaṁ paccanubhontānaṁ amanāpasampayogā manāpavippayogā kandantānaṁ rodantānaṁ assu passannaṁ paggharitaṁ, na tveva catūsu mahāsamuddesu udakaṁ. | For a long time, bhikkhus, have you experienced loss through illness; for you, experiencing loss through illness, the tears shed and streaming while crying and weeping due to being united with the disagreeable and separated from the agreeable are more than the water in the four great oceans. | 长时，诸比丘，汝等经验病失；于汝，经验病失，因与不爱者合、与爱者离而哭泣所流之泪，多于四大海之水。 |
| Taṁ kissa hetu? | What is the reason for that? | 何以故？ |
| Anamataggoyaṁ, bhikkhave, saṁsāro …pe… | Inconceivable, bhikkhus, is the beginning of this saṁsāra …and so on… | 不可思议，诸比丘，此轮回之始…等等… |
| yāvañcidaṁ, bhikkhave, alameva sabbasaṅkhāresu nibbindituṁ, alaṁ virajjituṁ, alaṁ vimuccitun”ti. | this is enough, bhikkhus, to become disenchanted with all formations, enough to become dispassionate, enough to be liberated.” | 此足矣，诸比丘，厌离一切行，足矣离欲，足矣解脱。” |
| Tatiyaṁ. | Third. | 第三。 |
15.4 - SN 15.4 Khīra: Khīrasutta
| --- SN15.4 - Khīrasutta --- | --- SN15.4 - Khīrasutta --- | --- SN15.4 - 乳经 --- |
| Sāvatthiyaṁ viharati. | Dwelling at Sāvatthī. | 住于舍卫城。 |
| “Anamataggoyaṁ, bhikkhave, saṁsāro. | “Inconceivable, bhikkhus, is the beginning of this saṁsāra. | “不可思议，诸比丘，此轮回之始。 |
| Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ. | A first point is not discerned of beings roaming and wandering on hindered by ignorance and fettered by craving. | 无明所障，爱所缚之众生，流转轮回，不见其始。 |
| Taṁ kiṁ maññatha, bhikkhave, katamaṁ nu kho bahutaraṁ, yaṁ vā vo iminā dīghena addhunā sandhāvataṁ saṁsarataṁ mātuthaññaṁ pītaṁ, yaṁ vā catūsu mahāsamuddesu udakan”ti? | What do you think, bhikkhus, which is more: the mother’s milk you have drunk while roaming and wandering on this long course, or the water in the four great oceans?” | 汝意云何，诸比丘，何者为多：汝等于此长途中流转轮回所饮之母乳，或四大海之水？” |
| “Yathā kho mayaṁ, bhante, bhagavatā dhammaṁ desitaṁ ājānāma, etadeva, bhante, bahutaraṁ yaṁ no iminā dīghena addhunā sandhāvataṁ saṁsarataṁ mātuthaññaṁ pītaṁ, na tveva catūsu mahāsamuddesu udakan”ti. | “As we understand the Dhamma taught by the Blessed One, venerable sir, this is more, namely, the mother’s milk we have drunk while roaming and wandering on this long course, not the water in the four great oceans.” | “如我等解世尊所教之法，尊者，此为多，即我等于此长途中流转轮回所饮之母乳，非四大海之水。” |
| “Sādhu sādhu, bhikkhave, sādhu kho me tumhe, bhikkhave, evaṁ dhammaṁ desitaṁ ājānātha. | “Good, good, bhikkhus! It is good that you thus understand the Dhamma taught by me. | “善哉，善哉，诸比丘！善哉汝等如是解我所教之法。 |
| Etadeva, bhikkhave, bahutaraṁ yaṁ vo iminā dīghena addhunā sandhāvataṁ saṁsarataṁ mātuthaññaṁ pītaṁ, na tveva catūsu mahāsamuddesu udakaṁ. | This is more, bhikkhus, namely, the mother’s milk you have drunk while roaming and wandering on this long course, not the water in the four great oceans. | 此为多，诸比丘，即汝等于此长途中流转轮回所饮之母乳，非四大海之水。 |
| Taṁ kissa hetu? | What is the reason for that? | 何以故？ |
| Anamataggoyaṁ, bhikkhave, saṁsāro …pe… | Inconceivable, bhikkhus, is the beginning of this saṁsāra …and so on… | 不可思议，诸比丘，此轮回之始…等等… |
| alaṁ vimuccitun”ti. | enough to be liberated.” | 足矣解脱。” |
| Catutthaṁ. | Fourth. | 第四。 |
15.5 - SN 15.5 Pabbata: Pabbatasutta
| --- SN15.5 - Pabbatasutta --- | --- SN15.5 - Pabbatasutta --- | --- SN15.5 - 山经 --- |
| Sāvatthiyaṁ viharati …pe… ārāme …pe…. | Dwelling at Sāvatthī …and so on… Park …and so on…. | 住于舍卫城…等等…园…等等…。 |
| Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: | Then a certain bhikkhu went to the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. Sitting to one side, that bhikkhu said to the Blessed One: | 尔时一比丘诣世尊所；诣已，礼世尊足，退坐一面。坐一面已，彼比丘白世尊言： |
| “kīvadīgho nu kho, bhante, kappo”ti? | “How long, venerable sir, is an eon?” | “一劫几何长，尊者？” |
| “Dīgho kho, bhikkhu, kappo. | “Long, bhikkhu, is an eon. | “长，比丘，一劫。 |
| So na sukaro saṅkhātuṁ ettakāni vassāni iti vā, ettakāni vassasatāni iti vā, ettakāni vassasahassāni iti vā, ettakāni vassasatasahassāni iti vā”ti. | It is not easy to count it as so many years, or so many hundreds of years, or so many thousands of years, or so many hundreds of thousands of years.” | 不易数之，如若干年，或若干百年，或若干千年，或若干十万年。” |
| “Sakkā pana, bhante, upamaṁ kātun”ti? | “But is it possible, venerable sir, to give a simile?” | “然可否，尊者，设一譬喻？” |
| “Sakkā, bhikkhū”ti bhagavā avoca. | “It is possible, bhikkhu,” the Blessed One said. | “可，比丘，”世尊言。 |
| “Seyyathāpi, bhikkhu, mahāselo pabbato yojanaṁ āyāmena yojanaṁ vitthārena yojanaṁ ubbedhena acchinno asusiro ekagghano. | “Suppose, bhikkhu, there were a great rock mountain, a yojana in length, a yojana in width, a yojana in height, without holes or cavities, a single solid mass. | “譬如，比丘，有一大石山，长一由旬，宽一由旬，高一由旬，无孔无洞，一整块。 |
| Tamenaṁ puriso vassasatassa vassasatassa accayena kāsikena vatthena sakiṁ sakiṁ parimajjeyya. | And a man, at the end of every hundred years, would stroke it once with a Kāsī cloth. | 人于每百年终，以迦尸布抚之一次。 |
| Khippataraṁ kho so, bhikkhu, mahāselo pabbato iminā upakkamena parikkhayaṁ pariyādānaṁ gaccheyya, na tveva kappo. | Sooner, bhikkhu, would that great rock mountain, by this effort, be worn away and exhausted, than an eon. | 速，比丘，彼大石山，以此努力，将磨损耗尽，而非一劫。 |
| Evaṁ dīgho, bhikkhu, kappo. | So long, bhikkhu, is an eon. | 如是长，比丘，一劫。 |
| Evaṁ dīghānaṁ kho, bhikkhu, kappānaṁ neko kappo saṁsito, nekaṁ kappasataṁ saṁsitaṁ, nekaṁ kappasahassaṁ saṁsitaṁ, nekaṁ kappasatasahassaṁ saṁsitaṁ. | And of such long eons, bhikkhu, not just one eon has been wandered through, not just a hundred eons, not just a thousand eons, not just a hundred thousand eons. | 如是长劫，比丘，非仅一劫已流转，非仅百劫，非仅千劫，非仅十万劫。 |
| Taṁ kissa hetu? | What is the reason for that? | 何以故？ |
| Anamataggoyaṁ, bhikkhu, saṁsāro. | Inconceivable, bhikkhu, is the beginning of this saṁsāra. | 不可思议，比丘，此轮回之始。 |
| Pubbā koṭi …pe… | A first point …and so on… | 不见其始…等等… |
| yāvañcidaṁ, bhikkhu, alameva sabbasaṅkhāresu nibbindituṁ, alaṁ virajjituṁ, alaṁ vimuccitun”ti. | this is enough, bhikkhu, to become disenchanted with all formations, enough to become dispassionate, enough to be liberated.” | 此足矣，比丘，厌离一切行，足矣离欲，足矣解脱。” |
15.6 - SN 15.6 Sāsapa: Sāsapasutta
| --- SN15.6 - Sāsapasutta --- | --- SN15.6 - Sāsapasutta --- | --- SN15.6 - 芥子经 --- |
| Sāvatthiyaṁ viharati. | Dwelling at Sāvatthī. | 住于舍卫城。 |
| Atha kho aññataro bhikkhu yena bhagavā …pe… ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: | Then a certain bhikkhu went to the Blessed One …and so on… sitting to one side, that bhikkhu said to the Blessed One: | 尔时一比丘诣世尊所…等等…坐一面已，彼比丘白世尊言： |
| “kīvadīgho nu kho, bhante, kappo”ti? | “How long, venerable sir, is an eon?” | “一劫几何长，尊者？” |
| “Dīgho kho, bhikkhu, kappo. | “Long, bhikkhu, is an eon. | “长，比丘，一劫。 |
| So na sukaro saṅkhātuṁ ettakāni vassāni iti vā …pe… ettakāni vassasatasahassāni iti vā”ti. | It is not easy to count it as so many years, or …and so on… or so many hundreds of thousands of years.” | 不易数之，如若干年，或…等等…或若干十万年。” |
| “Sakkā pana, bhante, upamaṁ kātun”ti? | “But is it possible, venerable sir, to give a simile?” | “然可否，尊者，设一譬喻？” |
| “Sakkā, bhikkhū”ti bhagavā avoca. | “It is possible, bhikkhu,” the Blessed One said. | “可，比丘，”世尊言。 |
| “Seyyathāpi, bhikkhu, āyasaṁ nagaraṁ yojanaṁ āyāmena yojanaṁ vitthārena yojanaṁ ubbedhena, puṇṇaṁ sāsapānaṁ guḷikābaddhaṁ. | “Suppose, bhikkhu, there were an iron city, a yojana in length, a yojana in width, a yojana in height, full of mustard seeds, piled up like a solid mass. | “譬如，比丘，有一铁城，长一由旬，宽一由旬，高一由旬，满是芥子，堆积如山。 |
| Tato puriso vassasatassa vassasatassa accayena ekamekaṁ sāsapaṁ uddhareyya. | And from it a man, at the end of every hundred years, would take out one mustard seed. | 人从中，于每百年终，取一芥子。 |
| Khippataraṁ kho so, bhikkhu, mahāsāsaparāsi iminā upakkamena parikkhayaṁ pariyādānaṁ gaccheyya, na tveva kappo. | Sooner, bhikkhu, would that great heap of mustard seeds, by this effort, be worn away and exhausted, than an eon. | 速，比丘，彼大芥子堆，以此努力，将磨损耗尽，而非一劫。 |
| Evaṁ dīgho kho, bhikkhu, kappo. | So long, bhikkhu, is an eon. | 如是长，比丘，一劫。 |
| Evaṁ dīghānaṁ kho, bhikkhu, kappānaṁ neko kappo saṁsito, nekaṁ kappasataṁ saṁsitaṁ, nekaṁ kappasahassaṁ saṁsitaṁ, nekaṁ kappasatasahassaṁ saṁsitaṁ. | And of such long eons, bhikkhu, not just one eon has been wandered through, not just a hundred eons, not just a thousand eons, not just a hundred thousand eons. | 如是长劫，比丘，非仅一劫已流转，非仅百劫，非仅千劫，非仅十万劫。 |
| Taṁ kissa hetu? | What is the reason for that? | 何以故？ |
| Anamataggoyaṁ, bhikkhu, saṁsāro …pe… | Inconceivable, bhikkhu, is the beginning of this saṁsāra …and so on… | 不可思议，比丘，此轮回之始…等等… |
| alaṁ vimuccitun”ti. | enough to be liberated.” | 足矣解脱。” |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
15.7 - SN 15.7 Sāvaka: Sāvakasutta
| --- SN15.7 - Sāvakasutta --- | --- SN15.7 - Sāvakasutta --- | --- SN15.7 - 弟子经 --- |
| Sāvatthiyaṁ viharati. | Dwelling at Sāvatthī. | 住于舍卫城。 |
| Atha kho sambahulā bhikkhū yena bhagavā …pe… ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: | Then many bhikkhus went to the Blessed One …and so on… sitting to one side, those bhikkhus said to the Blessed One: | 尔时众多比丘诣世尊所…等等…坐一面已，彼诸比丘白世尊言： |
| “kīvabahukā nu kho, bhante, kappā abbhatītā atikkantā”ti? | “How many eons, venerable sir, have passed by, have gone by?” | “几劫，尊者，已过，已逝？” |
| “Bahukā kho, bhikkhave, kappā abbhatītā atikkantā. | “Many, bhikkhus, are the eons that have passed by, have gone by. | “多，诸比丘，劫已过，已逝。 |
| Te na sukarā saṅkhātuṁ: | It is not easy to count them as: | 不易数之，如： |
| ‘ettakā kappā iti vā, ettakāni kappasatāni iti vā, ettakāni kappasahassāni iti vā, ettakāni kappasatasahassāni iti vā’”ti. | ‘So many eons, or so many hundreds of eons, or so many thousands of eons, or so many hundreds of thousands of eons.’” | ‘若干劫，或若干百劫，或若干千劫，或若干十万劫。’” |
| “Sakkā pana, bhante, upamaṁ kātun”ti? | “But is it possible, venerable sir, to give a simile?” | “然可否，尊者，设一譬喻？” |
| “Sakkā, bhikkhave”ti bhagavā avoca. | “It is possible, bhikkhus,” the Blessed One said. | “可，诸比丘，”世尊言。 |
| “Idhassu, bhikkhave, cattāro sāvakā vassasatāyukā vassasatajīvino. | “Suppose, bhikkhus, there were four disciples, each with a lifespan of a hundred years, living for a hundred years. | “譬如，诸比丘，有四弟子，各寿百岁，活百岁。 |
| Te divase divase kappasatasahassaṁ kappasatasahassaṁ anussareyyuṁ. | And each day, they were to recollect a hundred thousand eons. | 每日，彼等忆念十万劫。 |
| Ananussaritāva, bhikkhave, tehi kappā assu, atha kho te cattāro sāvakā vassasatāyukā vassasatajīvino vassasatassa accayena kālaṁ kareyyuṁ. | Even so, bhikkhus, the eons unrecollected by them would still exist, and then those four disciples, each with a lifespan of a hundred years, living for a hundred years, at the end of a hundred years, would pass away. | 纵然，诸比丘，彼等未忆之劫仍存，而彼四弟子，各寿百岁，活百岁，于百岁终，将逝。 |
| Evaṁ bahukā kho, bhikkhave, kappā abbhatītā atikkantā. | So many, bhikkhus, are the eons that have passed by, have gone by. | 如是多，诸比丘，劫已过，已逝。 |
| Te na sukarā saṅkhātuṁ: | It is not easy to count them as: | 不易数之，如： |
| ‘ettakā kappā iti vā, ettakāni kappasatāni iti vā, ettakāni kappasahassāni iti vā, ettakāni kappasatasahassāni iti vā’ti. | ‘So many eons, or so many hundreds of eons, or so many thousands of eons, or so many hundreds of thousands of eons.’ | ‘若干劫，或若干百劫，或若干千劫，或若干十万劫。’ |
| Taṁ kissa hetu? | What is the reason for that? | 何以故？ |
| Anamataggoyaṁ, bhikkhave, saṁsāro …pe… | Inconceivable, bhikkhus, is the beginning of this saṁsāra …and so on… | 不可思议，诸比丘，此轮回之始…等等… |
| alaṁ vimuccitun”ti. | enough to be liberated.” | 足矣解脱。” |
15.8 - SN 15.8 Gaṅgā: Gaṅgāsutta
| --- SN15.8 - Gaṅgāsutta --- | --- SN15.8 - Gaṅgāsutta --- | --- SN15.8 - 恒河经 --- |
| Rājagahe viharati veḷuvane. | Dwelling at Rājagaha in the Bamboo Grove. | 住于王舍城竹林。 |
| Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. | Then a certain brahmin went to the Blessed One; having approached, he exchanged greetings with the Blessed One. | 尔时一婆罗门诣世尊所；诣已，与世尊互致问候。 |
| Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so brāhmaṇo bhagavantaṁ etadavoca: | After concluding his courteous and memorable talk, he sat down to one side. Sitting to one side, that brahmin said to the Blessed One: | 问候与忆念之语毕，坐于一面。坐一面已，彼婆罗门白世尊言： |
| “kīvabahukā nu kho, bho gotama, kappā abbhatītā atikkantā”ti? | “How many eons, Master Gotama, have passed by, have gone by?” | “几劫，乔达摩大师，已过，已逝？” |
| “Bahukā kho, brāhmaṇa, kappā abbhatītā atikkantā. | “Many, brahmin, are the eons that have passed by, have gone by. | “多，婆罗门，劫已过，已逝。 |
| Te na sukarā saṅkhātuṁ: | It is not easy to count them as: | 不易数之，如： |
| ‘ettakā kappā iti vā, ettakāni kappasatāni iti vā, ettakāni kappasahassāni iti vā, ettakāni kappasatasahassāni iti vā’”ti. | ‘So many eons, or so many hundreds of eons, or so many thousands of eons, or so many hundreds of thousands of eons.’” | ‘若干劫，或若干百劫，或若干千劫，或若干十万劫。’” |
| “Sakkā pana, bho gotama, upamaṁ kātun”ti? | “But is it possible, Master Gotama, to give a simile?” | “然可否，乔达摩大师，设一譬喻？” |
| “Sakkā, brāhmaṇā”ti bhagavā avoca. | “It is possible, brahmin,” the Blessed One said. | “可，婆罗门，”世尊言。 |
| “Seyyathāpi, brāhmaṇa, yato cāyaṁ gaṅgā nadī pabhavati yattha ca mahāsamuddaṁ appeti, yā etasmiṁ antare vālikā sā na sukarā saṅkhātuṁ: | “Suppose, brahmin, from where this river Ganges originates to where it reaches the great ocean, the grains of sand in between are not easy to count as: | “譬如，婆罗门，此恒河发源处至其入大海处，其间沙粒不易数之，如： |
| ‘ettakā vālikā iti vā, ettakāni vālikasatāni iti vā, ettakāni vālikasahassāni iti vā, ettakāni vālikasatasahassāni iti vā’ti. | ‘So many grains of sand, or so many hundreds of grains of sand, or so many thousands of grains of sand, or so many hundreds of thousands of grains of sand.’ | ‘若干沙粒，或若干百沙粒，或若干千沙粒，或若干十万沙粒。’ |
| Tato bahutarā kho, brāhmaṇa, kappā abbhatītā atikkantā. | More than that, brahmin, are the eons that have passed by, have gone by. | 多于此，婆罗门，为已过，已逝之劫。 |
| Te na sukarā saṅkhātuṁ: | It is not easy to count them as: | 不易数之，如： |
| ‘ettakā kappā iti vā, ettakāni kappasatāni iti vā, ettakāni kappasahassāni iti vā, ettakāni kappasatasahassāni iti vā’ti. | ‘So many eons, or so many hundreds of eons, or so many thousands of eons, or so many hundreds of thousands of eons.’ | ‘若干劫，或若干百劫，或若干千劫，或若干十万劫。’ |
| Taṁ kissa hetu? | What is the reason for that? | 何以故？ |
| Anamataggoyaṁ, brāhmaṇa, saṁsāro. | Inconceivable, brahmin, is the beginning of this saṁsāra. | 不可思议，婆罗门，此轮回之始。 |
| Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ. | A first point is not discerned of beings roaming and wandering on hindered by ignorance and fettered by craving. | 无明所障，爱所缚之众生，流转轮回，不见其始。 |
| Evaṁ dīgharattaṁ kho, brāhmaṇa, dukkhaṁ paccanubhūtaṁ tibbaṁ paccanubhūtaṁ byasanaṁ paccanubhūtaṁ, kaṭasī vaḍḍhitā. | For such a long time, brahmin, have you experienced suffering, experienced harshness, experienced calamity, and the charnel ground has grown. | 如是长时，婆罗门，汝等经验苦，经验酷，经验灾，冢间已长。 |
| Yāvañcidaṁ, brāhmaṇa, alameva sabbasaṅkhāresu nibbindituṁ, alaṁ virajjituṁ, alaṁ vimuccitun”ti. | This is enough, brahmin, to become disenchanted with all formations, enough to become dispassionate, enough to be liberated.” | 此足矣，婆罗门，厌离一切行，足矣离欲，足矣解脱。” |
| Evaṁ vutte, so brāhmaṇo bhagavantaṁ etadavoca: | When this was said, that brahmin said to the Blessed One: | 作是语已，彼婆罗门白世尊言： |
| “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama …pe… | “Magnificent, Master Gotama! Magnificent, Master Gotama! …and so on… | “壮哉，乔达摩大师！壮哉，乔达摩大师！…等等… |
| upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. | Let Master Gotama remember me as a lay follower who has gone for refuge from this day forth for life.” | 愿乔达摩大师记我为优婆塞，自今日起，终身归依。” |
15.9 - SN 15.9 Daṇḍa: Daṇḍasutta
| --- SN15.9 - Daṇḍasutta --- | --- SN15.9 - Daṇḍasutta --- | --- SN15.9 - 杖经 --- |
| Sāvatthiyaṁ viharati. | Dwelling at Sāvatthī. | 住于舍卫城。 |
| “Anamataggoyaṁ, bhikkhave, saṁsāro. | “Inconceivable, bhikkhus, is the beginning of this saṁsāra. | “不可思议，诸比丘，此轮回之始。 |
| Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ. | A first point is not discerned of beings roaming and wandering on hindered by ignorance and fettered by craving. | 无明所障，爱所缚之众生，流转轮回，不见其始。 |
| Seyyathāpi, bhikkhave, daṇḍo uparivehāsaṁ khitto sakimpi mūlena nipatati, sakimpi majjhena nipatati, sakimpi antena nipatati; | Suppose, bhikkhus, a stick thrown up into the air sometimes falls on its base, sometimes on its middle, sometimes on its tip; | 譬如，诸比丘，一杖掷于空中，有时落于其基，有时于其中，有时于其尖； |
| evameva kho, bhikkhave, avijjānīvaraṇā sattā taṇhāsaṁyojanā sandhāvantā saṁsarantā sakimpi asmā lokā paraṁ lokaṁ gacchanti, sakimpi parasmā lokā imaṁ lokaṁ āgacchanti. | even so, bhikkhus, beings hindered by ignorance and fettered by craving, roaming and wandering on, sometimes go from this world to the next, sometimes come from the next world to this. | 如是，诸比丘，无明所障，爱所缚之众生，流转轮回，有时从此世往来世，有时从来世来此世。 |
| Taṁ kissa hetu? | What is the reason for that? | 何以故？ |
| Anamataggoyaṁ, bhikkhave, saṁsāro …pe… | Inconceivable, bhikkhus, is the beginning of this saṁsāra …and so on… | 不可思议，诸比丘，此轮回之始…等等… |
| alaṁ vimuccitun”ti. | enough to be liberated.” | 足矣解脱。” |
15.10 - SN 15.10 Puggala: Puggalasutta
| --- SN15.10 - Puggalasutta --- | --- SN15.10 - Puggalasutta --- | --- SN15.10 - 人经 --- |
| Ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate. | On one occasion the Blessed One was dwelling at Rājagaha on Mount Vulture Peak. | 一时，佛住王舍城灵鹫山。 |
| Tatra kho bhagavā bhikkhū āmantesi: | There the Blessed One addressed the bhikkhus: | 尔时，世尊告诸比丘言： |
| “bhikkhavo”ti. | “Bhikkhus.” | “诸比丘。” |
| “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. | “Venerable sir,” those bhikkhus replied to the Blessed One. | “尊者，”彼诸比丘答世尊言。 |
| Bhagavā etadavoca: | The Blessed One said this: | 世尊如是说： |
| “Anamataggoyaṁ, bhikkhave, saṁsāro …pe… | “Inconceivable, bhikkhus, is the beginning of this saṁsāra …and so on… | “不可思议，诸比丘，此轮回之始…等等… |
| ekapuggalassa, bhikkhave, kappaṁ sandhāvato saṁsarato siyā evaṁ mahā aṭṭhikaṅkalo aṭṭhipuñjo aṭṭhirāsi yathāyaṁ vepullo pabbato, sace saṁhārako assa, sambhatañca na vinasseyya. | Of one person, bhikkhus, roaming and wandering on for an eon, there would be such a great pile of bones, a heap of bones, a mound of bones as this Mount Vepulla, if there were a collector and what was collected did not perish. | 一人，诸比丘，流转轮回一劫，将有如是巨大之骨堆，骨山，骨丘，如此毗富罗山，若有收集者且所集不坏。 |
| Taṁ kissa hetu? | What is the reason for that? | 何以故？ |
| Anamataggoyaṁ, bhikkhave, saṁsāro …pe… | Inconceivable, bhikkhus, is the beginning of this saṁsāra …and so on… | 不可思议，诸比丘，此轮回之始…等等… |
| alaṁ vimuccitun”ti. | enough to be liberated.” | 足矣解脱。” |
| Idamavoca bhagavā. | This the Blessed One said. | 此世尊说。 |
| Idaṁ vatvāna sugato athāparaṁ etadavoca satthā: | Having said this, the Fortunate One, the Teacher, further said this: | 说此语已，善逝，师，复说此： |
| “Ekassekena kappena, | “Of one person for one eon, | “一人于一劫， |
| puggalassaṭṭhisañcayo; | The collection of bones; | 骨之集； |
| Siyā pabbatasamo rāsi, | Would be a mountain-like heap, | 将为山般堆， |
| iti vuttaṁ mahesinā. | So it is said by the Great Sage. | 如是大圣所言。 |
| So kho panāyaṁ akkhāto, | This that has been declared, | 此已宣说者， |
| vepullo pabbato mahā; | This great Mount Vepulla; | 此大毗富罗山； |
| Uttaro gijjhakūṭassa, | North of Vulture Peak, | 灵鹫山之北， |
| magadhānaṁ giribbaje. | In the mountain stronghold of Magadha. | 于摩揭陀之山寨。 |
| Yato ca ariyasaccāni, | But when with right wisdom, | 然当以正慧， |
| sammappaññāya passati; | One sees the Noble Truths; | 见圣谛； |
| Dukkhaṁ dukkhasamuppādaṁ, | Suffering, suffering’s origin, | 苦，苦之集， |
| dukkhassa ca atikkamaṁ; | And suffering’s overcoming; | 及苦之克服； |
| Ariyaṁ caṭṭhaṅgikaṁ maggaṁ, | The Noble Eightfold Path, | 八正道， |
| dukkhūpasamagāminaṁ. | Leading to suffering’s appeasement. | 趣苦之平息。 |
| Sa sattakkhattuṁparamaṁ, | Having wandered on at most seven times, | 最多流转七次， |
| sandhāvitvāna puggalo; | That person; | 彼人； |
| Dukkhassantakaro hoti, | Makes an end of suffering, | 作苦之尽， |
| sabbasaṁyojanakkhayā”ti. | Through the destruction of all fetters.” | 由一切结之灭。” |
| Paṭhamo vaggo. | The First Chapter. | 第一品。 |
| Tiṇakaṭṭhañca pathavī, | Grass and sticks, and Earth, | 草与木，与地， |
| assu khīrañca pabbataṁ; | Tears, Milk, and Mountain; | 泪，乳，与山； |
| Sāsapā sāvakā gaṅgā, | Mustard seeds, Disciples, Ganges, | 芥子，弟子，恒河， |
| daṇḍo ca puggalena cāti. | Stick, and with the Person. | 杖，与人。 |
15.11 - SN 15.11 Duggata: Duggatasutta
| --- SN15.11 - Duggatasutta --- | --- SN15.11 - Duggatasutta --- | --- SN15.11 - 不幸经 --- |
| Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati. | On one occasion the Blessed One was dwelling at Sāvatthī. | 一时，佛住舍卫城。 |
| Tatra kho …pe… | There then …and so on… | 彼时…等等… |
| “Anamataggoyaṁ, bhikkhave, saṁsāro. | “Inconceivable, bhikkhus, is the beginning of this saṁsāra. | “不可思议，诸比丘，此轮回之始。 |
| Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ. | A first point is not discerned of beings roaming and wandering on hindered by ignorance and fettered by craving. | 无明所障，爱所缚之众生，流转轮回，不见其始。 |
| Yaṁ, bhikkhave, passeyyātha duggataṁ durūpetaṁ niṭṭhamettha gantabbaṁ: | Whatever miserable, unfortunate person you might see, bhikkhus, it should be concluded: | 凡汝等所见之悲惨、不幸之人，诸比丘，应作结论： |
| ‘amhehipi evarūpaṁ paccanubhūtaṁ iminā dīghena addhunā’ti. | ‘We too have experienced such a state in this long course.’ | ‘我等亦于此长途中经验如是之境。’ |
| Taṁ kissa hetu …pe… | What is the reason for that? …and so on… | 何以故？…等等… |
| yāvañcidaṁ, bhikkhave, alameva sabbasaṅkhāresu nibbindituṁ alaṁ virajjituṁ alaṁ vimuccitun”ti. | This is enough, bhikkhus, to become disenchanted with all formations, enough to become dispassionate, enough to be liberated.” | 此足矣，诸比丘，厌离一切行，足矣离欲，足矣解脱。” |
15.12 - SN 15.12 Sukhita: Sukhitasutta
| --- SN15.12 - Sukhitasutta --- | --- SN15.12 - Sukhitasutta --- | --- SN15.12 - 幸福经 --- |
| Sāvatthiyaṁ viharati. | Dwelling at Sāvatthī. | 住于舍卫城。 |
| “Anamataggoyaṁ, bhikkhave, saṁsāro …pe… | “Inconceivable, bhikkhus, is the beginning of this saṁsāra …and so on… | “不可思议，诸比丘，此轮回之始…等等… |
| yaṁ, bhikkhave, passeyyātha sukhitaṁ susajjitaṁ, niṭṭhamettha gantabbaṁ: | Whatever happy, well-fated person you might see, bhikkhus, it should be concluded: | 凡汝等所见之幸福、幸运之人，诸比丘，应作结论： |
| ‘amhehipi evarūpaṁ paccanubhūtaṁ iminā dīghena addhunā’ti. | ‘We too have experienced such a state in this long course.’ | ‘我等亦于此长途中经验如是之境。’ |
| Taṁ kissa hetu? | What is the reason for that? | 何以故？ |
| Anamataggoyaṁ, bhikkhave, saṁsāro. | Inconceivable, bhikkhus, is the beginning of this saṁsāra. | 不可思议，诸比丘，此轮回之始。 |
| Pubbā koṭi na paññāyati …pe… | A first point is not discerned …and so on… | 不见其始…等等… |
| alaṁ vimuccitun”ti. | enough to be liberated.” | 足矣解脱。” |
| Dutiyaṁ. | Second. | 第二。 |
15.13 - SN 15.13 Tiṁsamatta: Tiṁsamattasutta
| --- SN15.13 - Tiṁsamattasutta --- | --- SN15.13 - Tiṁsamattasutta --- | --- SN15.13 - 三十经 --- |
| Rājagahe viharati veḷuvane. | Dwelling at Rājagaha in the Bamboo Grove. | 住于王舍城竹林。 |
| Atha kho tiṁsamattā pāveyyakā bhikkhū sabbe āraññikā sabbe piṇḍapātikā sabbe paṁsukūlikā sabbe tecīvarikā sabbe sasaṁyojanā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. | Then some thirty bhikkhus from Pāvā, all forest-dwellers, all alms-collectors, all refuse-rag wearers, all wearers of the triple robe, all still with fetters, went to the Blessed One; having approached and paid homage to the Blessed One, they sat down to one side. | 尔时三十比丘自波婆来，皆林住者，皆乞食者，皆粪扫衣者，皆三衣者，皆尚有结缚，诣世尊所；诣已，礼世尊足，退坐一面。 |
| Atha kho bhagavato etadahosi: | Then it occurred to the Blessed One: | 尔时，世尊生此念： |
| “ime kho tiṁsamattā pāveyyakā bhikkhū sabbe āraññikā sabbe piṇḍapātikā sabbe paṁsukūlikā sabbe tecīvarikā sabbe sasaṁyojanā. | “These thirty bhikkhus from Pāvā are all forest-dwellers, all alms-collectors, all refuse-rag wearers, all wearers of the triple robe, all still with fetters. | “此三十比丘自波婆来，皆林住者，皆乞食者，皆粪扫衣者，皆三衣者，皆尚有结缚。 |
| Yannūnāhaṁ imesaṁ tathā dhammaṁ deseyyaṁ yathā nesaṁ imasmiṁyeva āsane anupādāya āsavehi cittāni vimucceyyun”ti. | Let me teach them the Dhamma in such a way that, in this very seat, their minds may be liberated from the taints without clinging.” | 我当为彼等说法，使于此座，其心无取而离诸漏。” |
| Atha kho bhagavā bhikkhū āmantesi: | Then the Blessed One addressed the bhikkhus: | 尔时，世尊告诸比丘言： |
| “bhikkhavo”ti. | “Bhikkhus.” | “诸比丘。” |
| “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. | “Venerable sir,” those bhikkhus replied to the Blessed One. | “尊者，”彼诸比丘答世尊言。 |
| Bhagavā etadavoca: | The Blessed One said this: | 世尊如是说： |
| “Anamataggoyaṁ, bhikkhave, saṁsāro. | “Inconceivable, bhikkhus, is the beginning of this saṁsāra. | “不可思议，诸比丘，此轮回之始。 |
| Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ. | A first point is not discerned of beings roaming and wandering on hindered by ignorance and fettered by craving. | 无明所障，爱所缚之众生，流转轮回，不见其始。 |
| Taṁ kiṁ maññatha, bhikkhave, katamaṁ nu kho bahutaraṁ, yaṁ vā vo iminā dīghena addhunā sandhāvataṁ saṁsarataṁ sīsacchinnānaṁ lohitaṁ passannaṁ paggharitaṁ, yaṁ vā catūsu mahāsamuddesu udakan”ti? | What do you think, bhikkhus, which is more: the blood shed and streaming from you as you roam and wander on this long course, having your heads cut off, or the water in the four great oceans?” | 汝意云何，诸比丘，何者为多：汝等于此长途中流转轮回所流之血，头被斩断，或四大海之水？” |
| “Yathā kho mayaṁ, bhante, bhagavatā dhammaṁ desitaṁ ājānāma, etadeva, bhante, bahutaraṁ, yaṁ no iminā dīghena addhunā sandhāvataṁ saṁsarataṁ sīsacchinnānaṁ lohitaṁ passannaṁ paggharitaṁ, na tveva catūsu mahāsamuddesu udakan”ti. | “As we understand the Dhamma taught by the Blessed One, venerable sir, this is more, namely, the blood shed and streaming from us as we roam and wander on this long course, having our heads cut off, not the water in the four great oceans.” | “如我等解世尊所教之法，尊者，此为多，即我等于此长途中流转轮回所流之血，头被斩断，非四大海之水。” |
| “Sādhu sādhu, bhikkhave, sādhu kho me tumhe, bhikkhave, evaṁ dhammaṁ desitaṁ ājānātha. | “Good, good, bhikkhus! It is good that you thus understand the Dhamma taught by me. | “善哉，善哉，诸比丘！善哉汝等如是解我所教之法。 |
| Etadeva, bhikkhave, bahutaraṁ, yaṁ vo iminā dīghena addhunā sandhāvataṁ saṁsarataṁ sīsacchinnānaṁ lohitaṁ passannaṁ paggharitaṁ, na tveva catūsu mahāsamuddesu udakaṁ. | This is more, bhikkhus, namely, the blood shed and streaming from you as you roam and wander on this long course, having your heads cut off, not the water in the four great oceans. | 此为多，诸比丘，即汝等于此长途中流转轮回所流之血，头被斩断，非四大海之水。 |
| Dīgharattaṁ vo, bhikkhave, gunnaṁ sataṁ gobhūtānaṁ sīsacchinnānaṁ lohitaṁ passannaṁ paggharitaṁ, na tveva catūsu mahāsamuddesu udakaṁ. | For a long time, bhikkhus, being cattle, having your heads cut off as cattle, the blood shed and streaming from you is more than the water in the four great oceans. | 长时，诸比丘，为牛，头被斩为牛，汝等所流之血多于四大海之水。 |
| Dīgharattaṁ vo, bhikkhave, mahiṁsānaṁ sataṁ mahiṁsabhūtānaṁ sīsacchinnānaṁ lohitaṁ passannaṁ paggharitaṁ …pe… | For a long time, bhikkhus, being buffaloes, having your heads cut off as buffaloes, the blood shed and streaming from you …and so on… | 长时，诸比丘，为水牛，头被斩为水牛，汝等所流之血…等等… |
| dīgharattaṁ vo, bhikkhave, urabbhānaṁ sataṁ urabbhabhūtānaṁ …pe… | For a long time, bhikkhus, being sheep, having your heads cut off as sheep …and so on… | 长时，诸比丘，为羊，头被斩为羊…等等… |
| ajānaṁ sataṁ ajabhūtānaṁ … | being goats, having your heads cut off as goats … | 为山羊，头被斩为山羊… |
| migānaṁ sataṁ migabhūtānaṁ … | being deer, having your heads cut off as deer … | 为鹿，头被斩为鹿… |
| kukkuṭānaṁ sataṁ kukkuṭabhūtānaṁ … | being chickens, having your heads cut off as chickens … | 为鸡，头被斩为鸡… |
| sūkarānaṁ sataṁ sūkarabhūtānaṁ … | being pigs, having your heads cut off as pigs … | 为猪，头被斩为猪… |
| dīgharattaṁ vo, bhikkhave, corā gāmaghātāti gahetvā sīsacchinnānaṁ lohitaṁ passannaṁ paggharitaṁ. | For a long time, bhikkhus, being arrested as village-plundering thieves, having your heads cut off. | 长时，诸比丘，被捕为村劫贼，头被斩断。 |
| Dīgharattaṁ vo, bhikkhave, corā pāripanthikāti gahetvā sīsacchinnānaṁ lohitaṁ passannaṁ paggharitaṁ. | For a long time, bhikkhus, being arrested as highway-robbing thieves, having your heads cut off. | 长时，诸比丘，被捕为路劫贼，头被斩断。 |
| Dīgharattaṁ vo, bhikkhave, corā pāradārikāti gahetvā sīsacchinnānaṁ lohitaṁ passannaṁ paggharitaṁ, na tveva catūsu mahāsamuddesu udakaṁ. | For a long time, bhikkhus, being arrested as adulterous thieves, having your heads cut off, the blood shed and streaming from you is more than the water in the four great oceans. | 长时，诸比丘，被捕为奸淫贼，头被斩断，汝等所流之血多于四大海之水。 |
| Taṁ kissa hetu? | What is the reason for that? | 何以故？ |
| Anamataggoyaṁ, bhikkhave, saṁsāro …pe… | Inconceivable, bhikkhus, is the beginning of this saṁsāra …and so on… | 不可思议，诸比丘，此轮回之始…等等… |
| alaṁ vimuccitun”ti. | enough to be liberated.” | 足矣解脱。” |
| Idamavoca bhagavā. | This the Blessed One said. | 此世尊说。 |
| Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. | Those bhikkhus, delighted, rejoiced in the Blessed One’s statement. | 彼诸比丘，欢喜，赞叹世尊之言。 |
| Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne tiṁsamattānaṁ pāveyyakānaṁ bhikkhūnaṁ anupādāya āsavehi cittāni vimucciṁsūti. | And while this discourse was being delivered, the minds of the thirty bhikkhus from Pāvā were liberated from the taints without clinging. | 于此法说时，三十波婆比丘之心无取而离诸漏。 |
| Tatiyaṁ. | Third. | 第三。 |
15.14 - SN 15.14 Mātu: Mātusutta
| --- SN15.14 - Mātusutta --- | --- SN15.14 - Mātusutta --- | --- SN15.14 - 母经 --- |
| Sāvatthiyaṁ viharati. | Dwelling at Sāvatthī. | 住于舍卫城。 |
| “Anamataggoyaṁ, bhikkhave, saṁsāro …pe… | “Inconceivable, bhikkhus, is the beginning of this saṁsāra …and so on… | “不可思议，诸比丘，此轮回之始…等等… |
| na so, bhikkhave, satto sulabharūpo yo namātābhūtapubbo iminā dīghena addhunā. | There is no being, bhikkhus, who has not formerly been your mother in this long course. | 无有众生，诸比丘，于此长途中未曾为汝母。 |
| Taṁ kissa hetu? | What is the reason for that? | 何以故？ |
| Anamataggoyaṁ, bhikkhave, saṁsāro …pe… | Inconceivable, bhikkhus, is the beginning of this saṁsāra …and so on… | 不可思议，诸比丘，此轮回之始…等等… |
| alaṁ vimuccitun”ti. | enough to be liberated.” | 足矣解脱。” |
| Catutthaṁ. | Fourth. | 第四。 |
15.15 - SN 15.15 Pitu: Pitusutta
| --- SN15.15 - Pitusutta --- | --- SN15.15 - Pitusutta --- | --- SN15.15 - 父经 --- |
| Sāvatthiyaṁ viharati. | Dwelling at Sāvatthī. | 住于舍卫城。 |
| “Anamataggoyaṁ, bhikkhave, saṁsāro …pe… | “Inconceivable, bhikkhus, is the beginning of this saṁsāra …and so on… | “不可思议，诸比丘，此轮回之始…等等… |
| na so, bhikkhave, satto sulabharūpo yo napitābhūtapubbo …pe… | There is no being, bhikkhus, who has not formerly been your father …and so on… | 无有众生，诸比丘，未曾为汝父…等等… |
| alaṁ vimuccitun”ti. | enough to be liberated.” | 足矣解脱。” |
15.16 - SN 15.16 Bhātu: Bhātusutta
| --- SN15.16 - Bhātusutta --- | --- SN15.16 - Bhātusutta --- | --- SN15.16 - 兄经 --- |
| Sāvatthiyaṁ viharati …pe… | Dwelling at Sāvatthī …and so on… | 住于舍卫城…等等… |
| “na so, bhikkhave, satto sulabharūpo yo nabhātābhūtapubbo …pe… | “There is no being, bhikkhus, who has not formerly been your brother …and so on… | “无有众生，诸比丘，未曾为汝兄…等等… |
| alaṁ vimuccitun”ti. | enough to be liberated.” | 足矣解脱。” |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
15.17 - SN 15.17 Bhagini: Bhaginisutta
| --- SN15.17 - Bhaginisutta --- | --- SN15.17 - Bhaginisutta --- | --- SN15.17 - 姊经 --- |
| Sāvatthiyaṁ viharati …pe… | Dwelling at Sāvatthī …and so on… | 住于舍卫城…等等… |
| “na so, bhikkhave, satto sulabharūpo yo nabhaginibhūtapubbo …pe… | “There is no being, bhikkhus, who has not formerly been your sister …and so on… | “无有众生，诸比丘，未曾为汝姊…等等… |
| alaṁ vimuccitun”ti. | enough to be liberated.” | 足矣解脱。” |
15.18 - SN 15.18 Putta: Puttasutta
| --- SN15.18 - Puttasutta --- | --- SN15.18 - Puttasutta --- | --- SN15.18 - 子经 --- |
| Sāvatthiyaṁ viharati …pe… | Dwelling at Sāvatthī …and so on… | 住于舍卫城…等等… |
| “na so, bhikkhave, satto sulabharūpo yo naputtabhūtapubbo …pe… | “There is no being, bhikkhus, who has not formerly been your son …and so on… | “无有众生，诸比丘，未曾为汝子…等等… |
| alaṁ vimuccitun”ti. | enough to be liberated.” | 足矣解脱。” |
15.19 - SN 15.19 Dhītu: Dhītusutta
| --- SN15.19 - Dhītusutta --- | --- SN15.19 - Dhītusutta --- | --- SN15.19 - 女经 --- |
| Sāvatthiyaṁ viharati. | Dwelling at Sāvatthī. | 住于舍卫城。 |
| “Anamataggoyaṁ, bhikkhave, saṁsāro. | “Inconceivable, bhikkhus, is the beginning of this saṁsāra. | “不可思议，诸比丘，此轮回之始。 |
| Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ. | A first point is not discerned of beings roaming and wandering on hindered by ignorance and fettered by craving. | 无明所障，爱所缚之众生，流转轮回，不见其始。 |
| Na so, bhikkhave, satto sulabharūpo yo na dhītābhūtapubbo iminā dīghena addhunā. | There is no being, bhikkhus, who has not formerly been your daughter in this long course. | 无有众生，诸比丘，于此长途中未曾为汝女。 |
| Taṁ kissa hetu? | What is the reason for that? | 何以故？ |
| Anamataggoyaṁ, bhikkhave, saṁsāro. | Inconceivable, bhikkhus, is the beginning of this saṁsāra. | 不可思议，诸比丘，此轮回之始。 |
| Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ. | A first point is not discerned of beings roaming and wandering on hindered by ignorance and fettered by craving. | 无明所障，爱所缚之众生，流转轮回，不见其始。 |
| Evaṁ dīgharattaṁ vo, bhikkhave, dukkhaṁ paccanubhūtaṁ tibbaṁ paccanubhūtaṁ byasanaṁ paccanubhūtaṁ, kaṭasī vaḍḍhitā. | For such a long time, bhikkhus, have you experienced suffering, experienced harshness, experienced calamity, and the charnel ground has grown. | 如是长时，诸比丘，汝等经验苦，经验酷，经验灾，冢间已长。 |
| Yāvañcidaṁ, bhikkhave, alameva sabbasaṅkhāresu nibbindituṁ, alaṁ virajjituṁ, alaṁ vimuccitun”ti. | This is enough, bhikkhus, to become disenchanted with all formations, enough to become dispassionate, enough to be liberated.” | 此足矣，诸比丘，厌离一切行，足矣离欲，足矣解脱。” |
15.20 - SN 15.20 Vepullapabbata: Vepullapabbatasutta
| --- SN15.20 - Vepullapabbatasutta --- | --- SN15.20 - Vepullapabbatasutta --- | --- SN15.20 - 毗富罗山经 --- |
| Ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate. | On one occasion the Blessed One was dwelling at Rājagaha on Mount Vulture Peak. | 一时，佛住王舍城灵鹫山。 |
| Tatra kho bhagavā bhikkhū āmantesi: | There the Blessed One addressed the bhikkhus: | 尔时，世尊告诸比丘言： |
| “bhikkhavo”ti. | “Bhikkhus.” | “诸比丘。” |
| “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. | “Venerable sir,” those bhikkhus replied to the Blessed One. | “尊者，”彼诸比丘答世尊言。 |
| Bhagavā etadavoca: | The Blessed One said this: | 世尊如是说： |
| “Anamataggoyaṁ, bhikkhave, saṁsāro. | “Inconceivable, bhikkhus, is the beginning of this saṁsāra. | “不可思议，诸比丘，此轮回之始。 |
| Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ. | A first point is not discerned of beings roaming and wandering on hindered by ignorance and fettered by craving. | 无明所障，爱所缚之众生，流转轮回，不见其始。 |
| Bhūtapubbaṁ, bhikkhave, imassa vepullassa pabbatassa ‘pācīnavaṁso’tveva samaññā udapādi. | Formerly, bhikkhus, this Mount Vepulla had the designation ‘Pācīnavaṁsa.’ | 昔，诸比丘，此毗富罗山有名‘东竹’。 |
| Tena kho pana, bhikkhave, samayena manussānaṁ ‘tivarā’tveva samaññā udapādi. | And at that time, bhikkhus, humans had the designation ‘Tivarā.’ | 尔时，诸比丘，人有名‘提婆罗’。 |
| Tivarānaṁ, bhikkhave, manussānaṁ cattārīsa vassasahassāni āyuppamāṇaṁ ahosi. | The lifespan of the Tivarā humans, bhikkhus, was forty thousand years. | 提婆罗人之寿，诸比丘，为四万岁。 |
| Tivarā, bhikkhave, manussā pācīnavaṁsaṁ pabbataṁ catūhena ārohanti, catūhena orohanti. | The Tivarā humans, bhikkhus, ascended Mount Pācīnavaṁsa in four days and descended in four days. | 提婆罗人，诸比丘，登东竹山四日，下四日。 |
| Tena kho pana, bhikkhave, samayena kakusandho bhagavā arahaṁ sammāsambuddho loke uppanno hoti. | And at that time, bhikkhus, Kakusandha, the Blessed One, Arahant, Fully Enlightened One, arose in the world. | 尔时，诸比丘，拘留孙，世尊，阿罗汉，正等觉，出世。 |
| Kakusandhassa, bhikkhave, bhagavato arahato sammāsambuddhassa vidhurasañjīvaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ. | Kakusandha, the Blessed One, Arahant, Fully Enlightened One, bhikkhus, had Vidhura and Sañjīva as his chief pair of disciples, an excellent pair. | 拘留孙，世尊，阿罗汉，正等觉，诸比丘，有毗陀罗与僧耆婆为其上首弟子对，贤善对。 |
| Passatha, bhikkhave, sā cevimassa pabbatassa samaññā antarahitā, te ca manussā kālaṅkatā, so ca bhagavā parinibbuto. | See, bhikkhus, that designation of this mountain has vanished, those humans have passed away, and that Blessed One has attained Parinibbāna. | 见，诸比丘，此山之名已逝，彼人已逝，彼世尊已入般涅槃。 |
| Evaṁ aniccā, bhikkhave, saṅkhārā; | So impermanent, bhikkhus, are formations; | 如是无常，诸比丘，为诸行； |
| evaṁ addhuvā, bhikkhave, saṅkhārā; | so unstable, bhikkhus, are formations; | 如是不稳，诸比丘，为诸行； |
| evaṁ anassāsikā, bhikkhave, saṅkhārā. | so unreliable, bhikkhus, are formations. | 如是不可靠，诸比丘，为诸行。 |
| Yāvañcidaṁ, bhikkhave, alameva sabbasaṅkhāresu nibbindituṁ, alaṁ virajjituṁ, alaṁ vimuccituṁ. | This is enough, bhikkhus, to become disenchanted with all formations, enough to become dispassionate, enough to be liberated. | 此足矣，诸比丘，厌离一切行，足矣离欲，足矣解脱。 |
| Bhūtapubbaṁ, bhikkhave, imassa vepullassa pabbatassa ‘vaṅkako’tveva samaññā udapādi. | Formerly, bhikkhus, this Mount Vepulla had the designation ‘Vaṅkaka.’ | 昔，诸比丘，此毗富罗山有名‘曲’。 |
| Tena kho pana, bhikkhave, samayena manussānaṁ ‘rohitassā’tveva samaññā udapādi. | And at that time, bhikkhus, humans had the designation ‘Rohitassa.’ | 尔时，诸比丘，人有名‘卢醯多娑’。 |
| Rohitassānaṁ, bhikkhave, manussānaṁ tiṁsavassasahassāni āyuppamāṇaṁ ahosi. | The lifespan of the Rohitassa humans, bhikkhus, was thirty thousand years. | 卢醯多娑人之寿，诸比丘，为三万岁。 |
| Rohitassā, bhikkhave, manussā vaṅkakaṁ pabbataṁ tīhena ārohanti, tīhena orohanti. | The Rohitassa humans, bhikkhus, ascended Mount Vaṅkaka in three days and descended in three days. | 卢醯多娑人，诸比丘，登曲山三日，下三日。 |
| Tena kho pana, bhikkhave, samayena koṇāgamano bhagavā arahaṁ sammāsambuddho loke uppanno hoti. | And at that time, bhikkhus, Koṇāgamana, the Blessed One, Arahant, Fully Enlightened One, arose in the world. | 尔时，诸比丘，拘那含牟尼，世尊，阿罗汉，正等觉，出世。 |
| Koṇāgamanassa, bhikkhave, bhagavato arahato sammāsambuddhassa bhiyyosuttaraṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ. | Koṇāgamana, the Blessed One, Arahant, Fully Enlightened One, bhikkhus, had Bhiyyosa and Uttara as his chief pair of disciples, an excellent pair. | 拘那含牟尼，世尊，阿罗汉，正等觉，诸比丘，有毗由娑与郁多罗为其上首弟子对，贤善对。 |
| Passatha, bhikkhave, sā cevimassa pabbatassa samaññā antarahitā, te ca manussā kālaṅkatā, so ca bhagavā parinibbuto. | See, bhikkhus, that designation of this mountain has vanished, those humans have passed away, and that Blessed One has attained Parinibbāna. | 见，诸比丘，此山之名已逝，彼人已逝，彼世尊已入般涅槃。 |
| Evaṁ aniccā, bhikkhave, saṅkhārā …pe… | So impermanent, bhikkhus, are formations …and so on… | 如是无常，诸比丘，为诸行…等等… |
| alaṁ vimuccituṁ. | enough to be liberated. | 足矣解脱。 |
| Bhūtapubbaṁ, bhikkhave, imassa vepullassa pabbatassa ‘supasso’tveva samaññā udapādi. | Formerly, bhikkhus, this Mount Vepulla had the designation ‘Supassa.’ | 昔，诸比丘，此毗富罗山有名‘善见’。 |
| Tena kho pana, bhikkhave, samayena manussānaṁ ‘suppiyā’tveva samaññā udapādi. | And at that time, bhikkhus, humans had the designation ‘Suppiya.’ | 尔时，诸比丘，人有名‘善爱’。 |
| Suppiyānaṁ, bhikkhave, manussānaṁ vīsativassasahassāni āyuppamāṇaṁ ahosi. | The lifespan of the Suppiya humans, bhikkhus, was twenty thousand years. | 善爱人之寿，诸比丘，为二万岁。 |
| Suppiyā, bhikkhave, manussā supassaṁ pabbataṁ dvīhena ārohanti, dvīhena orohanti. | The Suppiya humans, bhikkhus, ascended Mount Supassa in two days and descended in two days. | 善爱人，诸比丘，登善见山二日，下二日。 |
| Tena kho pana, bhikkhave, samayena kassapo bhagavā arahaṁ sammāsambuddho loke uppanno hoti. | And at that time, bhikkhus, Kassapa, the Blessed One, Arahant, Fully Enlightened One, arose in the world. | 尔时，诸比丘，迦叶，世尊，阿罗汉，正等觉，出世。 |
| Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa tissabhāradvājaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ. | Kassapa, the Blessed One, Arahant, Fully Enlightened One, bhikkhus, had Tissa and Bhāradvāja as his chief pair of disciples, an excellent pair. | 迦叶，世尊，阿罗汉，正等觉，诸比丘，有帝须与婆罗多婆阇为其上首弟子对，贤善对。 |
| Passatha, bhikkhave, sā cevimassa pabbatassa samaññā antarahitā, te ca manussā kālaṅkatā, so ca bhagavā parinibbuto. | See, bhikkhus, that designation of this mountain has vanished, those humans have passed away, and that Blessed One has attained Parinibbāna. | 见，诸比丘，此山之名已逝，彼人已逝，彼世尊已入般涅槃。 |
| Evaṁ aniccā, bhikkhave, saṅkhārā; | So impermanent, bhikkhus, are formations; | 如是无常，诸比丘，为诸行； |
| evaṁ addhuvā, bhikkhave, saṅkhārā …pe… | so unstable, bhikkhus, are formations …and so on… | 如是不稳，诸比丘，为诸行…等等… |
| alaṁ vimuccituṁ. | enough to be liberated. | 足矣解脱。 |
| Etarahi kho pana, bhikkhave, imassa vepullassa pabbatassa ‘vepullo’tveva samaññā udapādi. | And now, bhikkhus, this Mount Vepulla has the designation ‘Vepulla.’ | 今，诸比丘，此毗富罗山有名‘毗富罗’。 |
| Etarahi kho pana, bhikkhave, imesaṁ manussānaṁ ‘māgadhakā’tveva samaññā udapādi. | And now, bhikkhus, these humans have the designation ‘Māgadhan.’ | 今，诸比丘，此人有名‘摩揭陀’。 |
| Māgadhakānaṁ, bhikkhave, manussānaṁ appakaṁ āyuppamāṇaṁ parittaṁ lahukaṁ; | The lifespan of the Māgadhan humans, bhikkhus, is short, limited, brief; | 摩揭陀人之寿，诸比丘，短，限，暂； |
| yo ciraṁ jīvati so vassasataṁ appaṁ vā bhiyyo. | one who lives long lives a hundred years or a little more. | 长寿者活百岁或稍多。 |
| Māgadhakā, bhikkhave, manussā vepullaṁ pabbataṁ muhuttena ārohanti muhuttena orohanti. | The Māgadhan humans, bhikkhus, ascend Mount Vepulla in a moment and descend in a moment. | 摩揭陀人，诸比丘，登毗富罗山片刻，下片刻。 |
| Etarahi kho panāhaṁ, bhikkhave, arahaṁ sammāsambuddho loke uppanno. | And now, bhikkhus, I, the Arahant, Fully Enlightened One, have arisen in the world. | 今，诸比丘，我，阿罗汉，正等觉，已出世。 |
| Mayhaṁ kho pana, bhikkhave, sāriputtamoggallānaṁ nāma sāvakayugaṁ aggaṁ bhaddayugaṁ. | And I, bhikkhus, have Sāriputta and Moggallāna as my chief pair of disciples, an excellent pair. | 我，诸比丘，有舍利弗与目犍连为我上首弟子对，贤善对。 |
| Bhavissati, bhikkhave, so samayo yā ayañcevimassa pabbatassa samaññā antaradhāyissati, ime ca manussā kālaṁ karissanti, ahañca parinibbāyissāmi. | There will be a time, bhikkhus, when this designation of this mountain will vanish, and these humans will pass away, and I will attain Parinibbāna. | 将有时，诸比丘，此山之名将逝，此人将逝，我将入般涅槃。 |
| Evaṁ aniccā, bhikkhave, saṅkhārā; | So impermanent, bhikkhus, are formations; | 如是无常，诸比丘，为诸行； |
| evaṁ addhuvā, bhikkhave, saṅkhārā; | so unstable, bhikkhus, are formations; | 如是不稳，诸比丘，为诸行； |
| evaṁ anassāsikā, bhikkhave, saṅkhārā. | so unreliable, bhikkhus, are formations. | 如是不可靠，诸比丘，为诸行。 |
| Yāvañcidaṁ, bhikkhave, alameva sabbasaṅkhāresu nibbindituṁ, alaṁ virajjituṁ, alaṁ vimuccitun”ti. | This is enough, bhikkhus, to become disenchanted with all formations, enough to become dispassionate, enough to be liberated.” | 此足矣，诸比丘，厌离一切行，足矣离欲，足矣解脱。” |
| Idamavoca bhagavā. | This the Blessed One said. | 此世尊说。 |
| Idaṁ vatvāna sugato athāparaṁ etadavoca satthā: | Having said this, the Fortunate One, the Teacher, further said this: | 说此语已，善逝，师，复说此： |
| “Pācīnavaṁso tivarānaṁ, | “Pācīnavaṁsa of the Tivarā, | “提婆罗之东竹， |
| rohitassāna vaṅkako; | Vaṅkaka of the Rohitassa; | 卢醯多娑之曲； |
| Suppiyānaṁ supassoti, | Supassa of the Suppiyā, | 善爱之善见， |
| māgadhānañca vepullo. | And Vepulla of the Māgadhan. | 与摩揭陀之毗富罗。 |
| Aniccā vata saṅkhārā, | Impermanent, alas, are formations, | 无常哉，诸行， |
| uppādavayadhammino; | Of a nature to arise and pass away; | 生灭之性； |
| Uppajjitvā nirujjhanti, | Having arisen, they cease, | 生已复灭， |
| tesaṁ vūpasamo sukho”ti. | Their calming is happiness.” | 其寂为乐。” |
| Dutiyo vaggo. | The Second Chapter. | 第二品。 |
| Duggataṁ sukhitañceva, | Miserable and Happy, | 不幸与幸福， |
| tiṁsa mātāpitena ca; | Thirty, Mother and Father; | 三十，母与父； |
| Bhātā bhaginī putto ca, | Brother, Sister, Son, | 兄，姊，子， |
| dhītā vepullapabbataṁ. | Daughter, and Mount Vepulla. | 女，与毗富罗山。 |
| Anamataggasaṁyuttaṁ samattaṁ. | The Connected Discourses on the Inconceivable Beginning are complete. | 无始相应部竟。 |
16 - SN 16 Kassapa: Connected Discourses with Kassapa
| ==================== SN16 - Kassapasaṃyutta ==================== | Connected Discourses with Kassapa | 迦叶相应部 |
16.1 - SN 16.1 Santuṭṭha: Santuṭṭhasutta
| --- SN16.1 - Santuṭṭhasutta --- | --- SN16.1 - Santuṭṭhasutta --- | --- SN16.1 - 知足经 --- |
| Sāvatthiyaṁ viharati. | Dwelling at Sāvatthī. | 住于舍卫城。 |
| “Santuṭṭhāyaṁ, bhikkhave, kassapo itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī; | “Bhikkhus, Kassapa is content with any kind of robe, and he praises contentment with any kind of robe; | “诸比丘，迦叶于任何衣皆知足，且赞叹于任何衣皆知足； |
| na ca cīvarahetu anesanaṁ appatirūpaṁ āpajjati; aladdhā ca cīvaraṁ na paritassati; laddhā ca cīvaraṁ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati. | and he does not, for the sake of a robe, engage in what is unseemly and unsuitable; if he does not get a robe, he is not distressed; and if he gets a robe, he uses it without being tied to it, infatuated, or attached, seeing the danger and understanding the escape. | 且不为衣故，行不端不正之事；若不得衣，彼不恼；若得衣，彼用之而不缚，不迷，不著，见危而出离。 |
| Santuṭṭhāyaṁ, bhikkhave, kassapo itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī; na ca piṇḍapātahetu anesanaṁ appatirūpaṁ āpajjati; aladdhā ca piṇḍapātaṁ na paritassati; laddhā ca piṇḍapātaṁ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati. | Bhikkhus, Kassapa is content with any kind of almsfood, and he praises contentment with any kind of almsfood; and he does not, for the sake of almsfood, engage in what is unseemly and unsuitable; if he does not get almsfood, he is not distressed; and if he gets almsfood, he uses it without being tied to it, infatuated, or attached, seeing the danger and understanding the escape. | 诸比-丘，迦叶于任何食皆知足，且赞叹于任何食皆知足；且不为食故，行不端不正之事；若不得食，彼不恼；若得食，彼用之而不缚，不迷，不著，见危而出离。 |
| Santuṭṭhāyaṁ, bhikkhave, kassapo itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī; na ca senāsanahetu anesanaṁ appatirūpaṁ āpajjati; aladdhā ca senāsanaṁ na paritassati; laddhā ca senāsanaṁ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati. | Bhikkhus, Kassapa is content with any kind of lodging, and he praises contentment with any kind of lodging; and he does not, for the sake of lodging, engage in what is unseemly and unsuitable; if he does not get lodging, he is not distressed; and if he gets lodging, he uses it without being tied to it, infatuated, or attached, seeing the danger and understanding the escape. | 诸比丘，迦叶于任何住处皆知足，且赞叹于任何住处皆知足；且不为住处故，行不端不正之事；若不得住处，彼不恼；若得住处，彼用之而不缚，不迷，不著，见危而出离。 |
| Santuṭṭhāyaṁ, bhikkhave, kassapo itarītarena gilānappaccayabhesajjaparikkhārena, itarītaragilānappaccayabhesajjaparikkhārasantuṭṭhiyā ca vaṇṇavādī; na ca gilānappaccayabhesajjaparikkhārahetu anesanaṁ appatirūpaṁ āpajjati; aladdhā ca gilānappaccayabhesajjaparikkhāraṁ na paritassati; laddhā ca gilānappaccayabhesajjaparikkhāraṁ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati. | Bhikkhus, Kassapa is content with any kind of medicinal requisites for the sick, and he praises contentment with any kind of medicinal requisites for the sick; and he does not, for the sake of medicinal requisites for the sick, engage in what is unseemly and unsuitable; if he does not get medicinal requisites for the sick, he is not distressed; and if he gets medicinal requisites for the sick, he uses them without being tied to them, infatuated, or attached, seeing the danger and understanding the escape. | 诸比丘，迦叶于任何病医药皆知足，且赞叹于任何病医药皆知足；且不为病医药故，行不端不正之事；若不得病医药，彼不恼；若得病医药，彼用之而不缚，不迷，不著，见危而出离。 |
| Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ: ‘santuṭṭhā bhavissāma itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādino; na ca cīvarahetu anesanaṁ appatirūpaṁ āpajjissāma; | Therefore, bhikkhus, you should train yourselves thus: ‘We will be content with any kind of robe, and we will praise contentment with any kind of robe; and we will not, for the sake of a robe, engage in what is unseemly and unsuitable; | 是故，诸比丘，汝等应如是修习：‘我等于任何衣皆知足，且我等将赞叹于任何衣皆知足；且我等不为衣故，行不端不正之事； |
| aladdhā ca cīvaraṁ na ca paritassissāma; laddhā ca cīvaraṁ agadhitā amucchitā anajjhāpannā ādīnavadassāvino nissaraṇapaññā paribhuñjissāma’. | if we do not get a robe, we will not be distressed; and if we get a robe, we will use it without being tied to it, infatuated, or attached, seeing the danger and understanding the escape.’ | 若不得衣，我等不恼；若得衣，我等将用之而不缚，不迷，不著，见危而出离。’ |
| (Evaṁ sabbaṁ kātabbaṁ.) | (Thus all should be done.) | （皆应如是行。） |
| ‘Santuṭṭhā bhavissāma itarītarena piṇḍapātena …pe… | ‘We will be content with any kind of almsfood …and so on… | ‘我等于任何食皆知足…等等… |
| santuṭṭhā bhavissāma itarītarena senāsanena …pe… | we will be content with any kind of lodging …and so on… | 我等于任何住处皆知足…等等… |
| santuṭṭhā bhavissāma itarītarena gilānappaccayabhesajjaparikkhārena, itarītaragilānappaccayabhesajjaparikkhārasantuṭṭhiyā ca vaṇṇavādino; na ca gilānappaccayabhesajjaparikkhārahetu anesanaṁ appatirūpaṁ āpajjissāma aladdhā ca gilānappaccayabhesajjaparikkhāraṁ na paritassissāma; laddhā ca gilānappaccayabhesajjaparikkhāraṁ agadhitā amucchitā anajjhāpannā ādīnavadassāvino nissaraṇapaññā paribhuñjissāmā’ti. | we will be content with any kind of medicinal requisites for the sick, and we will praise contentment with any kind of medicinal requisites for the sick; and we will not, for the sake of medicinal requisites for the sick, engage in what is unseemly and unsuitable; if we do not get medicinal requisites for the sick, we will not be distressed; and if we get medicinal requisites for the sick, we will use them without being tied to them, infatuated, or attached, seeing the danger and understanding the escape.’ | 我等于任何病医药皆知足，且我等将赞叹于任何病医药皆知足；且我等不为病医药故，行不端不正之事；若不得病医药，我等不恼；若得病医药，我等将用之而不缚，不迷，不著，见危而出离。’ |
| Evañhi vo, bhikkhave, sikkhitabbaṁ. | Thus, bhikkhus, should you train yourselves. | 如是，诸比丘，汝等应修习。 |
| Kassapena vā hi vo, bhikkhave, ovadissāmi yo vā panassa kassapasadiso, ovaditehi ca pana vo tathattāya paṭipajjitabban”ti. | I will exhort you, bhikkhus, as Kassapa does, or as one like Kassapa would; and having been exhorted, you should practice accordingly.” | 我将劝汝等，诸比丘，如迦叶所为，或如类迦叶者所为；既受劝，汝等应如是行。” |
16.2 - SN 16.2 Anottappī: Anottappīsutta
| --- SN16.2 - Anottappīsutta --- | --- SN16.2 - Anottappīsutta --- | --- SN16.2 - 无愧经 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ āyasmā ca mahākassapo āyasmā ca sāriputto bārāṇasiyaṁ viharanti isipatane migadāye. | On one occasion the Venerable Mahākassapa and the Venerable Sāriputta were dwelling at Benares in the Deer Park at Isipatana. | 一时，尊者摩诃迦叶与尊者舍利弗住于波罗奈鹿野苑仙人堕处。 |
| Atha kho āyasmā sāriputto sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā mahākassapo tenupasaṅkami; upasaṅkamitvā āyasmatā mahākassapena saddhiṁ sammodi. | Then the Venerable Sāriputta, in the evening, having risen from seclusion, went to the Venerable Mahākassapa; having approached, he exchanged greetings with the Venerable Mahākassapa. | 尔时，尊者舍利弗，于晚间，从静室起，诣尊者摩诃迦叶所；诣已，与尊者摩诃迦叶互致问候。 |
| Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sāriputto āyasmantaṁ mahākassapaṁ etadavoca: | After concluding his courteous and memorable talk, he sat down to one side. Sitting to one side, the Venerable Sāriputta said this to the Venerable Mahākassapa: | 问候与忆念之语毕，坐于一面。坐一面已，尊者舍利弗白尊者摩诃迦叶言： |
| “vuccati hidaṁ, āvuso kassapa, anātāpī anottappī abhabbo sambodhāya abhabbo nibbānāya abhabbo anuttarassa yogakkhemassa adhigamāya; | “It is said, friend Kassapa, that one who is not ardent, not endowed with moral dread, is incapable of enlightenment, incapable of Nibbāna, incapable of attaining the unsurpassed security from bondage; | “如是说，友迦叶，无热心，无愧者，不能觉悟，不能涅槃，不能得无上离缚之安稳； |
| ātāpī ca kho ottappī bhabbo sambodhāya bhabbo nibbānāya bhabbo anuttarassa yogakkhemassa adhigamāyā”ti. | but one who is ardent and endowed with moral dread is capable of enlightenment, capable of Nibbāna, capable of attaining the unsurpassed security from bondage.” | 然热心，有愧者，能觉悟，能涅槃，能得无上离缚之安稳。” |
| “Kittāvatā nu kho, āvuso, anātāpī hoti anottappī abhabbo sambodhāya abhabbo nibbānāya abhabbo anuttarassa yogakkhemassa adhigamāya; | “To what extent, friend, is one not ardent, not endowed with moral dread, incapable of enlightenment, incapable of Nibbāna, incapable of attaining the unsurpassed security from bondage; | “至何程度，友，为无热心，无愧，不能觉悟，不能涅槃，不能得无上离缚之安稳； |
| kittāvatā ca panāvuso, ātāpī hoti ottappī bhabbo sambodhāya bhabbo nibbānāya bhabbo anuttarassa yogakkhemassa adhigamāyā”ti? | and to what extent, friend, is one ardent, endowed with moral dread, capable of enlightenment, capable of Nibbāna, capable of attaining the unsurpassed security from bondage?” | 至何程度，友，为热心，有愧，能觉悟，能涅槃，能得无上离缚之安稳？” |
| “Idhāvuso, bhikkhu ‘anuppannā me pāpakā akusalā dhammā uppajjamānā anatthāya saṁvatteyyun’ti na ātappaṁ karoti, ‘uppannā me pāpakā akusalā dhammā appahīyamānā anatthāya saṁvatteyyun’ti na ātappaṁ karoti, ‘anuppannā me kusalā dhammā nuppajjamānā anatthāya saṁvatteyyun’ti na ātappaṁ karoti, ‘uppannā me kusalā dhammā nirujjhamānā anatthāya saṁvatteyyun’ti na ātappaṁ karoti. | “Here, friend, a bhikkhu does not make an effort thinking, ‘Unarisen evil unskillful states, if they arise in me, would lead to my harm’; he does not make an effort thinking, ‘Arisen evil unskillful states in me, if not abandoned, would lead to my harm’; he does not make an effort thinking, ‘Unarisen skillful states, if they do not arise in me, would lead to my harm’; he does not make an effort thinking, ‘Arisen skillful states in me, if they cease, would lead to my harm.’ | “此，友，一比丘不作努力思惟，‘未生之恶不善法，若于我生，将致我害’；彼不作努力思惟，‘已生之恶不善法于我，若不舍，将致我害’；彼不作努力思惟，‘未生之善法，若于我不生，将致我害’；彼不作努力思惟，‘已生之善法于我，若灭，将致我害。’ |
| Evaṁ kho, āvuso, anātāpī hoti. | Thus, friend, one is not ardent. | 如是，友，为无热心。 |
| Kathañcāvuso, anottappī hoti? | And how, friend, is one not endowed with moral dread? | 云何，友，为无愧？ |
| Idhāvuso, bhikkhu ‘anuppannā me pāpakā akusalā dhammā uppajjamānā anatthāya saṁvatteyyun’ti na ottappati, ‘uppannā me pāpakā akusalā dhammā appahīyamānā anatthāya saṁvatteyyun’ti na ottappati, ‘anuppannā me kusalā dhammā nuppajjamānā anatthāya saṁvatteyyun’ti na ottappati, ‘uppannā me kusalā dhammā nirujjhamānā anatthāya saṁvatteyyun’ti na ottappati. | Here, friend, a bhikkhu does not have moral dread thinking, ‘Unarisen evil unskillful states, if they arise in me, would lead to my harm’; he does not have moral dread thinking, ‘Arisen evil unskillful states in me, if not abandoned, would lead to my harm’; he does not have moral dread thinking, ‘Unarisen skillful states, if they do not arise in me, would lead to my harm’; he does not have moral dread thinking, ‘Arisen skillful states in me, if they cease, would lead to my harm.’ | 此，友，一比丘无愧思惟，‘未生之恶不善法，若于我生，将致我害’；彼无愧思惟，‘已生之恶不善法于我，若不舍，将致我害’；彼无愧思惟，‘未生之善法，若于我不生，将致我害’；彼无愧思惟，‘已生之善法于我，若灭，将致我害。’ |
| Evaṁ kho, āvuso, anottappī hoti. | Thus, friend, one is not endowed with moral dread. | 如是，友，为无愧。 |
| Evaṁ kho, āvuso, anātāpī anottappī abhabbo sambodhāya abhabbo nibbānāya abhabbo anuttarassa yogakkhemassa adhigamāya. | Thus, friend, one who is not ardent, not endowed with moral dread, is incapable of enlightenment, incapable of Nibbāna, incapable of attaining the unsurpassed security from bondage. | 如是，友，无热心，无愧者，不能觉悟，不能涅槃，不能得无上离缚之安稳。 |
| Kathañcāvuso, ātāpī hoti? | And how, friend, is one ardent? | 云何，友，为热心？ |
| Idhāvuso, bhikkhu ‘anuppannā me pāpakā akusalā dhammā uppajjamānā anatthāya saṁvatteyyun’ti ātappaṁ karoti, ‘uppannā me pāpakā akusalā dhammā appahīyamānā anatthāya saṁvatteyyun’ti ātappaṁ karoti, anuppannā me kusalā dhammā …pe… ātappaṁ karoti. | Here, friend, a bhikkhu makes an effort thinking, ‘Unarisen evil unskillful states, if they arise in me, would lead to my harm’; he makes an effort thinking, ‘Arisen evil unskillful states in me, if not abandoned, would lead to my harm’; unarisen skillful states in me …and so on… makes an effort. | 此，友，一比丘作努力思惟，‘未生之恶不善法，若于我生，将致我害’；彼作努力思惟，‘已生之恶不善法于我，若不舍，将致我害’；未生之善法于我…等等…作努力。 |
| Evaṁ kho, āvuso, ātāpī hoti. | Thus, friend, one is ardent. | 如是，友，为热心。 |
| Kathañcāvuso, ottappī hoti? | And how, friend, is one endowed with moral dread? | 云何，友，为有愧？ |
| Idhāvuso, bhikkhu ‘anuppannā me pāpakā akusalā dhammā uppajjamānā anatthāya saṁvatteyyun’ti ottappati, ‘uppannā me pāpakā akusalā dhammā appahīyamānā anatthāya saṁvatteyyun’ti ottappati, ‘anuppannā me kusalā dhammā anuppajjamānā anatthāya saṁvatteyyun’ti ottappati, ‘uppannā me kusalā dhammā nirujjhamānā anatthāya saṁvatteyyun’ti ottappati. | Here, friend, a bhikkhu has moral dread thinking, ‘Unarisen evil unskillful states, if they arise in me, would lead to my harm’; he has moral dread thinking, ‘Arisen evil unskillful states in me, if not abandoned, would lead to my harm’; he has moral dread thinking, ‘Unarisen skillful states, if they do not arise in me, would lead to my harm’; he has moral dread thinking, ‘Arisen skillful states in me, if they cease, would lead to my harm.’ | 此，友，一比丘有愧思惟，‘未生之恶不善法，若于我生，将致我害’；彼有愧思惟，‘已生之恶不善法于我，若不舍，将致我害’；彼有愧思惟，‘未生之善法，若于我不生，将致我害’；彼有愧思惟，‘已生之善法于我，若灭，将致我害。’ |
| Evaṁ kho, āvuso, ottappī hoti. | Thus, friend, one is endowed with moral dread. | 如是，友，为有愧。 |
| Evaṁ kho, āvuso, ātāpī ottappī bhabbo sambodhāya bhabbo nibbānāya bhabbo anuttarassa yogakkhemassa adhigamāyā”ti. | Thus, friend, one who is ardent, endowed with moral dread, is capable of enlightenment, capable of Nibbāna, capable of attaining the unsurpassed security from bondage.” | 如是，友，热心，有愧者，能觉悟，能涅槃，能得无上离缚之安稳。” |
| Dutiyaṁ. | Second. | 第二。 |
16.3 - SN 16.3 Candūpamā: Candūpamāsutta
| --- SN16.3 - Candūpamāsutta --- | --- SN16.3 - Candūpamāsutta --- | --- SN16.3 - 月喻经 --- |
| Sāvatthiyaṁ viharati. | Dwelling at Sāvatthī. | 住于舍卫城。 |
| “Candūpamā, bhikkhave, kulāni upasaṅkamatha— | “Like the moon, bhikkhus, approach families— | “如月，诸比丘，亲近家庭— |
| apakasseva kāyaṁ, apakassa cittaṁ, niccanavakā kulesu appagabbhā. | withdrawing the body, withdrawing the mind, always new among families, not overbearing. | 收摄身，收摄心，常于家庭中为新，不专横。 |
| Seyyathāpi, bhikkhave, puriso jarudapānaṁ vā olokeyya pabbatavisamaṁ vā nadīviduggaṁ vā— | Just as, bhikkhus, a man might look into an old well, or a mountain precipice, or a rugged river bank— | 犹如，诸比丘，人探视古井，或山崖，或崎岖河岸— |
| apakasseva kāyaṁ, apakassa cittaṁ; | withdrawing the body, withdrawing the mind; | 收摄身，收摄心； |
| evameva kho, bhikkhave, candūpamā kulāni upasaṅkamatha— | even so, bhikkhus, like the moon approach families— | 如是，诸比丘，如月亲近家庭— |
| apakasseva kāyaṁ, apakassa cittaṁ, niccanavakā kulesu appagabbhā. | withdrawing the body, withdrawing the mind, always new among families, not overbearing. | 收摄身，收摄心，常于家庭中为新，不专横。 |
| Kassapo, bhikkhave, candūpamo kulāni upasaṅkamati— | Kassapa, bhikkhus, like the moon approaches families— | 迦叶，诸比丘，如月亲近家庭— |
| apakasseva kāyaṁ, apakassa cittaṁ, niccanavako kulesu appagabbho. | withdrawing the body, withdrawing the mind, always new among families, not overbearing. | 收摄身，收摄心，常于家庭中为新，不专横。 |
| Taṁ kiṁ maññatha, bhikkhave, | What do you think, bhikkhus, | 汝意云何，诸比丘， |
| kathaṁrūpo bhikkhu arahati kulāni upasaṅkamitun”ti? | what kind of bhikkhu is fit to approach families?” | 何种比丘适于亲近家庭？” |
| “Bhagavaṁmūlakā no, bhante, dhammā bhagavaṁnettikā bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṁyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti. | “Venerable sir, our teachings are rooted in the Blessed One, guided by the Blessed One, have the Blessed One as their resort. It would be good, venerable sir, if the Blessed One himself would clarify the meaning of this statement. Having heard it from the Blessed One, the bhikkhus will remember it.” | “尊者，我等教法根于世尊，导于世尊，以世尊为归。善哉，尊者，若世尊自明此言之义。闻自世尊，诸比丘将忆之。” |
| Atha kho bhagavā ākāse pāṇiṁ cālesi. | Then the Blessed One waved his hand in the air. | 尔时，世尊于空中挥手。 |
| “Seyyathāpi, bhikkhave, ayaṁ ākāse pāṇi na sajjati na gayhati na bajjhati; | “Just as, bhikkhus, this hand in the air does not get stuck, does not get caught, does not get bound; | “犹如，诸比丘，此手于空中不滞，不碍，不缚； |
| evameva kho, bhikkhave, yassa kassaci bhikkhuno kulāni upasaṅkamato kulesu cittaṁ na sajjati na gayhati na bajjhati: | even so, bhikkhus, of any bhikkhu who, when approaching families, his mind among families does not get stuck, does not get caught, does not get bound, thinking: | 如是，诸比丘，凡比丘亲近家庭时，其心于家庭中不滞，不碍，不缚，思惟： |
| ‘labhantu lābhakāmā, puññakāmā karontu puññānī’ti; | ‘Let those who desire gain, obtain it; let those who desire merit, make merit’; | ‘愿求利者得利；愿求福者作福’； |
| yathāsakena lābhena attamano hoti sumano, evaṁ paresaṁ lābhena attamano hoti sumano; | who is content with his own gain, gladdened, and likewise is content with the gain of others, gladdened; | 于己利知足，欢喜，亦于他利知足，欢喜； |
| evarūpo kho, bhikkhave, bhikkhu arahati kulāni upasaṅkamituṁ. | such a bhikkhu, bhikkhus, is fit to approach families. | 如是之比丘，诸比丘，适于亲近家庭。 |
| Kassapassa, bhikkhave, kulāni upasaṅkamato kulesu cittaṁ na sajjati na gayhati na bajjhati: | Of Kassapa, bhikkhus, when approaching families, his mind among families does not get stuck, does not get caught, does not get bound, thinking: | 迦叶，诸比丘，亲近家庭时，其心于家庭中不滞，不碍，不缚，思惟： |
| ‘labhantu lābhakāmā, puññakāmā karontu puññānī’ti; | ‘Let those who desire gain, obtain it; let those who desire merit, make merit’; | ‘愿求利者得利；愿求福者作福’； |
| yathāsakena lābhena attamano hoti sumano; | who is content with his own gain, gladdened; | 于己利知足，欢喜； |
| evaṁ paresaṁ lābhena attamano hoti sumano. | and likewise is content with the gain of others, gladdened. | 亦于他利知足，欢喜。 |
| Taṁ kiṁ maññatha, bhikkhave, | What do you think, bhikkhus, | 汝意云何，诸比丘， |
| kathaṁrūpassa bhikkhuno aparisuddhā dhammadesanā hoti, kathaṁrūpassa bhikkhuno parisuddhā dhammadesanā hotī”ti? | of what kind of bhikkhu is the teaching of the Dhamma impure, and of what kind of bhikkhu is the teaching of the Dhamma pure?” | 何种比丘之说法不净，何种比丘之说法清净？” |
| “Bhagavaṁmūlakā no, bhante, dhammā bhagavaṁnettikā bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṁyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti. | “Venerable sir, our teachings are rooted in the Blessed One, guided by the Blessed One, have the Blessed One as their resort. It would be good, venerable sir, if the Blessed One himself would clarify the meaning of this statement. Having heard it from the Blessed One, the bhikkhus will remember it.” | “尊者，我等教法根于世尊，导于世尊，以世尊为归。善哉，尊者，若世尊自明此言之义。闻自世尊，诸比丘将忆之。” |
| “Tena hi, bhikkhave, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. | “Then, bhikkhus, listen and attend closely, I will speak.” | “然则，诸比丘，谛听，善思念之，我当说。” |
| “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. | “Yes, venerable sir,” those bhikkhus replied to the Blessed One. | “唯然，尊者，”彼诸比丘答世尊言。 |
| Bhagavā etadavoca: | The Blessed One said this: | 世尊如是说： |
| “Yo hi koci, bhikkhave, bhikkhu evaṁcitto paresaṁ dhammaṁ deseti: | “Any bhikkhu, bhikkhus, who teaches the Dhamma to others with such a mind: | “凡比丘，诸比丘，以如是心向他人说法： |
| ‘aho vata me dhammaṁ suṇeyyuṁ, sutvā ca pana dhammaṁ pasīdeyyuṁ, pasannā ca me pasannākāraṁ kareyyun’ti; | ‘Oh, that they might listen to my Dhamma, and having listened, they might be pleased with the Dhamma, and being pleased, they might show their pleasure to me’; | ‘哦，愿彼等听我法，闻已，喜法，喜已，示喜于我’； |
| evarūpassa kho, bhikkhave, bhikkhuno aparisuddhā dhammadesanā hoti. | of such a bhikkhu, bhikkhus, the teaching of the Dhamma is impure. | 如是之比丘，诸比丘，其说法不净。 |
| Yo ca kho, bhikkhave, bhikkhu evaṁcitto paresaṁ dhammaṁ deseti: | But any bhikkhu, bhikkhus, who teaches the Dhamma to others with such a mind: | 然凡比丘，诸比丘，以如是心向他人说法： |
| ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhīti. | ‘The Dhamma is well-expounded by the Blessed One, directly visible, timeless, inviting one to come and see, leading onward, to be personally realized by the wise. | ‘法为世尊善说，直接可见，无时，邀来见，导引，为智者亲证。 |
| Aho vata me dhammaṁ suṇeyyuṁ, sutvā ca pana dhammaṁ ājāneyyuṁ, ājānitvā ca pana tathattāya paṭipajjeyyun’ti. | Oh, that they might listen to my Dhamma, and having listened, they might understand the Dhamma, and having understood, they might practice accordingly.’ | 哦，愿彼等听我法，闻已，解法，解已，如是行。’ |
| Iti dhammasudhammataṁ paṭicca paresaṁ dhammaṁ deseti, kāruññaṁ paṭicca anuddayaṁ paṭicca anukampaṁ upādāya paresaṁ dhammaṁ deseti. | Thus, because of the Dhamma’s very goodness he teaches the Dhamma to others, because of compassion, because of sympathy, because of kindness he teaches the Dhamma to others. | 如是，因法之善，彼向他人说法，因悲，因悯，因慈，彼向他人说法。 |
| Evarūpassa kho, bhikkhave, bhikkhuno parisuddhā dhammadesanā hoti. | Of such a bhikkhu, bhikkhus, the teaching of the Dhamma is pure. | 如是之比丘，诸比丘，其说法清净。 |
| Kassapo, bhikkhave, evaṁcitto paresaṁ dhammaṁ deseti: | Kassapa, bhikkhus, teaches the Dhamma to others with such a mind: | 迦叶，诸比丘，以如是心向他人说法： |
| ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhīti. | ‘The Dhamma is well-expounded by the Blessed One, directly visible, timeless, inviting one to come and see, leading onward, to be personally realized by the wise. | ‘法为世尊善说，直接可见，无时，邀来见，导引，为智者亲证。 |
| Aho vata me dhammaṁ suṇeyyuṁ, sutvā ca pana dhammaṁ ājāneyyuṁ, ājānitvā ca pana tathattāya paṭipajjeyyun’ti. | Oh, that they might listen to my Dhamma, and having listened, they might understand the Dhamma, and having understood, they might practice accordingly.’ | 哦，愿彼等听我法，闻已，解法，解已，如是行。’ |
| Iti dhammasudhammataṁ paṭicca paresaṁ dhammaṁ deseti, kāruññaṁ paṭicca anuddayaṁ paṭicca anukampaṁ upādāya paresaṁ dhammaṁ deseti. | Thus, because of the Dhamma’s very goodness he teaches the Dhamma to others, because of compassion, because of sympathy, because of kindness he teaches the Dhamma to others. | 如是，因法之善，彼向他人说法，因悲，因悯，因慈，彼向他人说法。 |
| Kassapena vā hi vo, bhikkhave, ovadissāmi yo vā panassa kassapasadiso, ovaditehi ca pana vo tathattāya paṭipajjitabban”ti. | I will exhort you, bhikkhus, as Kassapa does, or as one like Kassapa would; and having been exhorted, you should practice accordingly.” | 我将劝汝等，诸比丘，如迦叶所为，或如类迦叶者所为；既受劝，汝等应如是行。” |
| Tatiyaṁ. | Third. | 第三。 |
16.4 - SN 16.4 Kulūpaka: Kulūpakasutta
| --- SN16.4 - Kulūpakasutta --- | --- SN16.4 - Kulūpakasutta --- | --- SN16.4 - 亲近家经 --- |
| Sāvatthiyaṁ viharati. | Dwelling at Sāvatthī. | 住于舍卫城。 |
| “Taṁ kiṁ maññatha, bhikkhave, | “What do you think, bhikkhus, | “汝意云何，诸比丘， |
| kathaṁrūpo bhikkhu arahati kulūpako hotuṁ, kathaṁrūpo bhikkhu na arahati kulūpako hotun”ti? | what kind of bhikkhu is fit to be a frequenter of families, and what kind of bhikkhu is not fit to be a frequenter of families?” | 何种比丘适为家庭之常客，何种比丘不适为家庭之常客？” |
| Bhagavaṁmūlakā no, bhante, dhammā …pe… | Venerable sir, our teachings are rooted in the Blessed One …and so on… | 尊者，我等教法根于世尊…等等… |
| bhagavā etadavoca: | The Blessed One said this: | 世尊如是说： |
| “Yo hi koci, bhikkhave, bhikkhu evaṁcitto kulāni upasaṅkamati: | “Any bhikkhu, bhikkhus, who approaches families with such a mind: | “凡比丘，诸比丘，以如是心亲近家庭： |
| ‘dentuyeva me, mā nādaṁsu; | ‘May they give to me only, not not give; | ‘愿彼等唯施我，不不施； |
| bahukaññeva me dentu, mā thokaṁ; | may they give me much, not little; | 愿彼等施我多，非少； |
| paṇītaññeva me dentu, mā lūkhaṁ; | may they give me fine things, not coarse; | 愿彼等施我好物，非粗； |
| sīghaññeva me dentu, mā dandhaṁ; | may they give me quickly, not slowly; | 愿彼等速施我，非慢； |
| sakkaccaññeva me dentu, mā asakkaccan’ti. | may they give me respectfully, not disrespectfully.’ | 愿彼等敬施我，非不敬。’ |
| Tassa ce, bhikkhave, bhikkhuno evaṁcittassa kulāni upasaṅkamato na denti, tena bhikkhu sandīyati; so tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvedayati. | If, bhikkhus, when that bhikkhu with such a mind approaches families, they do not give, that bhikkhu is dejected; he then experiences pain and displeasure. | 若，诸比丘，彼比丘以如是心亲近家庭，彼等不施，彼比丘沮丧；彼则经验苦与忧。 |
| Thokaṁ denti, no bahukaṁ …pe… | If they give little, not much …and so on… | 若彼等施少，非多…等等… |
| lūkhaṁ denti, no paṇītaṁ … | if they give coarse things, not fine … | 若彼等施粗物，非好… |
| dandhaṁ denti, no sīghaṁ, tena bhikkhu sandīyati; so tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvedayati. | if they give slowly, not quickly, that bhikkhu is dejected; he then experiences pain and displeasure. | 若彼等施慢，非速，彼比丘沮丧；彼则经验苦与忧。 |
| Asakkaccaṁ denti, no sakkaccaṁ; tena bhikkhu sandīyati; so tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvedayati. | If they give disrespectfully, not respectfully; that bhikkhu is dejected; he then experiences pain and displeasure. | 若彼等不敬施，非敬施；彼比丘沮丧；彼则经验苦与忧。 |
| Evarūpo kho, bhikkhave, bhikkhu na arahati kulūpako hotuṁ. | Such a bhikkhu, bhikkhus, is not fit to be a frequenter of families. | 如是之比丘，诸比丘，不适为家庭之常客。 |
| Yo ca kho, bhikkhave, bhikkhu evaṁcitto kulāni upasaṅkamati: | But any bhikkhu, bhikkhus, who approaches families with such a mind: | 然凡比丘，诸比丘，以如是心亲近家庭： |
| ‘taṁ kutettha labbhā parakulesu— | ‘How could it be obtained from others’ families— | ‘如何能从他家得— |
| dentuyeva me, mā nādaṁsu; | that they should give to me only, not not give; | 彼等唯施我，不不施； |
| bahukaññeva me dentu, mā thokaṁ; | that they should give me much, not little; | 彼等施我多，非少； |
| paṇītaññeva me dentu, mā lūkhaṁ; | that they should give me fine things, not coarse; | 彼等施我好物，非粗； |
| sīghaññeva me dentu, mā dandhaṁ; | that they should give me quickly, not slowly; | 彼等速施我，非慢； |
| sakkaccaññeva me dentu, mā asakkaccan’ti. | that they should give me respectfully, not disrespectfully?’ | 彼等敬施我，非不敬？’ |
| Tassa ce, bhikkhave, bhikkhuno evaṁcittassa kulāni upasaṅkamato na denti; tena bhikkhu na sandīyati; so na tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvedayati. | If, bhikkhus, when that bhikkhu with such a mind approaches families, they do not give; that bhikkhu is not dejected; he does not then experience pain and displeasure. | 若，诸比丘，彼比丘以如是心亲近家庭，彼等不施；彼比丘不沮丧；彼不则经验苦与忧。 |
| Thokaṁ denti, no bahukaṁ; tena bhikkhu na sandīyati; so na tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvedayati. | If they give little, not much; that bhikkhu is not dejected; he does not then experience pain and displeasure. | 若彼等施少，非多；彼比丘不沮丧；彼不则经验苦与忧。 |
| Lūkhaṁ denti, no paṇītaṁ; tena bhikkhu na sandīyati; so na tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvedayati. | If they give coarse things, not fine; that bhikkhu is not dejected; he does not then experience pain and displeasure. | 若彼等施粗物，非好；彼比丘不沮丧；彼不则经验苦与忧。 |
| Dandhaṁ denti, no sīghaṁ; tena bhikkhu na sandīyati; so na tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvedayati. | If they give slowly, not quickly; that bhikkhu is not dejected; he does not then experience pain and displeasure. | 若彼等施慢，非速；彼比丘不沮丧；彼不则经验苦与忧。 |
| Asakkaccaṁ denti, no sakkaccaṁ; tena bhikkhu na sandīyati; so na tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvedayati. | If they give disrespectfully, not respectfully; that bhikkhu is not dejected; he does not then experience pain and displeasure. | 若彼等不敬施，非敬施；彼比丘不沮丧；彼不则经验苦与忧。 |
| Evarūpo kho, bhikkhave, bhikkhu arahati kulūpako hotuṁ. | Such a bhikkhu, bhikkhus, is fit to be a frequenter of families. | 如是之比丘，诸比丘，适为家庭之常客。 |
| Kassapo, bhikkhave, evaṁcitto kulāni upasaṅkamati: | Kassapa, bhikkhus, approaches families with such a mind: | 迦叶，诸比丘，以如是心亲近家庭： |
| ‘taṁ kutettha labbhā parakulesu— | ‘How could it be obtained from others’ families— | ‘如何能从他家得— |
| dentuyeva me, mā nādaṁsu; | that they should give to me only, not not give; | 彼等唯施我，不不施； |
| bahukaññeva me dentu, mā thokaṁ; | that they should give me much, not little; | 彼等施我多，非少； |
| paṇītaññeva me dentu, mā lūkhaṁ; | that they should give me fine things, not coarse; | 彼等施我好物，非粗； |
| sīghaññeva me dentu, mā dandhaṁ; | that they should give me quickly, not slowly; | 彼等速施我，非慢； |
| sakkaccaññeva me dentu, mā asakkaccan’ti. | that they should give me respectfully, not disrespectfully?’ | 彼等敬施我，非不敬？’ |
| Tassa ce, bhikkhave, kassapassa evaṁcittassa kulāni upasaṅkamato na denti; tena kassapo na sandīyati; so na tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvedayati. | If, bhikkhus, when Kassapa with such a mind approaches families, they do not give; Kassapa is not dejected; he does not then experience pain and displeasure. | 若，诸比丘，迦叶以如是心亲近家庭，彼等不施；迦叶不沮丧；彼不则经验苦与忧。 |
| Thokaṁ denti, no bahukaṁ; tena kassapo na sandīyati; so na tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvedayati. | If they give little, not much; Kassapa is not dejected; he does not then experience pain and displeasure. | 若彼等施少，非多；迦叶不沮丧；彼不则经验苦与忧。 |
| Lūkhaṁ denti, no paṇītaṁ; tena kassapo na sandīyati; so na tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvedayati. | If they give coarse things, not fine; Kassapa is not dejected; he does not then experience pain and displeasure. | 若彼等施粗物，非好；迦叶不沮丧；彼不则经验苦与忧。 |
| Dandhaṁ denti, no sīghaṁ; tena kassapo na sandīyati; so na tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvedayati. | If they give slowly, not quickly; Kassapa is not dejected; he does not then experience pain and displeasure. | 若彼等施慢，非速；迦叶不沮丧；彼不则经验苦与忧。 |
| Asakkaccaṁ denti, no sakkaccaṁ; tena kassapo na sandīyati; so na tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvedayati. | If they give disrespectfully, not respectfully; Kassapa is not dejected; he does not then experience pain and displeasure. | 若彼等不敬施，非敬施；迦叶不沮丧；彼不则经验苦与忧。 |
| Kassapena vā hi vo, bhikkhave, ovadissāmi yo vā panassa kassapasadiso. Ovaditehi ca pana vo tathattāya paṭipajjitabban”ti. | I will exhort you, bhikkhus, as Kassapa does, or as one like Kassapa would. And having been exhorted, you should practice accordingly.” | 我将劝汝等，诸比丘，如迦叶所为，或如类迦叶者所为。既受劝，汝等应如是行。” |
| Catutthaṁ. | Fourth. | 第四。 |
16.5 - SN 16.5 Jiṇṇa: Jiṇṇasutta
| --- SN16.5 - Jiṇṇasutta --- | --- SN16.5 - Jiṇṇasutta --- | --- SN16.5 - 老经 --- |
| Evaṁ me sutaṁ … | Thus have I heard … | 如是我闻… |
| rājagahe veḷuvane. | at Rājagaha in the Bamboo Grove. | 于王舍城竹林。 |
| Atha kho āyasmā mahākassapo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ mahākassapaṁ bhagavā etadavoca: | Then the Venerable Mahākassapa went to the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. The Blessed One said this to the Venerable Mahākassapa who was sitting there: | 尔时，尊者摩诃迦叶诣世尊所；诣已，礼世尊足，退坐一面。世尊告坐于彼处之尊者摩诃迦叶言： |
| “jiṇṇosi dāni tvaṁ, kassapa, garukāni ca te imāni sāṇāni paṁsukūlāni nibbasanāni. | “You are now old, Kassapa, and these coarse hempen refuse-rag robes are heavy for you. | “汝今老矣，迦叶，此粗麻粪扫衣于汝为重。 |
| Tasmātiha tvaṁ, kassapa, gahapatāni ceva cīvarāni dhārehi, nimantanāni ca bhuñjāhi, mama ca santike viharāhī”ti. | Therefore, Kassapa, you should wear robes offered by householders, eat invited meals, and dwell near me.” | 是故，迦叶，汝应著居士所供之衣，食请食，住于我近。” |
| “Ahaṁ kho, bhante, dīgharattaṁ āraññiko ceva āraññikattassa ca vaṇṇavādī, piṇḍapātiko ceva piṇḍapātikattassa ca vaṇṇavādī, paṁsukūliko ceva paṁsukūlikattassa ca vaṇṇavādī, tecīvariko ceva tecīvarikattassa ca vaṇṇavādī, appiccho ceva appicchatāya ca vaṇṇavādī, santuṭṭho ceva santuṭṭhiyā ca vaṇṇavādī, pavivitto ceva pavivekassa ca vaṇṇavādī, asaṁsaṭṭho ceva asaṁsaggassa ca vaṇṇavādī, āraddhavīriyo ceva vīriyārambhassa ca vaṇṇavādī”ti. | “Venerable sir, for a long time I have been a forest-dweller and a praiser of forest-dwelling, an alms-collector and a praiser of alms-collecting, a refuse-rag wearer and a praiser of refuse-rag wearing, a wearer of the triple robe and a praiser of wearing the triple robe, of few wishes and a praiser of fewness of wishes, content and a praiser of contentment, secluded and a praiser of seclusion, aloof from society and a praiser of aloofness from society, of aroused energy and a praiser of arousal of energy.” | “尊者，我长时为林住者且赞林住，乞食者且赞乞食，粪扫衣者且赞粪扫衣，三衣者且赞三衣，少欲者且赞少欲，知足者且赞知足，独住者且赞独住，离群者且赞离群，发精进者且赞发精进。” |
| “Kiṁ pana tvaṁ, kassapa, atthavasaṁ sampassamāno dīgharattaṁ āraññiko ceva āraññikattassa ca vaṇṇavādī, piṇḍapātiko ceva …pe… | “But what benefit, Kassapa, do you see in having been for a long time a forest-dweller and a praiser of forest-dwelling, an alms-collector and …and so on… | “然何利益，迦叶，汝见长时为林住者且赞林住，乞食者且…等等… |
| paṁsukūliko ceva … | a refuse-rag wearer and … | 粪扫衣者且… |
| tecīvariko ceva … | a wearer of the triple robe and … | 三衣者且… |
| appiccho ceva … | of few wishes and … | 少欲者且… |
| santuṭṭho ceva … | content and … | 知足者且… |
| pavivitto ceva … | secluded and … | 独住者且… |
| asaṁsaṭṭho ceva … | aloof from society and … | 离群者且… |
| āraddhavīriyo ceva vīriyārambhassa ca vaṇṇavādī”ti? | of aroused energy and a praiser of arousal of energy?” | 发精进者且赞发精进？” |
| “Dve khvāhaṁ, bhante, atthavase sampassamāno dīgharattaṁ āraññiko ceva āraññikattassa ca vaṇṇavādī, piṇḍapātiko ceva …pe… | “Two benefits, venerable sir, do I see in having been for a long time a forest-dweller and a praiser of forest-dwelling, an alms-collector and …and so on… | “二利益，尊者，我见长时为林住者且赞林住，乞食者且…等等… |
| paṁsukūliko ceva … | a refuse-rag wearer and … | 粪扫衣者且… |
| tecīvariko ceva … | a wearer of the triple robe and … | 三衣者且… |
| appiccho ceva … | of few wishes and … | 少欲者且… |
| santuṭṭho ceva … | content and … | 知足者且… |
| pavivitto ceva … | secluded and … | 独住者且… |
| asaṁsaṭṭho ceva … | aloof from society and … | 离群者且… |
| āraddhavīriyo ceva vīriyārambhassa ca vaṇṇavādī. | of aroused energy and a praiser of arousal of energy. | 发精进者且赞发精进。 |
| Attano ca diṭṭhadhammasukhavihāraṁ sampassamāno, pacchimañca janataṁ anukampamāno: | Seeing a pleasant dwelling for myself in the visible dhamma, and having compassion for future generations: | 见己于现法中之乐住，及悲悯未来世代： |
| ‘appeva nāma pacchimā janatā diṭṭhānugatiṁ āpajjeyyuṁ. | ‘May future generations follow this example. | ‘愿未来世代效此例。 |
| Ye kira te ahesuṁ buddhānubuddhasāvakā te dīgharattaṁ āraññikā ceva ahesuṁ āraññikattassa ca vaṇṇavādino …pe… | Those who were disciples of the Buddha’s Buddhas, it seems, were for a long time forest-dwellers and praisers of forest-dwelling …and so on… | 佛弟子中之佛弟子，似乎，长时为林住者且赞林住…等等… |
| piṇḍapātikā ceva ahesuṁ …pe… | alms-collectors and …and so on… | 乞食者且…等等… |
| paṁsukūlikā ceva ahesuṁ … | refuse-rag wearers and … | 粪扫衣者且… |
| tecīvarikā ceva ahesuṁ … | wearers of the triple robe and … | 三衣者且… |
| appicchā ceva ahesuṁ … | of few wishes and … | 少欲者且… |
| santuṭṭhā ceva ahesuṁ … | content and … | 知足者且… |
| pavivittā ceva ahesuṁ … | secluded and … | 独住者且… |
| asaṁsaṭṭhā ceva ahesuṁ … | aloof from society and … | 离群者且… |
| āraddhavīriyā ceva ahesuṁ vīriyārambhassa ca vaṇṇavādino’ti. | of aroused energy and praisers of arousal of energy.’ | 发精进者且赞发精进。’ |
| Te tathattāya paṭipajjissanti, tesaṁ taṁ bhavissati dīgharattaṁ hitāya sukhāya. | They will practice accordingly; for them that will be for their long-term welfare and happiness. | 彼等将如是行；于彼等将为长远福利与乐。 |
| Ime khvāhaṁ, bhante, dve atthavase sampassamāno dīgharattaṁ āraññiko ceva āraññikattassa ca vaṇṇavādī, piṇḍapātiko ceva …pe… | These two benefits, venerable sir, do I see in having been for a long time a forest-dweller and a praiser of forest-dwelling, an alms-collector and …and so on… | 此二利益，尊者，我见长时为林住者且赞林住，乞食者且…等等… |
| paṁsukūliko ceva … | a refuse-rag wearer and … | 粪扫衣者且… |
| tecīvariko ceva … | a wearer of the triple robe and … | 三衣者且… |
| appiccho ceva … | of few wishes and … | 少欲者且… |
| santuṭṭho ceva … | content and … | 知足者且… |
| pavivitto ceva … | secluded and … | 独住者且… |
| asaṁsaṭṭho ceva … | aloof from society and … | 离群者且… |
| āraddhavīriyo ceva vīriyārambhassa ca vaṇṇavādī”ti. | of aroused energy and a praiser of arousal of energy.” | 发精进者且赞发精进。” |
| “Sādhu sādhu, kassapa. | “Good, good, Kassapa. | “善哉，善哉，迦叶。 |
| Bahujanahitāya kira tvaṁ, kassapa, paṭipanno bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ. | It seems you are practicing, Kassapa, for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happiness of devas and humans. | 汝似为众生之福利，为众生之乐而行，迦叶，出于对世间之悲悯，为天人之善、福利、与乐。 |
| Tasmātiha tvaṁ, kassapa, sāṇāni ceva paṁsukūlāni dhārehi nibbasanāni, piṇḍāya ca carāhi, araññe ca viharāhī”ti. | Therefore, Kassapa, you should wear hempen refuse-rag robes, go for alms, and dwell in the forest.” | 是故，迦叶，汝应著麻粪扫衣，行乞食，住于林中。” |
16.6 - SN 16.6 Ovāda: Ovādasutta
| --- SN16.6 - Ovādasutta --- | --- SN16.6 - Ovādasutta --- | --- SN16.6 - 教诫经 --- |
| Rājagahe veḷuvane. | At Rājagaha in the Bamboo Grove. | 于王舍城竹林。 |
| Atha kho āyasmā mahākassapo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ mahākassapaṁ bhagavā etadavoca: | Then the Venerable Mahākassapa went to the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. The Blessed One said this to the Venerable Mahākassapa who was sitting there: | 尔时，尊者摩诃迦叶诣世尊所；诣已，礼世尊足，退坐一面。世尊告坐于彼处之尊者摩诃迦叶言： |
| “ovada, kassapa, bhikkhū; | “Exhort the bhikkhus, Kassapa; | “教诫诸比丘，迦叶； |
| karohi, kassapa, bhikkhūnaṁ dhammiṁ kathaṁ. | give the bhikkhus a Dhamma talk, Kassapa. | 予诸比丘一法谈，迦叶。 |
| Ahaṁ vā, kassapa, bhikkhū ovadeyyaṁ tvaṁ vā; | Either I, Kassapa, should exhort the bhikkhus, or you; | 或我，迦叶，当教诫诸比丘，或汝； |
| ahaṁ vā bhikkhūnaṁ dhammiṁ kathaṁ kareyyaṁ tvaṁ vā”ti. | either I should give the bhikkhus a Dhamma talk, or you.” | 或我当予诸比丘一法谈，或汝。” |
| “Dubbacā kho, bhante, etarahi bhikkhū, dovacassakaraṇehi dhammehi samannāgatā, akkhamā, appadakkhiṇaggāhino anusāsaniṁ. | “Bhikkhus now, venerable sir, are difficult to admonish; they are endowed with qualities that make them difficult to admonish; they are impatient and do not receive instruction respectfully. | “诸比丘今，尊者，难教诫；彼等具难教诫之质；彼等不耐烦且不敬受教。 |
| Idhāhaṁ, bhante, addasaṁ bhaṇḍañca nāma bhikkhuṁ ānandassa saddhivihāriṁ abhijikañca nāma bhikkhuṁ anuruddhassa saddhivihāriṁ aññamaññaṁ sutena accāvadante: | Here, venerable sir, I saw Bhaṇḍa by name, a bhikkhu, a co-resident of Ānanda, and Abhijika by name, a bhikkhu, a co-resident of Anuruddha, contending with each other about learning: | 此，尊者，我见一比丘名槃陀，阿难之同住者，及一比丘名阿毗耆迦，阿那律之同住者，互相争论学问： |
| ‘ehi, bhikkhu, ko bahutaraṁ bhāsissati, ko sundarataraṁ bhāsissati, ko cirataraṁ bhāsissatī’”ti. | ‘Come, bhikkhu, who will speak more, who will speak better, who will speak longer?’” | ‘来，比丘，谁将说更多，谁将说更好，谁将说更长？’” |
| Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi: | Then the Blessed One addressed a certain bhikkhu: | 尔时，世尊告某比丘言： |
| “ehi tvaṁ, bhikkhu, mama vacanena bhaṇḍañca bhikkhuṁ ānandassa saddhivihāriṁ abhijikañca bhikkhuṁ anuruddhassa saddhivihāriṁ āmantehi: | “Come, bhikkhu, in my name tell Bhaṇḍa the bhikkhu, Ānanda’s co-resident, and Abhijika the bhikkhu, Anuruddha’s co-resident: | “来，比丘，以我名告比丘槃陀，阿难之同住者，及比丘阿毗耆迦，阿那律之同住者： |
| ‘satthā āyasmante āmantetī’”ti. | ‘The Teacher calls you, venerable ones.’” | ‘师唤汝等，尊者。’” |
| “Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca: | “Yes, venerable sir,” that bhikkhu replied to the Blessed One, went to those bhikkhus, and on approaching said to those bhikkhus: | “唯然，尊者，”彼比丘答世尊言，往诣彼诸比丘所，诣已白彼诸比丘言： |
| “satthā āyasmante āmantetī”ti. | “The Teacher calls you, venerable ones.” | “师唤汝等，尊者。” |
| “Evamāvuso”ti kho te bhikkhū tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho te bhikkhū bhagavā etadavoca: | “Yes, friend,” those bhikkhus replied to that bhikkhu, and went to the Blessed One; having approached and paid homage to the Blessed One, they sat down to one side. The Blessed One said this to those bhikkhus who were sitting there: | “唯然，友，”彼诸比丘答彼比丘言，即诣世尊所；诣已，礼世尊足，退坐一面。世尊告坐于彼处之诸比丘言： |
| “saccaṁ kira tumhe, bhikkhave, aññamaññaṁ sutena accāvadatha: | “Is it true, bhikkhus, that you contend with each other about learning, saying: | “是真，诸比丘，汝等互相争论学问，言： |
| ‘ehi, bhikkhu, ko bahutaraṁ bhāsissati, ko sundarataraṁ bhāsissati, ko cirataraṁ bhāsissatī’”ti? | ‘Come, bhikkhu, who will speak more, who will speak better, who will speak longer’?” | ‘来，比丘，谁将说更多，谁将说更好，谁将说更长’？” |
| “Evaṁ, bhante”. | “Yes, venerable sir.” | “唯然，尊者。” |
| “Kiṁ nu kho me tumhe, bhikkhave, evaṁ dhammaṁ desitaṁ ājānātha: | “Have you understood the Dhamma taught by me in such a way: | “汝等解我所教之法如是： |
| ‘etha tumhe, bhikkhave, aññamaññaṁ sutena accāvadatha— | ‘Come, bhikkhus, contend with each other about learning— | ‘来，诸比丘，互相争论学问— |
| ehi, bhikkhu, ko bahutaraṁ bhāsissati, ko sundarataraṁ bhāsissati, ko cirataraṁ bhāsissatī’”ti? | Come, bhikkhu, who will speak more, who will speak better, who will speak longer’?” | 来，比丘，谁将说更多，谁将说更好，谁将说更长’？” |
| “No hetaṁ, bhante”. | “No, venerable sir.” | “不，尊者。” |
| “No ce kira me tumhe, bhikkhave, evaṁ dhammaṁ desitaṁ ājānātha, atha kiñcarahi tumhe, moghapurisā, kiṁ jānantā kiṁ passantā evaṁ svākkhāte dhammavinaye pabbajitā samānā aññamaññaṁ sutena accāvadatha: | “If indeed, bhikkhus, you have not understood the Dhamma taught by me in such a way, then why, foolish men, knowing what, seeing what, having gone forth in such a well-expounded Dhamma and Discipline, do you contend with each other about learning, saying: | “若实，诸比丘，汝等未解我所教之法如是，然则，愚人，知何，见何，于如是善说之法与律中出家，互相争论学问，言： |
| ‘ehi, bhikkhu, ko bahutaraṁ bhāsissati, ko sundarataraṁ bhāsissati, ko cirataraṁ bhāsissatī’”ti. | ‘Come, bhikkhu, who will speak more, who will speak better, who will speak longer’?” | ‘来，比丘，谁将说更多，谁将说更好，谁将说更长’？” |
| Atha kho te bhikkhū bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavocuṁ: | Then those bhikkhus, prostrating themselves with their heads at the Blessed One’s feet, said to the Blessed One: | 尔时彼诸比丘，以头顶礼世尊足，白世尊言： |
| “accayo no, bhante, accagamā, yathābāle yathāmūḷhe yathāakusale, ye mayaṁ evaṁ svākkhāte dhammavinaye pabbajitā samānā aññamaññaṁ sutena accāvadimha: | “A transgression has overcome us, venerable sir, as fools, as deluded ones, as unskillful ones, in that, having gone forth in such a well-expounded Dhamma and Discipline, we contended with each other about learning, saying: | “一过失已胜我等，尊者，如愚者，如迷者，如不巧者，于如是善说之法与律中出家，我等互相争论学问，言： |
| ‘ehi, bhikkhu, ko bahutaraṁ bhāsissati, ko sundarataraṁ bhāsissati, ko cirataraṁ bhāsissatī’ti. | ‘Come, bhikkhu, who will speak more, who will speak better, who will speak longer.’ | ‘来，比丘，谁将说更多，谁将说更好，谁将说更长。’ |
| Tesaṁ no, bhante, bhagavā accayaṁ accayato paṭiggaṇhātu āyatiṁ saṁvarāyā”ti. | May the Blessed One, venerable sir, accept our transgression as a transgression, for the sake of future restraint.” | 愿世尊，尊者，受我等过为过，为未来制。” |
| “Taggha tumhe, bhikkhave, accayo accagamā yathābāle yathāmūḷhe yathāakusale, ye tumhe evaṁ svākkhāte dhammavinaye pabbajitā samānā aññamaññaṁ sutena accāvadittha: | “Indeed, bhikkhus, a transgression overcame you, as fools, as deluded ones, as unskillful ones, in that, having gone forth in such a well-expounded Dhamma and Discipline, you contended with each other about learning, saying: | “实，诸比丘，一过失胜汝等，如愚者，如迷者，如不巧者，于如是善说之法与律中出家，汝等互相争论学问，言： |
| ‘ehi, bhikkhu, ko bahutaraṁ bhāsissati, ko sundarataraṁ bhāsissati, ko cirataraṁ bhāsissatī’ti. | ‘Come, bhikkhu, who will speak more, who will speak better, who will speak longer.’ | ‘来，比丘，谁将说更多，谁将说更好，谁将说更长。’ |
| Yato ca kho tumhe, bhikkhave, accayaṁ accayato disvā yathādhammaṁ paṭikarotha, taṁ vo mayaṁ paṭiggaṇhāma. | And since you, bhikkhus, having seen your transgression as a transgression, make amends in accordance with the Dhamma, we accept it of you. | 既汝等，诸比丘，见过为过，依法改过，我等受汝等。 |
| Vuddhi hesā, bhikkhave, ariyassa vinaye yo accayaṁ accayato disvā yathādhammaṁ paṭikaroti āyatiñca saṁvaraṁ āpajjatī”ti. | For this is growth in the Noble One’s Discipline, bhikkhus, when one, having seen a transgression as a transgression, makes amends in accordance with the Dhamma, and undertakes future restraint.” | 此为圣者律中之成长，诸比丘，当人见过为过，依法改过，并誓未来制。” |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
16.7 - SN 16.7 Dutiyaovāda: Dutiyaovādasutta
| --- SN16.7 - Dutiyaovādasutta --- | --- SN16.7 - Dutiyaovādasutta --- | --- SN16.7 - 第二教诫经 --- |
| Rājagahe viharati veḷuvane. | Dwelling at Rājagaha in the Bamboo Grove. | 住于王舍城竹林。 |
| Atha kho āyasmā mahākassapo yena bhagavā tenupasaṅkami …pe… | Then the Venerable Mahākassapa went to the Blessed One …and so on… | 尔时，尊者摩诃迦叶诣世尊所…等等… |
| ekamantaṁ nisinnaṁ kho āyasmantaṁ mahākassapaṁ bhagavā etadavoca: | The Blessed One said this to the Venerable Mahākassapa who was sitting there: | 世尊告坐于彼处之尊者摩诃迦叶言： |
| “ovada, kassapa, bhikkhū; | “Exhort the bhikkhus, Kassapa; | “教诫诸比丘，迦叶； |
| karohi, kassapa, bhikkhūnaṁ dhammiṁ kathaṁ. | give the bhikkhus a Dhamma talk, Kassapa. | 予诸比丘一法谈，迦叶。 |
| Ahaṁ vā, kassapa, bhikkhū ovadeyyaṁ tvaṁ vā; | Either I, Kassapa, should exhort the bhikkhus, or you; | 或我，迦叶，当教诫诸比丘，或汝； |
| ahaṁ vā bhikkhūnaṁ dhammiṁ kathaṁ kareyyaṁ tvaṁ vā”ti. | either I should give the bhikkhus a Dhamma talk, or you.” | 或我当予诸比丘一法谈，或汝。” |
| “Dubbacā kho, bhante, etarahi bhikkhū, dovacassakaraṇehi dhammehi samannāgatā akkhamā appadakkhiṇaggāhino anusāsaniṁ. | “Bhikkhus now, venerable sir, are difficult to admonish; they are endowed with qualities that make them difficult to admonish; they are impatient and do not receive instruction respectfully. | “诸比丘今，尊者，难教诫；彼等具难教诫之质；彼等不耐烦且不敬受教。 |
| Yassa kassaci, bhante, saddhā natthi kusalesu dhammesu, hirī natthi kusalesu dhammesu, ottappaṁ natthi kusalesu dhammesu, vīriyaṁ natthi kusalesu dhammesu, paññā natthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu, no vuddhi. | Of anyone, venerable sir, who has no faith in wholesome states, no shame in regard to wholesome states, no moral dread in regard to wholesome states, no energy in regard to wholesome states, no wisdom in regard to wholesome states, for him, as night or day comes, only decline in wholesome states is to be expected, not growth. | 凡人，尊者，于善法无信，于善法无惭，于善法无愧，于善法无精进，于善法无慧，于彼，日夜来临，唯期善法之衰，非增长。 |
| Seyyathāpi, bhante, kāḷapakkhe candassa yā ratti vā divaso vā āgacchati, hāyateva vaṇṇena, hāyati maṇḍalena, hāyati ābhāya, hāyati ārohapariṇāhena. | Just as, venerable sir, of the moon in the dark fortnight, as night or day comes, it wanes in color, wanes in circumference, wanes in radiance, wanes in height and breadth. | 犹如，尊者，于黑分之月，日夜来临，其色渐衰，其围渐衰，其光渐衰，其高与广渐衰。 |
| Evameva kho, bhante, yassa kassaci saddhā natthi kusalesu dhammesu …pe… | Even so, venerable sir, of anyone who has no faith in wholesome states …and so on… | 如是，尊者，凡人于善法无信…等等… |
| hirī natthi … | no shame … | 无惭… |
| ottappaṁ natthi … | no moral dread … | 无愧… |
| vīriyaṁ natthi … | no energy … | 无精进… |
| paññā natthi … kusalesu dhammesu tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu, no vuddhi. | no wisdom … in regard to wholesome states, for him, as night or day comes, only decline in wholesome states is to be expected, not growth. | 无慧…于善法，于彼，日夜来临，唯期善法之衰，非增长。 |
| ‘Assaddho purisapuggalo’ti, bhante, parihānametaṁ; | ‘A faithless person,’ venerable sir, this is a decline; | ‘一无信之人’，尊者，此为衰； |
| ‘ahiriko purisapuggalo’ti, bhante, parihānametaṁ; | ‘A shameless person,’ venerable sir, this is a decline; | ‘一无惭之人’，尊者，此为衰； |
| ‘anottappī purisapuggalo’ti, bhante, parihānametaṁ; | ‘A person without moral dread,’ venerable sir, this is a decline; | ‘一无愧之人’，尊者，此为衰； |
| ‘kusīto purisapuggalo’ti, bhante, parihānametaṁ; | ‘A lazy person,’ venerable sir, this is a decline; | ‘一懒惰之人’，尊者，此为衰； |
| ‘duppañño purisapuggalo’ti, bhante, parihānametaṁ; | ‘An unwise person,’ venerable sir, this is a decline; | ‘一无慧之人’，尊者，此为衰； |
| ‘kodhano purisapuggalo’ti, bhante, parihānametaṁ; | ‘An angry person,’ venerable sir, this is a decline; | ‘一愤怒之人’，尊者，此为衰； |
| ‘upanāhī purisapuggalo’ti, bhante, parihānametaṁ; | ‘A hostile person,’ venerable sir, this is a decline; | ‘一敌意之人’，尊者，此为衰； |
| ‘na santi bhikkhū ovādakā’ti, bhante, parihānametaṁ. | ‘There are no bhikkhus who exhort,’ venerable sir, this is a decline. | ‘无比丘教诫’，尊者，此为衰。 |
| Yassa kassaci, bhante, saddhā atthi kusalesu dhammesu, hirī atthi kusalesu dhammesu, ottappaṁ atthi kusalesu dhammesu, vīriyaṁ atthi kusalesu dhammesu, paññā atthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni. | Of anyone, venerable sir, who has faith in wholesome states, has shame in regard to wholesome states, has moral dread in regard to wholesome states, has energy in regard to wholesome states, has wisdom in regard to wholesome states, for him, as night or day comes, only growth in wholesome states is to be expected, not decline. | 凡人，尊者，于善法有信，于善法有惭，于善法有愧，于善法有精进，于善法有慧，于彼，日夜来临，唯期善法之增长，非衰。 |
| Seyyathāpi, bhante, juṇhapakkhe candassa yā ratti vā divaso vā āgacchati, vaḍḍhateva vaṇṇena, vaḍḍhati maṇḍalena, vaḍḍhati ābhāya, vaḍḍhati ārohapariṇāhena. | Just as, venerable sir, of the moon in the bright fortnight, as night or day comes, it waxes in color, waxes in circumference, waxes in radiance, waxes in height and breadth. | 犹如，尊者，于明分之月，日夜来临，其色渐增，其围渐增，其光渐增，其高与广渐增。 |
| Evameva kho, bhante, yassa kassaci saddhā atthi kusalesu dhammesu … | Even so, venerable sir, of anyone who has faith in wholesome states … | 如是，尊者，凡人于善法有信… |
| hirī atthi …pe… | has shame …and so on… | 有惭…等等… |
| ottappaṁ atthi … | has moral dread … | 有愧… |
| vīriyaṁ atthi … | has energy … | 有精进… |
| paññā atthi kusalesu dhammesu tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni. | has wisdom in regard to wholesome states, for him, as night or day comes, only growth in wholesome states is to be expected, not decline. | 于善法有慧，于彼，日夜来临，唯期善法之增长，非衰。 |
| ‘Saddho purisapuggalo’ti, bhante, aparihānametaṁ; | ‘A faithful person,’ venerable sir, this is non-decline; | ‘一有信之人’，尊者，此为不衰； |
| ‘hirimā purisapuggalo’ti, bhante, aparihānametaṁ; | ‘A conscientious person,’ venerable sir, this is non-decline; | ‘一有惭之人’，尊者，此为不衰； |
| ‘ottappī purisapuggalo’ti, bhante, aparihānametaṁ; | ‘A person with moral dread,’ venerable sir, this is non-decline; | ‘一有愧之人’，尊者，此为不衰； |
| ‘āraddhavīriyo purisapuggalo’ti, bhante, aparihānametaṁ; | ‘An energetic person,’ venerable sir, this is non-decline; | ‘一精进之人’，尊者，此为不衰； |
| ‘paññavā purisapuggalo’ti, bhante, aparihānametaṁ; | ‘A wise person,’ venerable sir, this is non-decline; | ‘一有慧之人’，尊者，此为不衰； |
| ‘akkodhano purisapuggalo’ti, bhante, aparihānametaṁ; | ‘A non-angry person,’ venerable sir, this is non-decline; | ‘一不怒之人’，尊者，此为不衰； |
| ‘anupanāhī purisapuggalo’ti, bhante, aparihānametaṁ; | ‘A non-hostile person,’ venerable sir, this is non-decline; | ‘一不敌意之人’，尊者，此为不衰； |
| ‘santi bhikkhū ovādakā’ti, bhante, aparihānametan”ti. | ‘There are bhikkhus who exhort,’ venerable sir, this is non-decline.” | ‘有比丘教诫’，尊者，此为不衰。” |
| “Sādhu sādhu, kassapa. | “Good, good, Kassapa. | “善哉，善哉，迦叶。 |
| Yassa kassaci, kassapa, saddhā natthi kusalesu dhammesu …pe… | Of anyone, Kassapa, who has no faith in wholesome states …and so on… | 凡人，迦叶，于善法无信…等等… |
| hirī natthi … | no shame … | 无惭… |
| ottappaṁ natthi … | no moral dread … | 无愧… |
| vīriyaṁ natthi … | no energy … | 无精进… |
| paññā natthi kusalesu dhammesu tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu, no vuddhi. | no wisdom in regard to wholesome states, for him, as night or day comes, only decline in wholesome states is to be expected, not growth. | 于善法无慧，于彼，日夜来临，唯期善法之衰，非增长。 |
| Seyyathāpi, kassapa, kāḷapakkhe candassa yā ratti vā divaso vā āgacchati, hāyateva vaṇṇena …pe… | Just as, Kassapa, of the moon in the dark fortnight, as night or day comes, it wanes in color …and so on… | 犹如，迦叶，于黑分之月，日夜来临，其色渐衰…等等… |
| hāyati ārohapariṇāhena. | wanes in height and breadth. | 其高与广渐衰。 |
| Evameva kho, kassapa, yassa kassaci saddhā natthi kusalesu dhammesu …pe… | Even so, Kassapa, of anyone who has no faith in wholesome states …and so on… | 如是，迦叶，凡人于善法无信…等等… |
| hirī natthi … | no shame … | 无惭… |
| ottappaṁ natthi … | no moral dread … | 无愧… |
| vīriyaṁ natthi … | no energy … | 无精进… |
| paññā natthi kusalesu dhammesu tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu, no vuddhi. | no wisdom in regard to wholesome states, for him, as night or day comes, only decline in wholesome states is to be expected, not growth. | 于善法无慧，于彼，日夜来临，唯期善法之衰，非增长。 |
| ‘Assaddho purisapuggalo’ti, kassapa, parihānametaṁ; | ‘A faithless person,’ Kassapa, this is a decline; | ‘一无信之人’，迦叶，此为衰； |
| ahiriko …pe… | shameless …and so on… | 无惭…等等… |
| anottappī … | without moral dread … | 无愧… |
| kusīto … | lazy … | 懒惰… |
| duppañño … | unwise … | 无慧… |
| kodhano … | angry … | 愤怒… |
| ‘upanāhī purisapuggalo’ti, kassapa, parihānametaṁ; | ‘A hostile person,’ Kassapa, this is a decline; | ‘一敌意之人’，迦叶，此为衰； |
| ‘na santi bhikkhū ovādakā’ti, kassapa, parihānametaṁ. | ‘There are no bhikkhus who exhort,’ Kassapa, this is a decline. | ‘无比丘教诫’，迦叶，此为衰。 |
| Yassa kassaci, kassapa, saddhā atthi kusalesu dhammesu …pe… | Of anyone, Kassapa, who has faith in wholesome states …and so on… | 凡人，迦叶，于善法有信…等等… |
| hirī atthi … | has shame … | 有惭… |
| ottappaṁ atthi … | has moral dread … | 有愧… |
| vīriyaṁ atthi … | has energy … | 有精进… |
| paññā atthi kusalesu dhammesu tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni. | has wisdom in regard to wholesome states, for him, as night or day comes, only growth in wholesome states is to be expected, not decline. | 于善法有慧，于彼，日夜来临，唯期善法之增长，非衰。 |
| Seyyathāpi, kassapa, juṇhapakkhe candassa yā ratti vā divaso vā āgacchati, vaḍḍhateva vaṇṇena, vaḍḍhati maṇḍalena, vaḍḍhati ābhāya, vaḍḍhati ārohapariṇāhena. | Just as, Kassapa, of the moon in the bright fortnight, as night or day comes, it waxes in color, waxes in circumference, waxes in radiance, waxes in height and breadth. | 犹如，迦叶，于明分之月，日夜来临，其色渐增，其围渐增，其光渐增，其高与广渐增。 |
| Evameva kho, kassapa, yassa kassaci saddhā atthi kusalesu dhammesu hirī atthi … | Even so, Kassapa, of anyone who has faith in wholesome states, has shame … | 如是，迦叶，凡人于善法有信，有惭… |
| ottappaṁ atthi … | has moral dread … | 有愧… |
| vīriyaṁ atthi … | has energy … | 有精进… |
| paññā atthi kusalesu dhammesu tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni. | has wisdom in regard to wholesome states, for him, as night or day comes, only growth in wholesome states is to be expected, not decline. | 于善法有慧，于彼，日夜来临，唯期善法之增长，非衰。 |
| ‘Saddho purisapuggalo’ti, kassapa, aparihānametaṁ; | ‘A faithful person,’ Kassapa, this is non-decline; | ‘一有信之人’，迦叶，此为不衰； |
| hirimā …pe… | conscientious …and so on… | 有惭…等等… |
| ottappī … | with moral dread … | 有愧… |
| āraddhavīriyo … | energetic … | 精进… |
| paññavā … | wise … | 有慧… |
| akkodhano … | non-angry … | 不怒… |
| ‘anupanāhī purisapuggalo’ti, kassapa, aparihānametaṁ; | ‘A non-hostile person,’ Kassapa, this is non-decline; | ‘一不敌意之人’，迦叶，此为不衰； |
| ‘santi bhikkhū ovādakā’ti, kassapa, aparihānametan”ti. | ‘There are bhikkhus who exhort,’ Kassapa, this is non-decline.” | ‘有比丘教诫’，迦叶，此为不衰。” |
16.8 - SN 16.8 Tatiyaovāda: Tatiyaovādasutta
| --- SN16.8 - Tatiyaovādasutta --- | --- SN16.8 - Tatiyaovādasutta --- | --- SN16.8 - 第三教诫经 --- |
| Rājagahe kalandakanivāpe. | At Rājagaha, in the Squirrels' Sanctuary. | 于王舍城，栗鼠庇护处。 |
| Atha kho āyasmā mahākassapo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ mahākassapaṁ bhagavā etadavoca: | Then the Venerable Mahākassapa went to the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. The Blessed One said this to the Venerable Mahākassapa who was sitting there: | 尔时，尊者摩诃迦叶诣世尊所；诣已，礼世尊足，退坐一面。世尊告坐于彼处之尊者摩诃迦叶言： |
| “ovada, kassapa, bhikkhū; | “Exhort the bhikkhus, Kassapa; | “教诫诸比丘，迦叶； |
| karohi, kassapa, bhikkhūnaṁ dhammiṁ kathaṁ. | give the bhikkhus a Dhamma talk, Kassapa. | 予诸比丘一法谈，迦叶。 |
| Ahaṁ vā, kassapa, bhikkhūnaṁ ovadeyyaṁ tvaṁ vā; | Either I, Kassapa, should exhort the bhikkhus, or you; | 或我，迦叶，当教诫诸比丘，或汝； |
| ahaṁ vā bhikkhūnaṁ dhammiṁ kathaṁ kareyyaṁ tvaṁ vā”ti. | either I should give the bhikkhus a Dhamma talk, or you.” | 或我当予诸比丘一法谈，或汝。” |
| “Dubbacā kho, bhante, etarahi bhikkhū, dovacassakaraṇehi dhammehi samannāgatā, akkhamā, appadakkhiṇaggāhino anusāsanin”ti. | “Bhikkhus now, venerable sir, are difficult to admonish; they are endowed with qualities that make them difficult to admonish; they are impatient and do not receive instruction respectfully.” | “诸比丘今，尊者，难教诫；彼等具难教诫之质；彼等不耐烦且不敬受教。” |
| “Tathā hi pana, kassapa, pubbe therā bhikkhū āraññikā ceva ahesuṁ āraññikattassa ca vaṇṇavādino, piṇḍapātikā ceva ahesuṁ piṇḍapātikattassa ca vaṇṇavādino, paṁsukūlikā ceva ahesuṁ paṁsukūlikattassa ca vaṇṇavādino, tecīvarikā ceva ahesuṁ tecīvarikattassa ca vaṇṇavādino, appicchā ceva ahesuṁ appicchatāya ca vaṇṇavādino, santuṭṭhā ceva ahesuṁ santuṭṭhiyā ca vaṇṇavādino, pavivittā ceva ahesuṁ pavivekassa ca vaṇṇavādino, asaṁsaṭṭhā ceva ahesuṁ asaṁsaggassa ca vaṇṇavādino, āraddhavīriyā ceva ahesuṁ vīriyārambhassa ca vaṇṇavādino. | “Indeed, Kassapa, formerly the elder bhikkhus were forest-dwellers and praisers of forest-dwelling, alms-collectors and praisers of alms-collecting, refuse-rag wearers and praisers of refuse-rag wearing, wearers of the triple robe and praisers of wearing the triple robe, of few wishes and praisers of fewness of wishes, content and praisers of contentment, secluded and praisers of seclusion, aloof from society and praisers of aloofness from society, of aroused energy and praisers of arousal of energy. | “实，迦叶，昔长老比丘为林住者且赞林住，乞食者且赞乞食，粪扫衣者且赞粪扫衣，三衣者且赞三衣，少欲者且赞少欲，知足者且赞知足，独住者且赞独住，离群者且赞离群，发精进者且赞发精进。 |
| Tatra yo hoti bhikkhu āraññiko ceva āraññikattassa ca vaṇṇavādī, piṇḍapātiko ceva piṇḍapātikattassa ca vaṇṇavādī, paṁsukūliko ceva paṁsukūlikattassa ca vaṇṇavādī, tecīvariko ceva tecīvarikattassa ca vaṇṇavādī, appiccho ceva appicchatāya ca vaṇṇavādī, santuṭṭho ceva santuṭṭhiyā ca vaṇṇavādī, pavivitto ceva pavivekassa ca vaṇṇavādī, asaṁsaṭṭho ceva asaṁsaggassa ca vaṇṇavādī, āraddhavīriyo ceva vīriyārambhassa ca vaṇṇavādī, taṁ therā bhikkhū āsanena nimantenti: | There, if a bhikkhu was a forest-dweller and a praiser of forest-dwelling, an alms-collector and a praiser of alms-collecting, a refuse-rag wearer and a praiser of refuse-rag wearing, a wearer of the triple robe and a praiser of wearing the triple robe, of few wishes and a praiser of fewness of wishes, content and a praiser of contentment, secluded and a praiser of seclusion, aloof from society and a praiser of aloofness from society, of aroused energy and a praiser of arousal of energy, the elder bhikkhus would invite him with a seat: | 彼处，若一比丘为林住者且赞林住，乞食者且赞乞食，粪扫衣者且赞粪扫衣，三衣者且赞三衣，少欲者且赞少欲，知足者且赞知足，独住者且赞独住，离群者且赞离群，发精进者且赞发精进，长老比丘将以座邀之： |
| ‘ehi, bhikkhu, ko nāmāyaṁ bhikkhu, bhaddako vatāyaṁ bhikkhu, sikkhākāmo vatāyaṁ bhikkhu; ehi, bhikkhu, idaṁ āsanaṁ nisīdāhī’ti. | ‘Come, bhikkhu, what is this bhikkhu’s name? This bhikkhu is indeed good, this bhikkhu is indeed keen on the training; come, bhikkhu, this seat, sit down.’ | ‘来，比丘，此比丘名何？此比丘实善，此比丘实勤于修行；来，比丘，此座，坐下。’ |
| Tatra, kassapa, navānaṁ bhikkhūnaṁ evaṁ hoti: | There, Kassapa, it would occur to the junior bhikkhus: | 彼处，迦叶，少壮比丘将思： |
| ‘yo kira so hoti bhikkhu āraññiko ceva āraññikattassa ca vaṇṇavādī, piṇḍapātiko ceva …pe… paṁsukūliko ceva … tecīvariko ceva … appiccho ceva … santuṭṭho ceva … pavivitto ceva … asaṁsaṭṭho ceva … āraddhavīriyo ceva vīriyārambhassa ca vaṇṇavādī, taṁ therā bhikkhū āsanena nimantenti— | ‘It seems that if a bhikkhu is a forest-dweller and a praiser of forest-dwelling, an alms-collector and …and so on… a refuse-rag wearer and … a wearer of the triple robe and … of few wishes and … content and … secluded and … aloof from society and … of aroused energy and a praiser of arousal of energy, the elder bhikkhus invite him with a seat— | ‘似乎，若一比丘为林住者且赞林住，乞食者且…等等…粪扫衣者且…三衣者且…少欲者且…知足者且…独住者且…离群者且…发精进者且赞发精进，长老比丘以座邀之— |
| ehi, bhikkhu, ko nāmāyaṁ bhikkhu, bhaddako vatāyaṁ bhikkhu, sikkhākāmo vatāyaṁ bhikkhu; ehi, bhikkhu, idaṁ āsanaṁ nisīdāhī’ti. | Come, bhikkhu, what is this bhikkhu’s name? This bhikkhu is indeed good, this bhikkhu is indeed keen on the training; come, bhikkhu, this seat, sit down.’ | 来，比丘，此比丘名何？此比丘实善，此比丘实勤于修行；来，比丘，此座，坐下。’ |
| Te tathattāya paṭipajjanti; | They would practice accordingly; | 彼等将如是行； |
| tesaṁ taṁ hoti dīgharattaṁ hitāya sukhāya. | for them that would be for their long-term welfare and happiness. | 于彼等将为长远福利与乐。 |
| Etarahi pana, kassapa, therā bhikkhū na ceva āraññikā na ca āraññikattassa vaṇṇavādino, na ceva piṇḍapātikā na ca piṇḍapātikattassa vaṇṇavādino, na ceva paṁsukūlikā na ca paṁsukūlikattassa vaṇṇavādino, na ceva tecīvarikā na ca tecīvarikattassa vaṇṇavādino, na ceva appicchā na ca appicchatāya vaṇṇavādino, na ceva santuṭṭhā na ca santuṭṭhiyā vaṇṇavādino, na ceva pavivittā na ca pavivekassa vaṇṇavādino, na ceva asaṁsaṭṭhā na ca asaṁsaggassa vaṇṇavādino, na ceva āraddhavīriyā na ca vīriyārambhassa vaṇṇavādino. | But now, Kassapa, the elder bhikkhus are not forest-dwellers nor praisers of forest-dwelling, not alms-collectors nor praisers of alms-collecting, not refuse-rag wearers nor praisers of refuse-rag wearing, not wearers of the triple robe nor praisers of wearing the triple robe, not of few wishes nor praisers of fewness of wishes, not content nor praisers of contentment, not secluded nor praisers of seclusion, not aloof from society nor praisers of aloofness from society, not of aroused energy nor praisers of arousal of energy. | 然今，迦叶，长老比丘非林住者亦非赞林住，非乞食者亦非赞乞食，非粪扫衣者亦非赞粪扫衣，非三衣者亦非赞三衣，非少欲者亦非赞少欲，非知足者亦非赞知足，非独住者亦非赞独住，非离群者亦非赞离群，非发精进者亦非赞发精进。 |
| Tatra yo hoti bhikkhu ñāto yasassī lābhī cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ taṁ therā bhikkhū āsanena nimantenti: | There, if a bhikkhu is known, famous, a recipient of robes, almsfood, lodging, and medicinal requisites for the sick, the elder bhikkhus invite him with a seat: | 彼处，若一比丘知名，著名，得衣、食、住、病医药，长老比丘以座邀之： |
| ‘ehi, bhikkhu, ko nāmāyaṁ bhikkhu, bhaddako vatāyaṁ bhikkhu, sabrahmacārikāmo vatāyaṁ bhikkhu; ehi, bhikkhu, idaṁ āsanaṁ nisīdāhī’ti. | ‘Come, bhikkhu, what is this bhikkhu’s name? This bhikkhu is indeed good, this bhikkhu is indeed a desirer of fellow-monks; come, bhikkhu, this seat, sit down.’ | ‘来，比丘，此比丘名何？此比丘实善，此比丘实欲同修；来，比丘，此座，坐下。’ |
| Tatra, kassapa, navānaṁ bhikkhūnaṁ evaṁ hoti: | There, Kassapa, it occurs to the junior bhikkhus: | 彼处，迦叶，少壮比丘思： |
| ‘yo kira so hoti bhikkhu ñāto yasassī lābhī cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ taṁ therā bhikkhū āsanena nimantenti— | ‘It seems that if a bhikkhu is known, famous, a recipient of robes, almsfood, lodging, and medicinal requisites for the sick, the elder bhikkhus invite him with a seat— | ‘似乎，若一比丘知名，著名，得衣、食、住、病医药，长老比丘以座邀之— |
| ehi, bhikkhu, ko nāmāyaṁ bhikkhu, bhaddako vatāyaṁ bhikkhu, sabrahmacārikāmo vatāyaṁ bhikkhu; ehi, bhikkhu, idaṁ āsanaṁ nisīdāhī’ti. | Come, bhikkhu, what is this bhikkhu’s name? This bhikkhu is indeed good, this bhikkhu is indeed a desirer of fellow-monks; come, bhikkhu, this seat, sit down.’ | 来，比丘，此比丘名何？此比丘实善，此比丘实欲同修；来，比丘，此座，坐下。’ |
| Te tathattāya paṭipajjanti. | They practice accordingly. | 彼等如是行。 |
| Tesaṁ taṁ hoti dīgharattaṁ ahitāya dukkhāya. | For them that is for their long-term harm and suffering. | 于彼等为长远之害与苦。 |
| Yañhi taṁ, kassapa, sammā vadamāno vadeyya: | Indeed, Kassapa, if one were to speak rightly, one would say: | 实，迦叶，若人正说，当言： |
| ‘upaddutā brahmacārī brahmacārūpaddavena abhipatthanā brahmacārī brahmacāriabhipatthanenā’ti, etarahi taṁ, kassapa, sammā vadamāno vadeyya: ‘upaddutā brahmacārī brahmacārūpaddavena abhipatthanā brahmacārī brahmacāriabhipatthanenā’”ti. | ‘The holy life is afflicted by an affliction of the holy life, the holy life is oppressed by an oppression of the holy life.’ Now, Kassapa, if one were to speak rightly, one would say: ‘The holy life is afflicted by an affliction of the holy life, the holy life is oppressed by an oppression of the holy life.’” | ‘梵行为梵行之苦所苦，梵行为梵行之压所压。’今，迦叶，若人正说，当言：‘梵行为梵行之苦所苦，梵行为梵行之压所压。’” |
16.9 - SN 16.9 Jhānābhiñña: Jhānābhiññasutta
| --- SN16.9 - Jhānābhiññasutta --- | --- SN16.9 - Jhānābhiññasutta --- | --- SN16.9 - 禅定神通经 --- |
| Sāvatthiyaṁ viharati. | Dwelling at Sāvatthī. | 住于舍卫城。 |
| “Ahaṁ, bhikkhave, yāvade ākaṅkhāmi vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharāmi. | “I, bhikkhus, as long as I wish, quite secluded from sensual pleasures, secluded from unskillful qualities, enter and dwell in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion. | “我，诸比丘，随我意，离欲，离不善法，入而住于初禅，有寻有伺，离生喜乐。 |
| Kassapopi, bhikkhave, yāvade ākaṅkhati vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. | Kassapa too, bhikkhus, as long as he wishes, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and dwells in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion. | 迦叶亦，诸比丘，随彼意，离欲，离不善法，入而住于初禅，有寻有伺，离生喜乐。 |
| Ahaṁ, bhikkhave, yāvade ākaṅkhāmi vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharāmi. | I, bhikkhus, as long as I wish, with the subsiding of thought and examination, with internal confidence and singularity of mind, enter and dwell in the second jhāna, which is without thought and without examination, with rapture and happiness born of concentration. | 我，诸比丘，随我意，寻伺息，内净，心一境性，入而住于二禅，无寻无伺，定生喜乐。 |
| Kassapopi, bhikkhave, yāvade ākaṅkhati vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati. | Kassapa too, bhikkhus, as long as he wishes, with the subsiding of thought and examination …and so on… enters and dwells in the second jhāna. | 迦叶亦，诸比丘，随彼意，寻伺息…等等…入而住于二禅。 |
| Ahaṁ, bhikkhave, yāvade ākaṅkhāmi pītiyā ca virāgā upekkhako ca viharāmi sato ca sampajāno sukhañca kāyena paṭisaṁvedemi, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharāmi. | I, bhikkhus, as long as I wish, with the fading away of rapture, dwell equanimous, mindful and clearly comprehending, and experience happiness with the body, that of which the noble ones declare: ‘Equanimous, mindful, he dwells happily,’ and enter and dwell in the third jhāna. | 我，诸比丘，随我意，离喜，住于舍，正念正知，身受乐，圣者所言：‘舍，念，乐住’，入而住于三禅。 |
| Kassapopi, bhikkhave, yāvade ākaṅkhati pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati. | Kassapa too, bhikkhus, as long as he wishes, with the fading away of rapture, dwells equanimous, mindful and clearly comprehending, and experiences happiness with the body, that of which the noble ones declare: ‘Equanimous, mindful, he dwells happily,’ and enters and dwells in the third jhāna. | 迦叶亦，诸比丘，随彼意，离喜，住于舍，正念正知，身受乐，圣者所言：‘舍，念，乐住’，入而住于三禅。 |
| Ahaṁ, bhikkhave, yāvade ākaṅkhāmi sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharāmi. | I, bhikkhus, as long as I wish, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, enter and dwell in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. | 我，诸比丘，随我意，舍乐舍苦，及先已灭忧喜，入而住于四禅，不苦不乐，舍念清净。 |
| Kassapopi, bhikkhave, yāvade ākaṅkhati sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati. | Kassapa too, bhikkhus, as long as he wishes, with the abandoning of pleasure …and so on… enters and dwells in the fourth jhāna. | 迦叶亦，诸比丘，随彼意，舍乐…等等…入而住于四禅。 |
| Ahaṁ, bhikkhave, yāvade ākaṅkhāmi sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ananto ākāsoti ākāsānañcāyatanaṁ upasampajja viharāmi. | I, bhikkhus, as long as I wish, by completely surmounting perceptions of form, with the disappearance of perceptions of resistance, with non-attention to perceptions of diversity, aware that ‘space is infinite,’ enter and dwell in the base of infinite space. | 我，诸比丘，随我意，由全超色想，有对想灭，不作意种种想，知‘空无边’，入而住于空无边处。 |
| Kassapopi, bhikkhave, yāvade ākaṅkhati sabbaso rūpasaññānaṁ samatikkamā …pe… ākāsānañcāyatanaṁ upasampajja viharati. | Kassapa too, bhikkhus, as long as he wishes, by completely surmounting perceptions of form …and so on… enters and dwells in the base of infinite space. | 迦叶亦，诸比丘，随彼意，由全超色想…等等…入而住于空无边处。 |
| Ahaṁ, bhikkhave, yāvade ākaṅkhāmi sabbaso ākāsānañcāyatanaṁ samatikkamma anantaṁ viññāṇanti viññāṇañcāyatanaṁ upasampajja viharāmi. | I, bhikkhus, as long as I wish, by completely surmounting the base of infinite space, aware that ‘consciousness is infinite,’ enter and dwell in the base of infinite consciousness. | 我，诸比丘，随我意，由全超空无边处，知‘识无边’，入而住于识无边处。 |
| Kassapopi, bhikkhave, yāvade ākaṅkhati sabbaso ākāsānañcāyatanaṁ samatikkamma anantaṁ viññāṇanti viññāṇañcāyatanaṁ upasampajja viharati. | Kassapa too, bhikkhus, as long as he wishes, by completely surmounting the base of infinite space, aware that ‘consciousness is infinite,’ enters and dwells in the base of infinite consciousness. | 迦叶亦，诸比丘，随彼意，由全超空无边处，知‘识无边’，入而住于识无边处。 |
| Ahaṁ, bhikkhave, yāvade ākaṅkhāmi sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharāmi. | I, bhikkhus, as long as I wish, by completely surmounting the base of infinite consciousness, aware that ‘there is nothing,’ enter and dwell in the base of nothingness. | 我，诸比丘，随我意，由全超识无边处，知‘无所有’，入而住于无所有处。 |
| Kassapopi, bhikkhave, yāvade ākaṅkhati …pe… ākiñcaññāyatanaṁ upasampajja viharati. | Kassapa too, bhikkhus, as long as he wishes …and so on… enters and dwells in the base of nothingness. | 迦叶亦，诸比丘，随彼意…等等…入而住于无所有处。 |
| Ahaṁ, bhikkhave, yāvade ākaṅkhāmi sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharāmi. | I, bhikkhus, as long as I wish, by completely surmounting the base of nothingness, enter and dwell in the base of neither-perception-nor-non-perception. | 我，诸比丘，随我意，由全超无所有处，入而住于非想非非想处。 |
| Kassapopi, bhikkhave, yāvade ākaṅkhati …pe… nevasaññānāsaññāyatanaṁ upasampajja viharati. | Kassapa too, bhikkhus, as long as he wishes …and so on… enters and dwells in the base of neither-perception-nor-non-perception. | 迦叶亦，诸比丘，随彼意…等等…入而住于非想非非想处。 |
| Ahaṁ, bhikkhave, yāvade ākaṅkhāmi sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharāmi. | I, bhikkhus, as long as I wish, by completely surmounting the base of neither-perception-nor-non-perception, enter and dwell in the cessation of perception and feeling. | 我，诸比丘，随我意，由全超非想非非想处，入而住于灭受想定。 |
| Kassapopi, bhikkhave …pe… saññāvedayitanirodhaṁ upasampajja viharati. | Kassapa too, bhikkhus …and so on… enters and dwells in the cessation of perception and feeling. | 迦叶亦，诸比丘…等等…入而住于灭受想定。 |
| Ahaṁ, bhikkhave, yāvade ākaṅkhāmi anekavihitaṁ iddhividhaṁ paccanubhomi—ekopi hutvā bahudhā homi, bahudhāpi hutvā eko homi; āvibhāvaṁ, tirobhāvaṁ, tirokuṭṭaṁ, tiropākāraṁ, tiropabbataṁ, asajjamāno gacchāmi, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karomi, seyyathāpi udake; udakepi abhijjamāne gacchāmi, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamāmi, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasāmi parimajjāmi; yāva brahmalokāpi kāyena vasaṁ vattemi. | I, bhikkhus, as long as I wish, wield manifold psychic powers—having been one, I become many; having been many, I become one; I appear and vanish; I go unhindered through walls, through ramparts, through mountains as if through space; I dive in and out of the earth as if it were water; I walk on water without sinking as if it were earth; seated cross-legged, I travel through the sky like a winged bird; with my hand I touch and stroke these sun and moon, so mighty and powerful; I exercise mastery with the body even as far as the Brahma world. | 我，诸比丘，随我意，行种种神通—一身变多身；多身变一身；现身隐身；无碍穿墙、穿垒、穿山如穿空；出入地中如出入水；行水上不沉如行地上；结跏趺坐，行于空中如飞鸟；以手触抚此日月，如是威猛有力；身行主宰乃至梵天世界。 |
| Kassapopi, bhikkhave, yāvade ākaṅkhati anekavihitaṁ iddhividhaṁ paccanubhoti …pe… yāva brahmalokāpi kāyena vasaṁ vatteti. | Kassapa too, bhikkhus, as long as he wishes, wields manifold psychic powers …and so on… exercises mastery with the body even as far as the Brahma world. | 迦叶亦，诸比丘，随彼意，行种种神通…等等…身行主宰乃至梵天世界。 |
| Ahaṁ, bhikkhave, yāvade ākaṅkhāmi dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāmi, dibbe ca mānuse ca, ye dūre santike ca. | I, bhikkhus, as long as I wish, with the divine ear element, purified and surpassing the human, hear both kinds of sounds, divine and human, those that are far as well as near. | 我，诸比丘，随我意，以天耳界，清净超人，闻二种声，天与人，远近皆闻。 |
| Kassapopi, bhikkhave, yāvade ākaṅkhati dibbāya sotadhātuyā …pe… dūre santike ca. | Kassapa too, bhikkhus, as long as he wishes, with the divine ear element …and so on… far as well as near. | 迦叶亦，诸比丘，随彼意，以天耳界…等等…远近皆闻。 |
| Ahaṁ, bhikkhave, yāvade ākaṅkhāmi parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāmi— | I, bhikkhus, as long as I wish, encompass with my own mind the minds of other beings, other individuals, and understand them— | 我，诸比丘，随我意，以自心遍知他众生、他个人之心，并解之— |
| sarāgaṁ vā cittaṁ sarāgaṁ cittanti pajānāmi, | Understand a mind with lust as a mind with lust, | 解有欲心为有欲心， |
| vītarāgaṁ vā cittaṁ vītarāgaṁ cittanti pajānāmi, | Understand a mind without lust as a mind without lust, | 解无欲心为无欲心， |
| sadosaṁ vā cittaṁ …pe… | Understand a mind with hate …and so on… | 解有嗔心…等等… |
| vītadosaṁ vā cittaṁ … | Understand a mind without hate … | 解无嗔心… |
| samohaṁ vā cittaṁ … | Understand a mind with delusion … | 解有痴心… |
| vītamohaṁ vā cittaṁ … | Understand a mind without delusion … | 解无痴心… |
| saṅkhittaṁ vā cittaṁ … | Understand a contracted mind … | 解收缩心… |
| vikkhittaṁ vā cittaṁ … | Understand a distracted mind … | 解散乱心… |
| mahaggataṁ vā cittaṁ … | Understand an exalted mind … | 解广大心… |
| amahaggataṁ vā cittaṁ … | Understand an unexalted mind … | 解非广大心… |
| sauttaraṁ vā cittaṁ … | Understand a surpassed mind … | 解有上心… |
| anuttaraṁ vā cittaṁ … | Understand an unsurpassed mind … | 解无上心… |
| samāhitaṁ vā cittaṁ … | Understand a concentrated mind … | 解定心… |
| asamāhitaṁ vā cittaṁ … | Understand an unconcentrated mind … | 解非定心… |
| vimuttaṁ vā cittaṁ … | Understand a liberated mind … | 解解脱心… |
| avimuttaṁ vā cittaṁ avimuttaṁ cittanti pajānāmi. | Understand an unliberated mind as an unliberated mind. | 解非解脱心为非解脱心。 |
| Kassapopi, bhikkhave, yāvade ākaṅkhati parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti— | Kassapa too, bhikkhus, as long as he wishes, encompasses with his own mind the minds of other beings, other individuals, and understands them— | 迦叶亦，诸比丘，随彼意，以自心遍知他众生、他个人之心，并解之— |
| sarāgaṁ vā cittaṁ sarāgaṁ cittanti pajānāti …pe… | Understands a mind with lust as a mind with lust …and so on… | 解有欲心为有欲心…等等… |
| avimuttaṁ vā cittaṁ avimuttaṁ cittanti pajānāti. | Understands an unliberated mind as an unliberated mind. | 解非解脱心为非解脱心。 |
| Ahaṁ, bhikkhave, yāvade ākaṅkhāmi anekavihitaṁ pubbenivāsaṁ anussarāmi, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi, anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi. | I, bhikkhus, as long as I wish, recollect manifold past lives, that is—one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many eons of contraction, many eons of expansion, many eons of contraction and expansion: ‘There I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such the end of my life span; passing away from there, I was reborn elsewhere; there too I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such the end of my life span; passing away from there, I have been reborn here.’ Thus I recollect my manifold past lives in their modes and details. | 我，诸比丘，随我意，忆念种种过去生，即是—一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、十万生，多劫之缩，多劫之张，多劫之缩张：‘彼处我名如是，族如是，貌如是，食如是，乐苦经验如是，寿终如是；逝于彼处，我再生于他处；彼处我亦名如是，族如是，貌如是，食如是，乐苦经验如是，寿终如是；逝于彼处，我已再生于此。’如是我忆念种种过去生之模式与细节。 |
| Kassapopi, bhikkhave, yāvade ākaṅkhati anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. | Kassapa too, bhikkhus, as long as he wishes, recollects manifold past lives, that is—one birth …and so on… thus he recollects his manifold past lives in their modes and details. | 迦叶亦，诸比丘，随彼意，忆念种种过去生，即是—一生…等等…如是彼忆念种种过去生之模式与细节。 |
| Ahaṁ, bhikkhave, yāvade ākaṅkhāmi dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāmi: ‘ime vata, bhonto, sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā; te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā, ime vā pana, bhonto, sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā; te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāmi. | I, bhikkhus, as long as I wish, with the divine eye, purified and surpassing the human, see beings passing away and re-arising, inferior and superior, fair and ugly, fortunate and unfortunate, and understand how beings fare according to their kamma: ‘These good beings, endowed with bad conduct of body, speech, and mind, revilers of the noble ones, holding wrong view, undertaking kamma based on wrong view; with the breakup of the body, after death, have reappeared in a state of deprivation, in a bad destination, in perdition, in hell; but these good beings, endowed with good conduct of body, speech, and mind, not revilers of the noble ones, holding right view, undertaking kamma based on right view; with the breakup of the body, after death, have reappeared in a good destination, in a heavenly world.’ Thus with the divine eye, purified and surpassing the human, I see beings passing away and re-arising, inferior and superior, fair and ugly, fortunate and unfortunate, and understand how beings fare according to their kamma. | 我，诸比丘，随我意，以天眼，清净超人，见众生逝去与再生，劣与优，美与丑，幸与不幸，并解众生如何随业而行：‘此等善众生，具身、语、意之恶行，毁谤圣者，持邪见，行邪见之业；身坏命终，已现于苦难之境，于恶趣，于堕落，于地狱；然此等善众生，具身、语、意之善行，不毁谤圣者，持正见，行正见之业；身坏命终，已现于善趣，于天界。’如是以天眼，清净超人，我见众生逝去与再生，劣与优，美与丑，幸与不幸，并解众生如何随业而行。 |
| Kassapopi, bhikkhave, yāvade ākaṅkhati dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne …pe… yathākammūpage satte pajānāti. | Kassapa too, bhikkhus, as long as he wishes, with the divine eye, purified and surpassing the human, sees beings passing away …and so on… and understands how beings fare according to their kamma. | 迦叶亦，诸比丘，随彼意，以天眼，清净超人，见众生逝去…等等…并解众生如何随业而行。 |
| Ahaṁ, bhikkhave, āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharāmi. | I, bhikkhus, by the destruction of the taints, in this very life, realize for myself with direct knowledge, enter and dwell in the taintless liberation of mind, liberation by wisdom. | 我，诸比丘，由漏尽，于此生，以直知自证，入而住于无漏心解脱、慧解脱。 |
| Kassapopi, bhikkhave, āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī”ti. | Kassapa too, bhikkhus, by the destruction of the taints, in this very life, realizes for himself with direct knowledge, enters and dwells in the taintless liberation of mind, liberation by wisdom.” | 迦叶亦，诸比丘，由漏尽，于此生，以直知自证，入而住于无漏心解脱、慧解脱。” |
16.10 - SN 16.10 Upassaya: Upassayasutta
| --- SN16.10 - Upassayasutta --- | --- SN16.10 - Upassayasutta --- | --- SN16.10 - 住处经 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ āyasmā mahākassapo sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. | On one occasion the Venerable Mahākassapa was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. | 一时，尊者摩诃迦叶住于舍卫城祇陀林给孤独园。 |
| Atha kho āyasmā ānando pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yenāyasmā mahākassapo tenupasaṅkami; upasaṅkamitvā āyasmantaṁ mahākassapaṁ etadavoca: | Then the Venerable Ānanda, having dressed in the morning, taking his bowl and robe, went to the Venerable Mahākassapa; having approached, he said to the Venerable Mahākassapa: | 尔时，尊者阿难陀，晨起著衣，持钵，诣尊者摩诃迦叶所；诣已，白尊者摩诃迦叶言： |
| “āyāma, bhante kassapa, yena aññataro bhikkhunupassayo tenupasaṅkamissāmā”ti. | “Let us go, venerable Kassapa, to a certain bhikkhunīs’ quarters.” | “我等往，尊者迦叶，某比丘尼住处。” |
| “Gaccha tvaṁ, āvuso ānanda, bahukicco tvaṁ bahukaraṇīyo”ti. | “You go, friend Ānanda; you have many duties, much to do.” | “汝往，友阿难；汝多务，多事。” |
| Dutiyampi kho āyasmā ānando āyasmantaṁ mahākassapaṁ etadavoca: | A second time the Venerable Ānanda said to the Venerable Mahākassapa: | 第二次尊者阿难陀白尊者摩诃迦叶言： |
| “āyāma, bhante kassapa, yena aññataro bhikkhunupassayo tenupasaṅkamissāmā”ti. | “Let us go, venerable Kassapa, to a certain bhikkhunīs’ quarters.” | “我等往，尊者迦叶，某比丘尼住处。” |
| “Gaccha tvaṁ, āvuso ānanda, bahukicco tvaṁ bahukaraṇīyo”ti. | “You go, friend Ānanda; you have many duties, much to do.” | “汝往，友阿难；汝多务，多事。” |
| Tatiyampi kho āyasmā ānando āyasmantaṁ mahākassapaṁ etadavoca: | A third time the Venerable Ānanda said to the Venerable Mahākassapa: | 第三次尊者阿难陀白尊者摩诃迦叶言： |
| “āyāma, bhante kassapa, yena aññataro bhikkhunupassayo tenupasaṅkamissāmā”ti. | “Let us go, venerable Kassapa, to a certain bhikkhunīs’ quarters.” | “我等往，尊者迦叶，某比丘尼住处。” |
| Atha kho āyasmā mahākassapo pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya āyasmatā ānandena pacchāsamaṇena yena aññataro bhikkhunupassayo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. | Then the Venerable Mahākassapa, having dressed in the morning, taking his bowl and robe, with the Venerable Ānanda as his attendant, went to a certain bhikkhunīs’ quarters; having approached, he sat down on the prepared seat. | 尔时，尊者摩诃迦叶，晨起著衣，持钵，以尊者阿难陀为侍者，诣某比丘尼住处；诣已，坐于备座。 |
| Atha kho sambahulā bhikkhuniyo yenāyasmā mahākassapo tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ mahākassapaṁ abhivādetvā ekamantaṁ nisīdiṁsu. | Then many bhikkhunīs went to the Venerable Mahākassapa; having approached and paid homage to the Venerable Mahākassapa, they sat down to one side. | 尔时众多比丘尼诣尊者摩诃迦叶所；诣已，礼尊者摩诃迦叶足，退坐一面。 |
| Ekamantaṁ nisinnā kho tā bhikkhuniyo āyasmā mahākassapo dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. | The Venerable Mahākassapa instructed, urged, roused, and gladdened those bhikkhunīs who were sitting to one side with a Dhamma talk. | 尊者摩诃迦叶教诫、劝勉、激励、欢喜彼坐于一面之比丘尼以法谈。 |
| Atha kho āyasmā mahākassapo tā bhikkhuniyo dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi. | Then the Venerable Mahākassapa, having instructed, urged, roused, and gladdened those bhikkhunīs with a Dhamma talk, rose from his seat and departed. | 尔时，尊者摩诃迦叶，既教诫、劝勉、激励、欢喜彼比丘尼以法谈，从座起而去。 |
| Atha kho thullatissā bhikkhunī anattamanā anattamanavācaṁ nicchāresi: | Then the bhikkhunī Thullatissā, displeased, uttered words of displeasure: | 尔时，比丘尼粗罗帝须，不悦，出不悦之言： |
| “kiṁ pana ayyo mahākassapo, ayyassa ānandassa vedehamunino sammukhā dhammaṁ bhāsitabbaṁ maññati? | “What now, does the noble Mahākassapa think he should speak Dhamma in the presence of the noble Ānanda, the Videha sage? | “今何，尊者摩诃迦叶以为当于尊者阿难陀，毗提诃圣者前说法？ |
| Seyyathāpi nāma sūcivāṇijako sūcikārassa santike sūciṁ vikketabbaṁ maññeyya; | Just as if a needle-merchant were to think he should sell a needle in the presence of a needle-maker; | 犹如针商以为当于针匠前卖针； |
| evameva ayyo mahākassapo ayyassa ānandassa vedehamunino sammukhā dhammaṁ bhāsitabbaṁ maññatī”ti. | even so does the noble Mahākassapa think he should speak Dhamma in the presence of the noble Ānanda, the Videha sage.” | 如是尊者摩诃迦叶以为当于尊者阿难陀，毗提诃圣者前说法。” |
| Assosi kho āyasmā mahākassapo thullatissāya bhikkhuniyā imaṁ vācaṁ bhāsamānāya. | The Venerable Mahākassapa heard the bhikkhunī Thullatissā speaking these words. | 尊者摩诃迦叶闻比丘尼粗罗帝须说此言。 |
| Atha kho āyasmā mahākassapo āyasmantaṁ ānandaṁ etadavoca: | Then the Venerable Mahākassapa said to the Venerable Ānanda: | 尔时，尊者摩诃迦叶告尊者阿难陀言： |
| “kiṁ nu kho, āvuso ānanda, ahaṁ sūcivāṇijako, tvaṁ sūcikāro; | “What now, friend Ānanda, am I the needle-merchant, and you the needle-maker; | “今何，友阿难，我为针商，汝为针匠； |
| udāhu ahaṁ sūcikāro, tvaṁ sūcivāṇijako”ti? | or am I the needle-maker, and you the needle-merchant?” | 或我为针匠，汝为针商？” |
| “Khama, bhante kassapa, bālo mātugāmo”ti. | “Forgive him, venerable Kassapa, she is a foolish woman.” | “恕之，尊者迦叶，彼为愚妇。” |
| “Āgamehi tvaṁ, āvuso ānanda, mā te saṅgho uttari upaparikkhi. | “Hold back, friend Ānanda, lest the Saṅgha investigate you further. | “止，友阿难，免僧伽更查汝。 |
| Taṁ kiṁ maññasi, āvuso ānanda, | What do you think, friend Ānanda, | 汝意云何，友阿难， |
| api nu tvaṁ bhagavato sammukhā bhikkhusaṅghe upanīto: | were you brought before the Saṅgha of bhikkhus in the presence of the Blessed One thus: | 汝于世尊前，于比丘僧中被引见如是： |
| ‘ahaṁ, bhikkhave, yāvade ākaṅkhāmi vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharāmi. | ‘I, bhikkhus, as long as I wish, quite secluded from sensual pleasures, secluded from unskillful qualities, with thought and examination, enter and dwell in the first jhāna, which is born of seclusion, accompanied by rapture and happiness. | ‘我，诸比丘，随我意，离欲，离不善法，有寻有伺，入而住于初禅，离生喜乐。 |
| Ānandopi, bhikkhave, yāvade ākaṅkhati vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharatī’”ti? | Ānanda too, bhikkhus, as long as he wishes, quite secluded from sensual pleasures, secluded from unskillful qualities, with thought and examination, enters and dwells in the first jhāna, which is born of seclusion, accompanied by rapture and happiness’?” | 阿难亦，诸比丘，随彼意，离欲，离不善法，有寻有伺，入而住于初禅，离生喜乐’？” |
| “No hetaṁ, bhante”. | “No, venerable sir.” | “不，尊者。” |
| “Ahaṁ kho, āvuso, bhagavato sammukhā bhikkhusaṅghe upanīto: | “I, friend, was brought before the Saṅgha of bhikkhus in the presence of the Blessed One thus: | “我，友，于世尊前，于比丘僧中被引见如是： |
| ‘ahaṁ, bhikkhave, yāvade ākaṅkhāmi vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharāmi. | ‘I, bhikkhus, as long as I wish, quite secluded from sensual pleasures, secluded from unskillful qualities, with thought and examination, enter and dwell in the first jhāna, which is born of seclusion, accompanied by rapture and happiness. | ‘我，诸比丘，随我意，离欲，离不善法，有寻有伺，入而住于初禅，离生喜乐。 |
| Kassapopi, bhikkhave, yāvade ākaṅkhati vivicceva kāmehi vivicca akusalehi dhammehi …pe… paṭhamaṁ jhānaṁ upasampajja viharatī’ti …pe…. | Kassapa too, bhikkhus, as long as he wishes, quite secluded from sensual pleasures, secluded from unskillful qualities …and so on… enters and dwells in the first jhāna.’ …and so on…. | 迦叶亦，诸比丘，随彼意，离欲，离不善法…等等…入而住于初禅。’…等等…。 |
| (Navannaṁ anupubbavihārasamāpattīnaṁ pañcannañca abhiññānaṁ evaṁ vitthāro veditabbo.) | (The elaboration for the nine successive meditative dwellings and the five direct knowledges should be understood in this way.) | （九次第定与五神通之详述应如是理解。） |
| Taṁ kiṁ maññasi, āvuso ānanda, | What do you think, friend Ānanda, | 汝意云何，友阿难， |
| api nu tvaṁ bhagavato sammukhā bhikkhusaṅghe upanīto: | were you brought before the Saṅgha of bhikkhus in the presence of the Blessed One thus: | 汝于世尊前，于比丘僧中被引见如是： |
| ‘ahaṁ, bhikkhave, āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharāmi. | ‘I, bhikkhus, by the destruction of the taints, in this very life, realize for myself with direct knowledge, enter and dwell in the taintless liberation of mind, liberation by wisdom. | ‘我，诸比丘，由漏尽，于此生，以直知自证，入而住于无漏心解脱、慧解脱。 |
| Ānandopi, bhikkhave, āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī’”ti? | Ānanda too, bhikkhus, by the destruction of the taints, in this very life, realizes for himself with direct knowledge, enters and dwells in the taintless liberation of mind, liberation by wisdom’?” | 阿难亦，诸比丘，由漏尽，于此生，以直知自证，入而住于无漏心解脱、慧解脱’？” |
| “No hetaṁ, bhante”. | “No, venerable sir.” | “不，尊者。” |
| “Ahaṁ kho, āvuso, bhagavato sammukhā bhikkhusaṅghe upanīto: | “I, friend, was brought before the Saṅgha of bhikkhus in the presence of the Blessed One thus: | “我，友，于世尊前，于比丘僧中被引见如是： |
| ‘ahaṁ, bhikkhave, āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharāmi. | ‘I, bhikkhus, by the destruction of the taints, in this very life, realize for myself with direct knowledge, enter and dwell in the taintless liberation of mind, liberation by wisdom. | ‘我，诸比丘，由漏尽，于此生，以直知自证，入而住于无漏心解脱、慧解脱。 |
| Kassapopi, bhikkhave, āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī’ti. | Kassapa too, bhikkhus, by the destruction of the taints, in this very life, realizes for himself with direct knowledge, enters and dwells in the taintless liberation of mind, liberation by wisdom.’ | 迦叶亦，诸比丘，由漏尽，于此生，以直知自证，入而住于无漏心解脱、慧解脱。’ |
| Sattaratanaṁ vā, āvuso, nāgaṁ aḍḍhaṭṭhamaratanaṁ vā tālapattikāya chādetabbaṁ maññeyya, yo me cha abhiññā chādetabbaṁ maññeyyā”ti. | One might think to cover a seven-jeweled or eight-and-a-half-jeweled elephant with a palm leaf, friend, if one were to think my six direct knowledges could be covered.” | 人或思以棕榈叶覆七宝或八宝半之象，友，若人思我六神通可覆。” |
| Cavittha ca pana thullatissā bhikkhunī brahmacariyamhāti. | And the bhikkhunī Thullatissā fell away from the holy life. | 比丘尼粗罗帝须自梵行中堕落。 |
16.11 - SN 16.11 Cīvara: Cīvarasutta
| --- SN16.11 - Cīvarasutta --- | --- SN16.11 - Cīvarasutta --- | --- SN16.11 - 衣经 --- |
| Ekaṁ samayaṁ āyasmā mahākassapo rājagahe viharati veḷuvane kalandakanivāpe. | On one occasion the Venerable Mahākassapa was dwelling at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary. | 一时，尊者摩诃迦叶住于王舍城竹林精舍，栗鼠庇护处。 |
| Tena kho pana samayena āyasmā ānando dakkhiṇagirismiṁ cārikaṁ carati mahatā bhikkhusaṅghena saddhiṁ. | Now at that time the Venerable Ānanda was wandering on tour in the Southern Hills with a large Saṅgha of bhikkhus. | 时尊者阿难陀与大比丘僧于南山游行。 |
| Tena kho pana samayena āyasmato ānandassa tiṁsamattā saddhivihārino bhikkhū sikkhaṁ paccakkhāya hīnāyāvattā bhavanti yebhuyyena kumārabhūtā. | And at that time, some thirty co-resident bhikkhus of the Venerable Ānanda, having disavowed the training, had returned to the lower life, mostly being young men. | 时，尊者阿难陀之三十同住比丘，舍戒，还俗，多为青年。 |
| Atha kho āyasmā ānando dakkhiṇagirismiṁ yathābhirantaṁ cārikaṁ caritvā yena rājagahaṁ veḷuvanaṁ kalandakanivāpo yenāyasmā mahākassapo tenupasaṅkami; upasaṅkamitvā āyasmantaṁ mahākassapaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ ānandaṁ āyasmā mahākassapo etadavoca: | Then the Venerable Ānanda, having wandered on tour in the Southern Hills as long as he wished, went to Rājagaha, to the Bamboo Grove, the Squirrels’ Sanctuary, to the Venerable Mahākassapa; having approached and paid homage to the Venerable Mahākassapa, he sat down to one side. The Venerable Mahākassapa said this to the Venerable Ānanda who was sitting there: | 尔时尊者阿难陀，于南山游行如意已，往王舍城，竹林精舍，栗鼠庇护处，诣尊者摩诃迦叶所；诣已，礼尊者摩诃迦叶足，退坐一面。尊者摩诃迦叶告坐于彼处之尊者阿难陀言： |
| “kati nu kho, āvuso ānanda, atthavase paṭicca bhagavatā kulesu tikabhojanaṁ paññattan”ti? | “For how many reasons, friend Ānanda, did the Blessed One prescribe the threefold meal in families?” | “为几因，友阿难，世尊规定家中三餐？” |
| “Tayo kho, bhante kassapa, atthavase paṭicca bhagavatā kulesu tikabhojanaṁ paññattaṁ— | “For three reasons, venerable Kassapa, did the Blessed One prescribe the threefold meal in families— | “为三因，尊者迦叶，世尊规定家中三餐— |
| dummaṅkūnaṁ puggalānaṁ niggahāya pesalānaṁ bhikkhūnaṁ phāsuvihārāya, mā pāpicchā pakkhaṁ nissāya saṅghaṁ bhindeyyuṁ, kulānuddayatāya ca. | for the restraint of ill-behaved individuals, for the comfortable living of well-behaved bhikkhus, lest those of evil wishes, relying on a faction, should split the Saṅgha, and out of compassion for families. | 为制恶行之人，为善行比丘之安住，免恶欲者，依派，分裂僧伽，及出于对家庭之悲悯。 |
| Ime kho, bhante kassapa, tayo atthavase paṭicca bhagavatā kulesu tikabhojanaṁ paññattan”ti. | These, venerable Kassapa, are the three reasons for which the Blessed One prescribed the threefold meal in families.” | 此，尊者迦叶，为世尊规定家中三餐之三因。” |
| “Atha kiñcarahi tvaṁ, āvuso ānanda, imehi navehi bhikkhūhi indriyesu aguttadvārehi bhojane amattaññūhi jāgariyaṁ ananuyuttehi saddhiṁ cārikaṁ carasi? | “Then why do you, friend Ānanda, wander on tour with these new bhikkhus whose sense faculties are unguarded, who are immoderate in eating, not devoted to wakefulness? | “然何以汝，友阿难，与此等新比丘，根不护，食无度，不勤于觉，游行？ |
| Sassaghātaṁ maññe carasi, kulūpaghātaṁ maññe carasi. | You wander, I think, trampling the crops; you wander, I think, destroying families. | 汝行，我思，践踏庄稼；汝行，我思，破坏家庭。 |
| Olujjati kho te, āvuso ānanda, parisā; | Your company, friend Ānanda, is breaking up; | 汝之队，友阿难，正在解体； |
| palujjanti kho te, āvuso, navappāyā. | your new recruits, friend, are falling away. | 汝之新募，友，正在堕落。 |
| Na vāyaṁ kumārako mattamaññāsī”ti. | This young boy does not know his measure.” | 此幼童不知其量。” |
| “Api me, bhante kassapa, sirasmiṁ palitāni jātāni. | “Even if my head, venerable Kassapa, has gray hairs, | “纵我头，尊者迦叶，已生白发， |
| Atha ca pana mayaṁ ajjāpi āyasmato mahākassapassa kumārakavādā na muccāmā”ti. | still now we are not free from the Venerable Mahākassapa’s ‘young boy’ talk.” | 然今我等仍不离尊者摩诃迦叶之‘幼童’语。” |
| “Tathā hi pana tvaṁ, āvuso ānanda, imehi navehi bhikkhūhi indriyesu aguttadvārehi bhojane amattaññūhi jāgariyaṁ ananuyuttehi saddhiṁ cārikaṁ carasi, sassaghātaṁ maññe carasi, kulūpaghātaṁ maññe carasi. | “Indeed, friend Ānanda, you wander on tour with these new bhikkhus whose sense faculties are unguarded, who are immoderate in eating, not devoted to wakefulness; you wander, I think, trampling the crops; you wander, I think, destroying families. | “实，友阿难，汝与此等新比丘，根不护，食无度，不勤于觉，游行；汝行，我思，践踏庄稼；汝行，我思，破坏家庭。 |
| Olujjati kho te, āvuso ānanda, parisā; | Your company, friend Ānanda, is breaking up; | 汝之队，友阿难，正在解体； |
| palujjanti kho te, āvuso, navappāyā. | your new recruits, friend, are falling away. | 汝之新募，友，正在堕落。 |
| Na vāyaṁ kumārako mattamaññāsī”ti. | This young boy does not know his measure.” | 此幼童不知其量。” |
| Assosi kho thullanandā bhikkhunī: | The bhikkhunī Thullanandā heard: | 比丘尼粗罗难陀闻： |
| “ayyena kira mahākassapena ayyo ānando vedehamuni kumārakavādena apasādito”ti. | “The noble Mahākassapa, it seems, has disparaged the noble Ānanda, the Videha sage, with ‘young boy’ talk.” | “尊者摩诃迦叶，似乎，以‘幼童’语贬损尊者阿难陀，毗提诃圣者。” |
| Atha kho thullanandā bhikkhunī anattamanā anattamanavācaṁ nicchāresi: | Then the bhikkhunī Thullanandā, displeased, uttered words of displeasure: | 尔时，比丘尼粗罗难陀，不悦，出不悦之言： |
| “kiṁ pana ayyo mahākassapo aññatitthiyapubbo samāno ayyaṁ ānandaṁ vedehamuniṁ kumārakavādena apasādetabbaṁ maññatī”ti. | “What now, does the noble Mahākassapa, formerly of another sect, think he should disparage the noble Ānanda, the Videha sage, with ‘young boy’ talk?” | “今何，尊者摩诃迦叶，昔为他宗，以为当以‘幼童’语贬损尊者阿难陀，毗提诃圣者？” |
| Assosi kho āyasmā mahākassapo thullanandāya bhikkhuniyā imaṁ vācaṁ bhāsamānāya. | The Venerable Mahākassapa heard the bhikkhunī Thullanandā speaking these words. | 尊者摩诃迦叶闻比丘尼粗罗难陀说此言。 |
| Atha kho āyasmā mahākassapo āyasmantaṁ ānandaṁ etadavoca: | Then the Venerable Mahākassapa said to the Venerable Ānanda: | 尔时，尊者摩诃迦叶告尊者阿难陀言： |
| “tagghāvuso ānanda, thullanandāya bhikkhuniyā sahasā appaṭisaṅkhā vācā bhāsitā. | “Indeed, friend Ānanda, Thullanandā the bhikkhunī has spoken hastily and without reflection. | “实，友阿难，粗罗难陀比丘尼言语仓促，不思。 |
| Yatvāhaṁ, āvuso, kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito, nābhijānāmi aññaṁ satthāraṁ uddisitā, aññatra tena bhagavatā arahatā sammāsambuddhena. | Since I, friend, having shaved off my hair and beard, having put on ochre robes, went forth from the home life into homelessness, I do not recall having acknowledged another teacher, apart from that Blessed One, the Arahant, the Fully Enlightened One. | 自我，友，剃除须发，著袈裟衣，出家入无家，我不忆曾认他师，除彼世尊，阿罗汉，正等觉。 |
| Pubbe me, āvuso, agārikabhūtassa sato etadahosi: | Formerly, friend, when I was a householder, it occurred to me: | 昔，友，我为居士时，生此念： |
| ‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. | ‘Confined is the household life, a path of dust; the going forth is like the open air. | ‘居家为束缚，尘之道；出家如露天。 |
| Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. | It is not easy for one dwelling at home to live the holy life, utterly complete, utterly pure, like a polished shell. | 居家者不易修梵行，全圆，全净，如磨光之贝。 |
| Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti. | Let me now, having shaved off my hair and beard, having put on ochre robes, go forth from the home life into homelessness.’ | 我今，剃除须发，著袈裟衣，出家入无家。’ |
| So khvāhaṁ, āvuso, aparena samayena paṭapilotikānaṁ saṅghāṭiṁ kāretvā ye loke arahanto te uddissa kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajiṁ. | Then I, friend, at a later time, having had a patchwork cloak made of rags, having dedicated it to the Arahants in the world, shaved off my hair and beard, put on ochre robes, and went forth from the home life into homelessness. | 尔时我，友，后时，制一粪扫衣，献于世间阿罗汉，剃除须发，著袈裟衣，出家入无家。 |
| So evaṁ pabbajito samāno addhānamaggappaṭipanno addasaṁ bhagavantaṁ antarā ca rājagahaṁ antarā ca nāḷandaṁ bahuputte cetiye nisinnaṁ. | Having thus gone forth, while walking along the road, I saw the Blessed One sitting at the Bahuputta Cetiya between Rājagaha and Nāḷandā. | 如是出家已，行于道中，我见世尊坐于王舍城与那烂陀间之多子塔。 |
| Disvāna me etadahosi: | Having seen him, it occurred to me: | 见已，我生此念： |
| ‘satthārañca vatāhaṁ passeyyaṁ, bhagavantameva passeyyaṁ; | ‘If I were to see a Teacher, I would see the Blessed One himself; | ‘若我见师，我将见世尊本人； |
| sugatañca vatāhaṁ passeyyaṁ, bhagavantameva passeyyaṁ; | If I were to see a Fortunate One, I would see the Blessed One himself; | 若我见善逝，我将见世尊本人； |
| sammāsambuddhañca vatāhaṁ passeyyaṁ; | If I were to see a Fully Enlightened One, | 若我见正等觉者， |
| bhagavantameva passeyyan’ti. | I would see the Blessed One himself.’ | 我将见世尊本人。’ |
| So khvāhaṁ, āvuso, tattheva bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavocaṁ: | Then I, friend, right there, prostrating myself with my head at the Blessed One’s feet, said to the Blessed One: | 尔时我，友，即彼处，以头顶礼世尊足，白世尊言： |
| ‘satthā me, bhante, bhagavā, sāvakohamasmi; | ‘The Blessed One is my Teacher, venerable sir, I am a disciple; | ‘世尊为我师，尊者，我为弟子； |
| satthā me, bhante, bhagavā, sāvakohamasmī’ti. | The Blessed One is my Teacher, venerable sir, I am a disciple.’ | 世尊为我师，尊者，我为弟子。’ |
| Evaṁ vutte, maṁ, āvuso, bhagavā etadavoca: | When this was said, friend, the Blessed One said to me: | 作是语已，友，世尊告我言： |
| ‘yo kho, kassapa, evaṁ sabbacetasā samannāgataṁ sāvakaṁ ajānaññeva vadeyya jānāmīti, apassaññeva vadeyya passāmīti, muddhāpi tassa vipateyya. | ‘Whoever, Kassapa, would say of a disciple so endowed with all heart, without knowing, “I know,” without seeing, “I see,” his head would split. | ‘凡，迦叶，于如是具足全心之弟子，不知而言“我知”，不见而言“我见”，其头将裂。 |
| Ahaṁ kho pana, kassapa, jānaññeva vadāmi jānāmīti, passaññeva vadāmi passāmīti. | But I, Kassapa, knowing, say “I know,” seeing, say “I see.” | 然我，迦叶，知而言“我知”，见而言“我见”。 |
| Tasmātiha te, kassapa, evaṁ sikkhitabbaṁ: | Therefore, Kassapa, you should train yourself thus: | 是故，迦叶，汝应如是修习： |
| “tibbaṁ me hirottappaṁ paccupaṭṭhitaṁ bhavissati theresu navesu majjhimesū”ti. | “Keen shame and moral dread will be established in me towards elders, new, and middle bhikkhus.” | “于长老、新、中比丘，将立猛利之惭愧。” |
| Evañhi te, kassapa, sikkhitabbaṁ. | Thus, Kassapa, should you train yourself. | 如是，迦叶，汝应修习。 |
| Tasmātiha te, kassapa, evaṁ sikkhitabbaṁ: | Therefore, Kassapa, you should train yourself thus: | 是故，迦叶，汝应如是修习： |
| “yaṁ kiñci dhammaṁ suṇissāmi kusalūpasaṁhitaṁ sabbaṁ taṁ aṭṭhiṁ katvā manasi karitvā sabbacetasā samannāharitvā ohitasoto dhammaṁ suṇissāmī”ti. | “Whatever Dhamma I hear connected with skillfulness, all that, having made it firm, having applied my mind to it, with all my heart I will listen to the Dhamma with an attentive ear.” | “凡我闻与善巧相关之法，一切，既坚定之，既用心于之，我将全心倾听法，以专心之耳。” |
| Evañhi te, kassapa, sikkhitabbaṁ. | Thus, Kassapa, should you train yourself. | 如是，迦叶，汝应修习。 |
| Tasmātiha te, kassapa, evaṁ sikkhitabbaṁ: | Therefore, Kassapa, you should train yourself thus: | 是故，迦叶，汝应如是修习： |
| “sātasahagatā ca me kāyagatāsati na vijahissatī”ti. | “Joyful mindfulness directed to the body will not desert me.” | “喜乐之身念将不离我。” |
| Evañhi te, kassapa, sikkhitabbanti’. | Thus, Kassapa, should you train yourself.’ | 如是，迦叶，汝应修习。’ |
| Atha kho maṁ, āvuso, bhagavā iminā ovādena ovaditvā uṭṭhāyāsanā pakkāmi. | Then, friend, the Blessed One, having exhorted me with this exhortation, rose from his seat and departed. | 尔时，友，世尊，以此教诫教诫我已，从座起而去。 |
| Sattāhameva khvāhaṁ, āvuso, saraṇo raṭṭhapiṇḍaṁ bhuñjiṁ aṭṭhamiyā aññā udapādi. | For seven days, friend, I ate the country’s almsfood as a debtor; on the eighth day, final knowledge arose. | 七日，友，我为债食国之施食；第八日，究竟智生。 |
| Atha kho, āvuso, bhagavā maggā okkamma yena aññataraṁ rukkhamūlaṁ tenupasaṅkami. | Then, friend, the Blessed One, having left the road, went to the root of a certain tree. | 尔时，友，世尊，离道，往某树下。 |
| Atha khvāhaṁ, āvuso, paṭapilotikānaṁ saṅghāṭiṁ catugguṇaṁ paññapetvā bhagavantaṁ etadavocaṁ: | Then I, friend, having folded my patchwork cloak of rags into four, said to the Blessed One: | 尔时我，友，折我粪扫衣为四，白世尊言： |
| ‘idha, bhante, bhagavā nisīdatu, yaṁ mamassa dīgharattaṁ hitāya sukhāyā’ti. | ‘Let the Blessed One, venerable sir, sit here; that will be for my long-term welfare and happiness.’ | ‘愿世尊，尊者，坐此；于我将为长远福利与乐。’ |
| Nisīdi kho, āvuso, bhagavā paññatte āsane. | The Blessed One, friend, sat down on the prepared seat. | 世尊，友，坐于备座。 |
| Nisajja kho maṁ, āvuso, bhagavā etadavoca: | Having sat down, friend, the Blessed One said to me: | 坐已，友，世尊告我言： |
| ‘mudukā kho tyāyaṁ, kassapa, paṭapilotikānaṁ saṅghāṭī’ti. | ‘Soft, Kassapa, is this patchwork cloak of rags of yours.’ | ‘软，迦叶，此汝之粪扫衣。’ |
| ‘Paṭiggaṇhātu me, bhante, bhagavā paṭapilotikānaṁ saṅghāṭiṁ anukampaṁ upādāyā’ti. | ‘May the Blessed One, venerable sir, accept this patchwork cloak of rags, out of compassion.’ | ‘愿世尊，尊者，受此粪扫衣，出于悲悯。’ |
| ‘Dhāressasi pana me tvaṁ, kassapa, sāṇāni paṁsukūlāni nibbasanānī’ti. | ‘But will you, Kassapa, wear my hempen refuse-rag robes as your outer cloak?’ | ‘然汝，迦叶，将著我麻粪扫衣为汝之外衣否？’ |
| ‘Dhāressāmahaṁ, bhante, bhagavato sāṇāni paṁsukūlāni nibbasanānī’ti. | ‘I will wear, venerable sir, the Blessed One’s hempen refuse-rag robes as my outer cloak.’ | ‘我将著，尊者，世尊之麻粪扫衣为我之外衣。’ |
| So khvāhaṁ, āvuso, paṭapilotikānaṁ saṅghāṭiṁ bhagavato pādāsiṁ. | So I, friend, gave the patchwork cloak of rags to the Blessed One. | 如是我，友，予粪扫衣于世尊。 |
| Ahaṁ pana bhagavato sāṇāni paṁsukūlāni nibbasanāni paṭipajjiṁ. | And I undertook the Blessed One’s hempen refuse-rag robes as my outer cloak. | 我受世尊之麻粪扫衣为我之外衣。 |
| Yañhi taṁ, āvuso, sammā vadamāno vadeyya: | Indeed, friend, if one were to speak rightly, one would say: | 实，友，若人正说，当言： |
| ‘bhagavato putto oraso mukhato jāto dhammajo dhammanimmito dhammadāyādo, paṭiggahitāni sāṇāni paṁsukūlāni nibbasanānī’ti, mamaṁ taṁ sammā vadamāno vadeyya: | ‘A son of the Blessed One, born from his mouth, born of the Dhamma, created by the Dhamma, an heir of the Dhamma, who has received the hempen refuse-rag robes,’ it is of me that, speaking rightly, one would say: | ‘世尊之子，口生，法生，法化，法之继承者，受麻粪扫衣者’，是于我，正说者，当言： |
| ‘bhagavato putto oraso mukhato jāto dhammajo dhammanimmito dhammadāyādo, paṭiggahitāni sāṇāni paṁsukūlāni nibbasanānī’ti. | ‘A son of the Blessed One, born from his mouth, born of the Dhamma, created by the Dhamma, an heir of the Dhamma, who has received the hempen refuse-rag robes.’ | ‘世尊之子，口生，法生，法化，法之继承者，受麻粪扫衣者。’ |
| Ahaṁ kho, āvuso, yāvade ākaṅkhāmi vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharāmi. | I, friend, as long as I wish, quite secluded from sensual pleasures, secluded from unskillful qualities, with thought and examination, enter and dwell in the first jhāna, which is born of seclusion, accompanied by rapture and happiness. | 我，友，随我意，离欲，离不善法，有寻有伺，入而住于初禅，离生喜乐。 |
| Ahaṁ kho, āvuso, yāvade ākaṅkhāmi …pe… | I, friend, as long as I wish …and so on… | 我，友，随我意…等等… |
| (navannaṁ anupubbavihārasamāpattīnaṁ pañcannañca abhiññānaṁ evaṁ vitthāro veditabbo.) | (The elaboration for the nine successive meditative dwellings and the five direct knowledges should be understood in this way.) | （九次第定与五神通之详述应如是理解。） |
| Ahaṁ kho, āvuso, āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharāmi; | I, friend, by the destruction of the taints, in this very life, realize for myself with direct knowledge, enter and dwell in the taintless liberation of mind, liberation by wisdom; | 我，友，由漏尽，于此生，以直知自证，入而住于无漏心解脱、慧解脱； |
| sattaratanaṁ vā, āvuso, nāgaṁ aḍḍhaṭṭhamaratanaṁ vā tālapattikāya chādetabbaṁ maññeyya, yo me cha abhiññā chādetabbaṁ maññeyyā”ti. | One might think to cover a seven-jeweled or eight-and-a-half-jeweled elephant with a palm leaf, friend, if one were to think my six direct knowledges could be covered.” | 人或思以棕榈叶覆七宝或八宝半之象，友，若人思我六神通可覆。” |
| Cavittha ca pana thullanandā bhikkhunī brahmacariyamhāti. | And the bhikkhunī Thullanandā fell away from the holy life. | 比丘尼粗罗难陀自梵行中堕落。 |
16.12 - SN 16.12 Paraṁmaraṇa: Paraṁmaraṇasutta
| --- SN16.12 - Paraṁmaraṇasutta --- | --- SN16.12 - Paraṁmaraṇasutta --- | --- SN16.12 - 死后经 --- |
| Ekaṁ samayaṁ āyasmā ca mahākassapo āyasmā ca sāriputto bārāṇasiyaṁ viharanti isipatane migadāye. | On one occasion the Venerable Mahākassapa and the Venerable Sāriputta were dwelling at Benares in the Deer Park at Isipatana. | 一时，尊者摩诃迦叶与尊者舍利弗住于波罗奈鹿野苑仙人堕处。 |
| Atha kho āyasmā sāriputto sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā mahākassapo tenupasaṅkami; upasaṅkamitvā āyasmatā mahākassapena saddhiṁ sammodi. | Then the Venerable Sāriputta, in the evening, having risen from seclusion, went to the Venerable Mahākassapa; having approached, he exchanged greetings with the Venerable Mahākassapa. | 尔时，尊者舍利弗，于晚间，从静室起，诣尊者摩诃迦叶所；诣已，与尊者摩诃迦叶互致问候。 |
| Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sāriputto āyasmantaṁ mahākassapaṁ etadavoca: | After concluding his courteous and memorable talk, he sat down to one side. Sitting to one side, the Venerable Sāriputta said this to the Venerable Mahākassapa: | 问候与忆念之语毕，坐于一面。坐一面已，尊者舍利弗白尊者摩诃迦叶言： |
| “kiṁ nu kho, āvuso kassapa, hoti tathāgato paraṁ maraṇā”ti? | “Friend Kassapa, does the Tathāgata exist after death?” | “友迦叶，如来死后存在否？” |
| “Abyākataṁ kho etaṁ, āvuso, bhagavatā: | “This, friend, has been undeclared by the Blessed One: | “此，友，为世尊所不记： |
| ‘hoti tathāgato paraṁ maraṇā’”ti. | ‘The Tathāgata exists after death.’” | ‘如来死后存在。’” |
| “Kiṁ panāvuso, na hoti tathāgato paraṁ maraṇā”ti? | “Then, friend, does the Tathāgata not exist after death?” | “然，友，如来死后不存在否？” |
| “Evampi kho, āvuso, abyākataṁ bhagavatā: | “This too, friend, has been undeclared by the Blessed One: | “此亦，友，为世尊所不记： |
| ‘na hoti tathāgato paraṁ maraṇā’”ti. | ‘The Tathāgata does not exist after death.’” | ‘如来死后不存在。’” |
| “Kiṁ nu kho, āvuso, hoti ca na ca hoti tathāgato paraṁ maraṇā”ti? | “Friend Kassapa, does the Tathāgata both exist and not exist after death?” | “友迦叶，如来死后亦存亦不存在否？” |
| “Abyākataṁ kho etaṁ, āvuso, bhagavatā: | “This, friend, has been undeclared by the Blessed One: | “此，友，为世尊所不记： |
| ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’”ti. | ‘The Tathāgata both exists and not exist after death.’” | ‘如来死后亦存亦不存在。’” |
| “Kiṁ panāvuso, neva hoti, na na hoti tathāgato paraṁ maraṇā”ti? | “Then, friend, does the Tathāgata neither exist nor not exist after death?” | “然，友，如来死后非存非不存在否？” |
| “Evampi kho, āvuso, abyākataṁ bhagavatā: | “This too, friend, has been undeclared by the Blessed One: | “此亦，友，为世尊所不记： |
| ‘neva hoti na na hoti tathāgato paraṁ maraṇā’”ti. | ‘The Tathāgata neither exists nor not exist after death.’” | ‘如来死后非存非不存在。’” |
| “Kasmā cetaṁ, āvuso, abyākataṁ bhagavatā”ti? | “And why, friend, has this been undeclared by the Blessed One?” | “云何，友，此为世尊所不记？” |
| “Na hetaṁ, āvuso, atthasaṁhitaṁ nādibrahmacariyakaṁ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati. | “This, friend, is not connected with the goal, not fundamental to the holy life, it does not lead to revulsion, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna. | “此，友，不与目标相关，非梵行之根本，不导向厌离，离欲，息灭，和平，直知，觉悟，涅槃。 |
| Tasmā taṁ abyākataṁ bhagavatā”ti. | Therefore it has been undeclared by the Blessed One.” | 是故为世尊所不记。” |
| “Atha kiñcarahāvuso, byākataṁ bhagavatā”ti? | “Then what, friend, has been declared by the Blessed One?” | “然何，友，为世尊所记？” |
| “Idaṁ ‘dukkhan’ti kho, āvuso, byākataṁ bhagavatā; | “‘This is suffering,’ friend, has been declared by the Blessed One; | “‘此是苦’，友，为世尊所记； |
| ayaṁ ‘dukkhasamudayo’ti byākataṁ bhagavatā; | ‘This is the origin of suffering,’ has been declared by the Blessed One; | ‘此是苦之集’，为世尊所记； |
| ayaṁ ‘dukkhanirodho’ti byākataṁ bhagavatā; | ‘This is the cessation of suffering,’ has been declared by the Blessed One; | ‘此是苦之灭’，为世尊所记； |
| ayaṁ ‘dukkhanirodhagāminī paṭipadā’ti byākataṁ bhagavatā”ti. | ‘This is the path leading to the cessation of suffering,’ has been declared by the Blessed One.” | ‘此是趣苦灭之道’，为世尊所记。” |
| “Kasmā cetaṁ, āvuso, byākataṁ bhagavatā”ti? | “And why, friend, has this been declared by the Blessed One?” | “云何，友，此为世尊所记？” |
| “Etañhi, āvuso, atthasaṁhitaṁ etaṁ ādibrahmacariyakaṁ etaṁ nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati. | “This, friend, is connected with the goal, this is fundamental to the holy life, this leads to revulsion, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna. | “此，友，与目标相关，此为梵行之根本，此导向厌离，离欲，息灭，和平，直知，觉悟，涅槃。 |
| Tasmā taṁ byākataṁ bhagavatā”ti. | Therefore it has been declared by the Blessed One.” | 是故为世尊所记。” |
16.13 - SN 16.13 Saddhammappatirūpaka: Saddhammappatirūpakasutta
| --- SN16.13 - Saddhammappatirūpakasutta --- | --- SN16.13 - Saddhammappatirūpakasutta --- | --- SN16.13 - 像法经 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. | On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. | 一时，佛住舍卫城祇陀林给孤独园。 |
| Atha kho āyasmā mahākassapo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā mahākassapo bhagavantaṁ etadavoca: | Then the Venerable Mahākassapa went to the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. Sitting to one side, the Venerable Mahākassapa said to the Blessed One: | 尔时，尊者摩诃迦叶诣世尊所；诣已，礼世尊足，退坐一面。坐一面已，尊者摩诃迦叶白世尊言： |
| “ko nu kho, bhante, hetu ko paccayo, yena pubbe appatarāni ceva sikkhāpadāni ahesuṁ bahutarā ca bhikkhū aññāya saṇṭhahiṁsu? | “What, venerable sir, is the cause, what is the reason, why formerly there were fewer training rules but more bhikkhus were established in final knowledge? | “何，尊者，为因，何为缘，昔少学处而多比丘立于究竟智？ |
| Ko pana, bhante, hetu ko paccayo, yenetarahi bahutarāni ceva sikkhāpadāni appatarā ca bhikkhū aññāya saṇṭhahantī”ti? | And what, venerable sir, is the cause, what is the reason, why now there are more training rules but fewer bhikkhus are established in final knowledge?” | 何，尊者，为因，何为缘，今多学处而少比丘立于究竟智？” |
| “Evañcetaṁ, kassapa, hoti sattesu hāyamānesu saddhamme antaradhāyamāne, bahutarāni ceva sikkhāpadāni honti appatarā ca bhikkhū aññāya saṇṭhahanti. | “So it is, Kassapa. When beings are degenerating and the true Dhamma is disappearing, there are more training rules but fewer bhikkhus are established in final knowledge. | “如是，迦叶。当众生堕落，正法消失，则多学处而少比丘立于究竟智。 |
| Na tāva, kassapa, saddhammassa antaradhānaṁ hoti yāva na saddhammappatirūpakaṁ loke uppajjati. | The true Dhamma, Kassapa, does not disappear so long as a counterfeit of the true Dhamma has not arisen in the world. | 正法，迦叶，不消失，只要像法未于世间生起。 |
| Yato ca kho, kassapa, saddhammappatirūpakaṁ loke uppajjati, atha saddhammassa antaradhānaṁ hoti. | But when, Kassapa, a counterfeit of the true Dhamma arises in the world, then the true Dhamma disappears. | 然当，迦叶，像法于世间生起，则正法消失。 |
| Seyyathāpi, kassapa, na tāva jātarūpassa antaradhānaṁ hoti yāva na jātarūpappatirūpakaṁ loke uppajjati. | Just as, Kassapa, gold does not disappear so long as counterfeit gold has not arisen in the world. | 犹如，迦叶，金不消失，只要伪金未于世间生起。 |
| Yato ca kho, kassapa, jātarūpappatirūpakaṁ loke uppajjati, atha kho jātarūpassa antaradhānaṁ hoti. | But when, Kassapa, counterfeit gold arises in the world, then true gold disappears. | 然当，迦叶，伪金于世间生起，则真金消失。 |
| Evameva kho, kassapa, na tāva saddhammassa antaradhānaṁ hoti yāva na saddhammappatirūpakaṁ loke uppajjati. | Even so, Kassapa, the true Dhamma does not disappear so long as a counterfeit of the true Dhamma has not arisen in the world. | 如是，迦叶，正法不消失，只要像法未于世间生起。 |
| Yato ca kho, kassapa, saddhammappatirūpakaṁ loke uppajjati, atha saddhammassa antaradhānaṁ hoti. | But when, Kassapa, a counterfeit of the true Dhamma arises in the world, then the true Dhamma disappears. | 然当，迦叶，像法于世间生起，则正法消失。 |
| Na kho, kassapa, pathavīdhātu saddhammaṁ antaradhāpeti, na āpodhātu saddhammaṁ antaradhāpeti, na tejodhātu saddhammaṁ antaradhāpeti, na vāyodhātu saddhammaṁ antaradhāpeti; | It is not, Kassapa, the earth element that makes the true Dhamma disappear, nor the water element that makes the true Dhamma disappear, nor the fire element that makes the true Dhamma disappear, nor the air element that makes the true Dhamma disappear; | 非，迦叶，地界使正法消失，亦非水界使正法消失，亦非火界使正法消失，亦非风界使正法消失； |
| atha kho idheva te uppajjanti moghapurisā ye imaṁ saddhammaṁ antaradhāpenti. | rather, it is foolish people who arise right here who make this true Dhamma disappear. | 然，是于此生起之愚人使此正法消失。 |
| Seyyathāpi, kassapa, nāvā ādikeneva opilavati; | Just as, Kassapa, a ship sinks only from being overloaded; | 犹如，迦叶，船唯因超载而沉； |
| na kho, kassapa, evaṁ saddhammassa antaradhānaṁ hoti. | it is not in this way, Kassapa, that the true Dhamma disappears. | 非以此方式，迦叶，正法消失。 |
| Pañca khome, kassapa, okkamaniyā dhammā saddhammassa sammosāya antaradhānāya saṁvattanti. | There are, Kassapa, these five debilitating Dhammas that lead to the confusion and disappearance of the true Dhamma. | 有，迦叶，此五衰败法，导向正法之混乱与消失。 |
| Katame pañca? | What five? | 何五？ |
| Idha, kassapa, bhikkhū bhikkhuniyo upāsakā upāsikāyo satthari agāravā viharanti appatissā, dhamme agāravā viharanti appatissā, saṅghe agāravā viharanti appatissā, sikkhāya agāravā viharanti appatissā, samādhismiṁ agāravā viharanti appatissā— | Here, Kassapa, bhikkhus, bhikkhunīs, male lay followers, and female lay followers dwell without respect and deference for the Teacher, without respect and deference for the Dhamma, without respect and deference for the Saṅgha, without respect and deference for the training, without respect and deference for concentration— | 此，迦叶，比丘、比丘尼、优婆塞、优婆夷住于不敬不重于师，不敬不重于法，不敬不重于僧，不敬不重于学，不敬不重于定— |
| ime kho, kassapa, pañca okkamaniyā dhammā saddhammassa sammosāya antaradhānāya saṁvattanti. | these, Kassapa, are the five debilitating Dhammas that lead to the confusion and disappearance of the true Dhamma. | 此，迦叶，为五衰败法，导向正法之混乱与消失。 |
| Pañca khome, kassapa, dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattanti. | There are, Kassapa, these five Dhammas that lead to the stability, non-confusion, and non-disappearance of the true Dhamma. | 有，迦叶，此五法，导向正法之稳定、不混乱、与不消失。 |
| Katame pañca? | What five? | 何五？ |
| Idha, kassapa, bhikkhū bhikkhuniyo upāsakā upāsikāyo satthari sagāravā viharanti sappatissā, dhamme sagāravā viharanti sappatissā, saṅghe sagāravā viharanti sappatissā, sikkhāya sagāravā viharanti sappatissā, samādhismiṁ sagāravā viharanti sappatissā— | Here, Kassapa, bhikkhus, bhikkhunīs, male lay followers, and female lay followers dwell with respect and deference for the Teacher, with respect and deference for the Dhamma, with respect and deference for the Saṅgha, with respect and deference for the training, with respect and deference for concentration— | 此，迦叶，比丘、比丘尼、优婆塞、婆夷住于敬重于师，敬重于法，敬重于僧，敬重于学，敬重于定— |
| ime kho, kassapa, pañca dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattantī”ti. | these, Kassapa, are the five Dhammas that lead to the stability, non-confusion, and non-disappearance of the true Dhamma.” | 此，迦叶，为五法，导向正法之稳定、不混乱、与不消失。” |
| Kassapavaggo paṭhamo. | The Kassapa Chapter, the First. | 迦叶品，第一。 |
| Santuṭṭhañca anottappī, | Contentment and Without Moral Dread, | 知足与无愧， |
| candūpamaṁ kulūpakaṁ; | Moon-like, Frequenter of Families; | 月喻，亲近家； |
| Jiṇṇaṁ tayo ca ovādā, | Old, and three on Exhortation, | 老，及三说教诫， |
| jhānābhiññā upassayaṁ; | Jhāna and Direct Knowledge, Quarters; | 禅定与直知，住处； |
| Cīvaraṁ paraṁmaraṇaṁ, | Robe, After Death, | 衣，死后， |
| saddhammappatirūpakanti. | Counterfeit of the True Dhamma. | 像法。 |
| Kassapasaṁyuttaṁ samattaṁ. | The Connected Discourses with Kassapa are complete. | 迦叶相应部竟。 |
17 - SN 17 Lābhasakkāra: Connected Discourses on Gains and Honour
| ==================== SN17 - Lābhasakkārasaṃyutta ==================== | Connected Discourses on Gains and Honour | 利养恭敬相应部 |
17.1 - SN 17.1 Dāruṇa: Dāruṇasutta
| --- SN17.1 - Dāruṇasutta --- | --- SN17.1 - Dāruṇasutta --- | --- SN17.1 - 严酷经 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. | On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. | 一时，佛住舍卫城祇陀林给孤独园。 |
| Tatra kho bhagavā bhikkhū āmantesi: | There the Blessed One addressed the bhikkhus: | 尔时，世尊告诸比丘言： |
| “bhikkhavo”ti. | “Bhikkhus.” | “诸比丘。” |
| “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. | “Venerable sir,” those bhikkhus replied to the Blessed One. | “尊者，”彼诸比丘答世尊言。 |
| Bhagavā etadavoca: | The Blessed One said this: | 世尊如是说： |
| “Dāruṇo, bhikkhave, lābhasakkārasiloko kaṭuko pharuso antarāyiko anuttarassa yogakkhemassa adhigamāya. | “Gain, honor, and praise, bhikkhus, are harsh, bitter, severe, an obstacle to attaining the unsurpassed security from bondage. | “利养、恭敬、赞誉，诸比丘，为严酷、苦涩、苛刻，为得无上离缚之安稳之障碍。 |
| Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ: | Therefore, bhikkhus, you should train yourselves thus: | 是故，诸比丘，汝等应如是修习： |
| ‘uppannaṁ lābhasakkārasilokaṁ pajahissāma, na ca no uppanno lābhasakkārasiloko cittaṁ pariyādāya ṭhassatī’ti. | ‘We will abandon arisen gain, honor, and praise, and arisen gain, honor, and praise will not persist obsessing our minds.’ | ‘我等将舍已生之利养、恭敬、赞誉，已生之利养、恭敬、赞誉将不持续困扰我等心。’ |
| Evañhi vo, bhikkhave, sikkhitabban”ti. | Thus, bhikkhus, should you train yourselves.” | 如是，诸比丘，汝等应修习。” |
17.2 - SN 17.2 Baḷisa: Baḷisasutta
| --- SN17.2 - Baḷisasutta --- | --- SN17.2 - Baḷisasutta --- | --- SN17.2 - 钩经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| “Dāruṇo, bhikkhave, lābhasakkārasiloko kaṭuko pharuso antarāyiko anuttarassa yogakkhemassa adhigamāya. | "Bhikkhus, gains, honor, and praise are dreadful, bitter, harsh, an obstacle to the attainment of the unsurpassed security from bondage. | “诸比丘，利养、恭敬、赞誉为可怖、苦涩、严酷，为得无上离缚之安稳之障碍。 |
| Seyyathāpi, bhikkhave, bāḷisiko āmisagataṁ baḷisaṁ gambhīre udakarahade pakkhipeyya. | Suppose, bhikkhus, a fisherman were to cast a baited hook into a deep lake. | 譬如，诸比丘，一渔夫投饵钩于深湖。 |
| Tamenaṁ aññataro āmisacakkhu maccho gileyya. | A fish with an eye for food would swallow it. | 一贪食之鱼将吞之。 |
| Evañhi so, bhikkhave, maccho gilabaḷiso bāḷisikassa anayaṁ āpanno byasanaṁ āpanno yathākāmakaraṇīyo bāḷisikassa. | In such a way, bhikkhus, that fish who has swallowed the hook has met with calamity and disaster and is subject to the fisherman's will. | 如是，诸比丘，彼吞钩之鱼已遇灾难，为渔夫所欲。 |
| Bāḷisikoti kho, bhikkhave, mārassetaṁ pāpimato adhivacanaṁ. | 'Fisherman,' bhikkhus, is a designation for Māra the Evil One. | ‘渔夫’，诸比丘，为魔王波旬之称。 |
| Baḷisanti kho, bhikkhave, lābhasakkārasilokassetaṁ adhivacanaṁ. | 'Hook,' bhikkhus, is a designation for gains, honor, and praise. | ‘钩’，诸比丘，为利养、恭敬、赞誉之称。 |
| Yo hi koci, bhikkhave, bhikkhu uppannaṁ lābhasakkārasilokaṁ assādeti nikāmeti, ayaṁ vuccati, bhikkhave, bhikkhu gilabaḷiso mārassa anayaṁ āpanno byasanaṁ āpanno yathākāmakaraṇīyo pāpimato. | Whatever bhikkhu, bhikkhus, enjoys and delights in arisen gains, honor, and praise is called a bhikkhu who has swallowed Māra's hook, who has met with calamity and disaster, and is subject to the Evil One's will. | 凡比丘，诸比丘，乐于已生之利养、恭敬、赞誉者，称为吞魔钩之比丘，已遇灾难，为魔王所欲。 |
| Evaṁ dāruṇo kho, bhikkhave, lābhasakkārasiloko kaṭuko pharuso antarāyiko anuttarassa yogakkhemassa adhigamāya. | So dreadful, bhikkhus, are gains, honor, and praise: bitter, harsh, an obstacle to the attainment of the unsurpassed security from bondage. | 如是可怖，诸比丘，为利养、恭敬、赞誉：苦涩、严酷，为得无上离缚之安稳之障碍。 |
| Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ: | Therefore, bhikkhus, you should train yourselves thus: | 是故，诸比丘，汝等应如是修习： |
| ‘uppannaṁ lābhasakkārasilokaṁ pajahissāma, na ca no uppanno lābhasakkārasiloko cittaṁ pariyādāya ṭhassatī’ti. | 'We will abandon arisen gains, honor, and praise, and arisen gains, honor, and praise will not persist obsessing our minds.' | ‘我等将舍已生之利养、恭敬、赞誉，已生之利养、恭敬、赞誉将不持续困扰我等心。’ |
| Evañhi vo, bhikkhave, sikkhitabban”ti. | Thus, bhikkhus, should you train yourselves." | 如是，诸比-丘，汝等应修习。” |
| Dutiyaṁ. | Second. | 第二。 |
17.3 - SN 17.3 Kumma: Kummasutta
| --- SN17.3 - Kummasutta --- | --- SN17.3 - Kummasutta --- | --- SN17.3 - 龟经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| “Dāruṇo, bhikkhave, lābhasakkārasiloko …pe… adhigamāya. | “Dreadful, bhikkhus, are gains, honor, and praise ... for the attainment of the unsurpassed security from bondage. | “可怖，诸比丘，为利养、恭敬、赞誉…为得无上离缚之安稳。 |
| Bhūtapubbaṁ, bhikkhave, aññatarasmiṁ udakarahade mahākummakulaṁ ciranivāsi ahosi. | Once in the past, bhikkhus, a large colony of turtles had been living for a long time in a certain lake. | 昔，诸比丘，一大群龟长时住于某湖。 |
| Atha kho, bhikkhave, aññataro kummo aññataraṁ kummaṁ etadavoca: | Then, bhikkhus, one turtle said to another turtle: | 尔时，诸比丘，一龟告另一龟： |
| ‘mā kho tvaṁ, tāta kumma, etaṁ padesaṁ agamāsī’ti. | 'Don't you go to that region, friend turtle.' | ‘勿往彼域，友龟。’ |
| Agamāsi kho, bhikkhave, so kummo taṁ padesaṁ. | But that turtle went to that region, bhikkhus. | 然彼龟往彼域，诸比丘。 |
| Tamenaṁ luddo papatāya vijjhi. | A hunter speared him with a harpoon. | 一猎人以鱼叉刺之。 |
| Atha kho, bhikkhave, so kummo yena so kummo tenupasaṅkami. | Then, bhikkhus, that turtle approached the other turtle. | 尔时，诸比丘，彼龟诣另一龟所。 |
| Addasā kho, bhikkhave, so kummo taṁ kummaṁ dūratova āgacchantaṁ. | That other turtle saw him coming from afar. | 彼另一龟遥见其来。 |
| Disvāna taṁ kummaṁ etadavoca: | Having seen him, he said to that turtle: | 见已，告彼龟： |
| ‘kacci tvaṁ, tāta kumma, na taṁ padesaṁ agamāsī’ti? | 'I hope, friend turtle, you didn't go to that region?' | ‘望，友龟，汝未往彼域？’ |
| ‘Agamāsiṁ khvāhaṁ, tāta kumma, taṁ padesan’ti. | 'I did go to that region, friend turtle.' | ‘我往彼域，友龟。’ |
| ‘Kacci panāsi, tāta kumma, akkhato anupahato’ti? | 'I hope, friend turtle, you are uninjured, unharmed?' | ‘望，友龟，汝无伤，无害？’ |
| ‘Akkhato khomhi, tāta kumma, anupahato, atthi ca me idaṁ suttakaṁ piṭṭhito piṭṭhito anubandhan’ti. | 'I am uninjured, friend turtle, unharmed, but this cord follows me from behind.' | ‘我无伤，友龟，无害，然此绳随我后。’ |
| ‘Tagghasi, tāta kumma, khato, taggha upahato. | 'Indeed, friend turtle, you are injured; indeed, you are harmed. | ‘实，友龟，汝伤；实，汝害。 |
| Etena hi te, tāta kumma, suttakena pitaro ca pitāmahā ca anayaṁ āpannā byasanaṁ āpannā. | It is by this very cord, friend turtle, that your father and grandfather met with calamity and disaster. | 以此绳，友龟，汝父汝祖遇灾难。 |
| Gaccha dāni tvaṁ, tāta kumma, na dāni tvaṁ amhākan’ti. | Go now, friend turtle, you are no longer one of us.' | 去今，友龟，汝非我等之一。’ |
| Luddoti kho, bhikkhave, mārassetaṁ pāpimato adhivacanaṁ. | 'Hunter,' bhikkhus, is a designation for Māra the Evil One. | ‘猎人’，诸比丘，为魔王波旬之称。 |
| Papatāti kho, bhikkhave, lābhasakkārasilokassetaṁ adhivacanaṁ. | 'Harpoon,' bhikkhus, is a designation for gains, honor, and praise. | ‘鱼叉’，诸比丘，为利养、恭敬、赞誉之称。 |
| Suttakanti kho, bhikkhave, nandīrāgassetaṁ adhivacanaṁ. | 'Cord,' bhikkhus, is a designation for delight and lust. | ‘绳’，诸比丘，为喜与爱之称。 |
| Yo hi koci, bhikkhave, bhikkhu uppannaṁ lābhasakkārasilokaṁ assādeti nikāmeti— | Whatever bhikkhu, bhikkhus, enjoys and delights in arisen gains, honor, and praise— | 凡比丘，诸比丘，乐于已生之利养、恭敬、赞誉者— |
| ayaṁ vuccati, bhikkhave, bhikkhu giddho papatāya anayaṁ āpanno byasanaṁ āpanno yathākāmakaraṇīyo pāpimato. | he is called a bhikkhu who is snared by the harpoon, who has met with calamity and disaster, and is subject to the Evil One's will. | 彼称为为鱼叉所困之比丘，已遇灾难，为魔王所欲。 |
| Evaṁ dāruṇo kho, bhikkhave, lābhasakkārasiloko …pe… | So dreadful, bhikkhus, are gains, honor, and praise ... | 如是可怖，诸比丘，为利养、恭敬、赞誉… |
| evañhi vo, bhikkhave, sikkhitabban”ti. | Thus, bhikkhus, should you train yourselves." | 如是，诸比丘，汝等应修习。” |
| Tatiyaṁ. | Third. | 第三。 |
17.4 - SN 17.4 Dīghalomika: Dīghalomikasutta
| --- SN17.4 - Dīghalomikasutta --- | --- SN17.4 - Dīghalomikasutta --- | --- SN17.4 - 长毛经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| “Dāruṇo, bhikkhave, lābhasakkārasiloko …pe… adhigamāya. | “Dreadful, bhikkhus, are gains, honor, and praise ... for the attainment of the unsurpassed security from bondage. | “可怖，诸比丘，为利养、恭敬、赞誉…为得无上离缚之安稳。 |
| Seyyathāpi, bhikkhave, dīghalomikā eḷakā kaṇṭakagahanaṁ paviseyya. | Suppose, bhikkhus, a long-fleeced goat were to enter a thorn-thicket. | 譬如，诸比丘，一长毛山羊入一荆棘丛。 |
| Sā tatra tatra sajjeyya, tatra tatra gayheyya, tatra tatra bajjheyya, tatra tatra anayabyasanaṁ āpajjeyya. | She would get stuck here and there, caught here and there, bound here and there, and would meet with calamity and disaster there. | 彼将处处被困，处处被捉，处处被缚，于彼处遇灾难。 |
| Evameva kho, bhikkhave, idhekacco bhikkhu lābhasakkārasilokena abhibhūto pariyādiṇṇacitto pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya gāmaṁ vā nigamaṁ vā piṇḍāya pavisati. | So too, bhikkhus, some bhikkhu here, being overcome and his mind obsessed by gains, honor, and praise, having dressed in the morning, taking his bowl and robe, enters a village or town for alms. | 如是，诸比丘，此间有比丘，为利养、恭敬、赞誉所制其心，晨起著衣，持钵，入村或镇乞食。 |
| So tatra tatra sajjati, tatra tatra gayhati, tatra tatra bajjhati, tatra tatra anayabyasanaṁ āpajjati. | He gets stuck here and there, caught here and there, bound here and there, and meets with calamity and disaster there. | 彼处处被困，处处被捉，处处被缚，于彼处遇灾难。 |
| Evaṁ dāruṇo kho, bhikkhave, lābhasakkārasiloko …pe… | So dreadful, bhikkhus, are gains, honor, and praise ... | 如是可怖，诸比丘，为利养、恭敬、赞誉… |
| evañhi vo, bhikkhave, sikkhitabban”ti. | Thus, bhikkhus, should you train yourselves." | 如是，诸比丘，汝等应修习。” |
| Catutthaṁ. | Fourth. | 第四。 |
17.5 - SN 17.5 Mīḷhaka: Mīḷhakasutta
| --- SN17.5 - Mīḷhakasutta --- | --- SN17.5 - Mīḷhakasutta --- | --- SN17.5 - 粪甲虫经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| “Dāruṇo, bhikkhave, lābhasakkārasiloko …pe… adhigamāya. | “Dreadful, bhikkhus, are gains, honor, and praise ... for the attainment of the unsurpassed security from bondage. | “可怖，诸比丘，为利养、恭敬、赞誉…为得无上离缚之安稳。 |
| Seyyathāpi, bhikkhave, mīḷhakā gūthādī gūthapūrā puṇṇā gūthassa. Purato cassa mahāgūthapuñjo. | Suppose, bhikkhus, a dung beetle, a dung-eater, full of dung, with a great pile of dung before it. | 譬如，诸比丘，一粪甲虫，食粪者，满是粪，前有一大堆粪。 |
| Sā tena aññā mīḷhakā atimaññeyya: | On account of that it would look down on other dung beetles: | 因此彼将轻视他粪甲虫： |
| ‘ahamhi gūthādī gūthapūrā puṇṇā gūthassa, purato ca myāyaṁ mahāgūthapuñjo’ti. | 'I am a dung-eater, full of dung, with a great pile of dung before me!' | ‘我为食粪者，满是粪，前有一大堆粪！’ |
| Evameva kho, bhikkhave, idhekacco bhikkhu lābhasakkārasilokena abhibhūto pariyādiṇṇacitto pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya gāmaṁ vā nigamaṁ vā piṇḍāya pavisati. | So too, bhikkhus, some bhikkhu here, being overcome and his mind obsessed by gains, honor, and praise, having dressed in the morning, taking his bowl and robe, enters a village or town for alms. | 如是，诸比丘，此间有比丘，为利养、恭敬、赞誉所制其心，晨起著衣，持钵，入村或镇乞食。 |
| So tattha bhuttāvī ca hoti yāvadattho, nimantito ca svātanāya, piṇḍapāto cassa pūro. | He has eaten there as much as he wants, he is invited for the next day, and his almsbowl is full. | 彼食如意，明日受邀，其钵满。 |
| So ārāmaṁ gantvā bhikkhugaṇassa majjhe vikatthati: | Having gone to the monastery, he boasts in the midst of the Saṅgha of bhikkhus: | 往寺，于比丘僧中夸耀： |
| ‘bhuttāvī camhi yāvadattho, nimantito camhi svātanāya, piṇḍapāto ca myāyaṁ pūro, lābhī camhi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ, ime panaññe bhikkhū appapuññā appesakkhā na lābhino cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānan’ti. | 'I have eaten as much as I want, and I am invited for the next day, and my almsbowl is full. I am a gainer of robes, almsfood, lodging, and medicinal requisites for the sick, but these other bhikkhus have little merit, little influence; they are not gainers of robes, almsfood, lodging, and medicinal requisites for the sick.' | ‘我食如意，明日受邀，我钵满。我为得衣、食、住、病医药者，然此他比丘少福，少威；非得衣、食、住、病医药者。’ |
| So tena lābhasakkārasilokena abhibhūto pariyādiṇṇacitto aññe pesale bhikkhū atimaññati. | He, being overcome and his mind obsessed by those gains, honor, and praise, looks down on other virtuous bhikkhus. | 彼，为彼利养、恭敬、赞誉所制其心，轻视他有德比丘。 |
| Tañhi tassa, bhikkhave, moghapurisassa hoti dīgharattaṁ ahitāya dukkhāya. | That, bhikkhus, will be for that foolish person's harm and suffering for a long time. | 彼，诸比丘，将为彼愚人长时之害与苦。 |
| Evaṁ dāruṇo kho, bhikkhave, lābhasakkārasiloko …pe… | So dreadful, bhikkhus, are gains, honor, and praise ... | 如是可怖，诸比丘，为利养、恭敬、赞誉… |
| evañhi vo bhikkhave, sikkhitabban”ti. | Thus, bhikkhus, should you train yourselves." | 如是，诸比丘，汝等应修习。” |
17.6 - SN 17.6 Asani: Asanisutta
| --- SN17.6 - Asanisutta --- | --- SN17.6 - Asanisutta --- | --- SN17.6 - 雷电经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| “Dāruṇo, bhikkhave, lābhasakkārasiloko …pe… adhigamāya. | “Dreadful, bhikkhus, are gains, honor, and praise ... for the attainment of the unsurpassed security from bondage. | “可怖，诸比丘，为利养、恭敬、赞誉…为得无上离缚之安稳。 |
| Kaṁ, bhikkhave, asanivicakkaṁ āgacchatu, sekhaṁ appattamānasaṁ lābhasakkārasiloko anupāpuṇātu. | Whom, bhikkhus, should a thunderbolt strike? A trainee who has not attained his mind's ideal, whom gains, honor, and praise have befallen. | 谁，诸比丘，当受雷击？一学人，未达心之理想，利养、恭敬、赞誉已降。 |
| Asanivicakkanti kho, bhikkhave, lābhasakkārasilokassetaṁ adhivacanaṁ. | 'Thunderbolt,' bhikkhus, is a designation for gains, honor, and praise. | ‘雷电’，诸比丘，为利养、恭敬、赞誉之称。 |
| Evaṁ dāruṇo kho, bhikkhave, lābhasakkārasiloko …pe… | So dreadful, bhikkhus, are gains, honor, and praise ... | 如是可怖，诸比丘，为利养、恭敬、赞誉… |
| evañhi vo, bhikkhave, sikkhitabban”ti. | Thus, bhikkhus, should you train yourselves." | 如是，诸比丘，汝等应修习。” |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
17.7 - SN 17.7 Diddha: Diddhasutta
| --- SN17.7 - Diddhasutta --- | --- SN17.7 - Diddhasutta --- | --- SN17.7 - 毒箭经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| “Dāruṇo, bhikkhave, lābhasakkārasiloko …pe… adhigamāya. | “Dreadful, bhikkhus, are gains, honor, and praise ... for the attainment of the unsurpassed security from bondage. | “可怖，诸比丘，为利养、恭敬、赞誉…为得无上离缚之安稳。 |
| Kaṁ, bhikkhave, diddhagatena visallena sallena vijjhatu, sekhaṁ appattamānasaṁ lābhasakkārasiloko anupāpuṇātu. | Whom, bhikkhus, should a poisoned, smeared dart strike? A trainee who has not attained his mind's ideal, whom gains, honor, and praise have befallen. | 谁，诸比丘，当受毒涂之箭击？一学人，未达心之理想，利养、恭敬、赞誉已降。 |
| Sallanti kho, bhikkhave, lābhasakkārasilokassetaṁ adhivacanaṁ. | 'Dart,' bhikkhus, is a designation for gains, honor, and praise. | ‘箭’，诸比丘，为利养、恭敬、赞誉之称。 |
| Evaṁ dāruṇo kho, bhikkhave, lābhasakkārasiloko …pe… | So dreadful, bhikkhus, are gains, honor, and praise ... | 如是可怖，诸比丘，为利养、恭敬、赞誉… |
| evañhi vo, bhikkhave, sikkhitabban”ti. | Thus, bhikkhus, should you train yourselves." | 如是，诸比丘，汝等应修习。” |
17.8 - SN 17.8 Siṅgāla: Siṅgālasutta
| --- SN17.8 - Siṅgālasutta --- | --- SN17.8 - Siṅgālasutta --- | --- SN17.8 - 豺狼经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| “Dāruṇo, bhikkhave, lābhasakkārasiloko …pe… adhigamāya. | “Dreadful, bhikkhus, are gains, honor, and praise ... for the attainment of the unsurpassed security from bondage. | “可怖，诸比丘，为利养、恭敬、赞誉…为得无上离缚之安稳。 |
| Assuttha no tumhe, bhikkhave, rattiyā paccūsasamayaṁ jarasiṅgālassa vassamānassā”ti? | Have you heard, bhikkhus, an old jackal howling in the last watch of the night?” | 汝等闻，诸比丘，一夜晚最后一更老豺狼嚎否？” |
| “Evaṁ, bhante”. | Yes, venerable sir. | 唯然，尊者。 |
| “Eso kho, bhikkhave, jarasiṅgālo ukkaṇḍakena nāma rogajātena phuṭṭho neva bilagato ramati, na rukkhamūlagato ramati, na ajjhokāsagato ramati; | "That old jackal, bhikkhus, is afflicted with a disease called mange. It does not find delight in its den, nor at the foot of a tree, nor in the open. | “彼老豺狼，诸比丘，为一病名疥癣所苦。其于洞中不乐，亦非于树下，亦非于露天。 |
| yena yena gacchati, yattha yattha tiṭṭhati, yattha yattha nisīdati, yattha yattha nipajjati; tattha tattha anayabyasanaṁ āpajjati. | Wherever it goes, wherever it stands, wherever it sits, wherever it lies down, it meets with calamity and disaster there. | 其往何处，立何处，坐何处，卧何处，彼处遇灾难。 |
| Evameva kho, bhikkhave, idhekacco bhikkhu lābhasakkārasilokena abhibhūto pariyādiṇṇacitto neva suññāgāragato ramati, na rukkhamūlagato ramati, na ajjhokāsagato ramati; | So too, bhikkhus, some bhikkhu here, being overcome and his mind obsessed by gains, honor, and praise, does not find delight in an empty hut, nor at the foot of a tree, nor in the open. | 如是，诸比丘，此间有比丘，为利养、恭敬、赞誉所制其心，于空屋不乐，亦非于树下，亦非于露天。 |
| yena yena gacchati, yattha yattha tiṭṭhati, yattha yattha nisīdati, yattha yattha nipajjati; tattha tattha anayabyasanaṁ āpajjati. | Wherever he goes, wherever he stands, wherever he sits, wherever he lies down, he meets with calamity and disaster there. | 彼往何处，立何处，坐何处，卧何处，彼处遇灾难。 |
| Evaṁ dāruṇo kho, bhikkhave, lābhasakkārasiloko …pe… | So dreadful, bhikkhus, are gains, honor, and praise ... | 如是可怖，诸比丘，为利养、恭敬、赞誉… |
| evañhi vo, bhikkhave, sikkhitabban”ti. | Thus, bhikkhus, should you train yourselves." | 如是，诸比丘，汝等应修习。” |
17.9 - SN 17.9 Verambha: Verambhasutta
| --- SN17.9 - Verambhasutta --- | --- SN17.9 - Verambhasutta --- | --- SN17.9 - 暴风经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| “Dāruṇo, bhikkhave, lābhasakkārasiloko …pe… adhigamāya. | “Dreadful, bhikkhus, are gains, honor, and praise ... for the attainment of the unsurpassed security from bondage. | “可怖，诸比丘，为利养、恭敬、赞誉…为得无上离缚之安稳。 |
| Upari, bhikkhave, ākāse verambhā nāma vātā vāyanti. | Up in the sky, bhikkhus, winds called the Verambha winds blow. | 于空中，诸比丘，有风名毗岚婆风吹。 |
| Tattha yo pakkhī gacchati tamenaṁ verambhā vātā khipanti. | Whatever bird goes there, the Verambha winds toss it about. | 凡鸟往彼处，毗岚婆风掷之。 |
| Tassa verambhavātakkhittassa aññeneva pādā gacchanti, aññena pakkhā gacchanti, aññena sīsaṁ gacchati, aññena kāyo gacchati. | For the bird tossed about by the Verambha winds, its feet go one way, its wings go another, its head goes another, its body goes another. | 为毗岚婆风所掷之鸟，其足往一方，其翼往另一方，其头往另一方，其身往另一方。 |
| Evameva kho, bhikkhave, idhekacco bhikkhu lābhasakkārasilokena abhibhūto pariyādiṇṇacitto pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya gāmaṁ vā nigamaṁ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena, anupaṭṭhitāya satiyā, asaṁvutehi indriyehi. | So too, bhikkhus, some bhikkhu here, being overcome and his mind obsessed by gains, honor, and praise, having dressed in the morning, taking his bowl and robe, enters a village or town for alms with his body unguarded, with his speech unguarded, with his mind unguarded, with mindfulness unestablished, with his faculties unrestrained. | 如是，诸比丘，此间有比丘，为利养、恭敬、赞誉所制其心，晨起著衣，持钵，入村或镇乞食，身不护，语不护，心不护，念不立，根不制。 |
| So tattha passati mātugāmaṁ dunnivatthaṁ vā duppārutaṁ vā. | There he sees a woman improperly dressed or improperly clad. | 彼见一女衣不整或衣不蔽。 |
| Tassa mātugāmaṁ disvā dunnivatthaṁ vā duppārutaṁ vā rāgo cittaṁ anuddhaṁseti. | Having seen a woman improperly dressed or improperly clad, lust assails his mind. | 见一女衣不整或衣不蔽，欲心攻其心。 |
| So rāgānuddhaṁsitena cittena sikkhaṁ paccakkhāya hīnāyāvattati. | With his mind assailed by lust, he gives up the training and reverts to the lower life. | 以欲心攻之，彼舍戒还俗。 |
| Tassa aññe cīvaraṁ haranti, aññe pattaṁ haranti, aññe nisīdanaṁ haranti, aññe sūcigharaṁ haranti, verambhavātakkhittasseva sakuṇassa. | Some take his robe, others take his bowl, others take his sitting cloth, others take his needle case, just like the bird tossed about by the Verambha winds. | 或取其衣，或取其钵，或取其坐具，或取其针筒，如为毗岚婆风所掷之鸟。 |
| Evaṁ dāruṇo kho, bhikkhave, lābhasakkārasiloko …pe… | So dreadful, bhikkhus, are gains, honor, and praise ... | 如是可怖，诸比丘，为利养、恭敬、赞誉… |
| evañhi vo, bhikkhave, sikkhitabban”ti. | Thus, bhikkhus, should you train yourselves." | 如是，诸比丘，汝等应修习。” |
17.10 - SN 17.10 Sagāthaka: Sagāthakasutta
| --- SN17.10 - Sagāthakasutta --- | --- SN17.10 - Sagāthakasutta --- | --- SN17.10 - 有偈经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| “Dāruṇo, bhikkhave, lābhasakkārasiloko …pe… adhigamāya. | “Dreadful, bhikkhus, are gains, honor, and praise ... for the attainment of the unsurpassed security from bondage. | “可怖，诸比丘，为利养、恭敬、赞誉…为得无上离缚之安稳。 |
| Idhāhaṁ, bhikkhave, ekaccaṁ puggalaṁ passāmi sakkārena abhibhūtaṁ pariyādiṇṇacittaṁ, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannaṁ. | Here, bhikkhus, I see a certain person who, being overcome and his mind obsessed by honor, with the breakup of the body, after death, has been reborn in a state of deprivation, in a bad destination, in the nether world, in hell. | 此，诸比丘，我见某人，为恭敬所制其心，身坏命终，已生于苦难之境，于恶趣，于冥界，于地狱。 |
| Idha panāhaṁ, bhikkhave, ekaccaṁ puggalaṁ passāmi asakkārena abhibhūtaṁ pariyādiṇṇacittaṁ, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannaṁ. | Here, bhikkhus, I see a certain person who, being overcome and his mind obsessed by dishonor, with the breakup of the body, after death, has been reborn in a state of deprivation, in a bad destination, in the nether world, in hell. | 此，诸比丘，我见某人，为不恭敬所制其心，身坏命终，已生于苦难之境，于恶趣，于冥界，于地狱。 |
| Idha panāhaṁ, bhikkhave, ekaccaṁ puggalaṁ passāmi sakkārena ca asakkārena ca tadubhayena abhibhūtaṁ pariyādiṇṇacittaṁ, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannaṁ. | Here, bhikkhus, I see a certain person who, being overcome and his mind obsessed by both honor and dishonor, with the breakup of the body, after death, has been reborn in a state of deprivation, in a bad destination, in the nether world, in hell. | 此，诸比丘，我见某人，为恭敬与不恭敬二者所制其心，身坏命终，已生于苦难之境，于恶趣，于冥界，于地狱。 |
| Evaṁ dāruṇo kho, bhikkhave, lābhasakkārasiloko …pe… | So dreadful, bhikkhus, are gains, honor, and praise ... | 如是可怖，诸比丘，为利养、恭敬、赞誉… |
| evañhi vo, bhikkhave, sikkhitabban”ti. | Thus, bhikkhus, should you train yourselves." | 如是，诸比丘，汝等应修习。” |
| Idamavoca bhagavā. | This the Blessed One said. | 此世尊说。 |
| Idaṁ vatvāna sugato athāparaṁ etadavoca satthā: | Having said this, the Fortunate One, the Teacher, further said this: | 说此语已，善逝，师，复说此： |
| “Yassa sakkariyamānassa, | “One who, whether honored | “或受敬 |
| asakkārena cūbhayaṁ; | or dishonored, in both cases | 或不受敬，二者 |
| Samādhi na vikampati, | has his concentration unshaken, | 其定不动， |
| appamāṇavihārino. | one who abides in heedfulness. | 住于不放逸者。 |
| Taṁ jhāyinaṁ sātatikaṁ, | Such a one, a jhāna-attainer, ever-striving, | 如是之人，禅定者，常精进， |
| sukhumaṁ diṭṭhivipassakaṁ; | a subtle seer of views, | 微妙之见者， |
| Upādānakkhayārāmaṁ, | delighting in the destruction of clinging, | 乐于取之灭， |
| āhu sappuriso itī”ti. | they call a true person." | 彼等称之为真人。” |
| Paṭhamo vaggo. | The First Chapter. | 第一品。 |
| Dāruṇo baḷisaṁ kummaṁ, | Dreadful, hook, turtle, | 可怖，钩，龟， |
| dīghalomi ca mīḷhakaṁ; | long-haired and dung beetle; | 长毛与粪甲虫； |
| Asani diddhaṁ siṅgālaṁ, | thunderbolt, poisoned, jackal, | 雷电，毒，豺狼， |
| verambhena sagāthakanti. | with hurricane-winds and with a verse. | 与飓风与有偈。 |
17.11 - SN 17.11 Suvaṇṇapāti: Suvaṇṇapātisutta
| --- SN17.11 - Suvaṇṇapātisutta --- | --- SN17.11 - Suvaṇṇapātisutta --- | --- SN17.11 - 金钵经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| “Dāruṇo, bhikkhave, lābhasakkārasiloko …pe… adhigamāya. | “Dreadful, bhikkhus, are gains, honor, and praise ... for the attainment of the unsurpassed security from bondage. | “可怖，诸比丘，为利养、恭敬、赞誉…为得无上离缚之安稳。 |
| Idhāhaṁ, bhikkhave, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: | Here, bhikkhus, with my own mind I understand the mind of a certain person thus: | 此，诸比丘，我以自心解某人之心如是： |
| ‘na cāyamāyasmā suvaṇṇapātiyāpi rūpiyacuṇṇaparipūrāya hetu sampajānamusā bhāseyyā’ti. | 'This venerable one would not tell a deliberate lie even for the sake of a golden bowl filled with silver powder.' | ‘此尊者纵为一满银粉之金钵亦不说故妄语。’ |
| Tamenaṁ passāmi aparena samayena lābhasakkārasilokena abhibhūtaṁ pariyādiṇṇacittaṁ sampajānamusā bhāsantaṁ. | At a later time I see him, overcome and his mind obsessed by gains, honor, and praise, telling a deliberate lie. | 后时我见彼，为利养、恭敬、赞誉所制其心，说故妄语。 |
| Evaṁ dāruṇo kho, bhikkhave, lābhasakkārasiloko …pe… | So dreadful, bhikkhus, are gains, honor, and praise ... | 如是可怖，诸比丘，为利养、恭敬、赞誉… |
| evañhi vo, bhikkhave, sikkhitabban”ti. | Thus, bhikkhus, should you train yourselves." | 如是，诸比丘，汝等应修习。” |
17.12 - SN 17.12 Rūpiyapāti: Rūpiyapātisutta
| --- SN17.12 - Rūpiyapātisutta --- | --- SN17.12 - Rūpiyapātisutta --- | --- SN17.12 - 银钵经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| “Dāruṇo, bhikkhave, lābhasakkārasiloko …pe… | “Dreadful, bhikkhus, are gains, honor, and praise ... | “可怖，诸比丘，为利养、恭敬、赞誉… |
| idhāhaṁ, bhikkhave, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: | Here, bhikkhus, with my own mind I understand the mind of a certain person thus: | 此，诸比丘，我以自心解某人之心如是： |
| ‘na cāyamāyasmā rūpiyapātiyāpi suvaṇṇacuṇṇaparipūrāya hetu sampajānamusā bhāseyyā’ti. | 'This venerable one would not tell a deliberate lie even for the sake of a silver bowl filled with gold powder.' | ‘此尊者纵为一满金粉之银钵亦不说故妄语。’ |
| Tamenaṁ passāmi aparena samayena lābhasakkārasilokena abhibhūtaṁ pariyādiṇṇacittaṁ sampajānamusā bhāsantaṁ. | At a later time I see him, overcome and his mind obsessed by gains, honor, and praise, telling a deliberate lie. | 后时我见彼，为利养、恭敬、赞誉所制其心，说故妄语。 |
| Evaṁ dāruṇo kho, bhikkhave, lābhasakkārasiloko …pe… | So dreadful, bhikkhus, are gains, honor, and praise ... | 如是可怖，诸比丘，为利养、恭敬、赞誉… |
| evañhi vo, bhikkhave, sikkhitabban”ti. | Thus, bhikkhus, should you train yourselves." | 如是，诸比丘，汝等应修习。” |
| Dutiyaṁ. | Second. | 第二。 |
| --- SN17.13-20 - Suvaṇṇanikkhasuttādiaṭṭhaka --- | --- SN17.13-20 - Suvaṇṇanikkhasuttādiaṭṭhaka --- | --- SN17.13-20 - 金锭经等八经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| “Idhāhaṁ, bhikkhave, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: | “Here, bhikkhus, with my own mind I understand the mind of a certain person thus: | “此，诸比丘，我以自心解某人之心如是： |
| ‘na cāyamāyasmā suvaṇṇanikkhassāpi hetu …pe… | ‘This venerable one would not tell a deliberate lie even for the sake of a gold ingot ... | ‘此尊者纵为一金锭亦不说故妄语… |
| suvaṇṇanikkhasatassāpi hetu … | ... even for the sake of a hundred gold ingots ... | …纵为百金锭… |
| siṅgīnikkhassāpi hetu … | ... even for the sake of a bullion of natural gold ... | …纵为一天然金块… |
| siṅgīnikkhasatassāpi hetu … | ... even for the sake of a hundred bullions of natural gold ... | …纵为百天然金块… |
| pathaviyāpi jātarūpaparipūrāya hetu … | ... even for the sake of the earth filled with gold ... | …纵为满金之大地… |
| āmisakiñcikkhahetupi … | ... even for the sake of some trifle ... | …纵为一小事… |
| jīvitahetupi … | ... even for the sake of his life ... | …纵为己命… |
| janapadakalyāṇiyāpi hetu sampajānamusā bhāseyyā’ti. | ... even for the sake of the most beautiful woman in the country.' | …纵为国中最美之女。’ |
| Tamenaṁ passāmi aparena samayena lābhasakkārasilokena abhibhūtaṁ pariyādiṇṇacittaṁ sampajānamusā bhāsantaṁ. | At a later time I see him, overcome and his mind obsessed by gains, honor, and praise, telling a deliberate lie. | 后时我见彼，为利养、恭敬、赞誉所制其心，说故妄语。 |
| Evaṁ dāruṇo kho, bhikkhave, lābhasakkārasiloko …pe… | So dreadful, bhikkhus, are gains, honor, and praise ... | 如是可怖，诸比丘，为利养、恭敬、赞誉… |
| evañhi vo, bhikkhave, sikkhitabban”ti. | Thus, bhikkhus, should you train yourselves." | 如是，诸比丘，汝等应修习。” |
| Dutiyo vaggo. | The Second Chapter. | 第二品。 |
| Dve pāti dve suvaṇṇā ca, | Two bowls, two golds, | 二钵，二金， |
| Siṅgīhi apare duve; | then two with natural gold; | 然后二与天然金； |
| Pathavī kiñcikkhajīvitaṁ, | earth, trifle, life, | 地，小事，命， |
| Janapadakalyāṇiyā dasāti. | with the beauty queen, that is ten. | 与美女，即十。 |
17.21 - SN 17.21 Mātugāma: Mātugāmasutta
| --- SN17.21 - Mātugāmasutta --- | --- SN17.21 - Mātugāmasutta --- | --- SN17.21 - 妇女经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| “Dāruṇo, bhikkhave, lābhasakkārasiloko …pe… | “Dreadful, bhikkhus, are gains, honor, and praise ... | “可怖，诸比丘，为利养、恭敬、赞誉… |
| na tassa, bhikkhave, mātugāmo eko ekassa cittaṁ pariyādāya tiṭṭhati yassa lābhasakkārasiloko cittaṁ pariyādāya tiṭṭhati. | A single woman, bhikkhus, does not obsess the mind of a man as much as gains, honor, and praise obsess his mind. | 一独女，诸比丘，不如利养、恭敬、赞誉困扰人之心。 |
| Evaṁ dāruṇo kho, bhikkhave, lābhasakkārasiloko …pe… | So dreadful, bhikkhus, are gains, honor, and praise ... | 如是可怖，诸比丘，为利养、恭敬、赞誉… |
| evañhi vo, bhikkhave, sikkhitabban”ti. | Thus, bhikkhus, should you train yourselves." | 如是，诸比丘，汝等应修习。” |
17.22 - SN 17.22 Kalyāṇī: Kalyāṇīsutta
| --- SN17.22 - Kalyāṇīsutta --- | --- SN17.22 - Kalyāṇīsutta --- | --- SN17.22 - 美女经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| “Dāruṇo, bhikkhave, lābhasakkārasiloko …pe… | “Dreadful, bhikkhus, are gains, honor, and praise ... | “可怖，诸比丘，为利养、恭敬、赞誉… |
| na tassa, bhikkhave, janapadakalyāṇī ekā ekassa cittaṁ pariyādāya tiṭṭhati yassa lābhasakkārasiloko cittaṁ pariyādāya tiṭṭhati. | A single country beauty, bhikkhus, does not obsess the mind of a man as much as gains, honor, and praise obsess his mind. | 一独国美女，诸比丘，不如利养、恭敬、赞誉困扰人之心。 |
| Evaṁ dāruṇo kho, bhikkhave, lābhasakkārasiloko …pe… | So dreadful, bhikkhus, are gains, honor, and praise ... | 如是可怖，诸比丘，为利养、恭敬、赞誉… |
| evañhi vo, bhikkhave, sikkhitabban”ti. | Thus, bhikkhus, should you train yourselves." | 如是，诸比丘，汝等应修习。” |
| Dutiyaṁ. | Second. | 第二。 |
17.23 - SN 17.23 Ekaputtaka: Ekaputtakasutta
| --- SN17.23 - Ekaputtakasutta --- | --- SN17.23 - Ekaputtakasutta --- | --- SN17.23 - 独子经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| “Dāruṇo, bhikkhave, lābhasakkārasiloko …pe… | “Dreadful, bhikkhus, are gains, honor, and praise ... | “可怖，诸比丘，为利养、恭敬、赞誉… |
| saddhā, bhikkhave, upāsikā ekaputtakaṁ piyaṁ manāpaṁ evaṁ sammā āyācamānā āyāceyya: | A faithful laywoman, bhikkhus, when rightly wishing for her dear and beloved only son, would wish for him thus: | 一信女，诸比丘，当正愿其亲爱之独子时，当如是愿： |
| ‘tādiso, tāta, bhavāhi yādiso citto ca gahapati hatthako ca āḷavako’ti. | 'May you be, my dear, like Citta the householder and Hatthaka of Āḷavī.' | ‘愿汝，吾爱，如质多居士与阿罗毗之呵达迦。’ |
| Esā, bhikkhave, tulā etaṁ pamāṇaṁ mama sāvakānaṁ upāsakānaṁ, yadidaṁ citto ca gahapati hatthako ca āḷavako. | This, bhikkhus, is the standard, this is the measure for my male lay disciples, that is, Citta the householder and Hatthaka of Āḷavī. | 此，诸比丘，为我男优婆塞之标准，此为尺度，即质多居士与阿罗毗之呵达迦。 |
| Sace kho tvaṁ, tāta, agārasmā anagāriyaṁ pabbajasi; | But if, my dear, you go forth from the household life into homelessness, | 然若，吾爱，汝从家出家， |
| tādiso, tāta, bhavāhi yādisā sāriputtamoggallānāti. | may you be, my dear, like Sāriputta and Moggallāna. | 愿汝，吾爱，如舍利弗与目犍连。 |
| Esā, bhikkhave, tulā etaṁ pamāṇaṁ mama sāvakānaṁ bhikkhūnaṁ, yadidaṁ sāriputtamoggalānā. | This, bhikkhus, is the standard, this is the measure for my bhikkhu disciples, that is, Sāriputta and Moggallāna. | 此，诸比丘，为我比丘弟子之标准，此为尺度，即舍利弗与目犍连。 |
| Mā ca kho tvaṁ, tāta, sekhaṁ appattamānasaṁ lābhasakkārasiloko anupāpuṇātūti. | But, my dear, may gains, honor, and praise not befall you as a trainee who has not attained his mind's ideal. | 然，吾爱，愿利养、恭敬、赞誉不降于汝为学人未达心之理想。 |
| Tañce, bhikkhave, bhikkhuṁ sekhaṁ appattamānasaṁ lābhasakkārasiloko anupāpuṇāti, so tassa hoti antarāyāya. | For if, bhikkhus, gains, honor, and praise befall a bhikkhu who is a trainee, who has not attained his mind's ideal, that becomes an obstacle for him. | 因若，诸比丘，利养、恭敬、赞誉降于一比丘为学人，未达心之理想，彼为其障碍。 |
| Evaṁ dāruṇo kho, bhikkhave, lābhasakkārasiloko …pe… | So dreadful, bhikkhus, are gains, honor, and praise ... | 如是可怖，诸比丘，为利养、恭敬、赞誉… |
| evañhi vo, bhikkhave, sikkhitabban”ti. | Thus, bhikkhus, should you train yourselves." | 如是，诸比丘，汝等应修习。” |
| Tatiyaṁ. | Third. | 第三。 |
17.24 - SN 17.24 Ekadhītu: Ekadhītusutta
| --- SN17.24 - Ekadhītusutta --- | --- SN17.24 - Ekadhītusutta --- | --- SN17.24 - 独女经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| “Dāruṇo, bhikkhave, lābhasakkārasiloko …pe… | “Dreadful, bhikkhus, are gains, honor, and praise ... | “可怖，诸比丘，为利养、恭敬、赞誉… |
| saddhā bhikkhave upāsikā ekaṁ dhītaraṁ piyaṁ manāpaṁ evaṁ sammā āyācamānā āyāceyya: | A faithful laywoman, bhikkhus, when rightly wishing for her dear and beloved only daughter, would wish for her thus: | 一信女，诸比丘，当正愿其亲爱之独女时，当如是愿： |
| ‘tādisā, ayye, bhavāhi yādisā khujjuttarā ca upāsikā veḷukaṇḍakiyā ca nandamātā’ti. | 'May you be, my lady, like Khujjuttarā the laywoman and Veḷukaṇṭakī, Nanda’s mother.' | ‘愿汝，吾女，如优婆夷库阇优多罗与难陀母韦卢迦ṇṭakī。’ |
| Esā, bhikkhave, tulā etaṁ pamāṇaṁ mama sāvikānaṁ upāsikānaṁ, yadidaṁ khujjuttarā ca upāsikā veḷukaṇḍakiyā ca nandamātā. | This, bhikkhus, is the standard, this is the measure for my female lay disciples, that is, Khujjuttarā the laywoman and Veḷukaṇṭakī, Nanda’s mother. | 此，诸比丘，为我女优婆夷之标准，此为尺度，即优婆夷库阇优多罗与难陀母韦卢迦ṇṭakī。 |
| Sace kho tvaṁ, ayye, agārasmā anagāriyaṁ pabbajasi; | But if, my lady, you go forth from the household life into homelessness, | 然若，吾女，汝从家出家， |
| tādisā, ayye, bhavāhi yādisā khemā ca bhikkhunī uppalavaṇṇā cāti. | may you be, my lady, like Khemā the bhikkhunī and Uppalavaṇṇā. | 愿汝，吾女，如比丘尼翅摩与优钵罗华。 |
| Esā, bhikkhave, tulā etaṁ pamāṇaṁ mama sāvikānaṁ bhikkhunīnaṁ, yadidaṁ khemā ca bhikkhunī uppalavaṇṇā ca. | This, bhikkhus, is the standard, this is the measure for my bhikkhunī disciples, that is, Khemā the bhikkhunī and Uppalavaṇṇā. | 此，诸比丘，为我比丘尼弟子之标准，此为尺度，即比丘尼翅摩与优钵罗华。 |
| Mā ca kho tvaṁ, ayye, sekhaṁ appattamānasaṁ lābhasakkārasiloko anupāpuṇātūti. | But, my lady, may gains, honor, and praise not befall you as a trainee who has not attained her mind's ideal. | 然，吾女，愿利养、恭敬、赞誉不降于汝为学人未达心之理想。 |
| Tañce, bhikkhave, bhikkhuniṁ sekhaṁ appattamānasaṁ lābhasakkārasiloko anupāpuṇāti, so tassā hoti antarāyāya. | For if, bhikkhus, gains, honor, and praise befall a bhikkhunī who is a trainee, who has not attained her mind's ideal, that becomes an obstacle for her. | 因若，诸比丘，利养、恭敬、赞誉降于一比丘尼为学人，未达心之理想，彼为其障碍。 |
| Evaṁ dāruṇo kho, bhikkhave, lābhasakkārasiloko …pe… | So dreadful, bhikkhus, are gains, honor, and praise ... | 如是可怖，诸比丘，为利养、恭敬、赞誉… |
| evañhi vo, bhikkhave, sikkhitabban”ti. | Thus, bhikkhus, should you train yourselves." | 如是，诸比丘，汝等应修习。” |
| Catutthaṁ. | Fourth. | 第四。 |
17.25 - SN 17.25 Samaṇabrāhmaṇa: Samaṇabrāhmaṇasutta
| --- SN17.25 - Samaṇabrāhmaṇasutta --- | --- SN17.25 - Samaṇabrāhmaṇasutta --- | --- SN17.25 - 沙门婆罗门经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| “Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā lābhasakkārasilokassa assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti, | "Whatever ascetics or brahmins, bhikkhus, do not understand as it really is the gratification, the danger, and the escape in the case of gains, honor, and praise, | “凡沙门或婆罗门，诸比丘，不如实解利养、恭敬、赞誉之喜，危，与出离， |
| na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca pana te āyasmantā sāmaññatthaṁ vā brahmaññatthaṁ vā diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti. | they are not, bhikkhus, considered ascetics among ascetics or brahmins among brahmins, nor have those venerable ones realized for themselves with direct knowledge, in this very life, the goal of asceticism or the goal of brahminhood and entered upon it. | 彼等，诸比丘，非视为沙门中之沙门或婆罗门中之婆罗门，亦非彼等尊者以直知自证，于此生，沙门或婆罗门之目标并入而住。 |
| Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā lābhasakkārasilokassa assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānanti, | But whatever ascetics or brahmins, bhikkhus, understand as it really is the gratification, the danger, and the escape in the case of gains, honor, and praise, | 然凡沙门或婆罗门，诸比丘，如实解利养、恭敬、赞誉之喜，危，与出离， |
| te ca kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti. | they are, bhikkhus, considered ascetics among ascetics and brahmins among brahmins, and those venerable ones have realized for themselves with direct knowledge, in this very life, the goal of asceticism and the goal of brahminhood and have entered upon it." | 彼等，诸比丘，视为沙门中之沙门及婆罗门中之婆罗门，及彼等尊者以直知自证，于此生，沙门或婆罗门之目标并入而住。” |
17.26 - SN 17.26 Dutiyasamaṇabrāhmaṇa: Dutiyasamaṇabrāhmaṇasutta
| --- SN17.26 - Dutiyasamaṇabrāhmaṇasutta --- | --- SN17.26 - Dutiyasamaṇabrāhmaṇasutta --- | --- SN17.26 - 第二沙门婆罗门经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| “Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā lābhasakkārasilokassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti …pe… | "Whatever ascetics or brahmins, bhikkhus, do not understand as it really is the origin and the passing away, the gratification, the danger, and the escape in the case of gains, honor, and praise ... | “凡沙门或婆罗门，诸比丘，不如实解利养、恭敬、赞誉之集与灭，喜，危，与出离… |
| pajānanti …pe… | ... they understand ... | …彼等解… |
| sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti. | ... having realized it for themselves with direct knowledge, they enter upon it and dwell." | …以直知自证，入而住。” |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
17.27 - SN 17.27 Tatiyasamaṇabrāhmaṇa: Tatiyasamaṇabrāhmaṇasutta
| --- SN17.27 - Tatiyasamaṇabrāhmaṇasutta --- | --- SN17.27 - Tatiyasamaṇabrāhmaṇasutta --- | --- SN17.27 - 第三沙门婆罗门经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| “Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā lābhasakkārasilokaṁ yathābhūtaṁ nappajānanti, lābhasakkārasilokasamudayaṁ nappajānanti, lābhasakkārasilokanirodhaṁ nappajānanti, lābhasakkārasilokanirodhagāminiṁ paṭipadaṁ nappajānanti …pe… | "Whatever ascetics or brahmins, bhikkhus, do not understand gains, honor, and praise as they really are, do not understand the origin of gains, honor, and praise, do not understand the cessation of gains, honor, and praise, do not understand the way leading to the cessation of gains, honor, and praise ... | “凡沙门或婆罗门，诸比丘，不如实解利养、恭敬、赞誉，不解利养、恭敬、赞誉之集，不解利养、恭敬、赞誉之灭，不解趣利养、恭敬、赞誉灭之道… |
| pajānanti …pe… | ... they understand ... | …彼等解… |
| sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti. | ... having realized it for themselves with direct knowledge, they enter upon it and dwell." | …以直知自证，入而住。” |
17.28 - SN 17.28 Chavi: Chavisutta
| --- SN17.28 - Chavisutta --- | --- SN17.28 - Chavisutta --- | --- SN17.28 - 皮经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| “Dāruṇo, bhikkhave, lābhasakkārasiloko. | “Dreadful, bhikkhus, are gains, honor, and praise. | “可怖，诸比丘，为利养、恭敬、赞誉。 |
| Lābhasakkārasiloko, bhikkhave, chaviṁ chindati, chaviṁ chetvā cammaṁ chindati, cammaṁ chetvā maṁsaṁ chindati, maṁsaṁ chetvā nhāruṁ chindati, nhāruṁ chetvā aṭṭhiṁ chindati, aṭṭhiṁ chetvā aṭṭhimiñjaṁ āhacca tiṭṭhati. | Gains, honor, and praise, bhikkhus, cut through the outer skin; having cut through the outer skin, they cut through the inner skin; having cut through the inner skin, they cut through the flesh; having cut through the flesh, they cut through the sinews; having cut through the sinews, they cut through the bones; having cut through the bones, they reach the marrow. | 利养、恭敬、赞誉，诸比丘，割破外皮；既割破外皮，割破内皮；既割破内皮，割破肉；既割破肉，割破筋；既割破筋，割破骨；既割破骨，达于髓。 |
| Evaṁ dāruṇo kho, bhikkhave, lābhasakkārasiloko …pe… | So dreadful, bhikkhus, are gains, honor, and praise ... | 如是可怖，诸比丘，为利养、恭敬、赞誉… |
| evañhi vo bhikkhave, sikkhitabban”ti. | Thus, bhikkhus, you should train yourselves." | 如是，诸比丘，汝等应修习。” |
17.29 - SN 17.29 Rajju: Rajjusutta
| --- SN17.29 - Rajjusutta --- | --- SN17.29 - Rajjusutta --- | --- SN17.29 - 绳经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| “Dāruṇo, bhikkhave, lābhasakkārasiloko. | “Dreadful, bhikkhus, are gains, honor, and praise. | “可怖，诸比丘，为利养、恭敬、赞誉。 |
| Lābhasakkārasiloko, bhikkhave, chaviṁ chindati, chaviṁ chetvā cammaṁ chindati, cammaṁ chetvā maṁsaṁ chindati, maṁsaṁ chetvā nhāruṁ chindati, nhāruṁ chetvā aṭṭhiṁ chindati, aṭṭhiṁ chetvā aṭṭhimiñjaṁ āhacca tiṭṭhati. | Gains, honor, and praise, bhikkhus, cut through the outer skin; having cut through the outer skin, they cut through the inner skin; having cut through the inner skin, they cut through the flesh; having cut through the flesh, they cut through the sinews; having cut through the sinews, they cut through the bones; having cut through the bones, they reach the marrow. | 利养、恭敬、赞誉，诸比丘，割破外皮；既割破外皮，割破内皮；既割破内皮，割破肉；既割破肉，割破筋；既割破筋，割破骨；既割破骨，达于髓。 |
| Seyyathāpi, bhikkhave, balavā puriso daḷhāya vāḷarajjuyā jaṅghaṁ veṭhetvā ghaṁseyya. | Suppose, bhikkhus, a strong man were to wrap a man's leg with a strong horsehair rope and were to rub it. | 譬如，诸比丘，一壮士以强马毛绳裹一人腿，并摩擦之。 |
| Sā chaviṁ chindeyya, chaviṁ chetvā cammaṁ chindeyya, cammaṁ chetvā maṁsaṁ chindeyya, maṁsaṁ chetvā nhāruṁ chindeyya, nhāruṁ chetvā aṭṭhiṁ chindeyya, aṭṭhiṁ chetvā aṭṭhimiñjaṁ āhacca tiṭṭheyya. | It would cut the outer skin; having cut the outer skin, it would cut the inner skin; having cut the inner skin, it would cut the flesh; having cut the flesh, it would cut the sinews; having cut the sinews, it would cut the bone; having cut the bone, it would reach the marrow. | 彼将割破外皮；既割破外皮，将割破内皮；既割破内皮，将割破肉；既割破肉，将割破筋；既割破筋，将割破骨；既割破骨，将达于髓。 |
| Evameva kho, bhikkhave, lābhasakkārasiloko chaviṁ chindati, chaviṁ chetvā cammaṁ chindati, cammaṁ chetvā maṁsaṁ chindati, maṁsaṁ chetvā nhāruṁ chindati, nhāruṁ chetvā aṭṭhiṁ chindati, aṭṭhiṁ chetvā aṭṭhimiñjaṁ āhacca tiṭṭhati. | So too, bhikkhus, gains, honor, and praise cut through the outer skin; having cut through the outer skin, they cut through the inner skin; having cut through the inner skin, they cut through the flesh; having cut through the flesh, they cut through the sinews; having cut through the sinews, they cut through the bones; having cut through the bones, they reach the marrow. | 如是，诸比丘，利养、恭敬、赞誉割破外皮；既割破外皮，割破内皮；既割破内皮，割破肉；既割破肉，割破筋；既割破筋，割破骨；既割破骨，达于髓。 |
| Evaṁ dāruṇo kho, bhikkhave, lābhasakkārasiloko …pe… | So dreadful, bhikkhus, are gains, honor, and praise ... | 如是可怖，诸比-丘，为利养、恭敬、赞誉… |
| evañhi vo, bhikkhave, sikkhitabban”ti. | Thus, bhikkhus, you should train yourselves." | 如是，诸比丘，汝等应修习。” |
17.30 - SN 17.30 Bhikkhu: Bhikkhusutta
| --- SN17.30 - Bhikkhusutta --- | --- SN17.30 - Bhikkhusutta --- | --- SN17.30 - 比丘经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| “Yopi so, bhikkhave, bhikkhu arahaṁ khīṇāsavo tassapāhaṁ lābhasakkārasiloko antarāyāya vadāmī”ti. | “Even for a bhikkhu who is an arahant, a destroyer of the taints, I say that gains, honor, and praise are an obstacle.” | “纵为一比丘为阿罗汉，漏尽者，我说利养、恭敬、赞誉为障碍。” |
| Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca: | When this was said, the Venerable Ānanda said to the Blessed One: | 作是语已，尊者阿难陀白世尊言： |
| “kissa pana, bhante, khīṇāsavassa bhikkhuno lābhasakkārasiloko antarāyāyā”ti? | But how, venerable sir, can gains, honor, and praise be an obstacle for a bhikkhu who is a destroyer of the taints? | 然云何，尊者，利养、恭敬、赞誉能为一漏尽比丘之障碍？ |
| “Yā hissa sā, ānanda, akuppā cetovimutti nāhaṁ tassā lābhasakkārasilokaṁ antarāyāya vadāmi. | “That unshakeable liberation of mind of his, Ānanda, I do not say that gains, honor, and praise are an obstacle to that. | “彼不动摇之心解脱，阿难，我不说利养、恭敬、赞誉为彼之障碍。 |
| Ye ca khvassa, ānanda, appamattassa ātāpino pahitattassa viharato diṭṭhadhammasukhavihārā adhigatā tesāhamassa lābhasakkārasilokaṁ antarāyāya vadāmi. | But those pleasant abidings in this very life that have been attained by him while dwelling heedful, ardent, and resolute, I say that gains, honor, and praise are an obstacle to these. | 然彼于此生安住，精进，热心，坚决时所证得之乐住，我说利养、恭敬、赞誉为彼等之障碍。 |
| Evaṁ dāruṇo kho, ānanda, lābhasakkārasiloko kaṭuko pharuso antarāyiko anuttarassa yogakkhemassa adhigamāya. | So dreadful, Ānanda, are gains, honor, and praise: bitter, harsh, an obstacle to the attainment of the unsurpassed security from bondage. | 如是可怖，阿难，为利养、恭敬、赞誉：苦涩、严酷，为得无上离缚之安稳之障碍。 |
| Tasmātihānanda, evaṁ sikkhitabbaṁ: | Therefore, Ānanda, you should train yourselves thus: | 是故，阿难，汝等应如是修习： |
| ‘uppannaṁ lābhasakkārasilokaṁ pajahissāma, na ca no uppanno lābhasakkārasiloko cittaṁ pariyādāya ṭhassatī’ti. | 'We will abandon arisen gains, honor, and praise, and arisen gains, honor, and praise will not persist obsessing our minds.' | ‘我等将舍已生之利养、恭敬、赞誉，已生之利养、恭敬、赞誉将不持续困扰我等心。’ |
| Evañhi vo, ānanda, sikkhitabban”ti. | Thus, Ānanda, should you train yourselves." | 如是，阿难，汝等应修习。” |
| Tatiyo vaggo. | Third Chapter. | 第三品。 |
| Mātugāmo ca kalyāṇī, | Woman and the beauty, | 女与美女， |
| putto ca ekadhītu ca; | son and only daughter, | 子与独女， |
| Samaṇabrāhmaṇā tīṇi, | three on ascetics and brahmins, | 三说沙门婆罗门， |
| chavi rajju ca bhikkhunāti. | skin, rope, and the bhikkhu. | 皮，绳，与比丘。 |
17.31 - SN 17.31 Bhindi: Bhindisutta
| --- SN17.31 - Bhindisutta --- | --- SN17.31 - Bhindisutta --- | --- SN17.31 - 破僧经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| “Dāruṇo, bhikkhave, lābhasakkārasiloko. | “Dreadful, bhikkhus, are gains, honor, and praise. | “可怖，诸比丘，为利养、恭敬、赞誉。 |
| Lābhasakkārasilokena abhibhūto pariyādiṇṇacitto, bhikkhave, devadatto saṅghaṁ bhindi. | Overcome and with his mind obsessed by gains, honor, and praise, bhikkhus, Devadatta broke the Saṅgha. | 为利养、恭敬、赞誉所制其心，诸比丘，提婆达多破僧。 |
| Evaṁ dāruṇo kho, bhikkhave, lābhasakkārasiloko …pe… | So dreadful, bhikkhus, are gains, honor, and praise ... | 如是可怖，诸比丘，为利养、恭敬、赞誉… |
| sikkhitabban”ti. | ... should you train yourselves." | …应汝等修习。” |
17.32 - SN 17.32 Kusalamūla: Kusalamūlasutta
| --- SN17.32 - Kusalamūlasutta --- | --- SN17.32 - Kusalamūlasutta --- | --- SN17.32 - 善根经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| “Dāruṇo, bhikkhave, lābhasakkārasiloko. | “Dreadful, bhikkhus, are gains, honor, and praise. | “可怖，诸比丘，为利养、恭敬、赞誉。 |
| Lābhasakkārasilokena abhibhūtassa pariyādiṇṇacittassa, bhikkhave, devadattassa kusalamūlaṁ samucchedamagamā. | Because he was overcome and his mind obsessed by gains, honor, and praise, bhikkhus, Devadatta's wholesome roots were cut off. | 因彼为利养、恭敬、赞誉所制其心，诸比丘，提婆达多之善根断。 |
| Evaṁ dāruṇo kho, bhikkhave, lābhasakkārasiloko …pe… | So dreadful, bhikkhus, are gains, honor, and praise ... | 如是可怖，诸比丘，为利养、恭敬、赞誉… |
| sikkhitabban”ti. | ... should you train yourselves." | …应汝等修习。” |
| Dutiyaṁ. | Second. | 第二。 |
17.33 - SN 17.33 Kusaladhamma: Kusaladhammasutta
| --- SN17.33 - Kusaladhammasutta --- | --- SN17.33 - Kusaladhammasutta --- | --- SN17.33 - 善法经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| “Dāruṇo, bhikkhave, lābhasakkārasiloko. | “Dreadful, bhikkhus, are gains, honor, and praise. | “可怖，诸比丘，为利养、恭敬、赞誉。 |
| Lābhasakkārasilokena abhibhūtassa pariyādiṇṇacittassa, bhikkhave, devadattassa kusalo dhammo samucchedamagamā. | Because he was overcome and his mind obsessed by gains, honor, and praise, bhikkhus, Devadatta's wholesome states were cut off. | 因彼为利养、恭敬、赞誉所制其心，诸比丘，提婆达多之善法断。 |
| Evaṁ dāruṇo kho, bhikkhave, lābhasakkārasiloko …pe… | So dreadful, bhikkhus, are gains, honor, and praise ... | 如是可怖，诸比丘，为利养、恭敬、赞誉… |
| sikkhitabban”ti. | ... should you train yourselves." | …应汝等修习。” |
| Tatiyaṁ. | Third. | 第三。 |
17.34 - SN 17.34 Sukkadhamma: Sukkadhammasutta
| --- SN17.34 - Sukkadhammasutta --- | --- SN17.34 - Sukkadhammasutta --- | --- SN17.34 - 白法经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| “Dāruṇo, bhikkhave, lābhasakkārasiloko. | “Dreadful, bhikkhus, are gains, honor, and praise. | “可怖，诸比丘，为利养、恭敬、赞誉。 |
| Lābhasakkārasilokena abhibhūtassa pariyādiṇṇacittassa, bhikkhave, devadattassa sukko dhammo samucchedamagamā. | Because he was overcome and his mind obsessed by gains, honor, and praise, bhikkhus, Devadatta's bright states were cut off. | 因彼为利养、恭敬、赞誉所制其心，诸比丘，提婆达多之白法断。 |
| Evaṁ dāruṇo kho, bhikkhave, lābhasakkārasiloko …pe… | So dreadful, bhikkhus, are gains, honor, and praise ... | 如是可怖，诸比丘，为利养、恭敬、赞誉… |
| sikkhitabban”ti. | ... should you train yourselves." | …应汝等修习。” |
| Catutthaṁ. | Fourth. | 第四。 |
17.35 - SN 17.35 Acirapakkanta: Acirapakkantasutta
| --- SN17.35 - Acirapakkantasutta --- | --- SN17.35 - Acirapakkantasutta --- | --- SN17.35 - 离去不久经 --- |
| Ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate acirapakkante devadatte. | On one occasion the Blessed One was dwelling at Rājagaha on Mount Vulture Peak, not long after Devadatta had left. | 一时，佛住王舍城灵鹫山，提婆达多离去后不久。 |
| Tatra kho bhagavā devadattaṁ ārabbha bhikkhū āmantesi: | There, referring to Devadatta, the Blessed One addressed the bhikkhus: | 彼处，指提婆达多，世尊告诸比丘言： |
| “attavadhāya, bhikkhave, devadattassa lābhasakkārasiloko udapādi, parābhavāya devadattassa lābhasakkārasiloko udapādi. | “For his own ruin, bhikkhus, did gains, honor, and praise arise for Devadatta; for his own downfall did gains, honor, and praise arise for Devadatta. | “为己之 ruin，诸比丘，利养、恭敬、赞誉生于提婆达多；为己之 downfall，利养、恭敬、赞誉生于提婆达多。 |
| Seyyathāpi, bhikkhave, kadalī attavadhāya phalaṁ deti, parābhavāya phalaṁ deti; | Just as, bhikkhus, a plantain tree bears fruit for its own ruin, for its own downfall, | 犹如，诸比丘，一芭蕉树结果为其 ruin，为其 downfall， |
| evameva kho, bhikkhave, attavadhāya devadattassa lābhasakkārasiloko udapādi, parābhavāya devadattassa lābhasakkārasiloko udapādi. | so too, bhikkhus, for his own ruin did gains, honor, and praise arise for Devadatta; for his own downfall did gains, honor, and praise arise for Devadatta. | 如是，诸比丘，为己之 ruin 利养、恭敬、赞誉生于提婆达多；为己之 downfall 利养、恭敬、赞誉生于提婆达多。 |
| Seyyathāpi, bhikkhave, veḷu attavadhāya phalaṁ deti, parābhavāya phalaṁ deti; | Just as, bhikkhus, a bamboo bears fruit for its own ruin, for its own downfall, | 犹如，诸比丘，一竹结果为其 ruin，为其 downfall， |
| evameva kho, bhikkhave, attavadhāya devadattassa lābhasakkārasiloko udapādi, parābhavāya devadattassa lābhasakkārasiloko udapādi. | so too, bhikkhus, for his own ruin did gains, honor, and praise arise for Devadatta; for his own downfall did gains, honor, and praise arise for Devadatta. | 如是，诸比丘，为己之 ruin 利养、恭敬、赞誉生于提婆达多；为己之 downfall 利养、恭敬、赞誉生于提婆达多。 |
| Seyyathāpi, bhikkhave, naḷo attavadhāya phalaṁ deti, parābhavāya phalaṁ deti; | Just as, bhikkhus, a reed bears fruit for its own ruin, for its own downfall, | 犹如，诸比丘，一芦苇结果为其 ruin，为其 downfall， |
| evameva kho, bhikkhave, attavadhāya devadattassa lābhasakkārasiloko udapādi, parābhavāya devadattassa lābhasakkārasiloko udapādi. | so too, bhikkhus, for his own ruin did gains, honor, and praise arise for Devadatta; for his own downfall did gains, honor, and praise arise for Devadatta. | 如是，诸比丘，为己之 ruin 利养、恭敬、赞誉生于提婆达多；为己之 downfall 利养、恭敬、赞誉生于提婆达多。 |
| Seyyathāpi, bhikkhave, assatarī attavadhāya gabbhaṁ gaṇhāti, parābhavāya gabbhaṁ gaṇhāti; | Just as, bhikkhus, a mule conceives for her own ruin, for her own downfall, | 犹如，诸比丘，一骡怀孕为其 ruin，为其 downfall， |
| evameva kho, bhikkhave, attavadhāya devadattassa lābhasakkārasiloko udapādi, parābhavāya devadattassa lābhasakkārasiloko udapādi. | so too, bhikkhus, for his own ruin did gains, honor, and praise arise for Devadatta; for his own downfall did gains, honor, and praise arise for Devadatta. | 如是，诸比丘，为己之 ruin 利养、恭敬、赞誉生于提婆达多；为己之 downfall 利养、恭敬、赞誉生于提婆达多。 |
| Evaṁ dāruṇo kho, bhikkhave, lābhasakkārasiloko. | So dreadful, bhikkhus, are gains, honor, and praise. | 如是可怖，诸比丘，为利养、恭敬、赞誉。 |
| Evañhi vo, bhikkhave, sikkhitabban”ti. | Thus, bhikkhus, should you train yourselves." | 如是，诸比丘，汝等应修习。” |
| Idamavoca bhagavā. | This the Blessed One said. | 此世尊说。 |
| Idaṁ vatvāna sugato athāparaṁ etadavoca satthā: | Having said this, the Fortunate One, the Teacher, further said this: | 说此语已，善逝，师，复说此： |
| “Phalaṁ ve kadaliṁ hanti, | “The fruit destroys the plantain tree, | “果毁芭蕉树， |
| phalaṁ veḷuṁ phalaṁ naḷaṁ; | fruit the bamboo, fruit the reed; | 果毁竹，果毁芦苇； |
| Sakkāro kāpurisaṁ hanti, | honor destroys the worthless man, | 恭敬毁无价值之人， |
| gabbho assatariṁ yathā”ti. | as the fetus destroys the mule." | 如胎毁骡。” |
17.36 - SN 17.36 Pañcarathasata: Pañcarathasatasutta
| --- SN17.36 - Pañcarathasatasutta --- | --- SN17.36 - Pañcarathasatasutta --- | --- SN17.36 - 五百车经 --- |
| Rājagahe viharati veḷuvane kalandakanivāpe. | At Rājagaha in the Bamboo Grove, the Squirrels' Sanctuary. | 于王舍城竹林精舍，栗鼠庇护处。 |
| Tena kho pana samayena devadattassa ajātasattukumāro pañcahi rathasatehi sāyaṁ pātaṁ upaṭṭhānaṁ gacchati, pañca ca thālipākasatāni bhattābhihāro abhiharīyati. | Now on that occasion Prince Ajātasattu was attending on Devadatta in the evening and in the morning with five hundred chariots, and five hundred pots of food were brought as a meal-offering. | 时阿阇世王子夜朝以五百车侍奉提婆达多，五百锅食为饭供。 |
| Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: | Then a number of bhikkhus approached the Blessed One, paid homage to him, and sat down to one side. Seated to one side, those bhikkhus said to the Blessed One: | 尔时众比丘诣世尊所，礼敬之，坐一面已。坐一面已，彼诸比丘白世尊言： |
| “devadattassa, bhante, ajātasattukumāro pañcahi rathasatehi sāyaṁ pātaṁ upaṭṭhānaṁ gacchati, pañca ca thālipākasatāni bhattābhihāro abhiharīyatī”ti. | Venerable sir, Prince Ajātasattu is attending on Devadatta in the evening and in the morning with five hundred chariots, and five hundred pots of food are brought as a meal-offering. | 尊者，阿阇世王子夜朝以五百车侍奉提婆达多，五百锅食为饭供。 |
| “Mā, bhikkhave, devadattassa lābhasakkārasilokaṁ pihayittha. | “Do not, bhikkhus, envy Devadatta's gains, honor, and praise. | “勿，诸比丘，羡提婆达多之利养、恭敬、赞誉。 |
| Yāvakīvañca, bhikkhave, devadattassa ajātasattukumāro pañcahi rathasatehi sāyaṁ pātaṁ upaṭṭhānaṁ gamissati, pañca ca thālipākasatāni bhattābhihāro āharīyissati, hāniyeva, bhikkhave, devadattassa pāṭikaṅkhā kusalesu dhammesu, no vuddhi. | For as long, bhikkhus, as Prince Ajātasattu attends on Devadatta in the evening and in the morning with five hundred chariots, and five hundred pots of food are brought as a meal-offering, it is only decline, bhikkhus, that can be expected for Devadatta in wholesome states, not growth. | 长时，诸比丘，阿阇世王子夜朝以五百车侍奉提婆达多，五百锅食为饭供，唯期提婆达多于善法中衰，非增长。 |
| Seyyathāpi, bhikkhave, caṇḍassa kukkurassa nāsāya pittaṁ bhindeyyuṁ, evañhi so, bhikkhave, kukkuro bhiyyoso mattāya caṇḍataro assa; | Suppose, bhikkhus, they were to break a dog's gall bladder on its nose; in that way, bhikkhus, the dog would become even fiercer. | 譬如，诸比丘，彼等破一狗鼻上之胆囊；如是，诸比丘，彼狗将更凶。 |
| evameva, bhikkhave, yāvakīvañca devadattassa ajātasattukumāro pañcahi rathasatehi sāyaṁ pātaṁ upaṭṭhānaṁ gamissati, pañca ca thālipākasatāni bhattābhihāro āharīyissati, hāniyeva, bhikkhave, devadattassa pāṭikaṅkhā kusalesu dhammesu, no vuddhi. | So too, bhikkhus, as long as Prince Ajātasattu attends on Devadatta in the evening and in the morning with five hundred chariots, and five hundred pots of food are brought as a meal-offering, it is only decline, bhikkhus, that can be expected for Devadatta in wholesome states, not growth. | 如是，诸比丘，长时阿阇世王子夜朝以五百车侍奉提婆达多，五百锅食为饭供，唯期提婆达多于善法中衰，非增长。 |
| Evaṁ dāruṇo kho, bhikkhave, lābhasakkārasiloko …pe… | So dreadful, bhikkhus, are gains, honor, and praise ... | 如是可怖，诸比丘，为利养、恭敬、赞誉… |
| evañhi vo, bhikkhave, sikkhitabban”ti. | Thus, bhikkhus, should you train yourselves." | 如是，诸比丘，汝等应修习。” |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
17.37 - SN 17.37 Mātu: Mātusutta
| --- SN17.37 - Mātusutta --- | --- SN17.37 - Mātusutta --- | --- SN17.37 - 母经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| “Dāruṇo, bhikkhave, lābhasakkārasiloko kaṭuko pharuso antarāyiko anuttarassa yogakkhemassa adhigamāya. | “Dreadful, bhikkhus, are gains, honor, and praise: bitter, harsh, an obstacle to the attainment of the unsurpassed security from bondage. | “可怖，诸比丘，为利养、恭敬、赞誉：苦涩、严酷，为得无上离缚之安稳之障碍。 |
| Idhāhaṁ, bhikkhave, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: | Here, bhikkhus, with my own mind I understand the mind of a certain person thus: | 此，诸比丘，我以自心解某人之心如是： |
| ‘na cāyamāyasmā mātupi hetu sampajānamusā bhāseyyā’ti. | ‘This venerable one would not tell a deliberate lie even for his mother's sake.' | ‘此尊者纵为其母之故亦不说故妄语。’ |
| Tamenaṁ passāmi aparena samayena lābhasakkārasilokena abhibhūtaṁ pariyādiṇṇacittaṁ sampajānamusā bhāsantaṁ. | At a later time I see him, overcome and his mind obsessed by gains, honor, and praise, telling a deliberate lie. | 后时我见彼，为利养、恭敬、赞誉所制其心，说故妄语。 |
| Evaṁ dāruṇo kho, bhikkhave, lābhasakkārasiloko kaṭuko pharuso antarāyiko anuttarassa yogakkhemassa adhigamāya. | So dreadful, bhikkhus, are gains, honor, and praise: bitter, harsh, an obstacle to the attainment of the unsurpassed security from bondage. | 如是可怖，诸比丘，为利养、恭敬、赞誉：苦涩、严酷，为得无上离缚之安稳之障碍。 |
| Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ: | Therefore, bhikkhus, you should train yourselves thus: | 是故，诸比丘，汝等应如是修习： |
| ‘uppannaṁ lābhasakkārasilokaṁ pajahissāma. | 'We will abandon arisen gains, honor, and praise. | ‘我等将舍已生之利养、恭敬、赞誉。 |
| Na ca no uppanno lābhasakkārasiloko cittaṁ pariyādāya ṭhassatī’ti. | And arisen gains, honor, and praise will not persist obsessing our minds.' | 已生之利养、恭敬、赞誉将不持续困扰我等心。’ |
| Evañhi vo, bhikkhave, sikkhitabban”ti. | Thus, bhikkhus, should you train yourselves." | 如是，诸比丘，汝等应修习。” |
| --- SN17.38-43 - Pitusuttādichakka --- | --- SN17.38-43 - Pitusuttādichakka --- | --- SN17.38-43 - 父经等六经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| “Dāruṇo, bhikkhave, lābhasakkārasiloko kaṭuko pharuso antarāyiko anuttarassa yogakkhemassa adhigamāya. | “Dreadful, bhikkhus, are gains, honor, and praise: bitter, harsh, an obstacle to the attainment of the unsurpassed security from bondage. | “可怖，诸比丘，为利养、恭敬、赞誉：苦涩、严酷，为得无上离缚之安稳之障碍。 |
| Idhāhaṁ, bhikkhave, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: | Here, bhikkhus, with my own mind I understand the mind of a certain person thus: | 此，诸比丘，我以自心解某人之心如是： |
| ‘na cāyamāyasmā pitupi hetu …pe… | ‘This venerable one would not tell a deliberate lie even for his father's sake ... | ‘此尊者纵为其父之故亦不说故妄语… |
| (vitthāretabbaṁ) … | (to be elaborated) ... | （当详述）… |
| bhātupi hetu … | ... even for his brother's sake ... | …纵为其兄之故… |
| bhaginiyāpi hetu … | ... even for his sister's sake ... | …纵为其姊之故… |
| puttassapi hetu … | ... even for his son's sake ... | …纵为其子之故… |
| dhītuyāpi hetu … | ... even for his daughter's sake ... | …纵为其女之故… |
| pajāpatiyāpi hetu sampajānamusā bhāseyyā’ti. | ... even for his wife's sake.' | …纵为其妻之故。’ |
| Tamenaṁ passāmi aparena samayena lābhasakkārasilokena abhibhūtaṁ pariyādiṇṇacittaṁ sampajānamusā bhāsantaṁ. | At a later time I see him, overcome and his mind obsessed by gains, honor, and praise, telling a deliberate lie. | 后时我见彼，为利养、恭敬、赞誉所制其心，说故妄语。 |
| Evaṁ dāruṇo kho, bhikkhave, lābhasakkārasiloko kaṭuko pharuso antarāyiko anuttarassa yogakkhemassa adhigamāya. | So dreadful, bhikkhus, are gains, honor, and praise: bitter, harsh, an obstacle to the attainment of the unsurpassed security from bondage. | 如是可怖，诸比丘，为利养、恭敬、赞誉：苦涩、严酷，为得无上离缚之安稳之障碍。 |
| Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ: | Therefore, bhikkhus, you should train yourselves thus: | 是故，诸比丘，汝等应如是修习： |
| ‘uppannaṁ lābhasakkārasilokaṁ pajahissāma, na ca no uppanno lābhasakkārasiloko cittaṁ pariyādāya ṭhassatī’ti. | 'We will abandon arisen gains, honor, and praise, and arisen gains, honor, and praise will not persist obsessing our minds.' | ‘我等将舍已生之利养、恭敬、赞誉，已生之利养、恭敬、赞誉将不持续困扰我等心。’ |
| Evañhi vo, bhikkhave, sikkhitabban”ti. | Thus, bhikkhus, should you train yourselves." | 如是，诸比丘，汝等应修习。” |
| Catuttho vaggo. | The Fourth Chapter. | 第四品。 |
| Bhindi mūlaṁ duve dhammā, | Broke, roots, two states, | 破，根，二法， |
| pakkantaṁ ratha mātari; | departed, chariot, mother; | 离去，车，母； |
| Pitā bhātā ca bhaginī, | father, brother, and sister, | 父，兄，与姊， |
| putto dhītā pajāpatīti. | son, daughter, wife. | 子，女，妻。 |
| Lābhasakkārasaṁyuttaṁ samattaṁ. | The Connected Discourses on Gains and Honor are complete. | 利养恭敬相应部竟。 |
18 - SN 18 Rāhula: Connected Discourses with Rāhula
| ==================== SN18 - Rāhulasaṃyutta ==================== | Connected Discourses with Rāhula | 罗睺罗相应部 |
18.1 - SN 18.1 Cakkhu: Cakkhusutta
| --- SN18.1 - Cakkhusutta --- | --- SN18.1 - Cakkhusutta --- | --- SN18.1 - 眼经 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. | On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. | 一时，佛住舍卫城祇陀林给孤独园。 |
| Atha kho āyasmā rāhulo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā rāhulo bhagavantaṁ etadavoca: | Then the Venerable Rāhula approached the Blessed One, paid homage to him, and sat down to one side. Seated to one side, the Venerable Rāhula said to the Blessed One: | 尔时，尊者罗睺罗诣世尊所，礼敬之，退坐一面。坐一面已，尊者罗睺罗白世尊言： |
| “sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu, yamahaṁ bhagavato dhammaṁ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti. | Venerable sir, it would be good if the Blessed One would teach me the Dhamma in brief, so that, having heard the Dhamma from the Blessed One, I might dwell alone, withdrawn, heedful, ardent, and resolute. | 尊者，善哉世尊为我略说法，使我闻世尊法已，独住、隐居、精进、热心、坚决。 |
| “Taṁ kiṁ maññasi, rāhula, | "What do you think, Rāhula, | “汝意云何，罗睺罗， |
| cakkhuṁ niccaṁ vā aniccaṁ vā”ti? | is the eye permanent or impermanent?" | 眼为常或无常？” |
| “Aniccaṁ, bhante”. | Impermanent, venerable sir. | 无常，尊者。 |
| “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? | But what is impermanent, is it suffering or happiness? | 然无常者，为苦或乐？ |
| “Dukkhaṁ, bhante”. | Suffering, venerable sir. | 苦，尊者。 |
| “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: | "But what is impermanent, suffering, and subject to change, is it fitting to regard it thus: | “然无常，苦，变易法，宜视之为： |
| ‘etaṁ mama, esohamasmi, eso me attā’”ti? | 'This is mine, this I am, this is my self'?" | ‘此是我所，此是我，此是我之我’？” |
| “No hetaṁ, bhante”. | No, venerable sir. | 不，尊者。 |
| “Sotaṁ niccaṁ vā aniccaṁ vā”ti? | Is the ear permanent or impermanent? | 耳为常或无常？ |
| “Aniccaṁ, bhante” …pe…. | "Impermanent, venerable sir." ... | “无常，尊者。”… |
| “Ghānaṁ niccaṁ vā aniccaṁ vā”ti? | Is the nose permanent or impermanent? | 鼻为常或无常？ |
| “Aniccaṁ, bhante” … | "Impermanent, venerable sir." ... | “无常，尊者。”… |
| “Jivhā niccā vā aniccā vā”ti? | Is the tongue permanent or impermanent? | 舌为常或无常？ |
| “Aniccā, bhante” … | "Impermanent, venerable sir." ... | “无常，尊者。”… |
| “Kāyo nicco vā anicco vā”ti? | Is the body permanent or impermanent? | 身为常或无常？ |
| “Anicco, bhante” … | "Impermanent, venerable sir." ... | “无常，尊者。”… |
| “Mano nicco vā anicco vā”ti? | Is the mind permanent or impermanent? | 意为常或无常？ |
| “Anicco, bhante”. | Impermanent, venerable sir. | 无常，尊者。 |
| “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? | But what is impermanent, is it suffering or happiness? | 然无常者，为苦或乐？ |
| “Dukkhaṁ, bhante”. | Suffering, venerable sir. | 苦，尊者。 |
| “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: | "But what is impermanent, suffering, and subject to change, is it fitting to regard it thus: | “然无常，苦，变易法，宜视之为： |
| ‘etaṁ mama, esohamasmi, eso me attā’”ti? | 'This is mine, this I am, this is my self'?" | ‘此是我所，此是我，此是我之我’？” |
| “No hetaṁ, bhante”. | No, venerable sir. | 不，尊者。 |
| “Evaṁ passaṁ, rāhula, sutavā ariyasāvako cakkhusmimpi nibbindati …pe… sotasmimpi nibbindati … ghānasmimpi nibbindati … jivhāyapi nibbindati … kāyasmimpi nibbindati … manasmimpi nibbindati; | "Seeing thus, Rāhula, the instructed noble-one's-disciple becomes disenchanted with the eye ... he becomes disenchanted with the ear ... he becomes disenchanted with the nose ... he becomes disenchanted with the tongue ... he becomes disenchanted with the body ... he becomes disenchanted with the mind. | “见如是，罗睺罗，已受教之圣弟子厌离于眼…彼厌离于耳…彼厌离于鼻…彼厌离于舌…彼厌离于身…彼厌离于意。 |
| nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. | Being disenchanted, he becomes dispassionate. Through dispassion, he is liberated. In the liberated one there is the knowledge: 'It is liberated.' | 既厌离，彼离欲。由离欲，彼解脱。于解脱者有智：‘已解脱。’ |
| ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti. | He understands: 'Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.'" | 彼解：‘生已尽，梵行已立，所作已办，不受后有。’” |
| (Etena peyyālena dasa suttantā kātabbā.) | (Ten suttas should be composed in this way.) | （应如是作十经。） |
18.2 - SN 18.2 Rūpa: Rūpasutta
| --- SN18.2 - Rūpasutta --- | --- SN18.2 - Rūpasutta --- | --- SN18.2 - 色经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| “Taṁ kiṁ maññasi, rāhula, | "What do you think, Rāhula, | “汝意云何，罗睺罗， |
| rūpā niccā vā aniccā vā”ti? | are forms permanent or impermanent?" | 色为常或无常？” |
| “Aniccā, bhante” …pe… | "Impermanent, venerable sir." ... | “无常，尊者。”… |
| saddā … | sounds ... | 声… |
| gandhā … | odors ... | 香… |
| rasā … | tastes ... | 味… |
| phoṭṭhabbā … | tangibles ... | 触… |
| dhammā niccā vā aniccā vā”ti? | are mental phenomena permanent or impermanent?" | 法为常或无常？” |
| “Aniccā, bhante” … | "Impermanent, venerable sir." ... | “无常，尊者。”… |
| “evaṁ passaṁ, rāhula, sutavā ariyasāvako rūpesupi nibbindati … saddesupi nibbindati … gandhesupi nibbindati … rasesupi nibbindati … phoṭṭhabbesupi nibbindati … dhammesupi nibbindati; | "Seeing thus, Rāhula, the instructed noble-one's-disciple becomes disenchanted with forms ... he becomes disenchanted with sounds ... he becomes disenchanted with odors ... he becomes disenchanted with tastes ... he becomes disenchanted with tangibles ... he becomes disenchanted with mental phenomena. | “见如是，罗睺罗，已受教之圣弟子厌离于色…彼厌离于声…彼厌离于香…彼厌离于味…彼厌离于触…彼厌离于法。 |
| nibbindaṁ virajjati …pe… | Being disenchanted, he becomes dispassionate ... | 既厌离，彼离欲… |
| pajānātī”ti. | ... he understands." | …彼解。” |
| Dutiyaṁ. | Second. | 第二。 |
18.3 - SN 18.3 Viññāṇa: Viññāṇasutta
| --- SN18.3 - Viññāṇasutta --- | --- SN18.3 - Viññāṇasutta --- | --- SN18.3 - 识经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| “Taṁ kiṁ maññasi, rāhula, | "What do you think, Rāhula, | “汝意云何，罗睺罗， |
| cakkhuviññāṇaṁ niccaṁ vā aniccaṁ vā”ti? | is eye-consciousness permanent or impermanent?" | 眼识为常或无常？” |
| “Aniccaṁ, bhante” … | "Impermanent, venerable sir." ... | “无常，尊者。”… |
| “sotaviññāṇaṁ …pe… | "ear-consciousness ... | “耳识… |
| ghānaviññāṇaṁ … | nose-consciousness ... | 鼻识… |
| jivhāviññāṇaṁ … | tongue-consciousness ... | 舌识… |
| kāyaviññāṇaṁ … | body-consciousness ... | 身识… |
| manoviññāṇaṁ niccaṁ vā aniccaṁ vā”ti? | is mind-consciousness permanent or impermanent?" | 意识为常或无常？” |
| “Aniccaṁ, bhante” … | "Impermanent, venerable sir." ... | “无常，尊者。”… |
| “evaṁ passaṁ, rāhula, sutavā ariyasāvako cakkhuviññāṇasmimpi nibbindati …pe… sotaviññāṇasmimpi nibbindati … ghānaviññāṇasmimpi nibbindati … jivhāviññāṇasmimpi nibbindati … kāyaviññāṇasmimpi nibbindati … manoviññāṇasmimpi nibbindati; | "Seeing thus, Rāhula, the instructed noble-one's-disciple becomes disenchanted with eye-consciousness ... he becomes disenchanted with ear-consciousness ... he becomes disenchanted with nose-consciousness ... he becomes disenchanted with tongue-consciousness ... he becomes disenchanted with body-consciousness ... he becomes disenchanted with mind-consciousness. | “见如是，罗睺罗，已受教之圣弟子厌离于眼识…彼厌离于耳识…彼厌离于鼻识…彼厌离于舌识…彼厌离于身识…彼厌离于意识。 |
| nibbindaṁ virajjati …pe… | Being disenchanted, he becomes dispassionate ... | 既厌离，彼离欲… |
| pajānātī”ti. | ... he understands." | …彼解。” |
| Tatiyaṁ. | Third. | 第三。 |
18.4 - SN 18.4 Samphassa: Samphassasutta
| --- SN18.4 - Samphassasutta --- | --- SN18.4 - Samphassasutta --- | --- SN18.4 - 触经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| “Taṁ kiṁ maññasi, rāhula, | "What do you think, Rāhula, | “汝意云何，罗睺罗， |
| cakkhusamphasso nicco vā anicco vā”ti? | is eye-contact permanent or impermanent?" | 眼触为常或无常？” |
| “Anicco, bhante” … | "Impermanent, venerable sir." ... | “无常，尊者。”… |
| “sotasamphasso …pe… | "ear-contact ... | “耳触… |
| ghānasamphasso … | nose-contact ... | 鼻触… |
| jivhāsamphasso … | tongue-contact ... | 舌触… |
| kāyasamphasso … | body-contact ... | 身触… |
| manosamphasso nicco vā anicco vā”ti? | is mind-contact permanent or impermanent?" | 意触为常或无常？” |
| “Anicco, bhante” … | "Impermanent, venerable sir." ... | “无常，尊者。”… |
| “evaṁ passaṁ, rāhula, sutavā ariyasāvako cakkhusamphassasmimpi nibbindati …pe… sotasamphassasmimpi nibbindati … ghānasamphassasmimpi nibbindati … jivhāsamphassasmimpi nibbindati … kāyasamphassasmimpi nibbindati … manosamphassasmimpi nibbindati; | "Seeing thus, Rāhula, the instructed noble-one's-disciple becomes disenchanted with eye-contact ... he becomes disenchanted with ear-contact ... he becomes disenchanted with nose-contact ... he becomes disenchanted with tongue-contact ... he becomes disenchanted with body-contact ... he becomes disenchanted with mind-contact. | “见如是，罗睺罗，已受教之圣弟子厌离于眼触…彼厌离于耳触…彼厌离于鼻触…彼厌离于舌触…彼厌离于身触…彼厌离于意触。 |
| nibbindaṁ virajjati …pe… | Being disenchanted, he becomes dispassionate ... | 既厌离，彼离欲… |
| pajānātī”ti. | ... he understands." | …彼解。” |
| Catutthaṁ. | Fourth. | 第四。 |
18.5 - SN 18.5 Vedanā: Vedanāsutta
| --- SN18.5 - Vedanāsutta --- | --- SN18.5 - Vedanāsutta --- | --- SN18.5 - 受经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| “Taṁ kiṁ maññasi, rāhula, | "What do you think, Rāhula, | “汝意云何，罗睺罗， |
| cakkhusamphassajā vedanā niccā vā aniccā vā”ti? | is feeling born of eye-contact permanent or impermanent?" | 眼触所生受为常或无常？” |
| “Aniccā, bhante” … | "Impermanent, venerable sir." ... | “无常，尊者。”… |
| “sotasamphassajā vedanā …pe… | "feeling born of ear-contact ... | “耳触所生受… |
| ghānasamphassajā vedanā … | feeling born of nose-contact ... | 鼻触所生受… |
| jivhāsamphassajā vedanā … | feeling born of tongue-contact ... | 舌触所生受… |
| kāyasamphassajā vedanā … | feeling born of body-contact ... | 身触所生受… |
| manosamphassajā vedanā niccā vā aniccā vā”ti? | is feeling born of mind-contact permanent or impermanent?" | 意触所生受为常或无常？” |
| “Aniccā, bhante” … | "Impermanent, venerable sir." ... | “无常，尊者。”… |
| “evaṁ passaṁ, rāhula, sutavā ariyasāvako cakkhusamphassajāya vedanāyapi nibbindati …pe… sota … ghāna … jivhā … kāya … manosamphassajāya vedanāyapi nibbindati …pe… | "Seeing thus, Rāhula, the instructed noble-one's-disciple becomes disenchanted with feeling born of eye-contact ... with ear... with nose... with tongue... with body... he becomes disenchanted with feeling born of mind-contact ... | “见如是，罗睺罗，已受教之圣弟子厌离于眼触所生受…于耳…于鼻…于舌…于身…彼厌离于意触所生受… |
| pajānātī”ti. | ... he understands." | …彼解。” |
18.6 - SN 18.6 Saññā: Saññāsutta
| --- SN18.6 - Saññāsutta --- | --- SN18.6 - Saññāsutta --- | --- SN18.6 - 想经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| “Taṁ kiṁ maññasi, rāhula, | "What do you think, Rāhula, | “汝意云何，罗睺罗， |
| rūpasaññā niccā vā aniccā vā”ti? | is perception of forms permanent or impermanent?" | 色想为常或无常？” |
| “Aniccā, bhante” … | "Impermanent, venerable sir." ... | “无常，尊者。”… |
| “saddasaññā …pe… | "perception of sounds ... | “声想… |
| gandhasaññā … | perception of odors ... | 香想… |
| rasasaññā … | perception of tastes ... | 味想… |
| phoṭṭhabbasaññā … | perception of tangibles ... | 触想… |
| dhammasaññā niccā vā aniccā vā”ti? | is perception of mental phenomena permanent or impermanent?" | 法想为常或无常？” |
| “Aniccā, bhante” … | "Impermanent, venerable sir." ... | “无常，尊者。”… |
| “evaṁ passaṁ, rāhula, sutavā ariyasāvako rūpasaññāyapi nibbindati …pe… saddasaññāyapi nibbindati … gandhasaññāyapi nibbindati … rasasaññāyapi nibbindati … phoṭṭhabbasaññāyapi nibbindati … dhammasaññāyapi nibbindati …pe… | "Seeing thus, Rāhula, the instructed noble-one's-disciple becomes disenchanted with perception of forms ... he becomes disenchanted with perception of sounds ... he becomes disenchanted with perception of odors ... he becomes disenchanted with perception of tastes ... he becomes disenchanted with perception of tangibles ... he becomes disenchanted with perception of mental phenomena ... | “见如是，罗睺罗，已受教之圣弟子厌离于色想…彼厌离于声想…彼厌离于香想…彼厌离于味想…彼厌离于触想…彼厌离于法想… |
| pajānātī”ti. | ... he understands." | …彼解。” |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
18.7 - SN 18.7 Sañcetanā: Sañcetanāsutta
| --- SN18.7 - Sañcetanāsutta --- | --- SN18.7 - Sañcetanāsutta --- | --- SN18.7 - 思经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| “Taṁ kiṁ maññasi, rāhula, | "What do you think, Rāhula, | “汝意云何，罗睺罗， |
| rūpasañcetanā niccā vā aniccā vā”ti? | is volition regarding forms permanent or impermanent?" | 色思为常或无常？” |
| “Aniccā, bhante” … | "Impermanent, venerable sir." ... | “无常，尊者。”… |
| “saddasañcetanā …pe… | "volition regarding sounds ... | “声思… |
| gandhasañcetanā … | volition regarding odors ... | 香思… |
| rasasañcetanā … | volition regarding tastes ... | 味思… |
| phoṭṭhabbasañcetanā … | volition regarding tangibles ... | 触思… |
| dhammasañcetanā niccā vā aniccā vā”ti? | is volition regarding mental phenomena permanent or impermanent?" | 法思为常或无常？” |
| “Aniccā, bhante” … | "Impermanent, venerable sir." ... | “无常，尊者。”… |
| “evaṁ passaṁ, rāhula, sutavā ariyasāvako rūpasañcetanāyapi nibbindati …pe… saddasañcetanāyapi nibbindati … gandhasañcetanāyapi nibbindati … rasasañcetanāyapi nibbindati … phoṭṭhabbasañcetanāyapi nibbindati … dhammasañcetanāyapi nibbindati …pe… | "Seeing thus, Rāhula, the instructed noble-one's-disciple becomes disenchanted with volition regarding forms ... he becomes disenchanted with volition regarding sounds ... he becomes disenchanted with volition regarding odors ... he becomes disenchanted with volition regarding tastes ... he becomes disenchanted with volition regarding tangibles ... he becomes disenchanted with volition regarding mental phenomena ... | “见如是，罗睺罗，已受教之圣弟子厌离于色思…彼厌离于声思…彼厌离于香思…彼厌离于味思…彼厌离于触思…彼厌离于法思… |
| pajānātī”ti. | ... he understands." | …彼解。” |
18.8 - SN 18.8 Taṇhā: Taṇhāsutta
| --- SN18.8 - Taṇhāsutta --- | --- SN18.8 - Taṇhāsutta --- | --- SN18.8 - 爱经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| “Taṁ kiṁ maññasi, rāhula, | "What do you think, Rāhula, | “汝意云何，罗睺罗， |
| rūpataṇhā niccā vā aniccā vā”ti? | is craving for forms permanent or impermanent?" | 色爱为常或无常？” |
| “Aniccā, bhante” … | "Impermanent, venerable sir." ... | “无常，尊者。”… |
| “saddataṇhā …pe… | "craving for sounds ... | “声爱… |
| gandhataṇhā … | craving for odors ... | 香爱… |
| rasataṇhā … | craving for tastes ... | 味爱… |
| phoṭṭhabbataṇhā … | craving for tangibles ... | 触爱… |
| dhammataṇhā niccā vā aniccā vā”ti? | is craving for mental phenomena permanent or impermanent?" | 法爱为常或无常？” |
| “Aniccā, bhante” … | "Impermanent, venerable sir." ... | “无常，尊者。”… |
| “evaṁ passaṁ, rāhula, sutavā ariyasāvako rūpataṇhāyapi nibbindati …pe… saddataṇhāyapi nibbindati … gandhataṇhāyapi nibbindati … rasataṇhāyapi nibbindati … phoṭṭhabbataṇhāyapi nibbindati … dhammataṇhāyapi nibbindati …pe… | "Seeing thus, Rāhula, the instructed noble-one's-disciple becomes disenchanted with craving for forms ... he becomes disenchanted with craving for sounds ... he becomes disenchanted with craving for odors ... he becomes disenchanted with craving for tastes ... he becomes disenchanted with craving for tangibles ... he becomes disenchanted with craving for mental phenomena ... | “见如是，罗睺罗，已受教之圣弟子厌离于色爱…彼厌离于声爱…彼厌离于香爱…彼厌离于味爱…彼厌离于触爱…彼厌离于法爱… |
| pajānātī”ti. | ... he understands." | …彼解。” |
18.9 - SN 18.9 Dhātu: Dhātusutta
| --- SN18.9 - Dhātusutta --- | --- SN18.9 - Dhātusutta --- | --- SN18.9 - 界经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| “Taṁ kiṁ maññasi, rāhula, | "What do you think, Rāhula, | “汝意云何，罗睺罗， |
| pathavīdhātu niccā vā aniccā vā”ti? | is the earth element permanent or impermanent?" | 地界为常或无常？” |
| “Aniccā, bhante” … | "Impermanent, venerable sir." ... | “无常，尊者。”… |
| “āpodhātu …pe… | "the water element ... | “水界… |
| tejodhātu … | the fire element ... | 火界… |
| vāyodhātu … | the air element ... | 风界… |
| ākāsadhātu … | the space element ... | 空界… |
| viññāṇadhātu niccā vā aniccā vā”ti? | is the consciousness element permanent or impermanent?" | 识界为常或无常？” |
| “Aniccā, bhante” … | "Impermanent, venerable sir." ... | “无常，尊者。”… |
| “evaṁ passaṁ, rāhula, sutavā ariyasāvako pathavīdhātuyāpi nibbindati …pe… āpodhātuyāpi nibbindati … tejodhātuyāpi nibbindati … vāyodhātuyāpi nibbindati … ākāsadhātuyāpi nibbindati … viññāṇadhātuyāpi nibbindati …pe… | "Seeing thus, Rāhula, the instructed noble-one's-disciple becomes disenchanted with the earth element ... he becomes disenchanted with the water element ... he becomes disenchanted with the fire element ... he becomes disenchanted with the air element ... he becomes disenchanted with the space element ... he becomes disenchanted with the consciousness element ... | “见如是，罗睺罗，已受教之圣弟子厌离于地界…彼厌离于水界…彼厌离于火界…彼厌离于风界…彼厌离于空界…彼厌离于识界… |
| pajānātī”ti. | ... he understands." | …彼解。” |
18.10 - SN 18.10 Khandha: Khandhasutta
| --- SN18.10 - Khandhasutta --- | --- SN18.10 - Khandhasutta --- | --- SN18.10 - 蕴经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| “Taṁ kiṁ maññasi, rāhula, | "What do you think, Rāhula, | “汝意云何，罗睺罗， |
| rūpaṁ niccaṁ vā aniccaṁ vā”ti? | is form permanent or impermanent?" | 色为常或无常？” |
| “Aniccaṁ, bhante” … | "Impermanent, venerable sir." ... | “无常，尊者。”… |
| “vedanā …pe… | "Feeling ... | “受… |
| saññā … | Perception ... | 想… |
| saṅkhārā … | Volitional formations ... | 行… |
| viññāṇaṁ niccaṁ vā aniccaṁ vā”ti? | is consciousness permanent or impermanent?" | 识为常或无常？” |
| “Aniccaṁ, bhante” … | "Impermanent, venerable sir." ... | “无常，尊者。”… |
| “evaṁ passaṁ, rāhula, sutavā ariyasāvako rūpasmimpi nibbindati …pe… vedanāyapi nibbindati … saññāyapi nibbindati … saṅkhāresupi nibbindati … viññāṇasmimpi nibbindati; | "Seeing thus, Rāhula, the instructed noble-one's-disciple becomes disenchanted with form ... he becomes disenchanted with feeling ... he becomes disenchanted with perception ... he becomes disenchanted with volitional formations ... he becomes disenchanted with consciousness. | “见如是，罗睺罗，已受教之圣弟子厌离于色…彼厌离于受…彼厌离于想…彼厌离于行…彼厌离于识。 |
| nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. | Being disenchanted, he becomes dispassionate. Through dispassion, he is liberated. In the liberated one there is the knowledge: 'It is liberated.' | 既厌离，彼离欲。由离欲，彼解脱。于解脱者有智：‘已解脱。’ |
| ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti. | He understands: 'Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.'" | 彼解：‘生已尽，梵行已立，所作已办，不受后有。’” |
| Paṭhamo vaggo. | The First Chapter. | 第一品。 |
| Cakkhu rūpañca viññāṇaṁ, | Eye, form, and consciousness, | 眼，色，与识， |
| samphasso vedanāya ca; | contact and with feeling; | 触与受； |
| Saññā sañcetanā taṇhā, | perception, volition, craving, | 想，思，爱， |
| dhātu khandhena te dasāti. | element, and with the aggregates, that makes ten. | 界，与蕴，即十。 |
18.11 - SN 18.11 Cakkhu: Cakkhusutta
| --- SN18.11 - Cakkhusutta --- | --- SN18.11 - Cakkhusutta --- | --- SN18.11 - 眼经 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati. | On one occasion the Blessed One was dwelling at Sāvatthī. | 一时，佛住舍卫城。 |
| Atha kho āyasmā rāhulo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ rāhulaṁ bhagavā etadavoca: | Then the Venerable Rāhula approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One said to the Venerable Rāhula seated to one side: | 尔时，尊者罗睺罗诣世尊所，礼敬之，退坐一面。世尊告坐于一面之尊者罗睺罗言： |
| “Taṁ kiṁ maññasi, rāhula, | "What do you think, Rāhula, | “汝意云何，罗睺罗， |
| cakkhuṁ niccaṁ vā aniccaṁ vā”ti? | is the eye permanent or impermanent?" | 眼为常或无常？” |
| “Aniccaṁ, bhante”. | Impermanent, venerable sir. | 无常，尊者。 |
| “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? | But what is impermanent, is it suffering or happiness? | 然无常者，为苦或乐？ |
| “Dukkhaṁ, bhante”. | Suffering, venerable sir. | 苦，尊者。 |
| “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: | "But what is impermanent, suffering, and subject to change, is it fitting to regard it thus: | “然无常，苦，变易法，宜视之为： |
| ‘etaṁ mama, esohamasmi, eso me attā’”ti? | 'This is mine, this I am, this is my self'?" | ‘此是我所，此是我，此是我之我’？” |
| “No hetaṁ, bhante”. | No, venerable sir. | 不，尊者。 |
| “Sotaṁ …pe… | "The ear ... | “耳… |
| ghānaṁ … | the nose ... | 鼻… |
| jivhā … | the tongue ... | 舌… |
| kāyo … | the body ... | 身… |
| mano nicco vā anicco vā”ti? | is the mind permanent or impermanent?" | 意为常或无常？” |
| “Anicco, bhante”. | Impermanent, venerable sir. | 无常，尊者。 |
| “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? | But what is impermanent, is it suffering or happiness? | 然无常者，为苦或乐？ |
| “Dukkhaṁ, bhante”. | Suffering, venerable sir. | 苦，尊者。 |
| “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: | "But what is impermanent, suffering, and subject to change, is it fitting to regard it thus: | “然无常，苦，变易法，宜视之为： |
| ‘etaṁ mama, esohamasmi, eso me attā’”ti? | 'This is mine, this I am, this is my self'?" | ‘此是我所，此是我，此是我之我’？” |
| “No hetaṁ, bhante”. | No, venerable sir. | 不，尊者。 |
| “Evaṁ passaṁ, rāhula, sutavā ariyasāvako cakkhusmimpi nibbindati …pe… sotasmimpi nibbindati … ghānasmimpi nibbindati … jivhāyapi nibbindati … kāyasmimpi nibbindati … manasmimpi nibbindati; | "Seeing thus, Rāhula, the instructed noble-one's-disciple becomes disenchanted with the eye ... he becomes disenchanted with the ear ... he becomes disenchanted with the nose ... he becomes disenchanted with the tongue ... he becomes disenchanted with the body ... he becomes disenchanted with the mind. | “见如是，罗睺罗，已受教之圣弟子厌离于眼…彼厌离于耳…彼厌离于鼻…彼厌离于舌…彼厌离于身…彼厌离于意。 |
| nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. | Being disenchanted, he becomes dispassionate. Through dispassion, he is liberated. In the liberated one there is the knowledge: 'It is liberated.' | 既厌离，彼离欲。由离欲，彼解脱。于解脱者有智：‘已解脱。’ |
| ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti. | He understands: 'Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.'" | 彼解：‘生已尽，梵行已立，所作已办，不受后有。’” |
| (Etena peyyālena dasa suttantā kātabbā.) | (Ten suttas should be composed in this way.) | （应如是作十经。） |
18.12 - SN 18.12 - Rūpādi: Rūpādisuttanavaka
| --- SN18.12-20 - Rūpādisuttanavaka --- | --- SN18.12-20 - Rūpādisuttanavaka --- | --- SN18.12-20 - 色等九经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| “Taṁ kiṁ maññasi, rāhula, | "What do you think, Rāhula, | “汝意云何，罗睺罗， |
| rūpā niccā vā aniccā vā”ti? | are forms permanent or impermanent?" | 色为常或无常？” |
| “Aniccā, bhante” …pe… | "Impermanent, venerable sir." ... | “无常，尊者。”… |
| saddā … | sounds ... | 声… |
| gandhā … | odors ... | 香… |
| rasā … | tastes ... | 味… |
| phoṭṭhabbā … | tangibles ... | 触… |
| dhammā …. | mental phenomena .... | 法…。 |
| “Cakkhuviññāṇaṁ …pe… | "Eye-consciousness ... | “眼识… |
| sotaviññāṇaṁ … | ear-consciousness ... | 耳识… |
| ghānaviññāṇaṁ … | nose-consciousness ... | 鼻识… |
| jivhāviññāṇaṁ … | tongue-consciousness ... | 舌识… |
| kāyaviññāṇaṁ … | body-consciousness ... | 身识… |
| manoviññāṇaṁ …. | mind-consciousness .... | 意识…。 |
| Cakkhusamphasso …pe… | Eye-contact ... | 眼触… |
| sotasamphasso … | ear-contact ... | 耳触… |
| ghānasamphasso … | nose-contact ... | 鼻触… |
| jivhāsamphasso … | tongue-contact ... | 舌触… |
| kāyasamphasso … | body-contact ... | 身触… |
| manosamphasso …. | mind-contact .... | 意触…。 |
| Cakkhusamphassajā vedanā …pe… | Feeling born of eye-contact ... | 眼触所生受… |
| sotasamphassajā vedanā … | feeling born of ear-contact ... | 耳触所生受… |
| ghānasamphassajā vedanā … | feeling born of nose-contact ... | 鼻触所生受… |
| jivhāsamphassajā vedanā … | feeling born of tongue-contact ... | 舌触所生受… |
| kāyasamphassajā vedanā … | feeling born of body-contact ... | 身触所生受… |
| manosamphassajā vedanā …. | feeling born of mind-contact .... | 意触所生受…。 |
| Rūpasaññā …pe… | Perception of form ... | 色想… |
| saddasaññā … | perception of sound ... | 声想… |
| gandhasaññā … | perception of odor ... | 香想… |
| rasasaññā … | perception of taste ... | 味想… |
| phoṭṭhabbasaññā … | perception of tangibles ... | 触想… |
| dhammasaññā …. | perception of mental phenomena .... | 法想…。 |
| Rūpasañcetanā …pe… | Volition for forms ... | 色思… |
| saddasañcetanā … | volition for sounds ... | 声思… |
| gandhasañcetanā … | volition for odors ... | 香思… |
| rasasañcetanā … | volition for tastes ... | 味思… |
| phoṭṭhabbasañcetanā … | volition for tangibles ... | 触思… |
| dhammasañcetanā …. | volition for mental phenomena .... | 法思…。 |
| Rūpataṇhā …pe… | Craving for forms ... | 色爱… |
| saddataṇhā … | craving for sounds ... | 声爱… |
| gandhataṇhā … | craving for odors ... | 香爱… |
| rasataṇhā … | craving for tastes ... | 味爱… |
| phoṭṭhabbataṇhā … | craving for tangibles ... | 触爱… |
| dhammataṇhā …. | craving for mental phenomena .... | 法爱…。 |
| Pathavīdhātu …pe… | The earth element ... | 地界… |
| āpodhātu … | the water element ... | 水界… |
| tejodhātu … | the fire element ... | 火界… |
| vāyodhātu … | the air element ... | 风界… |
| ākāsadhātu … | the space element ... | 空界… |
| viññāṇadhātu …. | the consciousness element .... | 识界…。 |
| Rūpaṁ …pe… | Form ... | 色… |
| vedanā … | feeling ... | 受… |
| saññā … | perception ... | 想… |
| saṅkhārā … | volitional formations ... | 行… |
| viññāṇaṁ niccaṁ vā aniccaṁ vā”ti? | is consciousness permanent or impermanent?" | 识为常或无常？” |
| Aniccaṁ, bhante …pe… | Impermanent, venerable sir. ... | 无常，尊者。… |
| “evaṁ passaṁ rāhula …pe… | "Seeing thus, Rāhula ... | “见如是，罗睺罗… |
| nāparaṁ itthattāyā’ti pajānātī”ti. | ... he understands: 'there is no more for this state of being.'" | …彼解：‘不受后有。’” |
18.21 - SN 18.21 Anusaya: Anusayasutta
| --- SN18.21 - Anusayasutta --- | --- SN18.21 - Anusayasutta --- | --- SN18.21 - 随眠经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| Atha kho āyasmā rāhulo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā rāhulo bhagavantaṁ etadavoca: | Then the Venerable Rāhula approached the Blessed One, paid homage to him, and sat down to one side. Seated to one side, the Venerable Rāhula said to the Blessed One: | 尔时，尊者罗睺罗诣世尊所，礼敬之，退坐一面。坐一面已，尊者罗睺罗白世尊言： |
| “kathaṁ nu kho, bhante, jānato kathaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti? | Venerable sir, how should one know, how should one see, so that in regard to this body with its consciousness and in regard to all external signs, the underlying tendencies to I-making, mine-making, and conceit do not occur? | 尊者，当如何知，如何见，于此有识之身及一切外相，我作、我所作、慢之随眠不生？ |
| “Yaṁ kiñci, rāhula, rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati. | "Any kind of form whatsoever, Rāhula, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—one sees all form with correct wisdom as it really is: 'This is not mine, this I am not, this is not my self.' | “凡任何色，罗睺罗，无论过去、未来、或现在，内或外，粗或细，劣或优，远或近—以正慧如实见一切色：‘此非我所，此非我，此非我之我。’ |
| Yā kāci vedanā …pe… | Any kind of feeling whatsoever ... | 凡任何受… |
| yā kāci saññā … | Any kind of perception whatsoever ... | 凡任何想… |
| ye keci saṅkhārā … | Any kind of volitional formations whatsoever ... | 凡任何行… |
| yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati. | Any kind of consciousness whatsoever, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—one sees all consciousness with correct wisdom as it really is: 'This is not mine, this I am not, this is not my self.' | 凡任何识，无论过去、未来、或现在，内或外，粗或细，劣或优，远或近—以正慧如实见一切识：‘此非我所，此非我，此非我之我。’ |
| Evaṁ kho, rāhula, jānato evaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti. | It is by knowing and seeing thus, Rāhula, that in regard to this body with its consciousness and in regard to all external signs, the underlying tendencies to I-making, mine-making, and conceit do not occur." | 如是知见，罗睺罗，于此有识之身及一切外相，我作、我所作、慢之随眠不生。” |
18.22 - SN 18.22 Apagata: Apagatasutta
| --- SN18.22 - Apagatasutta --- | --- SN18.22 - Apagatasutta --- | --- SN18.22 - 远离经 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 于舍卫城。 |
| Atha kho āyasmā rāhulo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā rāhulo bhagavantaṁ etadavoca: | Then the Venerable Rāhula approached the Blessed One, paid homage to him, and sat down to one side. Seated to one side, the Venerable Rāhula said to the Blessed One: | 尔时，尊者罗睺罗诣世尊所，礼敬之，退坐一面。坐一面已，尊者罗睺罗白世尊言： |
| “kathaṁ nu kho, bhante, jānato kathaṁ passato imasmiṁ ca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṁ mānasaṁ hoti vidhā samatikkantaṁ santaṁ suvimuttan”ti? | Venerable sir, how should one know, how should one see so that, in regard to this body with its consciousness and in regard to all external signs, the mind is rid of I-making, mine-making, and conceit, has transcended discrimination, and is peaceful and well liberated? | 尊者，当如何知，如何见，于此有识之身及一切外相，心离我作、我所作、慢，已超分别，和平善解脱？ |
| “Yaṁ kiñci, rāhula, rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anupādā vimutto hoti. | "Any kind of form whatsoever, Rāhula, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—having seen all form with correct wisdom as it really is: 'This is not mine, this I am not, this is not my self,' one is liberated by non-clinging. | “凡任何色，罗睺罗，无论过去、未来、或现在，内或外，粗或细，劣或优，远或近—以正慧如实见一切色：‘此非我所，此非我，此非我之我’，由不取而解脱。 |
| Yā kāci vedanā …pe… | Any kind of feeling whatsoever ... | 凡任何受… |
| yā kāci saññā … | Any kind of perception whatsoever ... | 凡任何想… |
| ye keci saṅkhārā … | Any kind of volitional formations whatsoever ... | 凡任何行… |
| yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anupādā vimutto hoti. | Any kind of consciousness whatsoever, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—having seen all consciousness with correct wisdom as it really is: 'This is not mine, this I am not, this is not my self,' one is liberated by non-clinging. | 凡任何识，无论过去、未来、或现在，内或外，粗或细，劣或优，远或近—以正慧如实见一切识：‘此非我所，此非我，此非我之我’，由不取而解脱。 |
| Evaṁ kho, rāhula, jānato evaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṁ mānasaṁ hoti vidhā samatikkantaṁ santaṁ suvimuttan”ti. | It is by knowing and seeing thus, Rāhula, that in regard to this body with its consciousness and in regard to all external signs, the mind is rid of I-making, mine-making, and conceit, has transcended discrimination, and is peaceful and well liberated." | 如是知见，罗睺罗，于此有识之身及一切外相，心离我作、我所作、慢，已超分别，和平善解脱。” |
| Dutiyo vaggo. | The Second Chapter. | 第二品。 |
| Cakkhu rūpañca viññāṇaṁ, | Eye, form, and consciousness, | 眼，色，与识， |
| Samphasso vedanāya ca; | Contact and with feeling; | 触与受； |
| Saññā sañcetanā taṇhā, | Perception, volition, craving, | 想，思，爱， |
| Dhātu khandhena te dasa; | Element, and with the aggregates, that makes ten; | 界，与蕴，即十； |
| Anusayaṁ apagatañceva, | Underlying tendency and being rid of it, | 随眠与远离， |
| Vaggo tena pavuccatīti. | The chapter is thus called. | 品如是称。 |
| Rāhulasaṁyuttaṁ samattaṁ. | The Connected Discourses with Rāhula are complete. | 罗睺罗相应部竟。 |
19 - SN 19 Lakkhaṇa: Connected Discourses with Lakkhaṇa
| ==================== SN19 - Lakkhaṇasaṃyutta ==================== | Connected Discourses with Lakkhaṇa | 勒叉那相应部 |
19.1 - SN 19.1 Aṭṭhi: Aṭṭhisutta
| --- SN19.1 - Aṭṭhisutta --- | --- SN19.1 - Aṭṭhisutta --- | --- SN19.1 - 骨经 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. | On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary. | 一时，佛住王舍城竹林精舍，栗鼠庇护处。 |
| Tena kho pana samayena āyasmā ca lakkhaṇo āyasmā ca mahāmoggallāno gijjhakūṭe pabbate viharanti. | Now on that occasion the Venerable Lakkhaṇa and the Venerable Mahāmoggallāna were dwelling on Mount Vulture Peak. | 时尊者勒叉那与尊者摩诃目犍连住于灵鹫山。 |
| Atha kho āyasmā mahāmoggallāno pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yenāyasmā lakkhaṇo tenupasaṅkami; upasaṅkamitvā āyasmantaṁ lakkhaṇaṁ etadavoca: | Then, in the morning, the Venerable Mahāmoggallāna dressed, and taking his bowl and robe, he approached the Venerable Lakkhaṇa and said to him: | 尔时，晨，尊者摩诃目犍连著衣，持钵，诣尊者勒叉那所，告之言： |
| “āyāmāvuso lakkhaṇa, rājagahaṁ piṇḍāya pavisissāmā”ti. | Let's go, friend Lakkhaṇa, let's enter Rājagaha for alms. | 我等往，友勒叉那，入王舍城乞食。 |
| “Evamāvuso”ti kho āyasmā lakkhaṇo āyasmato mahāmoggallānassa paccassosi. | "Yes, friend," the Venerable Lakkhaṇa replied to the Venerable Mahāmoggallāna. | “唯然，友，”尊者勒叉那答尊者摩诃目犍连言。 |
| Atha kho āyasmā mahāmoggallāno gijjhakūṭā pabbatā orohanto aññatarasmiṁ padese sitaṁ pātvākāsi. | Then, while descending from Mount Vulture Peak, the Venerable Mahāmoggallāna smiled at a certain place. | 尔时，下灵鹫山时，尊者摩诃目犍连于某处微笑。 |
| Atha kho āyasmā lakkhaṇo āyasmantaṁ mahāmoggallānaṁ etadavoca: | Then the Venerable Lakkhaṇa said to the Venerable Mahāmoggallāna: | 尔时尊者勒叉那告尊者摩诃目犍连言： |
| “ko nu kho, āvuso moggallāna, hetu ko paccayo sitassa pātukammāyā”ti? | What is the reason, friend Moggallāna, what is the cause for your smiling? | 何因，友目犍连，何缘汝微笑？ |
| “Akālo kho, āvuso lakkhaṇa, etassa pañhassa. | "It is not the right time, friend Lakkhaṇa, for this question. | “非时，友勒叉那，为此问。 |
| Bhagavato maṁ santike etaṁ pañhaṁ pucchā”ti. | Ask me this question in the presence of the Blessed One." | 于世尊前问我此问。” |
| Atha kho āyasmā ca lakkhaṇo āyasmā ca mahāmoggallāno rājagahe piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinno kho āyasmā lakkhaṇo āyasmantaṁ mahāmoggallānaṁ etadavoca: | Then the Venerable Lakkhaṇa and the Venerable Mahāmoggallāna, having wandered for alms in Rājagaha, after the meal, returning from the alms round, approached the Blessed One, paid homage to him, and sat down to one side. Seated to one side, the Venerable Lakkhaṇa said to the Venerable Mahāmoggallāna: | 尔时尊者勒叉那与尊者摩诃目犍连，于王舍城乞食已，食后，从乞食还，诣世尊所，礼敬之，退坐一面。坐一面已，尊者勒叉那告尊者摩诃目犍连言： |
| “idhāyasmā mahāmoggallāno gijjhakūṭā pabbatā orohanto aññatarasmiṁ padese sitaṁ pātvākāsi. | "Here, while descending from Mount Vulture Peak, the Venerable Mahāmoggallāna smiled at a certain place. | “此，下灵鹫山时，尊者摩诃目犍连于某处微笑。 |
| Ko nu kho, āvuso moggallāna, hetu ko paccayo sitassa pātukammāyā”ti? | What is the reason, friend Moggallāna, what is the cause for your smiling?" | 何因，友目犍连，何缘汝微笑？” |
| “Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ aṭṭhikasaṅkhalikaṁ vehāsaṁ gacchantiṁ. | "Just now, friend, while descending from Mount Vulture Peak, I saw a chain of bones flying through the air. | “方才，友，下灵鹫山时，我见一骨链飞于空中。 |
| Tamenaṁ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā phāsuḷantarikāhi vitudenti vitacchenti virājenti. | Vultures, crows, and hawks were following it, again and again, pecking at it between the ribs, stabbing at it, and tearing it apart. | 兀鹰，乌鸦，与鹰随之，再三，啄其肋间，刺之，并撕之。 |
| Sā sudaṁ aṭṭassaraṁ karoti. | It was uttering cries of pain. | 彼发痛苦之声。 |
| Tassa mayhaṁ, āvuso, etadahosi: | To me, friend, this thought occurred: | 于我，友，生此念： |
| ‘acchariyaṁ vata bho, abbhutaṁ vata bho. | 'How amazing, sirs, how astonishing, sirs! | ‘何其奇哉，诸君，何其惊哉，诸君！ |
| Evarūpopi nāma satto bhavissati. | That a being of such a kind will exist. | 有如是之众生将存在。 |
| Evarūpopi nāma yakkho bhavissati. | That a yakkha of such a kind will exist. | 有如是之夜叉将存在。 |
| Evarūpopi nāma attabhāvapaṭilābho bhavissatī’”ti. | That a personal existence of such a kind will be acquired.'" | 有如是之个人存在将被获得。’” |
| Atha kho bhagavā bhikkhū āmantesi: | Then the Blessed One addressed the bhikkhus: | 尔时，世尊告诸比丘言： |
| “cakkhubhūtā vata, bhikkhave, sāvakā viharanti; | "The disciples dwell with vision, bhikkhus; | “弟子住于见，诸比丘； |
| ñāṇabhūtā vata, bhikkhave, sāvakā viharanti, yatra hi nāma sāvako evarūpaṁ ñassati vā dakkhati vā sakkhiṁ vā karissati. | the disciples dwell with knowledge, bhikkhus, inasmuch as a disciple will know or see or witness such a form. | 弟子住于知，诸比丘，因弟子将知或见或证如是之形。 |
| Pubbeva me so, bhikkhave, satto diṭṭho ahosi, api cāhaṁ na byākāsiṁ. | I had seen that being before, bhikkhus, but I did not declare it. | 我昔曾见彼众生，诸比丘，然我未宣说。 |
| Ahañcetaṁ byākareyyaṁ, pare ca me na saddaheyyuṁ. | If I had declared it, others would not have believed me. | 若我宣说，他人将不信我。 |
| Ye me na saddaheyyuṁ, tesaṁ taṁ assa dīgharattaṁ ahitāya dukkhāya. | And for those who would not believe me, that would be for their long-term harm and suffering. | 于不信我者，将为其长远之害与苦。 |
| Eso, bhikkhave, satto imasmiṁyeva rājagahe goghātako ahosi. | This being, bhikkhus, was a cattle-butcher right here in Rājagaha. | 此众生，诸比丘，即于此王舍城为一屠牛者。 |
| So tassa kammassa vipākena bahūni vassāni bahūni vassasatāni bahūni vassasahassāni bahūni vassasatasahassāni niraye paccitvā tasseva kammassa vipākāvasesena evarūpaṁ attabhāvapaṭilābhaṁ paṭisaṁvedayatī”ti. | As a result of that kamma, he was tormented in hell for many years, for many hundreds of years, for many thousands of years, for many hundreds of thousands of years, and as a residual result of that same kamma, he is experiencing such a personal existence." | 因此业之果，彼于地狱受苦多年，多百年，多千年，多十万年，并因此同业之余果，彼正经验如是之个人存在。” |
| (Sabbesaṁ suttantānaṁ eseva peyyālo.) | (This is the same template for all the suttas.) | （此为所有经之同模板。） |
19.2 - SN 19.2 Pesi: Pesisutta
| --- SN19.2 - Pesisutta --- | --- SN19.2 - Pesisutta --- | --- SN19.2 - 肉块经 --- |
| “Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ maṁsapesiṁ vehāsaṁ gacchantiṁ. | "Just now, friend, while descending from Mount Vulture Peak, I saw a lump of flesh flying through the air. | “方才，友，下灵鹫山时，我见一肉块飞于空中。 |
| Tamenaṁ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti virājenti. | Vultures, crows, and hawks were following it, again and again, tearing it apart and pulling it to pieces. | 兀鹰，乌鸦，与鹰随之，再三，撕之并扯之。 |
| Sā sudaṁ aṭṭassaraṁ karoti …pe… | It was uttering cries of pain ... | 彼发痛苦之声… |
| eso, bhikkhave, satto imasmiṁyeva rājagahe goghātako ahosi …pe…. | This being, bhikkhus, was a cattle-butcher right here in Rājagaha ... | 此众生，诸比丘，即于此王舍城为一屠牛者… |
| Dutiyaṁ. | Second. | 第二。 |
19.3 - SN 19.3 Piṇḍa: Piṇḍasutta
| --- SN19.3 - Piṇḍasutta --- | --- SN19.3 - Piṇḍasutta --- | --- SN19.3 - 肉片经 --- |
| “Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ maṁsapiṇḍaṁ vehāsaṁ gacchantaṁ. | "Just now, friend, while descending from Mount Vulture Peak, I saw a piece of flesh flying through the air. | “方才，友，下灵鹫山时，我见一片肉飞于空中。 |
| Tamenaṁ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti virājenti. | Vultures, crows, and hawks were following it, again and again, tearing it apart and pulling it to pieces. | 兀鹰，乌鸦，与鹰随之，再三，撕之并扯之。 |
| Sā sudaṁ aṭṭassaraṁ karoti …pe… | It was uttering cries of pain ... | 彼发痛苦之声… |
| eso, bhikkhave, satto imasmiṁyeva rājagahe sākuṇiko ahosi …pe…. | This being, bhikkhus, was a fowler right here in Rājagaha ... | 此众生，诸比丘，即于此王舍城为一捕鸟者… |
| Tatiyaṁ. | Third. | 第三。 |
19.4 - SN 19.4 Nicchavi: Nicchavisutta
| --- SN19.4 - Nicchavisutta --- | --- SN19.4 - Nicchavisutta --- | --- SN19.4 - 无皮经 --- |
| “Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ nicchaviṁ purisaṁ vehāsaṁ gacchantaṁ. | "Just now, friend, while descending from Mount Vulture Peak, I saw a flayed man flying through the air. | “方才，友，下灵鹫山时，我见一无皮人飞于空中。 |
| Tamenaṁ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti virājenti. | Vultures, crows, and hawks were following him, again and again, tearing him apart and pulling him to pieces. | 兀鹰，乌鸦，与鹰随之，再三，撕之并扯之。 |
| So sudaṁ aṭṭassaraṁ karoti …pe… | He was uttering cries of pain ... | 彼发痛苦之声… |
| eso, bhikkhave, satto imasmiṁyeva rājagahe orabbhiko ahosi …pe…. | This being, bhikkhus, was a sheep-butcher right here in Rājagaha ... | 此众生，诸比丘，即于此王舍城为一屠羊者… |
| Catutthaṁ. | Fourth. | 第四。 |
19.5 - SN 19.5 Asiloma: Asilomasutta
| --- SN19.5 - Asilomasutta --- | --- SN19.5 - Asilomasutta --- | --- SN19.5 - 剑毛经 --- |
| “Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ asilomaṁ purisaṁ vehāsaṁ gacchantaṁ. | "Just now, friend, while descending from Mount Vulture Peak, I saw a man with sword-like hairs flying through the air. | “方才，友，下灵鹫山时，我见一剑毛人飞于空中。 |
| Tassa te asī uppatitvā uppatitvā tasseva kāye nipatanti. | Those swords, rising up, fell back on his own body. | 彼剑，升起，落回其身。 |
| So sudaṁ aṭṭassaraṁ karoti …pe… | He was uttering cries of pain ... | 彼发痛苦之声… |
| eso, bhikkhave, satto imasmiṁyeva rājagahe sūkariko ahosi …pe…. | This being, bhikkhus, was a pork-butcher right here in Rājagaha ... | 此众生，诸比丘，即于此王舍城为一屠猪者… |
19.6 - SN 19.6 Satti: Sattisutta
| --- SN19.6 - Sattisutta --- | --- SN19.6 - Sattisutta --- | --- SN19.6 - 矛经 --- |
| “Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ sattilomaṁ purisaṁ vehāsaṁ gacchantaṁ. | "Just now, friend, while descending from Mount Vulture Peak, I saw a man with spear-like hairs flying through the air. | “方才，友，下灵鹫山时，我见一矛毛人飞于空中。 |
| Tassa tā sattiyo uppatitvā uppatitvā tasseva kāye nipatanti. | Those spears, rising up, fell back on his own body. | 彼矛，升起，落回其身。 |
| So sudaṁ aṭṭassaraṁ karoti …pe… | He was uttering cries of pain ... | 彼发痛苦之声… |
| eso, bhikkhave, satto imasmiṁyeva rājagahe māgaviko ahosi …pe…. | This being, bhikkhus, was a deer-hunter right here in Rājagaha ... | 此众生，诸比丘，即于此王舍城为一猎鹿者… |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
19.7 - SN 19.7 Usuloma: Usulomasutta
| --- SN19.7 - Usulomasutta --- | --- SN19.7 - Usulomasutta --- | --- SN19.7 - 箭毛经 --- |
| “Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ usulomaṁ purisaṁ vehāsaṁ gacchantaṁ. | "Just now, friend, while descending from Mount Vulture Peak, I saw a man with arrow-like hairs flying through the air. | “方才，友，下灵鹫山时，我见一箭毛人飞于空中。 |
| Tassa te usū uppatitvā uppatitvā tasseva kāye nipatanti. | Those arrows, rising up, fell back on his own body. | 彼箭，升起，落回其身。 |
| So sudaṁ aṭṭassaraṁ karoti …pe… | He was uttering cries of pain ... | 彼发痛苦之声… |
| eso, bhikkhave, satto imasmiṁyeva rājagahe kāraṇiko ahosi …pe…. | This being, bhikkhus, was an executioner right here in Rājagaha ... | 此众生，诸比丘，即于此王舍城为一刽子手… |
19.8 - SN 19.8 Sūciloma: Sūcilomasutta
| --- SN19.8 - Sūcilomasutta --- | --- SN19.8 - Sūcilomasutta --- | --- SN19.8 - 针毛经 --- |
| “Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ sūcilomaṁ purisaṁ vehāsaṁ gacchantaṁ. | "Just now, friend, while descending from Mount Vulture Peak, I saw a man with needle-like hairs flying through the air. | “方才，友，下灵鹫山时，我见一针毛人飞于空中。 |
| Tassa tā sūciyo uppatitvā uppatitvā tasseva kāye nipatanti. | Those needles, rising up, fell back on his own body. | 彼针，升起，落回其身。 |
| So sudaṁ aṭṭassaraṁ karoti …pe… | He was uttering cries of pain ... | 彼发痛苦之声… |
| eso, bhikkhave, satto imasmiṁyeva rājagahe sūto ahosi …pe…. | This being, bhikkhus, was a charioteer (slanderer) right here in Rājagaha ... | 此众生，诸比丘，即于此王舍城为一车夫（诽谤者）… |
19.9 - SN 19.9 Dutiyasūciloma: Dutiyasūcilomasutta
| --- SN19.9 - Dutiyasūcilomasutta --- | --- SN19.9 - Dutiyasūcilomasutta --- | --- SN19.9 - 第二针毛经 --- |
| “Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ sūcilomaṁ purisaṁ vehāsaṁ gacchantaṁ. | "Just now, friend, while descending from Mount Vulture Peak, I saw a man with needle-like hairs flying through the air. | “方才，友，下灵鹫山时，我见一针毛人飞于空中。 |
| Tassa tā sūciyo sīse pavisitvā mukhato nikkhamanti; | Those needles entered his head and came out of his mouth; | 彼针入其头而出其口； |
| mukhe pavisitvā urato nikkhamanti; | they entered his mouth and came out of his chest; | 入其口而出其胸； |
| ure pavisitvā udarato nikkhamanti; | they entered his chest and came out of his stomach; | 入其胸而出其腹； |
| udare pavisitvā ūrūhi nikkhamanti; | they entered his stomach and came out of his thighs; | 入其腹而出其腿； |
| ūrūsu pavisitvā jaṅghāhi nikkhamanti; | they entered his thighs and came out of his calves; | 入其腿而出其胫； |
| jaṅghāsu pavisitvā pādehi nikkhamanti; | they entered his calves and came out of his feet; | 入其胫而出其足； |
| so sudaṁ aṭṭassaraṁ karoti …pe… | he was uttering cries of pain ... | 彼发痛苦之声… |
| eso, bhikkhave, satto imasmiṁyeva rājagahe sūcako ahosi …pe…. | This being, bhikkhus, was a slanderer right here in Rājagaha ... | 此众生，诸比丘，即于此王舍城为一诽谤者… |
19.10 - SN 19.10 Kumbhaṇḍa: Kumbhaṇḍasutta
| --- SN19.10 - Kumbhaṇḍasutta --- | --- SN19.10 - Kumbhaṇḍasutta --- | --- SN19.10 - 巨睾经 --- |
| “Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ kumbhaṇḍaṁ purisaṁ vehāsaṁ gacchantaṁ. | "Just now, friend, while descending from Mount Vulture Peak, I saw a man with huge testicles flying through the air. | “方才，友，下灵鹫山时，我见一巨睾人飞于空中。 |
| So gacchantopi teva aṇḍe khandhe āropetvā gacchati. | When he walked, he walked carrying those testicles on his shoulder. | 彼行时，负彼睾于肩。 |
| Nisīdantopi tesveva aṇḍesu nisīdati. | When he sat down, he sat on those very testicles. | 彼坐时，坐于彼睾上。 |
| Tamenaṁ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti virājenti. | Vultures, crows, and hawks were following him, again and again, tearing at them and pulling them to pieces. | 兀鹰，乌鸦，与鹰随之，再三，啄之并扯之。 |
| So sudaṁ aṭṭassaraṁ karoti …pe… | He was uttering cries of pain ... | 彼发痛苦之声… |
| eso, bhikkhave, satto imasmiṁyeva rājagahe gāmakūṭako ahosi …pe…. | This being, bhikkhus, was a corrupt village official right here in Rājagaha ... | 此众生，诸比丘，即于此王舍城为一贪官… |
| Paṭhamo vaggo. | First Chapter. | 第一品。 |
| Aṭṭhi pesi ubho gāvaghātakā, | Bones, flesh, both cattle-butchers, | 骨，肉，皆屠牛者， |
| Piṇḍo sākuṇiyo nicchavorabbhi; | Piece of flesh, a fowler; flayed, a sheep-butcher; | 肉片，一捕鸟者；无皮，一屠羊者； |
| Asi sūkariko sattimāgavi, | Sword, a pork-butcher; spear, a deer-hunter; | 剑，一屠猪者；矛，一猎鹿者； |
| Usu kāraṇiko sūci sārathi; | Arrow, an executioner; needle, a charioteer; | 箭，一刽子手；针，一车夫； |
| Yo ca sibbiyati sūcako hi so, | He who is sewn up was a slanderer, | 缝合者为诽谤者， |
| Aṇḍabhāri ahu gāmakūṭakoti. | The one with heavy testicles was a corrupt village official. | 重睾者为贪官。 |
19.11 - SN 19.11 Sasīsaka: Sasīsakasutta
| --- SN19.11 - Sasīsakasutta --- | --- SN19.11 - Sasīsakasutta --- | --- SN19.11 - 没头经 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ rājagahe veḷuvane. | On one occasion at Rājagaha in the Bamboo Grove. | 一时于王舍城竹林。 |
| “Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ purisaṁ gūthakūpe sasīsakaṁ nimuggaṁ …pe… | "Just now, friend, while descending from Mount Vulture Peak, I saw a man submerged up to his head in a pit of excrement ... | “方才，友，下灵鹫山时，我见一人沉于粪坑至头… |
| eso, bhikkhave, satto imasmiṁyeva rājagahe pāradāriko ahosi …pe…. | This being, bhikkhus, was an adulterer right here in Rājagaha ... | 此众生，诸比丘，即于此王舍城为一奸夫… |
19.12 - SN 19.12 Gūthakhāda: Gūthakhādasutta
| --- SN19.12 - Gūthakhādasutta --- | --- SN19.12 - Gūthakhādasutta --- | --- SN19.12 - 食粪经 --- |
| “Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ purisaṁ gūthakūpe nimuggaṁ ubhohi hatthehi gūthaṁ khādantaṁ …pe… | "Just now, friend, while descending from Mount Vulture Peak, I saw a man submerged in a pit of excrement, eating the excrement with both hands ... | “方才，友，下灵鹫山时，我见一人沉于粪坑，以双手食粪… |
| eso, bhikkhave, satto imasmiṁyeva rājagahe duṭṭhabrāhmaṇo ahosi. | This being, bhikkhus, was a malevolent brahmin right here in Rājagaha. | 此众生，诸比丘，即于此王舍城为一恶婆罗门。 |
| So kassapassa sammāsambuddhassa pāvacane bhikkhusaṅghaṁ bhattena nimantetvā doṇiyo gūthassa pūrāpetvā etadavoca— | In the dispensation of the Perfectly Enlightened One Kassapa, he invited the Saṅgha of bhikkhus for a meal, filled troughs with excrement, and said— | 于迦叶正等觉之教法中，彼邀比丘僧食，以粪满槽，并言— |
| aho bhonto yāvadatthaṁ bhuñjantu ceva harantu cā’ti …pe…. | 'Sirs, eat as much as you like and take some away' ... | ‘诸君，随量食并携去’… |
| Dutiyaṁ. | Second. | 第二。 |
19.13 - SN 19.13 Nicchavitthi: Nicchavitthisutta
| --- SN19.13 - Nicchavitthisutta --- | --- SN19.13 - Nicchavitthisutta --- | --- SN19.13 - 无皮女经 --- |
| “Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ nicchaviṁ itthiṁ vehāsaṁ gacchantiṁ. | "Just now, friend, while descending from Mount Vulture Peak, I saw a flayed woman flying through the air. | “方才，友，下灵鹫山时，我见一无皮女飞于空中。 |
| Tamenaṁ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti virājenti. | Vultures, crows, and hawks were following her, again and again, tearing her apart and pulling her to pieces. | 兀鹰，乌鸦，与鹰随之，再三，撕之并扯之。 |
| Sā sudaṁ aṭṭassaraṁ karoti …pe… | She was uttering cries of pain ... | 彼发痛苦之声… |
| esā, bhikkhave, itthī imasmiṁyeva rājagahe aticārinī ahosi …pe…. | This woman, bhikkhus, was an adulteress right here in Rājagaha ... | 此女，诸比丘，即于此王舍城为一奸妇… |
| Tatiyaṁ. | Third. | 第三。 |
19.14 - SN 19.14 Maṅgulitthi: Maṅgulitthisutta
| --- SN19.14 - Maṅgulitthisutta --- | --- SN19.14 - Maṅgulitthisutta --- | --- SN19.14 - 臭女经 --- |
| “Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ itthiṁ duggandhaṁ maṅguliṁ vehāsaṁ gacchantiṁ. | "Just now, friend, while descending from Mount Vulture Peak, I saw a foul-smelling, leprous woman flying through the air. | “方才，友，下灵鹫山时，我见一恶臭，麻风女飞于空中。 |
| Tamenaṁ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti virājenti. | Vultures, crows, and hawks were following her, again and again, tearing her apart and pulling her to pieces. | 兀鹰，乌鸦，与鹰随之，再三，撕之并扯之。 |
| Sā sudaṁ aṭṭassaraṁ karoti …pe… | She was uttering cries of pain ... | 彼发痛苦之声… |
| esā, bhikkhave, itthī imasmiṁyeva rājagahe ikkhaṇikā ahosi …pe…. | This woman, bhikkhus, was a sorceress right here in Rājagaha ... | 此女，诸比丘，即于此王舍城为一女巫… |
| Catutthaṁ. | Fourth. | 第四。 |
19.15 - SN 19.15 Okilinī: Okilinīsutta
| --- SN19.15 - Okilinīsutta --- | --- SN19.15 - Okilinīsutta --- | --- SN19.15 - 焦黑经 --- |
| “Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ itthiṁ uppakkaṁ okiliniṁ okiriniṁ vehāsaṁ gacchantiṁ. | "Just now, friend, while descending from Mount Vulture Peak, I saw a woman who was charred, covered in soot, and scattering soot, flying through the air. | “方才，友，下灵鹫山时，我见一焦黑，覆 soot，并撒 soot 之女飞于空中。 |
| Sā sudaṁ aṭṭassaraṁ karoti …pe… | She was uttering cries of pain ... | 彼发痛苦之声… |
| esā, bhikkhave, itthī kaliṅgassa rañño aggamahesī ahosi. | This woman, bhikkhus, was the chief queen of the king of Kalinga. | 此女，诸比丘，为迦陵伽王之正后。 |
| Sā issāpakatā sapattiṁ aṅgārakaṭāhena okiri …pe…. | Out of jealousy, she poured a pan of hot coals over her rival wife ... | 出于嫉妒，彼以一盘热炭浇其情敌… |
19.16 - SN 19.16 Asīsaka: Asīsakasutta
| --- SN19.16 - Asīsakasutta --- | --- SN19.16 - Asīsakasutta --- | --- SN19.16 - 无头经 --- |
| “Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ asīsakaṁ kabandhaṁ vehāsaṁ gacchantaṁ. | "Just now, friend, while descending from Mount Vulture Peak, I saw a headless trunk flying through the air. | “方才，友，下灵鹫山时，我见一无头躯干飞于空中。 |
| Tassa ure akkhīni ceva honti mukhañca. | Its eyes and mouth were on its chest. | 其眼与口在其胸。 |
| Tamenaṁ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti virājenti. | Vultures, crows, and hawks were following it, again and again, tearing it apart and pulling it to pieces. | 兀鹰，乌鸦，与鹰随之，再三，撕之并扯之。 |
| So sudaṁ aṭṭassaraṁ karoti …pe… | It was uttering cries of pain ... | 彼发痛苦之声… |
| eso, bhikkhave, satto imasmiṁyeva rājagahe hāriko nāma coraghātako ahosi …pe…. | This being, bhikkhus, was a bandit-killer named Hārika right here in Rājagaha ... | 此众生，诸比-丘，即于此王舍城为一名为诃利迦之盗匪杀手… |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
19.17 - SN 19.17 Pāpabhikkhu: Pāpabhikkhusutta
| --- SN19.17 - Pāpabhikkhusutta --- | --- SN19.17 - Pāpabhikkhusutta --- | --- SN19.17 - 恶比丘经 --- |
| “Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ bhikkhuṁ vehāsaṁ gacchantaṁ. | "Just now, friend, while descending from Mount Vulture Peak, I saw a bhikkhu flying through the air. | “方才，友，下灵鹫山时，我见一比丘飞于空中。 |
| Tassa saṅghāṭipi ādittā sampajjalitā sajotibhūtā, pattopi āditto sampajjalito sajotibhūto, kāyabandhanampi ādittaṁ sampajjalitaṁ sajotibhūtaṁ, kāyopi āditto sampajjalito sajotibhūto. | His outer robe was ablaze, burning, and in flames; his bowl was ablaze, burning, and in flames; his waistband was ablaze, burning, and in flames; his body was ablaze, burning, and in flames. | 其外衣 ablaze，燃烧，与火焰中；其钵 ablaze，燃烧，与火焰中；其腰带 ablaze，燃烧，与火焰中；其身 ablaze，燃烧，与火焰中。 |
| So sudaṁ aṭṭassaraṁ karoti …pe… | He was uttering cries of pain ... | 彼发痛苦之声… |
| eso, bhikkhave, bhikkhu kassapassa sammāsambuddhassa pāvacane pāpabhikkhu ahosi …pe…. | This bhikkhu, bhikkhus, was a wicked bhikkhu in the dispensation of the Perfectly Enlightened One Kassapa ... | 此比丘，诸比丘，为迦叶正等觉之教法中一恶比丘… |
19.18 - SN 19.18 Pāpabhikkhunī: Pāpabhikkhunīsutta
| --- SN19.18 - Pāpabhikkhunīsutta --- | --- SN19.18 - Pāpabhikkhunīsutta --- | --- SN19.18 - 恶比丘尼经 --- |
| “Addasaṁ bhikkhuniṁ vehāsaṁ gacchantiṁ. | "I saw a bhikkhunī flying through the air. | “我见一比丘尼飞于空中。 |
| Tassā saṅghāṭipi ādittā …pe… | Her outer robe was ablaze ... | 其外衣 ablaze… |
| pāpabhikkhunī ahosi …pe…. | ... she was a wicked bhikkhunī ... | …彼为一恶比丘尼… |
19.19 - SN 19.19 Pāpasikkhamāna: Pāpasikkhamānasutta
| --- SN19.19 - Pāpasikkhamānasutta --- | --- SN19.19 - Pāpasikkhamānasutta --- | --- SN19.19 - 恶学法女经 --- |
| “Addasaṁ sikkhamānaṁ vehāsaṁ gacchantiṁ. | "I saw a female probationer flying through the air. | “我见一学法女飞于空中。 |
| Tassā saṅghāṭipi ādittā …pe… | Her outer robe was ablaze ... | 其外衣 ablaze… |
| pāpasikkhamānā ahosi …pe…. | ... she was a wicked female probationer ... | …彼为一恶学法女… |
19.20 - SN 19.20 Pāpasāmaṇera: Pāpasāmaṇerasutta
| --- SN19.20 - Pāpasāmaṇerasutta --- | --- SN19.20 - Pāpasāmaṇerasutta --- | --- SN19.20 - 恶沙弥经 --- |
| “Addasaṁ sāmaṇeraṁ vehāsaṁ gacchantaṁ. | "I saw a male novice flying through the air. | “我见一沙弥飞于空中。 |
| Tassa saṅghāṭipi ādittā …pe… | His outer robe was ablaze ... | 其外衣 ablaze… |
| pāpasāmaṇero ahosi …pe…. | ... he was a wicked male novice ... | …彼为一恶沙弥… |
19.21 - SN 19.21 Pāpasāmaṇerī: Pāpasāmaṇerīsutta
| --- SN19.21 - Pāpasāmaṇerīsutta --- | --- SN19.21 - Pāpasāmaṇerīsutta --- | --- SN19.21 - 恶沙弥尼经 --- |
| “Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ sāmaṇeriṁ vehāsaṁ gacchantiṁ. | "Just now, friend, while descending from Mount Vulture Peak, I saw a female novice flying through the air. | “方才，友，下灵鹫山时，我见一沙弥尼飞于空中。 |
| Tassā saṅghāṭipi ādittā sampajjalitā sajotibhūtā, pattopi āditto sampajjalito sajotibhūto, kāyabandhanampi ādittaṁ sampajjalitaṁ sajotibhūtaṁ, kāyopi āditto sampajjalito sajotibhūto. | Her outer robe was ablaze, burning, and in flames; her bowl was ablaze, burning, and in flames; her waistband was ablaze, burning, and in flames; her body was ablaze, burning, and in flames. | 其外衣 ablaze，燃烧，与火焰中；其钵 ablaze，燃烧，与火焰中；其腰带 ablaze，燃烧，与火焰中；其身 ablaze，燃烧，与火焰中。 |
| Sā sudaṁ aṭṭassaraṁ karoti. | She was uttering cries of pain. | 彼发痛苦之声。 |
| Tassa mayhaṁ, āvuso, etadahosi: | To me, friend, this thought occurred: | 于我，友，生此念： |
| ‘acchariyaṁ vata bho, abbhutaṁ vata bho. | 'How amazing, sirs, how astonishing, sirs! | ‘何其奇哉，诸君，何其惊哉，诸君！ |
| Evarūpopi nāma satto bhavissati. | That a being of such a kind will exist. | 有如是之众生将存在。 |
| Evarūpopi nāma yakkho bhavissati. | That a yakkha of such a kind will exist. | 有如是之夜叉将存在。 |
| Evarūpopi nāma attabhāvapaṭilābho bhavissatī’”ti. | That a personal existence of such a kind will be acquired.'" | 有如是之个人存在将被获得。’” |
| Atha kho bhagavā bhikkhū āmantesi: | Then the Blessed One addressed the bhikkhus: | 尔时，世尊告诸比丘言： |
| “cakkhubhūtā vata, bhikkhave, sāvakā viharanti; | "The disciples dwell with vision, bhikkhus; | “弟子住于见，诸比丘； |
| ñāṇabhūtā vata, bhikkhave, sāvakā viharanti, yatra hi nāma sāvako evarūpaṁ ñassati vā dakkhati vā sakkhiṁ vā karissati. | the disciples dwell with knowledge, bhikkhus, inasmuch as a disciple will know or see or witness such a form. | 弟子住于知，诸比丘，因弟子将知或见或证如是之形。 |
| Pubbeva me sā, bhikkhave, sāmaṇerī diṭṭhā ahosi. | I had seen that female novice before, bhikkhus. | 我昔曾见彼沙弥尼，诸比丘。 |
| Api cāhaṁ na byākāsiṁ. | But I did not declare it. | 然我未宣说。 |
| Ahañcetaṁ byākareyyaṁ, pare ca me na saddaheyyuṁ. | If I had declared it, others would not have believed me. | 若我宣说，他人将不信我。 |
| Ye me na saddaheyyuṁ, tesaṁ taṁ assa dīgharattaṁ ahitāya dukkhāya. | And for those who would not believe me, that would be for their long-term harm and suffering. | 于不信我者，将为其长远之害与苦。 |
| Esā, bhikkhave, sāmaṇerī kassapassa sammāsambuddhassa pāvacane pāpasāmaṇerī ahosi. | This female novice, bhikkhus, was a wicked female novice in the dispensation of the Perfectly Enlightened One Kassapa. | 此沙弥尼，诸比丘，为迦叶正等觉之教法中一恶沙弥尼。 |
| Sā tassa kammassa vipākena bahūni vassāni bahūni vassasatāni bahūni vassasahassāni bahūni vassasatasahassāni niraye paccitvā tasseva kammassa vipākāvasesena evarūpaṁ attabhāvapaṭilābhaṁ paṭisaṁvedayatī”ti. | As a result of that kamma, she was tormented in hell for many years, for many hundreds of years, for many thousands of years, for many hundreds of thousands of years, and as a residual result of that same kamma, she is experiencing such a personal existence." | 因此业之果，彼于地狱受苦多年，多百年，多千年，多十万年，并因此同业之余果，彼正经验如是之个人存在。” |
| Dutiyo vaggo. | The Second Chapter. | 第二品。 |
| Kūpe nimuggo hi so pāradāriko, | Submerged in a pit was the adulterer, | 沉于坑为奸夫， |
| Gūthakhādi ahu duṭṭhabrāhmaṇo; | Eating excrement was the wicked brahmin; | 食粪为恶婆罗门； |
| Nicchavitthi aticārinī ahu, | The flayed woman was an adulteress, | 无皮女为奸妇， |
| Maṅgulitthi ahu ikkhaṇitthikā; | The leprous woman was a sorceress; | 麻风女为女巫； |
| Okilini sapattaṅgārokiri, | The soot-covered one poured coals on her rival, | 覆煤者浇炭于其情敌， |
| Sīsacchinno ahu coraghātako. | The headless one was a bandit-killer. | 无头者为盗匪杀手。 |
| Bhikkhu bhikkhunī sikkhamānā, | A bhikkhu, a bhikkhunī, a female probationer, | 一比丘，一比丘尼，一学法女， |
| Sāmaṇero atha sāmaṇerikā; | A male novice, and then a female novice; | 一沙弥，然后一沙弥尼； |
| Kassapassa vinayasmiṁ pabbajjaṁ, | In Kassapa's discipline, they had gone forth, | 于迦叶律中，彼等已出家， |
| Pāpakammaṁ kariṁsu tāvadeti. | They committed wicked deeds. | 彼等行恶业。 |
| Lakkhaṇasaṁyuttaṁ samattaṁ. | The Connected Discourses with Lakkhaṇa are complete. | 勒叉那相应部竟。 |
20 - SN 20 Opammā: Connected Discourses with Similes
| ==================== SN20 - Opammāsaṃyutta ==================== | Connected Discourses with Similes | 譬喻相应部 |
20.1 - SN 20.1 Kūṭa: Kūṭasutta
| --- SN20.1 - Kūṭasutta --- | --- SN20.1 - Kūṭasutta --- | --- SN20.1 - 屋顶经 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. | On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. | 一时，佛住舍卫城祇陀林给孤独园。 |
| Tatra kho bhagavā …pe… etadavoca: | There the Blessed One ... said this: | 尔时世尊…说此： |
| “seyyathāpi, bhikkhave, kūṭāgārassa yā kāci gopānasiyo sabbā tā kūṭaṅgamā kūṭasamosaraṇā kūṭasamugghātā sabbā tā samugghātaṁ gacchanti; | "Bhikkhus, just as all the rafters of a gabled house lead to the peak, incline to the peak, converge at the peak, and are all removed when the peak is removed; | “诸比丘，犹如重阁之所有椽皆趣于顶，倾向于顶，汇于顶，顶去则皆去； |
| evameva kho, bhikkhave, ye keci akusalā dhammā sabbe te avijjāmūlakā avijjāsamosaraṇā avijjāsamugghātā, sabbe te samugghātaṁ gacchanti. | so too, bhikkhus, whatever unwholesome states there are, they are all rooted in ignorance, converge in ignorance, and are all removed when ignorance is removed. | 如是，诸比丘，凡不善法，皆根于无明，汇于无明，无明去则皆去。 |
| Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ: | Therefore, bhikkhus, you should train yourselves thus: | 是故，诸比丘，汝等应如是修习： |
| ‘appamattā viharissāmā’ti. | 'We will dwell heedfully.' | ‘我等将不放逸住。’ |
| Evañhi vo, bhikkhave, sikkhitabban”ti. | Thus, bhikkhus, should you train yourselves." | 如是，诸比丘，汝等应修习。” |
20.2 - SN 20.2 Nakhasikha: Nakhasikhasutta
| --- SN20.2 - Nakhasikhasutta --- | --- SN20.2 - Nakhasikhasutta --- | --- SN20.2 - 指甲经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| Atha kho bhagavā parittaṁ nakhasikhāyaṁ paṁsuṁ āropetvā bhikkhū āmantesi: | Then the Blessed One, having taken up a little bit of dust on his fingernail, addressed the bhikkhus: | 尔时，世尊，以指甲取少许尘，告诸比丘言： |
| “Taṁ kiṁ maññatha, bhikkhave, | "What do you think, bhikkhus? | “汝意云何，诸比丘？ |
| katamaṁ nu kho bahutaraṁ, yo cāyaṁ mayā paritto nakhasikhāyaṁ paṁsu āropito yā cāyaṁ mahāpathavī”ti? | Which is more: this little bit of dust I have taken up on my fingernail, or this great earth?" | 何者为多：我指甲所取之少尘，或此大地？” |
| “Etadeva, bhante, bahutaraṁ yadidaṁ mahāpathavī. | "Venerable sir, the great earth is much more. | “尊者，大地多得多。 |
| Appamattakoyaṁ bhagavatā paritto nakhasikhāyaṁ paṁsu āropito. | The little bit of dust the Blessed One has taken up on his fingernail is trifling. | 世尊指甲所取之少尘为微不足道。 |
| Saṅkhampi na upeti upanidhimpi na upeti kalabhāgampi na upeti mahāpathaviṁ upanidhāya bhagavatā paritto nakhasikhāyaṁ paṁsu āropito”ti. | Compared to the great earth, the little bit of dust the Blessed One has taken up on his fingernail does not count, does not amount to a fraction, does not bear comparison." | 比之大地，世尊指甲所取之少尘不计，不成一分，不可比。” |
| “Evameva kho, bhikkhave, appakā te sattā ye manussesu paccājāyanti; | "So too, bhikkhus, those beings who are reborn among humans are few. | “如是，诸比丘，生于人中之众生少。 |
| atha kho eteyeva bahutarā sattā ye aññatra manussehi paccājāyanti. | But those beings who are reborn elsewhere than among humans are far more numerous. | 然生于人外之众生多得多。 |
| Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ: | Therefore, bhikkhus, you should train yourselves thus: | 是故，诸比丘，汝等应如是修习： |
| ‘appamattā viharissāmā’ti. | 'We will dwell heedfully.' | ‘我等将不放逸住。’ |
| Evañhi vo, bhikkhave, sikkhitabban”ti. | Thus, bhikkhus, should you train yourselves." | 如是，诸比丘，汝等应修习。” |
| Dutiyaṁ. | Second. | 第二。 |
20.3 - SN 20.3 Kula: Kulasutta
| --- SN20.3 - Kulasutta --- | --- SN20.3 - Kulasutta --- | --- SN20.3 - 家庭经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| “Seyyathāpi, bhikkhave, yāni kānici kulāni bahutthikāni appapurisāni tāni suppadhaṁsiyāni honti corehi kumbhatthenakehi; | "Bhikkhus, just as those families with many women and few men are easily assaulted by robbers, by thieves; | “诸比丘，犹如多女少男之家易为盗贼所侵； |
| evameva kho, bhikkhave, yassa kassaci bhikkhuno mettācetovimutti abhāvitā abahulīkatā so suppadhaṁsiyo hoti amanussehi. | so too, bhikkhus, any bhikkhu whose liberation of mind by loving-kindness has not been developed and cultivated is easily assaulted by non-human beings. | 如是，诸比丘，凡比丘之慈心解脱未发展、未培养，易为非人所侵。 |
| Seyyathāpi, bhikkhave, yāni kānici kulāni appitthikāni bahupurisāni tāni duppadhaṁsiyāni honti corehi kumbhatthenakehi; | Bhikkhus, just as those families with few women and many men are not easily assaulted by robbers, by thieves; | 诸比丘，犹如少女多男之家不易为盗贼所侵； |
| evameva kho, bhikkhave, yassa kassaci bhikkhuno mettācetovimutti bhāvitā bahulīkatā so duppadhaṁsiyo hoti amanussehi. | so too, bhikkhus, any bhikkhu whose liberation of mind by loving-kindness has been developed and cultivated is not easily assaulted by non-human beings. | 如是，诸比丘，凡比丘之慈心解脱已发展、已培养，不易为非人所侵。 |
| Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ: | Therefore, bhikkhus, you should train yourselves thus: | 是故，诸比丘，汝等应如是修习： |
| ‘mettā no cetovimutti bhāvitā bhavissati bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā’ti. | 'Our liberation of mind by loving-kindness will be developed, cultivated, made a vehicle, made a basis, established, consolidated, and well undertaken.' | ‘我等之慈心解脱将发展、培养、作成车乘、作成基础、建立、巩固、并善行之。’ |
| Evañhi vo, bhikkhave, sikkhitabban”ti. | Thus, bhikkhus, should you train yourselves." | 如是，诸比丘，汝等应修习。” |
| Tatiyaṁ. | Third. | 第三。 |
20.4 - SN 20.4 Okkhā: Okkhāsutta
| --- SN20.4 - Okkhāsutta --- | --- SN20.4 - Okkhāsutta --- | --- SN20.4 - 锅经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| “Yo, bhikkhave, pubbaṇhasamayaṁ okkhāsataṁ dānaṁ dadeyya, yo majjhanhikasamayaṁ okkhāsataṁ dānaṁ dadeyya, yo sāyanhasamayaṁ okkhāsataṁ dānaṁ dadeyya, yo vā pubbaṇhasamayaṁ antamaso gadduhanamattampi mettacittaṁ bhāveyya, yo vā majjhanhikasamayaṁ antamaso gadduhanamattampi mettacittaṁ bhāveyya, yo vā sāyanhasamayaṁ antamaso gadduhanamattampi mettacittaṁ bhāveyya, idaṁ tato mahapphalataraṁ. | "Bhikkhus, if one were to give a gift of a hundred pots of food in the morning, and a gift of a hundred pots of food at noon, and a gift of a hundred pots of food in the evening, or if one were to develop a mind of loving-kindness in the morning for just the time it takes to milk a cow, and so at noon, and so in the evening, this latter would be far more fruitful. | “诸比丘，若人晨施百锅食，午施百锅食，晚施百锅食，或人晨修慈心仅如挤牛乳之时，午亦然，晚亦然，后者果报远大。 |
| Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ: | Therefore, bhikkhus, you should train yourselves thus: | 是故，诸比丘，汝等应如是修习： |
| ‘mettā no cetovimutti bhāvitā bhavissati bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā’ti. | 'Our liberation of mind by loving-kindness will be developed, cultivated, made a vehicle, made a basis, established, consolidated, and well undertaken.' | ‘我等之慈心解脱将发展、培养、作成车乘、作成基础、建立、巩固、并善行之。’ |
| Evañhi vo, bhikkhave, sikkhitabban”ti. | Thus, bhikkhus, should you train yourselves." | 如是，诸比丘，汝等应修习。” |
| Catutthaṁ. | Fourth. | 第四。 |
20.5 - SN 20.5 Satti: Sattisutta
| --- SN20.5 - Sattisutta --- | --- SN20.5 - Sattisutta --- | --- SN20.5 - 矛经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| “Seyyathāpi, bhikkhave, satti tiṇhaphalā. | "Suppose, bhikkhus, there was a sharp-pointed spear. Then a man would come along and think: | “譬如，诸比丘，有一利矛。人来思： |
| Atha puriso āgaccheyya: | 'I will bend back this sharp-pointed spear with my hand or my fist, I will twist it, I will turn it back.' | ‘我将以手或拳弯此利矛，我将扭之，我将转之。’ |
| ‘ahaṁ imaṁ sattiṁ tiṇhaphalaṁ pāṇinā vā muṭṭhinā vā paṭileṇissāmi paṭikoṭṭissāmi paṭivaṭṭessāmī’ti. | ||
| Taṁ kiṁ maññatha, bhikkhave, | What do you think, bhikkhus? | 汝意云何，诸比丘？ |
| bhabbo nu kho so puriso amuṁ sattiṁ tiṇhaphalaṁ pāṇinā vā muṭṭhinā vā paṭileṇetuṁ paṭikoṭṭetuṁ paṭivaṭṭetun”ti? | Would that man be able to bend back that sharp-pointed spear with his hand or his fist, to twist it, to turn it back?" | 彼人能以手或拳弯彼利矛，扭之，转之否？” |
| “No hetaṁ, bhante”. | No, venerable sir. | 不，尊者。 |
| “Taṁ kissa hetu”? | For what reason? | 何以故？ |
| “Asu hi, bhante, satti tiṇhaphalā na sukarā pāṇinā vā muṭṭhinā vā paṭileṇetuṁ paṭikoṭṭetuṁ paṭivaṭṭetuṁ. | "Because, venerable sir, that sharp-pointed spear is not easy to bend back, twist, or turn back with the hand or fist. | “因为，尊者，彼利矛不易以手或拳弯、扭、或转。 |
| Yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti. | That man would only reap weariness and vexation." | 彼人唯得疲劳与烦恼。” |
| “Evameva kho, bhikkhave, yassa kassaci bhikkhuno mettācetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, tassa ce amanusso cittaṁ khipitabbaṁ maññeyya; | "So too, bhikkhus, in the case of any bhikkhu for whom the liberation of mind by loving-kindness has been developed, cultivated, made a vehicle, made a basis, established, consolidated, and well undertaken, if a non-human being thinks of deranging his mind, | “如是，诸比丘，于凡比丘之慈心解脱已发展、培养、作成车乘、作成基础、建立、巩固、并善行之，若非人思乱其心， |
| atha kho sveva amanusso kilamathassa vighātassa bhāgī assa. | that non-human being would himself reap weariness and vexation. | 彼非人自得疲劳与烦恼。 |
| Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ: | Therefore, bhikkhus, you should train yourselves thus: | 是故，诸比丘，汝等应如是修习： |
| ‘mettā no cetovimutti bhāvitā bhavissati bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā’ti. | 'Our liberation of mind by loving-kindness will be developed, cultivated, made a vehicle, made a basis, established, consolidated, and well undertaken.' | ‘我等之慈心解脱将发展、培养、作成车乘、作成基础、建立、巩固、并善行之。’ |
| Evañhi vo, bhikkhave, sikkhitabban”ti. | Thus, bhikkhus, should you train yourselves." | 如是，诸比丘，汝等应修习。” |
20.6 - SN 20.6 Dhanuggaha: Dhanuggahasutta
| --- SN20.6 - Dhanuggahasutta --- | --- SN20.6 - Dhanuggahasutta --- | --- SN20.6 - 弓手经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| “Seyyathāpi, bhikkhave, cattāro daḷhadhammā dhanuggahā susikkhitā katahatthā katūpāsanā catuddisā ṭhitā assu. | "Suppose, bhikkhus, there were four strong archers, well-trained, skilled, practiced, standing in the four directions. | “譬如，诸比丘，有四强弓手，善训，善巧，熟练，立于四方。 |
| Atha puriso āgaccheyya: | Then a man would come along and think: | 人来思： |
| ‘ahaṁ imesaṁ catunnaṁ daḷhadhammānaṁ dhanuggahānaṁ susikkhitānaṁ katahatthānaṁ katūpāsanānaṁ catuddisā kaṇḍe khitte appatiṭṭhite pathaviyaṁ gahetvā āharissāmī’ti. | 'I will catch and bring back the arrows shot by these four strong archers, well-trained, skilled, practiced, in the four directions before they hit the ground.' | ‘我将捕此四强弓手，善训，善巧，熟练，于四方所射之箭，未落地前携回。’ |
| Taṁ kiṁ maññatha, bhikkhave, | What do you think, bhikkhus? | 汝意云何，诸比丘？ |
| ‘javano puriso paramena javena samannāgato’ti alaṁvacanāyā”ti? | Would it be right to say, 'That man is endowed with the highest speed'?" | 言‘彼人具最高速度’为正否？” |
| “Ekassa cepi, bhante, daḷhadhammassa dhanuggahassa susikkhitassa katahatthassa katūpāsanassa kaṇḍaṁ khittaṁ appatiṭṭhitaṁ pathaviyaṁ gahetvā āhareyya: | "Venerable sir, even if he were to catch and bring back the arrow shot by one strong archer, well-trained, skilled, practiced, before it hit the ground, | “尊者，纵彼能捕一强弓手，善训，善巧，熟练，所射之箭，未落地前携回， |
| ‘javano puriso paramena javena samannāgato’ti alaṁvacanāya, ko pana vādo catunnaṁ daḷhadhammānaṁ dhanuggahānaṁ susikkhitānaṁ katahatthānaṁ katūpāsanānan”ti? | it would be right to say, ' | 言‘… |
| “Yathā ca, bhikkhave, tassa purisassa javo, yathā ca candimasūriyānaṁ javo, tato sīghataro. | the speed of that man, bhikkhus, and as the speed of the sun and moon, this is faster. | 彼人之速度，诸比丘，及日月之速度，此为更快。 |
| Yathā ca, bhikkhave, tassa purisassa javo yathā ca candimasūriyānaṁ javo yathā ca yā devatā candimasūriyānaṁ purato dhāvanti tāsaṁ devatānaṁ javo, (…) tato sīghataraṁ āyusaṅkhārā khīyanti. | Whatever, bhikkhus, is the speed of that man, and the speed of the sun and moon, and the speed of the devas who run before the sun and moon, (...) faster than that the life formations waste away. | 无论，诸比丘，彼人之速度，日月之速度，及日月前行之天神之速度，(...) 快于此者，生命之行消逝。 |
| Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ: | Therefore, bhikkhus, you should train yourselves thus: | 是故，诸比丘，汝等应如是修习： |
| ‘appamattā viharissāmā’ti. | ‘We will dwell heedfully.’ | ‘我等将不放逸住。’ |
| Evañhi vo, bhikkhave, sikkhitabban”ti. | Thus, bhikkhus, should you train yourselves." | 如是，诸比丘，汝等应修习。” |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
20.7 - SN 20.7 Āṇi: Āṇisutta
| --- SN20.7 - Āṇisutta --- | --- SN20.7 - Āṇisutta --- | --- SN20.7 - 鼓经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| “Bhūtapubbaṁ, bhikkhave, dasārahānaṁ ānako nāma mudiṅgo ahosi. | "Once in the past, bhikkhus, the Dasārahas had a drum called the Ānaka. | “昔，诸比丘，十力族有鼓名阿那伽。 |
| Tassa dasārahā ānake ghaṭite aññaṁ āṇiṁ odahiṁsu. | When the Ānaka drum split, the Dasārahas inserted another peg. | 阿那伽鼓破时，十力族插入另一钉。 |
| Ahu kho so, bhikkhave, samayo yaṁ ānakassa mudiṅgassa porāṇaṁ pokkharaphalakaṁ antaradhāyi. | There came a time, bhikkhus, when the original drumhead of the Ānaka drum disappeared. | 时至，诸比丘，阿那伽鼓之原鼓面消失。 |
| Āṇisaṅghāṭova avasissi. | Only the framework of pegs remained. | 唯余钉之框架。 |
| Evameva kho, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṁ, ye te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatappaṭisaṁyuttā, tesu bhaññamānesu na sussūsissanti na sotaṁ odahissanti na aññā cittaṁ upaṭṭhāpessanti na ca te dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññissanti. | So too, bhikkhus, in the future there will be bhikkhus who, when those suttas spoken by the Tathāgata—deep, deep in meaning, transcendent, connected with emptiness—are being recited, they will not want to listen, will not lend an ear, will not set their minds to understanding, and will not consider those teachings worth learning and mastering. | 如是，诸比丘，未来将有比丘，当如来所说之经—深，义深，超越，与空相关—被诵读时，彼等将不欲听，不倾耳，不立心理解，且不认为彼等教法值得学习掌握。 |
| Ye pana te suttantā kavikatā kāveyyā cittakkharā cittabyañjanā bāhirakā sāvakabhāsitā, tesu bhaññamānesu sussūsissanti, sotaṁ odahissanti, aññā cittaṁ upaṭṭhāpessanti, te ca dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññissanti. | But when those suttas that are the work of poets, poetic, with beautiful words and phrases, external, spoken by disciples, are being recited, they will want to listen, will lend an ear, will set their minds to understanding, and will consider those teachings worth learning and mastering. | 然当诗人所作之经，诗意，词句优美，外在，弟子所说，被诵读时，彼等将欲听，将倾耳，将立心理解，且将认为彼等教法值得学习掌握。 |
| Evametesaṁ, bhikkhave, suttantānaṁ tathāgatabhāsitānaṁ gambhīrānaṁ gambhīratthānaṁ lokuttarānaṁ suññatappaṭisaṁyuttānaṁ antaradhānaṁ bhavissati. | In this way, bhikkhus, the suttas spoken by the Tathāgata—deep, deep in meaning, transcendent, connected with emptiness—will disappear. | 如是，诸比丘，如来所说之经—深，义深，超越，与空相关—将消失。 |
| Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ: | Therefore, bhikkhus, you should train yourselves thus: | 是故，诸比丘，汝等应如是修习： |
| ‘ye te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatappaṭisaṁyuttā, tesu bhaññamānesu sussūsissāma, sotaṁ odahissāma, aññā cittaṁ upaṭṭhāpessāma, te ca dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññissāmā’ti. | 'When those suttas spoken by the Tathāgata—deep, deep in meaning, transcendent, connected with emptiness—are being recited, we will want to listen, we will lend an ear, we will set our minds to understanding, and we will consider those teachings worth learning and mastering.' | ‘当如来所说之经—深，义深，超越，与空相关—被诵读时，我等将欲听，将倾耳，将立心理解，且将认为彼等教法值得学习掌握。’ |
| Evañhi vo, bhikkhave, sikkhitabban”ti. | Thus, bhikkhus, should you train yourselves." | 如是，诸比-丘，汝等应修习。” |
20.8 - SN 20.8 Kaliṅgara: Kaliṅgarasutta
| --- SN20.8 - Kaliṅgarasutta --- | --- SN20.8 - Kaliṅgarasutta --- | --- SN20.8 - 迦陵伽罗经 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. | On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Hall with the Peaked Roof. | 一时，世尊住于毗舍离大林中，重阁讲堂。 |
| Tatra kho bhagavā bhikkhū āmantesi: | There the Blessed One addressed the bhikkhus: | 尔时，世尊告诸比丘言： |
| “bhikkhavo”ti. | Bhikkhus. | 诸比丘。 |
| “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. | "Venerable sir," those bhikkhus replied to the Blessed One. | “尊者，”彼诸比丘答世尊言。 |
| Bhagavā etadavoca: | The Blessed One said this: | 世尊如是说： |
| “Kaliṅgarūpadhānā, bhikkhave, etarahi licchavī viharanti appamattā ātāpino upāsanasmiṁ. | "Like a sliver of kaliṅgara-wood, bhikkhus, the Licchavis now dwell, heedful and ardent in their training. | “如一迦陵伽罗木片，诸比丘，离车族今住，于修行中不放逸而热心。 |
| Tesaṁ rājā māgadho ajātasattu vedehiputto na labhati otāraṁ na labhati ārammaṇaṁ. | The Magadhan king Ajātasattu, son of the Videhan queen, finds no opening against them, no foothold. | 摩揭陀王阿阇世，毗提诃后之子，不得其机，不得其 foothold。 |
| Bhavissanti, bhikkhave, anāgatamaddhānaṁ licchavī sukhumālā mudutalunahatthapādā | In the future, bhikkhus, the Licchavis will become delicate, with soft and tender hands and feet. | 未来，诸比丘，离车族将变娇嫩，手足柔嫩。 |
| te mudukāsu seyyāsu tūlabibbohanāsu yāvasūriyuggamanā seyyaṁ kappissanti. | On soft couches with cotton pillows they will sleep until sunrise. | 于软榻棉枕上将睡至日出。 |
| Tesaṁ rājā māgadho ajātasattu vedehiputto lacchati otāraṁ lacchati ārammaṇaṁ. | The Magadhan king Ajātasattu, son of the Videhan queen, will then find an opening, will find a foothold. | 摩揭陀王阿阇世，毗提诃后之子，将得其机，将得其 foothold。 |
| Kaliṅgarūpadhānā, bhikkhave, etarahi bhikkhū viharanti appamattā ātāpino padhānasmiṁ. | Like a sliver of kaliṅgara-wood, bhikkhus, the bhikkhus now dwell, heedful and ardent in their striving. | 如一迦陵伽罗木片，诸比丘，比丘今住，于精进中不放逸而热心。 |
| Tesaṁ māro pāpimā na labhati otāraṁ na labhati ārammaṇaṁ. | Māra the Evil One finds no opening against them, no foothold. | 魔王波旬不得其机，不得其 foothold。 |
| Bhavissanti, bhikkhave, anāgatamaddhānaṁ bhikkhū sukhumā mudutalunahatthapādā. | In the future, bhikkhus, there will be bhikkhus who are delicate, with soft and tender hands and feet. | 未来，诸比丘，将有比丘娇嫩，手足柔嫩。 |
| Te mudukāsu seyyāsu tūlabibbohanāsu yāvasūriyuggamanā seyyaṁ kappissanti. | On soft couches with cotton pillows they will sleep until sunrise. | 于软榻棉枕上将睡至日出。 |
| Tesaṁ māro pāpimā lacchati otāraṁ lacchati ārammaṇaṁ. | Māra the Evil One will then find an opening, will find a foothold. | 魔王波旬将得其机，将得其 foothold。 |
| Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ: | Therefore, bhikkhus, you should train yourselves thus: | 是故，诸比丘，汝等应如是修习： |
| ‘kaliṅgarūpadhānā viharissāma appamattā ātāpino padhānasmin’ti. | 'We will dwell like a sliver of kaliṅgara-wood, heedful and ardent in our striving.' | ‘我等将如一迦陵伽罗木片住，于精进中不放逸而热心。’ |
| Evañhi vo, bhikkhave, sikkhitabban”ti. | Thus, bhikkhus, should you train yourselves." | 如是，诸比丘，汝等应修习。” |
20.9 - SN 20.9 Nāga: Nāgasutta
| --- SN20.9 - Nāgasutta --- | --- SN20.9 - Nāgasutta --- | --- SN20.9 - 象经 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. | On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. | 一时，佛住舍卫城祇陀林给孤独园。 |
| Tena kho pana samayena aññataro navo bhikkhu ativelaṁ kulāni upasaṅkamati. | Now on that occasion a certain new bhikkhu was visiting families excessively. | 时有一新比丘过度拜访家庭。 |
| Tamenaṁ bhikkhū evamāhaṁsu: | The bhikkhus said to him: | 诸比丘告之： |
| “māyasmā ativelaṁ kulāni upasaṅkamī”ti. | Venerable sir, do not visit families excessively. | 尊者，勿过度拜访家庭。 |
| So bhikkhu bhikkhūhi vuccamāno evamāha: | That bhikkhu, being spoken to by the bhikkhus, said: | 彼比丘，为诸比丘所言，曰： |
| “ime hi nāma therā bhikkhū kulāni upasaṅkamitabbaṁ maññissanti, kimaṅgaṁ panāhan”ti? | If these elder bhikkhus think it fit to visit families, why not I? | 若此等长老比丘以为适于拜访家庭，何以我不可？ |
| Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: | Then a number of bhikkhus approached the Blessed One, paid homage to him, and sat down to one side. Seated to one side, those bhikkhus said to the Blessed One: | 尔时众比丘诣世尊所，礼敬之，坐一面已。坐一面已，彼诸比丘白世尊言： |
| “idha, bhante, aññataro navo bhikkhu ativelaṁ kulāni upasaṅkamati. | "Here, venerable sir, a certain new bhikkhu is visiting families excessively. | “此，尊者，一新比丘过度拜访家庭。 |
| Tamenaṁ bhikkhū evamāhaṁsu: | The bhikkhus said to him: | 诸比丘告之： |
| ‘māyasmā ativelaṁ kulāni upasaṅkamī’ti. | 'Venerable sir, do not visit families excessively.' | ‘尊者，勿过度拜访家庭。’ |
| So bhikkhu bhikkhūhi vuccamāno evamāha: | That bhikkhu, being spoken to by the bhikkhus, said: | 彼比丘，为诸比丘所言，曰： |
| ‘ime hi nāma therā bhikkhū kulāni upasaṅkamitabbaṁ maññissanti, kimaṅgaṁ panāhan’”ti. | 'If these elder bhikkhus think it fit to visit families, why not I?'" | ‘若此等长老比丘以为适于拜访家庭，何以我不可？’” |
| “Bhūtapubbaṁ, bhikkhave, araññāyatane mahāsarasī. | "Once in the past, bhikkhus, in a wilderness region there was a great lake. | “昔，诸比丘，于一荒野地带有一大湖。 |
| Taṁ nāgā upanissāya viharanti. | Bull elephants lived dependent on it. | 公象依之而活。 |
| Te taṁ sarasiṁ ogāhetvā soṇḍāya bhisamuḷālaṁ abbuhetvā suvikkhālitaṁ vikkhāletvā akaddamaṁ saṅkhāditvā ajjhoharanti. | They would enter that lake, pull up lotus stalks with their trunks, wash them thoroughly, and having cleaned them of mud, they would chew and swallow them. | 彼等入彼湖，以鼻拔莲茎，洗之净，去泥，嚼而吞之。 |
| Tesaṁ taṁ vaṇṇāya ceva hoti balāya ca, na ca tatonidānaṁ maraṇaṁ vā nigacchanti maraṇamattaṁ vā dukkhaṁ. | This was for their good complexion and strength, and on account of it they did not meet with death or deadly suffering. | 此为其肤色与力量之善，因此彼等不遇死或致命之苦。 |
| Tesaṁyeva kho pana, bhikkhave, mahānāgānaṁ anusikkhamānā taruṇā bhiṅkacchāpā taṁ sarasiṁ ogāhetvā soṇḍāya bhisamuḷālaṁ abbuhetvā na suvikkhālitaṁ vikkhāletvā sakaddamaṁ asaṅkhāditvā ajjhoharanti. | But then, bhikkhus, imitating those great bull elephants, young elephant calves would enter that lake, pull up lotus stalks with their trunks, but not wash them thoroughly, and swallowing them with mud and without chewing, they would consume them. | 然，诸比丘，模仿彼等大公象，幼象入彼湖，以鼻拔莲茎，然不洗净，带泥吞之，不嚼，而食之。 |
| Tesaṁ taṁ neva vaṇṇāya hoti na balāya. | This was not for their good complexion or strength. | 此非为其肤色或力量之善。 |
| Tatonidānaṁ maraṇaṁ vā nigacchanti maraṇamattaṁ vā dukkhaṁ. | On account of it they met with death or deadly suffering. | 因此彼等遇死或致命之苦。 |
| Evameva kho, bhikkhave, idha therā bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya gāmaṁ vā nigamaṁ vā piṇḍāya pavisanti. | So too, bhikkhus, here the elder bhikkhus, having dressed in the morning, taking their bowl and robe, enter a village or town for alms. | 如是，诸比丘，此长老比丘，晨起著衣，持钵，入村或镇乞食。 |
| Te tattha dhammaṁ bhāsanti. | There they speak the Dhamma. | 彼处说法。 |
| Tesaṁ gihī pasannākāraṁ karonti. | The lay people show signs of confidence in them. | 居士于彼等示信心。 |
| Te taṁ lābhaṁ agadhitā amucchitā anajjhopannā ādīnavadassāvino nissaraṇapaññā paribhuñjanti. | They partake of that gain without being tied to it, infatuated, or attached, seeing the danger and understanding the escape. | 彼等食彼得而不缚，不迷，不著，见危而出离。 |
| Tesaṁ taṁ vaṇṇāya ceva hoti balāya ca, na ca tatonidānaṁ maraṇaṁ vā nigacchanti maraṇamattaṁ vā dukkhaṁ. | This is for their good complexion and strength, and on account of it they do not meet with death or deadly suffering. | 此为其肤色与力量之善，因此彼等不遇死或致命之苦。 |
| Tesaṁyeva kho pana, bhikkhave, therānaṁ bhikkhūnaṁ anusikkhamānā navā bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya gāmaṁ vā nigamaṁ vā piṇḍāya pavisanti. | But then, bhikkhus, imitating those elder bhikkhus, new bhikkhus, having dressed in the morning, taking their bowl and robe, enter a village or town for alms. | 然，诸比丘，模仿彼等长老比丘，新比丘，晨起著衣，持钵，入村或镇乞食。 |
| Te tattha dhammaṁ bhāsanti. | There they speak the Dhamma. | 彼处说法。 |
| Tesaṁ gihī pasannākāraṁ karonti. | The lay people show signs of confidence in them. | 居士于彼等示信心。 |
| Te taṁ lābhaṁ gadhitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti. | They partake of that gain while being tied to it, infatuated, and attached, not seeing the danger and not understanding the escape. | 彼等食彼得而缚，迷，著，不见危，不解出离。 |
| Tesaṁ taṁ neva vaṇṇāya hoti na balāya, te tatonidānaṁ maraṇaṁ vā nigacchanti maraṇamattaṁ vā dukkhaṁ. | This is not for their good complexion or strength, and on account of it they meet with death or deadly suffering. | 此非为其肤色或力量之善，因此彼等遇死或致命之苦。 |
| Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ: | Therefore, bhikkhus, you should train yourselves thus: | 是故，诸比丘，汝等应如是修习： |
| ‘agadhitā amucchitā anajjhopannā ādīnavadassāvino nissaraṇapaññā taṁ lābhaṁ paribhuñjissāmā’ti. | 'We will partake of that gain without being tied to it, infatuated, or attached, seeing the danger and understanding the escape.' | ‘我等将食彼得而不缚，不迷，不著，见危而出离。’ |
| Evañhi vo, bhikkhave, sikkhitabban”ti. | Thus, bhikkhus, should you train yourselves." | 如是，诸比丘，汝等应修习。” |
20.10 - SN 20.10 Biḷāra: Biḷārasutta
| --- SN20.10 - Biḷārasutta --- | --- SN20.10 - Biḷārasutta --- | --- SN20.10 - 猫经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| Tena kho pana samayena aññataro bhikkhu ativelaṁ kulesu cārittaṁ āpajjati. | Now on that occasion a certain bhikkhu was behaving improperly among families. | 时有一比丘于家庭中行为不端。 |
| Tamenaṁ bhikkhū evamāhaṁsu: | The bhikkhus said to him: | 诸比丘告之： |
| “māyasmā ativelaṁ kulesu cārittaṁ āpajjī”ti. | Venerable sir, do not behave improperly among families. | 尊者，勿于家庭中行为不端。 |
| So bhikkhu bhikkhūhi vuccamāno na viramati. | That bhikkhu, though spoken to by the bhikkhus, did not desist. | 彼比丘，纵为诸比丘所言，不 desist。 |
| Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: | Then a number of bhikkhus approached the Blessed One, paid homage to him, and sat down to one side. Seated to one side, those bhikkhus said to the Blessed One: | 尔时众比丘诣世尊所，礼敬之，坐一面已。坐一面已，彼诸比丘白世尊言： |
| “idha, bhante, aññataro bhikkhu ativelaṁ kulesu cārittaṁ āpajjati. | "Here, venerable sir, a certain bhikkhu is behaving improperly among families. | “此，尊者，一比丘于家庭中行为不端。 |
| Tamenaṁ bhikkhū evamāhaṁsu: | The bhikkhus said to him: | 诸比丘告之： |
| ‘māyasmā ativelaṁ kulesu cārittaṁ āpajjī’ti. | 'Venerable sir, do not behave improperly among families.' | ‘尊者，勿于家庭中行为不端。’ |
| So bhikkhu bhikkhūhi vuccamāno na viramatī”ti. | That bhikkhu, though spoken to by the bhikkhus, does not desist." | 彼比丘，纵为诸比丘所言，不 desist。” |
| “Bhūtapubbaṁ, bhikkhave, biḷāro sandhisamalasaṅkaṭīre ṭhito ahosi mudumūsiṁ maggayamāno: | "Once in the past, bhikkhus, a cat was standing on a heap of refuse by a drain, looking for a soft-bodied mouse, thinking: | “昔，诸比丘，一猫立于沟边垃圾堆上，觅一软身鼠，思： |
| ‘yadāyaṁ mudumūsi gocarāya pakkamissati, tattheva naṁ gahetvā khādissāmī’ti. | 'When this soft-bodied mouse comes out for food, right there I will seize it and eat it.' | ‘此软身鼠出食时，即彼处我将捕而食之。’ |
| Atha kho so, bhikkhave, mudumūsi gocarāya pakkāmi. | Then, bhikkhus, that soft-bodied mouse came out for food. | 尔时，诸比丘，彼软身鼠出食。 |
| Tamenaṁ biḷāro gahetvā sahasā saṅkhāditvā ajjhohari. | The cat seized it, and hastily swallowed it after biting it. | 彼猫捕之，咬后仓促吞之。 |
| Tassa so mudumūsi antampi khādi, antaguṇampi khādi. | That soft-bodied mouse gnawed its intestines, gnawed its entrails. | 彼软身鼠啮其肠，啮其脏。 |
| So tatonidānaṁ maraṇampi nigacchi maraṇamattampi dukkhaṁ. | On account of that, it met with death or deadly suffering. | 因此，彼遇死或致命之苦。 |
| Evameva kho, bhikkhave, idhekacco bhikkhu pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya gāmaṁ vā nigamaṁ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena, anupaṭṭhitāya satiyā, asaṁvutehi indriyehi. | So too, bhikkhus, some bhikkhu here, having dressed in the morning, taking his bowl and robe, enters a village or town for alms with his body unguarded, with his speech unguarded, with his mind unguarded, with mindfulness unestablished, with his faculties unrestrained. | 如是，诸比丘，此间有比丘，晨起著衣，持钵，入村或镇乞食，身不护，语不护，心不护，念不立，根不制。 |
| So tattha passati mātugāmaṁ dunnivatthaṁ vā duppārutaṁ vā. | There he sees a woman improperly dressed or improperly clad. | 彼见一女衣不整或衣不蔽。 |
| Tassa mātugāmaṁ disvā dunnivatthaṁ vā duppārutaṁ vā rāgo cittaṁ anuddhaṁseti. | Having seen a woman improperly dressed or improperly clad, lust assails his mind. | 见一女衣不整或衣不蔽，欲心攻其心。 |
| So rāgānuddhaṁsena cittena maraṇaṁ vā nigacchati maraṇamattaṁ vā dukkhaṁ. | With a mind assailed by lust, he meets with death or deadly suffering. | 以欲心攻之，彼遇死或致命之苦。 |
| Maraṇañhetaṁ, bhikkhave, ariyassa vinaye yo sikkhaṁ paccakkhāya hīnāyāvattati. | This, bhikkhus, is death in the discipline of the noble one: that one gives up the training and reverts to the lower life. | 此，诸比丘，为圣者律中之死：即舍戒还俗。 |
| Maraṇamattañhetaṁ, bhikkhave, dukkhaṁ yadidaṁ aññataraṁ saṅkiliṭṭhaṁ āpattiṁ āpajjati. | This, bhikkhus, is deadly suffering: that one commits some defiled offense. | 此，诸比丘，为致命之苦：即犯某染污之罪。 |
| Yathārūpāya āpattiyā vuṭṭhānaṁ paññāyati. | For which kind of offense an emergence is declared. | 为此种罪，宣出离。 |
| Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ: | Therefore, bhikkhus, you should train yourselves thus: | 是故，诸比丘，汝等应如是修习： |
| ‘rakkhiteneva kāyena rakkhitāya vācāya rakkhitena cittena, upaṭṭhitāya satiyā, saṁvutehi indriyehi gāmaṁ vā nigamaṁ vā piṇḍāya pavisissāmā’ti. | 'With body guarded, speech guarded, mind guarded, with mindfulness established, with faculties restrained, we will enter a village or town for alms.' | ‘身护，语护，心护，念立，根制，我等将入村或镇乞食。’ |
| Evañhi vo, bhikkhave, sikkhitabban”ti. | Thus, bhikkhus, should you train yourselves." | 如是，诸比丘，汝等应修习。” |
20.11 - SN 20.11 Siṅgāla: Siṅgālasutta
| --- SN20.11 - Siṅgālasutta --- | --- SN20.11 - Siṅgālasutta --- | --- SN20.11 - 豺狼经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| “Assuttha no tumhe, bhikkhave, rattiyā paccūsasamayaṁ jarasiṅgālassa vassamānassā”ti? | Have you heard, bhikkhus, an old jackal howling in the last watch of the night? | 汝等闻，诸比丘，一夜晚最后一更老豺狼嚎否？ |
| “Evaṁ, bhante”. | Yes, venerable sir. | 唯然，尊者。 |
| “Eso kho, bhikkhave, jarasiṅgālo ukkaṇḍakena nāma rogajātena phuṭṭho. | "That old jackal, bhikkhus, is afflicted with a disease called mange. | “彼老豺狼，诸比丘，为一病名疥癣所苦。 |
| So yena yena icchati tena tena gacchati; | It goes wherever it wants; | 彼随其欲往； |
| yattha yattha icchati tattha tattha tiṭṭhati; | it stands wherever it wants; | 随其欲立； |
| yattha yattha icchati tattha tattha nisīdati; | it sits wherever it wants; | 随其欲坐； |
| yattha yattha icchati tattha tattha nipajjati; | it lies down wherever it wants; | 随其欲卧； |
| sītakopi naṁ vāto upavāyati. | and a cold wind blows on it. | 冷风吹之。 |
| Sādhu khvassa, bhikkhave, yaṁ idhekacco sakyaputtiyapaṭiñño evarūpampi attabhāvapaṭilābhaṁ paṭisaṁvediyetha. | It would be good, bhikkhus, if some so-called son of the Sakyans were to experience such a personal existence. | 善哉，诸比丘，若某所谓释迦子经验如是之个人存在。 |
| Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ: | Therefore, bhikkhus, you should train yourselves thus: | 是故，诸比丘，汝等应如是修习： |
| ‘appamattā viharissāmā’ti. | 'We will dwell heedfully.' | ‘我等将不放逸住。’ |
| Evañhi vo, bhikkhave, sikkhitabban”ti. | Thus, bhikkhus, should you train yourselves." | 如是，诸比丘，汝等应修习。” |
20.12 - SN 20.12 Dutiyasiṅgāla: Dutiyasiṅgālasutta
| --- SN20.12 - Dutiyasiṅgālasutta --- | --- SN20.12 - Dutiyasiṅgālasutta --- | --- SN20.12 - 第二豺狼经 --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 于舍卫城。 |
| “Assuttha no tumhe, bhikkhave, rattiyā paccūsasamayaṁ jarasiṅgālassa vassamānassā”ti? | Have you heard, bhikkhus, an old jackal howling in the last watch of the night? | 汝等闻，诸比丘，一夜晚最后一更老豺狼嚎否？ |
| “Evaṁ, bhante”. | Yes, venerable sir. | 唯然，尊者。 |
| “Siyā kho, bhikkhave, tasmiṁ jarasiṅgāle yā kāci kataññutā kataveditā, na tveva idhekacce sakyaputtiyapaṭiññe siyā yā kāci kataññutā kataveditā. | "It may be, bhikkhus, that in that old jackal there is some gratitude, some thankfulness, but not so in some so-called son of the Sakyans is there any gratitude or thankfulness. | “或，诸比丘，于彼老豺狼有某种感恩，某种感谢，然于某所谓释迦子则无任何感恩或感谢。 |
| Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ: | Therefore, bhikkhus, you should train yourselves thus: | 是故，诸比丘，汝等应如是修习： |
| ‘kataññuno bhavissāma katavedino; | 'We will be grateful and thankful; | ‘我等将感恩且感谢； |
| na ca no amhesu appakampi kataṁ nassissatī’ti. | and for us not even the slightest thing done will be lost.' | 于我等纵微小之事亦不失。’ |
| Evañhi vo, bhikkhave, sikkhitabban”ti. | Thus, bhikkhus, should you train yourselves." | 如是，诸比丘，汝等应修习。” |
| Opammavaggo paṭhamo. | First Chapter on Similes. | 譬喻第一品。 |
| Kūṭaṁ nakhasikhaṁ kulaṁ, | Gabled house, fingernail, family, | 重阁，指甲，家庭， |
| okkhā satti dhanuggaho; | pots, spear, archer; | 锅，矛，弓手； |
| Āṇi kaliṅgaro nāgo, | peg, kaliṅgara, elephant, | 钉，迦陵伽罗，象， |
| biḷāro dve siṅgālakāti. | cat, and two jackals. | 猫，与二豺狼。 |
| Opammasaṁyuttaṁ samattaṁ. | The Connected Discourses with Similes are complete. | 譬喻相应部竟。 |
21 - SN 21 Bhikkhu: Connected Discourses with Bhikkhus
| ==================== SN21 - Bhikkhusaṃyutta ==================== | Connected Discourses with Bhikkhus | 比丘相应部 |
21.1 - SN 21.1 Kolita: Kolitasutta
| --- SN21.1 - Kolitasutta --- | --- SN21.1 - Kolitasutta --- | --- SN21.1 - 拘利多经 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. | On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. | 一时，佛住舍卫城祇陀林给孤独园。 |
| Tatra kho āyasmā mahāmoggallāno bhikkhū āmantesi: | There the Venerable Mahāmoggallāna addressed the bhikkhus: | 尔时尊者摩诃目犍连告诸比丘言： |
| “āvuso bhikkhave”ti. | Friends, bhikkhus. | 诸友，诸比丘。 |
| “Āvuso”ti kho te bhikkhū āyasmato mahāmoggallānassa paccassosuṁ. | "Friend," those bhikkhus replied to the Venerable Mahāmoggallāna. | “友，”彼诸比丘答尊者摩诃目犍连言。 |
| Āyasmā mahāmoggallāno etadavoca: | The Venerable Mahāmoggallāna said this: | 尊者摩诃目犍连说此： |
| “idha mayhaṁ, āvuso, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: | "Here, friends, while I was in seclusion, withdrawn, this thought arose in my mind: | “此，诸友，我于静处，隐居时，此念生于我心： |
| ‘ariyo tuṇhībhāvo, ariyo tuṇhībhāvoti vuccati. | 'Noble silence, noble silence, it is said. | ‘圣默然，圣默然，如是说。 |
| Katamo nu kho ariyo tuṇhībhāvo’ti? | What now is noble silence?' | 今何为圣默然？’ |
| Tassa mayhaṁ āvuso, etadahosi: | Then, friends, this thought occurred to me: | 尔时，诸友，此念生于我： |
| ‘idha bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. | 'Here, a bhikkhu, with the stilling of thought and examination, enters and dwells in the second jhāṅa, which has internal confidence and unification of mind, is without thought and examination, and is filled with rapture and happiness born of concentration. | ‘此，一比丘，寻伺息，入而住于二禅，有内净，心一境性，无寻无伺，定生喜乐。 |
| Ayaṁ vuccati ariyo tuṇhībhāvo’ti. | This is called noble silence.' | 此名为圣默然。’ |
| So khvāhaṁ, āvuso, vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja vihariṁ. | So I, friends, with the stilling of thought and examination, entered and dwelled in the second jhāṅa... | 如是我，诸友，寻伺息，入而住于二禅… |
| Tassa mayhaṁ, āvuso, iminā vihārena viharato vitakkasahagatā saññāmanasikārā samudācaranti. | As I was dwelling in this attainment, friends, perceptions and attentions accompanied by thought arose in me. | 我住于此 attainment，诸友，有寻有伺之想与作意生于我。 |
| Atha kho maṁ, āvuso, bhagavā iddhiyā upasaṅkamitvā etadavoca: | Then, friends, the Blessed One approached me through his psychic power and said this: | 尔时，诸友，世尊以神通诣我所，说此： |
| ‘moggallāna moggallāna, mā, brāhmaṇa, ariyaṁ tuṇhībhāvaṁ pamādo, ariye tuṇhībhāve cittaṁ saṇṭhapehi, ariye tuṇhībhāve cittaṁ ekodibhāvaṁ karohi, ariye tuṇhībhāve cittaṁ samādahā’ti. | 'Moggallāna, Moggallāna, brahmin, do not be negligent of the noble silence! Settle your mind in the noble silence, unify your mind in the noble silence, concentrate your mind in the noble silence.' | ‘目犍连，目犍连，婆罗门，勿放逸于圣默然！安住汝心于圣默然，统一汝心于圣默然，专注汝心于圣默然。’ |
| So khvāhaṁ, āvuso, aparena samayena vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharāmi. | Then I, friends, at a later time, with the stilling of thought and examination, entered and dwelled in the second jhāṅa, which has internal confidence and unification of mind, is without thought and examination, and is filled with rapture and happiness born of concentration. | 尔时我，诸友，后时，寻伺息，入而住于二禅，有内净，心一境性，无寻无伺，定生喜乐。 |
| Yañhi taṁ, āvuso, sammā vadamāno vadeyya: | If, friends, one speaking rightly were to say: | 若，诸友，人正说当言： |
| ‘satthārā anuggahito sāvako mahābhiññataṁ patto’ti, mamaṁ taṁ sammā vadamāno vadeyya: | 'A disciple assisted by the Teacher has attained great direct knowledge,' it is of me that one speaking rightly would say: | ‘一弟子为师所助得大直知’，是于我，正说者当言： |
| ‘satthārā anuggahito sāvako mahābhiññataṁ patto’”ti. | 'A disciple assisted by the Teacher has attained great direct knowledge.'" | ‘一弟子为师所助得大直知。’” |
21.2 - SN 21.2 Upatissa
| --- SN21.2 - Upatissasutta --- | ||
| Sāvatthinidānaṁ. | At Sāvatthī. | 于舍卫城。 |
| Tatra kho āyasmā sāriputto bhikkhū āmantesi: | There the Venerable Sāriputta addressed the bhikkhus: | 尔时尊者舍利弗告诸比丘言： |
| “āvuso bhikkhave”ti. | Friends, bhikkhus. | 诸友，诸比丘。 |
| “Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. | "Friend," those bhikkhus replied to the Venerable Sāriputta. | “友，”彼诸比丘答尊者舍利弗言。 |
| Āyasmā sāriputto etadavoca: | The Venerable Sāriputta said this: | 尊者舍利弗说此： |
| “Idha mayhaṁ, āvuso, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: | "Here, friends, while I was in seclusion, withdrawn, this thought arose in my mind: | “此，诸友，我于静处，隐居时，此念生于我心： |
| ‘atthi nu kho taṁ kiñci lokasmiṁ yassa me vipariṇāmaññathābhāvā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā’ti? | 'Is there anything at all in the world, the change and alteration of which would give rise to sorrow, lamentation, pain, grief, and despair in me?' | ‘世间有何物，其变易将使我生愁、悲、苦、忧、恼？’ |
| Tassa mayhaṁ, āvuso, etadahosi: | Then, friends, this thought occurred to me: | 尔时，诸友，此念生于我： |
| ‘natthi kho taṁ kiñci lokasmiṁ yassa me vipariṇāmaññathābhāvā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā’”ti. | 'There is nothing at all in the world, the change and alteration of which would give rise to sorrow, lamentation, pain, grief, and despair in me.'" | ‘世间无何物，其变易将使我生愁、悲、苦、忧、恼。’” |
| Evaṁ vutte, āyasmā ānando āyasmantaṁ sāriputtaṁ etadavoca: | When this was said, the Venerable Ānanda said to the Venerable Sāriputta: | 作是语已，尊者阿难陀告尊者舍利弗言： |
| “satthupi kho te, āvuso sāriputta, vipariṇāmaññathābhāvā nuppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti? | But friend Sāriputta, would not the change and alteration of the Teacher give rise to sorrow, lamentation, pain, grief, and despair in you? | 然友舍利弗，师之变易岂不使汝生愁、悲、苦、忧、恼？ |
| “Satthupi kho me, āvuso, vipariṇāmaññathābhāvā nuppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā, api ca me evamassa: | "Friend, even if the Teacher were to change and become otherwise, sorrow, lamentation, pain, grief, and despair would not arise in me, but it would be thus for me: | “友，纵师变易，愁、悲、苦、忧、恼亦不于我生，然于我将如是： |
| ‘mahesakkho vata bho satthā antarahito mahiddhiko mahānubhāvo. | 'Alas, the Teacher, so mighty, of such great psychic power and influence, has passed away. | ‘哀哉，师，如是威猛，具如是大神通与影响力，已逝。 |
| Sace hi bhagavā ciraṁ dīghamaddhānaṁ tiṭṭheyya tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti. | If the Blessed One were to remain for a long, long time, it would be for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happiness of devas and humans.' | 若世尊长久住世，将为众生之福利，为众生之乐，出于对世间之悲悯，为天人之善、福利、与乐。’ |
| Tathā hi panāyasmato sāriputtassa dīgharattaṁ ahaṅkāramamaṅkāramānānusayā susamūhatā. | However, for the Venerable Sāriputta, the underlying tendencies to I-making, mine-making, and conceit have been well uprooted for a long time. | 然，于尊者舍利弗，我作、我所作、慢之随眠已久善根除。 |
| Tasmā āyasmato sāriputtassa satthupi vipariṇāmaññathābhāvā nuppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti. | Therefore, the change and alteration of the Teacher would not give rise to sorrow, lamentation, pain, grief, and despair in the Venerable Sāriputta." | 是故，师之变易不于尊者舍利弗生愁、悲、苦、忧、恼。” |
| Dutiyaṁ. | Second. | 第二。 |
21.3 - SN 21.3 Ghaṭa: Ghaṭasutta
| --- SN21.3 - Ghaṭasutta --- | --- SN21.3 - Ghaṭasutta --- | --- SN21.3 - Ghaṭasutta --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我聞。 |
| ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. | On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. | 一時，世尊住舍衛城祇樹給孤獨園。 |
| Tena kho pana samayena āyasmā ca sāriputto āyasmā ca mahāmoggallāno rājagahe viharanti veḷuvane kalandakanivāpe ekavihāre. | Now on that occasion the Venerable Sāriputta and the Venerable Mahāmoggallāna were dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Sanctuary, in a single dwelling. | 爾時，尊者舍利弗與尊者大目犍連住王舍城竹林迦蘭陀園，同一住處。 |
| Atha kho āyasmā sāriputto sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmatā mahāmoggallānena saddhiṁ sammodi. | Then the Venerable Sāriputta, having emerged from seclusion in the evening, approached the Venerable Mahāmoggallāna; having approached, he exchanged greetings with the Venerable Mahāmoggallāna. | 其時，尊者舍利弗於晡時從宴坐起，詣尊者大目犍連所；至已，與尊者大目犍連共相問訊。 |
| Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sāriputto āyasmantaṁ mahāmoggallānaṁ etadavoca: | Having exchanged courteous and memorable greetings, he sat down to one side. Seated to one side, the Venerable Sāriputta said to the Venerable Mahāmoggallāna: | 交換友善可記憶之寒暄已，坐於一面。坐於一面之尊者舍利弗白尊者大目犍連言： |
| “Vippasannāni kho te, āvuso moggallāna, indriyāni; | "Your faculties are serene, friend Moggallāna; | 「友目犍連，汝根門清淨； |
| parisuddho mukhavaṇṇo pariyodāto santena nūnāyasmā mahāmoggallāno ajja vihārena vihāsī”ti. | your facial complexion is pure and bright. Did the Venerable Mahāmoggallāna dwell today in a peaceful abiding?" | 汝面色純潔明亮。尊者大目犍連今日住於寂靜住耶？」 |
| “Oḷārikena khvāhaṁ, āvuso, ajja vihārena vihāsiṁ. | "I dwelt today in a gross abiding, friend. | 「友，我今日住於粗住。 |
| Api ca me ahosi dhammī kathā”ti. | And yet I had a Dhamma talk." | 然我亦有法談。」 |
| “Kena saddhiṁ panāyasmato mahāmoggallānassa ahosi dhammī kathā”ti? | With whom did the Venerable Mahāmoggallāna have a Dhamma talk? | 尊者大目犍連與誰有法談？ |
| “Bhagavatā kho me, āvuso, saddhiṁ ahosi dhammī kathā”ti. | I had a Dhamma talk with the Blessed One, friend. | 友，我與世尊有法談。 |
| “Dūre kho, āvuso, bhagavā etarahi sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. | "But the Blessed One, friend, is now far away, dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. | 「然友，世尊今遠住舍衛城祇樹給孤獨園。 |
| Kiṁ nu kho āyasmā mahāmoggallāno bhagavantaṁ iddhiyā upasaṅkami; | Did the Venerable Mahāmoggallāna approach the Blessed One with psychic power, | 尊者大目犍連以神通力詣世尊所耶， |
| udāhu bhagavā āyasmantaṁ mahāmoggallānaṁ iddhiyā upasaṅkamī”ti? | or did the Blessed One approach the Venerable Mahāmoggallāna with psychic power?" | 或世尊以神通力詣尊者大目犍連所耶？」 |
| “Na khvāhaṁ, āvuso, bhagavantaṁ iddhiyā upasaṅkamiṁ; | "I did not approach the Blessed One with psychic power, friend; | 「友，我非以神通力詣世尊所； |
| napi maṁ bhagavā iddhiyā upasaṅkami. | nor did the Blessed One approach me with psychic power. | 世尊亦非以神通力詣我所。 |
| Api ca me yāvatā bhagavā ettāvatā dibbacakkhu visujjhi dibbā ca sotadhātu. | But rather, as far as the Blessed One is, so far my divine eye was purified and my divine ear element. | 然，世尊所在之處，我天眼清淨，天耳界亦然。 |
| Bhagavatopi yāvatāhaṁ ettāvatā dibbacakkhu visujjhi dibbā ca sotadhātū”ti. | And as far as I am, so far the Blessed One's divine eye was purified and his divine ear element." | 我所在之處，世尊天眼清淨，天耳界亦然。」 |
| “Yathākathaṁ panāyasmato mahāmoggallānassa bhagavatā saddhiṁ ahosi dhammī kathā”ti? | In what way did the Venerable Mahāmoggallāna have a Dhamma talk with the Blessed One? | 尊者大目犍連以何方式與世尊有法談？ |
| “Idhāhaṁ, āvuso, bhagavantaṁ etadavocaṁ: | "Here, friend, I said this to the Blessed One: | 「友，於此，我白世尊言： |
| ‘āraddhavīriyo āraddhavīriyoti, bhante, vuccati. | 'One with aroused energy, one with aroused energy, venerable sir, is it said. | 『謂「發勤精進者，發勤精進者」，尊者， |
| Kittāvatā nu kho, bhante, āraddhavīriyo hotī’ti? | In what way, venerable sir, is one with aroused energy?' | 尊者，以何為發勤精進者耶？』 |
| Evaṁ vutte, maṁ, āvuso, bhagavā etadavoca: | When this was said, friend, the Blessed One said this to me: | 友，聞此言已，世尊告我言： |
| ‘idha, moggallāna, bhikkhu āraddhavīriyo viharati— | 'Here, Moggallāna, a bhikkhu dwells with energy aroused, thinking: | 『目犍連，於此，比丘發勤精進而住，思惟： |
| kāmaṁ taco ca nhāru ca aṭṭhi ca avasissatu, sarīre upassussatu maṁsalohitaṁ, yaṁ taṁ purisathāmena purisavīriyena purisaparakkamena pattabbaṁ na taṁ apāpuṇitvā vīriyassa saṇṭhānaṁ bhavissatīti. | Willingly, let only skin, sinews, and bones remain, and let the flesh and blood in my body dry up; there will be no slackening of energy until I have attained what can be attained by human strength, by human energy, by human striving. | 「願唯餘皮、筋、骨，願我身中血肉枯竭；凡以人力、人精進、人勇猛可得者，不得，精進不止。」 |
| Evaṁ kho, moggallāna, āraddhavīriyo hotī’ti. | Thus, Moggallāna, is one with aroused energy.' | 目犍連，如是為發勤精進者。』 |
| Evaṁ kho me, āvuso, bhagavatā saddhiṁ ahosi dhammī kathā”ti. | In this way, friend, I had a Dhamma talk with the Blessed One." | 友，我如是與世尊有法談。」 |
| “Seyyathāpi, āvuso, himavato pabbatarājassa parittā pāsāṇasakkharā yāvadeva upanikkhepanamattāya; | "Just as, friend, a few tiny stone chips are to the Himalayan king of mountains, for the sake of comparison; | 「友，譬如以喜馬拉雅山王比，少許小石子； |
| evameva kho mayaṁ āyasmato mahāmoggallānassa yāvadeva upanikkhepanamattāya. | so are we to the Venerable Mahāmoggallāna, for the sake of comparison. | 以尊者大目犍連比，我等亦然。 |
| Āyasmā hi mahāmoggallāno mahiddhiko mahānubhāvo ākaṅkhamāno kappaṁ tiṭṭheyyā”ti. | For the Venerable Mahāmoggallāna is of such great psychic power and influence that he could, if he wished, remain for an eon." | 蓋尊者大目犍連有如是大神通、大威力，若欲，可住一劫。」 |
| “Seyyathāpi, āvuso, mahatiyā loṇaghaṭāya parittā loṇasakkharāya yāvadeva upanikkhepanamattāya; | "Just as, friend, a few tiny salt crystals are to a great salt pot, for the sake of comparison; | 「友，譬如以大鹽甕比，少許小鹽晶； |
| evameva kho mayaṁ āyasmato sāriputtassa yāvadeva upanikkhepanamattāya. | so are we to the Venerable Sāriputta, for the sake of comparison. | 以尊者舍利弗比，我等亦然。 |
| Āyasmā hi sāriputto bhagavatā anekapariyāyena thomito vaṇṇito pasattho: | For the Venerable Sāriputta has been praised, extolled, and commended by the Blessed One in many ways: | 蓋尊者舍利弗為世尊以多方讚歎、稱揚、嘉獎： |
| ‘Sāriputtova paññāya, | 'Sāriputta, in wisdom, | 『舍利弗，於智慧、 |
| sīlena upasamena ca; | in virtue and in peace; | 於戒、於寂靜； |
| Yopi pāraṅgato bhikkhu, | Even a bhikkhu who has gone to the far shore, | 縱使已至彼岸之比丘， |
| etāvaparamo siyā’”ti. | at most would be his equal.'" | 至多與彼相等。』」 |
| Itiha te ubho mahānāgā aññamaññassa subhāsitaṁ sulapitaṁ samanumodiṁsūti. | Thus did those two great nāgas delight in each other's well-spoken and well-said words. | 如是彼二大龍象，互喜善說善言。 |
| Tatiyaṁ. | Third. | 第三。 |
21.4 - SN 21.4 Nava: Navasutta
| --- SN21.4 - Navasutta --- | --- SN21.4 - Navasutta --- | --- SN21.4 - Navasutta --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 於舍衛城。 |
| Tena kho pana samayena aññataro navo bhikkhu pacchābhattaṁ piṇḍapātapaṭikkanto vihāraṁ pavisitvā appossukko tuṇhībhūto saṅkasāyati, na bhikkhūnaṁ veyyāvaccaṁ karoti cīvarakārasamaye. | Now on that occasion a certain new bhikkhu, after the meal, having returned from his alms round, entered the monastery and, being untroubled and silent, moped, and did not do his service for the bhikkhus at the time of robe-making. | 爾時，有一新比丘，食後自乞食還，入寺，心煩意亂，默然不樂，於製衣時不為諸比丘服務。 |
| Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: | Then a number of bhikkhus approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. Seated to one side, those bhikkhus said to the Blessed One: | 時，有眾多比丘詣世尊所；至已，禮敬世尊，坐於一面。坐於一面之彼諸比丘白世尊言： |
| “idha, bhante, aññataro navo bhikkhu pacchābhattaṁ piṇḍapātapaṭikkanto vihāraṁ pavisitvā appossukko tuṇhībhūto saṅkasāyati, na bhikkhūnaṁ veyyāvaccaṁ karoti cīvarakārasamaye”ti. | Here, venerable sir, a certain new bhikkhu, after the meal, having returned from his alms round, entered the monastery and, being untroubled and silent, mopes, and did not do his service for the bhikkhus at the time of robe-making. | 尊者，於此，有一新比丘，食後自乞食還，入寺，心煩意亂，默然不樂，於製衣時不為諸比丘服務。 |
| Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi: | Then the Blessed One addressed a certain bhikkhu: | 時，世尊告一比丘言： |
| “ehi tvaṁ, bhikkhu, mama vacanena taṁ bhikkhuṁ āmantehi ‘satthā taṁ, āvuso, āmantetī’”ti. | Come, bhikkhu, in my name summon that bhikkhu, saying, 'The Teacher summons you, friend.' | 來，比丘，汝以我名召彼比丘，言：『友，導師召汝。』 |
| “Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṁ bhikkhuṁ etadavoca: | "Yes, venerable sir," that bhikkhu replied to the Blessed One, and he approached that bhikkhu; having approached, he said to that bhikkhu: | 「唯然，尊者。」彼比丘應諾世尊，詣彼比丘所；至已，告彼比丘言： |
| “satthā taṁ, āvuso, āmantetī”ti. | The Teacher summons you, friend. | 友，導師召汝。 |
| “Evamāvuso”ti kho so bhikkhu tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho taṁ bhikkhuṁ bhagavā etadavoca: | "Yes, friend," that bhikkhu replied to that bhikkhu, and he approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. The Blessed One said to that bhikkhu seated to one side: | 「唯然，友。」彼比丘應諾彼比丘，詣世尊所；至已，禮敬世尊，坐於一面。世尊告坐於一面之彼比丘言： |
| “saccaṁ kira tvaṁ, bhikkhu, pacchābhattaṁ piṇḍapātapaṭikkanto vihāraṁ pavisitvā appossukko tuṇhībhūto saṅkasāyasi, na bhikkhūnaṁ veyyāvaccaṁ karosi cīvarakārasamaye”ti? | Is it true, bhikkhu, that after the meal, having returned from your alms round, you enter the monastery and, being untroubled and silent, you mope, and do not do your service for the bhikkhus at the time of robe-making? | 比丘，汝食後自乞食還，入寺，心煩意亂，默然不樂，於製衣時不為諸比丘服務，是真實耶？ |
| “Ahampi kho, bhante, sakaṁ kiccaṁ karomī”ti. | I too, venerable sir, am doing my own task. | 尊者，我亦自為己事。 |
| Atha kho bhagavā tassa bhikkhuno cetasā cetoparivitakkamaññāya bhikkhū āmantesi: | Then the Blessed One, having known with his own mind the thought in that bhikkhu's mind, addressed the bhikkhus: | 時，世尊以自心知彼比丘心中所念，告諸比丘言： |
| “mā kho tumhe, bhikkhave, etassa bhikkhuno ujjhāyittha. | "Do not find fault with this bhikkhu, bhikkhus. | 「諸比丘，勿責此比丘。 |
| Eso kho, bhikkhave, bhikkhu catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī akicchalābhī akasiralābhī, yassa catthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī”ti. | This bhikkhu, bhikkhus, is an obtainer at will, without difficulty, without trouble, of the four jhānas that are of the higher mind, pleasant abidings in this very life. And for the sake of which clansmen rightly go forth from the household life into homelessness, that unsurpassed consummation of the holy life he has realized for himself with direct knowledge, in this very life, and having entered upon it, he dwells." | 諸比丘，此比丘隨意得，無難無礙得四禪，屬增上心，於現法樂住。且為彼故，善男子正信出家，趣於無家，彼無上梵行之究竟，於現法自證知，作證已，具足而住。」 |
| Idamavoca bhagavā. | This the Blessed One said. | 此為世尊所說。 |
| Idaṁ vatvāna sugato athāparaṁ etadavoca satthā: | Having said this, the Fortunate One, the Teacher, further said this: | 善逝、導師說此已，復作是言： |
| “Nayidaṁ sithilamārabbha, | "Not by starting slackly, | 「非以懈怠始， |
| nayidaṁ appena thāmasā; | not by little strength; | 非以少力； |
| Nibbānaṁ adhigantabbaṁ, | is Nibbāna to be attained, | 可證涅槃， |
| sabbadukkhappamocanaṁ. | the release from all suffering. | 解脫一切苦。 |
| Ayañca daharo bhikkhu, | And this young bhikkhu, | 此青年比丘， |
| ayamuttamapuriso; | this supreme person; | 此至上之人； |
| Dhāreti antimaṁ dehaṁ, | He wears his final body, | 彼著最後身， |
| jetvā māraṁ savāhinin”ti. | having conquered Māra and his mount." | 已降伏魔及其乘。」 |
| Catutthaṁ. | Fourth. | 第四。 |
21.5 - SN 21.5 Sujāta: Sujātasutta
| --- SN21.5 - Sujātasutta --- | --- SN21.5 - Sujātasutta --- | --- SN21.5 - Sujātasutta --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 於舍衛城。 |
| Atha kho āyasmā sujāto yena bhagavā tenupasaṅkami. | Then the Venerable Sujāta approached the Blessed One. | 時，尊者善生詣世尊所。 |
| Addasā kho bhagavā āyasmantaṁ sujātaṁ dūratova āgacchantaṁ. | The Blessed One saw the Venerable Sujāta coming from afar. | 世尊遙見尊者善生來。 |
| Disvāna bhikkhū āmantesi: | Having seen him, he addressed the bhikkhus: | 見已，告諸比丘言： |
| “ubhayenevāyaṁ, bhikkhave, kulaputto sobhati— | "This clansman, bhikkhus, is beautiful in two ways— | 「諸比丘，此善男子於二事為美— |
| yañca abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato, yassa catthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti tadanuttaraṁ brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī”ti. | he is handsome, good-looking, pleasing, endowed with supreme beauty of complexion, and that for the sake of which clansmen rightly go forth from the household life into homelessness, that unsurpassed consummation of the holy life, he has realized for himself with direct knowledge in this very life, and having entered upon it, he dwells." | 彼儀容端正，悅意，具足上妙膚色，且為彼故，善男子正信出家，趣於無家，彼無上梵行之究竟，於現法自證知，作證已，具足而住。」 |
| Idamavoca bhagavā …pe… | This the Blessed One said ... | 此為世尊所說… |
| satthā: | the Teacher: | 導師： |
| “Sobhati vatāyaṁ bhikkhu, | "This bhikkhu is indeed beautiful, | 「此比丘實美， |
| ujubhūtena cetasā; | with a mind that is straight; | 心正直； |
| Vippayutto visaṁyutto, | Detached, disjoined, | 離執，解脫， |
| anupādāya nibbuto; | extinguished through non-clinging; | 不取故滅； |
| Dhāreti antimaṁ dehaṁ, | He wears his final body, | 彼著最後身， |
| jetvā māraṁ savāhinin”ti. | having conquered Māra and his mount." | 已降伏魔及其乘。」 |
21.6 - SN 21.6 Lakuṇḍakabhaddiya: Lakuṇḍakabhaddiyasutta
| --- SN21.6 - Lakuṇḍakabhaddiyasutta --- | --- SN21.6 - Lakuṇḍakabhaddiyasutta --- | --- SN21.6 - Lakuṇḍakabhaddiyasutta --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 於舍衛城。 |
| Atha kho āyasmā lakuṇḍakabhaddiyo yena bhagavā tenupasaṅkami. | Then the Venerable Lakuṇḍaka Bhaddiya approached the Blessed One. | 時，尊者矮巴帝亞詣世尊所。 |
| Addasā kho bhagavā āyasmantaṁ lakuṇḍakabhaddiyaṁ dūratova āgacchantaṁ. | The Blessed One saw the Venerable Lakuṇḍaka Bhaddiya coming from afar. | 世尊遙見尊者矮巴帝亞來。 |
| Disvāna bhikkhū āmantesi: | Having seen him, he addressed the bhikkhus: | 見已，告諸比丘言： |
| “passatha no tumhe, bhikkhave, etaṁ bhikkhuṁ āgacchantaṁ dubbaṇṇaṁ duddasikaṁ okoṭimakaṁ bhikkhūnaṁ paribhūtarūpan”ti? | Do you see, bhikkhus, that bhikkhu coming, unsightly, ill-favored, dwarfish, a form despised by the bhikkhus? | 諸比丘，汝等見彼比丘來，形容醜陋，不堪入目，身材矮小，為諸比丘所輕視耶？ |
| “Evaṁ, bhante”. | Yes, venerable sir. | 唯然，尊者。 |
| “Eso kho, bhikkhave, bhikkhu mahiddhiko mahānubhāvo, na ca sā samāpatti sulabharūpā yā tena bhikkhunā asamāpannapubbā. | "That bhikkhu, bhikkhus, is of great psychic power and great influence, and there is no attainment easy to obtain that has not been previously attained by that bhikkhu. | 「諸比丘，彼比丘有大神足、大威力，無有易得之成就而非彼比丘昔所未得。 |
| Yassa catthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī”ti. | And for the sake of which clansmen rightly go forth from the household life into homelessness, that unsurpassed consummation of the holy life, he has realized for himself with direct knowledge in this very life, and having entered upon it, he dwells." | 且為彼故，善男子正信出家，趣於無家，彼無上梵行之究竟，於現法自證知，作證已，具足而住。」 |
| Idamavoca bhagavā …pe… | This the Blessed One said ... | 此為世尊所說… |
| satthā: | the Teacher: | 導師： |
| “Haṁsā koñcā mayūrā ca, | "Swans, herons, and peacocks, | 「天鵝、鷺、孔雀， |
| hatthayo pasadā migā; | elephants, spotted deer; | 象、斑鹿； |
| Sabbe sīhassa bhāyanti, | All are afraid of the lion, | 皆畏獅子， |
| natthi kāyasmiṁ tulyatā. | there is no equality in body. | 身形無平等。 |
| Evameva manussesu, | So too among humans, | 人中亦然， |
| daharo cepi paññavā; | one may be young but wise; | 或年少而智； |
| So hi tattha mahā hoti, | He is great among them, | 彼為眾中大， |
| neva bālo sarīravā”ti. | not the fool with a large body." | 非大身之愚。」 |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
21.7 - SN 21.7 Visākha: Visākhasutta
| --- SN21.7 - Visākhasutta --- | --- SN21.7 - Visākhasutta --- | --- SN21.7 - Visākhasutta --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我聞。 |
| ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. | On one occasion the Blessed One was dwelling at Vesālī in the Great Wood, in the Hall with the Peaked Roof. | 一時，世尊住毗舍離大林重閣講堂。 |
| Tena kho pana samayena āyasmā visākho pañcālaputto upaṭṭhānasālāyaṁ bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti, poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā pariyāpannāya anissitāya. | Now on that occasion the Venerable Visākha Pañcālaputta was in the assembly hall instructing, exhorting, inspiring, and gladdening the bhikkhus with a Dhamma talk, with speech that was urbane, clear, articulate, conveying the meaning, complete, and detached. | 爾時，尊者毗舍佉班遮羅子於集會堂為諸比丘說法，教誡、勸勉、策勵、令喜，言辭文雅、清晰、分明，能達其義，圓滿、離執。 |
| Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. | Then the Blessed One, having emerged from seclusion in the evening, approached the assembly hall; having approached, he sat down on the prepared seat. | 其時，世尊於晡時從宴坐起，詣集會堂；至已，於所設座上坐。 |
| Nisajja kho bhagavā bhikkhū āmantesi: | Having sat down, the Blessed One addressed the bhikkhus: | 坐已，世尊告諸比丘言： |
| “ko nu kho, bhikkhave, upaṭṭhānasālāyaṁ bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā pariyāpannāya anissitāyā”ti? | Who, bhikkhus, was in the assembly hall instructing, exhorting, inspiring, and gladdening the bhikkhus with a Dhamma talk, with speech that is urbane, clear, articulate, conveying the meaning, complete, and detached? | 諸比丘，誰於集會堂為諸比丘說法，教誡、勸勉、策勵、令喜，言辭文雅、清晰、分明，能達其義，圓滿、離執耶？ |
| “Āyasmā, bhante, visākho pañcālaputto upaṭṭhānasālāyaṁ bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti, poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā pariyāpannāya anissitāyā”ti. | Venerable sir, it was the Venerable Visākha Pañcālaputta who was in the assembly hall instructing, exhorting, inspiring, and gladdening the bhikkhus with a Dhamma talk, with speech that is urbane, clear, articulate, conveying the meaning, complete, and detached. | 尊者，乃尊者毗舍佉班遮羅子於集會堂為諸比丘說法，教誡、勸勉、策勵、令喜，言辭文雅、清晰、分明，能達其義，圓滿、離執。 |
| Atha kho bhagavā āyasmantaṁ visākhaṁ pañcālaputtaṁ āmantesi: | Then the Blessed One addressed the Venerable Visākha Pañcālaputta: | 時，世尊告尊者毗舍佉班遮羅子言： |
| “sādhu sādhu, visākha, | "Good, good, Visākha! | 「善哉，善哉，毗舍佉！ |
| sādhu kho tvaṁ, visākha, bhikkhū dhammiyā kathāya sandassesi …pe… atthassa viññāpaniyā pariyāpannāya anissitāyā”ti. | It is good, Visākha, that you instruct the bhikkhus with a Dhamma talk ... conveying the meaning, complete, and detached." | 善哉，毗舍佉，汝為諸比丘說法…能達其義，圓滿、離執。」 |
| Idamavoca bhagavā. | This the Blessed One said. | 此為世尊所說。 |
| Idaṁ vatvāna sugato athāparaṁ etadavoca satthā: | Having said this, the Fortunate One, the Teacher, further said this: | 善逝、導師說此已，復作是言： |
| “Nābhāsamānaṁ jānanti, | "One does not know a wise person mixed with fools | 「智者雜於愚， |
| missaṁ bālehi paṇḍitaṁ; | if he does not speak; | 若不言，人不知； |
| Bhāsamānañca jānanti, | But when he speaks, teaching the deathless state, | 然當其言教不死之境， |
| desentaṁ amataṁ padaṁ. | they know him. | 人乃知之。 |
| Bhāsaye jotaye dhammaṁ, | He should speak and illuminate the Dhamma, | 彼應說法，闡明法， |
| paggaṇhe isinaṁ dhajaṁ; | and raise the sages' banner; | 高舉聖賢之幢； |
| Subhāsitadhajā isayo, | Well-spoken words are the banner of sages, | 善說之語乃聖賢之幢， |
| dhammo hi isinaṁ dhajo”ti. | the Dhamma is the sages' banner." | 法乃聖賢之幢。」 |
21.8 - SN 21.8 Nanda: Nandasutta
| --- SN21.8 - Nandasutta --- | --- SN21.8 - Nandasutta --- | --- SN21.8 - Nandasutta --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 於舍衛城。 |
| Atha kho āyasmā nando bhagavato mātucchāputto ākoṭitapaccākoṭitāni cīvarāni pārupitvā akkhīni añjetvā acchaṁ pattaṁ gahetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ nandaṁ bhagavā etadavoca: | Then the Venerable Nanda, the Blessed One's maternal cousin, having put on robes that were pressed and re-pressed, having anointed his eyes, and having taken a fine bowl, approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. The Blessed One said to the Venerable Nanda seated to one side: | 時，尊者難陀，世尊姨母之子，著熨了又熨之衣，塗飾眼目，持精美之缽，詣世尊所；至已，禮敬世尊，坐於一面。世尊告坐於一面之尊者難陀言： |
| “na kho te taṁ, nanda, patirūpaṁ kulaputtassa saddhā agārasmā anagāriyaṁ pabbajitassa, yaṁ tvaṁ ākoṭitapaccākoṭitāni cīvarāni pārupeyyāsi, akkhīni ca añjeyyāsi, acchañca pattaṁ dhāreyyāsi. | "It is not fitting for you, Nanda, a clansman who has gone forth in faith from the household life into homelessness, that you should wear robes that are pressed and re-pressed, anoint your eyes, and carry a fine bowl. | 「難陀，汝為善男子，以信出家，趣於無家，著熨了又熨之衣，塗飾眼目，持精美之缽，此非所宜。 |
| Etaṁ kho te, nanda, patirūpaṁ kulaputtassa saddhā agārasmā anagāriyaṁ pabbajitassa, yaṁ tvaṁ āraññiko ca assasi, piṇḍapātiko ca paṁsukūliko ca kāmesu ca anapekkho vihareyyāsī”ti. | This, Nanda, is fitting for you, a clansman who has gone forth in faith from the household life into homelessness: that you should be a forest-dweller, an alms-gatherer, a rag-robe wearer, and should dwell without longing for sensual pleasures." | 難陀，汝為善男子，以信出家，趣於無家，應為林住者、乞食者、著糞掃衣者，於諸欲樂無有渴愛而住，此為所宜。」 |
| Idamavoca bhagavā …pe… | This the Blessed One said ... | 此為世尊所說… |
| satthā: | the Teacher: | 導師： |
| “Kadāhaṁ nandaṁ passeyyaṁ, | "When shall I see Nanda, | 「我何時得見難陀， |
| āraññaṁ paṁsukūlikaṁ; | a forest-dweller, wearing rag-robes, | 林住者，著糞掃衣， |
| Aññātuñchena yāpentaṁ, | sustaining himself by what others have discarded, | 以他人所棄自活， |
| kāmesu anapekkhinan”ti. | without longing for sensual pleasures?" | 於諸欲樂無有渴愛？」 |
| Atha kho āyasmā nando aparena samayena āraññiko ca piṇḍapātiko ca paṁsukūliko ca kāmesu ca anapekkho vihāsīti. | Then, at a later time, the Venerable Nanda dwelt as a forest-dweller, an alms-gatherer, a rag-robe wearer, and without longing for sensual pleasures. | 其後，尊者難陀為林住者、乞食者、著糞掃衣者，於諸欲樂無有渴愛而住。 |
21.9 - SN 21.9 Tissa: Tissasutta
| --- SN21.9 - Tissasutta --- | --- SN21.9 - Tissasutta --- | --- SN21.9 - Tissasutta --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 於舍衛城。 |
| Atha kho āyasmā tisso bhagavato pitucchāputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi dukkhī dummano assūni pavattayamāno. Atha kho bhagavā āyasmantaṁ tissaṁ etadavoca: | Then the Venerable Tissa, the Blessed One's paternal cousin, approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side, sad, dejected, shedding tears. Then the Blessed One said to the Venerable Tissa: | 時，尊者帝沙，世尊姑母之子，詣世尊所；至已，禮敬世尊，坐於一面，愁憂、沮喪、流淚。時，世尊告尊者帝沙言： |
| “kiṁ nu kho tvaṁ, tissa, ekamantaṁ nisinno dukkhī dummano assūni pavattayamāno”ti? | Why, Tissa, are you sitting to one side, sad, dejected, shedding tears? | 帝沙，汝何故坐於一面，愁憂、沮喪、流淚？ |
| “Tathā hi pana maṁ, bhante, bhikkhū samantā vācāyasannitodakena sañjambharimakaṁsū”ti. | Because, venerable sir, the bhikkhus from all around have drenched me with a shower of words. | 尊者，因諸比丘從四方以言語之雨淋我。 |
| “Tathāhi pana tvaṁ, tissa, vattā no ca vacanakkhamo; | "But that is because you, Tissa, are one who speaks but is not able to bear being spoken to. | 「然帝沙，此乃因汝能言而不能受言。 |
| na kho te taṁ, tissa, patirūpaṁ kulaputtassa saddhā agārasmā anagāriyaṁ pabbajitassa, yaṁ tvaṁ vattā no ca vacanakkhamo. | It is not fitting for you, Tissa, a clansman who has gone forth in faith from the household life into homelessness, that you should be one who speaks but is not able to bear being spoken to. | 帝沙，汝為善男子，以信出家，趣於無家，能言而不能受言，此非所宜。 |
| Etaṁ kho te, tissa, patirūpaṁ kulaputtassa saddhā agārasmā anagāriyaṁ pabbajitassa: | This is fitting for you, Tissa, a clansman who has gone forth in faith from the household life into homelessness: | 帝沙，汝為善男子，以信出家，趣於無家，此為所宜： |
| ‘yaṁ tvaṁ vattā ca assa vacanakkhamo cā’”ti. | 'that you should be one who speaks and is able to bear being spoken to.'" | 『汝應能言且能受言。』」 |
| Idamavoca bhagavā. | This the Blessed One said. | 此為世尊所說。 |
| Idaṁ vatvāna sugato athāparaṁ etadavoca satthā: | Having said this, the Fortunate One, the Teacher, further said this: | 善逝、導師說此已，復作是言： |
| “Kiṁ nu kujjhasi mā kujjhi, | "Why do you get angry, don't get angry, | 「汝何故瞋，莫瞋， |
| Akkodho tissa te varaṁ; | Non-anger is better for you, Tissa. | 不瞋於汝為佳，帝沙。 |
| Kodhamānamakkhavinayatthañhi, | For the purpose of disciplining anger and conceit, Tissa, | 為調伏瞋與慢，帝沙， |
| Tissa brahmacariyaṁ vussatī”ti. | is the holy life lived." | 乃修梵行。」 |
21.10 - SN 21.10 Theranāmaka: Theranāmakasutta
| --- SN21.10 - Theranāmakasutta --- | --- SN21.10 - Theranāmakasutta --- | --- SN21.10 - Theranāmakasutta --- |
| Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. | On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Sanctuary. | 一時，世尊住王舍城竹林迦蘭陀園。 |
| Tena kho pana samayena aññataro bhikkhu theranāmako ekavihārī ceva hoti ekavihārassa ca vaṇṇavādī. | Now on that occasion a certain bhikkhu named Thera was a solitary dweller and a praiser of solitary dwelling. | 爾時，有一名為長老之比丘，為獨住者，讚歎獨住。 |
| So eko gāmaṁ piṇḍāya pavisati eko paṭikkamati eko raho nisīdati eko caṅkamaṁ adhiṭṭhāti. | He would enter the village for alms alone, return alone, sit in seclusion alone, and undertake walking meditation alone. | 彼獨自入村乞食，獨自歸來，獨自宴坐，獨自經行。 |
| Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: | Then a number of bhikkhus approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. Seated to one side, those bhikkhus said to the Blessed One: | 時，有眾多比丘詣世尊所；至已，禮敬世尊，坐於一面。坐於一面之彼諸比丘白世尊言： |
| “idha, bhante, aññataro bhikkhu theranāmako ekavihārī ekavihārassa ca vaṇṇavādī”ti. | Here, venerable sir, a certain bhikkhu named Thera is a solitary dweller and a praiser of solitary dwelling. | 尊者，於此，有一名為長老之比丘，為獨住者，讚歎獨住。 |
| Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi: | Then the Blessed One addressed a certain bhikkhu: | 時，世尊告一比丘言： |
| “ehi tvaṁ, bhikkhu, mama vacanena theraṁ bhikkhuṁ āmantehi: | "Come, bhikkhu, in my name summon the bhikkhu Thera, saying: | 「來，比丘，以我名召長老比丘，言： |
| ‘satthā taṁ, āvuso thera, āmantetī’”ti. | 'The Teacher summons you, friend Thera.'" | 『友長老，導師召汝。』」 |
| “Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā thero tenupasaṅkami; upasaṅkamitvā āyasmantaṁ theraṁ etadavoca: | "Yes, venerable sir," that bhikkhu replied to the Blessed One, and he approached the Venerable Thera; having approached, he said to the Venerable Thera: | 「唯然，尊者。」彼比丘應諾世尊，詣尊者長老所；至已，白尊者長老言： |
| “satthā taṁ, āvuso thera, āmantetī”ti. | The Teacher summons you, friend Thera. | 友長老，導師召汝。 |
| “Evamāvuso”ti kho āyasmā thero tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ theraṁ bhagavā etadavoca: | "Yes, friend," the Venerable Thera replied to that bhikkhu, and he approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. The Blessed One said to the Venerable Thera seated to one side: | 「唯然，友。」尊者長老應諾彼比丘，詣世尊所；至已，禮敬世尊，坐於一面。世尊告坐于一面之尊者長老言： |
| “saccaṁ kira tvaṁ, thera, ekavihārī ekavihārassa ca vaṇṇavādī”ti? | Is it true, Thera, that you are a solitary dweller and a praiser of solitary dwelling? | 長老，汝為獨住者，讚歎獨住，是真實耶？ |
| “Evaṁ, bhante”. | Yes, venerable sir. | 唯然，尊者。 |
| “Yathā kathaṁ pana tvaṁ, thera, ekavihārī ekavihārassa ca vaṇṇavādī”ti? | And in what way, Thera, are you a solitary dweller and a praiser of solitary dwelling? | 長老，汝以何方式為獨住者，讚歎獨住？ |
| “Idhāhaṁ, bhante, eko gāmaṁ piṇḍāya pavisāmi eko paṭikkamāmi eko raho nisīdāmi eko caṅkamaṁ adhiṭṭhāmi. | "Here, venerable sir, I enter the village for alms alone, I return alone, I sit in seclusion alone, and I undertake walking meditation alone. | 「尊者，於此，我獨自入村乞食，獨自歸來，獨自宴坐，獨自經行。 |
| Evaṁ khvāhaṁ, bhante, ekavihārī ekavihārassa ca vaṇṇavādī”ti. | In this way, venerable sir, I am a solitary dweller and a praiser of solitary dwelling." | 尊者，我如是為獨住者，讚歎獨住。」 |
| “Attheso, thera, ekavihāro neso natthīti vadāmi. | "There is this solitary dwelling, Thera, I do not say there is not. | 「長老，有此獨住，我不言其無。 |
| Api ca, thera, yathā ekavihāro vitthārena paripuṇṇo hoti | But, Thera, how solitary dwelling is fulfilled in detail, | 然，長老，獨住如何詳盡圓滿， |
| taṁ suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti. | listen to that and apply your mind well; I will speak." | 諦聽，善思念之，我當說。」 |
| “Evaṁ, bhante”ti kho …pe…. | "Yes, venerable sir," ... | 「唯然，尊者。」… |
| “Kathañca, thera, ekavihāro vitthārena paripuṇṇo hoti. | "And how, Thera, is solitary dwelling fulfilled in detail? | 「長老，獨住如何詳盡圓滿？ |
| Idha, thera, yaṁ atītaṁ taṁ pahīnaṁ, yaṁ anāgataṁ taṁ paṭinissaṭṭhaṁ, paccuppannesu ca attabhāvapaṭilābhesu chandarāgo suppaṭivinīto. | Here, Thera, what is past is abandoned, what is future is relinquished, and desire and lust for present states of personal existence are thoroughly subdued. | 於此，長老，過去者已捨，未來者已棄，於現在個人存在之狀態，欲與貪已徹底調伏。 |
| Evaṁ kho, thera, ekavihāro vitthārena paripuṇṇo hotī”ti. | In this way, Thera, is solitary dwelling fulfilled in detail." | 長老，如是獨住詳盡圓滿。」 |
| Idamavoca bhagavā. | This the Blessed One said. | 此為世尊所說。 |
| Idaṁ vatvāna sugato athāparaṁ etadavoca satthā: | Having said this, the Fortunate One, the Teacher, further said this: | 善逝、導師說此已，復作是言： |
| “Sabbābhibhuṁ sabbaviduṁ sumedhaṁ, | "The all-vanquishing, all-knowing, wise one, | 「一切勝者，一切智者， |
| Sabbesu dhammesu anūpalittaṁ; | in all things unsullied; | 於一切法無染； |
| Sabbañjahaṁ taṇhākkhaye vimuttaṁ, | Who has abandoned all, freed in craving's destruction, | 捨棄一切，於愛盡解脫， |
| Tamahaṁ naraṁ ekavihārīti brūmī”ti. | that man I call a solitary dweller." | 我稱彼人為獨住者。」 |
21.11 - SN 21.11 Mahākappina: Mahākappinasutta
| --- SN21.11 - Mahākappinasutta --- | --- SN21.11 - Mahākappinasutta --- | --- SN21.11 - Mahākappinasutta --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 於舍衛城。 |
| Atha kho āyasmā mahākappino yena bhagavā tenupasaṅkami. | Then the Venerable Mahākappina approached the Blessed One. | 時，尊者大劫賓那詣世尊所。 |
| Addasā kho bhagavā āyasmantaṁ mahākappinaṁ dūratova āgacchantaṁ. | The Blessed One saw the Venerable Mahākappina coming from afar. | 世尊遙見尊者大劫賓那來。 |
| Disvāna bhikkhū āmantesi: | Having seen him, he addressed the bhikkhus: | 見已，告諸比丘言： |
| “passatha no tumhe, bhikkhave, etaṁ bhikkhuṁ āgacchantaṁ odātakaṁ tanukaṁ tuṅganāsikan”ti? | Do you see, bhikkhus, that bhikkhu coming, fair, thin, with a prominent nose? | 諸比丘，汝等見彼比丘來，膚色白皙，身材瘦削，鼻樑高挺耶？ |
| “Evaṁ, bhante”. | Yes, venerable sir. | 唯然，尊者。 |
| “Eso kho, bhikkhave, bhikkhu mahiddhiko mahānubhāvo. | "That bhikkhu, bhikkhus, is of great psychic power and great influence. | 「諸比丘，彼比丘有大神足、大威力。 |
| Na ca sā samāpatti sulabharūpā yā tena bhikkhunā asamāpannapubbā. | And there is no attainment easy to obtain that has not been previously attained by that bhikkhu. | 無有易得之成就而非彼比丘昔所未得。 |
| Yassa catthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti tadanuttaraṁ brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī”ti. | And for the sake of which clansmen rightly go forth from the household life into homelessness, that unsurpassed consummation of the holy life, he has realized for himself with direct knowledge in this very life, and having entered upon it, he dwells." | 且為彼故，善男子正信出家，趣於無家，彼無上梵行之究竟，於現法自證知，作證已，具足而住。」 |
| Idamavoca bhagavā. | This the Blessed One said. | 此為世尊所說。 |
| Idaṁ vatvāna sugato athāparaṁ etadavoca satthā: | Having said this, the Fortunate One, the Teacher, further said this: | 善逝、導師說此已，復作是言： |
| “Khattiyo seṭṭho janetasmiṁ, | "The warrior is best among those people | 「於以氏族為標準之眾人中，剎帝利為最； |
| ye gottapaṭisārino; | who take clan as their standard; | 然具足明行者， |
| Vijjācaraṇasampanno, | But one endowed with knowledge and conduct | 於天人中最。 |
| so seṭṭho devamānuse. | is best among devas and humans. | 日照於晝， |
| Divā tapati ādicco, | The sun shines by day, | 月輝於夜； |
| rattimābhāti candimā; | the moon is radiant by night; | 披甲戰士閃耀， |
| Sannaddho khattiyo tapati, | The armored warrior shines, | 婆羅門於禪中放光； |
| jhāyī tapati brāhmaṇo; | the brahmin shines in jhāna; | 然晝夜一切時， |
| Atha sabbamahorattiṁ, | But all day and all night, | 佛陀以光輝照耀。」 |
| buddho tapati tejasā”ti. | the Buddha shines with radiance." |
21.12 - SN 21.12 Sahāyaka: Sahāyakasutta
| --- SN21.12 - Sahāyakasutta --- | --- SN21.12 - Sahāyakasutta --- | --- SN21.12 - Sahāyakasutta --- |
| Sāvatthiyaṁ viharati. | At Sāvatthī. | 於舍衛城。 |
| Atha kho dve bhikkhū sahāyakā āyasmato mahākappinassa saddhivihārino yena bhagavā tenupasaṅkamiṁsu. | Then two bhikkhus, companions, co-residents of the Venerable Mahākappina, approached the Blessed One. | 時，有二比丘，為伴侶，乃尊者大劫賓那之同住者，詣世尊所。 |
| Addasā kho bhagavā te bhikkhū dūratova āgacchante. | The Blessed One saw those bhikkhus coming from afar. | 世尊遙見彼諸比丘來。 |
| Disvāna bhikkhū āmantesi: | Having seen them, he addressed the bhikkhus: | 見已，告諸比丘言： |
| “passatha no tumhe, bhikkhave, ete bhikkhū sahāyake āgacchante kappinassa saddhivihārino”ti? | Do you see, bhikkhus, those companion bhikkhus coming, co-residents of Kappina? | 諸比丘，汝等見彼伴侶比丘來，乃劫賓那之同住者耶？ |
| “Evaṁ, bhante”. | Yes, venerable sir. | 唯然，尊者。 |
| “Ete kho te bhikkhū mahiddhikā mahānubhāvā. | "Those bhikkhus are of great psychic power and great influence. | 「彼諸比丘有大神足、大威力。 |
| Na ca sā samāpatti sulabharūpā, yā tehi bhikkhūhi asamāpannapubbā. | And there is no attainment easy to obtain that has not been previously attained by those bhikkhus. | 無有易得之成就而非彼諸比丘昔所未得。 |
| Yassa catthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti tadanuttaraṁ brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti. | And for the sake of which clansmen rightly go forth from the household life into homelessness, that unsurpassed consummation of the holy life, they have realized for themselves with direct knowledge in this very life, and having entered upon it, they dwell." | 且為彼故，善男子正信出家，趣於無家，彼無上梵行之究竟，於現法自證知，作證已，具足而住。」 |
| Idamavoca bhagavā. | This the Blessed One said. | 此為世尊所說。 |
| Idaṁ vatvāna sugato athāparaṁ etadavoca satthā: | Having said this, the Fortunate One, the Teacher, further said this: | 善逝、導師說此已，復作是言： |
| “Sahāyāvatime bhikkhū, | "These bhikkhus have been companions, | 「此諸比丘為伴侶， |
| cirarattaṁ sametikā; | for a long time they have come together; | 長時共相往來； |
| Sameti nesaṁ saddhammo, | The good Dhamma unites them, | 善法使彼等結合， |
| dhamme buddhappavedite. | in the Dhamma revealed by the Buddha. | 於佛所顯之法中。 |
| Suvinītā kappinena, | Well trained by Kappina, | 善受劫賓那訓練， |
| dhamme ariyappavedite; | in the Dhamma revealed by the Noble One; | 於聖者所顯之法中； |
| Dhārenti antimaṁ dehaṁ, | They wear their final bodies, | 彼等著最後身， |
| jetvā māraṁ savāhinin”ti. | having conquered Māra and his mount." | 已降伏魔及其乘。」 |
| Bhikkhuvaggo paṭhamo. | The First Chapter on Bhikkhus. | 比丘品第一。 |
| Kolito upatisso ca, | Kolita and Upatissa, | 拘利陀與優波底沙， |
| ghaṭo cāpi pavuccati; | and Ghaṭa is also mentioned; | 亦提及伽陀； |
| Navo sujāto bhaddi ca, | Nava, Sujāta, and Bhaddiya, | 那婆、善生與跋提， |
| visākho nando tisso ca; | Visākha, Nanda, and Tissa; | 毗舍佉、難陀與帝沙； |
| Theranāmo ca kappino, | Theranāma and Kappina, | 長老名與劫賓那， |
| sahāyena ca dvādasāti. | and with the companions, that is twelve. | 與伴侶共十二。 |
| Bhikkhusaṁyuttaṁ samattaṁ. | The Connected Discourses with Bhikkhus is complete. | 比丘相應部竟。 |
| Nidānavaggo dutiyo. | The Second Division of the Foundation. | 基礎第二分。 |
| Nidānābhisamayadhātu, | Foundation, Comprehension, Element, | 基礎、遍知、界， |
| anamataggena kassapaṁ; | With Anamatagga, Kassapa; | 與無始、迦葉； |
| Sakkārarāhulalakkhaṇo, | Gains, Rāhula, Lakkhaṇa, | 利、羅睺羅、勒叉那， |
| opammabhikkhunā vaggo. | The chapter with similes and bhikkhus. | 譬喻與比丘品。 |
| Dutiyo tena pavuccatīti. | The second is thus called. | 第二如是稱。 |
| Nidānavaggasaṁyuttapāḷi niṭṭhitā. | The Pali text of the Connected Discourses on the Foundation is finished. | 基礎相應部巴利文本竟。 |
22 - SN 22 Khandha: Connected Discourses on the Aggregates
| ==================== SN22 - Khandhasaṃyutta ==================== | Connected Discourses on the Aggregates | 蘊相應 |
22.1 - SN 22.1 Nakulapitu: Nakulapitusutta
| --- SN22.1 - Nakulapitusutta --- | --- SN22.1 - Nakulapitusutta --- | --- SN22.1 - Nakulapitusutta --- |
| Evaṁ me sutaṁ— | Thus have I heard— | 如是我聞— |
| ekaṁ samayaṁ bhagavā bhaggesu viharati susumāragire bhesakaḷāvane migadāye. | On one occasion the Blessed One was dwelling among the Bhaggas at Susumāragira in the Bhesakaḷā Grove, the Deer Park. | 一時，世尊住於跋伽國蘇蘇瑪羅山，在畢沙迦羅林鹿野苑。 |
| Atha kho nakulapitā gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho nakulapitā gahapati bhagavantaṁ etadavoca: | Then the householder Nakulapitā went to the Blessed One, paid homage to him, and sat down to one side. Sitting there, he said to the Blessed One: | 其時，居士那拘羅父詣世尊所，禮敬已，坐於一面。坐於彼處，彼白世尊言： |
| “Ahamasmi, bhante, jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto āturakāyo abhikkhaṇātaṅko. | "Bhante, I am old, frail, an elder, advanced in years, come to the last stage of life, sick in body, constantly ill. | 「尊者，我已年邁、體衰、為長者，年事已高，至生命末期，身有疾，常病。 |
| Aniccadassāvī kho panāhaṁ, bhante, bhagavato manobhāvanīyānañca bhikkhūnaṁ. | And, Bhante, I rarely get to see the Blessed One and the monks worthy of esteem. | 且，尊者，我罕得見世尊及值得尊敬之諸比丘。 |
| Ovadatu maṁ, bhante, bhagavā; | Let the Blessed One exhort me, Bhante; | 願世尊教誨我，尊者； |
| anusāsatu maṁ, bhante, bhagavā; | let the Blessed One instruct me, Bhante; | 願世尊教導我，尊者； |
| yaṁ mamassa dīgharattaṁ hitāya sukhāyā”ti. | it will be for my welfare and happiness for a long time." | 此將為我長時之福利與安樂。」 |
| “Evametaṁ, gahapati, evametaṁ, gahapati. | "So it is, householder, so it is! | 「居士，誠然如是，誠然如是！ |
| Āturo hāyaṁ, gahapati, kāyo aṇḍabhūto pariyonaddho. | This body, householder, is afflicted, a flimsy thing, enveloped. | 居士，此身乃病苦，脆弱之物，為所包覆。 |
| Yo hi, gahapati, imaṁ kāyaṁ pariharanto muhuttampi ārogyaṁ paṭijāneyya, kimaññatra bālyā? | Indeed, householder, who, carrying this body around, would claim even a moment of health, except from foolishness? | 實然，居士，誰攜此身而行，能稱片刻健康，除非愚癡？ |
| Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: | Therefore, householder, you should train yourself thus: | 是故，居士，汝應如是學： |
| ‘āturakāyassa me sato cittaṁ anāturaṁ bhavissatī’ti. | ‘Though my body is afflicted, my mind will be unafflicted.’ | 『雖我身病，我心將不病。』 |
| Evañhi te, gahapati, sikkhitabban”ti. | Thus, householder, should you train yourself." | 居士，汝應如是學。」 |
| Atha kho nakulapitā gahapati bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ sāriputtaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho nakulapitaraṁ gahapatiṁ āyasmā sāriputto etadavoca: | Then the householder Nakulapitā, having delighted and rejoiced in the Blessed One’s words, rose from his seat, paid homage to the Blessed One, and, keeping him on his right, went to the Venerable Sāriputta. Having approached, he paid homage to the Venerable Sāriputta and sat down to one side. The Venerable Sāriputta then said to the householder Nakulapitā, who was sitting there: | 時，居士那拘羅父，聞世尊言，歡喜踴躍，從座起，禮敬世尊，右繞已，詣尊者舍利弗所。至已，禮敬尊者舍利弗，坐於一面。尊者舍利弗乃告坐於彼處之居士那拘羅父言： |
| “vippasannāni kho te, gahapati, indriyāni; | "Householder, your faculties are serene; | 「居士，汝諸根寂靜； |
| parisuddho mukhavaṇṇo pariyodāto. | your facial complexion is pure and bright. | 汝面色清淨明亮。 |
| Alattha no ajja bhagavato sammukhā dhammiṁ kathaṁ savanāyā”ti? | Did you get to hear a Dhamma talk in the Blessed One’s presence today?" | 今日得聞世尊法語耶？」 |
| “Kathañhi no siyā, bhante. | "How could it be otherwise, Bhante? | 「尊者，豈有他哉？ |
| Idānāhaṁ, bhante, bhagavatā dhammiyā kathāya amatena abhisitto”ti. | Just now, Bhante, I was anointed with the deathless by the Blessed One’s Dhamma talk." | 尊者，適才我為世尊法語以甘露灌頂。」 |
| “Yathā kathaṁ pana tvaṁ, gahapati, bhagavatā dhammiyā kathāya amatena abhisitto”ti? | "But in what way, householder, were you anointed with the deathless by the Blessed One’s Dhamma talk?" | 「然居士，汝以何方式為世尊法語以甘露灌頂？」 |
| “Idhāhaṁ, bhante, yena bhagavā tenupasaṅkamiṁ; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁ. Ekamantaṁ nisinno khvāhaṁ, bhante, bhagavantaṁ etadavocaṁ: | "Here, Bhante, I went to the Blessed One, paid homage to him, and sat down to one side. Sitting there, I said to the Blessed One: | 「於此，尊者，我詣世尊所，禮敬已，坐於一面。坐於彼處，我白世尊言： |
| ‘ahamasmi, bhante, jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto āturakāyo abhikkhaṇātaṅko. | ‘Bhante, I am old, frail, an elder, advanced in years, come to the last stage of life, sick in body, constantly ill. | 『尊者，我已年邁、體衰、為長者，年事已高，至生命末期，身有疾，常病。 |
| Aniccadassāvī kho panāhaṁ, bhante, bhagavato manobhāvanīyānañca bhikkhūnaṁ. | And, Bhante, I rarely get to see the Blessed One and the monks worthy of esteem. | 且，尊者，我罕得見世尊及值得尊敬之諸比丘。 |
| Ovadatu maṁ, bhante, bhagavā; | Let the Blessed One exhort me, Bhante; | 願世尊教誨我，尊者； |
| anusāsatu maṁ, bhante, bhagavā; | let the Blessed One instruct me, Bhante; | 願世尊教導我，尊者； |
| yaṁ mamassa dīgharattaṁ hitāya sukhāyā’ti. | it will be for my welfare and happiness for a long time.’ | 此將為我長時之福利與安樂。』 |
| Evaṁ vutte, maṁ, bhante, bhagavā etadavoca: | When this was said, Bhante, the Blessed One told me: | 尊者，聞此言已，世尊告我言： |
| ‘evametaṁ, gahapati, evametaṁ, gahapati. | ‘So it is, householder, so it is! | 『居士，誠然如是，誠然如是！ |
| Āturo hāyaṁ, gahapati, kāyo aṇḍabhūto pariyonaddho. | This body, householder, is afflicted, a flimsy thing, enveloped. | 居士，此身乃病苦，脆弱之物，為所包覆。 |
| Yo hi, gahapati, imaṁ kāyaṁ pariharanto muhuttampi ārogyaṁ paṭijāneyya, kimaññatra bālyā? | Indeed, householder, who, carrying this body around, would claim even a moment of health, except from foolishness? | 實然，居士，誰攜此身而行，能稱片刻健康，除非愚癡？ |
| Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ— | Therefore, householder, you should train yourself thus— | 是故，居士，汝應如是學— |
| āturakāyassa me sato cittaṁ anāturaṁ bhavissatīti. | though my body is afflicted, my mind will be unafflicted. | 雖我身病，我心將不病。 |
| Evañhi te, gahapati, sikkhitabban’ti. | Thus, householder, should you train yourself.’ | 居士，汝應如是學。』 |
| Evaṁ khvāhaṁ, bhante, bhagavatā dhammiyā kathāya amatena abhisitto”ti. | It was thus, Bhante, that I was anointed with the deathless by the Blessed One’s Dhamma talk." | 尊者，如是我為世尊法語以甘露灌頂。」 |
| “Na hi pana taṁ, gahapati, paṭibhāsi bhagavantaṁ uttariṁ paṭipucchituṁ: | "But did it not occur to you, householder, to question the Blessed One further: | 「然居士，汝豈不思更問世尊： |
| ‘kittāvatā nu kho, bhante, āturakāyo ceva hoti āturacitto ca, kittāvatā ca pana āturakāyo hi kho hoti no ca āturacitto’”ti? | ‘To what extent, Bhante, is one afflicted in body and afflicted in mind, and to what extent is one afflicted in body but not afflicted in mind?’" | 『尊者，至何程度為身病心亦病，至何程度為身病心不病？』」 |
| “Dūratopi kho mayaṁ, bhante, āgaccheyyāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṁ. | "Indeed, Bhante, we would come from far away to learn the meaning of this statement from the Venerable Sāriputta. | 「實然，尊者，我等當從遠方來，向尊者舍利弗學習此言之義。 |
| Sādhu vatāyasmantaṁyeva sāriputtaṁ paṭibhātu etassa bhāsitassa attho”ti. | It would be good if the Venerable Sāriputta himself would clarify the meaning of this statement." | 若尊者舍利弗親自闡明此言之義，善莫大焉。」 |
| “Tena hi, gahapati, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti. | "Then listen, householder, and attend carefully; I will speak." | 「然則諦聽，居士，善思念之，我當說。」 |
| “Evaṁ, bhante”ti kho nakulapitā gahapati āyasmato sāriputtassa paccassosi. | "Yes, Bhante," the householder Nakulapitā replied to the Venerable Sāriputta. | 「唯然，尊者。」居士那拘羅父應諾尊者舍利弗。 |
| Āyasmā sāriputto etadavoca: | The Venerable Sāriputta said this: | 尊者舍利弗作是言： |
| “Kathañca, gahapati, āturakāyo ceva hoti, āturacitto ca? | "And how, householder, is one afflicted in body and afflicted in mind? | 「居士，云何為身病心亦病？ |
| Idha, gahapati, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto | Here, householder, an uninstructed worldling, who has no regard for noble ones, is unskilled and untrained in the Dhamma of the noble ones, has no regard for true men, is unskilled and untrained in the Dhamma of the true men, | 於此，居士，未受教之凡夫，不敬聖者，於聖者之法不善巧、未受訓，不敬真人，於真人之法不善巧、未受訓， |
| rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ; attani vā rūpaṁ, rūpasmiṁ vā attānaṁ. | regards form as self, or self as possessing form, or form as in self, or self as in form. | 視色為我，或我為有色，或色在我中，或我在色中。 |
| ‘Ahaṁ rūpaṁ, mama rūpan’ti pariyuṭṭhaṭṭhāyī hoti. | He lives obsessed with the notion: ‘I am form, form is mine.’ | 彼執著於此念而住：『我是色，色是我的。』 |
| Tassa ‘ahaṁ rūpaṁ, mama rūpan’ti pariyuṭṭhaṭṭhāyino taṁ rūpaṁ vipariṇamati aññathā hoti. | As he lives obsessed with this notion, that form of his changes and alters. | 彼執著此念而住，彼之色變易。 |
| Tassa rūpavipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. | With the change and alteration of form, sorrow, lamentation, pain, grief, and despair arise in him. | 隨色之變易，愁、悲、苦、憂、絕望生起。 |
| Vedanaṁ attato samanupassati, vedanāvantaṁ vā attānaṁ; attani vā vedanaṁ, vedanāya vā attānaṁ. | He regards feeling as self, or self as possessing feeling, or feeling as in self, or self as in feeling. | 彼視受為我，或我為有受，或受在我中，或我在受中。 |
| ‘Ahaṁ vedanā, mama vedanā’ti pariyuṭṭhaṭṭhāyī hoti. | He lives obsessed with the notion: ‘I am feeling, feeling is mine.’ | 彼執著於此念而住：『我是受，受是我的。』 |
| Tassa ‘ahaṁ vedanā, mama vedanā’ti pariyuṭṭhaṭṭhāyino, sā vedanā vipariṇamati aññathā hoti. | As he lives obsessed with this notion, that feeling of his changes and alters. | 彼執著此念而住，彼之受變易。 |
| Tassa vedanāvipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. | With the change and alteration of feeling, sorrow, lamentation, pain, grief, and despair arise in him. | 隨受之變易，愁、悲、苦、憂、絕望生起。 |
| Saññaṁ attato samanupassati, saññāvantaṁ vā attānaṁ; attani vā saññaṁ, saññāya vā attānaṁ. | He regards perception as self, or self as possessing perception, or perception as in self, or self as in perception. | 彼視想為我，或我為有想，或想在我中，或我在想中。 |
| ‘Ahaṁ saññā, mama saññā’ti pariyuṭṭhaṭṭhāyī hoti. | He lives obsessed with the notion: ‘I am perception, perception is mine.’ | 彼執著於此念而住：『我是想，想是我的。』 |
| Tassa ‘ahaṁ saññā, mama saññā’ti pariyuṭṭhaṭṭhāyino, sā saññā vipariṇamati aññathā hoti. | As he lives obsessed with this notion, that perception of his changes and alters. | 彼執著此念而住，彼之想變易。 |
| Tassa saññāvipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. | With the change and alteration of perception, sorrow, lamentation, pain, grief, and despair arise in him. | 隨想之變易，愁、悲、苦、憂、絕望生起。 |
| Saṅkhāre attato samanupassati, saṅkhāravantaṁ vā attānaṁ; attani vā saṅkhāre, saṅkhāresu vā attānaṁ. | He regards volitional formations as self, or self as possessing volitional formations, or volitional formations as in self, or self as in volitional formations. | 彼視行為我，或我為有行，或行在我中，或我在行中。 |
| ‘Ahaṁ saṅkhārā, mama saṅkhārā’ti pariyuṭṭhaṭṭhāyī hoti. | He lives obsessed with the notion: ‘I am volitional formations, volitional formations are mine.’ | 彼執著於此念而住：『我是行，行是我的。』 |
| Tassa ‘ahaṁ saṅkhārā, mama saṅkhārā’ti pariyuṭṭhaṭṭhāyino, te saṅkhārā vipariṇamanti aññathā honti. | As he lives obsessed with this notion, those volitional formations of his change and alter. | 彼執著此念而住，彼之行變易。 |
| Tassa saṅkhāravipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. | With the change and alteration of volitional formations, sorrow, lamentation, pain, grief, and despair arise in him. | 隨行之變易，愁、悲、苦、憂、絕望生起。 |
| Viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ; attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ. | He regards consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. | 彼視識為我，或我為有識，或識在我中，或我在識中。 |
| ‘Ahaṁ viññāṇaṁ, mama viññāṇan’ti pariyuṭṭhaṭṭhāyī hoti. | He lives obsessed with the notion: ‘I am consciousness, consciousness is mine.’ | 彼執著於此念而住：『我是識，識是我的。』 |
| Tassa ‘ahaṁ viññāṇaṁ, mama viññāṇan’ti pariyuṭṭhaṭṭhāyino, taṁ viññāṇaṁ vipariṇamati aññathā hoti. | As he lives obsessed with this notion, that consciousness of his changes and alters. | 彼執著此念而住，彼之識變易。 |
| Tassa viññāṇavipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. | With the change and alteration of consciousness, sorrow, lamentation, pain, grief, and despair arise in him. | 隨識之變易，愁、悲、苦、憂、絕望生起。 |
| Evaṁ kho, gahapati, āturakāyo ceva hoti āturacitto ca. | It is in this way, householder, that one is afflicted in body and afflicted in mind. | 居士，如是為身病心亦病。 |
| Kathañca, gahapati, āturakāyo hi kho hoti no ca āturacitto? | And how, householder, is one afflicted in body but not afflicted in mind? | 居士，云何為身病心不病？ |
| Idha, gahapati, sutavā ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto | Here, householder, an instructed noble-one's-disciple, who has regard for noble ones, is skilled and trained in the Dhamma of the noble ones, has regard for true men, is skilled and trained in the Dhamma of the true men, | 於此，居士，已受教之聖弟子，敬聖者，於聖者之法善巧、已受訓，敬真人，於真人之法善巧、已受訓， |
| na rūpaṁ attato samanupassati, na rūpavantaṁ vā attānaṁ; na attani vā rūpaṁ, na rūpasmiṁ vā attānaṁ. | does not regard form as self, or self as possessing form, or form as in self, or self as in form. | 不視色為我，或我為有色，或色在我中，或我在色中。 |
| ‘Ahaṁ rūpaṁ, mama rūpan’ti na pariyuṭṭhaṭṭhāyī hoti. | He does not live obsessed with the notion: ‘I am form, form is mine.’ | 彼不住於執著此念：『我是色，色是我的。』 |
| Tassa ‘ahaṁ rūpaṁ, mama rūpan’ti apariyuṭṭhaṭṭhāyino, taṁ rūpaṁ vipariṇamati aññathā hoti. | As he does not live obsessed with this notion, that form of his changes and alters. | 彼不住於執著此念，彼之色變易。 |
| Tassa rūpavipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā. | With the change and alteration of form, sorrow, lamentation, pain, grief, and despair do not arise in him. | 隨色之變易，愁、悲、苦、憂、絕望不生。 |
| Na vedanaṁ attato samanupassati, na vedanāvantaṁ vā attānaṁ; na attani vā vedanaṁ, na vedanāya vā attānaṁ. | He does not regard feeling as self, or self as possessing feeling, or feeling as in self, or self as in feeling. | 彼不視受為我，或我為有受，或受在我中，或我在受中。 |
| ‘Ahaṁ vedanā, mama vedanā’ti na pariyuṭṭhaṭṭhāyī hoti. | He does not live obsessed with the notion: ‘I am feeling, feeling is mine.’ | 彼不住於執著此念：『我是受，受是我的。』 |
| Tassa ‘ahaṁ vedanā, mama vedanā’ti apariyuṭṭhaṭṭhāyino, sā vedanā vipariṇamati aññathā hoti. | As he does not live obsessed with this notion, that feeling of his changes and alters. | 彼不住於執著此念，彼之受變易。 |
| Tassa vedanāvipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā. | With the change and alteration of feeling, sorrow, lamentation, pain, grief, and despair do not arise in him. | 隨受之變易，愁、悲、苦、憂、絕望不生。 |
| Na saññaṁ attato samanupassati, na saññāvantaṁ vā attānaṁ; na attani vā saññaṁ, na saññāya vā attānaṁ. | He does not regard perception as self, or self as possessing perception, or perception as in self, or self as in perception. | 彼不視想為我，或我為有想，或想在我中，或我在想中。 |
| ‘Ahaṁ saññā, mama saññā’ti na pariyuṭṭhaṭṭhāyī hoti. | He does not live obsessed with the notion: ‘I am perception, perception is mine.’ | 彼不住於執著此念：『我是想，想是我的。』 |
| Tassa ‘ahaṁ saññā, mama saññā’ti apariyuṭṭhaṭṭhāyino, sā saññā vipariṇamati aññathā hoti. | As he does not live obsessed with this notion, that perception of his changes and alters. | 彼不住於執著此念，彼之想變易。 |
| Tassa saññāvipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā. | With the change and alteration of perception, sorrow, lamentation, pain, grief, and despair do not arise in him. | 隨想之變易，愁、悲、苦、憂、絕望不生。 |
| Na saṅkhāre attato samanupassati, na saṅkhāravantaṁ vā attānaṁ; na attani vā saṅkhāre, na saṅkhāresu vā attānaṁ. | He does not regard volitional formations as self, or self as possessing volitional formations, or volitional formations as in self, or self as in volitional formations. | 彼不視行為我，或我為有行，或行在我中，或我在行中。 |
| ‘Ahaṁ saṅkhārā, mama saṅkhārā’ti na pariyuṭṭhaṭṭhāyī hoti. | He does not live obsessed with the notion: ‘I am volitional formations, volitional formations are mine.’ | 彼不住於執著此念：『我是行，行是我的。』 |
| Tassa ‘ahaṁ saṅkhārā, mama saṅkhārā’ti apariyuṭṭhaṭṭhāyino, te saṅkhārā vipariṇamanti aññathā honti. | As he does not live obsessed with this notion, those volitional formations of his change and alter. | 彼不住於執著此念，彼之行變易。 |
| Tassa saṅkhāravipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā. | With the change and alteration of volitional formations, sorrow, lamentation, pain, grief, and despair do not arise in him. | 隨行之變易，愁、悲、苦、憂、絕望不生。 |
| Na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ; na attani vā viññāṇaṁ, na viññāṇasmiṁ vā attānaṁ. | He does not regard consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. | 彼不視識為我，或我為有識，或識在我中，或我在識中。 |
| ‘Ahaṁ viññāṇaṁ, mama viññāṇan’ti na pariyuṭṭhaṭṭhāyī hoti. | He does not live obsessed with the notion: ‘I am consciousness, consciousness is mine.’ | 彼不住於執著此念：『我是識，識是我的。』 |
| Tassa ‘ahaṁ viññāṇaṁ, mama viññāṇan’ti apariyuṭṭhaṭṭhāyino, taṁ viññāṇaṁ vipariṇamati aññathā hoti. | As he does not live obsessed with this notion, that consciousness of his changes and alters. | 彼不住於執著此念，彼之識變易。 |
| Tassa viññāṇavipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā. | With the change and alteration of consciousness, sorrow, lamentation, pain, grief, and despair do not arise in him. | 隨識之變易，愁、悲、苦、憂、絕望不生。 |
| Evaṁ kho, gahapati, āturakāyo hoti no ca āturacitto”ti. | It is in this way, householder, that one is afflicted in body but not afflicted in mind." | 居士，如是為身病心不病。」 |
| Idamavoca āyasmā sāriputto. | This is what the Venerable Sāriputta said. | 此為尊者舍利弗所說。 |
| Attamano nakulapitā gahapati āyasmato sāriputtassa bhāsitaṁ abhinandīti. | Gratified, the householder Nakulapitā delighted in the Venerable Sāriputta’s words. | 居士那拘羅父心悅誠服，歡喜尊者舍利弗之言。 |
22.2 - SN 22.2 Devadaha: Devadahasutta
| --- SN22.2 - Devadahasutta --- | --- SN22.2 - Devadahasutta --- | --- SN22.2 - Devadahasutta --- |
| Evaṁ me sutaṁ— | Thus have I heard— | 如是我聞— |
| ekaṁ samayaṁ bhagavā sakkesu viharati devadahaṁ nāma sakyānaṁ nigamo. | On one occasion the Blessed One was dwelling among the Sakyans at a Sakyan town named Devadaha. | 一時，世尊住於釋迦族，在一名為天作之釋迦鎮。 |
| Atha kho sambahulā pacchābhūmagamikā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: | Then a number of monks who were about to go to the western region approached the Blessed One, paid homage to him, and sat down to one side. Sitting there, those monks said to the Blessed One: | 時有眾多比丘將往西方，詣世尊所，禮敬已，坐於一面。坐於彼處，彼諸比丘白世尊言： |
| “icchāma mayaṁ, bhante, pacchābhūmaṁ janapadaṁ gantuṁ, pacchābhūme janapade nivāsaṁ kappetun”ti. | "Bhante, we wish to go to the western region to take up residence there." | 「尊者，我等欲往西方，於彼處安居。」 |
| “Apalokito pana vo, bhikkhave, sāriputto”ti? | "Have you taken leave of Sāriputta, monks?" | 「諸比丘，汝等已向舍利弗告假否？」 |
| “Na kho no, bhante, apalokito āyasmā sāriputto”ti. | "No, Bhante, we have not taken leave of the Venerable Sāriputta." | 「尊者，未也，我等未向尊者舍利弗告假。」 |
| “Apaloketha, bhikkhave, sāriputtaṁ. | "Then take leave of Sāriputta, monks. | 「然則向舍利弗告假，諸比丘。 |
| Sāriputto, bhikkhave, paṇḍito, bhikkhūnaṁ anuggāhako sabrahmacārīnan”ti. | Sāriputta, monks, is wise, a benefactor to his fellow monks." | 諸比丘，舍利弗有智慧，能利益其同修比丘。」 |
| “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. | "Yes, Bhante," those monks replied to the Blessed One. | 「唯然，尊者。」彼諸比丘應諾世尊。 |
| Tena kho pana samayena āyasmā sāriputto bhagavato avidūre aññatarasmiṁ eḷagalāgumbe nisinno hoti. | Now on that occasion the Venerable Sāriputta was sitting not far from the Blessed One in a certain Eḷagalā bush. | 爾時，尊者舍利弗坐於離世尊不遠處之一娑羅伽羅樹叢中。 |
| Atha kho te bhikkhū bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yenāyasmā sāriputto tenupasaṅkamiṁsu; upasaṅkamitvā āyasmatā sāriputtena saddhiṁ sammodiṁsu. | Then those monks, having delighted and rejoiced in the Blessed One’s words, rose from their seats, paid homage to the Blessed One, and, keeping him on their right, went to the Venerable Sāriputta. Having approached, they exchanged greetings with the Venerable Sāriputta. | 時，彼諸比丘，聞世尊言，歡喜踴躍，從座起，禮敬世尊，右繞已，詣尊者舍利弗所。至已，與尊者舍利弗共相問訊。 |
| Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū āyasmantaṁ sāriputtaṁ etadavocuṁ: | When they had concluded their courteous and memorable talk, they sat down to one side. Sitting there, those monks said to the Venerable Sāriputta: | 結束友善可記憶之談話後，坐於一面。坐於彼處，彼諸比丘白尊者舍利弗言： |
| “icchāma mayaṁ, āvuso sāriputta, pacchābhūmaṁ janapadaṁ gantuṁ, pacchābhūme janapade nivāsaṁ kappetuṁ. | "Friend Sāriputta, we wish to go to the western region to take up residence there. | 「友舍利弗，我等欲往西方，於彼處安居。 |
| Apalokito no satthā”ti. | We have taken leave of the Teacher." | 我等已向導師告假。」 |
| “Santi hāvuso, nānāverajjagataṁ bhikkhuṁ pañhaṁ pucchitāro— | "Friends, there are those from various other sects who will question a monk— | 「友等，有種種異派之人將詰問比丘— |
| khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi samaṇapaṇḍitāpi. | wise khattiyas, wise brahmins, wise householders, wise ascetics. | 智者剎帝利、智者婆羅門、智者居士、智者沙門。 |
| Paṇḍitā hāvuso, manussā vīmaṁsakā: | Wise men, friends, are investigators: | 友等，智者乃探究者： |
| ‘kiṁvādī panāyasmantānaṁ satthā kimakkhāyī’ti, kacci vo āyasmantānaṁ dhammā sussutā suggahitā sumanasikatā sūpadhāritā suppaṭividdhā paññāya, yathā byākaramānā āyasmanto vuttavādino ceva bhagavato assatha, na ca bhagavantaṁ abhūtena abbhācikkheyyātha, dhammassa cānudhammaṁ byākareyyātha, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgaccheyyā”ti? | ‘What does your Teacher say? What does he declare?’ Have you, venerable ones, thoroughly heard, grasped, attended to, considered, and penetrated with wisdom the Dhamma, so that when you explain it, you would be repeating what has been said by the Blessed One, would not misrepresent the Blessed One with what is untrue, would explain in accordance with the Dhamma, and no legitimate consequence of your assertion would give ground for criticism?" | 『汝師所說為何？彼所宣云何？』汝等尊者，已詳盡聽聞、領會、注意、思量、以慧洞達此法，以便汝等解說時，乃重複世尊所說，不以不實誣謗世尊，依於法而解說，且汝等主張之任何正當推論，不致引起批評否？」 |
| “Dūratopi kho mayaṁ, āvuso, āgaccheyyāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṁ. | "Indeed, friend, we would come from far away to learn the meaning of this statement from the Venerable Sāriputta. | 「實然，友，我等當從遠方來，向尊者舍利弗學習此言之義。 |
| Sādhu vatāyasmantaṁyeva sāriputtaṁ paṭibhātu etassa bhāsitassa attho”ti. | It would be good if the Venerable Sāriputta himself would clarify the meaning of this statement." | 若尊者舍利弗親自闡明此言之義，善莫大焉。」 |
| “Tena hāvuso, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. | "Then listen, friends, and attend carefully; I will speak." | 「然則諦聽，友等，善思念之，我當說。」 |
| “Evamāvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. | "Yes, friend," those monks replied to the Venerable Sāriputta. | 「唯然，友。」彼諸比丘應諾尊者舍利弗。 |
| Āyasmā sāriputto etadavoca: | The Venerable Sāriputta said this: | 尊者舍利弗作是言： |
| “Santi hāvuso, nānāverajjagataṁ bhikkhuṁ pañhaṁ pucchitāro— | "Friends, there are those from various other sects who will question a monk— | 「友等，有種種異派之人將詰問比丘— |
| khattiyapaṇḍitāpi …pe… samaṇapaṇḍitāpi. | wise khattiyas …pe… wise ascetics. | 智者剎帝利……乃至……智者沙門。 |
| Paṇḍitā hāvuso, manussā vīmaṁsakā: | Wise men, friends, are investigators: | 友等，智者乃探究者： |
| ‘kiṁvādī panāyasmantānaṁ satthā kimakkhāyī’ti? | ‘What does your Teacher say? What does he declare?’ | 『汝師所說為何？彼所宣云何？』 |
| Evaṁ puṭṭhā tumhe, āvuso, evaṁ byākareyyātha: | When asked thus, friends, you should explain thus: | 友等，若被如是問，汝等應如是解說： |
| ‘chandarāgavinayakkhāyī kho no, āvuso, satthā’ti. | ‘Our Teacher, friends, declares the removal of desire and lust.’ | 『友等，我師宣說斷除欲與貪。』 |
| Evaṁ byākatepi kho, āvuso, assuyeva uttariṁ pañhaṁ pucchitāro— | Even when explained thus, friends, there would still be those who would question further— | 友等，縱如是解說，仍有更進一步詰問者— |
| khattiyapaṇḍitāpi …pe… samaṇapaṇḍitāpi. | wise khattiyas …pe… wise ascetics. | 智者剎帝利……乃至……智者沙門。 |
| Paṇḍitā hāvuso, manussā vīmaṁsakā: | Wise men, friends, are investigators: | 友等，智者乃探究者： |
| ‘kismiṁ panāyasmantānaṁ chandarāgavinayakkhāyī satthā’ti? | ‘In regard to what does your Teacher declare the removal of desire and lust?’ | 『汝師於何者宣說斷除欲與貪？』 |
| Evaṁ puṭṭhā tumhe, āvuso, evaṁ byākareyyātha: | When asked thus, friends, you should explain thus: | 友等，若被如是問，汝等應如是解說： |
| ‘rūpe kho, āvuso, chandarāgavinayakkhāyī satthā, | ‘In regard to form, friends, the Teacher declares the removal of desire and lust, | 『友等，於色，師宣說斷除欲與貪， |
| vedanāya … | in regard to feeling … | 於受…… |
| saññāya … | in regard to perception … | 於想…… |
| saṅkhāresu … | in regard to volitional formations … | 於行…… |
| viññāṇe chandarāgavinayakkhāyī satthā’ti. | in regard to consciousness, the Teacher declares the removal of desire and lust.’ | 於識，師宣說斷除欲與貪。』 |
| Evaṁ byākatepi kho, āvuso, assuyeva uttariṁ pañhaṁ pucchitāro— | Even when explained thus, friends, there would still be those who would question further— | 友等，縱如是解說，仍有更進一步詰問者— |
| khattiyapaṇḍitāpi …pe… samaṇapaṇḍitāpi. | wise khattiyas …pe… wise ascetics. | 智者剎帝利……乃至……智者沙門。 |
| Paṇḍitā hāvuso, manussā vīmaṁsakā: | Wise men, friends, are investigators: | 友等，智者乃探究者： |
| ‘kiṁ panāyasmantānaṁ ādīnavaṁ disvā rūpe chandarāgavinayakkhāyī satthā, | ‘Seeing what danger, venerable ones, does your Teacher declare the removal of desire and lust in regard to form, | 『見何危險，尊者等，汝師於色宣說斷除欲與貪， |
| vedanāya … | in regard to feeling … | 於受…… |
| saññāya … | in regard to perception … | 于想…… |
| saṅkhāresu … | in regard to volitional formations … | 於行…… |
| viññāṇe chandarāgavinayakkhāyī satthā’ti? | in regard to consciousness, does your Teacher declare the removal of desire and lust?’ | 於識，汝師宣說斷除欲與貪耶？』 |
| Evaṁ puṭṭhā tumhe, āvuso, evaṁ byākareyyātha: | When asked thus, friends, you should explain thus: | 友等，若被如是問，汝等應如是解說： |
| ‘rūpe kho, āvuso, avigatarāgassa avigatacchandassa avigatapemassa avigatapipāsassa avigatapariḷāhassa avigatataṇhassa tassa rūpassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. | ‘In regard to form, friends, for one whose lust is not removed, whose desire is not removed, whose affection is not removed, whose thirst is not removed, whose fever is not removed, whose craving is not removed, from the change and alteration of that form, sorrow, lamentation, pain, grief, and despair arise. | 『友等，於色，若人之貪未除，欲未除，愛未除，渴未除，熱未除，愛未除，由彼色之變易，愁、悲、苦、憂、絕望生起。 |
| Vedanāya … | In regard to feeling … | 於受…… |
| saññāya … | in regard to perception … | 於想…… |
| saṅkhāresu avigatarāgassa …pe… | in regard to volitional formations, for one whose lust is not removed …pe… | 於行，若人之貪未除……乃至…… |
| avigatataṇhassa tesaṁ saṅkhārānaṁ vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. | whose craving is not removed, from the change and alteration of those volitional formations, sorrow, lamentation, pain, grief, and despair arise. | 愛未除，由彼行之變易，愁、悲、苦、憂、絕望生起。 |
| Viññāṇe avigatarāgassa avigatacchandassa avigatapemassa avigatapipāsassa avigatapariḷāhassa avigatataṇhassa tassa viññāṇassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. | In regard to consciousness, for one whose lust is not removed, whose desire is not removed, whose affection is not removed, whose thirst is not removed, whose fever is not removed, whose craving is not removed, from the change and alteration of that consciousness, sorrow, lamentation, pain, grief, and despair arise. | 於識，若人之貪未除，欲未除，愛未除，渴未除，熱未除，愛未除，由彼識之變易，愁、悲、苦、憂、絕望生起。 |
| Idaṁ kho no, āvuso, ādīnavaṁ disvā rūpe chandarāgavinayakkhāyī satthā, | Seeing this danger, friends, our Teacher declares the removal of desire and lust in regard to form, | 友等，見此危險，我師於色宣說斷除欲與貪， |
| vedanāya … | in regard to feeling … | 於受…… |
| saññāya … | in regard to perception … | 於想…… |
| saṅkhāresu … | in regard to volitional formations … | 於行…… |
| viññāṇe chandarāgavinayakkhāyī satthā’ti. | in regard to consciousness, our Teacher declares the removal of desire and lust.’ | 於識，我師宣說斷除欲與貪。』 |
| Evaṁ byākatepi kho, āvuso, assuyeva uttariṁ pañhaṁ pucchitāro— | Even when explained thus, friends, there would still be those who would question further— | 友等，縱如是解說，仍有更進一步詰問者— |
| khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi samaṇapaṇḍitāpi. | wise khattiyas, wise brahmins, wise householders, wise ascetics. | 智者剎帝利、智者婆羅門、智者居士、智者沙門。 |
| Paṇḍitā hāvuso, manussā vīmaṁsakā: | Wise men, friends, are investigators: | 友等，智者乃探究者： |
| ‘kiṁ panāyasmantānaṁ ānisaṁsaṁ disvā rūpe chandarāgavinayakkhāyī satthā, | ‘Seeing what benefit, venerable ones, does your Teacher declare the removal of desire and lust in regard to form, | 『見何利益，尊者等，汝師於色宣說斷除欲與貪， |
| vedanāya … | in regard to feeling … | 於受…… |
| saññāya … | in regard to perception … | 於想…… |
| saṅkhāresu … | in regard to volitional formations … | 於行…… |
| viññāṇe chandarāgavinayakkhāyī satthā’ti? | in regard to consciousness, does your Teacher declare the removal of desire and lust?’ | 於識，汝師宣說斷除欲與貪耶？』 |
| Evaṁ puṭṭhā tumhe, āvuso, evaṁ byākareyyātha: | When asked thus, friends, you should explain thus: | 友等，若被如是問，汝等應如是解說： |
| ‘rūpe kho, āvuso, vigatarāgassa vigatacchandassa vigatapemassa vigatapipāsassa vigatapariḷāhassa vigatataṇhassa tassa rūpassa vipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā. | ‘In regard to form, friends, for one whose lust is removed, whose desire is removed, whose affection is removed, whose thirst is removed, whose fever is removed, whose craving is removed, from the change and alteration of that form, sorrow, lamentation, pain, grief, and despair do not arise. | 『友等，於色，若人之貪已除，欲已除，愛已除，渴已除，熱已除，愛已除，由彼色之變易，愁、悲、苦、憂、絕望不生。 |
| Vedanāya … | In regard to feeling … | 於受…… |
| saññāya … | in regard to perception … | 於想…… |
| saṅkhāresu vigatarāgassa vigatacchandassa vigatapemassa vigatapipāsassa vigatapariḷāhassa vigatataṇhassa tesaṁ saṅkhārānaṁ vipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā. | in regard to volitional formations, for one whose lust is removed, whose desire is removed, whose affection is removed, whose thirst is removed, whose fever is removed, whose craving is removed, from the change and alteration of those volitional formations, sorrow, lamentation, pain, grief, and despair do not arise. | 於行，若人之貪已除，欲已除，愛已除，渴已除，熱已除，愛已除，由彼行之變易，愁、悲、苦、憂、絕望不生。 |
| Viññāṇe vigatarāgassa vigatacchandassa vigatapemassa vigatapipāsassa vigatapariḷāhassa vigatataṇhassa tassa viññāṇassa vipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā. | In regard to consciousness, for one whose lust is removed, whose desire is removed, whose affection is removed, whose thirst is removed, whose fever is removed, whose craving is removed, from the change and alteration of that consciousness, sorrow, lamentation, pain, grief, and despair do not arise. | 於識，若人之貪已除，欲已除，愛已除，渴已除，熱已除，愛已除，由彼識之變易，愁、悲、苦、憂、絕望不生。 |
| Idaṁ kho no, āvuso, ānisaṁsaṁ disvā rūpe chandarāgavinayakkhāyī satthā, vedanāya … | Seeing this benefit, friends, our Teacher declares the removal of desire and lust in regard to form, in regard to feeling … | 友等，見此利益，我師於色、於受…… |
| saññāya … | in regard to perception … | 於想…… |
| saṅkhāresu … | in regard to volitional formations … | 於行…… |
| viññāṇe chandarāgavinayakkhāyī satthā’ti. | in regard to consciousness, our Teacher declares the removal of desire and lust.’ | 於識，我師宣說斷除欲與貪。』 |
| Akusale cāvuso, dhamme upasampajja viharato diṭṭhe ceva dhamme sukho vihāro abhavissa avighāto anupāyāso apariḷāho, kāyassa ca bhedā paraṁ maraṇā sugati pāṭikaṅkhā, nayidaṁ bhagavā akusalānaṁ dhammānaṁ pahānaṁ vaṇṇeyya. | Friends, if one who has entered upon unwholesome states were to dwell happily in the present life, without vexation, despair, or fever, and if, after the breakup of the body, beyond death, a good destination could be expected, the Blessed One would not praise the abandoning of unwholesome states. | 友等，若入不善法者，於現生能安樂住，無惱、無絕望、無熱，且身壞命終後，可期善趣，則世尊不讚歎捨離不善法。 |
| Yasmā ca kho, āvuso, akusale dhamme upasampajja viharato diṭṭhe ceva dhamme dukkho vihāro savighāto saupāyāso sapariḷāho, kāyassa ca bhedā paraṁ maraṇā duggati pāṭikaṅkhā, tasmā bhagavā akusalānaṁ dhammānaṁ pahānaṁ vaṇṇeti. | But because, friends, one who has entered upon unwholesome states dwells unhappily in the present life, with vexation, despair, and fever, and because, after the breakup of the body, beyond death, a bad destination can be expected, therefore the Blessed One praises the abandoning of unwholesome states. | 然友等，因入不善法者，於現生不安樂住，有惱、有絕望、有熱，且身壞命終後，可期惡趣，是故世尊讚歎捨離不善法。 |
| Kusale cāvuso, dhamme upasampajja viharato diṭṭhe ceva dhamme dukkho vihāro abhavissa savighāto saupāyāso sapariḷāho, kāyassa ca bhedā paraṁ maraṇā duggati pāṭikaṅkhā, nayidaṁ bhagavā kusalānaṁ dhammānaṁ upasampadaṁ vaṇṇeyya. | Friends, if one who has entered upon wholesome states were to dwell unhappily in the present life, with vexation, despair, and fever, and if, after the breakup of the body, beyond death, a bad destination could be expected, | 友等，若入善法者，於現生不安樂住，有惱、有絕望、有熱，且身壞命終後，可期惡趣， |
| Yasmā ca kho, āvuso, kusale dhamme upasampajja viharato diṭṭhe ceva dhamme sukho vihāro avighāto anupāyāso apariḷāho, kāyassa ca bhedā paraṁ maraṇā sugati pāṭikaṅkhā, tasmā bhagavā kusalānaṁ dhammānaṁ upasampadaṁ vaṇṇetī”ti. | the Blessed One would not praise the undertaking of wholesome states. | 世尊則不讚歎行持善法。 |
| Idamavocāyasmā sāriputto. | But because, friends, one who has entered upon wholesome states dwells happily in the present life, without vexation, despair, or fever, and because, after the breakup of the body, beyond death, a good destination can be expected, therefore the Blessed One praises the undertaking of wholesome states." | 然友等，因入善法者，於現生安樂住，無惱、無絕望、無熱，且身壞命終後，可期善趣，是故世尊讚歎行持善法。」 |
| Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinandunti. | This is what the Venerable Sāriputta said. | 此為尊者舍利弗所說。 |
| Dutiyaṁ. | Gratified, those monks delighted in the Venerable Sāriputta’s words. | 彼諸比丘心悅誠服，歡喜尊者舍利弗之言。 |
| Second. | 第二。 |
22.3 - SN 22.3 Hāliddikāni: Hāliddikānisutta
| --- SN22.3 - Hāliddikānisutta --- | --- SN22.3 - Hāliddikānisutta --- | --- SN22.3 - Hāliddikānisutta --- |
| Evaṁ me sutaṁ— | Thus have I heard— | 如是我聞— |
| ekaṁ samayaṁ āyasmā mahākaccāno avantīsu viharati kuraraghare papāte pabbate. | On one occasion the Venerable Mahākaccāna was dwelling in Avanti at Kuraraghara on the Steep Mountain. | 一時，尊者大迦旃延住於阿槃提國拘羅羅伽羅之陡山。 |
| Atha kho hāliddikāni gahapati yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho hāliddikāni gahapati āyasmantaṁ mahākaccānaṁ etadavoca: | Then the householder Hāliddikāni went to the Venerable Mahākaccāna, paid homage to him, and sat down to one side. Sitting there, the householder Hāliddikāni said to the Venerable Mahākaccāna: | 時，居士訶梨提迦尼詣尊者大迦旃延所，禮敬已，坐於一面。坐於彼處，居士訶梨提迦尼白尊者大迦旃延言： |
| “vuttamidaṁ, bhante, bhagavatā aṭṭhakavaggiye māgaṇḍiyapañhe: | "Bhante, this was said by the Blessed One in the Māgaṇḍiya Sutta of the Aṭṭhakavagga: | 「尊者，此乃世尊於《八品》中之《摩犍提耶經》所說： |
| ‘Okaṁ pahāya aniketasārī, | ‘Having left home, a sage, not forming intimacies in the village, | 『捨家而出，聖者，於村中不結親， |
| Gāme akubbaṁ muni santhavāni; | rid of sensual pleasures, not preferring anything, | 離諸欲樂，不偏愛任何事物， |
| Kāmehi ritto apurakkharāno, | how would he contend with people?’ | 彼如何與人諍論？』 |
| Kathaṁ na viggayha janena kayirā’ti. | How, Bhante, should the meaning of this, stated in brief by the Blessed One, be seen in detail?" | 尊者，此世尊簡略所述之義，應如何詳見之？」 |
| Imassa nu kho, bhante, bhagavatā saṅkhittena bhāsitassa kathaṁ vitthārena attho daṭṭhabbo”ti? | "The form element, householder, is a home for consciousness. | 「居士，色界為識之所依。 |
| “Rūpadhātu kho, gahapati, viññāṇassa oko. | And consciousness bound by lust for the form element is called ‘one who resorts to a home.’ | 為色界之貪所縛之識，名為『依止於家者』。 |
| Rūpadhāturāgavinibandhañca pana viññāṇaṁ ‘okasārī’ti vuccati. | The feeling element, householder, is a home for consciousness. | 居士，受界為識之所依。 |
| Vedanādhātu kho, gahapati, viññāṇassa oko. | And consciousness bound by lust for the feeling element is called ‘one who resorts to a home.’ | 為受界之貪所縛之識，名為『依止於家者』。 |
| Vedanādhāturāgavinibandhañca pana viññāṇaṁ ‘okasārī’ti vuccati. | The perception element, householder, is a home for consciousness. | 居士，想界為識之所依。 |
| Saññādhātu kho, gahapati, viññāṇassa oko. | And consciousness bound by lust for the perception element is called ‘one who resorts to a home.’ | 為想界之貪所縛之識，名為『依止於家者』。 |
| Saññādhāturāgavinibandhañca pana viññāṇaṁ ‘okasārī’ti vuccati. | The volitional formations element, householder, is a home for consciousness. | 居士，行界為識之所依。 |
| Saṅkhāradhātu kho, gahapati, viññāṇassa oko. | And consciousness bound by lust for the volitional formations element is called ‘one who resorts to a home.’ | 為行界之貪所縛之識，名為『依止於家者』。 |
| Saṅkhāradhāturāgavinibandhañca pana viññāṇaṁ ‘okasārī’ti vuccati. | Thus, householder, one resorts to a home. | 如是，居士，一人依止於家。 |
| Evaṁ kho, gahapati, okasārī hoti. | And how, householder, does one not resort to a home? | 居士，云何為不依止於家？ |
| Kathañca, gahapati, anokasārī hoti? | In regard to the form element, householder, whatever desire, lust, delight, craving, | 居士，於色界，凡欲、貪、喜、愛， |
| Rūpadhātuyā kho, gahapati, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. | whatever attachments, clingings, mental adherences, and underlying tendencies—these have been abandoned by the Tathāgata, cut off at the root, made like a palm stump, exterminated, so that they are no longer subject to future arising. | 凡執著、粘著、心之附著與潛在傾向——此等已被如來捨棄，斷其根，如斷頭棕櫚，滅盡無餘，使其未來不復生。 |
| Tasmā tathāgato ‘anokasārī’ti vuccati. | Therefore the Tathāgata is called ‘one who does not resort to a home.’ | 是故如來名為『不依止於家者』。 |
| Vedanādhātuyā kho, gahapati … | In regard to the feeling element, householder … | 居士，於受界… |
| saññādhātuyā kho, gahapati … | In regard to the perception element, householder … | 居士，於想界… |
| saṅkhāradhātuyā kho, gahapati … | In regard to the volitional formations element, householder … | 居士，於行界… |
| viññāṇadhātuyā kho, gahapati, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. | in regard to the consciousness element, householder, whatever desire, lust, delight, craving, whatever attachments, clingings, mental adherences, and underlying tendencies—these have been abandoned by the Tathāgata, cut off at the root, made like a palm stump, exterminated, so that they are no longer subject to future arising. | 居士，於識界，凡欲、貪、喜、愛，凡執著、粘著、心之附著與潛在傾向——此等已被如來捨棄，斷其根，如斷頭棕櫚，滅盡無餘，使其未來不復生。 |
| Tasmā tathāgato ‘anokasārī’ti vuccati. | Therefore the Tathāgata is called ‘one who does not resort to a home.’ | 是故如來名為『不依止於家者』。 |
| Evaṁ kho, gahapati, anokasārī hoti. | Thus, householder, one does not resort to a home. | 如是，居士，一人不依止於家。 |
| Kathañca, gahapati, niketasārī hoti? | And how, householder, does one resort to a support? | 居士，云何為依止於支助？ |
| Rūpanimittaniketavisāravinibandhā kho, gahapati, ‘niketasārī’ti vuccati. | One who is bound by the support of the sign of form, householder, is called ‘one who resorts to a support.’ | 居士，為色相之支助所縛者，名為『依止於支助者』。 |
| Saddanimitta …pe… | The sign of sound …pe… | 聲相…乃至… |
| gandhanimitta … | the sign of odor … | 香相… |
| rasanimitta … | the sign of taste … | 味相… |
| phoṭṭhabbanimitta … | the sign of a tangible object … | 觸相… |
| dhammanimittaniketavisāravinibandhā kho, gahapati, ‘niketasārī’ti vuccati. | one who is bound by the support of the sign of a mental phenomenon, householder, is called ‘one who resorts to a support.’ | 居士，為法相之支助所縛者，名為『依止于支助者』。 |
| Evaṁ kho, gahapati, niketasārī hoti. | Thus, householder, one resorts to a support. | 如是，居士，一人依止於支助。 |
| Kathañca, gahapati, aniketasārī hoti? | And how, householder, does one not resort to a support? | 居士，云何為不依止於支助？ |
| Rūpanimittaniketavisāravinibandhā kho, gahapati, tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. | The bonds of the support of the sign of form, householder, have been abandoned by the Tathāgata, cut off at the root, made like a palm stump, exterminated, so that they are no longer subject to future arising. | 居士，色相支助之縛，已被如來捨棄，斷其根，如斷頭棕櫚，滅盡無餘，使其未來不復生。 |
| Tasmā tathāgato ‘aniketasārī’ti vuccati. | Therefore the Tathāgata is called ‘one who does not resort to a support.’ | 是故如來名為『不依止於支助者』。 |
| Saddanimitta … | The sign of sound … | 聲相… |
| gandhanimitta … | the sign of odor … | 香相… |
| rasanimitta … | the sign of taste … | 味相… |
| phoṭṭhabbanimitta … | the sign of a tangible object … | 觸相… |
| dhammanimittaniketavisāravinibandhā kho, gahapati, tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. | the bonds of the support of the sign of a mental phenomenon, householder, have been abandoned by the Tathāgata, cut off at the root, made like a palm stump, exterminated, so that they are no longer subject to future arising. | 居士，法相支助之縛，已被如來捨棄，斷其根，如斷頭棕櫚，滅盡無餘，使其未來不復生。 |
| Tasmā tathāgato ‘aniketasārī’ti vuccati. | Therefore the Tathāgata is called ‘one who does not resort to a support.’ | 是故如來名為『不依止於支助者』。 |
| Evaṁ kho, gahapati, aniketasārī hoti. | Thus, householder, one does not resort to a support. | 如是，居士，一人不依止於支助。 |
| Kathañca, gahapati, gāme santhavajāto hoti? | And how, householder, is one one who forms intimacies in the village? | 居士，云何為於村中結親者？ |
| Idha, gahapati, ekacco gihīhi saṁsaṭṭho viharati sahanandī sahasokī, sukhitesu sukhito, dukkhitesu dukkhito, uppannesu kiccakaraṇīyesu attanā tesu yogaṁ āpajjati. | Here, householder, someone lives in association with laypeople, rejoicing with them and grieving with them, happy when they are happy, suffering when they suffer, and taking on their business and duties as his own. | 居士，於此，有人與在家人交往，與彼等同喜同悲，彼等樂時己亦樂，彼等苦時己亦苦，且以彼等事務為己任。 |
| Evaṁ kho, gahapati, gāme santhavajāto hoti. | Thus, householder, one is one who forms intimacies in the village. | 如是，居士，一人為於村中結親者。 |
| Kathañca, gahapati, gāme na santhavajāto hoti? | And how, householder, is one not one who forms intimacies in the village? | 居士，云何為不於村中結親者？ |
| Idha, gahapati, bhikkhu gihīhi asaṁsaṭṭho viharati na sahanandī na sahasokī na sukhitesu sukhito na dukkhitesu dukkhito, uppannesu kiccakaraṇīyesu na attanā tesu yogaṁ āpajjati. | Here, householder, a monk lives unassociated with laypeople, | 居士，於此，一比丘不與在家人交往， |
| Evaṁ kho, gahapati, gāme na santhavajāto hoti. | not rejoicing with them nor grieving with them, not happy when they are happy nor suffering when they suffer, and not taking on their business and duties as his own. | 不與彼等同喜同悲，不因彼等樂而樂，不因彼等苦而苦，亦不以彼等事務為己任。 |
| Kathañca, gahapati, kāmehi aritto hoti? | Thus, householder, one is not one who forms intimacies in the village. | 如是，居士，一人為不於村中結親者。 |
| Idha, gahapati, ekacco kāmesu avigatarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho. | And how, householder, is one not rid of sensual pleasures? | 居士，云何為未離諸欲樂者？ |
| Evaṁ kho, gahapati, kāmehi aritto hoti. | Here, householder, someone has not abandoned lust for sensual pleasures, has not abandoned desire, affection, thirst, fever, and craving for sensual pleasures. | 居士，於此，有人未捨離對諸欲樂之貪，未捨離欲、愛、渴、熱與愛。 |
| Kathañca, gahapati, kāmehi ritto hoti? | Thus, householder, one is not rid of sensual pleasures. | 如是，居士，一人為未離諸欲樂者。 |
| Idha, gahapati, ekacco kāmesu vigatarāgo hoti vigatacchando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho. | And how, householder, is one rid of sensual pleasures? | 居士，云何為已離諸欲樂者？ |
| Evaṁ kho, gahapati, kāmehi ritto hoti. | Here, householder, someone has abandoned lust for sensual pleasures, has abandoned desire, affection, thirst, fever, and craving for sensual pleasures. | 居士，於此，有人已捨離對諸欲樂之貪，已捨離欲、愛、渴、熱與愛。 |
| Kathañca, gahapati, purakkharāno hoti? | Thus, householder, one is rid of sensual pleasures. | 如是，居士，一人為已離諸欲樂者。 |
| Idha, gahapati, ekaccassa evaṁ hoti: | And how, householder, is one one who prefers? | 居士，云何為偏愛者？ |
| ‘evaṁrūpo siyaṁ anāgatamaddhānaṁ, evaṁvedano siyaṁ anāgatamaddhānaṁ, evaṁsañño siyaṁ anāgatamaddhānaṁ, evaṁsaṅkhāro siyaṁ anāgatamaddhānaṁ, evaṁviññāṇo siyaṁ anāgatamaddhānan’ti. | Here, householder, it occurs to someone: | 居士，於此，有人作是念： |
| Evaṁ kho, gahapati, purakkharāno hoti. | ‘May I be of such form in the future! May I be of such feeling in the future! | 『願我未來有如是色！願我未來有如是受！ |
| Kathañca, gahapati, apurakkharāno hoti? | May I be of such perception in the future! May I be of such volitional formations in the future! May I be of such consciousness in the future!’ | 願我未來有如是想！願我未來有如是行！願我未來有如是識！』 |
| Idha, gahapati, ekaccassa na evaṁ hoti: | Thus, householder, one is one who prefers. | 如是，居士，一人為偏愛者。 |
| ‘evaṁrūpo siyaṁ anāgatamaddhānaṁ, evaṁvedano siyaṁ anāgatamaddhānaṁ, evaṁsañño siyaṁ anāgatamaddhānaṁ, evaṁsaṅkhāro siyaṁ anāgatamaddhānaṁ, evaṁviññāṇo siyaṁ anāgatamaddhānan’ti. | And how, householder, is one not one who prefers? | 居士，云何為不偏愛者？ |
| Evaṁ kho, gahapati, apurakkharāno hoti. | Here, householder, it does not occur to someone: | 居士，於此，有人不作是念： |
| Kathañca, gahapati, kathaṁ viggayha janena kattā hoti? | ‘May I be of such form in the future! May I be of such feeling in the future! May I be of such perception in the future! May I be of such volitional formations in the future! May I be of such consciousness in the future!’ | 『願我未來有如是色！願我未來有如是受！願我未來有如是想！願我未來有如是行！願我未來有如是識！』 |
| Idha, gahapati, ekacco evarūpiṁ kathaṁ kattā hoti: | Thus, householder, one is not one who prefers. | 如是，居士，一人為不偏愛者。 |
| ‘na tvaṁ imaṁ dhammavinayaṁ ājānāsi; ahaṁ imaṁ dhammavinayaṁ ājānāmi. Kiṁ tvaṁ imaṁ dhammavinayaṁ ājānissasi? Micchāpaṭipanno tvamasi; ahamasmi sammāpaṭipanno. Pure vacanīyaṁ pacchā avaca; pacchā vacanīyaṁ pure avaca. Sahitaṁ me, asahitaṁ te. Adhiciṇṇaṁ te viparāvattaṁ. Āropito te vādo; cara vādappamokkhāya. Niggahitosi; nibbeṭhehi vā sace pahosī’ti. | And how, householder, is one one who contends with people? | 居士，云何為與人諍論者？ |
| Evaṁ kho, gahapati, kathaṁ viggayha janena kattā hoti. | Here, householder, someone engages in such talk as this: | 居士，於此，有人作如是言： |
| Kathañca, gahapati, kathaṁ na viggayha janena kattā hoti? | ‘You do not understand this Dhamma and discipline; I understand this Dhamma and discipline. What, you understand this Dhamma and discipline? You are practicing wrongly; I am practicing rightly. What should have been said before, you said after; what should have been said after, you said before. | 『汝不知此法與律，我知此法與律。汝何知此法與律？汝行邪道，我行正道。應先說者，汝後說；應後說者，汝先說。 |
| Idha, gahapati, bhikkhu na evarūpiṁ kathaṁ kattā hoti: | My statement is coherent; yours is incoherent. What you have long pondered is overturned. Your assertion is refuted; go to refute it. You are censured; disentangle yourself if you can.’ | 我言有條理，汝言無條理。汝久思之論已覆。汝之主張被駁斥，往駁斥之。汝受譴責，若能，自解脫之。』 |
| ‘na tvaṁ imaṁ dhammavinayaṁ ājānāsi …pe… nibbeṭhehi vā sace pahosī’ti. | Thus, householder, one is one who contends with people. | 如是，居士，一人為與人諍論者。 |
| Evaṁ kho, gahapati, kathaṁ na viggayha janena kattā hoti. | And how, householder, is one not one who contends with people? | 居士，云何為不與人諍論者？ |
| Iti kho, gahapati, yaṁ taṁ vuttaṁ bhagavatā aṭṭhakavaggiye māgaṇḍiyapañhe: | Here, householder, a monk does not engage in such talk as this: | 居士，於此，一比丘不作如是言： |
| ‘Okaṁ pahāya aniketasārī, | ‘You do not understand this Dhamma and discipline …pe… disentangle yourself if you can.’ | 『汝不知此法與律……乃至……自解脫之，若能。』 |
| Gāme akubbaṁ munisanthavāni; | Thus, householder, one is not one who contends with people. | 如是，居士，一人為不與人諍論者。 |
| Kāmehi ritto apurakkharāno, | Thus, householder, concerning what was said by the Blessed One in the Māgaṇḍiya Sutta of the Aṭṭhakavagga: | 如是，居士，關於世尊於《八品》中之《摩犍提耶經》所說： |
| Kathaṁ na viggayha janena kayirā’ti. | ‘Having left home, a sage, not forming intimacies in the village, | 『捨家而出，聖者，於村中不結親， |
| Imassa kho, gahapati, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena attho daṭṭhabbo”ti. | rid of sensual pleasures, not preferring anything, | 離諸欲樂，不偏愛任何事物， |
| Tatiyaṁ. | how would he contend with people?’ | 彼如何與人諍論？』 |
| This, householder, is how the meaning of this, stated in brief by the Blessed One, should be seen in detail." | 居士，此即是世尊簡略所述之義，應詳見之。」 | |
| Third. | 第三。 |
22.4 - SN 22.4 Dutiyahāliddikāni: Dutiyahāliddikānisutta
| --- SN22.4 - Dutiyahāliddikānisutta --- | --- SN22.4 - Dutiyahāliddikānisutta --- | --- SN22.4 - Dutiyahāliddikānisutta --- |
| Evaṁ me sutaṁ— | Thus have I heard— | 如是我聞— |
| ekaṁ samayaṁ āyasmā mahākaccāno avantīsu viharati kuraraghare papāte pabbate. | On one occasion the Venerable Mahākaccāna was dwelling in Avanti at Kuraraghara on the Steep Mountain. | 一時，尊者大迦旃延住於阿槃提國拘羅羅伽羅之陡山。 |
| Atha kho hāliddikāni gahapati yenāyasmā mahākaccāno …pe… ekamantaṁ nisinno kho hāliddikāni gahapati āyasmantaṁ mahākaccānaṁ etadavoca: | Then the householder Hāliddikāni went to the Venerable Mahākaccāna …pe… sitting to one side, the householder Hāliddikāni said to the Venerable Mahākaccāna: | 時，居士訶梨提迦尼詣尊者大迦旃延所……乃至……坐於一面，居士訶梨提迦尼白尊者大迦旃延言： |
| “vuttamidaṁ, bhante, bhagavatā sakkapañhe: | "Bhante, this was said by the Blessed One in the Sakkapañha: | 「尊者，此乃世尊於《帝釋問經》所說： |
| ‘ye te samaṇabrāhmaṇā taṇhāsaṅkhayavimuttā, te accantaniṭṭhā accantayogakkhemino accantabrahmacārino accantapariyosānā seṭṭhā devamanussānan’ti. | ‘Those ascetics and brahmins who are liberated by the destruction of craving, they are those who have reached the ultimate end, the ultimate security from bondage, the ultimate holy life, the ultimate consummation, the best among gods and humans.’ | 『彼諸沙門婆羅門，因斷愛而解脫，彼等乃達究竟邊際、究竟離縛、究竟梵行、究竟圓滿、天人中最勝者。』 |
| Imassa nu kho, bhante, bhagavatā saṅkhittena bhāsitassa kathaṁ vitthārena attho daṭṭhabbo”ti? | How, Bhante, should the meaning of this, stated in brief by the Blessed One, be seen in detail?" | 尊者，此世尊簡略所述之義，應如何詳見之？」 |
| “Rūpadhātuyā kho, gahapati, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, tesaṁ khayā virāgā nirodhā cāgā paṭinissaggā ‘cittaṁ suvimuttanti’ vuccati. | "In regard to the form element, householder, whatever desire, lust, delight, craving, whatever attachments, clingings, mental adherences, and underlying tendencies—through their destruction, fading away, cessation, giving up, and relinquishment, | 「居士，於色界，凡欲、貪、喜、愛，凡執著、粘著、心之附著與潛在傾向——經由其斷、離、滅、捨、棄， |
| Vedanādhātuyā kho, gahapati … | the mind is said to be well liberated. | 心名善解脫。 |
| saññādhātuyā kho, gahapati … | In regard to the feeling element, householder … | 居士，於受界… |
| saṅkhāradhātuyā kho, gahapati … | In regard to the perception element, householder … | 居士，於想界… |
| viññāṇadhātuyā kho, gahapati, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, tesaṁ khayā virāgā nirodhā cāgā paṭinissaggā ‘cittaṁ suvimuttanti’ vuccati. | In regard to the volitional formations element, householder … | 居士，於行界… |
| Iti kho, gahapati, yaṁ taṁ vuttaṁ bhagavatā sakkapañhe: | in regard to the consciousness element, householder, whatever desire, lust, delight, craving, whatever attachments, clingings, mental adherences, and underlying tendencies—through their destruction, fading away, cessation, giving up, and relinquishment, the mind is said to be well liberated. | 居士，於識界，凡欲、貪、喜、愛，凡執著、粘著、心之附著與潛在傾向——經由其斷、離、滅、捨、棄，心名善解脫。 |
| ‘ye te samaṇabrāhmaṇā taṇhāsaṅkhayavimuttā te accantaniṭṭhā accantayogakkhemino accantabrahmacārino accantapariyosānā seṭṭhā devamanussānan’ti. | Thus, householder, concerning what was said by the Blessed One in the Sakkapañha: | 如是，居士，關於世尊於《帝釋問經》所說： |
| Imassa kho, gahapati, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena attho daṭṭhabbo”ti. | ‘Those ascetics and brahmins who are liberated by the destruction of craving, they are those who have reached the ultimate end, the ultimate security from bondage, the ultimate holy life, the ultimate consummation, the best among gods and humans.’ | 『彼諸沙門婆羅門，因斷愛而解脫，彼等乃達究竟邊際、究竟離縛、究竟梵行、究竟圓滿、天人中最勝者。』 |
| Catutthaṁ. | This, householder, is how the meaning of this, stated in brief by the Blessed One, should be seen in detail." | 居士，此即是世尊簡略所述之義，應詳見之。」 |
| Fourth. | 第四。 |
22.5 - SN 22.5 Samādhi: Samādhisutta
| --- SN22.5 - Samādhisutta --- | --- SN22.5 - Samādhisutta --- | --- SN22.5 - Samādhisutta --- |
| Evaṁ me sutaṁ— | Thus have I heard— | 如是我聞— |
| …pe… sāvatthiyaṁ … | …pe… at Sāvatthī … | …乃至…於舍衛城… |
| tatra kho …pe… etadavoca: | There …pe… he said this: | 於彼…乃至…彼作是言： |
| “samādhiṁ, bhikkhave, bhāvetha; | "Develop concentration, monks; | 「修定，諸比丘； |
| samāhito, bhikkhave, bhikkhu yathābhūtaṁ pajānāti. | a concentrated monk, monks, understands things as they really are. | 諸比丘，得定之比丘，如實了知諸法。 |
| Kiñca yathābhūtaṁ pajānāti? | And what does he understand as it really is? | 彼如實了知何法？ |
| Rūpassa samudayañca atthaṅgamañca, vedanāya samudayañca atthaṅgamañca, saññāya samudayañca atthaṅgamañca, saṅkhārānaṁ samudayañca atthaṅgamañca, viññāṇassa samudayañca atthaṅgamañca. | The origin and passing away of form, the origin and passing away of feeling, the origin and passing away of perception, the origin and passing away of volitional formations, the origin and passing away of consciousness. | 色之集與滅，受之集與滅，想之集與滅，行之集與滅，識之集與滅。 |
| Ko ca, bhikkhave, rūpassa samudayo, ko vedanāya samudayo, ko saññāya samudayo, ko saṅkhārānaṁ samudayo, ko viññāṇassa samudayo? | And what, monks, is the origin of form, what is the origin of feeling, what is the origin of perception, what is the origin of volitional formations, what is the origin of consciousness? | 諸比丘，何為色之集，何為受之集，何為想之集，何為行之集，何為識之集？ |
| Idha, bhikkhave, bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. | Here, monks, a monk delights, welcomes, and remains holding. | 於此，諸比丘，一比丘喜樂、歡迎、持續執持。 |
| Kiñca abhinandati abhivadati ajjhosāya tiṭṭhati? | And what does he delight in, welcome, and remain holding? | 彼喜樂、歡迎、持續執持何物？ |
| Rūpaṁ abhinandati abhivadati ajjhosāya tiṭṭhati. | He delights in form, welcomes it, and remains holding it. | 彼喜樂於色，歡迎之，持續執持之。 |
| Tassa rūpaṁ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. | For him who delights in form, welcomes it, and remains holding it, delight arises. | 於喜樂色、歡迎之、持續執持之者，喜生。 |
| Yā rūpe nandī tadupādānaṁ. | That delight in form is clinging. | 於色之喜即是取。 |
| Tassupādānapaccayā bhavo; | With his clinging as condition, existence comes to be; | 以其取為緣，有生； |
| bhavapaccayā jāti; | with existence as condition, birth; | 以有為緣，生； |
| jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. | with birth as condition, aging-and-death, sorrow, lamentation, pain, grief, and despair come to be. | 以生為緣，老死、愁、悲、苦、憂、絕望生。 |
| Evametassa kevalassa dukkhakkhandhassa samudayo hoti. | Such is the origin of this whole mass of suffering. | 如是此全苦蘊之集。 |
| Vedanaṁ abhinandati …pe… | He delights in feeling …pe… | 彼喜樂於受……乃至…… |
| saññaṁ abhinandati … | He delights in perception … | 彼喜樂於想…… |
| saṅkhāre abhinandati … | He delights in volitional formations … | 彼喜樂於行…… |
| viññāṇaṁ abhinandati abhivadati ajjhosāya tiṭṭhati. | He delights in consciousness, welcomes it, and remains holding it. | 彼喜樂於識，歡迎之，持續執持之。 |
| Tassa viññāṇaṁ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. | For him who delights in consciousness, welcomes it, and remains holding it, delight arises. | 於喜樂識、歡迎之、持續執持之者，喜生。 |
| Yā viññāṇe nandī tadupādānaṁ. | That delight in consciousness is clinging. | 於識之喜即是取。 |
| Tassupādānapaccayā bhavo; | With his clinging as condition, existence comes to be; | 以其取為緣，有生； |
| bhavapaccayā jāti; | with existence as condition, birth; | 以有為緣，生； |
| jātipaccayā …pe… | with birth as condition …pe… | 以生為緣……乃至…… |
| evametassa kevalassa dukkhakkhandhassa samudayo hoti. | such is the origin of this whole mass of suffering. | 如是此全苦蘊之集。 |
| Ayaṁ, bhikkhave, rūpassa samudayo; | This, monks, is the origin of form; | 諸比丘，此是色之集； |
| ayaṁ vedanāya samudayo; | this is the origin of feeling; | 此是受之集； |
| ayaṁ saññāya samudayo; | this is the origin of perception; | 此是想之集； |
| ayaṁ saṅkhārānaṁ samudayo; | this is the origin of volitional formations; | 此是行之集； |
| ayaṁ viññāṇassa samudayo. | this is the origin of consciousness. | 此是識之集。 |
| Ko ca, bhikkhave, rūpassa atthaṅgamo, ko vedanāya … | And what, monks, is the passing away of form, what is the passing away of feeling … | 諸比丘，云何為色之滅，云何為受之滅… |
| ko saññāya … | what is the passing away of perception … | 云何為想之滅… |
| ko saṅkhārānaṁ … | what is the passing away of volitional formations … | 云何為行之滅… |
| ko viññāṇassa atthaṅgamo? | what is the passing away of consciousness? | 云何為識之滅？ |
| Idha, bhikkhave, nābhinandati nābhivadati nājjhosāya tiṭṭhati. | Here, monks, he does not delight, does not welcome, does not remain holding. | 於此，諸比丘，彼不喜樂、不歡迎、不持續執持。 |
| Kiñca nābhinandati nābhivadati nājjhosāya tiṭṭhati? | And what does he not delight in, not welcome, not remain holding? | 彼不喜樂、不歡迎、不持續執持何物？ |
| Rūpaṁ nābhinandati nābhivadati nājjhosāya tiṭṭhati. | He does not delight in form, does not welcome it, does not remain holding it. | 彼不喜樂於色，不歡迎之，不持續執持之。 |
| Tassa rūpaṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā rūpe nandī sā nirujjhati. | For him who does not delight in form, does not welcome it, does not remain holding it, the delight in form ceases. | 於不喜樂色、不歡迎之、不持續執持之者，於色之喜滅。 |
| Tassa nandīnirodhā upādānanirodho; | With the cessation of his delight comes cessation of clinging; | 隨其喜之滅，取滅； |
| upādānanirodhā bhavanirodho …pe… | with the cessation of clinging, cessation of existence …pe… | 隨取之滅，有滅……乃至…… |
| evametassa kevalassa dukkhakkhandhassa nirodho hoti. | such is the cessation of this whole mass of suffering. | 如是此全苦蘊之滅。 |
| Vedanaṁ nābhinandati nābhivadati nājjhosāya tiṭṭhati. | He does not delight in feeling, does not welcome it, does not remain holding it. | 彼不喜樂於受，不歡迎之，不持續執持之。 |
| Tassa vedanaṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā vedanāya nandī sā nirujjhati. | For him who does not delight in feeling, does not welcome it, does not remain holding it, the delight in feeling ceases. | 於不喜樂受、不歡迎之、不持續執持之者，於受之喜滅。 |
| Tassa nandīnirodhā upādānanirodho; | With the cessation of his delight comes cessation of clinging; | 隨其喜之滅，取滅； |
| upādānanirodhā bhavanirodho …pe… | with the cessation of clinging, cessation of existence …pe… | 隨取之滅，有滅……乃至…… |
| evametassa kevalassa dukkhakkhandhassa nirodho hoti. | such is the cessation of this whole mass of suffering. | 如是此全苦蘊之滅。 |
| Saññaṁ nābhinandati …pe… | He does not delight in perception …pe… | 彼不喜樂於想……乃至…… |
| saṅkhāre nābhinandati nābhivadati nājjhosāya tiṭṭhati. | He does not delight in volitional formations, does not welcome them, does not remain holding them. | 彼不喜樂於行，不歡迎之，不持續執持之。 |
| Tassa saṅkhāre anabhinandato anabhivadato anajjhosāya tiṭṭhato yā saṅkhāresu nandī sā nirujjhati. | For him who does not delight in volitional formations, does not welcome them, does not remain holding them, the delight in volitional formations ceases. | 於不喜樂行、不歡迎之、不持續執持之者，於行之喜滅。 |
| Tassa nandīnirodhā upādānanirodho; | With the cessation of his delight comes cessation of clinging; | 隨其喜之滅，取滅； |
| upādānanirodhā bhavanirodho …pe… | with the cessation of clinging, cessation of existence …pe… | 隨取之滅，有滅……乃至…… |
| evametassa kevalassa dukkhakkhandhassa nirodho hoti. | such is the cessation of this whole mass of suffering. | 如是此全苦蘊之滅。 |
| Viññāṇaṁ nābhinandati nābhivadati nājjhosāya tiṭṭhati. | He does not delight in consciousness, does not welcome it, does not remain holding it. | 彼不喜樂於識，不歡迎之，不持續執持之。 |
| Tassa viññāṇaṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā viññāṇe nandī sā nirujjhati. | For him who does not delight in consciousness, does not welcome it, does not remain holding it, the delight in consciousness ceases. | 於不喜樂識、不歡迎之、不持續執持之者，於識之喜滅。 |
| Tassa nandīnirodhā upādānanirodho …pe… | With the cessation of his delight comes cessation of clinging …pe… | 隨其喜之滅，取滅……乃至…… |
| evametassa kevalassa dukkhakkhandhassa nirodho hoti. | such is the cessation of this whole mass of suffering. | 如是此全苦蘊之滅。 |
| Ayaṁ, bhikkhave, rūpassa atthaṅgamo, ayaṁ vedanāya atthaṅgamo, ayaṁ saññāya atthaṅgamo, ayaṁ saṅkhārānaṁ atthaṅgamo, ayaṁ viññāṇassa atthaṅgamo”ti. | This, monks, is the passing away of form, this is the passing away of feeling, this is the passing away of perception, this is the passing away of volitional formations, this is the passing away of consciousness." | 諸比丘，此是色之滅，此是受之滅，此是想之滅，此是行之滅，此是識之滅。」 |
22.6 - SN 22.6 Paṭisallāṇa: Paṭisallāṇasutta
| --- SN22.6 - Paṭisallāṇasutta --- | --- SN22.6 - Paṭisallāṇasutta --- | --- SN22.6 - Paṭisallāṇasutta --- |
| Sāvatthinidānaṁ. | Sāvatthī is the setting. | 舍衛城為場景。 |
| “Paṭisallāṇe, bhikkhave, yogamāpajjatha. | "Strive in seclusion, monks. | 「勤修宴坐，諸比丘。 |
| Paṭisallīṇo, bhikkhave, bhikkhu yathābhūtaṁ pajānāti. | A secluded monk, monks, understands things as they really are. | 諸比丘，宴坐之比丘，如實了知諸法。 |
| Kiñca yathābhūtaṁ pajānāti? | And what does he understand as it really is? | 彼如實了知何法？ |
| Rūpassa samudayañca atthaṅgamañca, vedanāya samudayañca atthaṅgamañca, saññāya samudayañca atthaṅgamañca, saṅkhārānaṁ samudayañca atthaṅgamañca, viññāṇassa samudayañca atthaṅgamañca …pe… | The origin and passing away of form, the origin and passing away of feeling, the origin and passing away of perception, the origin and passing away of volitional formations, the origin and passing away of consciousness …pe… | 色之集與滅，受之集與滅，想之集與滅，行之集與滅，識之集與滅……乃至…… |
| (yathā paṭhamasutte tathā vitthāretabbo.) | (To be elaborated as in the first sutta.) | （應如初經詳述。） |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
22.7 - SN 22.7 Upādāparitassanā: Upādāparitassanāsutta
| --- SN22.7 - Upādāparitassanāsutta --- | --- SN22.7 - Upādāparitassanāsutta --- | --- SN22.7 - Upādāparitassanāsutta --- |
| Sāvatthinidānaṁ. | Sāvatthī is the setting. | 舍衛城為場景。 |
| “Upādāparitassanañca vo, bhikkhave, desessāmi anupādāaparitassanañca. | "I will teach you, monks, agitation through clinging and non-agitation through non-clinging. | 「我將教汝等，諸比丘，由取而有憂惱，由不取而無憂惱。 |
| Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. | Listen to that, attend carefully, I will speak." | 諦聽，善思念之，我當說。」 |
| “Evaṁ, bhante”ti, kho te bhikkhū bhagavato paccassosuṁ. | "Yes, Bhante," those monks replied to the Blessed One. | 「唯然，尊者。」彼諸比丘應諾世尊。 |
| Bhagavā etadavoca: | The Blessed One said this: | 世尊作是言： |
| “Kathañca, bhikkhave, upādāparitassanā hoti? | "And how, monks, does agitation through clinging come about? | 「諸比丘，云何由取而有憂惱？ |
| Idha, bhikkhave, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto | Here, monks, an uninstructed worldling, who has no regard for noble ones, is unskilled and untrained in the Dhamma of the noble ones, has no regard for true men, is unskilled and untrained in the Dhamma of the true men, | 於此，諸比丘，未受教之凡夫，不敬聖者，於聖者之法不善巧、未受訓，不敬真人，於真人之法不善巧、未受訓， |
| rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ; attani vā rūpaṁ, rūpasmiṁ vā attānaṁ. | regards form as self, or self as possessing form, or form as in self, or self as in form. | 視色為我，或我為有色，或色在我中，或我在色中。 |
| Tassa taṁ rūpaṁ vipariṇamati aññathā hoti. | That form of his changes and alters. | 彼之色變易。 |
| Tassa rūpavipariṇāmaññathābhāvā rūpavipariṇāmānuparivatti viññāṇaṁ hoti. | With the change and alteration of form, consciousness that revolves around the change of form arises. | 隨色之變易，圍繞色變而轉之識生起。 |
| Tassa rūpavipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti. | Agitations born of the arising of (unwholesome) mental states due to the change and alteration of form occupy his mind. | 因色變易而生起之（不善）心所生之憂惱，佔據其心。 |
| Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca upādāya ca paritassati. | Because his mind is occupied, he is fearful, distressed, and worried, and through clinging he becomes agitated. | 因其心被佔據，彼恐懼、苦惱、憂慮，由取而生憂惱。 |
| Vedanaṁ attato samanupassati, vedanāvantaṁ vā attānaṁ; attani vā vedanaṁ, vedanāya vā attānaṁ. | He regards feeling as self, or self as possessing feeling, or feeling as in self, or self as in feeling. | 彼視受為我，或我為有受，或受在我中，或我在受中。 |
| Tassa sā vedanā vipariṇamati aññathā hoti. | That feeling of his changes and alters. | 彼之受變易。 |
| Tassa vedanāvipariṇāmaññathābhāvā vedanāvipariṇāmānuparivatti viññāṇaṁ hoti. | With the change and alteration of feeling, consciousness that revolves around the change of feeling arises. | 隨受之變易，圍繞受變而轉之識生起。 |
| Tassa vedanāvipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti. | Agitations born of the arising of (unwholesome) mental states due to the change and alteration of feeling occupy his mind. | 因受變易而生起之（不善）心所生之憂惱，佔據其心。 |
| Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca upādāya ca paritassati. | Because his mind is occupied, he is fearful, distressed, and worried, and through clinging he becomes agitated. | 因其心被佔據，彼恐懼、苦惱、憂慮，由取而生憂惱。 |
| Saññaṁ attato samanupassati …pe… | He regards perception as self …pe… | 彼視想為我…乃至… |
| saṅkhāre attato samanupassati, saṅkhāravantaṁ vā attānaṁ; attani vā saṅkhāre, saṅkhāresu vā attānaṁ. | He regards volitional formations as self, or self as possessing volitional formations, or volitional formations as in self, or self as in volitional formations. | 彼視行為我，或我為有行，或行在我中，或我在行中。 |
| Tassa te saṅkhārā vipariṇamanti aññathā honti. | Those volitional formations of his change and alter. | 彼之行變易。 |
| Tassa saṅkhāravipariṇāmaññathābhāvā saṅkhāravipariṇāmānuparivatti viññāṇaṁ hoti. | With the change and alteration of volitional formations, consciousness that revolves around the change of volitional formations arises. | 隨行之變易，圍繞行變而轉之識生起。 |
| Tassa saṅkhāravipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti. | Agitations born of the arising of (unwholesome) mental states due to the change and alteration of volitional formations occupy his mind. | 因行變易而生起之（不善）心所生之憂惱，佔據其心。 |
| Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca upādāya ca paritassati. | Because his mind is occupied, he is fearful, distressed, and worried, and through clinging he becomes agitated. | 因其心被佔據，彼恐懼、苦惱、憂慮，由取而生憂惱。 |
| Viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ; attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ. | He regards consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. | 彼視識為我，或我為有識，或識在我中，或我在識中。 |
| Tassa taṁ viññāṇaṁ vipariṇamati aññathā hoti. | That consciousness of his changes and alters. | 彼之識變易。 |
| Tassa viññāṇavipariṇāmaññathābhāvā viññāṇavipariṇāmānuparivatti viññāṇaṁ hoti. | With the change and alteration of consciousness, consciousness that revolves around the change of consciousness arises. | 隨識之變易，圍繞識變而轉之識生起。 |
| Tassa viññāṇavipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti. | Agitations born of the arising of (unwholesome) mental states due to the change and alteration of consciousness occupy his mind. | 因識變易而生起之（不善）心所生之憂惱，佔據其心。 |
| Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca upādāya ca paritassati. | Because his mind is occupied, he is fearful, distressed, and worried, and through clinging he becomes agitated. | 因其心被佔據，彼恐懼、苦惱、憂慮，由取而生憂惱。 |
| Evaṁ kho, bhikkhave, upādāparitassanā hoti. | Thus, monks, does agitation through clinging come about. | 諸比丘，如是由取而生憂惱。 |
| Kathañca, bhikkhave, anupādāaparitassanā hoti? | And how, monks, does non-agitation through non-clinging come about? | 諸比丘，云何由不取而無憂惱？ |
| Idha, bhikkhave, sutavā ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto | Here, monks, an instructed noble-one's-disciple, who has regard for noble ones, is skilled and trained in the Dhamma of the noble ones, has regard for true men, is skilled and trained in the Dhamma of the true men, | 於此，諸比丘，已受教之聖弟子，敬聖者，於聖者之法善巧、已受訓，敬真人，於真人之法善巧、已受訓， |
| na rūpaṁ attato samanupassati, na rūpavantaṁ vā attānaṁ; na attani vā rūpaṁ, na rūpasmiṁ vā attānaṁ. | does not regard form as self, or self as possessing form, or form as in self, or self as in form. | 不視色為我，或我為有色，或色在我中，或我在色中。 |
| Tassa taṁ rūpaṁ vipariṇamati aññathā hoti. | That form of his changes and alters. | 彼之色變易。 |
| Tassa rūpavipariṇāmaññathābhāvā na rūpavipariṇāmānuparivatti viññāṇaṁ hoti. | With the change and alteration of form, consciousness that revolves around the change of form does not arise. | 隨色之變易，圍繞色變而轉之識不生。 |
| Tassa na rūpavipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti. | Agitations born of the arising of (unwholesome) mental states due to the change and alteration of form do not occupy his mind. | 因色變易而生起之（不善）心所生之憂惱，不佔據其心。 |
| Cetaso apariyādānā na cevuttāsavā hoti na ca vighātavā na ca apekkhavā, anupādāya ca na paritassati. | Because his mind is not occupied, he is not fearful, distressed, or worried, and through non-clinging he does not become agitated. | 因其心不被佔據，彼不恐懼、不苦惱、不憂慮，由不取而不生憂惱。 |
| Na vedanaṁ attato samanupassati, na vedanāvantaṁ vā attānaṁ; na attani vā vedanaṁ, na vedanāya vā attānaṁ. | He does not regard feeling as self, or self as possessing feeling, or feeling as in self, or self as in feeling. | 彼不視受為我，或我為有受，或受在我中，或我在受中。 |
| Tassa sā vedanā vipariṇamati aññathā hoti. | That feeling of his changes and alters. | 彼之受變易。 |
| Tassa vedanāvipariṇāmaññathābhāvā na vedanāvipariṇāmānuparivatti viññāṇaṁ hoti. | With the change and alteration of feeling, consciousness that revolves around the change of feeling does not arise. | 隨受之變易，圍繞受變而轉之識不生。 |
| Tassa na vedanāvipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti. | Agitations born of the arising of (unwholesome) mental states due to the change and alteration of feeling do not occupy his mind. | 因受變易而生起之（不善）心所生之憂惱，不佔據其心。 |
| Cetaso apariyādānā na cevuttāsavā hoti na ca vighātavā na ca apekkhavā, anupādāya ca na paritassati. | Because his mind is not occupied, he is not fearful, distressed, or worried, and through non-clinging he does not become agitated. | 因其心不被佔據，彼不恐懼、不苦惱、不憂慮，由不取而不生憂惱。 |
| Na saññaṁ …pe… na saṅkhāre attato samanupassati, | He does not regard perception …pe… he does not regard volitional formations as self, | 彼不視想…乃至…彼不視行為我， |
| na attani vā saṅkhāre, na saṅkhāresu vā attānaṁ. | or volitional formations as in self, or self as in volitional formations. | 或行在我中，或我在行中。 |
| na saṅkhāravantaṁ vā attānaṁ; | nor self as possessing volitional formations; | 亦非我為有行； |
| Tassa te saṅkhārā vipariṇamanti aññathā honti. | Those volitional formations of his change and alter. | 彼之行變易。 |
| Tassa saṅkhāravipariṇāmaññathābhāvā na saṅkhāravipariṇāmānuparivatti viññāṇaṁ hoti. | With the change and alteration of volitional formations, consciousness that revolves around the change of volitional formations does not arise. | 隨行之變易，圍繞行變而轉之識不生。 |
| Tassa na saṅkhāravipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti. | Agitations born of the arising of (unwholesome) mental states due to the change and alteration of volitional formations do not occupy his mind. | 因行變易而生起之（不善）心所生之憂惱，不佔據其心。 |
| Cetaso apariyādānā na cevuttāsavā hoti na ca vighātavā na ca apekkhavā, anupādāya ca na paritassati. | Because his mind is not occupied, he is not fearful, distressed, or worried, and through non-clinging he does not become agitated. | 因其心不被佔據，彼不恐懼、不苦惱、不憂慮，由不取而不生憂惱。 |
| Na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ …pe… | He does not regard consciousness as self, or self as possessing consciousness …pe… | 彼不視識為我，或我為有識…乃至… |
| tassa taṁ viññāṇaṁ vipariṇamati aññathā hoti. | that consciousness of his changes and alters. | 彼之識變易。 |
| Tassa viññāṇavipariṇāmaññathābhāvā na viññāṇavipariṇāmānuparivatti viññāṇaṁ hoti. | With the change and alteration of consciousness, consciousness that revolves around the change of consciousness does not arise. | 隨識之變易，圍繞識變而轉之識不生。 |
| Tassa na viññāṇavipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti. | Agitations born of the arising of (unwholesome) mental states due to the change and alteration of consciousness do not occupy his mind. | 因識變易而生起之（不善）心所生之憂惱，不佔據其心。 |
| Cetaso apariyādānā na cevuttāsavā hoti na ca vighātavā na ca apekkhavā, anupādāya ca na paritassati. | Because his mind is not occupied, he is not fearful, distressed, or worried, and through non-clinging he does not become agitated. | 因其心不被佔據，彼不恐懼、不苦惱、不憂慮，由不取而不生憂惱。 |
| Evaṁ kho, bhikkhave, anupādā aparitassanaṁ hotī”ti. | Thus, monks, does non-agitation through non-clinging come about." | 諸比丘，如是由不取而無憂惱。」 |
22.8 - SN 22.8 Dutiyaupādāparitassanā: Dutiyaupādāparitassanāsutta
| --- SN22.8 - Dutiyaupādāparitassanāsutta --- | --- SN22.8 - Dutiyaupādāparitassanāsutta --- | --- SN22.8 - Dutiyaupādāparitassanāsutta --- |
| Sāvatthinidānaṁ. | Sāvatthī is the setting. | 舍衛城為場景。 |
| “Upādāparitassanañca vo, bhikkhave, desessāmi anupādāaparitassanañca. | "I will teach you, monks, agitation through clinging and non-agitation through non-clinging. | 「我將教汝等，諸比丘，由取而有憂惱，由不取而無憂惱。 |
| Taṁ suṇātha …pe… | Listen to that …pe… | 諦聽之……乃至…… |
| kathañca, bhikkhave, upādāparitassanā hoti? | And how, monks, does agitation through clinging come about? | 諸比丘，云何由取而有憂惱？ |
| Idha, bhikkhave, assutavā puthujjano rūpaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati. | Here, monks, an uninstructed worldling regards form thus: ‘This is mine, this I am, this is my self.’ | 於此，諸比丘，未受教之凡夫，視色如是：『此是我的，此是我，此是我的我。』 |
| Tassa taṁ rūpaṁ vipariṇamati aññathā hoti. | That form of his changes and alters. | 彼之色變易。 |
| Tassa rūpavipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. | With the change and alteration of form, sorrow, lamentation, pain, grief, and despair arise in him. | 隨色之變易，愁、悲、苦、憂、絕望生起。 |
| Vedanaṁ etaṁ mama …pe… | He regards feeling thus: ‘This is mine’ …pe… | 彼視受如是：『此是我的』…乃至… |
| saññaṁ etaṁ mama … | He regards perception thus: ‘This is mine’ … | 彼視想如是：『此是我的』… |
| saṅkhāre etaṁ mama … | He regards volitional formations thus: ‘This is mine’ … | 彼視行如是：『此是我的』… |
| viññāṇaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati. | He regards consciousness thus: ‘This is mine, this I am, this is my self.’ | 彼視識如是：『此是我的，此是我，此是我的我。』 |
| Tassa taṁ viññāṇaṁ vipariṇamati aññathā hoti. | That consciousness of his changes and alters. | 彼之識變易。 |
| Tassa viññāṇavipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. | With the change and alteration of consciousness, sorrow, lamentation, pain, grief, and despair arise in him. | 隨識之變易，愁、悲、苦、憂、絕望生起。 |
| Evaṁ kho, bhikkhave, upādāparitassanā hoti. | Thus, monks, does agitation through clinging come about. | 諸比丘，如是由取而生憂惱。 |
| Kathañca, bhikkhave, anupādāaparitassanā hoti? | And how, monks, does non-agitation through non-clinging come about? | 諸比丘，云何由不取而無憂惱？ |
| Idha, bhikkhave, sutavā ariyasāvako rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati. | Here, monks, an instructed noble-one's-disciple regards form thus: ‘This is not mine, this I am not, this is not my self.’ | 於此，諸比丘，已受教之聖弟子，視色如是：『此非我的，此非我，此非我的我。』 |
| Tassa taṁ rūpaṁ vipariṇamati aññathā hoti. | That form of his changes and alters. | 彼之色變易。 |
| Tassa rūpavipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā. | With the change and alteration of form, sorrow, lamentation, pain, grief, and despair do not arise in him. | 隨色之變易，愁、悲、苦、憂、絕望不生。 |
| Vedanaṁ netaṁ mama … | He regards feeling thus: ‘This is not mine’ … | 彼視受如是：『此非我的』… |
| saññaṁ netaṁ mama … | He regards perception thus: ‘This is not mine’ … | 彼視想如是：『此非我的』… |
| saṅkhāre netaṁ mama … | He regards volitional formations thus: ‘This is not mine’ … | 彼視行如是：『此非我的』… |
| viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati. | He regards consciousness thus: ‘This is not mine, this I am not, this is not my self.’ | 彼視識如是：『此非我的，此非我，此非我的我。』 |
| Tassa taṁ viññāṇaṁ vipariṇamati aññathā hoti. | That consciousness of his changes and alters. | 彼之識變易。 |
| Tassa viññāṇavipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā. | With the change and alteration of consciousness, sorrow, lamentation, pain, grief, and despair do not arise in him. | 隨識之變易，愁、悲、苦、憂、絕望不生。 |
| Evaṁ kho, bhikkhave, anupādāaparitassanā hotī”ti. | Thus, monks, does non-agitation through non-clinging come about." | 諸比官，如是由不取而無憂惱。」 |
22.9 - SN 22.9 Kālattayaanicca: Kālattayaaniccasutta
| --- SN22.9 - Kālattayaaniccasutta --- | --- SN22.9 - Kālattayaaniccasutta --- | --- SN22.9 - Kālattayaaniccasutta --- |
| Sāvatthinidānaṁ. | Sāvatthī is the setting. | 舍衛城為場景。 |
| “Rūpaṁ, bhikkhave, aniccaṁ atītānāgataṁ; | "Form, monks, is impermanent, past and future; | 「諸比丘，色，過去未來，皆是無常； |
| ko pana vādo paccuppannassa. | what to say of the present? | 何況現在？ |
| Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītasmiṁ rūpasmiṁ anapekkho hoti; | Seeing thus, monks, an instructed noble-one's-disciple is unconcerned about past form; | 諸比丘，如是見者，已受教之聖弟子，於過去色不顧； |
| anāgataṁ rūpaṁ nābhinandati; | he does not delight in future form; | 於未來色不喜； |
| paccuppannassa rūpassa nibbidāya virāgāya nirodhāya paṭipanno hoti. | he is practicing for disenchantment, dispassion, and cessation in regard to present form. | 於現在色，為厭、離、滅而行。 |
| Vedanā aniccā …pe… | Feeling is impermanent …pe… | 受是無常…乃至… |
| saññā aniccā … | Perception is impermanent … | 想是無常… |
| saṅkhārā aniccā atītānāgatā; | Volitional formations are impermanent, past and future; | 行，過去未來，皆是無常； |
| ko pana vādo paccuppannānaṁ. | what to say of the present? | 何況現在？ |
| Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītesu saṅkhāresu anapekkho hoti; | Seeing thus, monks, an instructed noble-one's-disciple is unconcerned about past volitional formations; | 諸比丘，如是見者，已受教之聖弟子，於過去行不顧； |
| anāgate saṅkhāre nābhinandati; | he does not delight in future volitional formations; | 於未來行不喜； |
| paccuppannānaṁ saṅkhārānaṁ nibbidāya virāgāya nirodhāya paṭipanno hoti. | he is practicing for disenchantment, dispassion, and cessation in regard to present volitional formations. | 於現在行，為厭、離、滅而行。 |
| Viññāṇaṁ aniccaṁ atītānāgataṁ; | Consciousness is impermanent, past and future; | 識，過去未來，皆是無常； |
| ko pana vādo paccuppannassa. | what to say of the present? | 何況現在？ |
| Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītasmiṁ viññāṇasmiṁ anapekkho hoti; | Seeing thus, monks, an instructed noble-one's-disciple is unconcerned about past consciousness; | 諸比-丘，如是見者，已受教之聖弟子，於過去識不顧； |
| anāgataṁ viññāṇaṁ nābhinandati; | he does not delight in future consciousness; | 於未來識不喜； |
| paccuppannassa viññāṇassa nibbidāya virāgāya nirodhāya paṭipanno hotī”ti. | he is practicing for disenchantment, dispassion, and cessation in regard to present consciousness." | 於現在識，為厭、離、滅而行。」 |
22.10 - SN 22.10 Kālattayadukkha: Kālattayadukkhasutta
| --- SN22.10 - Kālattayadukkhasutta --- | --- SN22.10 - Kālattayadukkhasutta --- | --- SN22.10 - Kālattayadukkhasutta --- |
| Sāvatthinidānaṁ. | Sāvatthī is the setting. | 舍衛城為場景。 |
| “Rūpaṁ, bhikkhave, dukkhaṁ atītānāgataṁ; | "Form, monks, is suffering, past and future; | 「諸比丘，色，過去未來，皆是苦； |
| ko pana vādo paccuppannassa. | what to say of the present? | 何況現在？ |
| Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītasmiṁ rūpasmiṁ anapekkho hoti; | Seeing thus, monks, an instructed noble-one's-disciple is unconcerned about past form; | 諸比丘，如是見者，已受教之聖弟子，於過去色不顧； |
| anāgataṁ rūpaṁ nābhinandati; | he does not delight in future form; | 於未來色不喜； |
| paccuppannassa rūpassa nibbidāya virāgāya nirodhāya paṭipanno hoti. | he is practicing for disenchantment, dispassion, and cessation in regard to present form. | 於現在色，為厭、離、滅而行。 |
| Vedanā dukkhā … | Feeling is suffering … | 受是苦… |
| saññā dukkhā … | Perception is suffering … | 想是苦… |
| saṅkhārā dukkhā … | Volitional formations are suffering … | 行是苦… |
| viññāṇaṁ dukkhaṁ atītānāgataṁ; | Consciousness is suffering, past and future; | 識，過去未來，皆是苦； |
| ko pana vādo paccuppannassa. | what to say of the present? | 何況現在？ |
| Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītasmiṁ viññāṇasmiṁ anapekkho hoti; | Seeing thus, monks, an instructed noble-one's-disciple is unconcerned about past consciousness; | 諸比丘，如是見者，已受教之聖弟子，於過去識不顧； |
| anāgataṁ viññāṇaṁ nābhinandati; | he does not delight in future consciousness; | 於未來識不喜； |
| paccuppannassa viññāṇassa nibbidāya virāgāya nirodhāya paṭipanno hotī”ti. | he is practicing for disenchantment, dispassion, and cessation in regard to present consciousness." | 於現在識，為厭、離、滅而行。」 |
22.11 - SN 22.11 Kālattayaanatta: Kālattayaanattasutta
| --- SN22.11 - Kālattayaanattasutta --- | --- SN22.11 - Kālattayaanattasutta --- | --- SN22.11 - Kālattayaanattasutta --- |
| Sāvatthinidānaṁ. | Sāvatthī is the setting. | 舍衛城為場景。 |
| “Rūpaṁ, bhikkhave, anattā atītānāgataṁ; | “Form, monks, is not-self, past and future; | 「諸比丘，色，過去未來，皆非我； |
| ko pana vādo paccuppannassa. | what to say of the present? | 何況現在？ |
| Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītasmiṁ rūpasmiṁ anapekkho hoti; | Seeing thus, monks, an instructed noble-one's-disciple is unconcerned about past form; | 諸比丘，如是見者，已受教之聖弟子，於過去色不顧； |
| anāgataṁ rūpaṁ nābhinandati; | he does not delight in future form; | 於未來色不喜； |
| paccuppannassa rūpassa nibbidāya virāgāya nirodhāya paṭipanno hoti. | he is practicing for disenchantment, dispassion, and cessation in regard to present form. | 於現在色，為厭、離、滅而行。 |
| Vedanā anattā … | Feeling is not-self … | 受非我… |
| saññā anattā … | perception is not-self … | 想非我… |
| saṅkhārā anattā … | volitional formations are not-self … | 行非我… |
| viññāṇaṁ anattā atītānāgataṁ; | consciousness is not-self, past and future; | 識，過去未來，皆非我； |
| ko pana vādo paccuppannassa. | what to say of the present? | 何況現在？ |
| Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītasmiṁ viññāṇasmiṁ anapekkho hoti; | Seeing thus, monks, an instructed noble-one's-disciple is unconcerned about past consciousness; | 諸比丘，如是見者，已受教之聖弟子，於過去識不顧； |
| anāgataṁ viññāṇaṁ nābhinandati; | he does not delight in future consciousness; | 於未來識不喜； |
| paccuppannassa viññāṇassa nibbidāya virāgāya nirodhāya paṭipanno hotī”ti. | he is practicing for disenchantment, dispassion, and cessation in regard to present consciousness.” | 於現在識，為厭、離、滅而行。」 |
| Nakulapituvaggo paṭhamo. | The Nakulapitā Chapter, the First. | 那拘羅父品，第一。 |
| Nakulapitā devadahā, | Nakulapitā, Devadaha, | 那拘羅父，天臂， |
| Dvepi hāliddikāni ca; | And the two Hāliddikāni; | 與二訶梨提迦尼； |
| Samādhipaṭisallāṇā, | Concentration, Seclusion, | 定，宴坐， |
| Upādāparitassanā duve; | Two on Agitation through Clinging; | 二關於取之憂惱； |
| Atītānāgatapaccuppannā, | Past, Future, and Present, | 過去，未來，與現在， |
| Vaggo tena pavuccati. | The chapter is thereby reckoned. | 品由此計。 |
22.12 - SN 22.12 Anicca: Aniccasutta
| --- SN22.12 - Aniccasutta --- | --- SN22.12 - Aniccasutta --- | --- SN22.12 - Aniccasutta --- |
| Evaṁ me sutaṁ— | Thus have I heard— | 如是我聞— |
| sāvatthiyaṁ. | At Sāvatthī. | 於舍衛城。 |
| Tatra kho …pe… | There …pe… | 於彼…乃至… |
| “rūpaṁ, bhikkhave, aniccaṁ, vedanā aniccā, saññā aniccā, saṅkhārā aniccā, viññāṇaṁ aniccaṁ. | “Form, monks, is impermanent, feeling is impermanent, perception is impermanent, volitional formations are impermanent, consciousness is impermanent. | 「諸比丘，色無常，受無常，想無常，行無常，識無常。 |
| Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati. | Seeing thus, monks, an instructed noble-one's-disciple becomes disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with volitional formations, disenchanted with consciousness. | 諸比丘，如是見者，已受教之聖弟子，厭於色，厭於受，厭於想，厭於行，厭於識。 |
| Nibbindaṁ virajjati; virāgā vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. | Becoming disenchanted, he becomes dispassionate; through dispassion, he is liberated. When liberated, there is knowledge: ‘It is liberated.’ | 厭故離欲；離欲故解脫。解脫時，有智：『已解脫。』 |
| ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti. | He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’” | 彼知：『生已盡，梵行已立，所作已辦，不受後有。』」 |
22.13 - SN 22.13 Dukkha: Dukkhasutta
| --- SN22.13 - Dukkhasutta --- | --- SN22.13 - Dukkhasutta --- | --- SN22.13 - Dukkhasutta --- |
| Sāvatthinidānaṁ. | Sāvatthī is the setting. | 舍衛城為場景。 |
| “Rūpaṁ, bhikkhave, dukkhaṁ, vedanā dukkhā, saññā dukkhā, saṅkhārā dukkhā, viññāṇaṁ dukkhaṁ. | “Form, monks, is suffering, feeling is suffering, perception is suffering, volitional formations are suffering, consciousness is suffering. | 「諸比丘，色是苦，受是苦，想是苦，行是苦，識是苦。 |
| Evaṁ passaṁ …pe… | Seeing thus …pe… | 見如是…乃至… |
| nāparaṁ itthattāyāti pajānātī”ti. | he understands: ‘there is no more for this state of being.’” | 彼知：『不受後有。』」 |
| Dutiyaṁ. | Second. | 第二。 |
22.14 - SN 22.14 Anatta: Anattasutta
| --- SN22.14 - Anattasutta --- | --- SN22.14 - Anattasutta --- | --- SN22.14 - Anattasutta --- |
| Sāvatthinidānaṁ. | Sāvatthī is the setting. | 舍衛城為場景。 |
| “Rūpaṁ, bhikkhave, anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṁ anattā. | “Form, monks, is not-self, feeling is not-self, perception is not-self, volitional formations are not-self, consciousness is not-self. | 「諸比丘，色非我，受非我，想非我，行非我，識非我。 |
| Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati. | Seeing thus, monks, an instructed noble-one's-disciple becomes disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with volitional formations, disenchanted with consciousness. | 諸比丘，如是見者，已受教之聖弟子，厭於色，厭於受，厭於想，厭於行，厭於識。 |
| Nibbindaṁ virajjati; virāgā vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. | Becoming disenchanted, he becomes dispassionate; through dispassion, he is liberated. When liberated, there is knowledge: ‘It is liberated.’ | 厭故離欲；離欲故解脫。解脫時，有智：『已解脫。』 |
| ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti. | He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’” | 彼知：『生已盡，梵行已立，所作已辦，不受後有。』」 |
| Tatiyaṁ. | Third. | 第三。 |
22.15 - SN 22.15 Yadanicca: Yadaniccasutta
| --- SN22.15 - Yadaniccasutta --- | --- SN22.15 - Yadaniccasutta --- | --- SN22.15 - Yadaniccasutta --- |
| Sāvatthinidānaṁ. | Sāvatthī is the setting. | 舍衛城為場景。 |
| “Rūpaṁ, bhikkhave, aniccaṁ. | “Form, monks, is impermanent. | 「諸比丘，色無常。 |
| Yadaniccaṁ taṁ dukkhaṁ; | What is impermanent, that is suffering; | 無常者即是苦； |
| yaṁ dukkhaṁ tadanattā; | what is suffering, that is not-self; | 苦者即是非我； |
| yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. | what is not-self, that should be seen as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’ | 非我者，應以正慧如實觀之：『此非我所，此非我，此非我之我。』 |
| Vedanā aniccā. | Feeling is impermanent. | 受無常。 |
| Yadaniccaṁ taṁ dukkhaṁ; | What is impermanent, that is suffering; | 無常者即是苦； |
| yaṁ dukkhaṁ tadanattā; | what is suffering, that is not-self; | 苦者即是非我； |
| yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. | what is not-self, that should be seen as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’ | 非我者，應以正慧如實觀之：『此非我所，此非我，此非我之我。』 |
| Saññā aniccā …pe… | Perception is impermanent …pe… | 想無常…乃至… |
| saṅkhārā aniccā … | volitional formations are impermanent … | 行無常… |
| viññāṇaṁ aniccaṁ. | consciousness is impermanent. | 識無常。 |
| Yadaniccaṁ taṁ dukkhaṁ; | What is impermanent, that is suffering; | 無常者即是苦； |
| yaṁ dukkhaṁ tadanattā; | what is suffering, that is not-self; | 苦者即是非我； |
| yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. | what is not-self, that should be seen as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’ | 非我者，應以正慧如實觀之：『此非我所，此非我，此非我之我。』 |
| Evaṁ passaṁ …pe… | Seeing thus …pe… | 見如是…乃至… |
| nāparaṁ itthattāyā’ti pajānātī”ti. | he understands: ‘there is no more for this state of being.’” | 彼知：『不受後有。』」 |
| Catutthaṁ. | Fourth. | 第四。 |
22.16 - SN 22.16 Yaṁdukkha: Yaṁdukkhasutta
| --- SN22.16 - Yaṁdukkhasutta --- | --- SN22.16 - Yaṁdukkhasutta --- | --- SN22.16 - Yaṁdukkhasutta --- |
| Sāvatthinidānaṁ. | Sāvatthī is the setting. | 舍衛城為場景。 |
| “Rūpaṁ, bhikkhave, dukkhaṁ. | “Form, monks, is suffering. | 「諸比丘，色是苦。 |
| Yaṁ dukkhaṁ tadanattā; | What is suffering, that is not-self; | 苦者即是非我； |
| yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. | what is not-self, that should be seen as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’ | 非我者，應以正慧如實觀之：『此非我所，此非我，此非我之我。』 |
| Vedanā dukkhā … | Feeling is suffering … | 受是苦… |
| saññā dukkhā … | perception is suffering … | 想是苦… |
| saṅkhārā dukkhā … | volitional formations are suffering … | 行是苦… |
| viññāṇaṁ dukkhaṁ. | consciousness is suffering. | 識是苦。 |
| Yaṁ dukkhaṁ tadanattā; | What is suffering, that is not-self; | 苦者即是非我； |
| yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. | what is not-self, that should be seen as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’ | 非我者，應以正慧如實觀之：『此非我所，此非我，此非我之我。』 |
| Evaṁ passaṁ …pe… | Seeing thus …pe… | 見如是…乃至… |
| nāparaṁ itthattāyā’ti pajānātī”ti. | he understands: ‘there is no more for this state of being.’” | 彼知：『不受後有。』」 |
22.17 - SN 22.17 Yadanattā: Yadanattāsutta
| --- SN22.17 - Yadanattāsutta --- | --- SN22.17 - Yadanattāsutta --- | --- SN22.17 - Yadanattāsutta --- |
| Sāvatthinidānaṁ. | Sāvatthī is the setting. | 舍衛城為場景。 |
| “Rūpaṁ, bhikkhave, anattā. | “Form, monks, is not-self. | 「諸比丘，色非我。 |
| Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. | What is not-self, that should be seen as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’ | 非我者，應以正慧如實觀之：『此非我所，此非我，此非我之我。』 |
| Vedanā anattā … | Feeling is not-self … | 受非我… |
| saññā anattā … | perception is not-self … | 想非我… |
| saṅkhārā anattā … | volitional formations are not-self … | 行非我… |
| viññāṇaṁ anattā. | consciousness is not-self. | 識非我。 |
| Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. | What is not-self, that should be seen as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’ | 非我者，應以正慧如實觀之：『此非我所，此非我，此非我之我。』 |
| Evaṁ passaṁ, bhikkhave …pe… | Seeing thus, monks …pe… | 諸比丘，如是見…乃至… |
| nāparaṁ itthattāyā’ti pajānātī”ti. | he understands: ‘there is no more for this state of being.’” | 彼知：『不受後有。』」 |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
22.18 - SN 22.18 Sahetuanicca: Sahetuaniccasutta
| --- SN22.18 - Sahetuaniccasutta --- | --- SN22.18 - Sahetuaniccasutta --- | --- SN22.18 - Sahetuaniccasutta --- |
| Sāvatthinidānaṁ. | Sāvatthī is the setting. | 舍衛城為場景。 |
| “Rūpaṁ, bhikkhave, aniccaṁ. | “Form, monks, is impermanent. | 「諸比丘，色無常。 |
| Yopi hetu, yopi paccayo rūpassa uppādāya, sopi anicco. | Whatever is the cause, whatever is the condition for the arising of form, that too is impermanent. | 凡是色生起之因，凡是色生起之緣，彼亦無常。 |
| Aniccasambhūtaṁ, bhikkhave, rūpaṁ kuto niccaṁ bhavissati. | Form, monks, arisen from what is impermanent, how could it be permanent? | 諸比丘，從無常所生之色，云何得為常？ |
| Vedanā aniccā. | Feeling is impermanent. | 受無常。 |
| Yopi hetu, yopi paccayo vedanāya uppādāya, sopi anicco. | Whatever is the cause, whatever is the condition for the arising of feeling, that too is impermanent. | 凡是受生起之因，凡是受生起之緣，彼亦無常。 |
| Aniccasambhūtā, bhikkhave, vedanā kuto niccā bhavissati. | Feeling, monks, arisen from what is impermanent, how could it be permanent? | 諸比丘，從無常所生之受，云何得為常？ |
| Saññā aniccā … | Perception is impermanent … | 想無常… |
| saṅkhārā aniccā. | volitional formations are impermanent. | 行無常。 |
| Yopi hetu yopi paccayo saṅkhārānaṁ uppādāya, sopi anicco. | Whatever is the cause, whatever is the condition for the arising of volitional formations, that too is impermanent. | 凡是行生起之因，凡是行生起之緣，彼亦無常。 |
| Aniccasambhūtā, bhikkhave, saṅkhārā kuto niccā bhavissanti. | Volitional formations, monks, arisen from what is impermanent, how could they be permanent? | 諸比丘，從無常所生之行，云何得為常？ |
| Viññāṇaṁ aniccaṁ. | Consciousness is impermanent. | 識無常。 |
| Yopi hetu yopi paccayo viññāṇassa uppādāya, sopi anicco. | Whatever is the cause, whatever is the condition for the arising of consciousness, that too is impermanent. | 凡是識生起之因，凡是識生起之緣，彼亦無常。 |
| Aniccasambhūtaṁ, bhikkhave, viññāṇaṁ kuto niccaṁ bhavissati. | Consciousness, monks, arisen from what is impermanent, how could it be permanent? | 諸比丘，從無常所生之識，云何得為常？ |
| Evaṁ passaṁ …pe… | Seeing thus …pe… | 見如是…乃至… |
| nāparaṁ itthattāyā’ti pajānātī”ti. | he understands: ‘there is no more for this state of being.’” | 彼知：『不受後有。』」 |
22.19 - SN 22.19 Sahetudukkha: Sahetudukkhasutta
| --- SN22.19 - Sahetudukkhasutta --- | --- SN22.19 - Sahetudukkhasutta --- | --- SN22.19 - Sahetudukkhasutta --- |
| Sāvatthinidānaṁ. | Sāvatthī is the setting. | 舍衛城為場景。 |
| “Rūpaṁ, bhikkhave, dukkhaṁ. | “Form, monks, is suffering. | 「諸比丘，色是苦。 |
| Yopi hetu yopi paccayo rūpassa uppādāya, sopi dukkho. | Whatever is the cause, whatever is the condition for the arising of form, that too is suffering. | 凡是色生起之因，凡是色生起之緣，彼亦是苦。 |
| Dukkhasambhūtaṁ, bhikkhave, rūpaṁ kuto sukhaṁ bhavissati. | Form, monks, arisen from what is suffering, how could it be pleasure? | 諸比丘，從苦所生之色，云何得為樂？ |
| Vedanā dukkhā … | Feeling is suffering … | 受是苦… |
| saññā dukkhā … | perception is suffering … | 想是苦… |
| saṅkhārā dukkhā … | volitional formations are suffering … | 行是苦… |
| viññāṇaṁ dukkhaṁ. | consciousness is suffering. | 識是苦。 |
| Yopi hetu yopi paccayo viññāṇassa uppādāya, sopi dukkho. | Whatever is the cause, whatever is the condition for the arising of consciousness, that too is suffering. | 凡是識生起之因，凡是識生起之緣，彼亦是苦。 |
| Dukkhasambhūtaṁ, bhikkhave, viññāṇaṁ kuto sukhaṁ bhavissati. | Consciousness, monks, arisen from what is suffering, how could it be pleasure? | 諸比丘，從苦所生之識，云何得為樂？ |
| Evaṁ passaṁ …pe… | Seeing thus …pe… | 見如是…乃至… |
| nāparaṁ itthattāyā’ti pajānātī”ti. | he understands: ‘there is no more for this state of being.’” | 彼知：『不受後有。』」 |
22.20 - SN 22.20 Sahetuanatta: Sahetuanattasutta
| --- SN22.20 - Sahetuanattasutta --- | --- SN22.20 - Sahetuanattasutta --- | --- SN22.20 - Sahetuanattasutta --- |
| Sāvatthinidānaṁ. | Sāvatthī is the setting. | 舍衛城為場景。 |
| “Rūpaṁ, bhikkhave, anattā. | “Form, monks, is not-self. | 「諸比丘，色非我。 |
| Yopi hetu yopi paccayo rūpassa uppādāya, sopi anattā. | Whatever is the cause, whatever is the condition for the arising of form, that too is not-self. | 凡是色生起之因，凡是色生起之緣，彼亦非我。 |
| Anattasambhūtaṁ, bhikkhave, rūpaṁ kuto attā bhavissati. | Form, monks, arisen from what is not-self, how could it be self? | 諸比丘，從非我所生之色，云何得為我？ |
| Vedanā anattā … | Feeling is not-self … | 受非我… |
| saññā anattā … | perception is not-self … | 想非我… |
| saṅkhārā anattā … | volitional formations are not-self … | 行非我… |
| viññāṇaṁ anattā. | consciousness is not-self. | 識非我。 |
| Yopi hetu yopi paccayo viññāṇassa uppādāya, sopi anattā. | Whatever is the cause, whatever is the condition for the arising of consciousness, that too is not-self. | 凡是識生起之因，凡是識生起之緣，彼亦非我。 |
| Anattasambhūtaṁ, bhikkhave, viññāṇaṁ kuto attā bhavissati. | Consciousness, monks, arisen from what is not-self, how could it be self? | 諸比丘，從非我所生之識，云何得為我？ |
| Evaṁ passaṁ …pe… | Seeing thus …pe… | 見如是…乃至… |
| nāparaṁ itthattāyā’ti pajānātī”ti. | he understands: ‘there is no more for this state of being.’” | 彼知：『不受後有。』」 |
22.21 - SN 22.21 Ānanda: Ānandasutta
| --- SN22.21 - Ānandasutta --- | --- SN22.21 - Ānandasutta --- | --- SN22.21 - Ānandasutta --- |
| Sāvatthiyaṁ … ārāme. | At Sāvatthī … in the park. | 於舍衛城…在園中。 |
| Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: | Then the Venerable Ānanda went to the Blessed One, paid homage to him, and sat down to one side. Sitting there, the Venerable Ānanda said to the Blessed One: | 時，尊者阿難詣世尊所，禮敬已，坐於一面。坐於彼處，尊者阿難白世尊言： |
| “‘nirodho nirodho’ti, bhante, vuccati. | “‘Cessation, cessation,’ it is said, Bhante. | 「謂『滅，滅』，尊者。 |
| Katamesānaṁ kho, bhante, dhammānaṁ nirodho ‘nirodho’ti vuccatī”ti? | The cessation of what phenomena, Bhante, is called ‘cessation’?” | 尊者，何法之滅，名為『滅』？」 |
| “Rūpaṁ kho, ānanda, aniccaṁ saṅkhataṁ paṭiccasamuppannaṁ khayadhammaṁ vayadhammaṁ virāgadhammaṁ nirodhadhammaṁ. | “Form, Ānanda, is impermanent, conditioned, dependently arisen, subject to destruction, subject to vanishing, subject to fading away, subject to cessation. | 「阿難，色無常、有為、緣生，是壞滅法、消失法、離欲法、止息法。 |
| Tassa nirodho ‘nirodho’ti vuccati. | Its cessation is called ‘cessation.’ | 其滅，名為『滅』。 |
| Vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā. | Feeling is impermanent, conditioned, dependently arisen, subject to destruction, subject to vanishing, subject to fading away, subject to cessation. | 受無常、有為、緣生，是壞滅法、消失法、離欲法、止息法。 |
| Tassā nirodho ‘nirodho’ti vuccati. | Its cessation is called ‘cessation.’ | 其滅，名為『滅』。 |
| Saññā … | Perception … | 想… |
| saṅkhārā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā. | volitional formations are impermanent, conditioned, dependently arisen, subject to destruction, subject to vanishing, subject to fading away, subject to cessation. | 行無常、有為、緣生，是壞滅法、消失法、離欲法、止息法。 |
| Tesaṁ nirodho ‘nirodho’ti vuccati. | Their cessation is called ‘cessation.’ | 其滅，名為『滅』。 |
| Viññāṇaṁ aniccaṁ saṅkhataṁ paṭiccasamuppannaṁ khayadhammaṁ vayadhammaṁ virāgadhammaṁ nirodhadhammaṁ. | Consciousness is impermanent, conditioned, dependently arisen, subject to destruction, subject to vanishing, subject to fading away, subject to cessation. | 識無常、有為、緣生，是壞滅法、消失法、離欲法、止息法。 |
| Tassa nirodho ‘nirodho’ti vuccati. | Its cessation is called ‘cessation.’ | 其滅，名為『滅』。 |
| Imesaṁ kho, ānanda, dhammānaṁ nirodho ‘nirodho’ti vuccatī”ti. | The cessation of these phenomena, Ānanda, is called ‘cessation.’” | 阿難，此諸法之滅，名為『滅』。」 |
| Aniccavaggo dutiyo. | The Impermanent Chapter, the Second. | 無常品，第二。 |
| Aniccaṁ dukkhaṁ anattā, | Impermanent, Suffering, Not-self, | 無常，苦，非我， |
| yadaniccāpare tayo; | And the three beginning with “What is impermanent”; | 與以「無常者」為首之三篇； |
| Hetunāpi tayo vuttā, | Three also are stated with Cause, | 亦述三篇與因， |
| ānandena ca te dasāti. | And with Ānanda, these are ten. | 與阿難共十篇。 |
22.22 - SN 22.22 Bhāra: Bhārasutta
| --- SN22.22 - Bhārasutta --- | --- SN22.22 - Bhārasutta --- | --- SN22.22 - Bhārasutta --- |
| Sāvatthiyaṁ … tatra kho … | At Sāvatthī … there he … | 於舍衛城…於彼… |
| “bhārañca vo, bhikkhave, desessāmi bhārahārañca bhārādānañca bhāranikkhepanañca. | “I will teach you, monks, the burden, the carrier of the burden, the taking up of the burden, and the laying down of the burden. | 「我將教汝等，諸比丘，重擔、擔重擔者、取重擔、捨重擔。 |
| Taṁ suṇātha. | Listen to that. | 諦聽之。 |
| Katamo ca, bhikkhave, bhāro? | And what, monks, is the burden? | 諸比丘，何為重擔？ |
| Pañcupādānakkhandhā tissa vacanīyaṁ. | The five aggregates affected by clinging, it should be said. | 應言，五取蘊。 |
| Katame pañca? | What five? | 何五？ |
| Rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho; | The form aggregate affected by clinging, the feeling aggregate affected by clinging, the perception aggregate affected by clinging, the volitional formations aggregate affected by clinging, the consciousness aggregate affected by clinging; | 色取蘊、受取蘊、想取蘊、行取蘊、識取蘊； |
| ayaṁ vuccati, bhikkhave, bhāro. | this, monks, is called the burden. | 諸比丘，此名為重擔。 |
| Katamo ca, bhikkhave, bhārahāro? | And what, monks, is the carrier of the burden? | 諸比丘，何為擔重擔者？ |
| Puggalo tissa vacanīyaṁ. | The person, it should be said. | 應言，人。 |
| Yvāyaṁ āyasmā evaṁnāmo evaṅgotto; | This venerable one of such a name, of such a clan; | 此尊者某名某姓； |
| ayaṁ vuccati, bhikkhave, bhārahāro. | this, monks, is called the carrier of the burden. | 諸比丘，此名為擔重擔者。 |
| Katamañca, bhikkhave, bhārādānaṁ? | And what, monks, is the taking up of the burden? | 諸比丘，何為取重擔？ |
| Yāyaṁ taṇhā ponobhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṁ— | It is this craving that leads to renewed existence, accompanied by delight and lust, delighting here and there, that is— | 乃此愛，能引後有，伴隨喜與貪，處處喜樂，即是— |
| kāmataṇhā, bhavataṇhā, vibhavataṇhā. | craving for sensual pleasures, craving for existence, craving for non-existence. | 欲愛、有愛、無有愛。 |
| Idaṁ vuccati, bhikkhave, bhārādānaṁ. | This, monks, is called the taking up of the burden. | 諸比丘，此名為取重擔。 |
| Katamañca, bhikkhave, bhāranikkhepanaṁ? | And what, monks, is the laying down of the burden? | 諸比丘，何為捨重擔？ |
| Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo. | It is the remainderless fading away and cessation of that same craving, the giving up, the relinquishing, the liberation, the non-reliance. | 乃彼愛之無餘離欲與滅、捨、棄、解脫、不依。 |
| Idaṁ vuccati, bhikkhave, bhāranikkhepanan”ti. | This, monks, is called the laying down of the burden.” | 諸比丘，此名為捨重擔。」 |
| Idamavoca bhagavā. | This is what the Blessed One said. | 此為世尊所說。 |
| Idaṁ vatvāna sugato athāparaṁ etadavoca satthā: | Having said this, the Fortunate One, the Teacher, further said this: | 善逝、導師說此已，復作是言： |
| “Bhārā have pañcakkhandhā, | “The five aggregates are indeed burdens, | 「五蘊實為重擔， |
| bhārahāro ca puggalo; | and the carrier of the burden is the person; | 擔重擔者是人； |
| Bhārādānaṁ dukhaṁ loke, | Taking up the burden is suffering in the world, | 取重擔是世間苦， |
| bhāranikkhepanaṁ sukhaṁ. | laying down the burden is happiness. | 捨重擔是安樂。 |
| Nikkhipitvā garuṁ bhāraṁ, | Having laid down the heavy burden, | 捨棄沉重之擔， |
| aññaṁ bhāraṁ anādiya; | without taking up another burden; | 不取另一重擔； |
| Samūlaṁ taṇhamabbuyha, | Having drawn out craving, root and all, | 拔除愛根及一切， |
| nicchāto parinibbuto”ti. | one is free from hunger, fully quenched.” | 無飢渴，完全寂滅。」 |
22.23 - SN 22.23 Pariñña: Pariññasutta
| --- SN22.23 - Pariññasutta --- | --- SN22.23 - Pariññasutta --- | --- SN22.23 - Pariññasutta --- |
| Sāvatthinidānaṁ. | Sāvatthī is the setting. | 舍衛城為場景。 |
| “Pariññeyye ca, bhikkhave, dhamme desessāmi pariññañca. | “I will teach you, monks, the phenomena to be fully understood, and full understanding. | 「我將教汝等，諸比丘，應遍知之法，與遍知。 |
| Taṁ suṇātha. | Listen to that. | 諦聽之。 |
| Katame ca, bhikkhave, pariññeyyā dhammā? | And what, monks, are the phenomena to be fully understood? | 諸比丘，何為應遍知之法？ |
| Rūpaṁ, bhikkhave, pariññeyyo dhammo, vedanā pariññeyyo dhammo, saññā pariññeyyo dhammo, saṅkhārā pariññeyyo dhammo, viññāṇaṁ pariññeyyo dhammo. | Form, monks, is a phenomenon to be fully understood, feeling is a phenomenon to be fully understood, perception is a phenomenon to be fully understood, volitional formations are phenomena to be fully understood, consciousness is a phenomenon to be fully understood. | 諸比丘，色是應遍知之法，受是應遍知之法，想是應遍知之法，行是應遍知之法，識是應遍知之法。 |
| Ime vuccanti, bhikkhave, pariññeyyā dhammā. | These, monks, are called the phenomena to be fully understood. | 諸比丘，此等名為應遍知之法。 |
| Katamā ca, bhikkhave, pariññā? | And what, monks, is full understanding? | 諸比丘，何為遍知？ |
| Yo, bhikkhave, rāgakkhayo dosakkhayo mohakkhayo. | The destruction of lust, the destruction of hatred, the destruction of delusion. | 貪之滅，瞋之滅，痴之滅。 |
| Ayaṁ vuccati, bhikkhave, pariññā”ti. | This, monks, is called full understanding.” | 諸比丘，此名為遍知。」 |
| Dutiyaṁ. | Second. | 第二。 |
22.24 - SN 22.24 Abhijāna: Abhijānasutta
| --- SN22.24 - Abhijānasutta --- | --- SN22.24 - Abhijānasutta --- | --- SN22.24 - Abhijānasutta --- |
| Sāvatthinidānaṁ. | Sāvatthī is the setting. | 舍衛城為場景。 |
| “Rūpaṁ, bhikkhave, anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya; | “Not directly knowing form, monks, not fully understanding it, not becoming dispassionate towards it, not abandoning it, one is incapable of the destruction of suffering; | 「諸比丘，不親證色，不遍知之，不對之離欲，不捨棄之，則不能滅苦； |
| vedanaṁ anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya; | not directly knowing feeling, not fully understanding it, not becoming dispassionate towards it, not abandoning it, one is incapable of the destruction of suffering; | 不親證受，不遍知之，不對之離欲，不捨棄之，則不能滅苦； |
| saññaṁ anabhijānaṁ … | not directly knowing perception … | 不親證想… |
| saṅkhāre anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya; | not directly knowing volitional formations, not fully understanding them, not becoming dispassionate towards them, not abandoning them, one is incapable of the destruction of suffering; | 不親證行，不遍知之，不對之離欲，不捨棄之，則不能滅苦； |
| viññāṇaṁ anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya. | not directly knowing consciousness, not fully understanding it, not becoming dispassionate towards it, not abandoning it, one is incapable of the destruction of suffering. | 不親證識，不遍知之，不對之離欲，不捨棄之，則不能滅苦。 |
| Rūpañca kho, bhikkhave, abhijānaṁ parijānaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāya; | But by directly knowing form, monks, by fully understanding it, by becoming dispassionate towards it, by abandoning it, one is capable of the destruction of suffering; | 然諸比丘，由親證色，由遍知之，由對之離欲，由捨棄之，則能滅苦； |
| vedanaṁ abhijānaṁ … | by directly knowing feeling … | 由親證受… |
| saññaṁ … | perception … | 想… |
| saṅkhāre … | volitional formations … | 行… |
| viññāṇaṁ abhijānaṁ parijānaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāyā”ti. | by directly knowing consciousness, by fully understanding it, by becoming dispassionate towards it, by abandoning it, one is capable of the destruction of suffering.” | 由親證識，由遍知之，由對之離欲，由捨棄之，則能滅苦。」 |
| Tatiyaṁ. | Third. | 第三。 |
22.25 - SN 22.25 Chandarāga: Chandarāgasutta
| --- SN22.25 - Chandarāgasutta --- | --- SN22.25 - Chandarāgasutta --- | --- SN22.25 - Chandarāgasutta --- |
| Sāvatthinidānaṁ. | Sāvatthī is the setting. | 舍衛城為場景。 |
| “Yo, bhikkhave, rūpasmiṁ chandarāgo taṁ pajahatha. | “Whatever desire and lust there is in form, monks, that you should abandon. | 「諸比丘，於色有何欲貪，汝等應捨棄。 |
| Evaṁ taṁ rūpaṁ pahīnaṁ bhavissati ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ. | Thus that form will be abandoned, cut off at the root, made like a palm stump, exterminated, so that it is no longer subject to future arising. | 如是彼色將被捨棄，斷其根，如斷頭棕櫚，滅盡無餘，使其未來不復生。 |
| Yo vedanāya chandarāgo taṁ pajahatha. | Whatever desire and lust there is in feeling, that you should abandon. | 於受有何欲貪，汝等應捨棄。 |
| Evaṁ sā vedanā pahīnā bhavissati ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. | Thus that feeling will be abandoned, cut off at the root, made like a palm stump, exterminated, so that it is no longer subject to future arising. | 如是彼受將被捨棄，斷其根，如斷頭棕櫚，滅盡無餘，使其未來不復生。 |
| Yo saññāya chandarāgo taṁ pajahatha. | Whatever desire and lust there is in perception, that you should abandon. | 於想有何欲貪，汝等應捨棄。 |
| Evaṁ sā saññā pahīnā bhavissati ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. | Thus that perception will be abandoned, cut off at the root, made like a palm stump, exterminated, so that it is no longer subject to future arising. | 如是彼想將被捨棄，斷其根，如斷頭棕櫚，滅盡無餘，使其未來不復生。 |
| Yo saṅkhāresu chandarāgo taṁ pajahatha. | Whatever desire and lust there is in volitional formations, that you should abandon. | 於行有何欲貪，汝等應捨棄。 |
| Evaṁ te saṅkhārā pahīnā bhavissanti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. | Thus those volitional formations will be abandoned, cut off at the root, made like a palm stump, exterminated, so that they are no longer subject to future arising. | 如是彼行將被捨棄，斷其根，如斷頭棕櫚，滅盡無餘，使其未來不復生。 |
| Yo viññāṇasmiṁ chandarāgo taṁ pajahatha. | Whatever desire and lust there is in consciousness, that you should abandon. | 於識有何欲貪，汝等應捨棄。 |
| Evaṁ taṁ viññāṇaṁ pahīnaṁ bhavissati ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhamman”ti. | Thus that consciousness will be abandoned, cut off at the root, made like a palm stump, exterminated, so that it is no longer subject to future arising.” | 如是彼識將被捨棄，斷其根，如斷頭棕櫚，滅盡無餘，使其未來不復生。」 |
| Catutthaṁ. | Fourth. | 第四。 |
22.26 - SN 22.26 Assāda: Assādasutta
| --- SN22.26 - Assādasutta --- | --- SN22.26 - Assādasutta --- | --- SN22.26 - Assādasutta --- |
| Sāvatthinidānaṁ. | Sāvatthī is the setting. | 舍衛城為場景。 |
| “Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi: | “Before my enlightenment, monks, while I was still an unenlightened Bodhisatta, it occurred to me: | 「諸比丘，我未證悟前，仍為未證悟之菩薩時，我作是念： |
| ‘ko nu kho rūpassa assādo, ko ādīnavo, kiṁ nissaraṇaṁ? | ‘What now is the gratification in form, what is the danger, what is the escape? | 『今色之味、危、離為何？ |
| Ko vedanāya assādo, ko ādīnavo, kiṁ nissaraṇaṁ? | What is the gratification in feeling, what is the danger, what is the escape? | 受之味、危、離為何？ |
| Ko saññāya assādo, ko ādīnavo, kiṁ nissaraṇaṁ? | What is the gratification in perception, what is the danger, what is the escape? | 想之味、危、離為何？ |
| Ko saṅkhārānaṁ assādo, ko ādīnavo, kiṁ nissaraṇaṁ? | What is the gratification in volitional formations, what is the danger, what is the escape? | 行之味、危、離為何？ |
| Ko viññāṇassa assādo, ko ādīnavo, kiṁ nissaraṇan’ti? | What is the gratification in consciousness, what is the danger, what is the escape?’ | 識之味、危、離為何？』 |
| Tassa mayhaṁ, bhikkhave, etadahosi: | Then, monks, it occurred to me: | 爾時，諸比丘，我作是念： |
| ‘yaṁ kho rūpaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ rūpassa assādo. | ‘Whatever pleasure and joy arises in dependence on form, this is the gratification in form. | 『凡依色而生之樂與喜，此為色之味。 |
| Yaṁ rūpaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ, ayaṁ rūpassa ādīnavo. | That form is impermanent, suffering, subject to change, this is the danger in form. | 彼色無常、苦、變易法，此為色之危。 |
| Yo rūpasmiṁ chandarāgavinayo chandarāgappahānaṁ, idaṁ rūpassa nissaraṇaṁ. | The removal of desire and lust, the abandoning of desire and lust for form, this is the escape from form. | 除欲貪，捨欲貪，此為色之離。 |
| Yaṁ vedanaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ vedanāya assādo. | Whatever pleasure and joy arises in dependence on feeling, this is the gratification in feeling. | 凡依受而生之樂與喜，此為受之味。 |
| Yaṁ vedanā aniccā dukkhā vipariṇāmadhammā, ayaṁ vedanāya ādīnavo. | That feeling is impermanent, suffering, subject to change, this is the danger in feeling. | 彼受無常、苦、變易法，此為受之危。 |
| Yo vedanāya chandarāgavinayo chandarāgappahānaṁ, idaṁ vedanāya nissaraṇaṁ. | The removal of desire and lust, the abandoning of desire and lust for feeling, this is the escape from feeling. | 除欲貪，捨欲貪，此為受之離。 |
| Yaṁ saññaṁ paṭicca uppajjati …pe… | Whatever pleasure and joy arises in dependence on perception …pe… | 凡依想而生之樂與喜…乃至… |
| yaṁ saṅkhāre paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ saṅkhārānaṁ assādo. | whatever pleasure and joy arises in dependence on volitional formations, this is the gratification in volitional formations. | 凡依行而生之樂與喜，此為行之味。 |
| Yaṁ saṅkhārā aniccā dukkhā vipariṇāmadhammā, ayaṁ saṅkhārānaṁ ādīnavo. | That volitional formations are impermanent, suffering, subject to change, this is the danger in volitional formations. | 彼行無常、苦、變易法，此為行之危。 |
| Yo saṅkhāresu chandarāgavinayo chandarāgappahānaṁ, idaṁ saṅkhārānaṁ nissaraṇaṁ. | The removal of desire and lust, the abandoning of desire and lust for volitional formations, this is the escape from volitional formations. | 除欲貪，捨欲貪，此為行之離。 |
| Yaṁ viññāṇaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ viññāṇassa assādo. | Whatever pleasure and joy arises in dependence on consciousness, this is the gratification in consciousness. | 凡依識而生之樂與喜，此為識之味。 |
| Yaṁ viññāṇaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ, ayaṁ viññāṇassa ādīnavo. | That consciousness is impermanent, suffering, subject to change, this is the danger in consciousness. | 彼識無常、苦、變易法，此為識之危。 |
| Yo viññāṇasmiṁ chandarāgavinayo chandarāgappahānaṁ, idaṁ viññāṇassa nissaraṇaṁ’. | The removal of desire and lust, the abandoning of desire and lust for consciousness, this is the escape from consciousness.’ | 除欲貪，捨欲貪，此為識之離。』 |
| Yāvakīvañcāhaṁ, bhikkhave, imesaṁ pañcannaṁ upādānakkhandhānaṁ evaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ nābbhaññāsiṁ, neva tāvāhaṁ, bhikkhave, ‘sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ. | So long, monks, as I did not directly know as they really are the gratification in these five aggregates affected by clinging as gratification, the danger as danger, and the escape as escape, for so long, monks, I did not claim to have awakened to the unsurpassed perfect enlightenment in this world with its devas, Māra, and Brahmā, in this generation with its ascetics and brahmins, its devas and humans. | 諸比丘，乃至我未如實親證此五取蘊之味為味，危為危，離為離，爾時，諸比丘，我未於此有天、魔、梵之世間，於此有沙門、婆羅門、天人之世代中，宣稱已覺悟無上正等正覺。 |
| Yato ca khvāhaṁ, bhikkhave, imesaṁ pañcannaṁ upādānakkhandhānaṁ evaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ abbhaññāsiṁ; | But when, monks, I directly knew as they really are the gratification in these five aggregates affected by clinging as gratification, the danger as danger, and the escape as escape; | 然，諸比丘，當我如實親證此五取蘊之味為味，危為危，離為離時； |
| athāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddhoti paccaññāsiṁ. | then, monks, I claimed to have awakened to the unsurpassed perfect enlightenment in this world with its devas, Māra, and Brahmā, in this generation with its ascetics and brahmins, its devas and humans. | 爾時，諸比丘，我宣稱已於此有天、魔、梵之世間，於此有沙門、婆羅門、天人之世代中，覺悟無上正等正覺。 |
| Ñāṇañca pana me dassanaṁ udapādi: | Knowledge and vision arose in me: | 我生起知見： |
| ‘akuppā me vimutti; ayamantimā jāti; natthi dāni punabbhavo’”ti. | ‘Unshakable is my liberation; this is the last birth; there is now no more renewed existence.’” | 『我解脫不動；此是最後生；今不再有後有。』」 |
22.27 - SN 22.27 Dutiyaassāda: Dutiyaassādasutta
| --- SN22.27 - Dutiyaassādasutta --- | --- SN22.27 - Dutiyaassādasutta --- | --- SN22.27 - Dutiyaassādasutta --- |
| Sāvatthinidānaṁ. | Sāvatthī is the setting. | 舍衛城為場景。 |
| “Rūpassāhaṁ, bhikkhave, assādapariyesanaṁ acariṁ. | “I, monks, sought the gratification in form. | 「諸比丘，我尋求色之味。 |
| Yo rūpassa assādo tadajjhagamaṁ. | Whatever gratification there is in form, that I found. | 凡色中所有之味，我已得見。 |
| Yāvatā rūpassa assādo paññāya me so sudiṭṭho. | As far as there is gratification in form, that has been well seen by me with wisdom. | 凡色中所有之味，我已以慧善見。 |
| Rūpassāhaṁ, bhikkhave, ādīnavapariyesanaṁ acariṁ. | I, monks, sought the danger in form. | 諸比丘，我尋求色之危。 |
| Yo rūpassa ādīnavo tadajjhagamaṁ. | Whatever danger there is in form, that I found. | 凡色中所有之危，我已得見。 |
| Yāvatā rūpassa ādīnavo paññāya me so sudiṭṭho. | As far as there is danger in form, that has been well seen by me with wisdom. | 凡色中所有之危，我已以慧善見。 |
| Rūpassāhaṁ, bhikkhave, nissaraṇapariyesanaṁ acariṁ. | I, monks, sought the escape from form. | 諸比丘，我尋求色之離。 |
| Yaṁ rūpassa nissaraṇaṁ tadajjhagamaṁ. | Whatever escape there is from form, that I found. | 凡色中所有之離，我已得見。 |
| Yāvatā rūpassa nissaraṇaṁ paññāya me taṁ sudiṭṭhaṁ. | As far as there is escape from form, that has been well seen by me with wisdom. | 凡色中所有之離，我已以慧善見。 |
| Vedanāyāhaṁ, bhikkhave … | I, monks, sought the gratification in feeling … | 諸比丘，我尋求受之味… |
| saññāyāhaṁ, bhikkhave … | I, monks, sought the gratification in perception … | 諸比丘，我尋求想之味… |
| saṅkhārānāhaṁ, bhikkhave … | I, monks, sought the gratification in volitional formations … | 諸比丘，我尋求行之味… |
| viññāṇassāhaṁ, bhikkhave, assādapariyesanaṁ acariṁ. | I, monks, sought the gratification in consciousness. | 諸比丘，我尋求識之味。 |
| Yo viññāṇassa assādo tadajjhagamaṁ. | Whatever gratification there is in consciousness, that I found. | 凡識中所有之味，我已得見。 |
| Yāvatā viññāṇassa assādo paññāya me so sudiṭṭho. | As far as there is gratification in consciousness, that has been well seen by me with wisdom. | 凡識中所有之味，我已以慧善見。 |
| Viññāṇassāhaṁ, bhikkhave, ādīnavapariyesanaṁ acariṁ. | I, monks, sought the danger in consciousness. | 諸比丘，我尋求識之危。 |
| Yo viññāṇassa ādīnavo tadajjhagamaṁ. | Whatever danger there is in consciousness, that I found. | 凡識中所有之危，我已得見。 |
| Yāvatā viññāṇassa ādīnavo paññāya me so sudiṭṭho. | As far as there is danger in consciousness, that has been well seen by me with wisdom. | 凡識中所有之危，我已以慧善見。 |
| Viññāṇassāhaṁ, bhikkhave, nissaraṇapariyesanaṁ acariṁ. | I, monks, sought the escape from consciousness. | 諸比丘，我尋求識之離。 |
| Yaṁ viññāṇassa nissaraṇaṁ tadajjhagamaṁ. | Whatever escape there is from consciousness, that I found. | 凡識中所有之離，我已得見。 |
| Yāvatā viññāṇassa nissaraṇaṁ paññāya me taṁ sudiṭṭhaṁ. | As far as there is escape from consciousness, that has been well seen by me with wisdom. | 凡識中所有之離，我已以慧善見。 |
| Yāvakīvañcāhaṁ, bhikkhave, imesaṁ pañcannaṁ upādānakkhandhānaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ nābbhaññāsiṁ …pe… | So long, monks, as I did not directly know as they really are the gratification in these five aggregates affected by clinging as gratification, the danger as danger, and the escape as escape …pe… | 諸比丘，乃至我未如實親證此五取蘊之味為味，危為危，離為離…乃至… |
| abbhaññāsiṁ. | I directly knew. | 我親證之。 |
| Ñāṇañca pana me dassanaṁ udapādi: | Knowledge and vision arose in me: | 我生起知見： |
| ‘akuppā me vimutti; ayamantimā jāti; natthi dāni punabbhavo’”ti. | ‘Unshakable is my liberation; this is the last birth; there is now no more renewed existence.’” | 『我解脫不動；此是最後生；今不再有後有。』」 |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
22.28 - SN 22.28 Tatiyaassāda: Tatiyaassādasutta
| --- SN22.28 - Tatiyaassādasutta --- | --- SN22.28 - Tatiyaassādasutta --- | --- SN22.28 - Tatiyaassādasutta --- |
| Sāvatthinidānaṁ. | Sāvatthī is the setting. | 舍衛城為場景。 |
| “No cedaṁ, bhikkhave, rūpassa assādo abhavissa nayidaṁ sattā rūpasmiṁ sārajjeyyuṁ. | “If, monks, there were no gratification in form, beings would not become impassioned with form. | 「諸比丘，若色無味，眾生則不於色生愛染。 |
| Yasmā ca kho, bhikkhave, atthi rūpassa assādo, tasmā sattā rūpasmiṁ sārajjanti. | But because, monks, there is gratification in form, therefore beings become impassioned with form. | 然諸比丘，因色有味，故眾生於色生愛染。 |
| No cedaṁ, bhikkhave, rūpassa ādīnavo abhavissa nayidaṁ sattā rūpasmiṁ nibbindeyyuṁ. | If, monks, there were no danger in form, beings would not become disenchanted with form. | 諸比丘，若色無危，眾生則不於色生厭離。 |
| Yasmā ca kho, bhikkhave, atthi rūpassa ādīnavo, tasmā sattā rūpasmiṁ nibbindanti. | But because, monks, there is danger in form, therefore beings become disenchanted with form. | 然諸比丘，因色有危，故眾生於色生厭離。 |
| No cedaṁ, bhikkhave, rūpassa nissaraṇaṁ abhavissa nayidaṁ sattā rūpasmā nissareyyuṁ. | If, monks, there were no escape from form, beings would not escape from form. | 諸比丘，若色無離，眾生則不能離色。 |
| Yasmā ca kho, bhikkhave, atthi rūpassa nissaraṇaṁ, tasmā sattā rūpasmā nissaranti. | But because, monks, there is escape from form, therefore beings escape from form. | 然諸比丘，因色有離，故眾生能離色。 |
| No cedaṁ, bhikkhave, vedanāya …pe… | If, monks, there were no gratification in feeling …pe… | 諸比丘，若受無味…乃至… |
| no cedaṁ, bhikkhave, saññāya … | if, monks, there were no gratification in perception … | 諸比丘，若想無味… |
| no cedaṁ, bhikkhave, saṅkhārānaṁ nissaraṇaṁ abhavissa, nayidaṁ sattā saṅkhārehi nissareyyuṁ. | if, monks, there were no escape from volitional formations, beings would not escape from volitional formations. | 若行無離，眾生則不能離行。 |
| Yasmā ca kho, bhikkhave, atthi saṅkhārānaṁ nissaraṇaṁ, tasmā sattā saṅkhārehi nissaranti. | But because, monks, there is escape from volitional formations, therefore beings escape from volitional formations. | 然諸比丘，因行有離，故眾生能離行。 |
| No cedaṁ, bhikkhave, viññāṇassa assādo abhavissa, nayidaṁ sattā viññāṇasmiṁ sārajjeyyuṁ. | If, monks, there were no gratification in consciousness, beings would not become impassioned with consciousness. | 諸比丘，若識無味，眾生則不於識生愛染。 |
| Yasmā ca kho, bhikkhave, atthi viññāṇassa assādo, tasmā sattā viññāṇasmiṁ sārajjanti. | But because, monks, there is gratification in consciousness, therefore beings become impassioned with consciousness. | 然諸比丘，因識有味，故眾生於識生愛染。 |
| No cedaṁ, bhikkhave, viññāṇassa ādīnavo abhavissa, nayidaṁ sattā viññāṇasmiṁ nibbindeyyuṁ. | If, monks, there were no danger in consciousness, beings would not become disenchanted with consciousness. | 諸比丘，若識無危，眾生則不於識生厭離。 |
| Yasmā ca kho, bhikkhave, atthi viññāṇassa ādīnavo, tasmā sattā viññāṇasmiṁ nibbindanti. | But because, monks, there is danger in consciousness, therefore beings become disenchanted with consciousness. | 然諸比丘，因識有危，故眾生於識生厭離。 |
| No cedaṁ, bhikkhave, viññāṇassa nissaraṇaṁ abhavissa, nayidaṁ sattā viññāṇasmā nissareyyuṁ. | If, monks, there were no escape from consciousness, beings would not escape from consciousness. | 諸比丘，若識無離，眾生則不能離識。 |
| Yasmā ca kho, bhikkhave, atthi viññāṇassa nissaraṇaṁ, tasmā sattā viññāṇasmā nissaranti. | But because, monks, there is escape from consciousness, therefore beings escape from consciousness. | 然諸比丘，因識有離，故眾生能離識。 |
| Yāvakīvañca, bhikkhave, sattā imesaṁ pañcannaṁ upādānakkhandhānaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ nābbhaññaṁsu; | So long, monks, as beings did not directly know as they really are the gratification in these five aggregates affected by clinging as gratification, the danger as danger, and the escape as escape; | 諸比丘，乃至眾生未如實親證此五取蘊之味為味，危為危，離為離； |
| neva tāva, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaṁyuttā vippamuttā vimariyādīkatena cetasā vihariṁsu. | for so long, monks, beings did not dwell as having escaped, become disjoined, liberated, with an unhindered mind, from this world with its devas, Māra, and Brahmā, from this generation with its ascetics and brahmins, its devas and humans. | 爾時，諸比丘，眾生未於此有天、魔、梵之世間，於此有沙門、婆羅門、天人之世代中，住於已逃脫、已離、已解脫、心無障礙。 |
| Yato ca kho, bhikkhave, sattā imesaṁ pañcannaṁ upādānakkhandhānaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ abbhaññaṁsu; | But when, monks, beings directly knew as they really are the gratification in these five aggregates affected by clinging as gratification, the danger as danger, and the escape as escape; | 然，諸比丘，當眾生如實親證此五取蘊之味為味，危為危，離為離時； |
| atha, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaṁyuttā vippamuttā vimariyādīkatena cetasā viharanti”. | then, monks, beings dwell as having escaped, become disjoined, liberated, with an unhindered mind, from this world with its devas, Māra, and Brahmā, from this generation with its ascetics and brahmins, its devas and humans.” | 爾時，諸比丘，眾生於此有天、魔、梵之世間，於此有沙門、婆羅門、天人之世代中，住於已逃脫、已離、已解脫、心無障礙。」 |
22.29 - SN 22.29 Abhinandana: Abhinandanasutta
| --- SN22.29 - Abhinandanasutta --- | --- SN22.29 - Abhinandanasutta --- | --- SN22.29 - Abhinandanasutta --- |
| Sāvatthinidānaṁ. | Sāvatthī is the setting. | 舍衛城為場景。 |
| “Yo, bhikkhave, rūpaṁ abhinandati, dukkhaṁ so abhinandati. | “Whoever, monks, delights in form, delights in suffering. | 「諸比丘，凡喜樂於色者，即喜樂於苦。 |
| Yo dukkhaṁ abhinandati, aparimutto so dukkhasmāti vadāmi. | Whoever delights in suffering, I say, is not liberated from suffering. | 凡喜樂於苦者，我說，彼未解脫於苦。 |
| Yo vedanaṁ abhinandati … | Whoever delights in feeling … | 凡喜樂於受者… |
| yo saññaṁ abhinandati … | whoever delights in perception … | 凡喜樂於想者… |
| yo saṅkhāre abhinandati … | whoever delights in volitional formations … | 凡喜樂於行者… |
| yo viññāṇaṁ abhinandati, dukkhaṁ so abhinandati. | whoever delights in consciousness, delights in suffering. | 凡喜樂於識者，即喜樂於苦。 |
| Yo dukkhaṁ abhinandati, aparimutto so dukkhasmāti vadāmi. | Whoever delights in suffering, I say, is not liberated from suffering. | 凡喜樂於苦者，我說，彼未解脫於苦。 |
| Yo ca kho, bhikkhave, rūpaṁ nābhinandati, dukkhaṁ so nābhinandati. | Whoever, monks, does not delight in form, does not delight in suffering. | 諸比丘，凡不喜樂於色者，不喜樂於苦。 |
| Yo dukkhaṁ nābhinandati, parimutto so dukkhasmāti vadāmi. | Whoever does not delight in suffering, I say, is liberated from suffering. | 凡不喜樂於苦者，我說，彼已解脫於苦。 |
| Yo vedanaṁ nābhinandati … | Whoever does not delight in feeling … | 凡不喜樂於受者… |
| yo saññaṁ nābhinandati … | whoever does not delight in perception … | 凡不喜樂於想者… |
| yo saṅkhāre nābhinandati … | whoever does not delight in volitional formations … | 凡不喜樂於行者… |
| yo viññāṇaṁ nābhinandati, dukkhaṁ so nābhinandati. | whoever does not delight in consciousness, does not delight in suffering. | 凡不喜樂於識者，不喜樂於苦。 |
| Yo dukkhaṁ nābhinandati, parimutto so dukkhasmāti vadāmī”ti. | Whoever does not delight in suffering, I say, is liberated from suffering.” | 凡不喜樂於苦者，我說，彼已解脫於苦。」 |
22.30 - SN 22.30 Uppāda: Uppādasutta
| --- SN22.30 - Uppādasutta --- | --- SN22.30 - Uppādasutta --- | --- SN22.30 - Uppādasutta --- |
| Sāvatthinidānaṁ. | Sāvatthī is the setting. | 舍衛城為場景。 |
| “Yo, bhikkhave, rūpassa uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo rogānaṁ ṭhiti jarāmaraṇassa pātubhāvo. | “The arising, monks, the establishing, the production, the manifestation of form, that is the arising of suffering, the establishing of diseases, the manifestation of aging-and-death. | 「諸比丘，色之生起、建立、產生、顯現，即是苦之生起、病之建立、老死之顯現。 |
| Yo vedanāya …pe… | The arising of feeling …pe… | 受之生起…乃至… |
| yo saññāya …pe… | the arising of perception …pe… | 想之生起…乃至… |
| yo saṅkhārānaṁ …pe… | the arising of volitional formations …pe… | 行之生起…乃至… |
| yo viññāṇassa uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo rogānaṁ ṭhiti jarāmaraṇassa pātubhāvo. | the arising, the establishing, the production, the manifestation of consciousness, that is the arising of suffering, the establishing of diseases, the manifestation of aging-and-death. | 識之生起、建立、產生、顯現，即是苦之生起、病之建立、老死之顯現。 |
| Yo ca kho, bhikkhave, rūpassa nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho rogānaṁ vūpasamo jarāmaraṇassa atthaṅgamo. | But the cessation, monks, the pacification, the ending of form, that is the cessation of suffering, the pacification of diseases, the ending of aging-and-death. | 然諸比丘，色之止息、平息、終結，即是苦之止息、病之平息、老死之終結。 |
| Yo vedanāya …pe… | The cessation of feeling …pe… | 受之止息…乃至… |
| yo saññāya … | the cessation of perception … | 想之止息… |
| yo saṅkhārānaṁ … | the cessation of volitional formations … | 行之止息… |
| yo viññāṇassa nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho rogānaṁ vūpasamo jarāmaraṇassa atthaṅgamo”ti. | the cessation, the pacification, the ending of consciousness, that is the cessation of suffering, the pacification of diseases, the ending of aging-and-death.” | 識之止息、平息、終結，即是苦之止息、病之平息、老死之終結。」 |
22.31 - SN 22.31 Aghamūla: Aghamūlasutta
| --- SN22.31 - Aghamūlasutta --- | --- SN22.31 - Aghamūlasutta --- | --- SN22.31 - Aghamūlasutta --- |
| Sāvatthinidānaṁ. | Sāvatthī is the setting. | 舍衛城為場景。 |
| “Aghañca, bhikkhave, desessāmi aghamūlañca. | “I will teach you suffering, monks, and the root of suffering. | 「我將教汝等苦，諸比丘，與苦之根。 |
| Taṁ suṇātha. | Listen to that. | 諦聽之。 |
| Katamañca, bhikkhave, aghaṁ? | And what, monks, is suffering? | 諸比丘，何為苦？ |
| Rūpaṁ, bhikkhave, aghaṁ, vedanā aghaṁ, saññā aghaṁ, saṅkhārā aghaṁ, viññāṇaṁ aghaṁ. | Form, monks, is suffering, feeling is suffering, perception is suffering, volitional formations are suffering, consciousness is suffering. | 諸比丘，色是苦，受是苦，想是苦，行是苦，識是苦。 |
| Idaṁ vuccati, bhikkhave, aghaṁ. | This, monks, is called suffering. | 諸比丘，此名為苦。 |
| Katamañca, bhikkhave, aghamūlaṁ? | And what, monks, is the root of suffering? | 諸比丘，何為苦之根？ |
| Yāyaṁ taṇhā ponobhavikā nandīrāgasahagatā tatratatrābhinandinī; | It is this craving that leads to renewed existence, accompanied by delight and lust, delighting here and there; | 乃此愛，能引後有，伴隨喜與貪，處處喜樂； |
| Seyyathidaṁ—kāmataṇhā, bhavataṇhā, vibhavataṇhā. | that is—craving for sensual pleasures, craving for existence, craving for non-existence. | 即是—欲愛、有愛、無有愛。 |
| Idaṁ vuccati, bhikkhave, aghamūlan”ti. | This, monks, is called the root of suffering.” | 諸比丘，此名為苦之根。」 |
22.32 - SN 22.32 Pabhaṅgu: Pabhaṅgusutta
| --- SN22.32 - Pabhaṅgusutta --- | --- SN22.32 - Pabhaṅgusutta --- | --- SN22.32 - Pabhaṅgusutta --- |
| Sāvatthinidānaṁ. | Sāvatthī is the setting. | 舍衛城為場景。 |
| “Pabhaṅguñca, bhikkhave, desessāmi appabhaṅguñca. | “I will teach you, monks, the fragile and the non-fragile. | 「我將教汝等，諸比丘，易碎與不易碎。 |
| Taṁ suṇātha. | Listen to that. | 諦聽之。 |
| Kiñca, bhikkhave, pabhaṅgu, kiṁ appabhaṅgu? | And what, monks, is the fragile, what is the non-fragile? | 諸比丘，何為易碎，何為不易碎？ |
| Rūpaṁ, bhikkhave, pabhaṅgu. | Form, monks, is fragile. | 諸比丘，色是易碎。 |
| Yo tassa nirodho vūpasamo atthaṅgamo, idaṁ appabhaṅgu. | Its cessation, pacification, ending—this is the non-fragile. | 其止息、平息、終結—此是不易碎。 |
| Vedanā pabhaṅgu. | Feeling is fragile. | 受是易碎。 |
| Yo tassā nirodho vūpasamo atthaṅgamo, idaṁ appabhaṅgu. | Its cessation, pacification, ending—this is the non-fragile. | 其止息、平息、終結—此是不易碎。 |
| Saññā pabhaṅgu … | Perception is fragile … | 想是易碎… |
| saṅkhārā pabhaṅgu. | volitional formations are fragile. | 行是易碎。 |
| Yo tesaṁ nirodho vūpasamo atthaṅgamo, idaṁ appabhaṅgu. | Their cessation, pacification, ending—this is the non-fragile. | 其止息、平息、終結—此是不易碎。 |
| Viññāṇaṁ pabhaṅgu. | Consciousness is fragile. | 識是易碎。 |
| Yo tassa nirodho vūpasamo atthaṅgamo, idaṁ appabhaṅgū”ti. | Its cessation, pacification, ending—this is the non-fragile.” | 其止息、平息、終結—此是不易碎。」 |
| Bhāravaggo tatiyo. | The Burden Chapter, the Third. | 重擔品，第三。 |
| Bhāraṁ pariññaṁ abhijānaṁ, | Burden, Full Understanding, Direct Knowledge, | 重擔、遍知、親證， |
| chandarāgaṁ catutthakaṁ; | Desire and Lust is the fourth; | 欲貪為第四； |
| Assādā ca tayo vuttā, | Three on Gratification are stated, | 述三篇關於味， |
| abhinandanamaṭṭhamaṁ; | Delighting is the eighth; | 喜樂為第八； |
| Uppādaṁ aghamūlañca, | Arising, Root of Suffering, | 生起，苦之根， |
| ekādasamo pabhaṅgūti. | And Fragile is the eleventh. | 與易碎為第十一。 |
22.33 - SN 22.33 Natumhāka: Natumhākasutta
| --- SN22.33 - Natumhākasutta --- | --- SN22.33 - Natumhākasutta --- | --- SN22.33 - Natumhākasutta --- |
| Sāvatthinidānaṁ. | Sāvatthī is the setting. | 舍衛城為場景。 |
| “Yaṁ, bhikkhave, na tumhākaṁ, taṁ pajahatha. | “What is not yours, monks, that you should abandon. | 「非汝所有者，諸比丘，汝等應捨棄。 |
| Taṁ vo pahīnaṁ hitāya sukhāya bhavissati. | Your abandoning of it will be for your welfare and happiness. | 汝等捨棄之，將為汝等之福利與安樂。 |
| Kiñca, bhikkhave, na tumhākaṁ? | And what, monks, is not yours? | 諸比丘，何者非汝所有？ |
| Rūpaṁ, bhikkhave, na tumhākaṁ, taṁ pajahatha. | Form, monks, is not yours, that you should abandon. | 諸比丘，色非汝所有，汝等應捨棄。 |
| Taṁ vo pahīnaṁ hitāya sukhāya bhavissati. | Your abandoning of it will be for your welfare and happiness. | 汝等捨棄之，將為汝等之福利與安樂。 |
| Vedanā na tumhākaṁ, taṁ pajahatha. | Feeling is not yours, that you should abandon. | 受非汝所有，汝等應捨棄。 |
| Sā vo pahīnā hitāya sukhāya bhavissati. | Your abandoning of it will be for your welfare and happiness. | 汝等捨棄之，將為汝等之福利與安樂。 |
| Saññā na tumhākaṁ … | Perception is not yours … | 想非汝所有… |
| saṅkhārā na tumhākaṁ, te pajahatha. | volitional formations are not yours, those you should abandon. | 行非汝所有，彼等汝應捨棄。 |
| Te vo pahīnā hitāya sukhāya bhavissanti. | Your abandoning of them will be for your welfare and happiness. | 汝等捨棄之，將為汝等之福利與安樂。 |
| Viññāṇaṁ na tumhākaṁ, taṁ pajahatha. | Consciousness is not yours, that you should abandon. | 識非汝所有，汝等應捨棄。 |
| Taṁ vo pahīnaṁ hitāya sukhāya bhavissati. | Your abandoning of it will be for your welfare and happiness. | 汝等捨棄之，將為汝等之福利與安樂。 |
| Seyyathāpi, bhikkhave, yaṁ imasmiṁ jetavane tiṇakaṭṭhasākhāpalāsaṁ taṁ jano hareyya vā ḍaheyya vā yathāpaccayaṁ vā kareyya. | Just as, monks, whatever grass, sticks, branches, and leaves there are in this Jeta’s Grove, people might carry it off, or burn it, or do with it as they please. | 譬如，諸比丘，此祇陀林中所有之草、木、枝、葉，人或取走之，或焚燒之，或隨意處置之。 |
| Api nu tumhākaṁ evamassa: | Would it occur to you: | 汝等會作是念否： |
| ‘amhe jano harati vā ḍahati vā yathāpaccayaṁ vā karotī’”ti? | ‘People are carrying us off, or burning us, or doing with us as they please’?” | 『人正取走我等，或焚燒我等，或隨意處置我等』？」 |
| “No hetaṁ, bhante”. | “No, indeed, Bhante.” | 「實無此念，尊者。」 |
| “Taṁ kissa hetu”? | “For what reason?” | 「何以故？」 |
| “Na hi no etaṁ, bhante, attā vā attaniyaṁ vā”ti. | “Because, Bhante, that is not our self nor what belongs to our self.” | 「尊者，因彼非我之我，亦非我所屬。」 |
| “Evameva kho, bhikkhave, rūpaṁ na tumhākaṁ, taṁ pajahatha. | “Even so, monks, form is not yours, that you should abandon. | 「亦復如是，諸比丘，色非汝所有，汝等應捨棄。 |
| Taṁ vo pahīnaṁ hitāya sukhāya bhavissati. | Your abandoning of it will be for your welfare and happiness. | 汝等捨棄之，將為汝等之福利與安樂。 |
| Vedanā na tumhākaṁ, taṁ pajahatha. | Feeling is not yours, that you should abandon. | 受非汝所有，汝等應捨棄。 |
| Sā vo pahīnā hitāya sukhāya bhavissati. | Your abandoning of it will be for your welfare and happiness. | 汝等捨棄之，將為汝等之福利與安樂。 |
| Saññā na tumhākaṁ … | Perception is not yours … | 想非汝所有… |
| saṅkhārā na tumhākaṁ … | volitional formations are not yours … | 行非汝所有… |
| viññāṇaṁ na tumhākaṁ, taṁ pajahatha. | consciousness is not yours, that you should abandon. | 識非汝所有，汝等應捨棄。 |
| Taṁ vo pahīnaṁ hitāya sukhāya bhavissatī”ti. | Your abandoning of it will be for your welfare and happiness.” | 汝等捨棄之，將為汝等之福利與安樂。」 |
22.34 - SN 22.34 Dutiyanatumhāka: Dutiyanatumhākasutta
| --- SN22.34 - Dutiyanatumhākasutta --- | --- SN22.34 - Dutiyanatumhākasutta --- | --- SN22.34 - Dutiyanatumhākasutta --- |
| Sāvatthinidānaṁ. | Sāvatthī is the setting. | 舍衛城為場景。 |
| “Yaṁ, bhikkhave, na tumhākaṁ, taṁ pajahatha. | “What is not yours, monks, that you should abandon. | 「非汝所有者，諸比丘，汝等應捨棄。 |
| Taṁ vo pahīnaṁ hitāya sukhāya bhavissati. | Your abandoning of it will be for your welfare and happiness. | 汝等捨棄之，將為汝等之福利與安樂。 |
| Kiñca, bhikkhave, na tumhākaṁ? | And what, monks, is not yours? | 諸比丘，何者非汝所有？ |
| Rūpaṁ, bhikkhave, na tumhākaṁ, taṁ pajahatha. | Form, monks, is not yours, that you should abandon. | 諸比丘，色非汝所有，汝等應捨棄。 |
| Taṁ vo pahīnaṁ hitāya sukhāya bhavissati. | Your abandoning of it will be for your welfare and happiness. | 汝等捨棄之，將為汝等之福利與安樂。 |
| Vedanā na tumhākaṁ … | Feeling is not yours … | 受非汝所有… |
| saññā na tumhākaṁ … | perception is not yours … | 想非汝所有… |
| saṅkhārā na tumhākaṁ … | volitional formations are not yours … | 行非汝所有… |
| viññāṇaṁ na tumhākaṁ, taṁ pajahatha. | consciousness is not yours, that you should abandon. | 識非汝所有，汝等應捨棄。 |
| Taṁ vo pahīnaṁ hitāya sukhāya bhavissati. | Your abandoning of it will be for your welfare and happiness. | 汝等捨棄之，將為汝等之福利與安樂。 |
| Yaṁ, bhikkhave, na tumhākaṁ taṁ pajahatha. | What is not yours, monks, that you should abandon. | 非汝所有者，諸比丘，汝等應捨棄。 |
| Taṁ vo pahīnaṁ hitāya sukhāya bhavissatī”ti. | Your abandoning of it will be for your welfare and happiness.” | 汝等捨棄之，將為汝等之福利與安樂。」 |
| Dutiyaṁ. | Second. | 第二。 |
22.35 - SN 22.35 Aññatarabhikkhu: Aññatarabhikkhusutta
| --- SN22.35 - Aññatarabhikkhusutta --- | --- SN22.35 - Aññatarabhikkhusutta --- | --- SN22.35 - Aññatarabhikkhusutta --- |
| Sāvatthinidānaṁ. | Sāvatthī is the setting. | 舍衛城為場景。 |
| Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: | Then a certain monk approached the Blessed One, paid homage to him, and sat down to one side. Sitting there, that monk said to the Blessed One: | 時，有一比丘詣世尊所，禮敬已，坐於一面。坐於彼處，彼比丘白世尊言： |
| “sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu; | “It would be good, Bhante, if the Blessed One would teach me the Dhamma in brief; | 「善哉，尊者，若世尊能為我略說法； |
| yamahaṁ bhagavato dhammaṁ sutvā eko vūpakaṭṭho, appamatto ātāpī pahitatto vihareyyan”ti. | so that, having heard the Dhamma from the Blessed One, I might dwell alone, withdrawn, diligent, ardent, and resolute.” | 以便聞世尊法後，我得獨住，遠離，精勤，熱心，堅定。」 |
| “Yaṁ kho, bhikkhu, anuseti, tena saṅkhaṁ gacchati; | “Whatever one is attached to, monk, by that one is reckoned; | 「比丘，凡有所執，即為所計； |
| yaṁ nānuseti, na tena saṅkhaṁ gacchatī”ti. | whatever one is not attached to, by that one is not reckoned.” | 凡無所執，即不為所計。」 |
| “Aññātaṁ, bhagavā, aññātaṁ, sugatā”ti. | “Understood, Blessed One! Understood, Fortunate One!” | 「已解，世尊！已解，善逝！」 |
| “Yathā kathaṁ pana tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsī”ti? | “But in what way, monk, do you understand in detail the meaning of what was stated by me in brief?” | 「然比丘，汝如何詳解我簡說之義？」 |
| “Rūpañce, bhante, anuseti tena saṅkhaṁ gacchati. | “If, Bhante, one is attached to form, by that one is reckoned. | 「尊者，若執著於色，即為所計。 |
| Vedanañce anuseti tena saṅkhaṁ gacchati. | If one is attached to feeling, by that one is reckoned. | 若執著於受，即為所計。 |
| Saññañce anuseti tena saṅkhaṁ gacchati. | If one is attached to perception, by that one is reckoned. | 若執著於想，即為所計。 |
| Saṅkhāre ce anuseti tena saṅkhaṁ gacchati. | If one is attached to volitional formations, by that one is reckoned. | 若執著於行，即為所計。 |
| Viññāṇañce anuseti tena saṅkhaṁ gacchati. | If one is attached to consciousness, by that one is reckoned. | 若執著於識，即為所計。 |
| Rūpañce, bhante, nānuseti na tena saṅkhaṁ gacchati. | If, Bhante, one is not attached to form, by that one is not reckoned. | 尊者，若不執著於色，即不為所計。 |
| Vedanañce … | If one is not attached to feeling … | 若不執著於受… |
| saññañce … | if one is not attached to perception … | 若不執著於想… |
| saṅkhāre ce … | if one is not attached to volitional formations … | 若不執著於行… |
| viññāṇañce nānuseti na tena saṅkhaṁ gacchati. | if one is not attached to consciousness, by that one is not reckoned. | 若不執著於識，即不為所計。 |
| Imassa khvāhaṁ, bhante, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāmī”ti. | It is in this way, Bhante, that I understand in detail the meaning of what was stated in brief by the Blessed One.” | 尊者，我如是詳解世尊簡說之義。」 |
| “Sādhu sādhu, bhikkhu. | “Good, good, monk! | 「善哉，善哉，比丘！ |
| Sādhu kho tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsi. | It is good, monk, that you understand in detail the meaning of what was stated by me in brief. | 善哉，比丘，汝詳解我簡說之義。 |
| Rūpañce, bhikkhu, anuseti tena saṅkhaṁ gacchati. | If, monk, one is attached to form, by that one is reckoned. | 比丘，若執著於色，即為所計。 |
| Vedanañce … | If one is attached to feeling … | 若執著於受… |
| saññañce … | if one is attached to perception … | 若執著於想… |
| saṅkhāre ce … | if one is attached to volitional formations … | 若執著於行… |
| viññāṇañce anuseti tena saṅkhaṁ gacchati. | if one is attached to consciousness, by that one is reckoned. | 若執著於識，即為所計。 |
| Rūpañce, bhikkhu, nānuseti na tena saṅkhaṁ gacchati. | If, monk, one is not attached to form, by that one is not reckoned. | 比丘，若不執著於色，即不為所計。 |
| Vedanañce … | If one is not attached to feeling … | 若不執著於受… |
| saññañce … | if one is not attached to perception … | 若不執著於想… |
| saṅkhāre ce … | if one is not attached to volitional formations … | 若不執著於行… |
| viññāṇañce nānuseti na tena saṅkhaṁ gacchati. | if one is not attached to consciousness, by that one is not reckoned. | 若不執著於識，即不為所計。 |
| Imassa kho, bhikkhu, mayā saṅkhittena, bhāsitassa evaṁ vitthārena attho daṭṭhabbo”ti. | It is in this way, monk, that the meaning of what was stated by me in brief should be seen in detail.” | 比丘，我簡說之義，應如是詳見。」 |
| Atha kho so bhikkhu bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. | Then that monk, having delighted and rejoiced in the Blessed One’s words, rose from his seat, paid homage to the Blessed One, and, keeping him on his right, departed. | 時，彼比丘，聞世尊言，歡喜踴躍，從座起，禮敬世尊，右繞已，離去。 |
| Atha kho so bhikkhu eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi. | Then that monk, dwelling alone, withdrawn, diligent, ardent, and resolute, not long after—for the sake of which | 時，彼比丘獨住，遠離，精勤，熱心，堅定，不久之後——為此故 |
| “Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. | gentlemen rightly go forth from the home life into homelessness, that unsurpassed culmination of the holy life— | 善男子正信出家，趣於無家，彼無上梵行之究竟— |
| Aññataro ca pana so bhikkhu arahataṁ ahosīti. | in this very life, by his own direct knowledge, realized it, entered upon it, and dwelt in it. | 於此生中，以自親證，了悟之，入而住之。 |
| Tatiyaṁ. | He understood: “Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.” | 彼知：「生已盡，梵行已立，所作已辦，不受後有。」 |
| And that monk became one of the arahants. | 彼比丘成為阿羅漢之一。 | |
| Third. | 第三。 |
22.36 - SN 22.36 Dutiyaaññatarabhikkhu: Dutiyaaññatarabhikkhusutta
| --- SN22.36 - Dutiyaaññatarabhikkhusutta --- | --- SN22.36 - Dutiyaaññatarabhikkhusutta --- | --- SN22.36 - Dutiyaaññatarabhikkhusutta --- |
| Sāvatthinidānaṁ. | Sāvatthī is the setting. | 舍衛城為場景。 |
| Atha kho aññataro bhikkhu yena bhagavā …pe… ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: | Then a certain monk approached the Blessed One …pe… sitting to one side, that monk said to the Blessed One: | 時，有一比丘詣世尊所…乃至…坐於一面，彼比丘白世尊言： |
| “sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu yamahaṁ bhagavato dhammaṁ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti. | “It would be good, Bhante, if the Blessed One would teach me the Dhamma in brief, so that, having heard the Dhamma from the Blessed One, I might dwell alone, withdrawn, diligent, ardent, and resolute.” | 「善哉，尊者，若世尊能為我略說法，以便聞世尊法後，我得獨住，遠離，精勤，熱心，堅定。」 |
| “Yaṁ kho, bhikkhu, anuseti taṁ anumīyati; | “Whatever one is attached to, monk, that is inferred; | 「比丘，凡有所執，即為所推； |
| yaṁ anumīyati tena saṅkhaṁ gacchati. | what is inferred, by that one is reckoned. | 所推者，即為所計。 |
| Yaṁ nānuseti na taṁ anumīyati; | Whatever one is not attached to, that is not inferred; | 凡無所執，即不為所推； |
| yaṁ nānumīyati na tena saṅkhaṁ gacchatī”ti. | what is not inferred, by that one is not reckoned.” | 不為所推者，即不為所計。」 |
| “Aññātaṁ, bhagavā, aññātaṁ, sugatā”ti. | “Understood, Blessed One! Understood, Fortunate One!” | 「已解，世尊！已解，善逝！」 |
| “Yathā kathaṁ pana tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsī”ti? | “But in what way, monk, do you understand in detail the meaning of what was stated by me in brief?” | 「然比丘，汝如何詳解我簡說之義？」 |
| “Rūpañce, bhante, anuseti taṁ anumīyati; | “If, Bhante, one is attached to form, that is inferred; | 「尊者，若執著於色，即為所推； |
| yaṁ anumīyati tena saṅkhaṁ gacchati. | what is inferred, by that one is reckoned. | 所推者，即為所計。 |
| Vedanañce anuseti … | If one is attached to feeling … | 若執著於受… |
| saññañce anuseti … | if one is attached to perception … | 若執著於想… |
| saṅkhāre ce anuseti … | if one is attached to volitional formations … | 若執著於行… |
| viññāṇañce anuseti taṁ anumīyati; | if one is attached to consciousness, that is inferred; | 若執著於識，即為所推； |
| yaṁ anumīyati tena saṅkhaṁ gacchati. | what is inferred, by that one is reckoned. | 所推者，即為所計。 |
| Rūpañce, bhante, nānuseti na taṁ anumīyati; | If, Bhante, one is not attached to form, that is not inferred; | 尊者，若不執著於色，即不為所推； |
| yaṁ nānumīyati na tena saṅkhaṁ gacchati. | what is not inferred, by that one is not reckoned. | 不為所推者，即不為所計。 |
| Vedanañce nānuseti … | If one is not attached to feeling … | 若不執著於受… |
| saññañce nānuseti … | if one is not attached to perception … | 若不執著於想… |
| saṅkhāre ce nānuseti … | if one is not attached to volitional formations … | 若不執著於行… |
| viññāṇañce nānuseti na taṁ anumīyati; | if one is not attached to consciousness, that is not inferred; | 若不執著於識，即不為所推； |
| yaṁ nānumīyati na tena saṅkhaṁ gacchati. | what is not inferred, by that one is not reckoned. | 不為所推者，即不為所計。 |
| Imassa khvāhaṁ, bhante, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāmī”ti. | It is in this way, Bhante, that I understand in detail the meaning of what was stated in brief by the Blessed One.” | 尊者，我如是詳解世尊簡說之義。」 |
| “Sādhu sādhu, bhikkhu. | “Good, good, monk! | 「善哉，善哉，比丘！ |
| Sādhu kho tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsi. | It is good, monk, that you understand in detail the meaning of what was stated by me in brief. | 善哉，比丘，汝詳解我簡說之義。 |
| Rūpañce, bhikkhu, anuseti taṁ anumīyati; | If, monk, one is attached to form, that is inferred; | 比丘，若執著於色，即為所推； |
| yaṁ anumīyati tena saṅkhaṁ gacchati. | what is inferred, by that one is reckoned. | 所推者，即為所計。 |
| Vedanañce, bhikkhu … | If, monk, one is attached to feeling … | 比丘，若執著於受… |
| saññañce, bhikkhu … | if, monk, one is attached to perception … | 比丘，若執著於想… |
| saṅkhāre ce, bhikkhu … | if, monk, one is attached to volitional formations … | 比丘，若執著於行… |
| viññāṇañce, bhikkhu, anuseti taṁ anumīyati; | if, monk, one is attached to consciousness, that is inferred; | 比丘，若執著於識，即為所推； |
| yaṁ anumīyati tena saṅkhaṁ gacchati. | what is inferred, by that one is reckoned. | 所推者，即為所計。 |
| Rūpañce, bhikkhu, nānuseti na taṁ anumīyati; | If, monk, one is not attached to form, that is not inferred; | 比丘，若不執著於色，即不為所推； |
| yaṁ nānumīyati na tena saṅkhaṁ gacchati. | what is not inferred, by that one is not reckoned. | 不為所推者，即不為所計。 |
| Vedanañce nānuseti … | If one is not attached to feeling … | 若不執著於受… |
| saññañce nānuseti … | if one is not attached to perception … | 若不執著於想… |
| saṅkhāre ce nānuseti … | if one is not attached to volitional formations … | 若不執著於行… |
| viññāṇañce nānuseti na taṁ anumīyati; | if one is not attached to consciousness, that is not inferred; | 若不執著於識，即不為所推； |
| yaṁ nānumīyati na tena saṅkhaṁ gacchati. | what is not inferred, by that one is not reckoned. | 不為所推者，即不為所計。 |
| Imassa kho, bhikkhu, mayā saṅkhittena bhāsitassa evaṁ vitthārena attho daṭṭhabbo”ti …pe… | It is in this way, monk, that the meaning of what was stated by me in brief should be seen in detail.” …pe… | 比丘，我簡說之義，應如是詳見。」…乃至… |
| aññataro ca pana so bhikkhu arahataṁ ahosīti. | And that monk became one of the arahants. | 彼比丘成為阿羅漢之一。 |
| Catutthaṁ. | Fourth. | 第四。 |
22.37 - SN 22.37 Ānanda: Ānandasutta
| --- SN22.37 - Ānandasutta --- | --- SN22.37 - Ānandasutta --- | --- SN22.37 - Ānandasutta --- |
| Sāvatthinidānaṁ. | Sāvatthī is the setting. | 舍衛城為場景。 |
| Atha kho āyasmā ānando …pe… | Then the Venerable Ānanda …pe… | 時，尊者阿難…乃至… |
| ekamantaṁ nisinnaṁ kho āyasmantaṁ ānandaṁ bhagavā etadavoca: | Sitting to one side, the Blessed One said this to the Venerable Ānanda: | 坐於一面，世尊告尊者阿難言： |
| “Sace taṁ, ānanda, evaṁ puccheyyuṁ: | “If, Ānanda, they were to ask you thus: | 「阿難，若人問汝： |
| ‘katamesaṁ, āvuso ānanda, dhammānaṁ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṁ paññāyatī’ti? | ‘Of what phenomena, friend Ānanda, is arising discerned, passing away discerned, alteration while standing discerned?’ | 『友阿難，何法之生起可辨，滅去可辨，住時變異可辨？』 |
| Evaṁ puṭṭho tvaṁ, ānanda, kinti byākareyyāsī”ti? | Being asked thus, Ānanda, how would you explain?” | 阿難，若被如是問，汝當如何解釋？」 |
| “Sace maṁ, bhante, evaṁ puccheyyuṁ: | “If, Bhante, they were to ask me thus: | 「尊者，若人問我： |
| ‘katamesaṁ, āvuso ānanda, dhammānaṁ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṁ paññāyatī’ti? | ‘Of what phenomena, friend Ānanda, is arising discerned, passing away discerned, alteration while standing discerned?’ | 『友阿難，何法之生起可辨，滅去可辨，住時變異可辨？』 |
| Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyaṁ: | Being asked thus, Bhante, I would explain thus: | 尊者，若被如是問，我當如是解釋： |
| ‘rūpassa kho, āvuso, uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṁ paññāyati. | ‘Of form, friend, arising is discerned, passing away is discerned, alteration while standing is discerned. | 『友，色之生起可辨，滅去可辨，住時變異可辨。 |
| Vedanāya … | Of feeling … | 受之… |
| saññāya … | of perception … | 想之… |
| saṅkhārānaṁ … | of volitional formations … | 行之… |
| viññāṇassa uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṁ paññāyati. | of consciousness, arising is discerned, passing away is discerned, alteration while standing is discerned. | 識之生起可辨，滅去可辨，住時變異可辨。 |
| Imesaṁ kho, āvuso, dhammānaṁ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṁ paññāyatī’ti. | Of these phenomena, friend, arising is discerned, passing away is discerned, alteration while standing is discerned.’ | 友，此諸法之生起可辨，滅去可辨，住時變異可辨。』 |
| Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyan”ti. | Being asked thus, Bhante, I would explain thus.” | 尊者，若被如是問，我當如是解釋。」 |
| “Sādhu sādhu, ānanda. | “Good, good, Ānanda! | 「善哉，善哉，阿難！ |
| Rūpassa kho, ānanda, uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṁ paññāyati. | Of form, Ānanda, arising is discerned, passing away is discerned, alteration while standing is discerned. | 阿難，色之生起可辨，滅去可辨，住時變異可辨。 |
| Vedanāya … | Of feeling … | 受之… |
| saññāya … | of perception … | 想之… |
| saṅkhārānaṁ … | of volitional formations … | 行之… |
| viññāṇassa uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṁ paññāyati. | of consciousness, arising is discerned, passing away is discerned, alteration while standing is discerned. | 識之生起可辨，滅去可辨，住時變異可辨。 |
| Imesaṁ kho, ānanda, dhammānaṁ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṁ paññāyatīti. | Of these phenomena, Ānanda, arising is discerned, passing away is discerned, alteration while standing is discerned. | 阿難，此諸法之生起可辨，滅去可辨，住時變異可辨。 |
| Evaṁ puṭṭho tvaṁ, ānanda, evaṁ byākareyyāsī”ti. | Being asked thus, Ānanda, you should explain thus.” | 阿難，若被如是問，汝應如是解釋。」 |
22.38 - SN 22.38 Dutiyaānanda: Dutiyaānandasutta
| --- SN22.38 - Dutiyaānandasutta --- | --- SN22.38 - Dutiyaānandasutta --- | --- SN22.38 - Dutiyaānandasutta --- |
| Sāvatthinidānaṁ. | Sāvatthī is the setting. | 舍衛城為場景。 |
| Ekamantaṁ nisinnaṁ kho āyasmantaṁ ānandaṁ bhagavā etadavoca: | Sitting to one side, the Blessed One said this to the Venerable Ānanda: | 坐於一面，世尊告尊者阿難言： |
| “Sace taṁ, ānanda, evaṁ puccheyyuṁ: | “If, Ānanda, they were to ask you thus: | 「阿難，若人問汝： |
| ‘katamesaṁ, āvuso ānanda, dhammānaṁ uppādo paññāyittha, vayo paññāyittha, ṭhitassa aññathattaṁ paññāyittha? | ‘Of what phenomena, friend Ānanda, was arising discerned, was passing away discerned, was alteration while standing discerned? | 『友阿難，何法之生起曾被辨，滅去曾被辨，住時變異曾被辨？ |
| Katamesaṁ dhammānaṁ uppādo paññāyissati, vayo paññāyissati, ṭhitassa aññathattaṁ paññāyissati? | Of what phenomena will arising be discerned, will passing away be discerned, will alteration while standing be discerned? | 何法之生起將被辨，滅去將被辨，住時變異將被辨？ |
| Katamesaṁ dhammānaṁ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṁ paññāyatī’ti? | Of what phenomena is arising discerned, is passing away discerned, is alteration while standing discerned?’ | 何法之生起正被辨，滅去正被辨，住時變異正被辨？』 |
| Evaṁ puṭṭho tvaṁ, ānanda, kinti byākareyyāsī”ti? | Being asked thus, Ānanda, how would you explain?” | 阿難，若被如是問，汝當如何解釋？」 |
| “Sace maṁ, bhante, evaṁ puccheyyuṁ: | “If, Bhante, they were to ask me thus: | 「尊者，若人問我： |
| ‘katamesaṁ, āvuso ānanda, dhammānaṁ uppādo paññāyittha, vayo paññāyittha, ṭhitassa aññathattaṁ paññāyittha? | ‘Of what phenomena, friend Ānanda, was arising discerned, was passing away discerned, was alteration while standing discerned? | 『友阿難，何法之生起曾被辨，滅去曾被辨，住時變異曾被辨？ |
| Katamesaṁ dhammānaṁ uppādo paññāyissati, vayo paññāyissati, ṭhitassa aññathattaṁ paññāyissati? | Of what phenomena will arising be discerned, will passing away be discerned, will alteration while standing be discerned? | 何法之生起將被辨，滅去將被辨，住時變異將被辨？ |
| Katamesaṁ dhammānaṁ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṁ paññāyatī’ti? | Of what phenomena is arising discerned, is passing away discerned, is alteration while standing discerned?’ | 何法之生起正被辨，滅去正被辨，住時變異正被辨？』 |
| Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyaṁ: | Being asked thus, Bhante, I would explain thus: | 尊者，若被如是問，我當如是解釋： |
| ‘yaṁ kho, āvuso, rūpaṁ atītaṁ niruddhaṁ vipariṇataṁ; | ‘Whatever form, friend, was past, ceased, altered; | 『友，凡色已過去，已滅，已變； |
| tassa uppādo paññāyittha, vayo paññāyittha, ṭhitassa aññathattaṁ paññāyittha. | of that, arising was discerned, passing away was discerned, alteration while standing was discerned. | 彼之生起曾被辨，滅去曾被辨，住時變異曾被辨。 |
| Yā vedanā atītā niruddhā vipariṇatā; | Whatever feeling was past, ceased, altered; | 凡受已過去，已滅，已變； |
| tassā uppādo paññāyittha, vayo paññāyittha, ṭhitāya aññathattaṁ paññāyittha. | of that, arising was discerned, passing away was discerned, alteration while standing was discerned. | 彼之生起曾被辨，滅去曾被辨，住時變異曾被辨。 |
| Yā saññā … | Whatever perception … | 凡想… |
| ye saṅkhārā atītā niruddhā vipariṇatā; | whatever volitional formations were past, ceased, altered; | 凡行已過去，已滅，已變； |
| tesaṁ uppādo paññāyittha, vayo paññāyittha, ṭhitassa aññathattaṁ paññāyittha. | of those, arising was discerned, passing away was discerned, alteration while standing was discerned. | 彼之生起曾被辨，滅去曾被辨，住時變異曾被辨。 |
| Yaṁ viññāṇaṁ atītaṁ niruddhaṁ vipariṇataṁ; | Whatever consciousness was past, ceased, altered; | 凡識已過去，已滅，已變； |
| tassa uppādo paññāyittha, vayo paññāyittha, ṭhitassa aññathattaṁ paññāyittha. | of that, arising was discerned, passing away was discerned, alteration while standing was discerned. | 彼之生起曾被辨，滅去曾被辨，住時變異曾被辨。 |
| Imesaṁ kho, āvuso, dhammānaṁ uppādo paññāyittha, vayo paññāyittha, ṭhitassa aññathattaṁ paññāyittha. | Of these phenomena, friend, arising was discerned, passing away was discerned, alteration while standing was discerned. | 友，此諸法之生起曾被辨，滅去曾被辨，住時變異曾被辨。 |
| Yaṁ kho, āvuso, rūpaṁ ajātaṁ apātubhūtaṁ; | Whatever form, friend, is unborn, unmanifest; | 友，凡色未生，未顯； |
| tassa uppādo paññāyissati, vayo paññāyissati, ṭhitassa aññathattaṁ paññāyissati. | of that, arising will be discerned, passing away will be discerned, alteration while standing will be discerned. | 彼之生起將被辨，滅去將被辨，住時變異將被辨。 |
| Yā vedanā ajātā apātubhūtā; | Whatever feeling is unborn, unmanifest; | 凡受未生，未顯； |
| tassā uppādo paññāyissati, vayo paññāyissati, ṭhitāya aññathattaṁ paññāyissati. | of that, arising will be discerned, passing away will be discerned, alteration while standing will be discerned. | 彼之生起將被辨，滅去將被辨，住時變異將被辨。 |
| Yā saññā …pe… | Whatever perception …pe… | 凡想…乃至… |
| ye saṅkhārā ajātā apātubhūtā; | whatever volitional formations are unborn, unmanifest; | 凡行未生，未顯； |
| tesaṁ uppādo paññāyissati, vayo paññāyissati, ṭhitassa aññathattaṁ paññāyissati. | of those, arising will be discerned, passing away will be discerned, alteration while standing will be discerned. | 彼之生起將被辨，滅去將被辨，住時變異將被辨。 |
| Yaṁ viññāṇaṁ ajātaṁ apātubhūtaṁ; | Whatever consciousness is unborn, unmanifest; | 凡識未生，未顯； |
| tassa uppādo paññāyissati, vayo paññāyissati, ṭhitassa aññathattaṁ paññāyissati. | of that, arising will be discerned, passing away will be discerned, alteration while standing will be discerned. | 彼之生起將被辨，滅去將被辨，住時變異將被辨。 |
| Imesaṁ kho, āvuso, dhammānaṁ uppādo paññāyissati, vayo paññāyissati, ṭhitassa aññathattaṁ paññāyissati. | Of these phenomena, friend, arising will be discerned, passing away will be discerned, alteration while standing will be discerned. | 友，此諸法之生起將被辨，滅去將被辨，住時變異將被辨。 |
| Yaṁ kho, āvuso, rūpaṁ jātaṁ pātubhūtaṁ; | Whatever form, friend, is born, manifest; | 友，凡色已生，已顯； |
| tassa uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṁ paññāyati. | of that, arising is discerned, passing away is discerned, alteration while standing is discerned. | 彼之生起正被辨，滅去正被辨，住時變異正被辨。 |
| Yā vedanā jātā pātubhūtā …pe… | Whatever feeling is born, manifest …pe… | 凡受已生，已顯…乃至… |
| yā saññā … | whatever perception … | 凡想… |
| ye saṅkhārā jātā pātubhūtā; | whatever volitional formations are born, manifest; | 凡行已生，已顯； |
| tesaṁ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṁ paññāyati. | of those, arising is discerned, passing away is discerned, alteration while standing is discerned. | 彼之生起正被辨，滅去正被辨，- 住時變異正被辨。 |
| Yaṁ viññāṇaṁ jātaṁ pātubhūtaṁ tassa uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṁ paññāyati. | Whatever consciousness is born, manifest, of that, arising is discerned, passing away is discerned, alteration while standing is discerned. | 凡識已生，已顯，彼之生起正被辨，滅去正被辨，住時變異正被辨。 |
| Imesaṁ kho, āvuso, dhammānaṁ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṁ paññāyatī’ti. | Of these phenomena, friend, arising is discerned, passing away is discerned, alteration while standing is discerned.’ | 友，此諸法之生起正被辨，滅去正被辨，住時變異正被辨。』 |
| Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyan”ti. | Being asked thus, Bhante, I would explain thus.” | 尊者，若被如是問，我當如是解釋。」 |
| “Sādhu sādhu, ānanda. | “Good, good, Ānanda! | 「善哉，善哉，阿難！ |
| Yaṁ kho, ānanda, rūpaṁ atītaṁ niruddhaṁ vipariṇataṁ; | Whatever form, Ānanda, was past, ceased, altered; | 阿難，凡色已過去，已滅，已變； |
| tassa uppādo paññāyittha, vayo paññāyittha, ṭhitassa aññathattaṁ paññāyittha. | of that, arising was discerned, passing away was discerned, alteration while standing was discerned. | 彼之生起曾被辨，滅去曾被辨，住時變異曾被辨。 |
| Yā vedanā … | Whatever feeling … | 凡受… |
| yā saññā … | whatever perception … | 凡想… |
| ye saṅkhārā … | whatever volitional formations … | 凡行… |
| yaṁ viññāṇaṁ atītaṁ niruddhaṁ vipariṇataṁ; | whatever consciousness was past, ceased, altered; | 凡識已過去，已滅，已變； |
| tassa uppādo paññāyittha, vayo paññāyittha, ṭhitassa aññathattaṁ paññāyittha. | of that, arising was discerned, passing away was discerned, alteration while standing was discerned. | 彼之生起曾被辨，滅去曾被辨，住時變異曾被辨。 |
| Imesaṁ kho, ānanda, dhammānaṁ uppādo paññāyittha, vayo paññāyittha, ṭhitassa aññathattaṁ paññāyittha. | Of these phenomena, Ānanda, arising was discerned, passing away was discerned, alteration while standing was discerned. | 阿難，此諸法之生起曾被辨，滅去曾被辨，住時變異曾被辨。 |
| Yaṁ kho, ānanda, rūpaṁ ajātaṁ apātubhūtaṁ; | Whatever form, Ānanda, is unborn, unmanifest; | 阿難，凡色未生，未顯； |
| tassa uppādo paññāyissati, vayo paññāyissati, ṭhitassa aññathattaṁ paññāyissati. | of that, arising will be discerned, passing away will be discerned, alteration while standing will be discerned. | 彼之生起將被辨，滅去將被辨，住時變異將被辨。 |
| Yā vedanā … | Whatever feeling … | 凡受… |
| yā saññā … | whatever perception … | 凡想… |
| ye saṅkhārā … | whatever volitional formations … | 凡行… |
| yaṁ viññāṇaṁ ajātaṁ apātubhūtaṁ; | whatever consciousness is unborn, unmanifest; | 凡識未生，未顯； |
| tassa uppādo paññāyissati, vayo paññāyissati, ṭhitassa aññathattaṁ paññāyissati. | of that, arising will be discerned, passing away will be discerned, alteration while standing will be discerned. | 彼之生起將被辨，滅去將被辨，住時變異將被辨。 |
| Imesaṁ kho, ānanda, dhammānaṁ uppādo paññāyissati, vayo paññāyissati, ṭhitassa aññathattaṁ paññāyissati. | Of these phenomena, Ānanda, arising will be discerned, passing away will be discerned, alteration while standing will be discerned. | 阿難，此諸法之生起將被辨，滅去將被辨，住時變異將被辨。 |
| Yaṁ kho, ānanda, rūpaṁ jātaṁ pātubhūtaṁ; | Whatever form, Ānanda, is born, manifest; | 阿難，凡色已生，已顯； |
| tassa uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṁ paññāyati. | of that, arising is discerned, passing away is discerned, alteration while standing is discerned. | 彼之生起正被辨，滅去正被辨，住時變異正被辨。 |
| Yā vedanā jātā pātubhūtā … | Whatever feeling is born, manifest … | 凡受已生，已顯… |
| yā saññā … | whatever perception … | 凡想… |
| ye saṅkhārā … | whatever volitional formations … | 凡行… |
| yaṁ viññāṇaṁ jātaṁ pātubhūtaṁ; | whatever consciousness is born, manifest; | 凡識已生，已顯； |
| tassa uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṁ paññāyati. | of that, arising is discerned, passing away is discerned, alteration while standing is discerned. | 彼之生起正被辨，滅去正被辨，住時變異正被辨。 |
| Imesaṁ kho, ānanda, dhammānaṁ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṁ paññāyatīti. | Of these phenomena, Ānanda, arising is discerned, passing away is discerned, alteration while standing is discerned. | 阿難，此諸法之生起正被辨，滅去正被辨，住時變異正被辨。 |
| Evaṁ puṭṭho tvaṁ, ānanda, evaṁ byākareyyāsī”ti. | Being asked thus, Ānanda, you should explain thus.” | 阿難，若被如是問，汝應如是解釋。」 |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
22.39 - SN 22.39 Anudhamma: Anudhammasutta
| --- SN22.39 - Anudhammasutta --- | --- SN22.39 - Anudhammasutta --- | --- SN22.39 - Anudhammasutta --- |
| Sāvatthinidānaṁ. | Sāvatthī is the setting. | 舍衛城為場景。 |
| “Dhammānudhammappaṭipannassa, bhikkhave, bhikkhuno ayamanudhammo hoti | “For a monk practicing in accordance with the Dhamma, monks, this is in accordance with the Dhamma: | 「諸比丘，隨法而行之比丘，此乃隨法： |
| yaṁ rūpe nibbidābahulo vihareyya, vedanāya nibbidābahulo vihareyya, saññāya nibbidābahulo vihareyya, saṅkhāresu nibbidābahulo vihareyya, viññāṇe nibbidābahulo vihareyya. | that he should dwell much with disenchantment towards form, dwell much with disenchantment towards feeling, dwell much with disenchantment towards perception, dwell much with disenchantment towards volitional formations, dwell much with disenchantment towards consciousness. | 彼應多住於厭離色，多住於厭離受，多住於厭離想，多住於厭離行，多住於厭離識。 |
| Yo rūpe nibbidābahulo viharanto, vedanāya … saññāya … saṅkhāresu nibbidābahulo viharanto, viññāṇe nibbidābahulo viharanto rūpaṁ parijānāti, vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ parijānāti, | One who dwells much with disenchantment towards form, towards feeling … towards perception … towards volitional formations, towards consciousness, fully understands form, fully understands feeling … perception … volitional formations … consciousness. | 多住於厭離色、厭離受…厭離想…厭離行、厭離識者，能遍知色，遍知受…想…行…識。 |
| so rūpaṁ parijānaṁ, vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ parijānaṁ parimuccati rūpamhā, parimuccati vedanāya, parimuccati saññāya, parimuccati saṅkhārehi, parimuccati viññāṇamhā, | He who fully understands form, feeling … perception … volitional formations … consciousness, is liberated from form, liberated from feeling, liberated from perception, liberated from volitional formations, liberated from consciousness. | 遍知色、受…想…行…識者，能解脫於色，解脫於受，解脫於想，解脫於行，解脫於識。 |
| parimuccati jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimuccati dukkhasmāti vadāmī”ti. | He is liberated from birth, aging-and-death, from sorrows, lamentations, pains, griefs, and despairs; I say he is liberated from suffering.” | 彼能解脫於生、老、死，解脫於愁、悲、苦、憂、絕望；我說彼能解脫於苦。」 |
22.40 - SN 22.40 Dutiyaanudhamma: Dutiyaanudhammasutta
| --- SN22.40 - Dutiyaanudhammasutta --- | --- SN22.40 - Dutiyaanudhammasutta --- | --- SN22.40 - Dutiyaanudhammasutta --- |
| Sāvatthinidānaṁ. | Sāvatthī is the setting. | 舍衛城為場景。 |
| “Dhammānudhammappaṭipannassa, bhikkhave, bhikkhuno ayamanudhammo hoti yaṁ rūpe aniccānupassī vihareyya …pe… | “For a monk practicing in accordance with the Dhamma, monks, this is in accordance with the Dhamma: that he should dwell contemplating impermanence in form …pe… | 「諸比丘，隨法而行之比丘，此乃隨法：彼應住於觀照色之無常…乃至… |
| parimuccati dukkhasmāti vadāmī”ti. | I say he is liberated from suffering.” | 我說彼能解脫於苦。」 |
22.41 - SN 22.41 Tatiyaanudhamma: Tatiyaanudhammasutta
| --- SN22.41 - Tatiyaanudhammasutta --- | --- SN22.41 - Tatiyaanudhammasutta --- | --- SN22.41 - Tatiyaanudhammasutta --- |
| Sāvatthinidānaṁ. | Sāvatthī is the setting. | 舍衛城為場景。 |
| “Dhammānudhammappaṭipannassa, bhikkhave, bhikkhuno ayamanudhammo hoti yaṁ rūpe dukkhānupassī vihareyya …pe… | “For a monk practicing in accordance with the Dhamma, monks, this is in accordance with the Dhamma: that he should dwell contemplating suffering in form …pe… | 「諸比丘，隨法而行之比丘，此乃隨法：彼應住於觀照色之苦…乃至… |
| parimuccati dukkhasmāti vadāmī”ti. | I say he is liberated from suffering.” | 我說彼能解脫於苦。」 |
22.42 - SN 22.42 Catutthaanudhamma: Catutthaanudhammasutta
| --- SN22.42 - Catutthaanudhammasutta --- | --- SN22.42 - Catutthaanudhammasutta --- | --- SN22.42 - Catutthaanudhammasutta --- |
| Sāvatthinidānaṁ. | Sāvatthī is the setting. | 舍衛城為場景。 |
| “Dhammānudhammappaṭipannassa, bhikkhave, bhikkhuno ayamanudhammo hoti yaṁ rūpe anattānupassī vihareyya, vedanāya … saññāya … saṅkhāresu … viññāṇe anattānupassī vihareyya. | “For a monk practicing in accordance with the Dhamma, monks, this is in accordance with the Dhamma: that he should dwell contemplating not-self in form, in feeling … in perception … in volitional formations … in consciousness. | 「諸比丘，隨法而行之比丘，此乃隨法：彼應住於觀照色、受、想、行、識之非我。 |
| Yo rūpe anattānupassī viharanto …pe… rūpaṁ parijānāti, vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ parijānāti, so rūpaṁ parijānaṁ, vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ parijānaṁ parimuccati rūpamhā, parimuccati vedanāya, parimuccati saññāya, parimuccati saṅkhārehi, parimuccati viññāṇamhā, parimuccati jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimuccati dukkhasmāti vadāmī”ti. | One who dwells contemplating not-self in form …pe… fully understands form, fully understands feeling … perception … volitional formations … consciousness. | 住於觀照色之非我者…乃至…能遍知色，遍知受…想…行…識。 |
| Natumhākavaggo catuttho. | He who fully understands form, feeling … perception … volitional formations … consciousness, is liberated from form, liberated from feeling, liberated from perception, liberated from volitional formations, liberated from consciousness. He is liberated from birth, aging-and-death, from sorrows, lamentations, pains, griefs, and despairs; I say he is liberated from suffering.” | 遍知色、受…想…行…識者，能解脫於色，解脫於受，解脫於想，解脫於行，解脫於識。彼能解脫於生、老、死，解脫於愁、悲、苦、憂、絕望；我說彼能解脫於苦。」 |
| Natumhākena dve vuttā, | The Not-Yours Chapter, the Fourth. | 非汝所有品，第四。 |
| bhikkhūhi apare duve; | Two stated with Not-Yours, | 二篇述非汝所有， |
| Ānandena ca dve vuttā, | Two others with monks; | 另二篇與比丘； |
| anudhammehi dve dukāti. | Two stated with Ānanda, | 二篇述阿難， |
| And two pairs on In Accordance with Dhamma. | 及二對關於依法。 |
22.43 - SN 22.43 Attadīpa: Attadīpasutta
| --- SN22.43 - Attadīpasutta --- | --- SN22.43 - Attadīpasutta --- | --- SN22.43 - Attadīpasutta --- |
| Sāvatthinidānaṁ. | Sāvatthī is the setting. | 舍衛城為場景。 |
| “Attadīpā, bhikkhave, viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā. | “Dwell, monks, as islands unto yourselves, as refuges unto yourselves, with no other refuge; with the Dhamma as an island, with the Dhamma as a refuge, with no other refuge. | 「諸比丘，住於自洲、自歸依，無他歸依；以法為洲，以法為歸依，無他歸依。 |
| Attadīpānaṁ, bhikkhave, viharataṁ attasaraṇānaṁ anaññasaraṇānaṁ, dhammadīpānaṁ dhammasaraṇānaṁ anaññasaraṇānaṁ yoni upaparikkhitabbā ‘Kiṁjātikā sokaparidevadukkhadomanassupāyāsā, kiṁpahotikā’ti? | For those dwelling as islands unto yourselves, monks, as refuges unto yourselves, with no other refuge; with the Dhamma as an island, with the Dhamma as a refuge, with no other refuge, the origin should be investigated: ‘From what are sorrows, lamentations, pains, griefs, and despairs born, from what are they produced?’ | 諸比丘，為住於自洲、自歸依，無他歸依；以法為洲，以法為歸依，無他歸依者，應探究其根源：『愁、悲、苦、憂、絕望從何而生，從何而起？』 |
| Kiṁjātikā ca, bhikkhave, sokaparidevadukkhadomanassupāyāsā, kiṁpahotikā? | And from what, monks, are sorrows, lamentations, pains, griefs, and despairs born, from what are they produced? | 諸比丘，愁、悲、苦、憂、絕望從何而生，從何而起？ |
| Idha, bhikkhave, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto, | Here, monks, an uninstructed worldling, who has no regard for noble ones, is unskilled and untrained in the Dhamma of the noble ones, has no regard for true men, is unskilled and untrained in the Dhamma of the true men, | 於此，諸比丘，未受教之凡夫，不敬聖者，於聖者之法不善巧、未受訓，不敬真人，於真人之法不善巧、未受訓， |
| rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ; attani vā rūpaṁ, rūpasmiṁ vā attānaṁ. | regards form as self, or self as possessing form, or form as in self, or self as in form. | 視色為我，或我為有色，或色在我中，或我在色中。 |
| Tassa taṁ rūpaṁ vipariṇamati, aññathā ca hoti. | That form of his changes and alters. | 彼之色變易。 |
| Tassa rūpavipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. | With the change and alteration of form, sorrows, lamentations, pains, griefs, and despairs arise in him. | 隨色之變易，愁、悲、苦、憂、絕望生起。 |
| Vedanaṁ attato samanupassati, vedanāvantaṁ vā attānaṁ; attani vā vedanaṁ, vedanāya vā attānaṁ. | He regards feeling as self, or self as possessing feeling, or feeling as in self, or self as in feeling. | 彼視受為我，或我為有受，或受在我中，或我在受中。 |
| Tassa sā vedanā vipariṇamati, aññathā ca hoti. | That feeling of his changes and alters. | 彼之受變易。 |
| Tassa vedanāvipariṇāmaññathābhāvā uppajjanti sokaparideva …pe… pāyāsā. | With the change and alteration of feeling, sorrows, lamentations …pe… despairs arise. | 隨受之變易，愁、悲…乃至…絕望生。 |
| Saññaṁ attato samanupassati … | He regards perception as self … | 彼視想為我… |
| saṅkhāre attato samanupassati … | he regards volitional formations as self … | 彼視行為我… |
| viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ; attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ. | he regards consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. | 彼視識為我，或我為有識，或識在我中，或我在識中。 |
| Tassa taṁ viññāṇaṁ vipariṇamati, aññathā ca hoti. | That consciousness of his changes and alters. | 彼之識變易。 |
| Tassa viññāṇavipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. | With the change and alteration of consciousness, sorrows, lamentations, pains, griefs, and despairs arise in him. | 隨識之變易，愁、悲、苦、憂、絕望生起。 |
| Rūpassa tveva, bhikkhave, aniccataṁ viditvā vipariṇāmaṁ virāgaṁ nirodhaṁ, ‘pubbe ceva rūpaṁ etarahi ca sabbaṁ rūpaṁ aniccaṁ dukkhaṁ vipariṇāmadhamman’ti, evametaṁ yathābhūtaṁ sammappaññāya passato ye sokaparidevadukkhadomanassupāyāsā te pahīyanti. | But having known the impermanence of form, monks, its change, fading away, and cessation, ‘Formerly and now all form is impermanent, suffering, subject to change,’ thus seeing this as it really is with correct wisdom, the sorrows, lamentations, pains, griefs, and despairs are abandoned. | 然，諸比丘，已知色之無常、其變易、消逝、止息，『昔今一切色皆無常、苦、變易法』，如是以正慧如實見此，則愁、悲、苦、憂、絕望皆被捨棄。 |
| Tesaṁ pahānā na paritassati, aparitassaṁ sukhaṁ viharati, sukhavihārī bhikkhu ‘tadaṅganibbuto’ti vuccati. | With their abandoning, he is not agitated; unagitated, he dwells happily; a monk dwelling happily is called ‘one extinguished in that respect.’ | 隨其捨棄，彼不憂惱；不憂惱，則安樂住；安樂住之比丘，名為『於彼方面已寂滅者』。 |
| Vedanāya tveva, bhikkhave, aniccataṁ viditvā vipariṇāmaṁ virāgaṁ nirodhaṁ, ‘pubbe ceva vedanā etarahi ca sabbā vedanā aniccā dukkhā vipariṇāmadhammā’ti, evametaṁ yathābhūtaṁ sammappaññāya passato ye sokaparidevadukkhadomanassupāyāsā te pahīyanti. | But having known the impermanence of feeling, monks, its change, fading away, and cessation, ‘Formerly and now all feeling is impermanent, suffering, subject to change,’ thus seeing this as it really is with correct wisdom, the sorrows, lamentations, pains, griefs, and despairs are abandoned. | 然，諸比丘，已知受之無常、其變易、消逝、止息，『昔今一切受皆無常、苦、變易法』，如是以正慧如實見此，則愁、悲、苦、憂、絕望皆被捨棄。 |
| Tesaṁ pahānā na paritassati, aparitassaṁ sukhaṁ viharati, sukhavihārī bhikkhu ‘tadaṅganibbuto’ti vuccati. | With their abandoning, he is not agitated; unagitated, he dwells happily; a monk dwelling happily is called ‘one extinguished in that respect.’ | 隨其捨棄，彼不憂惱；不憂惱，則安樂住；安樂住之比丘，名為『於彼方面已寂滅者』。 |
| Saññāya … | Of perception … | 於想… |
| saṅkhārānaṁ tveva, bhikkhave, aniccataṁ viditvā vipariṇāmaṁ virāgaṁ nirodhaṁ, ‘pubbe ceva saṅkhārā etarahi ca sabbe saṅkhārā aniccā dukkhā vipariṇāmadhammā’ti, evametaṁ yathābhūtaṁ sammappaññāya passato ye sokaparidevadukkhadomanassupāyāsā te pahīyanti. | But having known the impermanence of volitional formations, monks, their change, fading away, and cessation, ‘Formerly and now all volitional formations are impermanent, suffering, subject to change,’ thus seeing this as it really is with correct wisdom, the sorrows, lamentations, pains, griefs, and despairs are abandoned. | 然，諸比丘，已知行之無常、其變易、消逝、止息，『昔今一切行皆無常、苦、變易法』，如是以正慧如實見此，則愁、悲、苦、憂、絕望皆被捨棄。 |
| Tesaṁ pahānā na paritassati, aparitassaṁ sukhaṁ viharati, sukhavihārī bhikkhu ‘tadaṅganibbuto’ti vuccati. | With their abandoning, he is not agitated; unagitated, he dwells happily; a monk dwelling happily is called ‘one extinguished in that respect.’ | 隨其捨棄，彼不憂惱；不憂惱，則安樂住；安樂住之比丘，名為『於彼方面已寂滅者』。 |
| Viññāṇassa tveva, bhikkhave, aniccataṁ viditvā vipariṇāmaṁ virāgaṁ nirodhaṁ, ‘pubbe ceva viññāṇaṁ etarahi ca sabbaṁ viññāṇaṁ aniccaṁ dukkhaṁ vipariṇāmadhamman’ti, evametaṁ yathābhūtaṁ sammappaññāya passato ye sokaparidevadukkhadomanassupāyāsā te pahīyanti. | But having known the impermanence of consciousness, monks, its change, fading away, and cessation, ‘Formerly and now all consciousness is impermanent, suffering, subject to change,’ thus seeing this as it really is with correct wisdom, the sorrows, lamentations, pains, griefs, and despairs are abandoned. | 然，諸比丘，已知識之無常、其變易、消逝、止息，『昔今一切識皆無常、苦、變易法』，如是以正慧如實見此，則愁、悲、苦、憂、絕望皆被捨棄。 |
| Tesaṁ pahānā na paritassati, aparitassaṁ sukhaṁ viharati, sukhavihārī bhikkhu ‘tadaṅganibbuto’ti vuccatī”ti. | With their abandoning, he is not agitated; unagitated, he dwells happily; a monk dwelling happily is called ‘one extinguished in that respect.’” | 隨其捨棄，彼不憂惱；不憂惱，則安樂住；安樂住之比丘，名為『於彼方面已寂滅者』。」 |
22.44 - SN 22.44 Paṭipadā
| --- SN22.44 - Paṭipadāsutta --- | --- SN22.44 - Way --- | --- SN22.44 - Way --- |
| Sāvatthinidānaṁ. | The Savatthi origin. | 舍衛城起源。 |
| “Sakkāyasamudayagāminiñca vo, bhikkhave, paṭipadaṁ desessāmi, sakkāyanirodhagāminiñca paṭipadaṁ. | "I will teach you, bhikkhus, the way leading to the origination of identity and the way leading to the cessation of identity. | 「諸比丘，我將教汝等導致身份生起之道，及導致身份止息之道。 |
| Taṁ suṇātha. | Listen to that. | 諦聽之。 |
| Katamā ca, bhikkhave, sakkāyasamudayagāminī paṭipadā? | And what, bhikkhus, is the way leading to the origination of identity? | 諸比丘，云何為導致身份生起之道？ |
| Idha, bhikkhave, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto, | Here, bhikkhus, an untaught ordinary person who has no regard for noble ones and is unskilled and undisciplined in their Dhamma, who has no regard for true men and is unskilled and undisciplined in their Dhamma, | 於此，諸比丘，未受教之凡夫，不敬聖者，於其法不善巧、未受調伏，不敬真人，於其法不善巧、未受調伏， |
| rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ; attani vā rūpaṁ, rūpasmiṁ vā attānaṁ. | regards form as self, or self as possessing form, or form as in self, or self as in form. | 視色為我，或我為有色，或色在我中，或我在色中。 |
| Vedanaṁ attato … | He regards feeling as self... | 彼視受為我… |
| saññaṁ … | perception... | 想… |
| saṅkhāre … | volitional formations... | 行… |
| viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ; attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ. | He regards consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. | 彼視識為我，或我為有識，或識在我中，或我在識中。 |
| Ayaṁ vuccati, bhikkhave, ‘sakkāyasamudayagāminī paṭipadā, sakkāyasamudayagāminī paṭipadā’ti. | This is called, bhikkhus, 'the way leading to the origination of identity, the way leading to the origination of identity.' | 諸比丘，此名為『導致身份生起之道，導致身份生起之道』。 |
| Iti hidaṁ, bhikkhave, vuccati ‘dukkhasamudayagāminī samanupassanā’ti. | Thus indeed it is called, bhikkhus, 'the view leading to the origination of suffering.' | 諸比丘，實如是名為『導致苦生起之見』。 |
| Ayamevettha attho. | This is the meaning here. | 此為此處之義。 |
| Katamā ca, bhikkhave, sakkāyanirodhagāminī paṭipadā? | And what, bhikkhus, is the way leading to the cessation of identity? | 諸比丘，云何為導致身份止息之道？ |
| Idha, bhikkhave, sutavā ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto, | Here, bhikkhus, an instructed noble-one's-disciple who has regard for noble ones and is skilled and disciplined in their Dhamma, who has regard for true men and is skilled and disciplined in their Dhamma, | 於此，諸比丘，已受教之聖弟子，敬聖者，於其法善巧、已受調伏，敬真人，於其法善巧、已受調伏， |
| na rūpaṁ attato samanupassati, na rūpavantaṁ vā attānaṁ; na attani vā rūpaṁ, na rūpasmiṁ vā attānaṁ. | does not regard form as self, or self as possessing form, or form as in self, or self as in form. | 不視色為我，或我為有色，或色在我中，或我在色中。 |
| Na vedanaṁ attato … | He does not regard feeling as self... | 彼不視受為我… |
| na saññaṁ … | perception... | 想… |
| na saṅkhāre … | volitional formations... | 行… |
| na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ; na attani vā viññāṇaṁ, na viññāṇasmiṁ vā attānaṁ. | He does not regard consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. | 彼不視識為我，或我為有識，或識在我中，或我在識中。 |
| Ayaṁ vuccati, bhikkhave, ‘sakkāyanirodhagāminī paṭipadā, sakkāyanirodhagāminī paṭipadā’ti. | This is called, bhikkhus, 'the way leading to the cessation of identity, the way leading to the cessation of identity.' | 諸比丘，此名為『導致身份止息之道，導致身份止息之道』。 |
| Iti hidaṁ, bhikkhave, vuccati ‘dukkhanirodhagāminī samanupassanā’ti. | Thus indeed it is called, bhikkhus, 'the view leading to the cessation of suffering.' | 諸比丘，實如是名為『導致苦止息之見』。 |
| Ayamevettha attho”ti. | This is the meaning here." | 此為此處之義。」 |
| Dutiyaṁ. | The second. | 第二。 |
22.45 - SN 22.45 Anicca
| --- SN22.45 - Aniccasutta --- | --- SN22.45 - Impermanent --- | --- SN22.45 - Impermanent --- |
| Sāvatthinidānaṁ. | The Savatthi origin. | 舍衛城起源。 |
| “Rūpaṁ, bhikkhave, aniccaṁ. | "Form, bhikkhus, is impermanent. | 「諸比丘，色是無常。 |
| Yadaniccaṁ taṁ dukkhaṁ; | What is impermanent is suffering; | 無常者是苦； |
| yaṁ dukkhaṁ tadanattā; | what is suffering is nonself; | 苦者是非我； |
| yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. | what is nonself should be seen as it really is with correct wisdom thus: 'This is not mine, this I am not, this is not my self.' | 非我者應以正慧如實觀之：『此非我所，此非我，此非我之我。』 |
| Evametaṁ yathābhūtaṁ sammappaññāya passato cittaṁ virajjati vimuccati anupādāya āsavehi. | When one sees this thus as it really is with correct wisdom, the mind becomes dispassionate and is liberated from the taints by not clinging. | 如是以正慧如實觀此，心則離欲，因不取而離諸漏。 |
| Vedanā aniccā … | Feeling is impermanent... | 受是無常… |
| saññā … | Perception... | 想… |
| saṅkhārā … | Volitional formations... | 行… |
| viññāṇaṁ aniccaṁ. | Consciousness is impermanent. | 識是無常。 |
| Yadaniccaṁ taṁ dukkhaṁ; | What is impermanent is suffering; | 無常者是苦； |
| yaṁ dukkhaṁ tadanattā; | what is suffering is nonself; | 苦者是非我； |
| yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. | what is nonself should be seen as it really is with correct wisdom thus: 'This is not mine, this I am not, this is not my self.' | 非我者應以正慧如實觀之：『此非我所，此非我，此非我之我。』 |
| Evametaṁ yathābhūtaṁ sammappaññāya passato cittaṁ virajjati vimuccati anupādāya āsavehi. | When one sees this thus as it really is with correct wisdom, the mind becomes dispassionate and is liberated from the taints by not clinging. | 如是以正慧如實觀此，心則離欲，因不取而離諸漏。 |
| Rūpadhātuyā ce, bhikkhave, bhikkhuno cittaṁ virattaṁ vimuttaṁ hoti anupādāya āsavehi, vedanādhātuyā …pe… | If, bhikkhus, a bhikkhu's mind has become dispassionate towards the form element and is liberated from the taints by not clinging, if towards the feeling element... | 若，諸比丘，比丘心已於色界離欲，因不取而離諸漏，若於受界… |
| saññādhātuyā … | towards the perception element... | 於想界… |
| saṅkhāradhātuyā … | towards the volitional formations element... | 於行界… |
| viññāṇadhātuyā ce, bhikkhave, bhikkhuno cittaṁ virattaṁ vimuttaṁ hoti anupādāya āsavehi. | if, bhikkhus, a bhikkhu's mind has become dispassionate towards the consciousness element and is liberated from the taints by not clinging. | 若，諸比丘，比丘心已於識界離欲，因不取而離諸漏。 |
| Vimuttattā ṭhitaṁ. Ṭhitattā santusitaṁ. Santusitattā na paritassati. Aparitassaṁ paccattaññeva parinibbāyati. | Being liberated, it is steady. Being steady, it is content. Being content, he is not agitated. Being unagitated, he personally attains Nibbana. | 解脫故，心安穩。安穩故，心滿足。滿足故，彼不憂惱。不憂惱故，彼親證涅槃。 |
| ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti. | He understands: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.'" | 彼知：『生已盡，梵行已立，所作已辦，不受後有。』」 |
| Tatiyaṁ. | The third. | 第三。 |
22.46 - SN 22.46 Dutiyaanicca
| --- SN22.46 - Dutiyaaniccasutta --- | --- SN22.46 - The Second Impermanent --- | --- SN22.46 - The Second Impermanent --- |
| Sāvatthinidānaṁ. | The Savatthi origin. | 舍衛城起源。 |
| “Rūpaṁ, bhikkhave, aniccaṁ. | "Form, bhikkhus, is impermanent. | 「諸比丘，色是無常。 |
| Yadaniccaṁ taṁ dukkhaṁ; | What is impermanent is suffering; | 無常者是苦； |
| yaṁ dukkhaṁ tadanattā; | what is suffering is nonself; | 苦者是非我； |
| yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. | what is nonself should be seen as it really is with correct wisdom thus: 'This is not mine, this I am not, this is not my self.' | 非我者應以正慧如實觀之：『此非我所，此非我，此非我之我。』 |
| Vedanā aniccā … | Feeling is impermanent... | 受是無常… |
| saññā aniccā … | Perception is impermanent... | 想是無常… |
| saṅkhārā aniccā … | Volitional formations are impermanent... | 行是無常… |
| viññāṇaṁ aniccaṁ. | Consciousness is impermanent. | 識是無常。 |
| Yadaniccaṁ taṁ dukkhaṁ; | What is impermanent is suffering; | 無常者是苦； |
| yaṁ dukkhaṁ tadanattā; | what is suffering is nonself; | 苦者是非我； |
| yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. | what is nonself should be seen as it really is with correct wisdom thus: 'This is not mine, this I am not, this is not my self.' | 非我者應以正慧如實觀之：『此非我所，此非我，此非我之我。』 |
| Evametaṁ yathābhūtaṁ sammappaññāya passato pubbantānudiṭṭhiyo na honti. | When one sees this thus as it really is with correct wisdom, views about the past do not occur. | 如是以正慧如實觀此，關於過去之見不生。 |
| Pubbantānudiṭṭhīnaṁ asati, aparantānudiṭṭhiyo na honti. | When views about the past do not occur, views about the future do not occur. | 關於過去之見不生，關於未來之見不生。 |
| Aparantānudiṭṭhīnaṁ asati, thāmaso parāmāso na hoti. | When views about the future do not occur, obstinate grasping does not occur. | 關於未來之見不生，頑固執取不生。 |
| Thāmase parāmāse asati rūpasmiṁ … | When obstinate grasping does not occur, the mind becomes dispassionate towards form... | 頑固執取不生，心於色離欲… |
| vedanāya … | towards feeling... | 於受… |
| saññāya … | towards perception... | 於想… |
| saṅkhāresu … | towards volitional formations... | 於行… |
| viññāṇasmiṁ cittaṁ virajjati vimuccati anupādāya āsavehi. | towards consciousness and is liberated from the taints by not clinging. | 於識離欲，因不取而離諸漏。 |
| Vimuttattā ṭhitaṁ. Ṭhitattā santusitaṁ. Santusitattā na paritassati. Aparitassaṁ paccattaññeva parinibbāyati. | Being liberated, it is steady. Being steady, it is content. Being content, he is not agitated. Being unagitated, he personally attains Nibbana. | 解脫故，心安穩。安穩故，心滿足。滿足故，彼不憂惱。不憂惱故，彼親證涅槃。 |
| ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti. | He understands: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.'" | 彼知：『生已盡，梵行已立，所作已辦，不受後有。』」 |
| Catutthaṁ. | The fourth. | 第四。 |
22.47 - SN 22.47 Samanupassanā
| --- SN22.47 - Samanupassanāsutta --- | --- SN22.47 - Ways of Regarding --- | --- SN22.47 - Ways of Regarding --- |
| Sāvatthinidānaṁ. | The Savatthi origin. | 舍衛城起源。 |
| “Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā anekavihitaṁ attānaṁ samanupassamānā samanupassanti, sabbete pañcupādānakkhandhe samanupassanti, etesaṁ vā aññataraṁ. | "Whatever ascetics and brahmins, bhikkhus, regard self in various ways, all regard the five aggregates subject to clinging, or a certain one among them. | 「諸比丘，凡沙門、婆羅門，以種種方式觀我，皆觀五取蘊，或其中之一。 |
| Katame pañca? | What five? | 何五？ |
| Idha, bhikkhave, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto | Here, bhikkhus, an untaught ordinary person who has no regard for noble ones and is unskilled and undisciplined in their Dhamma, who has no regard for true men and is unskilled and undisciplined in their Dhamma | 於此，諸比丘，未受教之凡夫，不敬聖者，於其法不善巧、未受調伏，不敬真人，於其法不善巧、未受調伏 |
| rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ; attani vā rūpaṁ, rūpasmiṁ vā attānaṁ. | regards form as self, or self as possessing form, or form as in self, or self as in form. | 視色為我，或我為有色，或色在我中，或我在色中。 |
| Vedanaṁ … | He regards feeling... | 彼視受… |
| saññaṁ … | perception... | 想… |
| saṅkhāre … | volitional formations... | 行… |
| viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ; attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ. | He regards consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. | 彼視識為我，或我為有識，或識在我中，或我在識中。 |
| Iti ayañceva samanupassanā ‘asmī’ti cassa avigataṁ hoti. | Thus this way of regarding and the notion 'I am' have not vanished in him. | 如是此觀法及『我見』於彼未滅。 |
| ‘Asmī’ti kho pana, bhikkhave, avigate pañcannaṁ indriyānaṁ avakkanti hoti— | When the notion 'I am' has not vanished, bhikkhus, there takes place a descent of the five faculties— | 諸比丘，當『我見』未滅，五根則下降— |
| cakkhundriyassa sotindriyassa ghānindriyassa jivhindriyassa kāyindriyassa. | the eye faculty, the ear faculty, the nose faculty, the tongue faculty, the body faculty. | 眼根、耳根、鼻根、舌根、身根。 |
| Atthi, bhikkhave, mano, atthi dhammā, atthi avijjādhātu. | There is, bhikkhus, the mind, there are mental phenomena, there is the element of ignorance. | 諸比丘，有心，有法，有無明界。 |
| Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa ‘asmī’tipissa hoti; | When the untaught ordinary person is contacted by a feeling born of ignorance-contact, 'I am' occurs to him; | 當未受教之凡夫為無明觸所生之受所觸，『我是』於彼生起； |
| ‘ayamahamasmī’tipissa hoti; | 'I am this' occurs to him; | 『我是此』於彼生起； |
| ‘bhavissan’tipissa hoti; | 'I shall be' occurs to him; | 『我將是』於彼生起； |
| ‘na bhavissan’tipissa hoti; | 'I shall not be' occurs to him; | 『我將不是』於彼生起； |
| ‘rūpī bhavissan’tipissa hoti; | 'I shall be possessed of form' occurs to him; | 『我將有色』於彼生起； |
| ‘arūpī bhavissan’tipissa hoti; | 'I shall be formless' occurs to him; | 『我將無色』於彼生起； |
| ‘saññī bhavissan’tipissa hoti; | 'I shall be percipient' occurs to him; | 『我將有想』於彼生起； |
| ‘asaññī bhavissan’tipissa hoti; | 'I shall be non-percipient' occurs to him; | 『我將無想』於彼生起； |
| ‘nevasaññīnāsaññī bhavissan’tipissa hoti. | 'I shall be neither percipient nor non-percipient' occurs to him. | 『我將非想非非想』於彼生起。 |
| Tiṭṭhanteva kho, bhikkhave, tattheva pañcindriyāni. | The five faculties remain right there, bhikkhus. | 諸比丘，五根即留於彼處。 |
| Athettha sutavato ariyasāvakassa avijjā pahīyati, vijjā uppajjati. | But in the case of the instructed noble-one's-disciple, ignorance is abandoned and true knowledge arises. | 然於已受教之聖弟子，無明已捨，正知已生。 |
| Tassa avijjāvirāgā vijjuppādā ‘asmī’tipissa na hoti; | With the fading away of ignorance and the arising of true knowledge, 'I am' does not occur to him; | 隨無明之消逝與正知之生起，『我是』不於彼生起； |
| ‘ayamahamasmī’tipissa na hoti; | 'I am this' does not occur to him; | 『我是此』不於彼生起； |
| ‘bhavissan’ti … | 'I shall be'... | 『我將是』… |
| ‘na bhavissan’ti … | 'I shall not be'... | 『我將不是』… |
| rūpī … | possessed of form... | 有色… |
| arūpī … | formless... | 無色… |
| saññī … | percipient... | 有想… |
| asaññī … | non-percipient... | 無想… |
| ‘nevasaññīnāsaññī bhavissan’tipissa na hotī”ti. | 'I shall be neither percipient nor non-percipient' does not occur to him." | 『我將非想非非想』不於彼生起。」 |
22.48 - SN 22.48 Khandha
| --- SN22.48 - Khandhasutta --- | --- SN22.48 - Aggregates --- | --- SN22.48 - Aggregates --- |
| Sāvatthinidānaṁ. | The Savatthi origin. | 舍衛城起源。 |
| “Pañca, bhikkhave, khandhe desessāmi, pañcupādānakkhandhe ca. | "I will teach you, bhikkhus, the five aggregates and the five aggregates subject to clinging. | 「我將教汝等，諸比丘，五蘊與五取蘊。 |
| Taṁ suṇātha. | Listen to that. | 諦聽之。 |
| Katame ca, bhikkhave, pañcakkhandhā? | And what, bhikkhus, are the five aggregates? | 諸比丘，何為五蘊？ |
| Yaṁ kiñci, bhikkhave, rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, ayaṁ vuccati rūpakkhandho. | Whatever form, bhikkhus, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—this is called the form aggregate. | 凡色，諸比丘，或過去、未來、或現在，內或外，粗或細，劣或勝，遠或近—此名色蘊。 |
| Yā kāci vedanā …pe… | Whatever feeling... | 凡受… |
| yā kāci saññā … | Whatever perception... | 凡想… |
| ye keci saṅkhārā atītānāgatapaccuppannā ajjhattaṁ vā bahiddhā vā oḷārikā vā sukhumā vā …pe… ayaṁ vuccati saṅkhārakkhandho. | Whatever volitional formations, whether past, | 凡行，或過去、 |
| Yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, ayaṁ vuccati viññāṇakkhandho. | future, or present, internal or external, gross or subtle... this is called the volitional formations aggregate. | 未來、或現在，內或外，粗或細…此名行蘊。 |
| Ime vuccanti, bhikkhave, pañcakkhandhā. | Whatever consciousness, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—this is called the consciousness aggregate. | 凡識，或過去、未來、或現在，內或外，粗或細，劣或勝，遠或近—此名識蘊。 |
| Katame ca, bhikkhave, pañcupādānakkhandhā? | These are called the five aggregates, bhikkhus. | 諸比丘，此名五蘊。 |
| Yaṁ kiñci, bhikkhave, rūpaṁ atītānāgatapaccuppannaṁ …pe… yaṁ dūre santike vā sāsavaṁ upādāniyaṁ, ayaṁ vuccati rūpupādānakkhandho. | And what, bhikkhus, are the five aggregates subject to clinging? | 諸比丘，何為五取蘊？ |
| Yā kāci vedanā …pe… yā dūre santike vā sāsavā upādāniyā, ayaṁ vuccati vedanupādānakkhandho. | Whatever form, bhikkhus, whether past, future, or present... far or near, that is tainted, that can be clung to—this is called the form aggregate subject to clinging. | 凡色，諸比丘，或過去、未來、或現在…遠或近，有漏，可取著—此名色取蘊。 |
| Yā kāci saññā …pe… yā dūre santike vā sāsavā upādāniyā, ayaṁ vuccati saññupādānakkhandho. | Whatever feeling... far or near, that is tainted, that can be clung to—this is called the feeling aggregate subject to clinging. | 凡受…遠或近，有漏，可取著—此名受取蘊。 |
| Ye keci saṅkhārā …pe… sāsavā upādāniyā, ayaṁ vuccati saṅkhārupādānakkhandho. | Whatever perception... far or near, that is tainted, that can be clung to—this is called the perception aggregate subject to clinging. | 凡想…遠或近，有漏，可取著—此名想取蘊。 |
| Yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ …pe… yaṁ dūre santike vā sāsavaṁ upādāniyaṁ, ayaṁ vuccati viññāṇupādānakkhandho. | Whatever volitional formations... that are tainted, that can be clung to—this is called the volitional formations aggregate subject to clinging. | 凡行…有漏，可取著—此名行取蘊。 |
| Ime vuccanti, bhikkhave, pañcupādānakkhandhā”ti. | Whatever consciousness, whether past, future, or present... far or near, that is tainted, that can be clung to—this is called the consciousness aggregate subject to clinging. | 凡識，或過去、未來、或現在…遠或近，有漏，可取著—此名識取蘊。 |
| Chaṭṭhaṁ. | These are called the five aggregates subject to clinging, bhikkhus." | 諸比丘，此名五取蘊。」 |
| The sixth. | 第六。 |
22.49 - SN 22.49 Soṇa
| --- SN22.49 - Soṇasutta --- | --- SN22.49 - Soṇa --- | --- SN22.49 - Soṇa --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我聞。 |
| ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. | On one occasion the Blessed One was dwelling at Rajagaha in the Bamboo Grove, the Squirrels' Sanctuary. | 一時，世尊住王舍城竹林迦蘭陀園。 |
| Atha kho soṇo gahapatiputto yena bhagavā tenupasaṅkami …pe… | Then Soṇa the householder's son approached the Blessed One... | 時，居士子輸那詣世尊所… |
| ekamantaṁ nisinnaṁ kho soṇaṁ gahapatiputtaṁ bhagavā etadavoca: | The Blessed One said to Soṇa the householder's son sitting to one side: | 世尊告坐於一面之居士子輸那言： |
| “Ye hi keci, soṇa, samaṇā vā brāhmaṇā vā aniccena rūpena dukkhena vipariṇāmadhammena ‘seyyohamasmī’ti vā samanupassanti; | "Whatever ascetics and brahmins, Soṇa, regarding form that is impermanent, suffering, and subject to change, think 'I am superior,' | 「輸那，凡沙門、婆羅門，觀色無常、苦、變易法，而思『我為勝』， |
| ‘sadisohamasmī’ti vā samanupassanti; | or 'I am equal,' | 或『我為等』， |
| ‘hīnohamasmī’ti vā samanupassanti; | or 'I am inferior,' | 或『我為劣』， |
| kimaññatra yathābhūtassa adassanā? | what is that due to other than not seeing things as they really are? | 此非因不見實相而何？ |
| Aniccāya vedanāya dukkhāya vipariṇāmadhammāya ‘seyyohamasmī’ti vā samanupassanti; | Regarding feeling that is impermanent, suffering, and subject to change, they think 'I am superior,' | 觀受無常、苦、變易法，彼等思『我為勝』， |
| ‘sadisohamasmī’ti vā samanupassanti; | or 'I am equal,' | 或『我為等』， |
| ‘hīnohamasmī’ti vā samanupassanti; | or 'I am inferior,' | 或『我為劣』， |
| kimaññatra yathābhūtassa adassanā? | what is that due to other than not seeing things as they really are? | 此非因不見實相而何？ |
| Aniccāya saññāya … | Regarding perception that is impermanent... | 觀想無常… |
| aniccehi saṅkhārehi dukkhehi vipariṇāmadhammehi ‘seyyohamasmī’ti vā samanupassanti; | Regarding volitional formations that are impermanent, suffering, and subject to change, they think 'I am superior,' | 觀行無常、苦、變易法，彼等思『我為勝』， |
| ‘sadisohamasmī’ti vā samanupassanti; | or 'I am equal,' | 或『我為等』， |
| ‘hīnohamasmī’ti vā samanupassanti; | or 'I am inferior,' | 或『我為劣』， |
| kimaññatra yathābhūtassa adassanā? | what is that due to other than not seeing things as they really are? | 此非因不見實相而何？ |
| Aniccena viññāṇena dukkhena vipariṇāmadhammena ‘seyyohamasmī’ti vā samanupassanti; | Regarding consciousness that is impermanent, suffering, and subject to change, they think 'I am superior,' | 觀識無常、苦、變易法，彼等思『我為勝』， |
| ‘sadisohamasmī’ti vā samanupassanti; | or 'I am equal,' | 或『我為等』， |
| ‘hīnohamasmī’ti vā samanupassanti; | or 'I am inferior,' | 或『我為劣』， |
| kimaññatra yathābhūtassa adassanā? | what is that due to other than not seeing things as they really are? | 此非因不見實相而何？ |
| Ye ca kho keci, soṇa, samaṇā vā brāhmaṇā vā aniccena rūpena dukkhena vipariṇāmadhammena ‘seyyohamasmī’tipi na samanupassanti; | But whatever ascetics and brahmins, Soṇa, regarding form that is impermanent, suffering, and subject to change, do not think 'I am superior,' | 然，輸那，凡沙門、婆羅門，觀色無常、苦、變易法，不思『我為勝』， |
| ‘sadisohamasmī’tipi na samanupassanti; | or 'I am equal,' | 或『我為等』， |
| ‘hīnohamasmī’tipi na samanupassanti; | or 'I am inferior,' | 或『我為劣』， |
| kimaññatra yathābhūtassa dassanā? | what is that due to other than seeing things as they really are? | 此非因見實相而何？ |
| Aniccāya vedanāya … | Regarding feeling that is impermanent... | 觀受無常… |
| aniccāya saññāya … | Regarding perception that is impermanent... | 觀想無常… |
| aniccehi saṅkhārehi … | Regarding volitional formations that are impermanent... | 觀行無常… |
| aniccena viññāṇena dukkhena vipariṇāmadhammena ‘seyyohamasmī’tipi na samanupassanti; | Regarding consciousness that is impermanent, suffering, and subject to change, they do not think 'I am superior,' | 觀識無常、苦、變易法，彼等不思『我為勝』， |
| ‘sadisohamasmī’tipi na samanupassanti; | or 'I am equal,' | 或『我為等』， |
| ‘hīnohamasmī’tipi na samanupassanti; | or 'I am inferior,' | 或『我為劣』， |
| kimaññatra yathābhūtassa dassanā? | what is that due to other than seeing things as they really are? | 此非因見實相而何？ |
| Taṁ kiṁ maññasi, soṇa, | What do you think, Soṇa, | 汝意云何，輸那， |
| rūpaṁ niccaṁ vā aniccaṁ vā”ti? | is form permanent or impermanent?" | 色為常或無常？」 |
| “Aniccaṁ, bhante”. | Impermanent, venerable sir. | 無常，尊者。 |
| “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? | Is what is impermanent suffering or happiness? | 無常者為苦或樂？ |
| “Dukkhaṁ, bhante”. | Suffering, venerable sir. | 苦，尊者。 |
| “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ kallaṁ nu taṁ samanupassituṁ: | "Is what is impermanent, suffering, and subject to change fit to be regarded thus: | 「無常、苦、變易法，可如是觀否： |
| ‘etaṁ mama, esohamasmi, eso me attā’”ti? | 'This is mine, this I am, this is my self'?" | 『此是我所，此是我，此是我之我』？」 |
| “No hetaṁ, bhante”. | No, venerable sir. | 不也，尊者。 |
| “Vedanā niccā vā aniccā vā”ti? | Is feeling permanent or impermanent? | 受為常或無常？ |
| “Aniccā, bhante” … | "Impermanent, venerable sir"... | 「無常，尊者」… |
| “saññā … | "Is perception... | 「想… |
| saṅkhārā … | Are volitional formations... | 行… |
| viññāṇaṁ niccaṁ vā aniccaṁ vā”ti? | Is consciousness permanent or impermanent?" | 識為常或無常？」 |
| “Aniccaṁ, bhante”. | Impermanent, venerable sir. | 無常，尊者。 |
| “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? | Is what is impermanent suffering or happiness? | 無常者為苦或樂？ |
| “Dukkhaṁ, bhante”. | Suffering, venerable sir. | 苦，尊者。 |
| “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ kallaṁ nu taṁ samanupassituṁ: | "Is what is impermanent, suffering, and subject to change fit to be regarded thus: | 「無常、苦、變易法，可如是觀否： |
| ‘etaṁ mama, esohamasmi, eso me attā’”ti? | 'This is mine, this I am, this is my self'?" | 『此是我所，此是我，此是我之我』？」 |
| “No hetaṁ, bhante”. | No, venerable sir. | 不也，尊者。 |
| “Tasmātiha, soṇa, yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. | "Therefore, Soṇa, whatever form, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all form should be seen as it really is with correct wisdom thus: 'This is not mine, this I am not, this is not my self.' | 「是故，輸那，凡色，或過去、未來、或現在，內或外，粗或細，劣或勝，遠或近，一切色皆應以正慧如實觀之：『此非我所，此非我，此非我之我。』 |
| Yā kāci vedanā … | Whatever feeling... | 凡受… |
| yā kāci saññā … | Whatever perception... | 凡想… |
| ye keci saṅkhārā … | Whatever volitional formations... | 凡行… |
| yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. | Whatever consciousness, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all consciousness should be seen as it really is with correct wisdom thus: 'This is not mine, this I am not, this is not my self.' | 凡識，或過去、未來、或現在，內或外，粗或細，劣或勝，遠或近，一切識皆應以正慧如實觀之：『此非我所，此非我，此非我之我。』 |
| Evaṁ passaṁ, soṇa, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati. | Seeing thus, Soṇa, the instructed noble-one's-disciple becomes disenchanted with form, becomes disenchanted with feeling, becomes disenchanted with perception, becomes disenchanted with volitional formations, becomes disenchanted with consciousness. | 輸那，如是見者，已受教之聖弟子，厭於色，厭於受，厭於想，厭於行，厭於識。 |
| Nibbindaṁ virajjati; virāgā vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. | Being disenchanted, he becomes dispassionate; through dispassion he is liberated. When liberated, there is knowledge that he is liberated. | 厭故離欲；離欲故解脫。解脫時，有智知其解脫。 |
| ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti. | He understands: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.'" | 彼知：『生已盡，梵行已立，所作已辦，不受後有。』」 |
22.50 - SN 22.50 Dutiyasoṇa: The Second Soṇa
| --- SN22.50 - Dutiyasoṇasutta --- | --- SN22.50 - The Second Soṇa --- | --- SN22.50 - The Second Soṇa --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我聞。 |
| ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. | On one occasion the Blessed One was dwelling at Rajagaha in the Bamboo Grove, the Squirrels' Sanctuary. | 一時，世尊住王舍城竹林迦蘭陀園。 |
| Atha kho soṇo gahapatiputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho soṇaṁ gahapatiputtaṁ bhagavā etadavoca: | Then Soṇa the householder's son approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. The Blessed One said to Soṇa the householder's son sitting to one side: | 時，居士子輸那詣世尊所；至已，禮敬世尊，坐於一面。世尊告坐於一面之居士子輸那言： |
| “Ye hi keci, soṇa, samaṇā vā brāhmaṇā vā rūpaṁ nappajānanti, rūpasamudayaṁ nappajānanti, rūpanirodhaṁ nappajānanti, rūpanirodhagāminiṁ paṭipadaṁ nappajānanti; | "Whatever ascetics and brahmins, Soṇa, do not understand form, do not understand the origin of form, do not understand the cessation of form, do not understand the way leading to the cessation of form; | 「輸那，凡沙門、婆羅門，不了知色，不了知色之集，不了知色之滅，不了知趣向色滅之道； |
| vedanaṁ nappajānanti, vedanāsamudayaṁ nappajānanti, vedanānirodhaṁ nappajānanti, vedanānirodhagāminiṁ paṭipadaṁ nappajānanti; | do not understand feeling, do not understand the origin of feeling, do not understand the cessation of feeling, do not understand the way leading to the cessation of feeling; | 不了知受，不了知受之集，不了知受之滅，不了知趣向受滅之道； |
| saññaṁ nappajānanti …pe… | do not understand perception... | 不了知想… |
| saṅkhāre nappajānanti, saṅkhārasamudayaṁ nappajānanti, saṅkhāranirodhaṁ nappajānanti, saṅkhāranirodhagāminiṁ paṭipadaṁ nappajānanti; | do not understand volitional formations, do not understand the origin of volitional formations, do not understand the cessation of volitional formations, do not understand the way leading to the cessation of volitional formations; | 不了知行，不了知行之集，不了知行之滅，不了知趣向行滅之道； |
| viññāṇaṁ nappajānanti, viññāṇasamudayaṁ nappajānanti, viññāṇanirodhaṁ nappajānanti, viññāṇanirodhagāminiṁ paṭipadaṁ nappajānanti. | do not understand consciousness, do not understand the origin of consciousness, do not understand the cessation of consciousness, do not understand the way leading to the cessation of consciousness. | 不了知識，不了知識之集，不了知識之滅，不了知趣向識滅之道。 |
| Na me te, soṇa, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca pana te āyasmanto sāmaññatthaṁ vā brahmaññatthaṁ vā diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti. | These, Soṇa, are not recognized by me as ascetics among ascetics or as brahmins among brahmins, and these venerable ones do not, by realizing it for themselves with direct knowledge, in this very life enter and dwell in the goal of asceticism or the goal of brahminhood. | 輸那，此等人，我不認為是沙門中之沙門，或婆羅門中之婆羅門，此諸尊者亦不於此生中，以親證自了知，入而住於沙門之旨或婆羅門之旨。 |
| Ye ca kho keci, soṇa, samaṇā vā brāhmaṇā vā rūpaṁ pajānanti, rūpasamudayaṁ pajānanti, rūpanirodhaṁ pajānanti, rūpanirodhagāminiṁ paṭipadaṁ pajānanti; | But whatever ascetics and brahmins, Soṇa, understand form, understand the origin of form, understand the cessation of form, understand the way leading to the cessation of form; | 然，輸那，凡沙門、婆羅門，了知色，了知色之集，了知色之滅，了知趣向色滅之道； |
| vedanaṁ pajānanti …pe… | understand feeling... | 了知受… |
| saññaṁ pajānanti … | understand perception... | 了知想… |
| saṅkhāre pajānanti … | understand volitional formations... | 了知行… |
| viññāṇaṁ pajānanti, viññāṇasamudayaṁ pajānanti, viññāṇanirodhaṁ pajānanti, viññāṇanirodhagāminiṁ paṭipadaṁ pajānanti. | understand consciousness, understand the origin of consciousness, understand the cessation of consciousness, understand the way leading to the cessation of consciousness. | 了知識，了知識之集，了知識之滅，了知趣向識滅之道。 |
| Te ca kho me, soṇa, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti. | These are recognized by me as ascetics among ascetics and as brahmins among brahmins, and these venerable ones, by realizing it for themselves with direct knowledge, in this very life enter and dwell in the goal of asceticism and the goal of brahminhood." | 此等人，我認為是沙門中之沙門，婆羅門中之婆羅門，此諸尊者，以親證自了知，於此生中入而住於沙門之旨與婆羅門之旨。」 |
22.51 - SN 22.51 Nandikkhaya: Destruction of Delight
| --- SN22.51 - Nandikkhayasutta --- | --- SN22.51 - Destruction of Delight --- | --- SN22.51 - Destruction of Delight --- |
| Sāvatthinidānaṁ. | The Savatthi origin. | 舍衛城起源。 |
| “Aniccaññeva, bhikkhave, bhikkhu rūpaṁ aniccanti passati. Sāssa hoti sammādiṭṭhi. | "When a bhikkhu sees form as impermanent, bhikkhus, he sees what is actually impermanent as impermanent. That is his right view. | 「諸比丘，比丘見色為無常，即見實為無常者為無常。此是彼之正見。 |
| Sammā passaṁ nibbindati. | Seeing rightly, he becomes disenchanted. | 正見故，彼生厭離。 |
| Nandikkhayā rāgakkhayo, rāgakkhayā nandikkhayo. | With the destruction of delight comes the destruction of lust; with the destruction of lust comes the destruction of delight. | 喜之滅故貪滅；貪之滅故喜滅。 |
| Nandirāgakkhayā cittaṁ vimuttaṁ suvimuttanti vuccati. | With the destruction of delight and lust, the mind is liberated and is said to be well liberated. | 喜與貪滅故，心解脫，名善解脫。 |
| Aniccaññeva, bhikkhave, bhikkhu vedanaṁ aniccanti passati. Sāssa hoti sammādiṭṭhi. | When a bhikkhu sees feeling as impermanent, bhikkhus, he sees what is actually impermanent as impermanent. That is his right view. | 諸比丘，比丘見受為無常，即見實為無常者為無常。此是彼之正見。 |
| Sammā passaṁ nibbindati. | Seeing rightly, he becomes disenchanted. | 正見故，彼生厭離。 |
| Nandikkhayā rāgakkhayo, rāgakkhayā nandikkhayo. | With the destruction of delight comes the destruction of lust; with the destruction of lust comes the destruction of delight. | 喜之滅故貪滅；貪之滅故喜滅。 |
| Nandirāgakkhayā cittaṁ vimuttaṁ suvimuttanti vuccati. | With the destruction of delight and lust, the mind is liberated and is said to be well liberated. | 喜與貪滅故，心解脫，名善解脫。 |
| Aniccaññeva, bhikkhave, bhikkhu saññaṁ aniccanti passati …pe… | When a bhikkhu sees perception as impermanent, bhikkhus, he sees what is actually impermanent as impermanent... | 諸比丘，比丘見想為無常，即見實為無常者為無常… |
| anicceyeva bhikkhave, bhikkhu saṅkhāre aniccāti passati. Sāssa hoti sammādiṭṭhi. | When a bhikkhu sees volitional formations as impermanent, bhikkhus, he sees what is actually impermanent as impermanent. That is his right view. | 諸比丘，比丘見行為無常，即見實為無常者為無常。此是彼之正見。 |
| Sammā passaṁ nibbindati. | Seeing rightly, he becomes disenchanted. | 正見故，彼生厭離。 |
| Nandikkhayā rāgakkhayo, rāgakkhayā nandikkhayo. | With the destruction of delight comes the destruction of lust; with the destruction of lust comes the destruction of delight. | 喜之滅故貪滅；貪之滅故喜滅。 |
| Nandirāgakkhayā cittaṁ vimuttaṁ suvimuttanti vuccati. | With the destruction of delight and lust, the mind is liberated and is said to be well liberated. | 喜與貪滅故，心解脫，名善解脫。 |
| Aniccaññeva, bhikkhave, bhikkhu viññāṇaṁ aniccanti passati. Sāssa hoti sammādiṭṭhi. | When a bhikkhu sees consciousness as impermanent, bhikkhus, he sees what is actually impermanent as impermanent. That is his right view. | 諸比丘，比丘見識為無常，即見實為無常者為無常。此是彼之正見。 |
| Sammā passaṁ nibbindati. | Seeing rightly, he becomes disenchanted. | 正見故，彼生厭離。 |
| Nandikkhayā rāgakkhayo, rāgakkhayā nandikkhayo. | With the destruction of delight comes the destruction of lust; with the destruction of lust comes the destruction of delight. | 喜之滅故貪滅；貪之滅故喜滅。 |
| Nandirāgakkhayā cittaṁ vimuttaṁ suvimuttanti vuccatī”ti. | With the destruction of delight and lust, the mind is liberated and is said to be well liberated." | 喜與貪滅故，心解脫，名善解脫。」 |
22.52 - SN 22.52 Dutiyanandikkhaya: The Second Destruction of Delight
| --- SN22.52 - Dutiyanandikkhayasutta --- | --- SN22.52 - The Second Destruction of Delight --- | --- SN22.52 - The Second Destruction of Delight --- |
| Sāvatthinidānaṁ. | The Savatthi origin. | 舍衛城起源。 |
| “Rūpaṁ, bhikkhave, yoniso manasi karotha, rūpāniccatañca yathābhūtaṁ samanupassatha. | "Attend carefully to form, bhikkhus, and see the impermanence of form as it really is. | 「諸比丘，善觀色，如實見色之無常。 |
| Rūpaṁ, bhikkhave, bhikkhu yoniso manasi karonto, rūpāniccatañca yathābhūtaṁ samanupassanto rūpasmiṁ nibbindati. | When a bhikkhu attends carefully to form and sees the impermanence of form as it really is, he becomes disenchanted with form. | 比丘善觀色，如實見色之無常，則於色生厭。 |
| Nandikkhayā rāgakkhayo, rāgakkhayā nandikkhayo. | With the destruction of delight comes the destruction of lust; with the destruction of lust comes the destruction of delight. | 喜之滅故貪滅；貪之滅故喜滅。 |
| Nandirāgakkhayā cittaṁ vimuttaṁ suvimuttanti vuccati. | With the destruction of delight and lust, the mind is liberated and is said to be well liberated. | 喜與貪滅故，心解脫，名善解脫。 |
| Vedanaṁ, bhikkhave, yoniso manasi karotha, vedanāniccatañca yathābhūtaṁ samanupassatha. | Attend carefully to feeling, bhikkhus, and see the impermanence of feeling as it really is. | 諸比丘，善觀受，如實見受之無常。 |
| Vedanaṁ, bhikkhave, bhikkhu yoniso manasi karonto, vedanāniccatañca yathābhūtaṁ samanupassanto vedanāya nibbindati. | When a bhikkhu attends carefully to feeling and sees the impermanence of feeling as it really is, he becomes disenchanted with feeling. | 比丘善觀受，如實見受之無常，則於受生厭。 |
| Nandikkhayā rāgakkhayo, rāgakkhayā nandikkhayo. | With the destruction of delight comes the destruction of lust; with the destruction of lust comes the destruction of delight. | 喜之滅故貪滅；貪之滅故喜滅。 |
| Nandirāgakkhayā cittaṁ vimuttaṁ suvimuttanti vuccati. | With the destruction of delight and lust, the mind is liberated and is said to be well liberated. | 喜與貪滅故，心解脫，名善解脫。 |
| Saññaṁ bhikkhave … | Attend carefully to perception, bhikkhus... | 諸比丘，善觀想… |
| saṅkhāre, bhikkhave, yoniso manasi karotha, saṅkhārāniccatañca yathābhūtaṁ samanupassatha. | Attend carefully to volitional formations, bhikkhus, and see the impermanence of volitional formations as it really is. | 諸比丘，善觀行，如實見行之無常。 |
| Saṅkhāre, bhikkhave, bhikkhu yoniso manasi karonto, saṅkhārāniccataṁ yathābhūtaṁ samanupassanto saṅkhāresu nibbindati. | When a bhikkhu attends carefully to volitional formations and sees the impermanence of volitional formations as it really is, he becomes disenchanted with volitional formations. | 比丘善觀行，如實見行之無常，則於行生厭。 |
| Nandikkhayā rāgakkhayo, rāgakkhayā nandikkhayo. | With the destruction of delight comes the destruction of lust; with the destruction of lust comes the destruction of delight. | 喜之滅故貪滅；貪之滅故喜滅。 |
| Nandirāgakkhayā cittaṁ vimuttaṁ suvimuttanti vuccati. | With the destruction of delight and lust, the mind is liberated and is said to be well liberated. | 喜與貪滅故，心解脫，名善解脫。 |
| Viññāṇaṁ, bhikkhave, yoniso manasi karotha, viññāṇāniccatañca yathābhūtaṁ samanupassatha. | Attend carefully to consciousness, bhikkhus, and see the impermanence of consciousness as it really is. | 諸比丘，善觀識，如實見識之無常。 |
| Viññāṇaṁ, bhikkhave, bhikkhu yoniso manasi karonto, viññāṇāniccatañca yathābhūtaṁ samanupassanto viññāṇasmiṁ nibbindati. | When a bhikkhu attends carefully to consciousness and sees the impermanence of consciousness as it really is, he becomes disenchanted with consciousness. | 比丘善觀識，如實見識之無常，則於識生厭。 |
| Nandikkhayā rāgakkhayo, rāgakkhayā nandikkhayo. | With the destruction of delight comes the destruction of lust; with the destruction of lust comes the destruction of delight. | 喜之滅故貪滅；貪之滅故喜滅。 |
| Nandirāgakkhayā cittaṁ vimuttaṁ suvimuttanti vuccatī”ti. | With the destruction of delight and lust, the mind is liberated and is said to be well liberated." | 喜與貪滅故，心解脫，名善解脫。」 |
| Attadīpavaggo pañcamo. | Be an Island Chapter, the fifth. | 洲品，第五。 |
| Attadīpā paṭipadā, | Be an island, way, | 洲、道， |
| Dve ca honti aniccatā; | Two on impermanence; | 二篇關於無常； |
| Samanupassanā khandhā, | Ways of regarding, aggregates, | 觀法、蘊， |
| Dve soṇā dve nandikkhayena cāti. | Two Soṇas, two on destruction of delight. | 二輸那、二篇關於喜之滅。 |
| Mūlapaṇṇāsako samatto. | The Root Fifty is complete. | 根本五十竟。 |
| Tassa mūlapaṇṇāsakassa vagguddānaṁ | The chapter summary of the Root Fifty: | 根本五十之品目： |
| Nakulapitā anicco ca, | Nakulapita and impermanent, | 那拘羅父與無常， |
| Bhāro natumhākena ca; | Burden and not yours; | 重擔與非汝所有； |
| Attadīpena paññāso, | With be an island, fifty, | 與洲共五十， |
| Paṭhamo tena pavuccatīti. | Thus the first is called. | 如是稱初。 |
22.53 - SN 22.53 Upaya: Involvement
| --- SN22.53 - Upayasutta --- | --- SN22.53 - Involvement --- | --- SN22.53 - Involvement --- |
| Sāvatthinidānaṁ. | The Savatthi origin. | 舍衛城起源。 |
| “Upayo, bhikkhave, avimutto, anupayo vimutto. | "One who is involved is not liberated, bhikkhus; one who is not involved is liberated. | 「諸比丘，有涉入者不解脫；無涉入者解脫。 |
| Rūpupayaṁ vā, bhikkhave, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya, rūpārammaṇaṁ rūpappatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyya. | If consciousness, bhikkhus, remains, it might remain involved with form, supported by form, established on form, and with a sprinkling of delight it might come to growth, increase, and expansion. | 諸比丘，若識存留，可能涉入色，依色而立，住於色，以少許喜悅，可能生長、增益、擴展。 |
| Vedanupayaṁ vā …pe… | If it remains involved with feeling... | 若涉入受… |
| saññupayaṁ vā …pe… | If it remains involved with perception... | 若涉入想… |
| saṅkhārupayaṁ vā, bhikkhave, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya, saṅkhārārammaṇaṁ saṅkhārappatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyya. | If consciousness, bhikkhus, remains, it might remain involved with volitional formations, supported by volitional formations, established on volitional formations, and with a sprinkling of delight it might come to growth, increase, and expansion. | 諸比丘，若識存留，可能涉入行，依行而立，住於行，以少許喜悅，可能生長、增益、擴展。 |
| Yo, bhikkhave, evaṁ vadeyya: | Should anyone say, bhikkhus: | 諸比丘，若有人言： |
| ‘ahamaññatra rūpā aññatra vedanāya aññatra saññāya aññatra saṅkhārehi viññāṇassa āgatiṁ vā gatiṁ vā cutiṁ vā upapattiṁ vā vuddhiṁ vā virūḷhiṁ vā vepullaṁ vā paññāpessāmī’ti, netaṁ ṭhānaṁ vijjati. | 'Apart from form, apart from feeling, apart from perception, apart from volitional formations, I will describe the coming or going of consciousness, its passing away or reappearance, its growth, increase, or expansion'—that is not possible. | 『離色、離受、離想、離行，我將描述識之來去、其滅沒或再生、其生長、增益、或擴展』——此不可能。 |
| Rūpadhātuyā ce, bhikkhave, bhikkhuno rāgo pahīno hoti. | If, bhikkhus, a bhikkhu has abandoned lust for the form element. | 諸比丘，若比丘已捨色界之貪。 |
| Rāgassa pahānā vocchijjatārammaṇaṁ patiṭṭhā viññāṇassa na hoti. | With the abandoning of lust, the support is cut off and there is no establishment of consciousness. | 隨貪之捨棄，支持斷絕，識無所住。 |
| Vedanādhātuyā ce, bhikkhave … | If for the feeling element, bhikkhus... | 若於受界，諸比丘… |
| saññādhātuyā ce, bhikkhave … | If for the perception element, bhikkhus... | 若於想界，諸比丘… |
| saṅkhāradhātuyā ce, bhikkhave … | If for the volitional formations element, bhikkhus... | 若於行界，諸比丘… |
| viññāṇadhātuyā ce, bhikkhave, bhikkhuno rāgo pahīno hoti. | If, bhikkhus, a bhikkhu has abandoned lust for the consciousness element. | 諸比丘，若比丘已捨識界之貪。 |
| Rāgassa pahānā vocchijjatārammaṇaṁ patiṭṭhā viññāṇassa na hoti. | With the abandoning of lust, the support is cut off and there is no establishment of consciousness. | 隨貪之捨棄，支持斷絕，識無所住。 |
| Tadappatiṭṭhitaṁ viññāṇaṁ avirūḷhaṁ anabhisaṅkhacca vimuttaṁ. | That consciousness, unestablished, not proliferating, not performing any function, is liberated. | 彼識，無所住，不增殖，不執行任何功能，乃解脫。 |
| Vimuttattā ṭhitaṁ. Ṭhitattā santusitaṁ. Santusitattā na paritassati. Aparitassaṁ paccattaññeva parinibbāyati. | Being liberated, it is steady. Being steady, it is content. Being content, he is not agitated. Being unagitated, he personally attains Nibbana. | 解脫故，心安穩。安穩故，心滿足。滿足故，彼不憂惱。不憂惱故，彼親證涅槃。 |
| ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti. | He understands: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.'" | 彼知：『生已盡，梵行已立，所作已辦，不受後有。』」 |
22.54 - SN 22.54 Bīja: Seeds
| --- SN22.54 - Bījasutta --- | --- SN22.54 - Seeds --- | --- SN22.54 - Seeds --- |
| Sāvatthinidānaṁ. | The Savatthi origin. | 舍衛城起源。 |
| “Pañcimāni, bhikkhave, bījajātāni. | "There are these five kinds of seeds, bhikkhus. | 「諸比丘，有此五種種子。 |
| Katamāni pañca? | What five? | 何五？ |
| Mūlabījaṁ, khandhabījaṁ, aggabījaṁ, phalubījaṁ, bījabījaññeva pañcamaṁ. | Root seeds, stem seeds, joint seeds, cutting seeds, and seed seeds as the fifth. | 根種、莖種、節種、切種、及第五之種子。 |
| Imāni cassu, bhikkhave, pañca bījajātāni akhaṇḍāni apūtikāni avātātapahatāni sārādāni sukhasayitāni, pathavī ca nāssa, āpo ca nāssa; | If these five kinds of seeds, bhikkhus, are unbroken, unspoiled, undamaged by wind and sun, capable of sprouting, well preserved, but there is no earth and no water; | 諸比丘，若此五種種子，未破、未壞、未受風日損壞，能發芽，善保存，然無土無水； |
| api numāni, bhikkhave, pañca bījajātāni vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyyun”ti? | would these five kinds of seeds come to growth, increase, and expansion?" | 此五種種子能生長、增益、擴展否？」 |
| “No hetaṁ, bhante”. | No, venerable sir. | 不也，尊者。 |
| “Imāni cassu, bhikkhave, pañca bījajātāni akhaṇḍāni …pe… sukhasayitāni, pathavī ca assa, āpo ca assa; | "If these five kinds of seeds, bhikkhus, are unbroken... well preserved, and there is earth and there is water; | 「諸比丘，若此五種種子，未破…善保存，且有土有水； |
| api numāni, bhikkhave, pañca bījajātāni vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyyun”ti? | would these five kinds of seeds come to growth, increase, and expansion?" | 此五種種子能生長、增益、擴展否？」 |
| “Evaṁ, bhante”. | Yes, venerable sir. | 唯然，尊者。 |
| “Seyyathāpi, bhikkhave, pathavīdhātu, evaṁ catasso viññāṇaṭṭhitiyo daṭṭhabbā. | "Just as the earth element, bhikkhus, so the four stations of consciousness should be seen. | 「譬如地界，諸比丘，應見四識住。 |
| Seyyathāpi, bhikkhave, āpodhātu, evaṁ nandirāgo daṭṭhabbo. | Just as the water element, bhikkhus, so delight and lust should be seen. | 譬如水界，諸比丘，應見喜與貪。 |
| Seyyathāpi, bhikkhave, pañca bījajātāni, evaṁ viññāṇaṁ sāhāraṁ daṭṭhabbaṁ. | Just as the five kinds of seeds, bhikkhus, so consciousness together with its nutriment should be seen. | 譬如五種種子，諸比丘，應見識及其食。 |
| Rūpupayaṁ, bhikkhave, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya, rūpārammaṇaṁ rūpappatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyya. | If consciousness, bhikkhus, remains, it might remain involved with form, supported by form, established on form, and with a sprinkling of delight it might come to growth, increase, and expansion. | 諸比丘，若識存留，可能涉入色，依色而立，住於色，以少許喜悅，可能生長、增益、擴展。 |
| Vedanupayaṁ vā, bhikkhave, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya …pe… | If consciousness remains, bhikkhus, it might remain involved with feeling... | 諸比丘，若識存留，可能涉入受… |
| saññupayaṁ vā, bhikkhave, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya …pe… | If consciousness remains, bhikkhus, it might remain involved with perception... | 諸比丘，若識存留，可能涉入想… |
| saṅkhārupayaṁ vā, bhikkhave, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya, saṅkhārārammaṇaṁ saṅkhārappatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyya. | If consciousness remains, bhikkhus, it might remain involved with volitional formations, supported by volitional formations, established on volitional formations, and with a sprinkling of delight it might come to growth, increase, and expansion. | 諸比丘，若識存留，可能涉入行，依行而立，住於行，以少許喜悅，可能生長、增益、擴展。 |
| Yo, bhikkhave, evaṁ vadeyya: | Should anyone say, bhikkhus: | 諸比丘，若有人言： |
| ‘ahamaññatra rūpā aññatra vedanāya aññatra saññāya aññatra saṅkhārehi viññāṇassa āgatiṁ vā gatiṁ vā cutiṁ vā upapattiṁ vā vuddhiṁ vā virūḷhiṁ vā vepullaṁ vā paññāpessāmī’ti, netaṁ ṭhānaṁ vijjati. | 'Apart from form, apart from feeling, apart from perception, apart from volitional formations, I will describe the coming or going of consciousness, its passing away or reappearance, its growth, increase, or expansion'—that is not possible. | 『離色、離受、離想、離行，我將描述識之來去、其滅沒或再生、其生長、增益、或擴展』——此不可能。 |
| Rūpadhātuyā ceva, bhikkhave, bhikkhuno rāgo pahīno hoti. | If, bhikkhus, a bhikkhu has abandoned lust for the form element. | 諸比丘，若比丘已捨色界之貪。 |
| Rāgassa pahānā vocchijjatārammaṇaṁ patiṭṭhā viññāṇassa na hoti. | With the abandoning of lust, the support is cut off and there is no establishment of consciousness. | 隨貪之捨棄，支持斷絕，識無所住。 |
| Vedanādhātuyā ce … | If for the feeling element... | 若於受界… |
| saññādhātuyā ce … | If for the perception element... | 若於想界… |
| saṅkhāradhātuyā ce … | If for the volitional formations element... | 若於行界… |
| viññāṇadhātuyā ce, bhikkhave, bhikkhuno rāgo pahīno hoti. | If, bhikkhus, a bhikkhu has abandoned lust for the consciousness element. | 諸比丘，若比丘已捨識界之貪。 |
| Rāgassa pahānā vocchijjatārammaṇaṁ patiṭṭhā viññāṇassa na hoti. | With the abandoning of lust, the support is cut off and there is no establishment of consciousness. | 隨貪之捨棄，支持斷絕，識無所住。 |
| Tadappatiṭṭhitaṁ viññāṇaṁ avirūḷhaṁ anabhisaṅkhacca vimuttaṁ. | That consciousness, unestablished, not proliferating, not performing any function, is liberated. | 彼識，無所住，不增殖，不執行任何功能，乃解脫。 |
| Vimuttattā ṭhitaṁ. Ṭhitattā santusitaṁ. Santusitattā na paritassati. Aparitassaṁ paccattaññeva parinibbāyati. | Being liberated, it is steady. Being steady, it is content. Being content, he is not agitated. Being unagitated, he personally attains Nibbana. | 解脫故，心安穩。安穩故，心滿足。滿足故，彼不憂惱。不憂惱故，彼親證涅槃。 |
| ‘Khīṇā jāti …pe… nāparaṁ itthattāyā’ti pajānātī”ti. | He understands: 'Birth is destroyed... there is no more coming to any state of being.'" | 彼知：『生已盡…不受後有。』」 |
| Dutiyaṁ. | The second. | 第二。 |
22.55 - SN 22.55 Udāna: The Inspired Utterance
| --- SN22.55 - Udānasutta --- | --- SN22.55 - The Inspired Utterance --- | --- SN22.55 - The Inspired Utterance --- |
| Sāvatthinidānaṁ. | The Savatthi origin. | 舍衛城起源。 |
| Tatra kho bhagavā udānaṁ udānesi: | There the Blessed One uttered this inspired utterance: | 於彼處，世尊說此感興語： |
| “‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’ti— | "'It might not be, and it might not be mine; it will not be, it will not be mine'— | 「『或非有，或非我所；將非有，將非我所』— |
| evaṁ adhimuccamāno bhikkhu chindeyya orambhāgiyāni saṁyojanānī”ti. | a bhikkhu who is resolved thus might cut off the lower fetters." | 如是決意之比丘，或能斷下分結。」 |
| Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca: | When this was said, a certain bhikkhu said to the Blessed One: | 聞此言已，一比丘白世尊言： |
| “yathā kathaṁ pana, bhante, ‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’ti— | "In what way, venerable sir, would 'It might not be, and it might not be mine; it will not be, it will not be mine'— | 「尊者，以何方式，『或非有，或非我所；將非有，將非我所』— |
| evaṁ adhimuccamāno bhikkhu chindeyya orambhāgiyāni saṁyojanānī”ti? | a bhikkhu who is resolved thus cut off the lower fetters?" | 如是決意之比丘，能斷下分結？」 |
| “Idha, bhikkhu, assutavā puthujjano ariyānaṁ adassāvī …pe… | "Here, bhikkhu, an untaught ordinary person who has no regard for noble ones... | 「於此，比丘，未受教之凡夫，不敬聖者… |
| sappurisadhamme avinīto rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ; attani vā rūpaṁ, rūpasmiṁ vā attānaṁ. | is undisciplined in their Dhamma regards form as self, or self as possessing form, or form as in self, or self as in form. | 於其法未受調伏，視色為我，或我為有色，或色在我中，或我在色中。 |
| Vedanaṁ … | He regards feeling... | 彼視受… |
| saññaṁ … | perception... | 想… |
| saṅkhāre … | volitional formations... | 行… |
| viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ; attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ. | He regards consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. | 彼視識為我，或我為有識，或識在我中，或我在識中。 |
| So aniccaṁ rūpaṁ ‘aniccaṁ rūpan’ti yathābhūtaṁ nappajānāti, | He does not understand as it really is impermanent form as 'form is impermanent,' | 彼不如實知無常之色為『色是無常』， |
| aniccaṁ vedanaṁ ‘aniccā vedanā’ti yathābhūtaṁ nappajānāti, | he does not understand as it really is impermanent feeling as 'feeling is impermanent,' | 彼不如實知無常之受為『受是無常』， |
| aniccaṁ saññaṁ ‘aniccā saññā’ti yathābhūtaṁ nappajānāti, | he does not understand as it really is impermanent perception as 'perception is impermanent,' | 彼不如實知無常之想為『想是無常』， |
| anicce saṅkhāre ‘aniccā saṅkhārā’ti yathābhūtaṁ nappajānāti, | he does not understand as it really is impermanent volitional formations as 'volitional formations are impermanent,' | 彼不如實知無常之行為『行是無常』， |
| aniccaṁ viññāṇaṁ ‘aniccaṁ viññāṇan’ti yathābhūtaṁ nappajānāti. | he does not understand as it really is impermanent consciousness as 'consciousness is impermanent.' | 彼不如實知無常之識為『識是無常』。 |
| Dukkhaṁ rūpaṁ ‘dukkhaṁ rūpan’ti yathābhūtaṁ nappajānāti, | He does not understand as it really is suffering form as 'form is suffering,' | 彼不如實知苦之色為『色是苦』， |
| dukkhaṁ vedanaṁ … | suffering feeling... | 苦受… |
| dukkhaṁ saññaṁ … | suffering perception... | 苦想… |
| dukkhe saṅkhāre … | suffering volitional formations... | 苦行… |
| dukkhaṁ viññāṇaṁ ‘dukkhaṁ viññāṇan’ti yathābhūtaṁ nappajānāti. | he does not understand as it really is suffering consciousness as 'consciousness is suffering.' | 彼不如實知苦之識為『識是苦』。 |
| Anattaṁ rūpaṁ ‘anattā rūpan’ti yathābhūtaṁ nappajānāti, | He does not understand as it really is nonself form as 'form is nonself,' | 彼不如實知非我之色為『色是非我』， |
| anattaṁ vedanaṁ ‘anattā vedanā’ti yathābhūtaṁ nappajānāti, | he does not understand as it really is nonself feeling as 'feeling is nonself,' | 彼不如實知非我之受為『受是非我』， |
| anattaṁ saññaṁ ‘anattā saññā’ti yathābhūtaṁ nappajānāti, | he does not understand as it really is nonself perception as 'perception is nonself,' | 彼不如實知非我之想為『想是非我』， |
| anatte saṅkhāre ‘anattā saṅkhārā’ti yathābhūtaṁ nappajānāti, | he does not understand as it really is nonself volitional formations as 'volitional formations are nonself,' | 彼不如實知非我之行為『行是非我』， |
| anattaṁ viññāṇaṁ ‘anattā viññāṇan’ti yathābhūtaṁ nappajānāti. | he does not understand as it really is nonself consciousness as 'consciousness is nonself.' | 彼不如實知非我之識為『識是非我』。 |
| Saṅkhataṁ rūpaṁ ‘saṅkhataṁ rūpan’ti yathābhūtaṁ nappajānāti, | He does not understand as it really is conditioned form as 'form is conditioned,' | 彼不如實知有為之色為『色是有為』， |
| saṅkhataṁ vedanaṁ … | conditioned feeling... | 有為受… |
| saṅkhataṁ saññaṁ … | conditioned perception... | 有為想… |
| saṅkhate saṅkhāre … | conditioned volitional formations... | 有為行… |
| saṅkhataṁ viññāṇaṁ ‘saṅkhataṁ viññāṇan’ti yathābhūtaṁ nappajānāti. | he does not understand as it really is conditioned consciousness as 'consciousness is conditioned.' | 彼不如實知有為之識為『識是有為』。 |
| Rūpaṁ vibhavissatīti yathābhūtaṁ nappajānāti. | He does not understand as it really is that form will cease to be. | 彼不如實知色將滅。 |
| Vedanā vibhavissati … | Feeling will cease to be... | 受將滅… |
| saññā vibhavissati … | Perception will cease to be... | 想將滅… |
| saṅkhārā vibhavissanti … | Volitional formations will cease to be... | 行將滅… |
| viññāṇaṁ vibhavissatīti yathābhūtaṁ nappajānāti. | He does not understand as it really is that consciousness will cease to be. | 彼不如實知識將滅。 |
| Sutavā ca kho, bhikkhu, ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto | But the instructed noble-one's-disciple, bhikkhu, who has regard for noble ones and is skilled and disciplined in their Dhamma, who has regard for true men and is skilled and disciplined in their Dhamma, | 然，比丘，已受教之聖弟子，敬聖者，於其法善巧、已受調伏，敬真人，於其法善巧、已受調伏， |
| na rūpaṁ attato samanupassati …pe… | does not regard form as self... | 不視色為我… |
| na vedanaṁ … | does not regard feeling... | 不視受… |
| na saññaṁ … | does not regard perception... | 不視想… |
| na saṅkhāre … | does not regard volitional formations... | 不視行… |
| na viññāṇaṁ attato samanupassati. | does not regard consciousness as self. | 不視識為我。 |
| So aniccaṁ rūpaṁ ‘aniccaṁ rūpan’ti yathābhūtaṁ pajānāti. | He understands as it really is impermanent form as 'form is impermanent.' | 彼如實知無常之色為『色是無常』。 |
| Aniccaṁ vedanaṁ … | Impermanent feeling... | 無常受… |
| aniccaṁ saññaṁ … | impermanent perception... | 無常想… |
| anicce saṅkhāre … | impermanent volitional formations... | 無常行… |
| aniccaṁ viññāṇaṁ ‘aniccaṁ viññāṇan’ti yathābhūtaṁ pajānāti. | He understands as it really is impermanent consciousness as 'consciousness is impermanent.' | 彼如實知無常之識為『識是無常』。 |
| Dukkhaṁ rūpaṁ …pe… dukkhaṁ viññāṇaṁ … | Suffering form... suffering consciousness... | 苦色…苦識… |
| anattaṁ rūpaṁ …pe… anattaṁ viññāṇaṁ … | nonself form... nonself consciousness... | 非我色…非我識… |
| saṅkhataṁ rūpaṁ …pe… saṅkhataṁ viññāṇaṁ ‘saṅkhataṁ viññāṇan’ti yathābhūtaṁ pajānāti. | conditioned form... He understands as it really is conditioned consciousness as 'consciousness is conditioned.' | 有為色…彼如實知有為之識為『識是有為』。 |
| Rūpaṁ vibhavissatīti yathābhūtaṁ pajānāti. | He understands as it really is that form will cease to be. | 彼如實知色將滅。 |
| Vedanā … | Feeling... | 受… |
| saññā … | Perception... | 想… |
| saṅkhārā … | Volitional formations... | 行… |
| viññāṇaṁ vibhavissatīti yathābhūtaṁ pajānāti. | He understands as it really is that consciousness will cease to be. | 彼如實知識將滅。 |
| So rūpassa vibhavā, vedanāya vibhavā, saññāya vibhavā, saṅkhārānaṁ vibhavā, viññāṇassa vibhavā, evaṁ kho, bhikkhu, | With the cessation of form, with the cessation of feeling, with the cessation of perception, with the cessation of volitional formations, with the cessation of consciousness, thus, bhikkhu, | 比丘，隨色滅，隨受滅，隨想滅，隨行滅，隨識滅，如是，比丘， |
| ‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’ti— | 'It might not be, and it might not be mine; it will not be, it will not be mine'— | 『或非有，或非我所；將非有，將非我所』— |
| evaṁ adhimuccamāno bhikkhu chindeyya orambhāgiyāni saṁyojanānī”ti. | a bhikkhu who is resolved thus might cut off the lower fetters." | 如是決意之比丘，或能斷下分結。」 |
| “Evaṁ adhimuccamāno, bhante, bhikkhu chindeyya orambhāgiyāni saṁyojanānī”ti. | A bhikkhu who is resolved thus, venerable sir, might cut off the lower fetters. | 尊者，如是決意之比丘，或能斷下分結。 |
| “Kathaṁ pana, bhante, jānato kathaṁ passato anantarā āsavānaṁ khayo hotī”ti? | But in what way, venerable sir, knowing, in what way seeing, is there the immediate destruction of the taints? | 然，尊者，以何方式知，以何方式見，能立即滅諸漏？ |
| “Idha, bhikkhu, assutavā puthujjano atasitāye ṭhāne tāsaṁ āpajjati. | "Here, bhikkhu, an untaught ordinary person is struck by fear in a situation where there is nothing to fear. | 「於此，比丘，未受教之凡夫於無可懼之境而生恐懼。 |
| Tāso heso bhikkhu assutavato puthujjanassa: | This, bhikkhu, is a fear of the untaught ordinary person: | 比丘，此乃未受教凡夫之恐懼： |
| ‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’ti. | 'It might not be, and it might not be mine; it will not be, it will not be mine.' | 『或非有，或非我所；將非有，將非我所。』 |
| Sutavā ca kho, bhikkhu, ariyasāvako atasitāye ṭhāne na tāsaṁ āpajjati. | But the instructed noble-one's-disciple, bhikkhu, is not struck by fear in a situation where there is nothing to fear. | 然，比丘，已受教之聖弟子，於無可懼之境而不生恐懼。 |
| Na heso, bhikkhu, tāso sutavato ariyasāvakassa: | This, bhikkhu, is not a fear of the instructed noble-one's-disciple: | 比丘，此非已受教聖弟子之恐懼： |
| ‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’ti. | 'It might not be, and it might not be mine; it will not be, it will not be mine.' | 『或非有，或非我所；將非有，將非我所。』 |
| Rūpupayaṁ vā, bhikkhu, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya, rūpārammaṇaṁ rūpappatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyya. | If consciousness, bhikkhu, remains, it might remain involved with form, supported by form, established on form, and with a sprinkling of delight it might come to growth, increase, and expansion. | 比丘，若識存留，可能涉入色，依色而立，住於色，以少許喜悅，可能生長、增益、擴展。 |
| Vedanupayaṁ vā, bhikkhu … | If consciousness remains involved with feeling, bhikkhu... | 比丘，若識涉入受… |
| saññupayaṁ vā, bhikkhu … | If with perception, bhikkhu... | 若與想，比丘… |
| saṅkhārupayaṁ vā, bhikkhu, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya, saṅkhārārammaṇaṁ saṅkhārappatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyya. | If consciousness, bhikkhu, remains, it might remain involved with volitional formations, supported by volitional formations, established on volitional formations, and with a sprinkling of delight it might come to growth, increase, and expansion. | 比丘，若識存留，可能涉入行，依行而立，住於行，以少許喜悅，可能生長、增益、擴展。 |
| Yo, bhikkhu, evaṁ vadeyya: | Should anyone say, bhikkhu: | 比丘，若有人言： |
| ‘ahamaññatra rūpā, aññatra vedanāya, aññatra saññāya, aññatra saṅkhārehi viññāṇassa āgatiṁ vā gatiṁ vā cutiṁ vā upapattiṁ vā vuddhiṁ vā virūḷhiṁ vā vepullaṁ vā paññāpessāmī’ti, netaṁ ṭhānaṁ vijjati. | 'Apart from form, apart from feeling, apart from perception, apart from volitional formations, I will describe the coming or going of consciousness, its passing away or reappearance, its growth, increase, or expansion'—that is not possible. | 『離色、離受、離想、離行，我將描述識之來去、其滅沒或再生、其生長、增益、或擴展』——此不可能。 |
| Rūpadhātuyā ce, bhikkhu, bhikkhuno rāgo pahīno hoti. Rāgassa pahānā vocchijjatārammaṇaṁ patiṭṭhā viññāṇassa na hoti. | If, bhikkhu, a bhikkhu has abandoned lust for the form element. With the abandoning of lust, the support is cut off and there is no establishment of consciousness. | 比丘，若比丘已捨色界之貪。隨貪之捨棄，支持斷絕，識無所住。 |
| Vedanādhātuyā ce, bhikkhu, bhikkhuno … | If, bhikkhu, a bhikkhu for the feeling element... | 比丘，若比丘於受界… |
| saññādhātuyā ce, bhikkhu, bhikkhuno … | If, bhikkhu, a bhikkhu for the perception element... | 比丘，若比丘於想界… |
| saṅkhāradhātuyā ce, bhikkhu, bhikkhuno … | If, bhikkhu, a bhikkhu for the volitional formations element... | 比丘，若比丘於行界… |
| viññāṇadhātuyā ce, bhikkhu, bhikkhuno rāgo pahīno hoti. Rāgassa pahānā vocchijjatārammaṇaṁ patiṭṭhā viññāṇassa na hoti. | If, bhikkhu, a bhikkhu has abandoned lust for the consciousness element. With the abandoning of lust, the support is cut off and there is no establishment of consciousness. | 比丘，若比丘已捨識界之貪。隨貪之捨棄，支持断絕，識無所住。 |
| Tadappatiṭṭhitaṁ viññāṇaṁ avirūḷhaṁ anabhisaṅkhacca vimuttaṁ. | That consciousness, unestablished, not proliferating, not performing any function, is liberated. | 彼識，無所住，不增殖，不執行任何功能，乃解脫。 |
| Vimuttattā ṭhitaṁ. Ṭhitattā santusitaṁ. Santusitattā na paritassati. Aparitassaṁ paccattaññeva parinibbāyati. | Being liberated, it is steady. Being steady, it is content. Being content, he is not agitated. Being unagitated, he personally attains Nibbana. | 解脫故，心安穩。安穩故，心滿足。滿足故，彼不憂惱。不憂惱故，彼親證涅槃。 |
| ‘Khīṇā jāti …pe… nāparaṁ itthattāyā’ti pajānāti. | He understands: 'Birth is destroyed... there is no more coming to any state of being.' | 彼知：『生已盡…不受後有。』 |
| Evaṁ kho, bhikkhu, jānato evaṁ passato anantarā āsavānaṁ khayo hotī”ti. | In this way, bhikkhu, knowing thus, seeing thus, there is the immediate destruction of the taints." | 比丘，如是知，如是見，能立即滅諸漏。」 |
| Tatiyaṁ. | The third. | 第三。 |
22.56 - SN 22.56 Upādānaparipavatta: Phases of the Clinging Aggregates
| --- SN22.56 - Upādānaparipavattasutta --- | --- SN22.56 - Phases of the Clinging Aggregates --- | --- SN22.56 - Phases of the Clinging Aggregates --- |
| Sāvatthinidānaṁ. | The Savatthi origin. | 舍衛城起源。 |
| “Pañcime, bhikkhave, upādānakkhandhā. | "There are these five aggregates subject to clinging, bhikkhus. | 「諸比丘，有此五取蘊。 |
| Katame pañca? | What five? | 何五？ |
| Rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. | The form aggregate subject to clinging, the feeling aggregate subject to clinging, the perception aggregate subject to clinging, the volitional formations aggregate subject to clinging, the consciousness aggregate subject to clinging. | 色取蘊、受取蘊、想取蘊、行取蘊、識取蘊。 |
| Yāvakīvañcāhaṁ, bhikkhave, ime pañcupādānakkhandhe catuparivaṭṭaṁ yathābhūtaṁ nābbhaññāsiṁ, neva tāvāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddhoti paccaññāsiṁ. | So long, bhikkhus, as I did not directly know these five aggregates subject to clinging in their four phases as they really are, I did not claim to have awakened to the unsurpassed perfect enlightenment in this world with its devas, Mara, and Brahma, in this generation with its ascetics and brahmins, its devas and humans. | 諸比丘，乃至我未如實親證此五取蘊於其四相，我未於此有天、魔、梵之世間，於此有沙門、婆羅門、天人之世代中，宣稱已覺悟無上正等正覺。 |
| Yato ca khvāhaṁ, bhikkhave, ime pañcupādānakkhandhe catuparivaṭṭaṁ yathābhūtaṁ abbhaññāsiṁ, athāhaṁ, bhikkhave, sadevake loke …pe… | But when I directly knew these five aggregates subject to clinging in their four phases as they really are, then I claimed to have awakened to the unsurpassed perfect enlightenment in this world with its devas, Mara, and Brahma, in this generation with its ascetics and brahmins, its devas and humans. | 然當我如實親證此五取蘊於其四相，我則宣稱已於此有天、魔、梵之世間，於此有沙門、婆羅門、天人之世代中，覺悟無上正等正覺。 |
| sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddhoti paccaññāsiṁ. | ||
| Kathañca catuparivaṭṭaṁ? | And what are the four phases? | 何謂四相？ |
| Rūpaṁ abbhaññāsiṁ, rūpasamudayaṁ abbhaññāsiṁ, rūpanirodhaṁ abbhaññāsiṁ, rūpanirodhagāminiṁ paṭipadaṁ abbhaññāsiṁ; | I directly knew form, I directly knew the origin of form, I directly knew the cessation of form, I directly knew the way leading to the cessation of form; | 我親證色，我親證色之集，我親證色之滅，我親證趣向色滅之道； |
| vedanaṁ … | feeling... | 受… |
| saññaṁ … | perception... | 想… |
| saṅkhāre … | volitional formations... | 行… |
| viññāṇaṁ abbhaññāsiṁ, viññāṇasamudayaṁ abbhaññāsiṁ, viññāṇanirodhaṁ abbhaññāsiṁ, viññāṇanirodhagāminiṁ paṭipadaṁ abbhaññāsiṁ. | I directly knew consciousness, I directly knew the origin of consciousness, I directly knew the cessation of consciousness, I directly knew the way leading to the cessation of consciousness. | 我親證識，我親證識之集，我親證識之滅，我親證趣向識滅之道。 |
| Katamañca, bhikkhave, rūpaṁ? | And what, bhikkhus, is form? | 諸比丘，何為色？ |
| Cattāro ca mahābhūtā catunnañca mahābhūtānaṁ upādāya rūpaṁ. | The four great elements and the form derived from the four great elements. | 四大種及四大種所造色。 |
| Idaṁ vuccati, bhikkhave, rūpaṁ. | This is called form, bhikkhus. | 諸比丘，此名為色。 |
| Āhārasamudayā rūpasamudayo; | With the arising of nutriment there is the arising of form; | 隨食之生而有色之生； |
| āhāranirodhā rūpanirodho. | with the cessation of nutriment there is the cessation of form. | 隨食之滅而有色之滅。 |
| Ayameva ariyo aṭṭhaṅgiko maggo rūpanirodhagāminī paṭipadā, seyyathidaṁ— | This Noble Eightfold Path is the way leading to the cessation of form, that is— | 此八正道是趣向色滅之道，即是— |
| sammādiṭṭhi …pe… sammāsamādhi. | right view... right concentration. | 正見…正定。 |
| Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ rūpaṁ abhiññāya, evaṁ rūpasamudayaṁ abhiññāya, evaṁ rūpanirodhaṁ abhiññāya, evaṁ rūpanirodhagāminiṁ paṭipadaṁ abhiññāya rūpassa nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā. | Whatever ascetics and brahmins, bhikkhus, having thus directly known form, having thus directly known the origin of form, having thus directly known the cessation of form, having thus directly known the way leading to the cessation of form, are practicing for disenchantment with form, for its fading away, for its cessation, they are practicing well. | 諸比丘，凡沙門、婆羅門，如是親證色，如是親證色之集，如是親證色之滅，如是親證趣向色滅之道，為厭離色、為其離欲、為其止息而修行者，彼等乃善修行者。 |
| Ye suppaṭipannā, te imasmiṁ dhammavinaye gādhanti. | Those who are practicing well have a firm footing in this Dhamma and Discipline. | 善修行者，於此法與律中有堅固之立足點。 |
| Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ rūpaṁ abhiññāya …pe… evaṁ rūpanirodhagāminiṁ paṭipadaṁ abhiññāya, rūpassa nibbidā virāgā nirodhā anupādā vimuttā te suvimuttā. | And whatever ascetics and brahmins, bhikkhus, having thus directly known form... having thus directly known the way leading to the cessation of form, through disenchantment with form, through its fading away, through its cessation, are liberated by non-clinging, they are well liberated. | 凡沙門、婆羅門，諸比丘，如是親證色…如是親證趣向色滅之道，由厭離色、由其離欲、由其止息，以不取而解脫者，彼等乃善解脫者。 |
| Ye suvimuttā te kevalino. | Those who are well liberated are consummate ones. | 善解脫者，乃圓滿者。 |
| Ye kevalino vaṭṭaṁ tesaṁ natthi paññāpanāya. | For consummate ones, there is no round for describing. | 於圓滿者，無輪迴可述。 |
| Katamā ca, bhikkhave, vedanā? | And what, bhikkhus, is feeling? | 諸比丘，何為受？ |
| Chayime, bhikkhave, vedanākāyā— | There are these six classes of feeling, bhikkhus— | 有此六種受，諸比丘— |
| cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā. | feeling born of eye-contact, feeling born of ear-contact, feeling born of nose-contact, feeling born of tongue-contact, feeling born of body-contact, feeling born of mind-contact. | 眼觸所生受、耳觸所生受、鼻觸所生受、舌觸所生受、身觸所生受、意觸所生受。 |
| Ayaṁ vuccati, bhikkhave, vedanā. | This is called feeling, bhikkhus. | 諸比丘，此名為受。 |
| Phassasamudayā vedanāsamudayo; | With the arising of contact there is the arising of feeling; | 隨觸之生而有受之生； |
| phassanirodhā vedanānirodho. | with the cessation of contact there is the cessation of feeling. | 隨觸之滅而有受之滅。 |
| Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṁ— | This Noble Eightfold Path is the way leading to the cessation of feeling, that is— | 此八正道是趣向受滅之道，即是— |
| sammādiṭṭhi …pe… sammāsamādhi. | right view... right concentration. | 正見…正定。 |
| Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ vedanaṁ abhiññāya, evaṁ vedanāsamudayaṁ abhiññāya, evaṁ vedanānirodhaṁ abhiññāya, evaṁ vedanānirodhagāminiṁ paṭipadaṁ abhiññāya vedanāya nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā. | Whatever ascetics and brahmins, bhikkhus, having thus directly known feeling, having thus directly known the origin of feeling, having thus directly known the cessation of feeling, having thus directly known the way leading to the cessation of feeling, are practicing for disenchantment with feeling, for its fading away, for its cessation, they are practicing well. | 諸比丘，凡沙門、婆羅門，如是親證受，如是親證受之集，如是親證受之滅，如是親證趣向受滅之道，為厭離受、為其離欲、為其止息而修行者，彼等乃善修行者。 |
| Ye suppaṭipannā, te imasmiṁ dhammavinaye gādhanti. | Those who are practicing well have a firm footing in this Dhamma and Discipline. | 善修行者，於此法與律中有堅固之立足點。 |
| Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ vedanaṁ abhiññāya …pe… evaṁ vedanānirodhagāminiṁ paṭipadaṁ abhiññāya …pe… | And whatever ascetics and brahmins, bhikkhus, having thus directly known feeling... having thus directly known the way leading to the cessation of feeling... | 凡沙門、婆羅門，諸比丘，如是親證受…如是親證趣向受滅之道… |
| vaṭṭaṁ tesaṁ natthi paññāpanāya. | there is no round for describing. | 無輪迴可述。 |
| Katamā ca, bhikkhave, saññā? | And what, bhikkhus, is perception? | 諸比丘，何為想？ |
| Chayime, bhikkhave, saññākāyā— | There are these six classes of perception, bhikkhus— | 有此六種想，諸比丘— |
| rūpasaññā, saddasaññā, gandhasaññā, rasasaññā, phoṭṭhabbasaññā, dhammasaññā. | perception of forms, perception of sounds, perception of odors, perception of tastes, perception of tactile objects, perception of mental phenomena. | 色想、聲想、香想、味想、觸想、法想。 |
| Ayaṁ vuccati, bhikkhave, saññā. | This is called perception, bhikkhus. | 諸比丘，此名為想。 |
| Phassasamudayā saññāsamudayo; | With the arising of contact there is the arising of perception; | 隨觸之生而有想之生； |
| phassanirodhā saññānirodho. | with the cessation of contact there is the cessation of perception. | 隨觸之滅而有想之滅。 |
| Ayameva ariyo aṭṭhaṅgiko maggo saññānirodhagāminī paṭipadā, seyyathidaṁ— | This Noble Eightfold Path is the way leading to the cessation of perception, that is— | 此八正道是趣向想滅之道，即是— |
| sammādiṭṭhi …pe… sammāsamādhi …pe… | right view... right concentration... | 正見…正定… |
| vaṭṭaṁ tesaṁ natthi paññāpanāya. | there is no round for describing. | 無輪迴可述。 |
| Katame ca, bhikkhave, saṅkhārā? | And what, bhikkhus, are volitional formations? | 諸比丘，何為行？ |
| Chayime, bhikkhave, cetanākāyā— | There are these six classes of volition, bhikkhus— | 有此六種思，諸比丘— |
| rūpasañcetanā, saddasañcetanā, gandhasañcetanā, rasasañcetanā, phoṭṭhabbasañcetanā, dhammasañcetanā. | volition regarding forms, volition regarding sounds, volition regarding odors, volition regarding tastes, volition regarding tactile objects, volition regarding mental phenomena. | 色思、聲思、香思、味思、觸思、法思。 |
| Ime vuccanti, bhikkhave, saṅkhārā. | These are called volitional formations, bhikkhus. | 諸比丘，此名為行。 |
| Phassasamudayā saṅkhārasamudayo; | With the arising of contact there is the arising of volitional formations; | 隨觸之生而有行之生； |
| phassanirodhā saṅkhāranirodho. | with the cessation of contact there is the cessation of volitional formations. | 隨觸之滅而有行之滅。 |
| Ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā, seyyathidaṁ— | This Noble Eightfold Path is the way leading to the cessation of volitional formations, that is— | 此八正道是趣向行滅之道，即是— |
| sammādiṭṭhi …pe… sammāsamādhi. | right view... right concentration. | 正見…正定。 |
| Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ saṅkhāre abhiññāya, evaṁ saṅkhārasamudayaṁ abhiññāya, evaṁ saṅkhāranirodhaṁ abhiññāya, evaṁ saṅkhāranirodhagāminiṁ paṭipadaṁ abhiññāya saṅkhārānaṁ nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā. | Whatever ascetics and brahmins, bhikkhus, having thus directly known volitional formations, having thus directly known the origin of volitional formations, having thus directly known the cessation of volitional formations, having thus directly known the way leading to the cessation of volitional formations, are practicing for disenchantment with volitional formations, for their fading away, for their cessation, they are practicing well. | 諸比丘，凡沙門、婆羅門，如是親證行，如是親證行之集，如是親證行之滅，如是親證趣向行滅之道，為厭離行、為其離欲、為其止息而修行者，彼等乃善修行者。 |
| Ye suppaṭipannā, te imasmiṁ dhammavinaye gādhanti. | Those who are practicing well have a firm footing in this Dhamma and Discipline. | 善修行者，於此法與律中有堅固之立足點。 |
| Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ saṅkhāre abhiññāya, evaṁ saṅkhārasamudayaṁ abhiññāya, evaṁ saṅkhāranirodhaṁ abhiññāya, evaṁ saṅkhāranirodhagāminiṁ paṭipadaṁ abhiññāya saṅkhārānaṁ nibbidā virāgā nirodhā anupādā vimuttā, te suvimuttā. | And whatever ascetics and brahmins, bhikkhus, having thus directly known volitional formations, having thus directly known the origin of volitional formations, having thus directly known the cessation of volitional formations, having thus directly known the way leading to the cessation of volitional formations, through disenchantment with volitional formations, through their fading away, through their cessation, are liberated by non-clinging, they are well liberated. | 凡沙門、婆羅門，諸比丘，如是親證行，如是親證行之集，如是親證行之滅，如是親證趣向行滅之道，由厭離行、由其離欲、由其止息，以不取而解脫者，彼等乃善解脫者。 |
| Ye suvimuttā, te kevalino. | Those who are well liberated are consummate ones. | 善解脫者，乃圓滿者。 |
| Ye kevalino vaṭṭaṁ tesaṁ natthi paññāpanāya. | For consummate ones, there is no round for describing. | 於圓滿者，無輪迴可述。 |
| Katamañca, bhikkhave, viññāṇaṁ? | And what, bhikkhus, is consciousness? | 諸比丘，何為識？ |
| Chayime, bhikkhave, viññāṇakāyā— | There are these six classes of consciousness, bhikkhus— | 有此六種識，諸比丘— |
| cakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ, manoviññāṇaṁ. | eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness. | 眼識、耳識、鼻識、舌識、身識、意識。 |
| Idaṁ vuccati, bhikkhave, viññāṇaṁ. | This is called consciousness, bhikkhus. | 諸比丘，此名為識。 |
| Nāmarūpasamudayā viññāṇasamudayo; | With the arising of name-and-form there is the arising of consciousness; | 隨名色之生而有識之生； |
| nāmarūpanirodhā viññāṇanirodho. | with the cessation of name-and-form there is the cessation of consciousness. | 隨名色之滅而有識之滅。 |
| Ayameva ariyo aṭṭhaṅgiko maggo viññāṇanirodhagāminī paṭipadā, seyyathidaṁ— | This Noble Eightfold Path is the way leading to the cessation of consciousness, that is— | 此八正道是趣向識滅之道，即是— |
| sammādiṭṭhi …pe… sammāsamādhi. | right view... right concentration. | 正見…正定。 |
| Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ viññāṇaṁ abhiññāya, evaṁ viññāṇasamudayaṁ abhiññāya, evaṁ viññāṇanirodhaṁ abhiññāya, evaṁ viññāṇanirodhagāminiṁ paṭipadaṁ abhiññāya viññāṇassa nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā. | Whatever ascetics and brahmins, bhikkhus, having thus directly known consciousness, having thus directly known the origin of consciousness, having thus directly known the cessation of consciousness, having thus directly known the way leading to the cessation of consciousness, are practicing for disenchantment with consciousness, for its fading away, for its cessation, they are practicing well. | 諸比丘，凡沙門、婆羅門，如是親證識，如是親證識之集，如是親證識之滅，如是親證趣向識滅之道，為厭離識、為其離欲、為其止息而修行者，彼等乃善修行者。 |
| Ye suppaṭipannā, te imasmiṁ dhammavinaye gādhanti. | Those who are practicing well have a firm footing in this Dhamma and Discipline. | 善修行者，於此法與律中有堅固之立足點。 |
| Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ viññāṇaṁ abhiññāya, evaṁ viññāṇasamudayaṁ abhiññāya, evaṁ viññāṇanirodhaṁ abhiññāya, evaṁ viññāṇanirodhagāminiṁ paṭipadaṁ abhiññāya viññāṇassa nibbidā virāgā nirodhā anupādā vimuttā, te suvimuttā. | And whatever ascetics and brahmins, bhikkhus, having thus directly known consciousness, having thus directly known the origin of consciousness, having thus directly known the cessation of consciousness, having thus directly known the way leading to the cessation of consciousness, through disenchantment with consciousness, through its fading away, through its cessation, are liberated by non-clinging, they are well liberated. | 凡沙門、婆羅門，諸比丘，如是親證識，如是親證識之集，如是親證識之滅，如是親證趣向識滅之道，由厭離識、由其離欲、由其止息，以不取而解脫者，彼等乃善解脫者。 |
| Ye suvimuttā, te kevalino. | Those who are well liberated are consummate ones. | 善解脫者，乃圓滿者。 |
| Ye kevalino vaṭṭaṁ tesaṁ natthi paññāpanāyā”ti. | For consummate ones, there is no round for describing." | 於圓滿者，無輪迴可述。」 |
| Catutthaṁ. | The fourth. | 第四。 |
22.57 - SN 22.57 Sattaṭṭhāna: Seven Cases
| --- SN22.57 - Sattaṭṭhānasutta --- | --- SN22.57 - Seven Cases --- | --- SN22.57 - Seven Cases --- |
| Sāvatthinidānaṁ. | The Savatthi origin. | 舍衛城起源。 |
| “Sattaṭṭhānakusalo, bhikkhave, bhikkhu tividhūpaparikkhī imasmiṁ dhammavinaye kevalī vusitavā uttamapurisoti vuccati. | "A bhikkhu who is skilled in seven cases and a triple investigator is called, in this Dhamma and Discipline, a consummate one, one who has lived the holy life, the supreme person. | 「比丘善於七事，及三種探究者，於此法與律中，名為圓滿者，已修梵行者，至上之人。 |
| Kathañca, bhikkhave, bhikkhu sattaṭṭhānakusalo hoti? | And how, bhikkhus, is a bhikkhu skilled in seven cases? | 諸比丘，比丘如何善於七事？ |
| Idha, bhikkhave, bhikkhu rūpaṁ pajānāti, rūpasamudayaṁ pajānāti, rūpanirodhaṁ pajānāti, rūpanirodhagāminiṁ paṭipadaṁ pajānāti; | Here, bhikkhus, a bhikkhu understands form, he understands the origin of form, he understands the cessation of form, he understands the way leading to the cessation of form; | 於此，諸比丘，比丘了知色，了知色之集，了知色之滅，了知趣向色滅之道； |
| rūpassa assādaṁ pajānāti, rūpassa ādīnavaṁ pajānāti, rūpassa nissaraṇaṁ pajānāti; | he understands the gratification in form, he understands the danger in form, he understands the escape from form; | 彼了知色之味，了知色之危，了知色之離； |
| vedanaṁ pajānāti … | He understands feeling... | 彼了知受… |
| saññaṁ … | perception... | 想… |
| saṅkhāre … | volitional formations... | 行… |
| viññāṇaṁ pajānāti, viññāṇasamudayaṁ pajānāti, viññāṇanirodhaṁ pajānāti, viññāṇanirodhagāminiṁ paṭipadaṁ pajānāti; | He understands consciousness, he understands the origin of consciousness, he understands the cessation of consciousness, he understands the way leading to the cessation of consciousness; | 彼了知識，了知識之集，了知識之滅，了知趣向識滅之道； |
| viññāṇassa assādaṁ pajānāti, viññāṇassa ādīnavaṁ pajānāti, viññāṇassa nissaraṇaṁ pajānāti. | he understands the gratification in consciousness, he understands the danger in consciousness, he understands the escape from consciousness. | 彼了知識之味，了知識之危，了知識之離。 |
| Katamañca, bhikkhave, rūpaṁ? | And what, bhikkhus, is form? | 諸比丘，何為色？ |
| Cattāro ca mahābhūtā, catunnañca mahābhūtānaṁ upādāya rūpaṁ. | The four great elements and the form derived from the four great elements. | 四大種及四大種所造色。 |
| Idaṁ vuccati, bhikkhave, rūpaṁ. | This is called form, bhikkhus. | 諸比丘，此名為色。 |
| Āhārasamudayā rūpasamudayo; | With the arising of nutriment there is the arising of form; | 隨食之生而有色之生； |
| āhāranirodhā rūpanirodho. | with the cessation of nutriment there is the cessation of form. | 隨食之滅而有色之滅。 |
| Ayameva ariyo aṭṭhaṅgiko maggo rūpanirodhagāminī paṭipadā, seyyathidaṁ— | This Noble Eightfold Path is the way leading to the cessation of form, that is— | 此八正道是趣向色滅之道，即是— |
| sammādiṭṭhi …pe… sammāsamādhi. | right view... right concentration. | 正見…正定。 |
| Yaṁ rūpaṁ paṭicca uppajjati sukhaṁ somanassaṁ— | The pleasure and joy that arise in dependence on form— | 依色而生之樂與喜— |
| ayaṁ rūpassa assādo. | this is the gratification in form. | 此是色之味。 |
| Yaṁ rūpaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ— | That form is impermanent, suffering, and subject to change— | 彼色無常、苦、變易法— |
| ayaṁ rūpassa ādīnavo. | this is the danger in form. | 此是色之危。 |
| Yo rūpasmiṁ chandarāgavinayo chandarāgappahānaṁ— | The removal and abandonment of desire and lust for form— | 對色之欲貪之去除與捨棄— |
| idaṁ rūpassa nissaraṇaṁ. | this is the escape from form. | 此是色之離。 |
| Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ rūpaṁ abhiññāya, evaṁ rūpasamudayaṁ abhiññāya, evaṁ rūpanirodhaṁ abhiññāya, evaṁ rūpanirodhagāminiṁ paṭipadaṁ abhiññāya; | Whatever ascetics and brahmins, bhikkhus, having thus directly known form, having thus directly known the origin of form, having thus directly known the cessation of form, having thus directly known the way leading to the cessation of form; | 諸比丘，凡沙門、婆羅門，如是親證色，如是親證色之集，如是親證色之滅，如是親證趣向色滅之道； |
| evaṁ rūpassa assādaṁ abhiññāya, evaṁ rūpassa ādīnavaṁ abhiññāya, evaṁ rūpassa nissaraṇaṁ abhiññāya rūpassa nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā. | having thus directly known the gratification in form, having thus directly known the danger in form, having thus directly known the escape from form, are practicing for disenchantment with form, for its fading away, for its cessation, they are practicing well. | 如是親證色之味，如是親證色之危，如是親證色之離，為厭離色、為其離欲、為其止息而修行者，彼等乃善修行者。 |
| Ye suppaṭipannā, te imasmiṁ dhammavinaye gādhanti. | Those who are practicing well have a firm footing in this Dhamma and Discipline. | 善修行者，於此法與律中有堅固之立足點。 |
| Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ rūpaṁ abhiññāya, evaṁ rūpasamudayaṁ abhiññāya, evaṁ rūpanirodhaṁ abhiññāya, evaṁ rūpanirodhagāminiṁ paṭipadaṁ abhiññāya; | And whatever ascetics and brahmins, bhikkhus, having thus directly known form, having thus directly known the origin of form, having thus directly known the cessation of form, having thus directly known the way leading to the cessation of form; | 凡沙門、婆羅門，諸比丘，如是親證色，如是親證色之集，如是親證色之滅，如是親證趣向色滅之道； |
| evaṁ rūpassa assādaṁ abhiññāya, evaṁ rūpassa ādīnavaṁ abhiññāya, evaṁ rūpassa nissaraṇaṁ abhiññāya rūpassa nibbidā virāgā nirodhā anupādā vimuttā, te suvimuttā. | having thus directly known the gratification in form, having thus directly known the danger in form, having thus directly known the escape from form, through disenchantment with form, through its fading away, through its cessation, are liberated by non-clinging, they are well liberated. | 如是親證色之味，如是親證色之危，如是親證色之離，由厭離色、由其離欲、由其止息，以不取而解脫者，彼等乃善解脫者。 |
| Ye suvimuttā, te kevalino. | Those who are well liberated are consummate ones. | 善解脫者，乃圓滿者。 |
| Ye kevalino vaṭṭaṁ tesaṁ natthi paññāpanāya. | For consummate ones, there is no round for describing. | 於圓滿者，無輪迴可述。 |
| Katamā ca, bhikkhave, vedanā? | And what, bhikkhus, is feeling? | 諸比丘，何為受？ |
| Chayime, bhikkhave, vedanākāyā— | There are these six classes of feeling, bhikkhus— | 有此六種受，諸比丘— |
| cakkhusamphassajā vedanā …pe… | feeling born of eye-contact... | 眼觸所生受… |
| manosamphassajā vedanā. | feeling born of mind-contact. | 意觸所生受。 |
| Ayaṁ vuccati, bhikkhave, vedanā. | This is called feeling, bhikkhus. | 諸比丘，此名為受。 |
| Phassasamudayā vedanāsamudayo; | With the arising of contact there is the arising of feeling; | 隨觸之生而有受之生； |
| phassanirodhā vedanānirodho. | with the cessation of contact there is the cessation of feeling. | 隨觸之滅而有受之滅。 |
| Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṁ— | This Noble Eightfold Path is the way leading to the cessation of feeling, that is— | 此八正道是趣向受滅之道，即是— |
| sammādiṭṭhi …pe… sammāsamādhi. | right view... right concentration. | 正見…正定。 |
| Yaṁ vedanaṁ paṭicca uppajjati sukhaṁ somanassaṁ— | The pleasure and joy that arise in dependence on feeling— | 依受而生之樂與喜— |
| ayaṁ vedanāya assādo. | this is the gratification in feeling. | 此是受之味。 |
| Yā vedanā aniccā dukkhā vipariṇāmadhammā— | That feeling is impermanent, suffering, and subject to change— | 彼受無常、苦、變易法— |
| ayaṁ vedanāya ādīnavo. | this is the danger in feeling. | 此是受之危。 |
| Yo vedanāya chandarāgavinayo chandarāgappahānaṁ— | The removal and abandonment of desire and lust for feeling— | 對受之欲貪之去除與捨棄— |
| idaṁ vedanāya nissaraṇaṁ. | this is the escape from feeling. | 此是受之離。 |
| Ye hi, keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ vedanaṁ abhiññāya, evaṁ vedanāsamudayaṁ abhiññāya, evaṁ vedanānirodhaṁ abhiññāya, evaṁ vedanānirodhagāminiṁ paṭipadaṁ abhiññāya; | Whatever ascetics and brahmins, bhikkhus, having thus directly known feeling, having thus directly known the origin of feeling, having thus directly known the cessation of feeling, having thus directly known the way leading to the cessation of feeling; | 諸比丘，凡沙門、婆羅門，如是親證受，如是親證受之集，如是親證受之滅，如是親證趣向受滅之道； |
| evaṁ vedanāya assādaṁ abhiññāya, evaṁ vedanāya ādīnavaṁ abhiññāya, evaṁ vedanāya nissaraṇaṁ abhiññāya vedanāya nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā. | having thus directly known the gratification in feeling, having thus directly known the danger in feeling, having thus directly known the escape from feeling, are practicing for disenchantment with feeling, for its fading away, for its cessation, they are practicing well. | 如是親證受之味，如是親證受之危，如是親證受之離，為厭離受、為其離欲、為其止息而修行者，彼等乃善修行者。 |
| Ye suppaṭipannā, te imasmiṁ dhammavinaye gādhanti. | Those who are practicing well have a firm footing in this Dhamma and Discipline. | 善修行者，於此法與律中有堅固之立足點。 |
| Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ vedanaṁ abhiññāya …pe… | And whatever ascetics and brahmins, bhikkhus, having thus directly known feeling... | 凡沙門、婆羅門，諸比丘，如是親證受… |
| vaṭṭaṁ tesaṁ natthi paññāpanāya. | there is no round for describing. | 無輪迴可述。 |
| Katamā ca, bhikkhave, saññā? | And what, bhikkhus, is perception? | 諸比丘，何為想？ |
| Chayime, bhikkhave, saññākāyā— | There are these six classes of perception, bhikkhus— | 有此六種想，諸比丘— |
| rūpasaññā, saddasaññā, gandhasaññā, rasasaññā, phoṭṭhabbasaññā, dhammasaññā. | perception of forms, perception of sounds, perception of odors, perception of tastes, perception of tactile objects, perception of mental phenomena. | 色想、聲想、香想、味想、觸想、法想。 |
| Ayaṁ vuccati, bhikkhave, saññā. | This is called perception, bhikkhus. | 諸比丘，此名為想。 |
| Phassasamudayā saññāsamudayo; | With the arising of contact there is the arising of perception; | 隨觸之生而有想之生； |
| phassanirodhā saññānirodho. | with the cessation of contact there is the cessation of perception. | 隨觸之滅而有想之滅。 |
| Ayameva ariyo aṭṭhaṅgiko maggo saññānirodhagāminī paṭipadā, seyyathidaṁ— | This Noble Eightfold Path is the way leading to the cessation of perception, that is— | 此八正道是趣向想滅之道，即是— |
| sammādiṭṭhi …pe… sammāsamādhi …pe… | right view... right concentration... | 正見…正定… |
| vaṭṭaṁ tesaṁ natthi paññāpanāya. | there is no round for describing. | 無輪迴可述。 |
| Katame ca, bhikkhave, saṅkhārā? | And what, bhikkhus, are volitional formations? | 諸比丘，何為行？ |
| Chayime, bhikkhave, cetanākāyā— | There are these six classes of volition, bhikkhus— | 有此六種思，諸比丘— |
| rūpasañcetanā …pe… | volition regarding forms... | 色思… |
| dhammasañcetanā. | volition regarding mental phenomena. | 法思。 |
| Ime vuccanti, bhikkhave, saṅkhārā. | These are called volitional formations, bhikkhus. | 此名為行，諸比丘。 |
| Phassasamudayā saṅkhārasamudayo; | With the arising of contact there is the arising of volitional formations; | 隨觸之生而有行之生； |
| phassanirodhā saṅkhāranirodho. | with the cessation of contact there is the cessation of volitional formations. | 隨觸之滅而有行之滅。 |
| Ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā, seyyathidaṁ— | This Noble Eightfold Path is the way leading to the cessation of volitional formations, that is— | 此八正道是趣向行滅之道，即是— |
| sammādiṭṭhi …pe… sammāsamādhi. | right view... right concentration. | 正見…正定。 |
| Yaṁ saṅkhāre paṭicca uppajjati sukhaṁ somanassaṁ— | The pleasure and joy that arise in dependence on volitional formations— | 依行而生之樂與喜— |
| ayaṁ saṅkhārānaṁ assādo. | this is the gratification in volitional formations. | 此是行之味。 |
| Ye saṅkhārā aniccā dukkhā vipariṇāmadhammā— | That volitional formations are impermanent, suffering, and subject to change— | 彼行無常、苦、變易法— |
| ayaṁ saṅkhārānaṁ ādīnavo. | this is the danger in volitional formations. | 此是行之危。 |
| Yo saṅkhāresu chandarāgavinayo chandarāgappahānaṁ— | The removal and abandonment of desire and lust for volitional formations— | 對行之欲貪之去除與捨棄— |
| idaṁ saṅkhārānaṁ nissaraṇaṁ. | this is the escape from volitional formations. | 此是行之離。 |
| Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ saṅkhāre abhiññāya, evaṁ saṅkhārasamudayaṁ abhiññāya, evaṁ saṅkhāranirodhaṁ abhiññāya, evaṁ saṅkhāranirodhagāminiṁ paṭipadaṁ abhiññāya …pe… saṅkhārānaṁ nibbidāya virāgāya nirodhāya paṭipannā te suppaṭipannā. | Whatever ascetics and brahmins, bhikkhus, having thus directly known volitional formations, having thus directly known the origin of volitional formations, having thus directly known the cessation of volitional formations, having thus directly known the way leading to the cessation of volitional formations... are practicing for disenchantment with volitional formations, for their fading away, for their cessation, they are practicing well. | 諸比丘，凡沙門、婆羅門，如是親證行，如是親證行之集，如是親證行之滅，如是親證趣向行滅之道…為厭離行、為其離欲、為其止息而修行者，彼等乃善修行者。 |
| Ye suppaṭipannā, te imasmiṁ dhammavinaye gādhanti …pe… | Those who are practicing well have a firm footing in this Dhamma and Discipline... | 善修行者，於此法與律中有堅固之立足點… |
| vaṭṭaṁ tesaṁ natthi paññāpanāya. | there is no round for describing. | 無輪迴可述。 |
| Katamañca, bhikkhave, viññāṇaṁ? | And what, bhikkhus, is consciousness? | 諸比丘，何為識？ |
| Chayime, bhikkhave, viññāṇakāyā— | There are these six classes of consciousness, bhikkhus— | 有此六種識，諸比丘— |
| cakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ, manoviññāṇaṁ. | eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness. | 眼識、耳識、鼻識、舌識、身識、意識。 |
| Idaṁ vuccati, bhikkhave, viññāṇaṁ. | This is called consciousness, bhikkhus. | 諸比丘，此名為識。 |
| Nāmarūpasamudayā viññāṇasamudayo; | With the arising of name-and-form there is the arising of consciousness; | 隨名色之生而有識之生； |
| nāmarūpanirodhā viññāṇanirodho. | with the cessation of name-and-form there is the cessation of consciousness. | 隨名色之滅而有識之滅。 |
| Ayameva ariyo aṭṭhaṅgiko maggo viññāṇanirodhagāminī paṭipadā, seyyathidaṁ— | This Noble Eightfold Path is the way leading to the cessation of consciousness, that is— | 此八正道是趣向識滅之道，即是— |
| sammādiṭṭhi …pe… sammāsamādhi. | right view... right concentration. | 正見…正定。 |
| Yaṁ viññāṇaṁ paṭicca uppajjati sukhaṁ somanassaṁ— | The pleasure and joy that arise in dependence on consciousness— | 依識而生之樂與喜— |
| ayaṁ viññāṇassa assādo. | this is the gratification in consciousness. | 此是識之味。 |
| Yaṁ viññāṇaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ— | That consciousness is impermanent, suffering, and subject to change— | 彼識無常、苦、變易法— |
| ayaṁ viññāṇassa ādīnavo. | this is the danger in consciousness. | 此是識之危。 |
| Yo viññāṇasmiṁ chandarāgavinayo chandarāgappahānaṁ— | The removal and abandonment of desire and lust for consciousness— | 對識之欲貪之去除與捨棄— |
| idaṁ viññāṇassa nissaraṇaṁ. | this is the escape from consciousness. | 此是識之離。 |
| Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ viññāṇaṁ abhiññāya, evaṁ viññāṇasamudayaṁ abhiññāya, evaṁ viññāṇanirodhaṁ abhiññāya, evaṁ viññāṇanirodhagāminiṁ paṭipadaṁ abhiññāya; | Whatever ascetics and brahmins, bhikkhus, having thus directly known consciousness, having thus directly known the origin of consciousness, having thus directly known the cessation of consciousness, having thus directly known the way leading to the cessation of consciousness; | 諸比丘，凡沙門、婆羅門，如是親證識，如是親證識之集，如是親證識之滅，如是親證趣向識滅之道； |
| evaṁ viññāṇassa assādaṁ abhiññāya, evaṁ viññāṇassa ādīnavaṁ abhiññāya, evaṁ viññāṇassa nissaraṇaṁ abhiññāya viññāṇassa nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā. | having thus directly known the gratification in consciousness, having thus directly known the danger in consciousness, having thus directly known the escape from consciousness, are practicing for disenchantment with consciousness, for its fading away, for its cessation, they are practicing well. | 如是親證識之味，如是親證識之危，如是親證識之離，為厭離識、為其離欲、為其止息而修行者，彼等乃善修行者。 |
| Ye suppaṭipannā, te imasmiṁ dhammavinaye gādhanti. | Those who are practicing well have a firm footing in this Dhamma and Discipline. | 善修行者，於此法與律中有堅固之立足點。 |
| Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ viññāṇaṁ abhiññāya, evaṁ viññāṇasamudayaṁ abhiññāya, evaṁ viññāṇanirodhaṁ abhiññāya, evaṁ viññāṇanirodhagāminiṁ paṭipadaṁ abhiññāya; | And whatever ascetics and brahmins, bhikkhus, having thus directly known consciousness, having thus directly known the origin of consciousness, having thus directly known the cessation of consciousness, having thus directly known the way leading to the cessation of consciousness; | 凡沙門、婆羅門，諸比丘，如是親證識，如是親證識之集，如是親證識之滅，如是親證趣向識滅之道； |
| evaṁ viññāṇassa assādaṁ abhiññāya, evaṁ viññāṇassa ādīnavaṁ abhiññāya, evaṁ viññāṇassa nissaraṇaṁ abhiññāya viññāṇassa nibbidā virāgā nirodhā anupādā vimuttā, te suvimuttā. | having thus directly known the gratification in consciousness, having thus directly known the danger in consciousness, having thus directly known the escape from consciousness, through disenchantment with consciousness, through its fading away, through its cessation, are liberated by non-clinging, they are well liberated. | 如是親證識之味，如是親證識之危，如是親證識之離，由厭離識、由其離欲、由其止息，以不取而解脫者，彼等乃善解脫者。 |
| Ye suvimuttā, te kevalino. | Those who are well liberated are consummate ones. | 善解脫者，乃圓滿者。 |
| Ye kevalino vaṭṭaṁ tesaṁ natthi paññāpanāya. | For consummate ones, there is no round for describing. | 於圓滿者，無輪迴可述。 |
| Evaṁ kho, bhikkhave, bhikkhu sattaṭṭhānakusalo hoti. | Thus, bhikkhus, a bhikkhu is skilled in seven cases. | 如是，諸比丘，比丘善於七事。 |
| Kathañca, bhikkhave, bhikkhu tividhūpaparikkhī hoti? | And how, bhikkhus, is a bhikkhu a triple investigator? | 諸比丘，比丘如何為三種探究者？ |
| Idha, bhikkhave, bhikkhu dhātuso upaparikkhati, āyatanaso upaparikkhati, paṭiccasamuppādaso upaparikkhati. | Here, bhikkhus, a bhikkhu investigates by way of the elements, he investigates by way of the sense bases, he investigates by way of dependent origination. | 於此，諸比丘，比丘以界之方式探究，以根之方式探究，以緣起之方式探究。 |
| Evaṁ kho, bhikkhave, bhikkhu tividhūpaparikkhī hoti. | Thus, bhikkhus, a bhikkhu is a triple investigator. | 如是，諸比丘，比丘為三種探究者。 |
| Sattaṭṭhānakusalo, bhikkhave, bhikkhu tividhūpaparikkhī, imasmiṁ dhammavinaye kevalī vusitavā ‘uttamapuriso’ti vuccatī”ti. | A bhikkhu who is skilled in seven cases and a triple investigator is called, in this Dhamma and Discipline, a consummate one, one who has lived the holy life, 'the supreme person.'" | 比丘善於七事，及三種探究者，於此法與律中，名為圓滿者，已修梵行者，『至上之人』。」 |
22.58 - SN 22.58 Sammāsambuddha: The Perfectly Enlightened One
| --- SN22.58 - Sammāsambuddhasutta --- | --- SN22.58 - The Perfectly Enlightened One --- | --- SN22.58 - The Perfectly Enlightened One --- |
| Sāvatthinidānaṁ. | The Savatthi origin. | 舍衛城起源。 |
| “Tathāgato, bhikkhave, arahaṁ sammāsambuddho rūpassa nibbidā virāgā nirodhā anupādā vimutto sammāsambuddhoti vuccati. | "The Tathagata, bhikkhus, the Arahant, the Perfectly Enlightened One, is liberated by non-clinging through disenchantment with form, through its fading away, through its cessation—he is called 'Perfectly Enlightened One.' | 「如來，諸比丘，阿羅漢，正等正覺者，由厭離色、由其離欲、由其止息，以不取而解脫—彼名為『正等正覺者』。 |
| Bhikkhupi, bhikkhave, paññāvimutto rūpassa nibbidā virāgā nirodhā anupādā vimutto paññāvimuttoti vuccati. | A bhikkhu liberated by wisdom is also liberated by non-clinging through disenchantment with form, through its fading away, through its cessation—he is called 'liberated by wisdom.' | 慧解脫比丘亦由厭離色、由其離欲、由其止息，以不取而解脫—彼名為『慧解脫者』。 |
| Tathāgato, bhikkhave, arahaṁ sammāsambuddho vedanāya nibbidā virāgā nirodhā anupādā vimutto sammāsambuddhoti vuccati. | The Tathagata, bhikkhus, the Arahant, the Perfectly Enlightened One, is liberated by non-clinging through disenchantment with feeling, through its fading away, through its cessation—he is called 'Perfectly Enlightened One.' | 如來，諸比丘，阿羅漢，正等正覺者，由厭離受、由其離欲、由其止息，以不取而解脫—彼名為『正等正覺者』。 |
| Bhikkhupi, bhikkhave, paññāvimutto vedanāya nibbidā …pe… paññāvimuttoti vuccati. | A bhikkhu liberated by wisdom is also liberated by non-clinging through disenchantment with feeling... he is called 'liberated by wisdom.' | 慧解脫比丘亦由厭離受、由其離欲、由其止息，以不取而解脫…彼名為『慧解脫者』。 |
| Tathāgato, bhikkhave, arahaṁ sammāsambuddho saññāya … | The Tathagata, bhikkhus, the Arahant, the Perfectly Enlightened One, through disenchantment with perception... | 如來，諸比丘，阿羅漢，正等正覺者，由厭離想… |
| saṅkhārānaṁ … | with volitional formations... | 由行… |
| viññāṇassa nibbidā virāgā nirodhā anupādā vimutto sammāsambuddhoti vuccati. | is liberated by non-clinging through disenchantment with consciousness, through its fading away, through its cessation—he is called 'Perfectly Enlightened One.' | 由厭離識、由其離欲、由其止息，以不取而解脫—彼名為『正等正覺者』。 |
| Bhikkhupi, bhikkhave, paññāvimutto viññāṇassa nibbidā virāgā nirodhā anupādā vimutto paññāvimuttoti vuccati. | A bhikkhu liberated by wisdom is also liberated by non-clinging through disenchantment with consciousness, through its fading away, through its cessation—he is called 'liberated by wisdom.' | 慧解脫比丘亦由厭離識、由其離欲、由其止息，以不取而解脫—彼名為『慧解脫者』。 |
| Tatra kho, bhikkhave, ko viseso, ko adhippayāso, kiṁ nānākaraṇaṁ, tathāgatassa arahato sammāsambuddhassa paññāvimuttena bhikkhunā”ti? | Therein, bhikkhus, what is the distinction, what is the disparity, what is the difference between the Tathagata, the Arahant, the Perfectly Enlightened One, and a bhikkhu liberated by wisdom?" | 諸比丘，於其中，如來，阿羅漢，正等正覺者，與慧解脫比丘之間，有何區別，有何差異，有何不同？」 |
| “Bhagavaṁmūlakā no, bhante, dhammā bhagavaṁnettikā bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaññeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti. | For us, venerable sir, the teachings are rooted in the Blessed One, guided by the Blessed One, take recourse in the Blessed One. It would be good if the Blessed One would clear up the meaning of this statement. Having heard it from him, the bhikkhus will remember it. | 於我等，尊者，教法以世尊為根，以世尊為導，以世尊為依。若世尊能闡明此言之義，善莫大焉。諸比丘聞之，當憶持之。 |
| “Tena hi, bhikkhave, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. | Then listen, bhikkhus, and attend carefully. I will speak. | 然則諦聽，諸比丘，善思念之。我當說。 |
| “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. | "Yes, venerable sir," those bhikkhus replied to the Blessed One. | 「唯然，尊者。」彼諸比丘應諾世尊。 |
| Bhagavā etadavoca: | The Blessed One said this: | 世尊作是言： |
| “Tathāgato, bhikkhave, arahaṁ sammāsambuddho anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā maggaññū, maggavidū, maggakovido; | "The Tathagata, bhikkhus, the Arahant, the Perfectly Enlightened One, is the originator of the path unarisen before, the producer of the path unproduced before, the declarer of the path undeclared before. He is the knower of the path, the discoverer of the path, the expert in the path. | 「如來，諸比丘，阿羅漢，正等正覺者，是未生之道之創始者，未起之道之產生者，未說之道之宣說者。彼是知者，是道之發現者，是道之專家。 |
| maggānugā ca, bhikkhave, etarahi sāvakā viharanti pacchā samannāgatā. | And his disciples now dwell following that path and become possessed of it afterwards. | 其弟子今隨彼道而住，後亦得之。 |
| Ayaṁ kho, bhikkhave, viseso, ayaṁ adhippayāso, idaṁ nānākaraṇaṁ tathāgatassa arahato sammāsambuddhassa paññāvimuttena bhikkhunā”ti. | This, bhikkhus, is the distinction, this is the disparity, this is the difference between the Tathagata, the Arahant, the Perfectly Enlightened One, and a bhikkhu liberated by wisdom." | 諸比丘，此乃如來，阿羅漢，正等正覺者，與慧解脫比丘之間之區別，此乃差異，此乃不同。」 |
| Chaṭṭhaṁ. | The sixth. | 第六。 |
22.59 - SN 22.59 Anattalakkhaṇa: The Characteristic of Nonself
| --- SN22.59 - Anattalakkhaṇasutta --- | --- SN22.59 - The Characteristic of Nonself --- | --- SN22.59 - The Characteristic of Nonself --- |
| Ekaṁ samayaṁ bhagavā bārāṇasiyaṁ viharati isipatane migadāye. | On one occasion the Blessed One was dwelling at Baranasi in the Deer Park at Isipatana. | 一時，世尊住於波羅奈國伊西波達那鹿野苑。 |
| Tatra kho bhagavā pañcavaggiye bhikkhū āmantesi: | There the Blessed One addressed the group of five bhikkhus: | 於彼處，世尊告五比丘眾言： |
| “bhikkhavo”ti. | Bhikkhus! | 諸比丘！ |
| “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. | "Venerable sir!" those bhikkhus replied to the Blessed One. | 「尊者！」彼諸比丘應諾世尊。 |
| Bhagavā etadavoca: | The Blessed One said this: | 世尊作是言： |
| “Rūpaṁ, bhikkhave, anattā. | "Form, bhikkhus, is nonself. | 「諸比丘，色是非我。 |
| Rūpañca hidaṁ, bhikkhave, attā abhavissa, nayidaṁ rūpaṁ ābādhāya saṁvatteyya, labbhetha ca rūpe: | For if, bhikkhus, form were self, this form would not lead to affliction, and it would be possible to have it of form: | 若，諸比丘，色是我，此色則不致 afflict，且可能於色有是願： |
| ‘evaṁ me rūpaṁ hotu, evaṁ me rūpaṁ mā ahosī’ti. | 'Let my form be thus; let my form not be thus.' | 『願我色如此；願我色不如此。』 |
| Yasmā ca kho, bhikkhave, rūpaṁ anattā, tasmā rūpaṁ ābādhāya saṁvattati, na ca labbhati rūpe: | But because form is nonself, form leads to affliction, and it is not possible to have it of form: | 然因色是非我，色致 affliction，且不可能於色有是願： |
| ‘evaṁ me rūpaṁ hotu, evaṁ me rūpaṁ mā ahosī’ti. | 'Let my form be thus; let my form not be thus.' | 『願我色如此；願我色不如此。』 |
| Vedanā anattā. | Feeling is nonself. | 受是非我。 |
| Vedanā ca hidaṁ, bhikkhave, attā abhavissa, nayidaṁ vedanā ābādhāya saṁvatteyya, labbhetha ca vedanāya: | For if, bhikkhus, feeling were self, this feeling would not lead to affliction, and it would be possible to have it of feeling: | 若，諸比丘，受是我，此受則不致 afflict，且可能於受有是願： |
| ‘evaṁ me vedanā hotu, evaṁ me vedanā mā ahosī’ti. | 'Let my feeling be thus; let my feeling not be thus.' | 『願我受如此；願我受不如此。』 |
| Yasmā ca kho, bhikkhave, vedanā anattā, tasmā vedanā ābādhāya saṁvattati, na ca labbhati vedanāya: | But because feeling is nonself, feeling leads to affliction, and it is not possible to have it of feeling: | 然因受是非我，受致 affliction，且不可能於受有是願： |
| ‘evaṁ me vedanā hotu, evaṁ me vedanā mā ahosī’ti. | 'Let my feeling be thus; let my feeling not be thus.' | 『願我受如此；願我受不如此。』 |
| Saññā anattā …pe… | Perception is nonself... | 想是非我… |
| saṅkhārā anattā. | Volitional formations are nonself. | 行是非我。 |
| Saṅkhārā ca hidaṁ, bhikkhave, attā abhavissaṁsu, nayidaṁ saṅkhārā ābādhāya saṁvatteyyuṁ, labbhetha ca saṅkhāresu: | For if, bhikkhus, volitional formations were self, these volitional formations would not lead to affliction, and it would be possible to have it of volitional formations: | 若，諸比丘，行是我，此行則不致 afflict，且可能於行有是願： |
| ‘evaṁ me saṅkhārā hontu, evaṁ me saṅkhārā mā ahesun’ti. | 'Let my volitional formations be thus; let my volitional formations not be thus.' | 『願我行如此；願我行不如此。』 |
| Yasmā ca kho, bhikkhave, saṅkhārā anattā, tasmā saṅkhārā ābādhāya saṁvattanti, na ca labbhati saṅkhāresu: | But because volitional formations are nonself, volitional formations lead to affliction, and it is not possible to have it of volitional formations: | 然因行是非我，行致 affliction，且不可能於行有是願： |
| ‘evaṁ me saṅkhārā hontu, evaṁ me saṅkhārā mā ahesun’ti. | 'Let my volitional formations be thus; let my volitional formations not be thus.' | 『願我行如此；願我行不如此。』 |
| Viññāṇaṁ anattā. | Consciousness is nonself. | 識是非我。 |
| Viññāṇañca hidaṁ, bhikkhave, attā abhavissa, nayidaṁ viññāṇaṁ ābādhāya saṁvatteyya, labbhetha ca viññāṇe: | For if, bhikkhus, consciousness were self, this consciousness would not lead to affliction, and it would be possible to have it of consciousness: | 若，諸比丘，識是我，此識則不致 afflict，且可能於識有是願： |
| ‘evaṁ me viññāṇaṁ hotu, evaṁ me viññāṇaṁ mā ahosī’ti. | 'Let my consciousness be thus; let my consciousness not be thus.' | 『願我識如此；願我識不如此。』 |
| Yasmā ca kho, bhikkhave, viññāṇaṁ anattā, tasmā viññāṇaṁ ābādhāya saṁvattati, na ca labbhati viññāṇe: | But because consciousness is nonself, consciousness leads to affliction, and it is not possible to have it of consciousness: | 然因識是非我，識致 affliction，且不可能於識有是願： |
| ‘evaṁ me viññāṇaṁ hotu, evaṁ me viññāṇaṁ mā ahosī’ti. | 'Let my consciousness be thus; let my consciousness not be thus.' | 『願我識如此；願我識不如此。』 |
| Taṁ kiṁ maññatha, bhikkhave, | What do you think, bhikkhus, | 汝意云何，諸比丘， |
| rūpaṁ niccaṁ vā aniccaṁ vā”ti? | is form permanent or impermanent?" | 色為常或無常？」 |
| “Aniccaṁ, bhante”. | Impermanent, venerable sir. | 無常，尊者。 |
| “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? | Is what is impermanent suffering or happiness? | 無常者為苦或樂？ |
| “Dukkhaṁ, bhante”. | Suffering, venerable sir. | 苦，尊者。 |
| “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: | "Is what is impermanent, suffering, and subject to change fit to be regarded thus: | 「無常、苦、變易法，可如是觀否： |
| ‘etaṁ mama, esohamasmi, eso me attā’”ti? | 'This is mine, this I am, this is my self'?" | 『此是我所，此是我，此是我之我』？」 |
| “No hetaṁ, bhante”. | No, venerable sir. | 不也，尊者。 |
| “Vedanā … | "Is feeling... | 「受… |
| saññā … | perception... | 想… |
| saṅkhārā … | volitional formations... | 行… |
| viññāṇaṁ niccaṁ vā aniccaṁ vā”ti? | consciousness permanent or impermanent?" | 識為常或無常？」 |
| “Aniccaṁ, bhante”. | Impermanent, venerable sir. | 無常，尊者。 |
| “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? | Is what is impermanent suffering or happiness? | 無常者為苦或樂？ |
| “Dukkhaṁ, bhante”. | Suffering, venerable sir. | 苦，尊者。 |
| “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: | "Is what is impermanent, suffering, and subject to change fit to be regarded thus: | 「無常、苦、變易法，可如是觀否： |
| ‘etaṁ mama, esohamasmi, eso me attā’”ti? | 'This is mine, this I am, this is my self'?" | 『此是我所，此是我，此是我之我』？」 |
| “No hetaṁ, bhante”. | No, venerable sir. | 不也，尊者。 |
| “Tasmātiha, bhikkhave, yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. | "Therefore, bhikkhus, whatever form, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all form: 'This is not mine, this I am not, this is not my self'—thus should it be seen as it really is with correct wisdom. | 「是故，諸比丘，凡色，或過去、未來、或現在，內或外，粗或細，劣或勝，遠或近，一切色：『此非我所，此非我，此非我之我』—應如是以正慧如實觀之。 |
| Yā kāci vedanā atītānāgatapaccuppannā ajjhattā vā bahiddhā vā …pe… yā dūre santike vā, sabbā vedanā: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. | Whatever feeling, whether past, future, or present, internal or external... far or near, all feeling: 'This is not mine, this I am not, this is not my self'—thus should it be seen as it really is with correct wisdom. | 凡受，或過去、未來、或現在，內或外…遠或近，一切受：『此非我所，此非我，此非我之我』—應如是以正慧如實觀之。 |
| Yā kāci saññā …pe… | Whatever perception... | 凡想… |
| ye keci saṅkhārā atītānāgatapaccuppannā ajjhattaṁ vā bahiddhā vā …pe… ye dūre santike vā, sabbe saṅkhārā: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. | Whatever volitional formations, whether past, future, or present, internal or external... far or near, all volitional formations: 'This is not mine, this I am not, this is not my self'—thus should it be seen as it really is with correct wisdom. | 凡行，或過去、未來、或現在，內或外…遠或近，一切行：『此非我所，此非我，此非我之我』—應如是以正慧如實觀之。 |
| Yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. | Whatever consciousness, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all consciousness: 'This is not mine, this I am not, this is not my self'—thus should it be seen as it really is with correct wisdom. | 凡識，或過去、未來、或現在，內或外，粗或細，劣或勝，遠或近，一切識：『此非我所，此非我，此非我之我』—應如是以正慧如實觀之。 |
| Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati. | Seeing thus, bhikkhus, the instructed noble-one's-disciple becomes disenchanted with form, becomes disenchanted with feeling, becomes disenchanted with perception, becomes disenchanted with volitional formations, becomes disenchanted with consciousness. | 諸比丘，如是見者，已受教之聖弟子，厭於色，厭於受，厭於想，厭於行，厭於識。 |
| Nibbindaṁ virajjati; virāgā vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. | Being disenchanted, he becomes dispassionate; through dispassion he is liberated. When liberated, there is knowledge that he is liberated. | 厭故離欲；離欲故解脫。解脫時，有智知其解脫。 |
| ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti. | He understands: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.'" | 彼知：『生已盡，梵行已立，所作已辦，不受後有。』」 |
| Idamavoca bhagavā. | Thus spoke the Blessed One. | 世尊如是說。 |
| Attamanā pañcavaggiyā bhikkhū bhagavato bhāsitaṁ abhinanduṁ. | Elated, the group of five bhikkhus delighted in the Blessed One's statement. | 五比丘眾心生歡喜，樂世尊所說。 |
| Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne pañcavaggiyānaṁ bhikkhūnaṁ anupādāya āsavehi cittāni vimucciṁsūti. | And while this discourse was being spoken, the minds of the group of five bhikkhus were liberated from the taints by non-clinging. | 此經說時，五比丘眾心由不取而離諸漏。 |
22.60 - SN 22.60 Mahāli: Mahali
| --- SN22.60 - Mahālisutta --- | --- SN22.60 - Mahali --- | --- SN22.60 - Mahali --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我聞。 |
| ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. | On one occasion the Blessed One was dwelling at Vesali in the Great Wood in the Hall with the Peaked Roof. | 一時，世尊住於毗舍離大林重閣講堂。 |
| Atha kho mahāli licchavi yena bhagavā tenupasaṅkami …pe… ekamantaṁ nisinno kho mahāli licchavi bhagavantaṁ etadavoca: | Then Mahali the Licchavi approached the Blessed One... Sitting to one side, Mahali the Licchavi said this to the Blessed One: | 時，摩訶梨離車子詣世尊所…坐於一面，摩訶梨離車子白世尊言： |
| “Pūraṇo, bhante, kassapo evamāha: | "Purana Kassapa, venerable sir, says thus: | 「尊者，富蘭那迦葉如是說： |
| ‘natthi hetu natthi paccayo sattānaṁ saṅkilesāya; | 'There is no cause or condition for the defilement of beings; | 『眾生之染污無因無緣； |
| ahetū appaccayā sattā saṅkilissanti. | beings are defiled without cause or condition. | 眾生無因無緣而染污。 |
| Natthi hetu natthi paccayo sattānaṁ visuddhiyā; | There is no cause or condition for the purification of beings; | 眾生之清淨無因無緣； |
| ahetū appaccayā sattā visujjhantī’ti. | beings are purified without cause or condition.' | 眾生無因無緣而清淨。』 |
| Idha bhagavā kimāhā”ti? | What does the Blessed One say about this?" | 世尊於此云何說？」 |
| “Atthi, mahāli, hetu atthi paccayo sattānaṁ saṅkilesāya; | "There is, Mahali, cause and condition for the defilement of beings; | 「摩訶梨，有因有緣使眾生染污； |
| sahetū sappaccayā sattā saṅkilissanti. | beings are defiled with cause and condition. | 眾生有因有緣而染污。 |
| Atthi, mahāli, hetu, atthi paccayo sattānaṁ visuddhiyā; | There is, Mahali, cause and condition for the purification of beings; | 摩訶梨，有因有緣使眾生清淨； |
| sahetū sappaccayā sattā visujjhantī”ti. | beings are purified with cause and condition." | 眾生有因有緣而清淨。」 |
| “Katamo pana, bhante, hetu katamo paccayo sattānaṁ saṅkilesāya; | "But what, venerable sir, is the cause and condition for the defilement of beings; | 「然，尊者，何為眾生染污之因緣； |
| kathaṁ sahetū sappaccayā sattā saṅkilissantī”ti? | how are beings defiled with cause and condition?" | 眾生如何有因有緣而染污？」 |
| “Rūpañca hidaṁ, mahāli, ekantadukkhaṁ abhavissa dukkhānupatitaṁ dukkhāvakkantaṁ anavakkantaṁ sukhena, nayidaṁ sattā rūpasmiṁ sārajjeyyuṁ. | "If, Mahali, form were exclusively suffering, immersed in suffering, steeped in suffering, and not steeped in pleasure, beings would not become enamored with form. | 「摩訶梨，若色唯是苦，浸於苦，沉於苦，而不沉於樂，眾生則不於色生愛戀。 |
| Yasmā ca kho, mahāli, rūpaṁ sukhaṁ sukhānupatitaṁ sukhāvakkantaṁ anavakkantaṁ dukkhena, tasmā sattā rūpasmiṁ sārajjanti; | But because form is pleasurable, immersed in pleasure, steeped in pleasure, and not steeped in suffering, beings become enamored with form; | 然因色是樂，浸於樂，沉於樂，而不沉於苦，眾生於色生愛戀； |
| sārāgā saṁyujjanti; saṁyogā saṅkilissanti. | being enamored, they are captivated; being captivated, they are defiled. | 愛戀故，被迷惑；被迷惑故，被染污。 |
| Ayaṁ kho, mahāli, hetu, ayaṁ paccayo sattānaṁ saṅkilesāya; | This, Mahali, is a cause and condition for the defilement of beings; | 摩訶梨，此是眾生染污之因緣； |
| evaṁ sahetū sappaccayā sattā saṅkilissanti. | thus beings are defiled with cause and condition. | 如是眾生有因有緣而染污。 |
| Vedanā ca hidaṁ, mahāli, ekantadukkhā abhavissa dukkhānupatitā dukkhāvakkantā anavakkantā sukhena, nayidaṁ sattā vedanāya sārajjeyyuṁ. | If, Mahali, feeling were exclusively suffering, immersed in suffering, steeped in suffering, and not steeped in pleasure, beings would not become enamored with feeling. | 摩訶梨，若受唯是苦，浸於苦，沉於苦，而不沉於樂，眾生則不於受生愛戀。 |
| Yasmā ca kho, mahāli, vedanā sukhā sukhānupatitā sukhāvakkantā anavakkantā dukkhena, tasmā sattā vedanāya sārajjanti; | But because feeling is pleasurable, immersed in pleasure, steeped in pleasure, and not steeped in suffering, beings become enamored with feeling; | 然因受是樂，浸於樂，沉於樂，而不沉於苦，眾生於受生愛戀； |
| sārāgā saṁyujjanti; | being enamored, they are captivated; | 愛戀故，被迷惑； |
| saṁyogā saṅkilissanti. | being captivated, they are defiled. | 被迷惑故，被染污。 |
| Ayampi kho, mahāli, hetu, ayaṁ paccayo sattānaṁ saṅkilesāya. | This too, Mahali, is a cause and condition for the defilement of beings. | 此亦，摩訶梨，是眾生染污之因緣。 |
| Evampi sahetū sappaccayā sattā saṅkilissanti. | Thus too beings are defiled with cause and condition. | 如是眾生亦有因有緣而染污。 |
| Saññā ca hidaṁ, mahāli …pe… | If, Mahali, perception... | 摩訶梨，若想… |
| saṅkhārā ca hidaṁ, mahāli, ekantadukkhā abhavissaṁsu dukkhānupatitā dukkhāvakkantā anavakkantā sukhena, nayidaṁ sattā saṅkhāresu sārajjeyyuṁ. | If, Mahali, volitional formations were exclusively suffering, immersed in suffering, steeped in suffering, and not steeped in pleasure, beings would not become enamored with volitional formations. | 摩訶梨，若行唯是苦，浸於苦，沉於苦，而不沉於樂，眾生則不於行生愛戀。 |
| Yasmā ca kho, mahāli, saṅkhārā sukhā sukhānupatitā sukhāvakkantā anavakkantā dukkhena, tasmā sattā saṅkhāresu sārajjanti; | But because volitional formations are pleasurable, immersed in pleasure, steeped in pleasure, and not steeped in suffering, beings become enamored with volitional formations; | 然因行是樂，浸於樂，沉於樂，而不沉於苦，眾生於行生愛戀； |
| sārāgā saṁyujjanti; | being enamored, they are captivated; | 愛戀故，被迷惑； |
| saṁyogā saṅkilissanti. | being captivated, they are defiled. | 被迷惑故，被染污。 |
| Ayampi kho, mahāli, hetu, ayaṁ paccayo sattānaṁ saṅkilesāya. | This too, Mahali, is a cause and condition for the defilement of beings. | 此亦，摩訶梨，是眾生染污之因緣。 |
| Evampi sahetū sappaccayā sattā saṅkilissanti. | Thus too beings are defiled with cause and condition. | 如是眾生亦有因有緣而染污。 |
| Viññāṇañca hidaṁ, mahāli, ekantadukkhaṁ abhavissa dukkhānupatitaṁ dukkhāvakkantaṁ anavakkantaṁ sukhena, nayidaṁ sattā viññāṇasmiṁ sārajjeyyuṁ. | If, Mahali, consciousness were exclusively suffering, immersed in suffering, steeped in suffering, and not steeped in pleasure, beings would not become enamored with consciousness. | 摩訶梨，若識唯是苦，浸於苦，沉於苦，而不沉於樂，眾生則不於識生愛戀。 |
| Yasmā ca kho, mahāli, viññāṇaṁ sukhaṁ sukhānupatitaṁ sukhāvakkantaṁ anavakkantaṁ dukkhena, tasmā sattā viññāṇasmiṁ sārajjanti; | But because consciousness is pleasurable, immersed in pleasure, steeped in pleasure, and not steeped in suffering, beings become enamored with consciousness; | 然因識是樂，浸於樂，沉於樂，而不沉於苦，眾生於識生愛戀； |
| sārāgā saṁyujjanti; saṁyogā saṅkilissanti. | being enamored, they are captivated; being captivated, they are defiled. | 愛戀故，被迷惑；被迷惑故，被染污。 |
| Ayampi kho, mahāli, hetu ayaṁ paccayo sattānaṁ saṅkilesāya. | This too, Mahali, is a cause and condition for the defilement of beings. | 此亦，摩訶梨，是眾生染污之因緣。 |
| Evampi sahetū sappaccayā sattā saṅkilissantī”ti. | Thus too beings are defiled with cause and condition." | 如是眾生亦有因有緣而染污。」 |
| “Katamo pana, bhante, hetu katamo paccayo sattānaṁ visuddhiyā; | "But what, venerable sir, is the cause and condition for the purification of beings; | 「然，尊者，何為眾生清淨之因緣； |
| kathaṁ sahetū sappaccayā sattā visujjhantī”ti? | how are beings purified with cause and condition?" | 眾生如何有因有緣而清淨？」 |
| “Rūpañca hidaṁ, mahāli, ekantasukhaṁ abhavissa sukhānupatitaṁ sukhāvakkantaṁ anavakkantaṁ dukkhena, nayidaṁ sattā rūpasmiṁ nibbindeyyuṁ. | "If, Mahali, form were exclusively pleasurable, immersed in pleasure, steeped in pleasure, and not steeped in suffering, beings would not become disenchanted with form. | 「摩訶梨，若色唯是樂，浸於樂，沉於樂，而不沉於苦，眾生則不於色生厭離。 |
| Yasmā ca kho, mahāli, rūpaṁ dukkhaṁ dukkhānupatitaṁ dukkhāvakkantaṁ anavakkantaṁ sukhena, tasmā sattā rūpasmiṁ nibbindanti; | But because form is suffering, immersed in suffering, steeped in suffering, and not steeped in pleasure, beings become disenchanted with form; | 然因色是苦，浸於苦，沉於苦，而不沉於樂，眾生於色生厭離； |
| nibbindaṁ virajjanti; virāgā visujjhanti. | being disenchanted, they become dispassionate; through dispassion they are purified. | 厭離故，離欲；離欲故，得清淨。 |
| Ayaṁ kho, mahāli, hetu, ayaṁ paccayo, sattānaṁ visuddhiyā. | This, Mahali, is a cause and condition for the purification of beings. | 摩訶梨，此是眾生清淨之因緣。 |
| Evaṁ sahetū sappaccayā sattā visujjhanti. | Thus beings are purified with cause and condition. | 如是眾生有因有緣而清淨。 |
| Vedanā ca hidaṁ, mahāli, ekantasukhā abhavissa …pe… | If, Mahali, feeling were exclusively pleasurable... | 摩訶梨，若受唯是樂… |
| saññā ca hidaṁ, mahāli …pe… | If, Mahali, perception... | 摩訶梨，若想… |
| saṅkhārā ca hidaṁ, mahāli, ekantasukhā abhavissaṁsu …pe… | If, Mahali, volitional formations were exclusively pleasurable... | 摩訶梨，若行唯是樂… |
| viññāṇañca hidaṁ, mahāli, ekantasukhaṁ abhavissa sukhānupatitaṁ sukhāvakkantaṁ anavakkantaṁ dukkhena, nayidaṁ sattā viññāṇasmiṁ nibbindeyyuṁ. | If, Mahali, consciousness were exclusively pleasurable, immersed in pleasure, steeped in pleasure, and not steeped in suffering, beings would not become disenchanted with consciousness. | 摩訶梨，若識唯是樂，浸於樂，沉於樂，而不沉於苦，眾生則不於識生厭離。 |
| Yasmā ca kho, mahāli, viññāṇaṁ dukkhaṁ dukkhānupatitaṁ dukkhāvakkantaṁ anavakkantaṁ sukhena, tasmā sattā viññāṇasmiṁ nibbindanti; | But because consciousness is suffering, immersed in suffering, steeped in suffering, and not steeped in pleasure, beings become disenchanted with consciousness; | 然因識是苦，浸於苦，沉於苦，而不沉於樂，眾生於識生厭離； |
| nibbindaṁ virajjanti; virāgā visujjhanti. | being disenchanted, they become dispassionate; through dispassion they are purified. | 厭離故，離欲；離欲故，得清淨。 |
| Ayaṁ kho, mahāli, hetu, ayaṁ paccayo, sattānaṁ visuddhiyā. | This, Mahali, is a cause and condition for the purification of beings. | 摩訶梨，此是眾生清淨之因緣。 |
| Evampi sahetū sappaccayā sattā visujjhantī”ti. | Thus too beings are purified with cause and condition." | 如是眾生亦有因有緣而清淨。」 |
22.61 - SN 22.61 Āditta: Burning
| --- SN22.61 - Ādittasutta --- | --- SN22.61 - Burning --- | --- SN22.61 - Burning --- |
| Sāvatthinidānaṁ. | The Savatthi origin. | 舍衛城起源。 |
| “Rūpaṁ, bhikkhave, ādittaṁ, vedanā ādittā, saññā ādittā, saṅkhārā ādittā, viññāṇaṁ ādittaṁ. | "Form, bhikkhus, is burning, feeling is burning, perception is burning, volitional formations are burning, consciousness is burning. | 「諸比丘，色在燃燒，受在燃燒，想在燃燒，行在燃燒，識在燃燒。 |
| Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi … saññāyapi … saṅkhāresupi … viññāṇasmimpi nibbindati. | Seeing thus, bhikkhus, the instructed noble-one's-disciple becomes disenchanted with form, with feeling... with perception... with volitional formations... with consciousness. | 諸比丘，如是見者，已受教之聖弟子，厭於色，厭於受…厭於想…厭於行…厭於識。 |
| Nibbindaṁ virajjati; virāgā vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. | Being disenchanted, he becomes dispassionate; through dispassion he is liberated. When liberated, there is knowledge that he is liberated. | 厭故離欲；離欲故解脫。解脫時，有智知其解脫。 |
| ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti. | He understands: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.'" | 彼知：『生已盡，梵行已立，所作已辦，不受後有。』」 |
22.62 - SN 22.62 Niruttipatha: Pathways of Language
| --- SN22.62 - Niruttipathasutta --- | --- SN22.62 - Pathways of Language --- | --- SN22.62 - Pathways of Language --- |
| Sāvatthinidānaṁ. | The Savatthi origin. | 舍衛城起源。 |
| “Tayome, bhikkhave, niruttipathā adhivacanapathā paññattipathā asaṅkiṇṇā asaṅkiṇṇapubbā, na saṅkīyanti, na saṅkīyissanti, appaṭikuṭṭhā samaṇehi brāhmaṇehi viññūhi. | "There are, bhikkhus, these three pathways of language, pathways of designation, pathways of description, that are unconfused, that have been unconfused in the past, that are not confused, that will not be confused, that are not rejected by wise ascetics and brahmins. | 「諸比丘，有此三種語言之道，名相之道，描述之道，不混淆，過去未混淆，今不混淆，未來不混淆，不為智者沙門婆羅門所棄。 |
| Katame tayo? | What three? | 何三？ |
| Yaṁ, bhikkhave, rūpaṁ atītaṁ niruddhaṁ vipariṇataṁ ‘ahosī’ti tassa saṅkhā, ‘ahosī’ti tassa samaññā, ‘ahosī’ti tassa paññatti; | Whatever form, bhikkhus, that is past, ceased, changed, 'it was' is its designation, 'it was' is its appellation, 'it was' is its description; | 諸比丘，凡色，已過去，已滅，已變，『曾是』是其名相，『曾是』是其稱謂，『曾是』是其描述； |
| na tassa saṅkhā ‘atthī’ti, na tassa saṅkhā ‘bhavissatī’ti. | it is not designated as 'it is,' it is not designated as 'it will be.' | 不名為『是』，不名為『將是』。 |
| Yā vedanā atītā niruddhā vipariṇatā ‘ahosī’ti tassā saṅkhā, ‘ahosī’ti tassā samaññā, ‘ahosī’ti tassā paññatti; | Whatever feeling that is past, ceased, changed, 'it was' is its designation, 'it was' is its appellation, 'it was' is its description; | 凡受，已過去，已滅，已變，『曾是』是其名相，『曾是』是其稱謂，『曾是』是其描述； |
| na tassā saṅkhā ‘atthī’ti, na tassā saṅkhā ‘bhavissatī’ti. | it is not designated as 'it is,' it is not designated as 'it will be.' | 不名為『是』，不名為『將是』。 |
| Yā saññā … | Whatever perception... | 凡想… |
| ye saṅkhārā atītā niruddhā vipariṇatā ‘ahesun’ti tesaṁ saṅkhā, ‘ahesun’ti tesaṁ samaññā, ‘ahesun’ti tesaṁ paññatti; | Whatever volitional formations that are past, ceased, changed, 'they were' is their designation, 'they were' is their appellation, 'they were' is their description; | 凡行，已過去，已滅，已變，『曾是』是其名相，『曾是』是其稱謂，『曾是』是其描述； |
| na tesaṁ saṅkhā ‘atthī’ti, na tesaṁ saṅkhā ‘bhavissantī’ti. | they are not designated as 'they are,' they are not designated as 'they will be.' | 不名為『是』，不名為『將是』。 |
| Yaṁ viññāṇaṁ atītaṁ niruddhaṁ vipariṇataṁ, ‘ahosī’ti tassa saṅkhā, ‘ahosī’ti tassa samaññā, ‘ahosī’ti tassa paññatti; | Whatever consciousness that is past, ceased, changed, 'it was' is its designation, 'it was' is its appellation, 'it was' is its description; | 凡識，已過去，已滅，已變，『曾是』是其名相，『曾是』是其稱謂，『曾是』是其描述； |
| na tassa saṅkhā ‘atthī’ti, na tassa saṅkhā ‘bhavissatī’ti. | it is not designated as 'it is,' it is not designated as 'it will be.' | 不名為『是』，不名為『將是』。 |
| Yaṁ, bhikkhave, rūpaṁ ajātaṁ apātubhūtaṁ, ‘bhavissatī’ti tassa saṅkhā, ‘bhavissatī’ti tassa samaññā, ‘bhavissatī’ti tassa paññatti; | Whatever form, bhikkhus, that is unborn, unmanifest, 'it will be' is its designation, 'it will be' is its appellation, 'it will be' is its description; | 諸比丘，凡色，未生，未顯，『將是』是其名相，『將是』是其稱謂，『將是』是其描述； |
| na tassa saṅkhā ‘atthī’ti, na tassa saṅkhā ‘ahosī’ti. | it is not designated as 'it is,' it is not designated as 'it was.' | 不名為『是』，不名為『曾是』。 |
| Yā vedanā ajātā apātubhūtā, ‘bhavissatī’ti tassā saṅkhā, ‘bhavissatī’ti tassā samaññā, ‘bhavissatī’ti tassā paññatti; | Whatever feeling that is unborn, unmanifest, 'it will be' is its designation, 'it will be' is its appellation, 'it will be' is its description; | 凡受，未生，未顯，『將是』是其名相，『將是』是其稱謂，『將是』是其描述； |
| na tassā saṅkhā ‘atthī’ti, na tassā saṅkhā ‘ahosī’ti. | it is not designated as 'it is,' it is not designated as 'it was.' | 不名為『是』，不名為『曾是』。 |
| Yā saññā … | Whatever perception... | 凡想… |
| ye saṅkhārā ajātā apātubhūtā, ‘bhavissantī’ti tesaṁ saṅkhā, ‘bhavissantī’ti tesaṁ samaññā, ‘bhavissantī’ti tesaṁ paññatti; | Whatever volitional formations that are unborn, unmanifest, 'they will be' is their designation, 'they will be' is their appellation, 'they will be' is their description; | 凡行，未生，未顯，『將是』是其名相，『將是』是其稱謂，『將是』是其描述； |
| na tesaṁ saṅkhā ‘atthī’ti, na tesaṁ saṅkhā ‘ahesun’ti. | they are not designated as 'they are,' they are not designated as 'they were.' | 不名為『是』，不名為『曾是』。 |
| Yaṁ viññāṇaṁ ajātaṁ apātubhūtaṁ, ‘bhavissatī’ti tassa saṅkhā, ‘bhavissatī’ti tassa samaññā, ‘bhavissatī’ti tassa paññatti; | Whatever consciousness that is unborn, unmanifest, 'it will be' is its designation, 'it will be' is its appellation, 'it will be' is its description; | 凡識，未生，未顯，『將是』是其名相，『將是』是其稱謂，『將是』是其描述； |
| na tassa saṅkhā ‘atthī’ti, na tassa saṅkhā ‘ahosī’ti. | it is not designated as 'it is,' it is not designated as 'it was.' | 不名為『是』，不名為『曾是』。 |
| Yaṁ, bhikkhave, rūpaṁ jātaṁ pātubhūtaṁ, ‘atthī’ti tassa saṅkhā, ‘atthī’ti tassa samaññā, ‘atthī’ti tassa paññatti; | Whatever form, bhikkhus, that is born, manifest, 'it is' is its designation, 'it is' is its appellation, 'it is' is its description; | 諸比丘，凡色，已生，已顯，『是』是其名相，『是』是其稱謂，『是』是其描述； |
| na tassa saṅkhā ‘ahosī’ti, na tassa saṅkhā ‘bhavissatī’ti. | it is not designated as 'it was,' it is not designated as 'it will be.' | 不名為『曾是』，不名為『將是』。 |
| Yā vedanā jātā pātubhūtā, ‘atthī’ti tassā saṅkhā, ‘atthī’ti tassā samaññā, ‘atthī’ti tassā paññatti; | Whatever feeling that is born, manifest, 'it is' is its designation, 'it is' is its appellation, 'it is' is its description; | 凡受，已生，已顯，『是』是其名相，『是』是其稱謂，『是』是其描述； |
| na tassā saṅkhā ‘ahosī’ti, na tassā saṅkhā ‘bhavissatī’ti. | it is not designated as 'it was,' it is not designated as 'it will be.' | 不名為『曾是』，不名為『將是』。 |
| Yā saññā … | Whatever perception... | 凡想… |
| ye saṅkhārā jātā pātubhūtā, ‘atthī’ti tesaṁ saṅkhā, ‘atthī’ti tesaṁ samaññā, ‘atthī’ti tesaṁ paññatti; | Whatever volitional formations that are born, manifest, 'they are' is their designation, 'they are' is their appellation, 'they are' is their description; | 凡行，已生，已顯，『是』是其名相，『是』是其稱謂，『是』是其描述； |
| na tesaṁ saṅkhā ‘ahesun’ti, na tesaṁ saṅkhā, ‘bhavissantī’ti. | they are not designated as 'they were,' they are not designated as 'they will be.' | 不名為『曾是』，不名為『將是』。 |
| Yaṁ viññāṇaṁ jātaṁ pātubhūtaṁ, ‘atthī’ti tassa saṅkhā, ‘atthī’ti tassa samaññā, ‘atthī’ti tassa paññatti; | Whatever consciousness that is born, manifest, 'it is' is its designation, 'it is' is its appellation, 'it is' is its description; | 凡識，已生，已顯，『是』是其名相，『是』是其稱謂，『是』是其描述； |
| na tassa saṅkhā ‘ahosī’ti, na tassa saṅkhā ‘bhavissatī’ti. | it is not designated as 'it was,' it is not designated as 'it will be.' | 不名為『曾是』，不名為『將是』。 |
| Ime kho, bhikkhave, tayo niruttipathā adhivacanapathā paññattipathā asaṅkiṇṇā asaṅkiṇṇapubbā, na saṅkīyanti, na saṅkīyissanti, appaṭikuṭṭhā samaṇehi brāhmaṇehi viññūhi. | These, bhikkhus, are the three pathways of language, pathways of designation, pathways of description, that are unconfused, that have been unconfused in the past, that are not confused, that will not be confused, that are not rejected by wise ascetics and brahmins. | 諸比丘，此乃三種語言之道，名相之道，描述之道，不混淆，過去未混淆，今不混淆，未來不混淆，不為智者沙門婆羅門所棄。 |
| Yepi te, bhikkhave, ahesuṁ ukkalā vassabhaññā ahetukavādā akiriyavādā natthikavādā, tepime tayo niruttipathe adhivacanapathe paññattipathe na garahitabbaṁ nappaṭikkositabbaṁ amaññiṁsu. | Even those who were the Okkalakas of Vassa and Bhañña, bhikkhus, who held the doctrines of no-cause, of non-action, of nihilism, even they did not think that these three pathways of language, pathways of designation, pathways of description should be criticized or scorned. | 諸比丘，縱使是婆蹉與婆尼亞之奥伽羅迦人，持無因論、無作用論、虛無論，彼等亦不認為此三種語言之道、名相之道、描述之道應被批評或輕蔑。 |
| Taṁ kissa hetu? | For what reason? | 何以故？ |
| Nindāghaṭṭanabyārosaupārambhabhayā”ti. | For fear of blame, attack, and condemnation." | 懼於責難、攻擊、與譴責。」 |
| Majjhimapaṇṇāsakassa upayavaggo paṭhamo. | The first Involvement Chapter of the Middle Fifty. | 中五十涉入品第一。 |
| Upayo bījaṁ udānaṁ, | Involvement, seed, inspired utterance, | 涉入，種子，感興語， |
| Upādānaparivattaṁ; | Phases of clinging; | 取之諸相； |
| Sattaṭṭhānañca sambuddho, | Seven cases and the enlightened one, | 七事與覺者， |
| Pañcamahāli ādittā; | The fifth with Mahali, burning; | 第五與摩訶梨，燃燒； |
| Vaggo niruttipathena cāti. | The chapter with pathways of language. | 語言之道品。 |
22.63 - SN 22.63 Upādiyamāna: Clinging
| --- SN22.63 - Upādiyamānasutta --- | --- SN22.63 - Clinging --- | --- SN22.63 - Clinging --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我聞。 |
| ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. | On one occasion the Blessed One was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. | 一時，世尊住舍衛城祇樹給孤獨園。 |
| Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: | Then a certain bhikkhu approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Sitting to one side, that bhikkhu said this to the Blessed One: | 時，有一比丘詣世尊所；至已，禮敬世尊，坐於一面。坐於一面，彼比丘白世尊言： |
| “sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu yamahaṁ bhagavato dhammaṁ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti. | It would be good, venerable sir, if the Blessed One would teach me the Dhamma in brief so that, having heard the Dhamma from the Blessed One, I might dwell alone, withdrawn, diligent, ardent, and resolute. | 善哉，尊者，若世尊能為我略說法，以便聞世尊法後，我得獨住，遠離，精勤，熱心，堅定。 |
| “Upādiyamāno kho, bhikkhu, baddho mārassa; | "One who clings, bhikkhu, is bound by Mara; | 「比丘，執著者，為魔所縛； |
| anupādiyamāno mutto pāpimato”ti. | one who does not cling is freed from the Evil One." | 不執著者，脫於惡者。」 |
| “Aññātaṁ bhagavā, aññātaṁ sugatā”ti. | Understood, Blessed One! Understood, Fortunate One! | 已解，世尊！已解，善逝！ |
| “Yathā kathaṁ pana tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsī”ti? | In what way do you understand the meaning of what I have stated in brief, bhikkhu? | 比丘，汝如何理解我簡略所述之義？ |
| “Rūpaṁ kho, bhante, upādiyamāno baddho mārassa; | "One who clings to form, venerable sir, is bound by Mara; | 「尊者，執著於色者，為魔所縛； |
| anupādiyamāno mutto pāpimato. | one who does not cling is freed from the Evil One. | 不執著者，脫於惡者。 |
| Vedanaṁ upādiyamāno baddho mārassa; | One who clings to feeling is bound by Mara; | 執著於受者，為魔所縛； |
| anupādiyamāno mutto pāpimato. | one who does not cling is freed from the Evil One. | 不執著者，脫於惡者。 |
| Saññaṁ … | One who clings to perception... | 執著於想…於行… |
| saṅkhāre … | to volitional formations... | 執著於識者，為魔所縛； |
| viññāṇaṁ upādiyamāno baddho mārassa; | One who clings to consciousness is bound by Mara; | 不執著者，脫於惡者。 |
| anupādiyamāno mutto pāpimato. | one who does not cling is freed from the Evil One. | 尊者，我如是理解世尊簡略所述之義。」 |
| Imassa khvāhaṁ, bhante, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāmī”ti. | Thus I understand the meaning of what the Blessed One has stated in brief, venerable sir." | 「善哉，善哉，比丘！ |
| “Sādhu sādhu, bhikkhu. | "Good, good, bhikkhu! | 善哉，汝理解我簡略所述之義，比丘。 |
| Sādhu kho tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsi. | It is good that you understand the meaning of what I have stated in brief, bhikkhu. | 比丘，執著於色者，為魔所縛； |
| Rūpaṁ kho, bhikkhu, upādiyamāno baddho mārassa; | One who clings to form, bhikkhu, is bound by Mara; | 不執著者，脫於惡者。 |
| anupādiyamāno mutto pāpimato. | one who does not cling is freed from the Evil One. | 執著於受…想…行… |
| Vedanaṁ … | One who clings to feeling... | 執著於識者，為魔所縛； |
| saññaṁ … | perception... | 不執著者，脫於惡者。 |
| saṅkhāre … | volitional formations... | 比丘，此即我簡略所述之義，應如是觀。」 |
| viññāṇaṁ upādiyamāno baddho mārassa; | One who clings to consciousness is bound by Mara; | 時，彼比丘，歡喜、稱許世尊之言，從座起，禮敬世尊，右繞已，離去。 |
| anupādiyamāno mutto pāpimato. | one who does not cling is freed from the Evil One. | 時，彼比丘獨住，遠離，精勤，熱心，堅定，不久即於此生中，以親證了悟彼無上梵行之究竟，為此善男子正信出家，趣於無家，入而住之。 |
| Imassa kho, bhikkhu, mayā saṅkhittena bhāsitassa evaṁ vitthārena attho daṭṭhabbo”ti. | This, bhikkhu, is how the meaning of what I have stated in brief should be regarded." | 彼親知：「生已盡，梵行已立，所作已辦，不受後有。」 |
| Atha kho so bhikkhu bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. | Then that bhikkhu, having rejoiced in and approved of the Blessed One's statement, rose from his seat, paid homage to the Blessed One, circumambulated him keeping him on his right, and departed. | 彼比丘成為阿羅漢之一。 |
| Atha kho so bhikkhu eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. | Then that bhikkhu, dwelling alone, withdrawn, diligent, ardent, and resolute, before long realized for himself with direct knowledge, in this very life, that unsurpassed goal of the holy life for the sake of which clansmen rightly go forth from the household life into homelessness, and having entered upon it, he dwelt in it. | |
| “Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. | He directly knew: "Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being." | |
| Aññataro ca pana so bhikkhu arahataṁ ahosīti. | And that bhikkhu became one of the arahants. |
22.64 - SN 22.64 Maññamāna: Conceiving
| --- SN22.64 - Maññamānasutta --- | --- SN22.64 - Conceiving --- | --- SN22.64 - Conceiving --- |
| Sāvatthinidānaṁ. | The Savatthi origin. | 舍衛城起源。 |
| Atha kho aññataro bhikkhu …pe… ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: | Then a certain bhikkhu... Sitting to one side, that bhikkhu said this to the Blessed One: | 時，有一比丘…坐於一面，彼比丘白世尊言： |
| “sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu …pe… ātāpī pahitatto vihareyyan”ti. | It would be good, venerable sir, if the Blessed One would teach me the Dhamma in brief... ardent, and resolute. | 善哉，尊者，若世尊能為我略說法…熱心，堅定。 |
| “Maññamāno kho, bhikkhu, baddho mārassa; | "One who conceives, bhikkhu, is bound by Mara; | 「比丘，構想者，為魔所縛； |
| amaññamāno mutto pāpimato”ti. | one who does not conceive is freed from the Evil One." | 不構想者，脫於惡者。」 |
| “Aññātaṁ, bhagavā, aññātaṁ, sugatā”ti. | Understood, Blessed One! Understood, Fortunate One! | 已解，世尊！已解，善逝！ |
| “Yathā kathaṁ pana tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsī”ti? | In what way do you understand the meaning of what I have stated in brief, bhikkhu? | 比丘，汝如何理解我簡略所述之義？ |
| “Rūpaṁ kho, bhante, maññamāno baddho mārassa; | "One who conceives form, venerable sir, is bound by Mara; | 「尊者，構想色者，為魔所縛； |
| amaññamāno mutto pāpimato. | one who does not conceive is freed from the Evil One. | 不構想者，脫於惡者。 |
| Vedanaṁ … | One who conceives feeling... | 構想受…想…行… |
| saññaṁ … | perception... | 構想識者，為魔所縛； |
| saṅkhāre … | volitional formations... | 不構想者，脫於惡者。 |
| viññāṇaṁ maññamāno baddho mārassa; | One who conceives consciousness is bound by Mara; | 尊者，我如是理解世尊簡略所述之義。」 |
| amaññamāno mutto pāpimato. | one who does not conceive is freed from the Evil One. | 「善哉，善哉，比丘！ |
| Imassa khvāhaṁ, bhante, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāmī”ti. | Thus I understand the meaning of what the Blessed One has stated in brief, venerable sir." | 善哉，汝理解我簡略所述之義，比丘。 |
| “Sādhu sādhu, bhikkhu. | "Good, good, bhikkhu! | 比丘，構想色者，為魔所縛； |
| Sādhu kho tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsi. | It is good that you understand the meaning of what I have stated in brief, bhikkhu. | 不構想者，脫於惡者。 |
| Rūpaṁ kho, bhikkhu, maññamāno baddho mārassa; | One who conceives form, bhikkhu, is bound by Mara; | 構想受…想…行… |
| amaññamāno mutto pāpimato. | one who does not conceive is freed from the Evil One. | 構想識者，為魔所縛； |
| Vedanaṁ … | One who conceives feeling... | 不構想者，脫於惡者。 |
| saññaṁ … | perception... | 比丘，此即我簡略所述之義，應如是觀。」… |
| saṅkhāre … | volitional formations... | 彼比丘成為阿羅漢之一。 |
| viññāṇaṁ maññamāno baddho mārassa; | One who conceives consciousness is bound by Mara; | 第二。 |
| amaññamāno mutto pāpimato. | one who does not conceive is freed from the Evil One. | |
| Imassa kho, bhikkhu, mayā saṅkhittena bhāsitassa evaṁ vitthārena attho daṭṭhabbo”ti …pe… | This, bhikkhu, is how the meaning of what I have stated in brief should be regarded."... | |
| aññataro ca pana so bhikkhu arahataṁ ahosīti. | And that bhikkhu became one of the arahants. | |
| Dutiyaṁ. | The second. |
22.65 - SN 22.65 Abhinandamāna: Finding Delight
| --- SN22.65 - Abhinandamānasutta --- | --- SN22.65 - Finding Delight --- | --- SN22.65 - Finding Delight --- |
| Sāvatthinidānaṁ. | The Savatthi origin. | 舍衛城起源。 |
| Atha kho aññataro bhikkhu …pe… ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: | Then a certain bhikkhu... Sitting to one side, that bhikkhu said this to the Blessed One: | 時，有一比丘…坐於一面，彼比丘白世尊言： |
| “sādhu me, bhante, bhagavā saṅkhittena …pe… pahitatto vihareyyan”ti. | It would be good, venerable sir, if the Blessed One would teach me the Dhamma in brief... resolute. | 善哉，尊者，若世尊能為我略說法…堅定。 |
| “Abhinandamāno kho, bhikkhu, baddho mārassa; | "One who finds delight, bhikkhu, is bound by Mara; | 「比丘，尋求喜樂者，為魔所縛； |
| anabhinandamāno mutto pāpimato”ti. | one who does not find delight is freed from the Evil One." | 不尋求喜樂者，脫於惡者。」 |
| “Aññātaṁ, bhagavā, aññātaṁ, sugatā”ti. | Understood, Blessed One! Understood, Fortunate One! | 已解，世尊！已解，善逝！ |
| “Yathā kathaṁ pana tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsī”ti? | In what way do you understand the meaning of what I have stated in brief, bhikkhu? | 比丘，汝如何理解我簡略所述之義？ |
| “Rūpaṁ kho, bhante, abhinandamāno baddho mārassa; | "One who finds delight in form, venerable sir, is bound by Mara; | 「尊者，於色尋求喜樂者，為魔所縛； |
| anabhinandamāno mutto pāpimato. | one who does not find delight is freed from the Evil One. | 不尋求喜樂者，脫於惡者。 |
| Vedanaṁ … | One who finds delight in feeling... | 於受尋求喜樂…想…行… |
| saññaṁ … | perception... | 於識尋求喜樂者，為魔所縛； |
| saṅkhāre … | volitional formations... | 不尋求喜樂者，脫於惡者。 |
| viññāṇaṁ abhinandamāno baddho mārassa; | One who finds delight in consciousness is bound by Mara; | 尊者，我如是理解世尊簡略所述之義。」 |
| anabhinandamāno mutto pāpimato. | one who does not find delight is freed from the Evil One. | 「善哉，善哉，比丘！ |
| Imassa khvāhaṁ, bhante, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāmī”ti. | Thus I understand the meaning of what the Blessed One has stated in brief, venerable sir." | 善哉，汝理解我簡略所述之義，比丘。 |
| “Sādhu sādhu, bhikkhu. | "Good, good, bhikkhu! | 比丘，於色尋求喜樂者，為魔所縛； |
| Sādhu kho tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsi. | It is good that you understand the meaning of what I have stated in brief, bhikkhu. | 不尋求喜樂者，脫於惡者。 |
| Rūpaṁ kho, bhikkhu, abhinandamāno baddho mārassa; | One who finds delight in form, bhikkhu, is bound by Mara; | 於受尋求喜樂…想…行… |
| anabhinandamāno mutto pāpimato. | one who does not find delight is freed from the Evil One. | 於識尋求喜樂者，為魔所縛； |
| Vedanaṁ … | One who finds delight in feeling... | 不尋求喜樂者，脫於惡者。 |
| saññaṁ … | perception... | 比丘，此即我簡略所述之義，應如是觀。」… |
| saṅkhāre … | volitional formations... | 彼比丘成為阿羅漢之一。 |
| viññāṇaṁ abhinandamāno baddho mārassa; | One who finds delight in consciousness is bound by Mara; | 第三。 |
| anabhinandamāno mutto pāpimato. | one who does not find delight is freed from the Evil One. | |
| Imassa kho, bhikkhu, mayā saṅkhittena bhāsitassa evaṁ vitthārena attho daṭṭhabbo”ti …pe… | This, bhikkhu, is how the meaning of what I have stated in brief should be regarded."... | |
| aññataro ca pana so bhikkhu arahataṁ ahosīti. | And that bhikkhu became one of the arahants. | |
| Tatiyaṁ. | The third. |
22.66 - SN 22.66 Anicca: Impermanent
| --- SN22.66 - Aniccasutta --- | --- SN22.66 - Impermanent --- | --- SN22.66 - Impermanent --- |
| Sāvatthinidānaṁ. | The Savatthi origin. | 舍衛城起源。 |
| Atha kho aññataro bhikkhu …pe… ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: | Then a certain bhikkhu... Sitting to one side, that bhikkhu said this to the Blessed One: | 時，有一比丘…坐於一面，彼比丘白世尊言： |
| “sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu …pe… ātāpī pahitatto vihareyyan”ti. | It would be good, venerable sir, if the Blessed One would teach me the Dhamma in brief... ardent, and resolute. | 善哉，尊者，若世尊能為我略說法…熱心，堅定。 |
| “Yaṁ kho, bhikkhu, aniccaṁ; tatra te chando pahātabbo”ti. | What is impermanent, bhikkhu—in regard to that, desire should be abandoned by you. | 比丘，凡無常者，汝應於彼捨棄欲望。 |
| “Aññātaṁ, bhagavā, aññātaṁ, sugatā”ti. | Understood, Blessed One! Understood, Fortunate One! | 已解，世尊！已解，善逝！ |
| “Yathā kathaṁ pana tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsī”ti? | In what way do you understand the meaning of what I have stated in brief, bhikkhu? | 比丘，汝如何理解我簡略所述之義？ |
| “Rūpaṁ kho, bhante, aniccaṁ; tatra me chando pahātabbo. | "Form, venerable sir, is impermanent—in regard to that, desire should be abandoned by me. | 「尊者，色是無常—我應於彼捨棄欲望。 |
| Vedanā … | Feeling... | 受…想…行… |
| saññā … | Perception... | 識是無常—我應於彼捨棄欲望。 |
| saṅkhārā … | Volitional formations... | 尊者，我如是理解世尊簡略所述之義。」 |
| viññāṇaṁ aniccaṁ; tatra me chando pahātabbo. | Consciousness is impermanent—in regard to that, desire should be abandoned by me. | 「善哉，善哉，比丘！ |
| Imassa khvāhaṁ, bhante, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāmī”ti. | Thus I understand the meaning of what the Blessed One has stated in brief, venerable sir." | 善哉，汝理解我簡略所述之義，比丘。 |
| “Sādhu sādhu, bhikkhu. | "Good, good, bhikkhu! | 比丘，色是無常—汝應於彼捨棄欲望。 |
| Sādhu kho tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsi. | It is good that you understand the meaning of what I have stated in brief, bhikkhu. | 受是無常…想…行… |
| Rūpaṁ kho, bhikkhu, aniccaṁ; tatra te chando pahātabbo. | Form, bhikkhu, is impermanent—in regard to that, desire should be abandoned by you. | 識是無常—汝應於彼捨棄欲望。 |
| Vedanā aniccā … | Feeling is impermanent... | 比丘，此即我簡略所述之義，應如是觀。」… |
| saññā … | Perception... | 彼比丘成為阿羅漢之一。 |
| saṅkhārā … | Volitional formations... | 第四。 |
| viññāṇaṁ aniccaṁ; tatra kho te chando pahātabbo. | Consciousness is impermanent—in regard to that, desire should be abandoned by you. | |
| Imassa kho, bhikkhu, mayā saṅkhittena bhāsitassa evaṁ vitthārena attho daṭṭhabbo”ti …pe… | This, bhikkhu, is how the meaning of what I have stated in brief should be regarded."... | |
| aññataro ca pana so bhikkhu arahataṁ ahosīti. | And that bhikkhu became one of the arahants. | |
| Catutthaṁ. | The fourth. |
22.67 - SN 22.67 Dukkha: Suffering
| --- SN22.67 - Dukkhasutta --- | --- SN22.67 - Suffering --- | --- SN22.67 - Suffering --- |
| Sāvatthinidānaṁ. | The Savatthi origin. | 舍衛城起源。 |
| Atha kho aññataro bhikkhu …pe… ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: | Then a certain bhikkhu... Sitting to one side, that bhikkhu said this to the Blessed One: | 時，有一比丘…坐於一面，彼比丘白世尊言： |
| “sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu …pe… ātāpī pahitatto vihareyyan”ti. | It would be good, venerable sir, if the Blessed One would teach me the Dhamma in brief... ardent, and resolute. | 善哉，尊者，若世尊能為我略說法…熱心，堅定。 |
| “Yaṁ kho, bhikkhu, dukkhaṁ; tatra te chando pahātabbo”ti. | What is suffering, bhikkhu—in regard to that, desire should be abandoned by you. | 比丘，凡是苦者，汝應於彼捨棄欲望。 |
| “Aññātaṁ, bhagavā, aññātaṁ, sugatā”ti. | Understood, Blessed One! Understood, Fortunate One! | 已解，世尊！已解，善逝！ |
| “Yathā kathaṁ pana tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsī”ti? | In what way do you understand the meaning of what I have stated in brief, bhikkhu? | 比丘，汝如何理解我簡略所述之義？ |
| “Rūpaṁ kho, bhante, dukkhaṁ; tatra me chando pahātabbo. | "Form, venerable sir, is suffering—in regard to that, desire should be abandoned by me. | 「尊者，色是苦—我應於彼捨棄欲望。 |
| Vedanā … | Feeling... | 受…想…行… |
| saññā … | Perception... | 識是苦—我應於彼捨棄欲望。 |
| saṅkhārā … | Volitional formations... | 尊者，我如是理解世尊簡略所述之義。」 |
| viññāṇaṁ dukkhaṁ; tatra me chando pahātabbo. | Consciousness is suffering—in regard to that, desire should be abandoned by me. | 「善哉，善哉，比丘！ |
| Imassa khvāhaṁ, bhante, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāmī”ti. | Thus I understand the meaning of what the Blessed One has stated in brief, venerable sir." | 善哉，汝理解我簡略所述之義，比丘。 |
| “Sādhu sādhu, bhikkhu. | "Good, good, bhikkhu! | 比丘，色是苦—汝應於彼捨棄欲望。 |
| Sādhu kho tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsi. | It is good that you understand the meaning of what I have stated in brief, bhikkhu. | 受…想…行… |
| Rūpaṁ kho, bhikkhu, dukkhaṁ; tatra te chando pahātabbo. | Form, bhikkhu, is suffering—in regard to that, desire should be abandoned by you. | 識是苦—汝應於彼捨棄欲望。 |
| Vedanā … | Feeling... | 比丘，此即我簡略所述之義，應如是觀。」… |
| saññā … | Perception... | 彼比丘成為阿羅漢之一。 |
| saṅkhārā … | Volitional formations... | |
| viññāṇaṁ dukkhaṁ; tatra te chando pahātabbo. | Consciousness is suffering—in regard to that, desire should be abandoned by you. | |
| Imassa kho, bhikkhu, mayā saṅkhittena bhāsitassa evaṁ vitthārena attho daṭṭhabbo”ti …pe… | This, bhikkhu, is how the meaning of what I have stated in brief should be regarded."... | |
| aññataro ca pana so bhikkhu arahataṁ ahosīti. | And that bhikkhu became one of the arahants. |
22.68 - SN 22.68 Anatta: Nonself
| --- SN22.68 - Anattasutta --- | --- SN22.68 - Nonself --- | --- SN22.68 - Nonself --- |
| Sāvatthinidānaṁ. | The Savatthi origin. | 舍衛城起源。 |
| Atha kho aññataro bhikkhu …pe… ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: | Then a certain bhikkhu... Sitting to one side, that bhikkhu said this to the Blessed One: | 時，有一比丘…坐於一面，彼比丘白世尊言： |
| “sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu …pe… ātāpī pahitatto vihareyyan”ti. | It would be good, venerable sir, if the Blessed One would teach me the Dhamma in brief... ardent, and resolute. | 善哉，尊者，若世尊能為我略說法…熱心，堅定。 |
| “Yo kho, bhikkhu, anattā; tatra te chando pahātabbo”ti. | What is nonself, bhikkhu—in regard to that, desire should be abandoned by you. | 比丘，凡非我者，汝應於彼捨棄欲望。 |
| “Aññātaṁ, bhagavā, aññātaṁ, sugatā”ti. | Understood, Blessed One! Understood, Fortunate One! | 已解，世尊！已解，善逝！ |
| “Yathā kathaṁ pana tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsī”ti? | In what way do you understand the meaning of what I have stated in brief, bhikkhu? | 比丘，汝如何理解我簡略所述之義？ |
| “Rūpaṁ kho, bhante, anattā; tatra me chando pahātabbo. | "Form, venerable sir, is nonself—in regard to that, desire should be abandoned by me. | 「尊者，色是非我—我應於彼捨棄欲望。 |
| Vedanā … | Feeling... | 受…想…行… |
| saññā … | Perception... | 識是非我—我應於彼捨棄欲望。 |
| saṅkhārā … | Volitional formations... | 尊者，我如是理解世尊簡略所述之義。」 |
| viññāṇaṁ anattā; tatra me chando pahātabbo. | Consciousness is nonself—in regard to that, desire should be abandoned by me. | 「善哉，善哉，比丘！ |
| Imassa khvāhaṁ, bhante, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāmī”ti. | Thus I understand the meaning of what the Blessed One has stated in brief, venerable sir." | 善哉，汝理解我簡略所述之義，比丘。 |
| “Sādhu sādhu, bhikkhu. | "Good, good, bhikkhu! | 比丘，色是非我—汝應於彼捨棄欲望。 |
| Sādhu kho tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsi. | It is good that you understand the meaning of what I have stated in brief, bhikkhu. | 受…想…行… |
| Rūpaṁ kho, bhikkhu, anattā; tatra te chando pahātabbo. | Form, bhikkhu, is nonself—in regard to that, desire should be abandoned by you. | 識是非我—汝應於彼捨棄欲望。 |
| Vedanā … | Feeling... | 比丘，此即我簡略所述之義，應如是觀。」… |
| saññā … | Perception... | 彼比丘成為阿羅漢之一。 |
| saṅkhārā … | Volitional formations... | 第六。 |
| viññāṇaṁ anattā; tatra te chando pahātabbo. | Consciousness is nonself—in regard to that, desire should be abandoned by you. | |
| Imassa kho, bhikkhu, mayā saṅkhittena bhāsitassa evaṁ vitthārena attho daṭṭhabbo”ti …pe… | This, bhikkhu, is how the meaning of what I have stated in brief should be regarded."... | |
| aññataro ca pana so bhikkhu arahataṁ ahosīti. | And that bhikkhu became one of the arahants. | |
| Chaṭṭhaṁ. | The sixth. |
22.69 - SN 22.69 Anattaniya: Not Belonging to Self
| --- SN22.69 - Anattaniyasutta --- | --- SN22.69 - Not Belonging to Self --- | --- SN22.69 - Not Belonging to Self --- |
| Sāvatthinidānaṁ. | The Savatthi origin. | 舍衛城起源。 |
| Atha kho aññataro bhikkhu …pe… ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: | Then a certain bhikkhu... Sitting to one side, that bhikkhu said this to the Blessed One: | 時，有一比丘…坐於一面，彼比丘白世尊言： |
| “sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu …pe… vihareyyan”ti. | It would be good, venerable sir, if the Blessed One would teach me the Dhamma in brief... dwell. | 善哉，尊者，若世尊能為我略說法…住。 |
| “Yaṁ kho, bhikkhu, anattaniyaṁ; tatra te chando pahātabbo”ti. | What does not belong to self, bhikkhu—in regard to that, desire should be abandoned by you. | 比丘，凡非我所屬者，汝應於彼捨棄欲望。 |
| “Aññātaṁ, bhagavā, aññātaṁ, sugatā”ti. | Understood, Blessed One! Understood, Fortunate One! | 已解，世尊！已解，善逝！ |
| “Yathā kathaṁ pana tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsī”ti? | In what way do you understand the meaning of what I have stated in brief, bhikkhu? | 比丘，汝如何理解我簡略所述之義？ |
| “Rūpaṁ kho, bhante, anattaniyaṁ; tatra me chando pahātabbo. | "Form, venerable sir, does not belong to self—in regard to that, desire should be abandoned by me. | 「尊者，色非我所屬—我應於彼捨棄欲望。 |
| Vedanā … | Feeling... | 受… |
| saññā … | Perception... | 想… |
| saṅkhārā … | Volitional formations... | 行… |
| viññāṇaṁ anattaniyaṁ; tatra me chando pahātabbo. | Consciousness does not belong to self—in regard to that, desire should be abandoned by me. | 識非我所屬—我應於彼捨棄欲望。 |
| Imassa khvāhaṁ, bhante, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāmī”ti. | Thus I understand the meaning of what the Blessed One has stated in brief, venerable sir." | 尊者，我如是理解世尊簡略所述之義。」 |
| “Sādhu sādhu, bhikkhu. | "Good, good, bhikkhu! | 「善哉，善哉，比丘！ |
| Sādhu kho tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsi. | It is good that you understand the meaning of what I have stated in brief, bhikkhu. | 善哉，汝理解我簡略所述之義，比丘。 |
| Rūpaṁ kho, bhikkhu, anattaniyaṁ; tatra te chando pahātabbo. | Form, bhikkhu, does not belong to self—in regard to that, desire should be abandoned by you. | 比丘，色非我所屬—汝應於彼捨棄欲望。 |
| Vedanā … | Feeling... | 受… |
| saññā … | Perception... | 想… |
| saṅkhārā … | Volitional formations... | 行… |
| viññāṇaṁ anattaniyaṁ; tatra te chando pahātabbo. | Consciousness does not belong to self—in regard to that, desire should be abandoned by you. | 識非我所屬—汝應於彼捨棄欲望。 |
| Imassa kho, bhikkhu, mayā saṅkhittena bhāsitassa evaṁ vitthārena attho daṭṭhabbo”ti …pe… | This, bhikkhu, is how the meaning of what I have stated in brief should be regarded."... | 比丘，此即我簡略所述之義，應如是觀。」… |
| aññataro ca pana so bhikkhu arahataṁ ahosīti. | And that bhikkhu became one of the arahants. | 彼比丘成為阿羅漢之一。 |
22.70 - SN 22.70 Rajanīyasaṇṭhita: The Disposition to Be Lustful
| --- SN22.70 - Rajanīyasaṇṭhitasutta --- | --- SN22.70 - The Disposition to Be Lustful --- | --- SN22.70 - The Disposition to Be Lustful --- |
| Sāvatthinidānaṁ. | The Savatthi origin. | 舍衛城起源。 |
| Atha kho aññataro bhikkhu …pe… ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: | Then a certain bhikkhu... Sitting to one side, that bhikkhu said this to the Blessed One: | 時，有一比丘…坐於一面，彼比丘白世尊言： |
| “sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu, yamahaṁ bhagavato dhammaṁ sutvā …pe… vihareyyan”ti. | It would be good, venerable sir, if the Blessed One would teach me the Dhamma in brief so that, having heard the Dhamma from the Blessed One... I might dwell. | 善哉，尊者，若世尊能為我略說法，以便聞世尊法後…我得住。 |
| “Yaṁ kho, bhikkhu, rajanīyasaṇṭhitaṁ; tatra te chando pahātabbo”ti. | What has the disposition to be lustful, bhikkhu—in regard to that, desire should be abandoned by you. | 比丘，凡有貪欲傾向者，汝應於彼捨棄欲望。 |
| “Aññātaṁ, bhagavā, aññātaṁ, sugatā”ti. | Understood, Blessed One! Understood, Fortunate One! | 已解，世尊！已解，善逝！ |
| “Yathā kathaṁ pana tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsī”ti? | In what way do you understand the meaning of what I have stated in brief, bhikkhu? | 比丘，汝如何理解我簡略所述之義？ |
| “Rūpaṁ kho, bhante, rajanīyasaṇṭhitaṁ; tatra me chando pahātabbo. | "Form, venerable sir, has the disposition to be lustful—in regard to that, desire should be abandoned by me. | 「尊者，色有貪欲傾向—我應於彼捨棄欲望。 |
| Vedanā … | Feeling... | 受… |
| saññā … | Perception... | 想… |
| saṅkhārā … | Volitional formations... | 行… |
| viññāṇaṁ rajanīyasaṇṭhitaṁ; tatra me chando pahātabbo. | Consciousness has the disposition to be lustful—in regard to that, desire should be abandoned by me. | 識有貪欲傾向—我應於彼捨棄欲望。 |
| Imassa khvāhaṁ, bhante, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāmī”ti. | Thus I understand the meaning of what the Blessed One has stated in brief, venerable sir." | 尊者，我如是理解世尊簡略所述之義。」 |
| “Sādhu sādhu, bhikkhu. | "Good, good, bhikkhu! | 「善哉，善哉，比丘！ |
| Sādhu kho tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsi. | It is good that you understand the meaning of what I have stated in brief, bhikkhu. | 善哉，汝理解我簡略所述之義，比丘。 |
| Rūpaṁ kho, bhikkhu, rajanīyasaṇṭhitaṁ; tatra te chando pahātabbo. | Form, bhikkhu, has the disposition to be lustful—in regard to that, desire should be abandoned by you. | 比丘，色有貪欲傾向—汝應於彼捨棄欲望。 |
| Vedanā … | Feeling... | 受… |
| saññā … | Perception... | 想… |
| saṅkhārā … | Volitional formations... | 行… |
| viññāṇaṁ rajanīyasaṇṭhitaṁ; tatra te chando pahātabbo. | Consciousness has the disposition to be lustful—in regard to that, desire should be abandoned by you. | 識有貪欲傾向—汝應於彼捨棄欲望。 |
| Imassa kho, bhikkhu, mayā saṅkhittena bhāsitassa evaṁ vitthārena attho daṭṭhabbo”ti …pe… | This, bhikkhu, is how the meaning of what I have stated in brief should be regarded."... | 比丘，此即我簡略所述之義，應如是觀。」… |
| aññataro ca pana so bhikkhu arahataṁ ahosīti. | And that bhikkhu became one of the arahants. | 彼比丘成為阿羅漢之一。 |
22.71 - SN 22.71 Rādha
| --- SN22.71 - Rādhasutta --- | --- SN22.71 - Rādha --- | --- SN22.71 - Rādha --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| Atha kho āyasmā rādho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca: | Then the Venerable Rādha approached the Blessed One, paid homage to him, sat down to one side, and said to him: | 時，尊者羅陀詣世尊所，禮敬已，坐於一面，白言： |
| “kathaṁ nu kho, bhante, jānato, kathaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti? | “Venerable sir, how should one know, how should one see so that in regard to this body with its consciousness and in regard to all external signs, the mind is rid of I-making, mine-making, and the underlying tendency to conceit?” | 「尊者，如何知，如何見，於此有識之身及於一切外相，心能離我慢、我所慢及慢隨眠？」 |
| “Yaṁ kiñci, rādha, rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati. | “Whatever kind of form there is, Rādha, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—one sees all form with correct wisdom as it really is: ‘This is not mine, this I am not, this is not my self.’ | 「羅陀，凡色，或過去、未來、或現在，內或外，粗或細，劣或勝，遠或近—人以正慧如實觀一切色：『此非我所，此非我，此非我之我。』 |
| Yā kāci vedanā … | Whatever feeling … | 凡受… |
| yā kāci saññā … | whatever perception … | 凡想… |
| ye keci saṅkhārā … | whatever volitional formations … | 凡行… |
| yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ …pe… yaṁ dūre santike vā, sabbaṁ viññāṇaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati. | whatever kind of consciousness there is, whether past, future, or present … far or near—one sees all consciousness with correct wisdom as it really is: ‘This is not mine, this I am not, this is not my self.’ | 凡識，或過去、未來、或現在…遠或近—人以正慧如實觀一切識：『此非我所，此非我，此非我之我。』 |
| Evaṁ kho, rādha, jānato evaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti …pe… | “It is, Rādha, by knowing and seeing thus that in regard to this body with its consciousness and in regard to all external signs, the mind is rid of I-making, mine-making, and the underlying tendency to conceit.” … | 「羅陀，如是知，如是見，於此有識之身及於一切外相，心能離我慢、我所慢及慢隨眠。」… |
| aññataro ca panāyasmā rādho arahataṁ ahosīti. | And the Venerable Rādha became one of the arahants. | 尊者羅陀成為阿羅漢之一。 |
22.72 - SN 22.72 Surādha
| --- SN22.72 - Surādhasutta --- | --- SN22.72 - Surādha --- | --- SN22.72 - Surādha --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| Atha kho āyasmā surādho bhagavantaṁ etadavoca: | Then the Venerable Surādha said to the Blessed One: | 時，尊者須羅陀白世尊言： |
| “kathaṁ nu kho, bhante, jānato kathaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṁ mānasaṁ hoti, vidhā samatikkantaṁ santaṁ suvimuttan”ti? | “Venerable sir, how should one know, how should one see so that in regard to this body with its consciousness and in regard to all external signs, the mind is rid of I-making, mine-making, and conceit, has transcended discrimination, and is peaceful and well liberated?” | 「尊者，如何知，如何見，於此有識之身及於一切外相，心能離我慢、我所慢及慢，超越分別，得寂靜善解脫？」 |
| “Yaṁ kiñci, surādha, rūpaṁ atītānāgatapaccuppannaṁ …pe… yaṁ dūre santike vā, sabbaṁ rūpaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anupādāvimutto hoti. | “Whatever kind of form there is, Surādha, whether past, future, or present … far or near—having seen all form with correct wisdom as it really is, ‘This is not mine, this I am not, this is not my self,’ one is liberated by non-clinging. | 「須羅陀，凡色，或過去、未來、或現在…遠或近—以正慧如實見一切色：『此非我所，此非我，此非我之我』，則不取而解脫。 |
| Yā kāci vedanā … | Whatever feeling … | 凡受… |
| yā kāci saññā … | whatever perception … | 凡想… |
| ye keci saṅkhārā … | whatever volitional formations … | 凡行… |
| yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbā vedanā …pe… | Whatever kind of consciousness there is, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all feeling … | 凡識，或過去、未來、或現在，內或外，粗或細，劣或勝，遠或近，一切受… |
| sabbā saññā … | all perception … | 一切想… |
| sabbe saṅkhārā … | all volitional formations … | 一切行… |
| sabbaṁ viññāṇaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anupādāvimutto hoti. | all consciousness: having seen it with correct wisdom as it really is, ‘This is not mine, this I am not, this is not my self,’ one is liberated by non-clinging. | 一切識：以正慧如實見之：『此非我所，此非我，此非我之我』，則不取而解脫。 |
| Evaṁ kho, surādha, jānato evaṁ passato imasmiñca saviññāṇake kāye, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṁ mānasaṁ hoti vidhā samatikkantaṁ santaṁ suvimuttan”ti …pe… | “It is, Surādha, by knowing and seeing thus that in regard to this body with its consciousness and in regard to all external signs, the mind is rid of I-making, mine-making, and conceit, has transcended discrimination, and is peaceful and well liberated.” … | 「須羅陀，如是知，如是見，於此有識之身及於一切外相，心能離我慢、我所慢及慢，超越分別，得寂靜善解脫。」… |
| aññataro ca panāyasmā surādho arahataṁ ahosīti. | And the Venerable Surādha became one of the arahants. | 尊者須羅陀成為阿羅漢之一。 |
| Arahantavaggo dutiyo. | The Second Chapter on Arahants. | 阿羅漢品第二。 |
| Upādiyamaññamānā, | Clinging and Conceiving, | 執著與構想， |
| Athābhinandamāno ca; | And then Delighting; | 及後之喜樂； |
| Aniccaṁ dukkhaṁ anattā ca, | Impermanent, Suffering, and Not-Self, | 無常、苦、非我， |
| Anattaniyaṁ rajanīyasaṇṭhitaṁ; | Devoid of Self, Lustful by Nature; | 離我，本性貪； |
| Rādhasurādhena te dasāti. | Rādha and Surādha make up the ten. | 羅陀與須羅陀共成十。 |
22.73 - SN 22.73 Assāda
| --- SN22.73 - Assādasutta --- | --- SN22.73 - Gratification --- | --- SN22.73 - Gratification --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Assutavā, bhikkhave, puthujjano rūpassa assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti. | “Bhikkhus, the uninstructed worldling does not understand as it really is the gratification, the danger, and the escape in the case of form. | 「諸比丘，未受教之凡夫，不如實了知色之味、危、離。 |
| Vedanāya … | In the case of feeling … | 於受… |
| saññāya … | in the case of perception … | 於想… |
| saṅkhārānaṁ … | in the case of volitional formations … | 於行… |
| viññāṇassa assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti. | in the case of consciousness, he does not understand as it really is the gratification, the danger, and the escape. | 於識，彼不如實了知味、危、離。 |
| Sutavā ca kho, bhikkhave, ariyasāvako rūpassa assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti. | “But, bhikkhus, the instructed noble-one's-disciple understands as it really is the gratification, the danger, and the escape in the case of form. | 「然，諸比丘，已受教之聖弟子，如實了知色之味、危、離。 |
| Vedanāya … | In the case of feeling … | 於受… |
| saññāya … | in the case of perception … | 於想… |
| saṅkhārānaṁ … | in the case of volitional formations … | 於行… |
| viññāṇassa assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānātī”ti. | in the case of consciousness, he understands as it really is the gratification, the danger, and the escape.” | 於識，彼如實了知味、危、離。」 |
22.74 - SN 22.74 Samudaya
| --- SN22.74 - Samudayasutta --- | --- SN22.74 - Origin --- | --- SN22.74 - Origin --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Assutavā, bhikkhave, puthujjano rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti. | “Bhikkhus, the uninstructed worldling does not understand as it really is the origin and the passing away, the gratification, the danger, and the escape in the case of form. | 「諸比丘，未受教之凡夫，不如實了知色之集與滅，味、危、離。 |
| Vedanāya … | In the case of feeling … | 於受… |
| saññāya … | in the case of perception … | 於想… |
| saṅkhārānaṁ … | in the case of volitional formations … | 於行… |
| viññāṇassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti. | in the case of consciousness, he does not understand as it really is the origin and the passing away, the gratification, the danger, and the escape. | 於識，彼不如實了知集與滅，味、危、離。 |
| Sutavā ca kho, bhikkhave, ariyasāvako rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti. | “But, bhikkhus, the instructed noble-one's-disciple understands as it really is the origin and the passing away, the gratification, the danger, and the escape in the case of form. | 「然，諸比丘，已受教之聖弟子，如實了知色之集與滅，味、危、離。 |
| Vedanāya … | In the case of feeling … | 於受… |
| saññāya … | in the case of perception … | 於想… |
| saṅkhārānaṁ … | in the case of volitional formations … | 於行… |
| viññāṇassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānātī”ti. | in the case of consciousness, he understands as it really is the origin and the passing away, the gratification, the danger, and the escape.” | 於識，彼如實了知集與滅，味、危、離。」 |
| Dutiyaṁ. | Second. | 第二。 |
22.75 - SN 22.75 Dutiyasamudaya
| --- SN22.75 - Dutiyasamudayasutta --- | --- SN22.75 - Origin (2) --- | --- SN22.75 - Origin (2) --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Sutavā, bhikkhave, ariyasāvako rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti. | “Bhikkhus, the instructed noble-one's-disciple understands as it really is the origin and the passing away, the gratification, the danger, and the escape in the case of form. | 「諸比丘，已受教之聖弟子，如實了知色之集與滅，味、危、離。 |
| Vedanāya … | In the case of feeling … | 於受… |
| saññāya … | in the case of perception … | 於想… |
| saṅkhārānaṁ … | in the case of volitional formations … | 於行… |
| viññāṇassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānātī”ti. | in the case of consciousness, he understands as it really is the origin and the passing away, the gratification, the danger, and the escape.” | 於識，彼如實了知集與滅，味、危、離。」 |
| Tatiyaṁ. | Third. | 第三。 |
22.76 - SN 22.76 Arahanta
| --- SN22.76 - Arahantasutta --- | --- SN22.76 - Arahants --- | --- SN22.76 - Arahants --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Rūpaṁ, bhikkhave, aniccaṁ. | “Bhikkhus, form is impermanent. | 「諸比丘，色是無常。 |
| Yadaniccaṁ taṁ dukkhaṁ; | What is impermanent is suffering. | 無常者是苦。 |
| yaṁ dukkhaṁ tadanattā; | What is suffering is not-self. | 苦者是非我。 |
| yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. | What is not-self should be seen with correct wisdom as it really is: ‘This is not mine, this I am not, this is not my self.’ | 非我者應以正慧如實觀之：『此非我所，此非我，此非我之我。』 |
| Vedanā … | Feeling … | 受… |
| saññā … | perception … | 想… |
| saṅkhārā … | volitional formations … | 行… |
| viññāṇaṁ aniccaṁ. | consciousness are impermanent. | 識是無常。 |
| Yadaniccaṁ taṁ dukkhaṁ; | What is impermanent is suffering; | 無常者是苦； |
| yaṁ dukkhaṁ tadanattā; | what is suffering is not-self. | 苦者是非我； |
| yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. | What is not-self should be seen with correct wisdom as it really is: ‘This is not mine, this I am not, this is not my self.’ | 非我者應以正慧如實觀之：『此非我所，此非我，此非我之我。』 |
| Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi … saññāyapi … saṅkhāresupi … viññāṇasmimpi nibbindati. | “Seeing thus, bhikkhus, the instructed noble-one's-disciple experiences revulsion towards form, revulsion towards feeling, revulsion towards perception, revulsion towards volitional formations, revulsion towards consciousness. | 「諸比丘，如是見者，已受教之聖弟子，厭離色，厭離受，厭離想，厭離行，厭離識。 |
| Nibbindaṁ virajjati; virāgā vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. | Experiencing revulsion, he becomes dispassionate. Through dispassion, he is liberated. When liberated, there comes the knowledge: ‘It is liberated.’ | 厭離故，離欲。離欲故，解脫。解脫時，有智：『已解脫。』 |
| ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. | He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’ | 彼知：『生已盡，梵行已立，所作已辦，不受後有。』 |
| Yāvatā, bhikkhave, sattāvāsā, yāvatā bhavaggaṁ, ete aggā, ete seṭṭhā lokasmiṁ yadidaṁ arahanto”ti. | “Bhikkhus, as far as there are abodes of beings, up to the peak of existence, these are the foremost, these are the best in the world, that is, the arahants.” | 「諸比丘，凡有眾生住處，上至有頂天，此等為世間最上、最佳，即阿羅漢。」 |
| Idamavoca bhagavā. | This is what the Blessed One said. | 此為世尊所說。 |
| Idaṁ vatvāna sugato athāparaṁ etadavoca satthā: | Having said this, the Fortunate One, the Teacher, further said this: | 善逝、導師說此已，復作是言： |
| “Sukhino vata arahanto, | “Happy indeed are the arahants. | 「阿羅漢實安樂。 |
| taṇhā tesaṁ na vijjati; | No craving is found in them. | 於彼等中無有渴愛。 |
| Asmimāno samucchinno, | The conceit ‘I am’ is cut off, | 『我是』之慢已斷， |
| mohajālaṁ padālitaṁ. | the net of delusion is burst. | 癡網已破。 |
| Anejaṁ te anuppattā, | They have reached the unshakable; | 彼等已達不動搖； |
| cittaṁ tesaṁ anāvilaṁ; | their minds are unstained. | 其心無垢。 |
| Loke anupalittā te, | They are unsoiled in the world, | 彼等於世間無染， |
| brahmabhūtā anāsavā. | become-Brahman, without taints. | 成梵，無諸漏。 |
| Pañcakkhandhe pariññāya, | Having fully understood the five aggregates, | 已遍知五蘊， |
| satta saddhammagocarā; | their pasture is the seven good qualities. | 其牧地為七善法。 |
| Pasaṁsiyā sappurisā, | Praiseworthy are these good persons, | 此等善人堪讚， |
| puttā buddhassa orasā. | the true-born sons of the Buddha. | 佛之真子。 |
| Sattaratanasampannā, | Endowed with the seven gems, | 具足七寶， |
| Tīsu sikkhāsu sikkhitā; | trained in the three trainings, | 於三學中受訓， |
| Anuvicaranti mahāvīrā, | the great heroes wander about, | 大雄遊行， |
| Pahīnabhayabheravā. | with fear and dread abandoned. | 恐懼已捨。 |
| Dasahaṅgehi sampannā, | Endowed with ten factors, | 具足十支， |
| mahānāgā samāhitā; | great serpents, serene; | 大龍，寂靜； |
| Ete kho seṭṭhā lokasmiṁ, | these are the best in the world, | 此等為世間最上， |
| taṇhā tesaṁ na vijjati. | no craving is found in them. | 於彼等中無有渴愛。 |
| Asekhañāṇamuppannaṁ, | The learner’s knowledge has arisen, | 學者之智已生， |
| antimoyaṁ samussayo; | this is their final body. | 此為其最後身。 |
| Yo sāro brahmacariyassa, | That which is the essence of the holy life, | 此乃梵行之精髓， |
| tasmiṁ aparapaccayā. | in that they are independent of others. | 於此彼等不依他人。 |
| Vidhāsu na vikampanti, | They do not waver in the face of discriminations, | 於分別前面不動搖， |
| vippamuttā punabbhavā; | fully freed from renewed existence. | 完全解脫於再生。 |
| Dantabhūmimanuppattā, | They have reached the stage of the tamed, | 彼等已達調伏之境， |
| te loke vijitāvino. | they are victors in the world. | 彼等是世間之勝者。 |
| Uddhaṁ tiriyaṁ apācīnaṁ, | Above, across, and below, | 上、橫、下， |
| nandī tesaṁ na vijjati; | no delight is found in them. | 於彼等中無有喜樂。 |
| Nadanti te sīhanādaṁ, | They roar their lion’s roar: | 彼等作獅子吼： |
| buddhā loke anuttarā”ti. | ‘The Buddhas are supreme in the world.’” | 『諸佛於世間最上。』」 |
| Catutthaṁ. | Fourth. | 第四。 |
22.77 - SN 22.77 Dutiyaarahanta
| --- SN22.77 - Dutiyaarahantasutta --- | --- SN22.77 - Arahants (2) --- | --- SN22.77 - Arahants (2) --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Rūpaṁ, bhikkhave, aniccaṁ. | “Bhikkhus, form is impermanent. | 「諸比丘，色是無常。 |
| Yadaniccaṁ taṁ dukkhaṁ; | What is impermanent is suffering; | 無常者是苦； |
| yaṁ dukkhaṁ tadanattā; | what is suffering is not-self. | 苦者是非我。 |
| yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti …pe… evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. | What is not-self… should be seen with correct wisdom as it really is. | 非我者…應以正慧如實觀之。 |
| Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi … saññāyapi … saṅkhāresupi … viññāṇasmimpi nibbindati. | “Seeing thus, bhikkhus, the instructed noble-one's-disciple experiences revulsion towards form, revulsion towards feeling, revulsion towards perception, revulsion towards volitional formations, revulsion towards consciousness. | 「諸比丘，如是見者，已受教之聖弟子，厭離色，厭離受，厭離想，厭離行，厭離識。 |
| Nibbindaṁ virajjati; virāgā vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. | Experiencing revulsion, he becomes dispassionate. Through dispassion, he is liberated. When liberated, there comes the knowledge: ‘It is liberated.’ | 厭離故，離欲。離欲故，解脫。解脫時，有智：『已解脫。』 |
| ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. | He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’ | 彼知：『生已盡，梵行已立，所作已辦，不受後有。』 |
| Yāvatā, bhikkhave, sattāvāsā, yāvatā bhavaggaṁ, ete aggā, ete seṭṭhā lokasmiṁ yadidaṁ arahanto”ti. | “Bhikkhus, as far as there are abodes of beings, up to the peak of existence, these are the foremost, these are the best in the world, that is, the arahants.” | 「諸比丘，凡有眾生住處，上至有頂天，此等為世間最上、最佳，即阿羅漢。」 |
22.78 - SN 22.78 Sīha
| --- SN22.78 - Sīhasutta --- | --- SN22.78 - The Lion --- | --- SN22.78 - The Lion --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Sīho, bhikkhave, migarājā sāyanhasamayaṁ āsayā nikkhamati; āsayā nikkhamitvā vijambhati; vijambhitvā samantā catuddisā anuviloketi; samantā catuddisā anuviloketvā tikkhattuṁ sīhanādaṁ nadati; tikkhattuṁ sīhanādaṁ naditvā gocarāya pakkamati. | “Bhikkhus, in the evening the lion, the king of beasts, comes out from his lair. He stretches himself, surveys the four quarters all around, and then roars his lion’s roar three times. Having roared his lion’s roar three times, he sets out in search of prey. | 「諸比丘，於傍晚，獅子，百獸之王，出其穴。彼伸展身體，遍觀四方，然後作獅子吼三聲。作獅子吼三聲已，出而覓食。 |
| Ye hi keci, bhikkhave, tiracchānagatā pāṇā sīhassa migarañño nadato saddaṁ suṇanti; yebhuyyena bhayaṁ saṁvegaṁ santāsaṁ āpajjanti; bilaṁ bilāsayā pavisanti; dakaṁ dakāsayā pavisanti; vanaṁ vanāsayā pavisanti; ākāsaṁ pakkhino bhajanti. | “Whatever animals hear the roar of the lion, the king of beasts, for the most part they are filled with fear, a sense of urgency, and terror. Those that live in holes enter their holes; those that live in the water enter the water; those that live in the woods enter the woods; and the birds take to the air. | 「凡聞獅子吼，百獸之王之吼聲，大都充滿恐懼、急迫與驚駭。穴居者入穴；水居者入水；林居者入林；鳥類飛向空中。 |
| Yepi te, bhikkhave, rañño nāgā gāmanigamarājadhānīsu, daḷhehi varattehi baddhā, tepi tāni bandhanāni sañchinditvā sampadāletvā bhītā muttakarīsaṁ cajamānā, yena vā tena vā palāyanti. | “Even the royal elephants in villages, towns, and capital cities, bound with strong leather thongs, break and burst those bonds asunder; frightened, they urinate and defecate and flee here and there. | 「即使村、鎮、都城中之王象，為堅固皮繩所縛，亦斷裂此縛；驚恐，便溺，四處逃竄。 |
| Evaṁ mahiddhiko kho, bhikkhave, sīho migarājā tiracchānagatānaṁ pāṇānaṁ, evaṁ mahesakkho, evaṁ mahānubhāvo. | So powerful, bhikkhus, is the lion, the king of beasts, among the animals, so majestic, so mighty. | 諸比丘，獅子，百獸之王，於眾獸中，威力如是，威嚴如是，強大如是。 |
| Evameva kho, bhikkhave, yadā tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. So dhammaṁ deseti: | “So too, bhikkhus, when the Tathagata arises in the world, an arahant, a perfectly enlightened one, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One. He teaches the Dhamma: | 「亦復如是，諸比丘，當如來出現於世，阿羅漢，正等正覺，明行足，善逝，世間解，無上士，調御丈夫，天人師，佛，世尊。彼教示法： |
| ‘iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; | ‘Such is form, such is the origin of form, such is the passing away of form; | 『如是色，如是色之集，如是色之滅； |
| iti vedanā … | such is feeling … | 如是受… |
| iti saññā … | such is perception … | 如是想… |
| iti saṅkhārā … | such are volitional formations … | 如是行… |
| iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti. | such is consciousness, such is the origin of consciousness, such is the passing away of consciousness.’ | 如是識，如是識之集，如是識之滅。』 |
| Yepi te, bhikkhave, devā dīghāyukā vaṇṇavanto sukhabahulā uccesu vimānesu ciraṭṭhitikā tepi tathāgatassa dhammadesanaṁ sutvā yebhuyyena bhayaṁ saṁvegaṁ santāsaṁ āpajjanti: | “And, bhikkhus, whatever devas there are—long-lived, beautiful, abounding in happiness, dwelling for a long time in lofty mansions—when they hear the Tathagata’s teaching of the Dhamma, for the most part they are filled with fear, a sense of urgency, and terror, thinking: | 「且，諸比丘，凡有天神—長壽、美麗、充滿幸福、長住於高大宮殿—彼等聞如來教法，大都充滿恐懼、急迫與驚駭，思惟： |
| ‘aniccāva kira, bho, mayaṁ samānā niccamhāti amaññimha. | ‘It seems, sirs, that we who thought ourselves permanent are impermanent. | 『諸君，看來我等自以為常者，實為無常。 |
| Addhuvāva kira, bho, mayaṁ samānā dhuvamhāti amaññimha. | It seems, sirs, that we who thought ourselves stable are unstable. | 諸君，看來我等自以為穩者，實為不穩。 |
| Asassatāva kira, bho, mayaṁ samānā sassatamhāti amaññimha. | It seems, sirs, that we who thought ourselves eternal are non-eternal. | 諸君，看來我等自以為永者，實為不永。 |
| Mayampi kira, bho, aniccā addhuvā asassatā sakkāyapariyāpannā’ti. | It seems that we too, sirs, are impermanent, unstable, non-eternal, and included within identity.’ | 諸君，看來我等亦是無常、不穩、不永，包含於身見之內。』 |
| Evaṁ mahiddhiko kho, bhikkhave, tathāgato sadevakassa lokassa, evaṁ mahesakkho, evaṁ mahānubhāvo”ti. | So powerful, bhikkhus, is the Tathagata over the world with its devas, so majestic, so mighty.” | 諸比丘，如來於有天之世間，威力如是，威嚴如是，強大如是。」 |
| Idamavoca bhagavā …pe… | This is what the Blessed One said. … | 此為世尊所說。… |
| etadavoca satthā: | the Teacher said this: | 導師作是言： |
| “Yadā buddho abhiññāya, | “When the Buddha, through direct knowledge, | 「當佛陀，以親證， |
| dhammacakkaṁ pavattayi; | sets the wheel of Dhamma in motion; | 轉動法輪； |
| Sadevakassa lokassa, | for the world with its devas, | 為有天之世間， |
| satthā appaṭipuggalo. | the teacher without a peer. | 無匹之師。 |
| Sakkāyañca nirodhañca, | Identity, its cessation, | 身見，其止息， |
| sakkāyassa ca sambhavaṁ; | and the origin of identity; | 與身見之源； |
| Ariyañcaṭṭhaṅgikaṁ maggaṁ, | and the Noble Eightfold Path | 與八正道 |
| dukkhūpasamagāminaṁ. | leading to the stilling of suffering. | 導向苦之寂滅。 |
| Yepi dīghāyukā devā, | Even those devas, long-lived, | 即使彼等天神，長壽， |
| vaṇṇavanto yasassino; | beautiful and glorious, | 美麗而光輝， |
| Bhītā santāsamāpāduṁ, | become fearful and struck with terror, | 亦變得恐懼與驚駭， |
| sīhassevitare migā. | like other beasts at the lion’s roar. | 如他獸聞獅吼。 |
| Avītivattā sakkāyaṁ, | ‘We have not transcended identity; | 『我等未超越身見； |
| aniccā kira bho mayaṁ; | it seems we are impermanent, sirs!’ | 看來我等無常，諸君！』 |
| Sutvā arahato vākyaṁ, | Hearing the word of the Arahant, | 聞阿羅漢之言， |
| vippamuttassa tādino”ti. | of the fully liberated Such One.” | 完全解脫之如來之言。」 |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
22.79 - SN 22.79 Khajjanīya
| --- SN22.79 - Khajjanīyasutta --- | --- SN22.79 - Being Devoured --- | --- SN22.79 - Being Devoured --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā anekavihitaṁ pubbenivāsaṁ anussaramānā anussaranti sabbete pañcupādānakkhandhe anussaranti etesaṁ vā aññataraṁ. | “Bhikkhus, whatever ascetics or brahmins recollect their manifold past lives, they all recollect the five aggregates subject to clinging, or one among them. | 「諸比丘，凡沙門或婆羅門，憶念其多種宿命，皆憶念五取蘊，或其中之一。 |
| Katame pañca? | Which five? | 何五？ |
| ‘Evaṁrūpo ahosiṁ atītamaddhānan’ti— | ‘I had such form in the past’— | 『我過去有如是色』— |
| iti vā hi, bhikkhave, anussaramāno rūpaṁyeva anussarati. | thus recollecting, it is just form that one recollects. | 如是憶念，唯是憶念色。 |
| ‘Evaṁvedano ahosiṁ atītamaddhānan’ti— | ‘I had such a feeling in the past’— | 『我過去有如是受』— |
| iti vā hi, bhikkhave, anussaramāno vedanaṁyeva anussarati. | thus recollecting, it is just feeling that one recollects. | 如是憶念，唯是憶念受。 |
| ‘Evaṁsañño ahosiṁ atītamaddhānan’ti … | ‘I had such a perception in the past’ … | 『我過去有如是想』… |
| ‘evaṁsaṅkhāro ahosiṁ atītamaddhānan’ti … | ‘I had such volitional formations in the past’ … | 『我過去有如是行』… |
| ‘evaṁviññāṇo ahosiṁ atītamaddhānan’ti— | ‘I had such consciousness in the past’— | 『我過去有如是識』— |
| iti vā hi, bhikkhave, anussaramāno viññāṇameva anussarati. | thus recollecting, it is just consciousness that one recollects. | 如是憶念，唯是憶念識。 |
| Kiñca, bhikkhave, rūpaṁ vadetha? | And why, bhikkhus, do you call it form? | 諸比丘，汝等為何稱之為色？ |
| Ruppatīti kho, bhikkhave, tasmā ‘rūpan’ti vuccati. | ‘It is afflicted,’ bhikkhus, therefore it is called ‘form.’ | 諸比丘，『彼被折磨』，故名為『色』。 |
| Kena ruppati? | Afflicted by what? | 為誰所折磨？ |
| Sītenapi ruppati, uṇhenapi ruppati, jighacchāyapi ruppati, pipāsāyapi ruppati, ḍaṁsamakasavātātapasarīsapasamphassenapi ruppati. | It is afflicted by cold, afflicted by heat, afflicted by hunger, afflicted by thirst, afflicted by the touch of flies, mosquitoes, wind, sun, and serpents. | 為寒所折磨，為熱所折磨，為飢所折磨，為渴所折磨，為蠅、蚊、風、日、蛇之觸所折磨。 |
| Ruppatīti kho, bhikkhave, tasmā ‘rūpan’ti vuccati. | ‘It is afflicted,’ bhikkhus, therefore it is called ‘form.’ | 諸比丘，『彼被折磨』，故名為『色』。 |
| Kiñca, bhikkhave, vedanaṁ vadetha? | And why, bhikkhus, do you call it feeling? | 諸比丘，汝等為何稱之為受？ |
| Vedayatīti kho, bhikkhave, tasmā ‘vedanā’ti vuccati. | ‘It feels,’ bhikkhus, therefore it is called ‘feeling.’ | 諸比丘，『彼感受』，故名為『受』。 |
| Kiñca vedayati? | And what does it feel? | 彼感受何物？ |
| Sukhampi vedayati, dukkhampi vedayati, adukkhamasukhampi vedayati. | It feels pleasure, it feels pain, it feels neither-painful-nor-pleasant. | 彼感受樂，感受苦，感受不苦不樂。 |
| Vedayatīti kho, bhikkhave, tasmā ‘vedanā’ti vuccati. | ‘It feels,’ bhikkhus, therefore it is called ‘feeling.’ | 諸比丘，『彼感受』，故名為『受』。 |
| Kiñca, bhikkhave, saññaṁ vadetha? | And why, bhikkhus, do you call it perception? | 諸比丘，汝等為何稱之為想？ |
| Sañjānātīti kho, bhikkhave, tasmā ‘saññā’ti vuccati. | ‘It perceives,’ bhikkhus, therefore it is called ‘perception.’ | 諸比丘，『彼感知』，故名為『想』。 |
| Kiñca sañjānāti? | And what does it perceive? | 彼感知何物？ |
| Nīlampi sañjānāti, pītakampi sañjānāti, lohitakampi sañjānāti, odātampi sañjānāti. | It perceives blue, it perceives yellow, it perceives red, it perceives white. | 彼感知青，感知黃，感知紅，感知白。 |
| Sañjānātīti kho, bhikkhave, tasmā ‘saññā’ti vuccati. | ‘It perceives,’ bhikkhus, therefore it is called ‘perception.’ | 諸比-丘，『彼感知』，故名為『想』。 |
| Kiñca, bhikkhave, saṅkhāre vadetha? | And why, bhikkhus, do you call them volitional formations? | 諸比丘，汝等為何稱之為行？ |
| Saṅkhatamabhisaṅkharontīti kho, bhikkhave, tasmā ‘saṅkhārā’ti vuccati. | ‘They form the formed,’ bhikkhus, therefore they are called ‘volitional formations.’ | 諸比丘，『彼等形成所成』，故名為『行』。 |
| Kiñca saṅkhatamabhisaṅkharonti? | And what formed thing do they form? | 彼等形成何所成之物？ |
| Rūpaṁ rūpattāya saṅkhatamabhisaṅkharonti, vedanaṁ vedanattāya saṅkhatamabhisaṅkharonti, saññaṁ saññattāya saṅkhatamabhisaṅkharonti, saṅkhāre saṅkhārattāya saṅkhatamabhisaṅkharonti, viññāṇaṁ viññāṇattāya saṅkhatamabhisaṅkharonti. | They form form for the sake of form-ness; they form feeling for the sake of feeling-ness; they form perception for the sake of perception-ness; they form volitional formations for the sake of volitional formation-ness; they form consciousness for the sake of consciousness-ness. | 彼等為色性而形成色；為受性而形成受；為想性而形成想；為行性而形成行；為識性而形成識。 |
| Saṅkhatamabhisaṅkharontīti kho, bhikkhave, tasmā ‘saṅkhārā’ti vuccati. | ‘They form the formed,’ bhikkhus, therefore they are called ‘volitional formations.’ | 諸比丘，『彼等形成所成』，故名為『行』。 |
| Kiñca, bhikkhave, viññāṇaṁ vadetha? | And why, bhikkhus, do you call it consciousness? | 諸比丘，汝等為何稱之為識？ |
| Vijānātīti kho, bhikkhave, tasmā ‘viññāṇan’ti vuccati. | ‘It cognizes,’ bhikkhus, therefore it is called ‘consciousness.’ | 諸比丘，『彼認知』，故名為『識』。 |
| Kiñca vijānāti? | And what does it cognize? | 彼認知何物？ |
| Ambilampi vijānāti, tittakampi vijānāti, kaṭukampi vijānāti, madhurampi vijānāti, khārikampi vijānāti, akhārikampi vijānāti, loṇikampi vijānāti, aloṇikampi vijānāti. | It cognizes sour, it cognizes bitter, it cognizes pungent, it cognizes sweet, it cognizes alkaline, it cognizes non-alkaline, it cognizes salty, it cognizes unsalty. | 彼認知酸，認知苦，認知辛，認知甜，認知鹼，認知非鹼，認知鹹，認知不鹹。 |
| Vijānātīti kho, bhikkhave, tasmā ‘viññāṇan’ti vuccati. | ‘It cognizes,’ bhikkhus, therefore it is called ‘consciousness.’ | 諸比丘，『彼認知』，故名為『識』。 |
| Tatra, bhikkhave, sutavā ariyasāvako iti paṭisañcikkhati: | Therein, bhikkhus, the instructed noble-one's-disciple reflects thus: | 於其中，諸比丘，已受教之聖弟子如是思惟： |
| ‘ahaṁ kho etarahi rūpena khajjāmi. | ‘I am now being devoured by form. | 『我今正為色所吞噬。 |
| Atītampāhaṁ addhānaṁ evameva rūpena khajjiṁ, seyyathāpi etarahi paccuppannena rūpena khajjāmi. | In the past, too, I was devoured by form in the very same way that I am now being devoured by present form. | 過去，我亦為色所吞噬，與我今為現在色所吞噬無異。 |
| Ahañceva kho pana anāgataṁ rūpaṁ abhinandeyyaṁ, anāgatampāhaṁ addhānaṁ evameva rūpena khajjeyyaṁ, seyyathāpi etarahi paccuppannena rūpena khajjāmī’ti. | And if I were to delight in future form, in the future, too, I would be devoured by form in the very same way that I am now being devoured by present form.’ | 若我樂於未來色，未來，我亦將為色所吞噬，與我今為現在色所吞噬無異。』 |
| So iti paṭisaṅkhāya atītasmiṁ rūpasmiṁ anapekkho hoti; | Having reflected thus, he becomes unconcerned about past form, | 如是思惟已，彼於過去色不顧； |
| anāgataṁ rūpaṁ nābhinandati; | he does not delight in future form, | 彼不樂於未來色， |
| paccuppannassa rūpassa nibbidāya virāgāya nirodhāya paṭipanno hoti. | and he is practicing for disenchantment, for dispassion, for the cessation of present form. | 而為厭離、離欲、止息現在色而修行。 |
| ‘Ahaṁ kho etarahi vedanāya khajjāmi. | ‘I am now being devoured by feeling. | 『我今正為受所吞噬。 |
| Atītampāhaṁ addhānaṁ evameva vedanāya khajjiṁ, seyyathāpi etarahi paccuppannāya vedanāya khajjāmi. | In the past, too, I was devoured by feeling in the very same way that I am now being devoured by present feeling. | 過去，我亦為受所吞噬，與我今為現在受所吞噬無異。 |
| Ahañceva kho pana anāgataṁ vedanaṁ abhinandeyyaṁ; | And if I were to delight in future feeling, | 若我樂於未來受， |
| anāgatampāhaṁ addhānaṁ evameva vedanāya khajjeyyaṁ, seyyathāpi etarahi paccuppannāya vedanāya khajjāmī’ti. | in the future, too, I would be devoured by feeling in the very same way that I am now being devoured by present feeling.’ | 未來，我亦將為受所吞噬，與我今為現在受所吞噬無異。』 |
| So iti paṭisaṅkhāya atītāya vedanāya anapekkho hoti; | Having reflected thus, he becomes unconcerned about past feeling, | 如是思惟已，彼於過去受不顧； |
| anāgataṁ vedanaṁ nābhinandati; | he does not delight in future feeling, | 彼不樂於未來受， |
| paccuppannāya vedanāya nibbidāya virāgāya nirodhāya paṭipanno hoti. | and he is practicing for disenchantment, for dispassion, for the cessation of present feeling. | 而為厭離、離欲、止息現在受而修行。 |
| ‘Ahaṁ kho etarahi saññāya khajjāmi …pe… | ‘I am now being devoured by perception …pe… | 『我今正為想所吞噬』…乃至… |
| ahaṁ kho etarahi saṅkhārehi khajjāmi. | ‘I am now being devoured by volitional formations. | 『我今正為行所吞噬。 |
| Atītampāhaṁ addhānaṁ evameva saṅkhārehi khajjiṁ, seyyathāpi etarahi paccuppannehi saṅkhārehi khajjāmīti. | In the past, too, I was devoured by volitional formations in the very same way that I am now being devoured by present volitional formations. | 過去，我亦為行所吞噬，與我今為現在行所吞噬無異。 |
| Ahañceva kho pana anāgate saṅkhāre abhinandeyyaṁ; | And if I were to delight in future volitional formations, | 若我樂於未來行， |
| anāgatampāhaṁ addhānaṁ evameva saṅkhārehi khajjeyyaṁ, seyyathāpi etarahi paccuppannehi saṅkhārehi khajjāmī’ti. | in the future, too, I would be devoured by volitional formations in the very same way that I am now being devoured by present volitional formations.’ | 未來，我亦將為行所吞噬，與我今為現在行所吞噬無異。』 |
| So iti paṭisaṅkhāya atītesu saṅkhāresu anapekkho hoti; | Having reflected thus, he becomes unconcerned about past volitional formations, | 如是思惟已，彼於過去行不顧； |
| anāgate saṅkhāre nābhinandati; | he does not delight in future volitional formations, | 彼不樂於未來行， |
| paccuppannānaṁ saṅkhārānaṁ nibbidāya virāgāya nirodhāya paṭipanno hoti. | and he is practicing for disenchantment, for dispassion, for the cessation of present volitional formations. | 而為厭離、離欲、止息現在行而修行。 |
| ‘Ahaṁ kho etarahi viññāṇena khajjāmi. | ‘I am now being devoured by consciousness. | 『我今正為識所吞噬。 |
| Atītampi addhānaṁ evameva viññāṇena khajjiṁ, seyyathāpi etarahi paccuppannena viññāṇena khajjāmi. | In the past, too, I was devoured by consciousness in the very same way that I am now being devoured by present consciousness. | 過去，我亦為識所吞噬，與我今為現在識所吞噬無異。 |
| Ahañceva kho pana anāgataṁ viññāṇaṁ abhinandeyyaṁ; | And if I were to delight in future consciousness, | 若我樂於未來識， |
| anāgatampāhaṁ addhānaṁ evameva viññāṇena khajjeyyaṁ, seyyathāpi etarahi paccuppannena viññāṇena khajjāmī’ti. | in the future, too, I would be devoured by consciousness in the very same way that I am now being devoured by present consciousness.’ | 未來，我亦將為識所吞噬，與我今為現在識所吞噬無異。』 |
| So iti paṭisaṅkhāya atītasmiṁ viññāṇasmiṁ anapekkho hoti; | Having reflected thus, he becomes unconcerned about past consciousness, | 如是思惟已，彼於過去識不顧； |
| anāgataṁ viññāṇaṁ nābhinandati; | he does not delight in future consciousness, | 彼不樂於未來識， |
| paccuppannassa viññāṇassa nibbidāya virāgāya nirodhāya paṭipanno hoti. | and he is practicing for disenchantment, for dispassion, for the cessation of present consciousness. | 而為厭離、離欲、止息現在識而修行。 |
| Taṁ kiṁ maññatha, bhikkhave, | What do you think, bhikkhus, | 汝意云何，諸比丘， |
| rūpaṁ niccaṁ vā aniccaṁ vā”ti? | is form permanent or impermanent?” | 色為常或無常？」 |
| “Aniccaṁ, bhante”. | “Impermanent, venerable sir.” | 「無常，尊者。」 |
| “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? | “But is what is impermanent suffering or happiness?” | 「然無常者是苦是樂？」 |
| “Dukkhaṁ, bhante”. | “Suffering, venerable sir.” | 「苦，尊者。」 |
| “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: | “But is what is impermanent, suffering, and subject to change, fit to be regarded thus: | 「然無常、苦、變易法，可如是觀否： |
| ‘etaṁ mama, esohamasmi, eso me attā’”ti? | ‘This is mine, this I am, this is my self’?” | 『此是我所，此是我，此是我之我』？」 |
| “No hetaṁ, bhante”. | “No, venerable sir.” | 「不也，尊者。」 |
| “Vedanā … | “Feeling… | 「受… |
| saññā … | perception… | 想… |
| saṅkhārā … | volitional formations… | 行… |
| viññāṇaṁ niccaṁ vā aniccaṁ vā”ti? | Is consciousness permanent or impermanent?” | 識為常或無常？」 |
| “Aniccaṁ, bhante”. | “Impermanent, venerable sir.” | 「無常，尊者。」 |
| “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? | “But is what is impermanent suffering or happiness?” | 「然無常者是苦是樂？」 |
| “Dukkhaṁ, bhante”. | “Suffering, venerable sir.” | 「苦，尊者。」 |
| “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: | “But is what is impermanent, suffering, and subject to change, fit to be regarded thus: | 「然無常、苦、變易法，可如是觀否： |
| ‘etaṁ mama, esohamasmi, eso me attā’”ti? | ‘This is mine, this I am, this is my self’?” | 『此是我所，此是我，此是我之我』？」 |
| “No hetaṁ, bhante”. | “No, venerable sir.” | 「不也，尊者。」 |
| “Tasmātiha, bhikkhave, yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. | “Therefore, bhikkhus, whatever form there is, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—all form should be seen as it really is with right wisdom thus: ‘This is not mine, this I am not, this is not my self.’ | 「是故，諸比丘，凡色，或過去、未來、或現在，內或外，粗或細，劣或勝，遠或近—一切色皆應以正慧如實觀之：『此非我所，此非我，此非我之我。』 |
| Yā kāci vedanā … | Whatever feeling there is … | 凡有受… |
| yā kāci saññā … | Whatever perception there is … | 凡有想… |
| ye keci saṅkhārā … | Whatever volitional formations there are … | 凡有行… |
| yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ …pe… yaṁ dūre santike vā, sabbaṁ viññāṇaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. | Whatever consciousness there is, whether past, future, or present …pe… far or near—all consciousness should be seen as it really is with right wisdom thus: ‘This is not mine, this I am not, this is not my self.’ | 凡有識，或過去、未來、或現在…乃至…遠或近—一切識皆應以正慧如實觀之：『此非我所，此非我，此非我之我。』 |
| Ayaṁ vuccati, bhikkhave, ariyasāvako apacināti, no ācināti; | This, bhikkhus, is called a noble-one's-disciple who diminishes and does not accumulate; | 諸比丘，此名為聖弟子，減損而不積集； |
| pajahati, na upādiyati; | who abandons and does not cling; | 捨棄而不執取； |
| visineti, na ussineti; | who scatters and does not heap up; | 散去而不堆積； |
| vidhūpeti, na sandhūpeti. | who extinguishes and does not kindle. | 熄滅而不燃起。 |
| Kiñca apacināti, no ācināti? | And what does he diminish and not accumulate? | 彼減損而不積集何物？ |
| Rūpaṁ apacināti, no ācināti; | He diminishes form and does not accumulate it. | 彼減損色而不積集之。 |
| vedanaṁ … | Feeling … | 受… |
| saññaṁ … | perception … | 想… |
| saṅkhāre … | volitional formations … | 行… |
| viññāṇaṁ apacināti, no ācināti. | He diminishes consciousness and does not accumulate it. | 彼減損識而不積集之。 |
| Kiñca pajahati, na upādiyati? | And what does he abandon and not cling to? | 彼捨棄而不執取何物？ |
| Rūpaṁ pajahati, na upādiyati; | He abandons form and does not cling to it. | 彼捨棄色而不執取之。 |
| vedanaṁ … | Feeling … | 受… |
| saññaṁ … | perception … | 想… |
| saṅkhāre … | volitional formations … | 行… |
| viññāṇaṁ pajahati, na upādiyati. | He abandons consciousness and does not cling to it. | 彼捨棄識而不執取之。 |
| Kiñca visineti, na ussineti? | And what does he scatter and not heap up? | 彼散去而不堆積何物？ |
| Rūpaṁ visineti, na ussineti; | He scatters form and does not heap it up. | 彼散去色而不堆積之。 |
| vedanaṁ … | Feeling … | 受… |
| saññaṁ … | perception … | 想… |
| saṅkhāre … | volitional formations … | 行… |
| viññāṇaṁ visineti, na ussineti. | He scatters consciousness and does not heap it up. | 彼散去識而不堆積之。 |
| Kiñca vidhūpeti, na sandhūpeti? | And what does he extinguish and not kindle? | 彼熄滅而不燃起何物？ |
| Rūpaṁ vidhūpeti, na sandhūpeti; | He extinguishes form and does not kindle it. | 彼熄滅色而不燃起之。 |
| vedanaṁ … | Feeling … | 受… |
| saññaṁ … | perception … | 想… |
| saṅkhāre … | volitional formations … | 行… |
| viññāṇaṁ vidhūpeti, na sandhūpeti. | He extinguishes consciousness and does not kindle it. | 彼熄滅識而不燃起之。 |
| Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi … saññāyapi … saṅkhāresupi … viññāṇasmimpi nibbindati. | Seeing thus, bhikkhus, the instructed noble-one's-disciple becomes disenchanted with form, disenchanted with feeling … with perception … with volitional formations … with consciousness. | 諸比丘，如是見者，已受教之聖弟子，厭於色，厭於受…於想…於行…於識。 |
| Nibbindaṁ virajjati; virāgā vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. | Being disenchanted, he becomes dispassionate. Through dispassion, he is liberated. When he is liberated, there comes the knowledge: ‘I am liberated.’ | 厭故離欲。離欲故解脫。解脫時，有智：『我已解脫。』 |
| ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. | He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’ | 彼知：『生已盡，梵行已立，所作已辦，不受後有。』 |
| Ayaṁ vuccati, bhikkhave, bhikkhu nevācināti na apacināti, apacinitvā ṭhito; neva pajahati na upādiyati, pajahitvā ṭhito; neva visineti na ussineti, visinetvā ṭhito; neva vidhūpeti na sandhūpeti vidhūpetvā ṭhito | This, bhikkhus, is called a bhikkhu who neither accumulates nor diminishes, but remains having diminished; who neither abandons nor clings, but remains having abandoned; who neither scatters nor heaps up, but remains having scattered; who neither extinguishes nor kindles, but remains having extinguished. | 諸比-丘，此名為比丘，不積集亦不減損，但住於已減損；不捨棄亦不執取，但住於已捨棄；不散去亦不堆積，但住於已散去；不熄滅亦不燃起，但住於已熄滅。 |
| Kiñca nevācināti na apacināti, apacinitvā ṭhito? | And what does he neither accumulate nor diminish, but remains having diminished? | 彼不積集亦不減損，但住於已減損何物？ |
| Rūpaṁ nevācināti na apacināti, apacinitvā ṭhito; | He neither accumulates nor diminishes form, but remains having diminished it. | 彼不積集亦不減損色，但住於已減損之。 |
| vedanaṁ … | Feeling … | 受… |
| saññaṁ … | perception … | 想… |
| saṅkhāre … | volitional formations … | 行… |
| viññāṇaṁ nevācināti na apacināti, apacinitvā ṭhito. | He neither accumulates nor diminishes consciousness, but remains having diminished it. | 彼不積集亦不減損識，但住於已減損之。 |
| Kiñca neva pajahati na upādiyati, pajahitvā ṭhito? | And what does he neither abandon nor cling to, but remains having abandoned? | 彼不捨棄亦不執取，但住於已捨棄何物？ |
| Rūpaṁ neva pajahati na upādiyati, pajahitvā ṭhito; | He neither abandons nor clings to form, but remains having abandoned it. | 彼不捨棄亦不執取色，但住於已捨棄之。 |
| vedanaṁ … | Feeling … | 受… |
| saññaṁ … | perception … | 想… |
| saṅkhāre … | volitional formations … | 行… |
| viññāṇaṁ neva pajahati na upādiyati, pajahitvā ṭhito. | He neither abandons nor clings to consciousness, but remains having abandoned it. | 彼不捨棄亦不執取識，但住於已捨棄之。 |
| Kiñca neva visineti na ussineti, visinetvā ṭhito? | And what does he neither scatter nor heap up, but remains having scattered? | 彼不散去亦不堆積，但住於已散去何物？ |
| Rūpaṁ neva visineti na ussineti, visinetvā ṭhito; | He neither scatters nor heaps up form, but remains having scattered it. | 彼不散去亦不堆積色，但住於已散去之。 |
| vedanaṁ … | Feeling … | 受… |
| saññaṁ … | perception … | 想… |
| saṅkhāre … | volitional formations … | 行… |
| viññāṇaṁ neva visineti na ussineti, visinetvā ṭhito. | He neither scatters nor heaps up consciousness, but remains having scattered it. | 彼不散去亦不堆積識，但住於已散去之。 |
| Kiñca neva vidhūpeti na sandhūpeti, vidhūpetvā ṭhito? | And what does he neither extinguish nor kindle, but remains having extinguished? | 彼不熄滅亦不燃起，但住於已熄滅何物？ |
| Rūpaṁ neva vidhūpeti na sandhūpeti, vidhūpetvā ṭhito; | He neither extinguishes nor kindles form, but remains having extinguished it. | 彼不熄滅亦不燃起色，但住於已熄滅之。 |
| vedanaṁ … | Feeling … | 受… |
| saññaṁ … | perception … | 想… |
| saṅkhāre … | volitional formations … | 行… |
| viññāṇaṁ neva vidhūpeti na sandhūpeti, vidhūpetvā ṭhito. | He neither extinguishes nor kindles consciousness, but remains having extinguished it. | 彼不熄滅亦不燃起識，但住於已熄滅之。 |
| Evaṁvimuttacittaṁ kho, bhikkhave, bhikkhuṁ saindā devā sabrahmakā sapajāpatikā ārakāva namassanti: | Such a bhikkhu with a liberated mind, bhikkhus, the devas with Indra, with Brahmā, with Pajāpati, pay homage to from afar: | 諸比丘，如是心解脫之比丘，天人與因陀羅、梵天、波闍波提，遙敬禮之： |
| ‘Namo te purisājañña, | ‘Homage to you, O thoroughbred man, | 『敬禮汝，良馬人， |
| namo te purisuttama; | homage to you, O supreme man; | 敬禮汝，至上之人； |
| Yassa te nābhijānāma, | Of whom we do not know | 我等不知 |
| yampi nissāya jhāyasī’”ti. | upon what you depend and meditate.’” | 汝依何而禪思。』」 |
22.80 - SN 22.80 Piṇḍolya
| --- SN22.80 - Piṇḍolyasutta --- | --- SN22.80 - Alms-Gathering --- | --- SN22.80 - Alms-Gathering --- |
| Ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme. | On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in the Banyan Tree Park. | 一時，世尊住於釋迦族迦毗羅衛城尼拘律園。 |
| Atha kho bhagavā kismiñcideva pakaraṇe bhikkhusaṅghaṁ paṇāmetvā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kapilavatthuṁ piṇḍāya pāvisi. | Then, on some matter, the Blessed One, having dismissed the Saṅgha of bhikkhus, dressed in the morning, and taking his bowl and robe, entered Kapilavatthu for alms. | 其時，世尊因某事，遣散比丘僧團，晨起著衣，持鉢入迦毗羅衛城乞食。 |
| Kapilavatthusmiṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena mahāvanaṁ tenupasaṅkami divāvihārāya. | Having walked for alms in Kapilavatthu, after his meal, on returning from his alms round, he went to the Great Wood for the day’s abiding. | 於迦毗羅衛城乞食畢，食後，自乞食還，往大林作日間安住。 |
| Mahāvanaṁ ajjhogāhetvā beluvalaṭṭhikāya mūle divāvihāraṁ nisīdi. | Having entered the Great Wood, he sat down for the day’s abiding at the foot of a Beluva sapling. | 入大林已，坐於一毗盧波幼樹下作日間安住。 |
| Atha kho bhagavato rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: | Then, as the Blessed One was alone in seclusion, a reflection arose in his mind thus: | 其時，世尊獨處宴坐，心中生起如是思惟： |
| “mayā kho bhikkhusaṅgho pabāḷho. | “The Saṅgha of bhikkhus has been dismissed by me. | 「我已遣散比丘僧團。 |
| Santettha bhikkhū navā acirapabbajitā adhunāgatā imaṁ dhammavinayaṁ. | There are here bhikkhus who are new, not long gone forth, recently come to this Dhamma and discipline. | 此處有新學比丘，出家未久，初來此法與律。 |
| Tesaṁ mamaṁ apassantānaṁ siyā aññathattaṁ siyā vipariṇāmo. | If they do not see me, there might be a change in them, there might be an alteration. | 若彼等不見我，彼等或有變異，或有變易。 |
| Seyyathāpi nāma vacchassa taruṇassa mātaraṁ apassantassa siyā aññathattaṁ siyā vipariṇāmo; | Just as when a young calf does not see its mother, there might be a change in it, there might be an alteration; | 譬如幼犢不見其母，或有變異，或有變易； |
| evameva santettha bhikkhū navā acirapabbajitā adhunāgatā imaṁ dhammavinayaṁ tesaṁ mamaṁ apassantānaṁ siyā aññathattaṁ siyā vipariṇāmo. | so too, there are here bhikkhus who are new, not long gone forth, recently come to this Dhamma and discipline; if they do not see me, there might be a change in them, there might be an alteration. | 亦復如是，此處有新學比丘，出家未久，初來此法與律；若彼等不見我，或有變異，或有變易。 |
| Seyyathāpi nāma bījānaṁ taruṇānaṁ udakaṁ alabhantānaṁ siyā aññathattaṁ siyā vipariṇāmo; | Just as when young seedlings do not get water, there might be a change in them, there might be an alteration; | 譬如幼苗不得水，或有變異，或有變易； |
| evameva santettha …pe… | so too, there are here …pe… | 亦復如是，此處有…乃至… |
| tesaṁ mamaṁ alabhantānaṁ dassanāya siyā aññathattaṁ siyā vipariṇāmo. | if they do not get to see me, there might be a change in them, there might be an alteration. | 若彼等不見我，或有變異，或有變易。 |
| Yannūnāhaṁ yatheva mayā pubbe bhikkhusaṅgho anuggahito, evameva etarahi anuggaṇheyyaṁ bhikkhusaṅghan”ti. | What if I were to now cherish the Saṅgha of bhikkhus just as I have cherished the Saṅgha of bhikkhus in the past?” | 我何不如今珍愛比丘僧團，如我過去珍愛比丘僧團一般？」 |
| Atha kho brahmā sahampati bhagavato cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya pasāritaṁ vā bāhaṁ samiñjeyya; evameva—brahmaloke antarahito bhagavato purato pāturahosi. | Then Brahmā Sahampati, having known with his own mind the reflection in the Blessed One’s mind—just as a strong man might extend his flexed arm or flex his extended arm; in the same way—vanished from the Brahma-world and appeared before the Blessed One. | 時，梵天娑婆主，以自心知世尊心中所念—譬如力士伸屈臂，或屈伸臂；以同樣方式—於梵天界消失，現於世尊前。 |
| Atha kho brahmā sahampati ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca: | Then Brahmā Sahampati, arranging his upper robe over one shoulder, and extending his hands in respectful salutation towards the Blessed One, said to him: | 時，梵天娑婆主，偏袒一肩，向世尊合掌，白言： |
| “evametaṁ, bhagavā, evametaṁ, sugata. | “So it is, Blessed One! So it is, Fortunate One! | 「如是，世尊！如是，善逝！ |
| Bhagavatā, bhante, bhikkhusaṅgho pabāḷho. | By the Blessed One, venerable sir, the Saṅgha of bhikkhus has been dismissed. | 尊者，世尊已遣散比丘僧團。 |
| Santettha bhikkhū navā acirapabbajitā adhunāgatā imaṁ dhammavinayaṁ. | There are here bhikkhus who are new, not long gone forth, recently come to this Dhamma and discipline. | 此處有新學比丘，出家未久，初來此法與律。 |
| Tesaṁ bhagavantaṁ apassantānaṁ siyā aññathattaṁ siyā vipariṇāmo. | If they do not see the Blessed One, there might be a change in them, there might be an alteration. | 若彼等不見世尊，或有變異，或有變易。 |
| Seyyathāpi nāma vacchassa taruṇassa mātaraṁ apassantassa siyā aññathattaṁ siyā vipariṇāmo; | Just as when a young calf does not see its mother, there might be a change in it, there might be an alteration; | 譬如幼犢不見其母，或有變異，或有變易； |
| evameva santettha bhikkhū navā acirapabbajitā adhunāgatā imaṁ dhammavinayaṁ tesaṁ bhagavantaṁ apassantānaṁ siyā aññathattaṁ siyā vipariṇāmo. | so too, there are here bhikkhus who are new, not long gone forth, recently come to this Dhamma and discipline; if they do not see the Blessed One, there might be a change in them, there might be an alteration. | 亦復如是，此處有新學比丘，出家未久，初來此法與律；若彼等不見世尊，或有變異，或有變易。 |
| Seyyathāpi nāma bījānaṁ taruṇānaṁ udakaṁ alabhantānaṁ siyā aññathattaṁ siyā vipariṇāmo; | Just as when young seedlings do not get water, there might be a change in them, there might be an alteration; | 譬如幼苗不得水，或有變異，或有變易； |
| evameva santettha bhikkhū navā acirapabbajitā adhunāgatā imaṁ dhammavinayaṁ, tesaṁ bhagavantaṁ alabhantānaṁ dassanāya siyā aññathattaṁ siyā vipariṇāmo. | so too, there are here bhikkhus who are new, not long gone forth, recently come to this Dhamma and discipline, if they do not get to see the Blessed One, there might be a change in them, there might be an alteration. | 亦復如是，此處有新學比丘，出家未久，初來此法與律，若彼等不見世尊，或有變異，或有變易。 |
| Abhinandatu, bhante, bhagavā bhikkhusaṅghaṁ; | May the Blessed One, venerable sir, take delight in the Saṅgha of bhikkhus; | 願世尊，尊者，樂於比丘僧團； |
| abhivadatu, bhante, bhagavā bhikkhusaṅghaṁ. | may the Blessed One, venerable sir, welcome the Saṅgha of bhikkhus. | 願世尊，尊者，歡迎比丘僧團。 |
| Yatheva bhagavatā pubbe bhikkhusaṅgho anuggahito, evameva etarahi anuggaṇhātu bhikkhusaṅghan”ti. | Just as the Blessed One has cherished the Saṅgha of bhikkhus in the past, so may he now cherish the Saṅgha of bhikkhus.” | 如世尊過去珍愛比丘僧團，願彼今亦珍愛比丘僧團。」 |
| Adhivāsesi bhagavā tuṇhībhāvena. | The Blessed One consented by his silence. | 世尊以默然許之。 |
| Atha kho brahmā sahampati bhagavato adhivāsanaṁ viditvā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyi. | Then Brahmā Sahampati, having understood the Blessed One’s consent, paid homage to the Blessed One, and keeping him on his right, vanished from that spot. | 時，梵天娑婆主，知世尊已許，禮敬世尊，右繞已，於彼處消失。 |
| Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena nigrodhārāmo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. | Then the Blessed One, in the evening, having risen from his seclusion, went to the Banyan Tree Park; having gone, he sat down on the prepared seat. | 時，世尊於晡時，從宴坐起，往尼拘律園；往已，坐於所設座上。 |
| Nisajja kho bhagavā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi yathā te bhikkhū ekadvīhikāya sārajjamānarūpā yenāhaṁ tenupasaṅkameyyuṁ. | Having sat down, the Blessed One performed such a feat of psychic power that those bhikkhus, with agitated minds, one by one or two by two, came to him. | 坐已，世尊作如是神通，令彼諸比丘，心生騷動，一、二人前來。 |
| Tepi bhikkhū ekadvīhikāya sārajjamānarūpā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho te bhikkhū bhagavā etadavoca: | Those bhikkhus, with agitated minds, one by one or two by two, went to the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. To those bhikkhus sitting to one side, the Blessed One said this: | 彼諸比丘，心生騷動，一、二人詣世尊所；至已，禮敬世尊，坐於一面。世尊告坐於一面之彼諸比丘言： |
| “Antamidaṁ, bhikkhave, jīvikānaṁ yadidaṁ piṇḍolyaṁ. | “This is the lowliest of livelihoods, bhikkhus, this alms-gathering. | 「諸比丘，此為最下之生計，此乞食。 |
| Abhisāpoyaṁ, bhikkhave, lokasmiṁ piṇḍolo vicarasi pattapāṇīti. | It is a curse in the world, bhikkhus, ‘You wander about as an alms-gatherer with a bowl in your hand.’ | 諸比丘，此為世間之詛咒：『汝手持鉢，遊行乞食。』 |
| Tañca kho etaṁ, bhikkhave, kulaputtā upenti atthavasikā, atthavasaṁ paṭicca; | And yet, bhikkhus, sons of good family take it up for a reason, based on a reason; | 然而，諸比丘，善家子為一理由，基於一理由而行之； |
| neva rājābhinītā, na corābhinītā, na iṇaṭṭā, na bhayaṭṭā, na ājīvikāpakatā; | not coerced by kings, not coerced by thieves, not because of debt, not out of fear, not for their livelihood; | 非為王所迫，非為盜所迫，非因債務，非出於恐懼，非為生計； |
| api ca kho otiṇṇāmha jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi dukkhotiṇṇā dukkhaparetā | but rather: ‘We are beset by birth, aging, and death, by sorrow, lamentation, pain, grief, and despair; beset by suffering, oppressed by suffering. | 而是：『我等為生、老、死，為愁、悲、苦、憂、絕望所困；為苦所困，為苦所壓。 |
| appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethāti. | Surely an end of this whole mass of suffering can be discerned.’ | 此全苦蘊之終結，必可見之。』 |
| Evaṁ pabbajito cāyaṁ, bhikkhave, kulaputto. | Thus has this son of good family gone forth. | 如是此善家子出家。 |
| So ca hoti abhijjhālu kāmesu tibbasārāgo byāpannacitto paduṭṭhamanasaṅkappo muṭṭhassati asampajāno asamāhito vibbhantacitto pākatindriyo. | And he is covetous for sensual pleasures, with strong passion, a malevolent mind, corrupt mental resolves, lapsed mindfulness, not clearly comprehending, not concentrated, with a scattered mind, with unrestrained faculties. | 而彼貪求欲樂，情欲熾盛，心懷惡意，心念敗壞，失念，不了知，不定，心散亂，諸根不攝。 |
| Seyyathāpi, bhikkhave, chavālātaṁ ubhatopadittaṁ majjhe gūthagataṁ, neva gāme kaṭṭhatthaṁ pharati, nāraññe kaṭṭhatthaṁ pharati. | Just like, bhikkhus, a firebrand from a funeral pyre, burning at both ends, and smeared with excrement in the middle, serves as timber neither in the village nor in the forest. | 譬如，諸比丘，火葬場之火炬，兩頭燃燒，中間塗糞，既不能作村中之木，亦不能作林中之木。 |
| Tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi gihibhogā ca parihīno, sāmaññatthañca na paripūreti. | I say, bhikkhus, that this person is comparable to that: he has fallen short of the enjoyments of a householder, and he does not fulfill the purpose of recluseship. | 我說，諸比丘，此人與彼相似：彼既失居士之樂，亦不滿出家之旨。 |
| Tayome, bhikkhave, akusalavitakkā— | These three, bhikkhus, are unskillful thoughts— | 此三，諸比丘，為不善思— |
| kāmavitakko, byāpādavitakko, vihiṁsāvitakko. | thought of sensual pleasure, thought of ill will, thought of harming. | 欲思、恚思、害思。 |
| Ime ca bhikkhave, tayo akusalavitakkā kva aparisesā nirujjhanti? | And where, bhikkhus, do these three unskillful thoughts cease without remainder? | 諸比丘，此三不善思於何處無餘滅？ |
| Catūsu vā satipaṭṭhānesu suppatiṭṭhitacittassa viharato animittaṁ vā samādhiṁ bhāvayato. | For one dwelling with a mind well-established in the four establishments of mindfulness, or developing the signless concentration. | 為住於心善安住於四念處者，或修習無相定者。 |
| Yāvañcidaṁ, bhikkhave, alameva animitto samādhi bhāvetuṁ. | To this extent, bhikkhus, it is enough to develop the signless concentration. | 諸比丘，至此程度，足夠修習無相定。 |
| Animitto, bhikkhave, samādhi bhāvito bahulīkato mahapphalo hoti mahānisaṁso. | The signless concentration, bhikkhus, when developed and cultivated, is of great fruit and great benefit. | 諸比丘，無相定，若修習、多修習，有大果、大利益。 |
| Dvemā, bhikkhave, diṭṭhiyo— | These two, bhikkhus, are views— | 此二，諸比丘，為見— |
| bhavadiṭṭhi ca vibhavadiṭṭhi ca. | the view of being and the view of non-being. | 有見與無有見。 |
| Tatra kho, bhikkhave, sutavā ariyasāvako iti paṭisañcikkhati: | Therein, bhikkhus, the instructed noble-one's-disciple reflects thus: | 於其中，諸比丘，已受教之聖弟子如是思惟： |
| ‘atthi nu kho taṁ kiñci lokasmiṁ yamahaṁ upādiyamāno na vajjavā assan’ti? | ‘Is there anything in the world that I could cling to without being blameworthy?’ | 『世間有何物，我執取之而無過失？』 |
| So evaṁ pajānāti: | He understands thus: | 彼如是了知： |
| ‘natthi nu kho taṁ kiñci lokasmiṁ yamahaṁ upādiyamāno na vajjavā assaṁ. | ‘There is nothing in the world that I could cling to without being blameworthy. | 『世間無一物，我執取之而無過失。 |
| Ahañhi rūpaññeva upādiyamāno upādiyeyyaṁ vedanaññeva … | For if I were to cling, I would be clinging to form itself, to feeling itself … | 若我執取，我將執取於色本身，於受本身… |
| saññaññeva … | to perception itself … | 於想本身… |
| saṅkhāreyeva viññāṇaññeva upādiyamāno upādiyeyyaṁ. | to volitional formations themselves, to consciousness itself. | 於行本身，於識本身。 |
| Tassa me assa upādānapaccayā bhavo; | With that clinging of mine as condition, there would be becoming; | 以我之執取為緣，則有有； |
| bhavapaccayā jāti; | with becoming as condition, birth; | 以有為緣，則有生； |
| jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhaveyyuṁ. | with birth as condition, aging and death, sorrow, lamentation, pain, grief, and despair would come to be. | 以生為緣，老死、愁、悲、苦、憂、絕望將生。 |
| Evametassa kevalassa dukkhakkhandhassa samudayo assā’ti. | Thus would be the origin of this whole mass of suffering.’ | 如是此全苦蘊之集。』 |
| Taṁ kiṁ maññatha, bhikkhave, | What do you think, bhikkhus, | 汝意云何，諸比丘， |
| rūpaṁ niccaṁ vā aniccaṁ vā”ti? | is form permanent or impermanent?” | 色為常或無常？」 |
| “Aniccaṁ, bhante”. | “Impermanent, venerable sir.” | 「無常，尊者。」 |
| “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? | “But is what is impermanent suffering or happiness?” | 「然無常者是苦是樂？」 |
| “Dukkhaṁ, bhante”. | “Suffering, venerable sir.” | 「苦，尊者。」 |
| “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ kallaṁ nu taṁ samanupassituṁ: | “But is what is impermanent, suffering, and subject to change, fit to be regarded thus: | 「然無常、苦、變易法，可如是觀否： |
| ‘etaṁ mama, esohamasmi, eso me attā’”ti? | ‘This is mine, this I am, this is my self’?” | 『此是我所，此是我，此是我之我』？」 |
| “No hetaṁ, bhante”. | “No, venerable sir.” | 「不也，尊者。」 |
| “Vedanā … | “Feeling… | 「受… |
| saññā … | perception… | 想… |
| saṅkhārā … | volitional formations… | 行… |
| viññāṇaṁ …pe… | consciousness…pe… | 識…乃至… |
| tasmātiha, bhikkhave, | Therefore, bhikkhus, | 是故，諸比丘， |
| evaṁ passaṁ … | seeing thus… | 見如是… |
| nāparaṁ itthattāyāti pajānātī”ti. | he understands: ‘…there is no more for this state of being.’” | 彼知：『…不受後有。』」 |
22.81 - SN 22.81 Pālileyya
| --- SN22.81 - Pālileyyasutta --- | --- SN22.81 - Pālileyyaka --- | --- SN22.81 - Pālileyyaka --- |
| Ekaṁ samayaṁ bhagavā kosambiyaṁ viharati ghositārāme. | On one occasion the Blessed One was dwelling at Kosambi in Ghosita's Park. | 一時，世尊住於拘睒彌瞿師羅園。 |
| Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kosambiṁ piṇḍāya pāvisi. | Then the Blessed One, having dressed in the morning, taking his bowl and robe, entered Kosambi for alms. | 時，世尊晨起著衣，持鉢入拘睒彌乞食。 |
| Kosambiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto sāmaṁ senāsanaṁ saṁsāmetvā pattacīvaramādāya anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṅghaṁ eko adutiyo cārikaṁ pakkāmi. | Having walked for alms in Kosambi, after the meal, returning from his almsround, he set his own lodging in order, took his bowl and robe, and without informing his attendants, without taking leave of the bhikkhu saṅgha, he set out on a wandering tour alone and without a companion. | 於拘睒彌乞食畢，食後，自乞食還，自整理臥具，持鉢衣，不告侍者，不辭比丘僧，獨自一人無伴遊行而去。 |
| Atha kho aññataro bhikkhu acirapakkantassa bhagavato yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ etadavoca: | Then a certain bhikkhu, not long after the Blessed One had departed, approached the Venerable Ānanda; having approached, he said this to the Venerable Ānanda: | 時，世尊離去不久，有一比丘詣尊者阿難所；至已，白尊者阿難言： |
| “esāvuso ānanda, bhagavā sāmaṁ senāsanaṁ saṁsāmetvā pattacīvaramādāya anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṅghaṁ eko adutiyo cārikaṁ pakkanto”ti. | “Friend Ānanda, the Blessed One has set his own lodging in order, taken his bowl and robe, and without informing his attendants, without taking leave of the bhikkhu saṅgha, has set out on a wandering tour alone and without a companion.” | 「友阿難，世尊已自整理臥具，持鉢衣，不告侍者，不辭比丘僧，獨自一人無伴遊行而去。」 |
| “Yasmiṁ, āvuso, samaye bhagavā sāmaṁ senāsanaṁ saṁsāmetvā pattacīvaramādāya anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṅghaṁ eko adutiyo cārikaṁ pakkamati, ekova bhagavā tasmiṁ samaye viharitukāmo hoti; | “Friend, at a time when the Blessed One sets his own lodging in order, takes his bowl and robe, and without informing his attendants, without taking leave of the bhikkhu saṅgha, sets out on a wandering tour alone and without a companion, at that time the Blessed One desires to dwell alone; | 「友，當世尊自整理臥具，持鉢衣，不告侍者，不辭比丘僧，獨自一人無伴遊行而去時，爾時世尊欲獨住； |
| na bhagavā tasmiṁ samaye kenaci anubandhitabbo hotī”ti. | at that time the Blessed One should not be followed by anyone.” | 爾時世尊不應為任何人所隨。」 |
| Atha kho bhagavā anupubbena cārikaṁ caramāno yena pālileyyakaṁ tadavasari. | Then the Blessed One, wandering in due course, arrived at Pālileyyaka. | 時，世尊次第遊行，至波利勒耶。 |
| Tatra sudaṁ bhagavā pālileyyake viharati bhaddasālamūle. | There the Blessed One stayed at Pālileyyaka at the root of the Bhaddasāla tree. | 於彼處，世尊住於波利勒耶跋陀羅娑羅樹下。 |
| Atha kho sambahulā bhikkhū yenāyasmā ānando tenupasaṅkamiṁsu; upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodiṁsu. | Then a number of bhikkhus approached the Venerable Ānanda; having approached, they exchanged greetings with the Venerable Ānanda. | 時，有眾多比丘詣尊者阿難所；至已，與尊者阿難共相問訊。 |
| Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū āyasmantaṁ ānandaṁ etadavocuṁ: | Having exchanged pleasant and courteous talk, they sat down to one side. Sitting to one side, those bhikkhus said this to the Venerable Ānanda: | 交換友善可記憶之談話後，坐於一面。坐於一面，彼諸比丘白尊者阿難言： |
| “cirassutā kho no, āvuso ānanda, bhagavato sammukhā dhammī kathā; | “It has been a long time, friend Ānanda, since we have heard a Dhamma talk in the presence of the Blessed One; | 「友阿難，我等久未聞世尊親說法； |
| icchāma mayaṁ, āvuso ānanda, bhagavato sammukhā dhammiṁ kathaṁ sotun”ti. | we wish, friend Ānanda, to hear a Dhamma talk in the presence of the Blessed One.” | 友阿難，我等欲聞世尊親說法。」 |
| Atha kho āyasmā ānando tehi bhikkhūhi saddhiṁ yena pālileyyakaṁ bhaddasālamūlaṁ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. | Then the Venerable Ānanda, together with those bhikkhus, went to the Bhaddasāla tree at Pālileyyaka, to the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. | 時，尊者阿難與彼諸比丘，往波利勒耶跋陀羅娑羅樹，詣世尊所；至已，禮敬世尊，坐於一面。 |
| Ekamantaṁ nisinne kho te bhikkhū bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. | The Blessed One instructed, urged, roused, and gladdened those bhikkhus sitting to one side with a Dhamma talk. | 世尊以法語教誡、勸勉、策勵、令喜坐於一面之彼諸比丘。 |
| Tena kho pana samayena aññatarassa bhikkhuno evaṁ cetaso parivitakko udapādi: | At that time, a certain thought arose in the mind of a certain bhikkhu: | 爾時，某一比丘心中生起如是念： |
| “kathaṁ nu kho jānato kathaṁ passato anantarā āsavānaṁ khayo hotī”ti? | “Knowing in what way, seeing in what way, does the immediate destruction of the taints occur?” | 「云何知，云何見，諸漏得即刻滅盡？」 |
| Atha kho bhagavā tassa bhikkhuno cetasā cetoparivitakkamaññāya bhikkhū āmantesi: | Then the Blessed One, having known with his own mind the thought in that bhikkhu’s mind, addressed the bhikkhus: | 時，世尊以自心知彼比丘心中所念，告諸比丘言： |
| “vicayaso desito, bhikkhave, mayā dhammo; | “The Dhamma has been taught by me, bhikkhus, through analysis; | 「我已為汝等分別說法，諸比丘； |
| vicayaso desitā cattāro satipaṭṭhānā; | the four establishments of mindfulness have been taught through analysis; | 已分別說四念處； |
| vicayaso desitā cattāro sammappadhānā; | the four right strivings have been taught through analysis; | 已分別說四正勤； |
| vicayaso desitā cattāro iddhipādā; | the four bases for psychic power have been taught through analysis; | 已分別說四神足； |
| vicayaso desitāni pañcindriyāni; | the five faculties have been taught through analysis; | 已分別說五根； |
| vicayaso desitāni pañca balāni; | the five powers have been taught through analysis; | 已分別說五力； |
| vicayaso desitā sattabojjhaṅgā; | the seven factors of enlightenment have been taught through analysis; | 已分別說七覺支； |
| vicayaso desito ariyo aṭṭhaṅgiko maggo. | the Noble Eightfold Path has been taught through analysis. | 已分別說八正道。 |
| Evaṁ vicayaso desito, bhikkhave, mayā dhammo. | Thus the Dhamma has been taught by me, bhikkhus, through analysis. | 如是我已為汝等分別說法，諸比丘。 |
| Evaṁ vicayaso desite kho, bhikkhave, mayā dhamme atha ca panidhekaccassa bhikkhuno evaṁ cetaso parivitakko udapādi: | And while the Dhamma has been thus taught by me through analysis, bhikkhus, still a thought has arisen in the mind of a certain bhikkhu here: | 我已如是分別說法，然此處某一比丘心中仍生起念： |
| ‘kathaṁ nu kho jānato kathaṁ passato anantarā āsavānaṁ khayo hotī’ti? | ‘Knowing in what way, seeing in what way, does the immediate destruction of the taints occur?’ | 『云何知，云何見，諸漏得即刻滅盡？』 |
| Kathañca, bhikkhave, jānato kathaṁ passato anantarā āsavānaṁ khayo hoti? | And how, bhikkhus, for one who knows and sees, does the immediate destruction of the taints occur? | 諸比丘，云何為知見者，諸漏得即刻滅盡？ |
| Idha bhikkhave, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto | Here, bhikkhus, the uninstructed worldling, who does not see the noble ones, is not skilled in the Dhamma of the noble ones, is not disciplined in the Dhamma of the noble ones; who does not see the good persons, is not skilled in the Dhamma of the good persons, is not disciplined in the Dhamma of the good persons, | 於此，諸比丘，未受教之凡夫，不見聖者，不善巧於聖者之法，不調伏於聖者之法；不見善人，不善巧於善人之法，不調伏於善人之法， |
| rūpaṁ attato samanupassati. | regards form as self. | 視色為我。 |
| Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so. | That regarding, bhikkhus, is a volitional formation. | 諸比丘，彼視為行。 |
| So pana saṅkhāro kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo? | But that volitional formation—what is its origin, what is its source, what is its birth, what is its provenance? | 然彼行—其集為何，其源為何，其生為何，其出處為何？ |
| Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā; | For the uninstructed worldling, bhikkhus, who is touched by a feeling born of ignorance-contact, craving arises; | 諸比丘，為無明觸所觸之未受教凡夫，愛生； |
| tatojo so saṅkhāro. | from that is born that volitional formation. | 從彼生彼行。 |
| Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno. | Thus, bhikkhus, that volitional formation too is impermanent, conditioned, dependently arisen. | 如是，諸比丘，彼行亦無常、有為、緣生。 |
| Sāpi taṇhā aniccā saṅkhatā paṭiccasamuppannā. | That craving too is impermanent, conditioned, dependently arisen. | 彼愛亦無常、有為、緣生。 |
| Sāpi vedanā, sopi phasso anicco saṅkhato paṭiccasamuppanno. | That feeling too, that contact too is impermanent, conditioned, dependently arisen. | 彼受亦，彼觸亦無常、有為、緣生。 |
| Sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā. | That ignorance too is impermanent, conditioned, dependently arisen. | 彼無明亦無常、有為、緣生。 |
| Evampi kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hoti. | For one who knows and sees thus, bhikkhus, the immediate destruction of the taints occurs. | 諸比丘，為如是知見者，諸漏得即刻滅盡。 |
| Na heva kho rūpaṁ attato samanupassati; | He does not regard form as self; | 彼不視色為我； |
| api ca kho rūpavantaṁ attānaṁ samanupassati. | but he regards self as possessing form. | 然彼視我為有色。 |
| Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so. | That regarding, bhikkhus, is a volitional formation. | 諸比丘，彼視為行。 |
| So pana saṅkhāro kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo? | But that volitional formation—what is its origin, what is its source, what is its birth, what is its provenance? | 然彼行—其集為何，其源為何，其生為何，其出處為何？ |
| Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā; | For the uninstructed worldling, bhikkhus, who is touched by a feeling born of ignorance-contact, craving arises; | 諸比丘，為無明觸所觸之未受教凡夫，愛生； |
| tatojo so saṅkhāro. | from that is born that volitional formation. | 從彼生彼行。 |
| Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno. | Thus, bhikkhus, that volitional formation too is impermanent, conditioned, dependently arisen. | 如是，諸比丘，彼行亦無常、有為、緣生。 |
| Sāpi taṇhā … | That craving too… | 彼愛亦… |
| sāpi vedanā … | that feeling too… | 彼受亦… |
| sopi phasso … | that contact too… | 彼觸亦… |
| sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā. | that ignorance too is impermanent, conditioned, dependently arisen. | 彼無明亦無常、有為、緣生。 |
| Evampi kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hoti. | For one who knows and sees thus, bhikkhus, the immediate destruction of the taints occurs. | 諸比丘，為如是知見者，諸漏得即刻滅盡。 |
| Na heva kho rūpaṁ attato samanupassati, na rūpavantaṁ attānaṁ samanupassati; | He does not regard form as self, nor does he regard self as possessing form; | 彼不視色為我，亦不視我為有色； |
| api ca kho attani rūpaṁ samanupassati. | but he regards form as in self. | 然彼視色在我中。 |
| Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so. | That regarding, bhikkhus, is a volitional formation. | 諸比丘，彼視為行。 |
| So pana saṅkhāro kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo? | But that volitional formation—what is its origin, what is its source, what is its birth, what is its provenance? | 然彼行—其集為何，其源為何，其生為何，其出處為何？ |
| Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā; | For the uninstructed worldling, bhikkhus, who is touched by a feeling born of ignorance-contact, craving arises; | 諸比丘，為無明觸所觸之未受教凡夫，愛生； |
| tatojo so saṅkhāro. | from that is born that volitional formation. | 從彼生彼行。 |
| Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno. | Thus, bhikkhus, that volitional formation too is impermanent, conditioned, dependently arisen. | 如是，諸比丘，彼行亦無常、有為、緣生。 |
| Sāpi taṇhā … | That craving too… | 彼愛亦… |
| sāpi vedanā … | that feeling too… | 彼受亦… |
| sopi phasso … | that contact too… | 彼觸亦… |
| sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā. | that ignorance too is impermanent, conditioned, dependently arisen. | 彼無明亦無常、有為、緣生。 |
| Evampi kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hoti. | For one who knows and sees thus, bhikkhus, the immediate destruction of the taints occurs. | 諸比丘，為如是知見者，諸漏得即刻滅盡。 |
| Na heva kho rūpaṁ attato samanupassati, na rūpavantaṁ attānaṁ samanupassati, na attani rūpaṁ samanupassati; | He does not regard form as self, nor does he regard self as possessing form, nor does he regard form as in self; | 彼不視色為我，亦不視我為有色，亦不視色在我中； |
| api ca kho rūpasmiṁ attānaṁ samanupassati. | but he regards self as in form. | 然彼視我在色中。 |
| Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so. | That regarding, bhikkhus, is a volitional formation. | 諸比丘，彼視為行。 |
| So pana saṅkhāro kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo? | But that volitional formation—what is its origin, what is its source, what is its birth, what is its provenance? | 然彼行—其集為何，其源為何，其生為何，其出處為何？ |
| Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā; | For the uninstructed worldling, bhikkhus, who is touched by a feeling born of ignorance-contact, craving arises; | 諸比丘，為無明觸所觸之未受教凡夫，愛生； |
| tatojo so saṅkhāro. | from that is born that volitional formation. | 從彼生彼行。 |
| Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno. | Thus, bhikkhus, that volitional formation too is impermanent, conditioned, dependently arisen. | 如是，諸比丘，彼行亦無常、有為、緣生。 |
| Sāpi taṇhā … | That craving too… | 彼愛亦… |
| sāpi vedanā … | that feeling too… | 彼受亦… |
| sopi phasso … | that contact too… | 彼觸亦… |
| sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā. | that ignorance too is impermanent, conditioned, dependently arisen. | 彼無明亦無常、有為、緣生。 |
| Evampi kho, bhikkhave, jānato …pe… āsavānaṁ khayo hoti. | For one who knows thus, bhikkhus, …pe… the destruction of the taints occurs. | 諸比丘，為如是知者，…乃至…諸漏滅盡。 |
| Na heva kho rūpaṁ attato samanupassati, na rūpavantaṁ attānaṁ, na attani rūpaṁ, na rūpasmiṁ attānaṁ samanupassati; | He does not regard form as self, nor self as possessing form, nor form in self, nor self in form; | 彼不視色為我，亦不視我為有色，亦不視色在我中，亦不視我在色中； |
| api ca kho vedanaṁ attato samanupassati, api ca kho vedanāvantaṁ attānaṁ samanupassati, api ca kho attani vedanaṁ samanupassati, api ca kho vedanāya attānaṁ samanupassati; | but he regards feeling as self, or he regards self as possessing feeling, or he regards feeling in self, or he regards self in feeling; | 然彼視受為我，或視我為有受，或視受在我中，或視我在受中； |
| api ca kho saññaṁ … | and he regards perception… | 彼視想… |
| api ca kho saṅkhāre attato samanupassati, api ca kho saṅkhāravantaṁ attānaṁ samanupassati, api ca kho attani saṅkhāre samanupassati, api ca kho saṅkhāresu attānaṁ samanupassati; | and he regards volitional formations as self, or he regards self as possessing volitional formations, or he regards volitional formations in self, or he regards self in volitional formations; | 彼視行為我，或視我為有行，或視行在我中，或視我在行中； |
| api ca kho viññāṇaṁ attato samanupassati, api ca kho viññāṇavantaṁ attānaṁ, api ca kho attani viññāṇaṁ, api ca kho viññāṇasmiṁ attānaṁ samanupassati. | and he regards consciousness as self, or he regards self as possessing consciousness, or he regards consciousness in self, or he regards self in consciousness. | 彼視識為我，或視我為有識，或視識在我中，或視我在識中。 |
| Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so. | That regarding, bhikkhus, is a volitional formation. | 諸比丘，彼視為行。 |
| So pana saṅkhāro kiṁnidāno …pe… kiṁpabhavo? | But that volitional formation—what is its origin…pe… what is its provenance? | 然彼行—其集為何…乃至…其出處為何？ |
| Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā; | For the uninstructed worldling, bhikkhus, who is touched by a feeling born of ignorance-contact, craving arises; | 諸比丘，為無明觸所觸之未受教凡夫，愛生； |
| tatojo so saṅkhāro. | from that is born that volitional formation. | 從彼生彼行。 |
| Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno. | Thus, bhikkhus, that volitional formation too is impermanent, conditioned, dependently arisen. | 如是，諸比丘，彼行亦無常、有為、緣生。 |
| Sāpi taṇhā … | That craving too… | 彼愛亦… |
| sāpi vedanā … | that feeling too… | 彼受亦… |
| sopi phasso … | that contact too… | 彼觸亦… |
| sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā. | that ignorance too is impermanent, conditioned, dependently arisen. | 彼無明亦無常、有為、緣生。 |
| Evaṁ kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hoti. | Thus, bhikkhus, for one who knows and sees thus, the immediate destruction of the taints occurs. | 如是，諸比丘，為如是知見者，諸漏得即刻滅盡。 |
| Na heva kho rūpaṁ attato samanupassati, | He does not regard form as self, | 彼不視色為我， |
| na vedanaṁ attato samanupassati, | he does not regard feeling as self, | 彼不視受為我， |
| na saññaṁ … | not perception… | 非想… |
| na saṅkhāre … | not volitional formations… | 非行… |
| na viññāṇaṁ attato samanupassati; | he does not regard consciousness as self; | 彼不視識為我； |
| api ca kho evaṁdiṭṭhi hoti: | but he holds such a view as this: | 然彼持如是見： |
| ‘so attā so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti. | ‘That which is the self is the world; that I shall be after death, permanent, stable, eternal, not subject to change.’ | 『此我即世界；我死後將常住、穩定、永恆、不變。』 |
| Yā kho pana sā, bhikkhave, sassatadiṭṭhi saṅkhāro so. | That eternalist view, bhikkhus, is a volitional formation. | 諸比丘，彼常見是行。 |
| So pana saṅkhāro kiṁnidāno …pe… | But that volitional formation—what is its origin…pe… | 然彼行—其集為何…乃至… |
| evampi kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hoti. | For one who knows and sees thus, bhikkhus, the immediate destruction of the taints occurs. | 諸比丘，為如是知見者，諸漏得即刻滅盡。 |
| Na heva kho rūpaṁ attato samanupassati, | He does not regard form as self, | 彼不視色為我， |
| na vedanaṁ … | not feeling… | 非受… |
| na saññaṁ … | not perception… | 非想… |
| na saṅkhāre … | not volitional formations… | 非行… |
| na viññāṇaṁ attato samanupassati; | he does not regard consciousness as self; | 彼不視識為我； |
| nāpi evaṁdiṭṭhi hoti: | nor does he hold such a view as this: | 亦不持如是見： |
| ‘so attā so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti. | ‘That which is the self is the world; that I shall be after death, permanent, stable, eternal, not subject to change.’ | 『此我即世界；我死後將常住、穩定、永恆、不變。』 |
| Api ca kho evaṁdiṭṭhi hoti: | But he holds such a view as this: | 然彼持如是見： |
| ‘no cassaṁ no ca me siyā nābhavissaṁ na me bhavissatī’ti. | ‘I would not be, and it would not be mine; I will not be, it will not be mine.’ | 『我將不有，我所亦不有；我將不成為，我所亦不成為。』 |
| Yā kho pana sā, bhikkhave, ucchedadiṭṭhi saṅkhāro so. | That annihilationist view, bhikkhus, is a volitional formation. | 諸比丘，彼斷見是行。 |
| So pana saṅkhāro kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo? | But that volitional formation—what is its origin, what is its source, what is its birth, what is its provenance? | 然彼行—其集為何，其源為何，其生為何，其出處為何？ |
| Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā; | For the uninstructed worldling, bhikkhus, who is touched by a feeling born of ignorance-contact, craving arises; | 諸比丘，為無明觸所觸之未受教凡夫，愛生； |
| tatojo so saṅkhāro. | from that is born that volitional formation. | 從彼生彼行。 |
| Iti kho, bhikkhave, sopi saṅkhāro anicco …pe… | Thus, bhikkhus, that volitional formation too is impermanent…pe… | 如是，諸比-丘，彼行亦無常…乃至… |
| evampi kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hoti. | For one who knows and sees thus, bhikkhus, the immediate destruction of the taints occurs. | 諸比丘，為如是知見者，諸漏得即刻滅盡。 |
| Na heva kho rūpaṁ attato samanupassati, na vedanaṁ … | He does not regard form as self, not feeling… | 彼不視色為我，非受… |
| na saññaṁ … | not perception… | 非想… |
| na saṅkhāre … | not volitional formations… | 非行… |
| na viññāṇaṁ attato samanupassati …pe… | he does not regard consciousness as self…pe… | 彼不視識為我…乃至… |
| na viññāṇasmiṁ attato samanupassati, nāpi evaṁdiṭṭhi hoti: | he does not regard self in consciousness, nor does he hold such a view as this: | 彼不視我在識中，亦不持如是見： |
| ‘so attā so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti; | ‘That which is the self is the world; that I shall be after death, permanent, stable, eternal, not subject to change.’ | 『此我即世界；我死後將常住、穩定、永恆、不變。』 |
| nāpi evaṁdiṭṭhi hoti: | nor does he hold such a view as this: | 亦不持如是見： |
| ‘no cassaṁ no ca me siyā nābhavissaṁ na me bhavissatī’ti; | ‘I would not be, and it would not be mine; I will not be, it will not be mine.’ | 『我將不有，我所亦不有；我將不成為，我所亦不成為。』 |
| api ca kho kaṅkhī hoti vicikicchī aniṭṭhaṅgato saddhamme. | but he is doubtful and uncertain, not having come to a conclusion in the good Dhamma. | 然彼於善法中猶豫不決，未得結論。 |
| Yā kho pana sā, bhikkhave, kaṅkhitā vicikicchitā aniṭṭhaṅgatatā saddhamme saṅkhāro so. | That doubtfulness, uncertainty, and not having come to a conclusion in the good Dhamma, bhikkhus, is a volitional formation. | 諸比丘，彼猶豫、不決、於善法中未得結論，是行。 |
| So pana saṅkhāro kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo? | But that volitional formation—what is its origin, what is its source, what is its birth, what is its provenance? | 然彼行—其集為何，其源為何，其生為何，其出處為何？ |
| Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā; | For the uninstructed worldling, bhikkhus, who is touched by a feeling born of ignorance-contact, craving arises; | 諸比丘，為無明觸所觸之未受教凡夫，愛生； |
| tatojo so saṅkhāro. | from that is born that volitional formation. | 從彼生彼行。 |
| Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno. | Thus, bhikkhus, that volitional formation too is impermanent, conditioned, dependently arisen. | 如是，諸比丘，彼行亦無常、有為、緣生。 |
| Sāpi taṇhā aniccā saṅkhatā paṭiccasamuppannā. | That craving too is impermanent, conditioned, dependently arisen. | 彼愛亦無常、有為、緣生。 |
| Sāpi vedanā aniccā saṅkhatā paṭiccasamuppannā. | That feeling too is impermanent, conditioned, dependently arisen. | 彼受亦無常、有為、緣生。 |
| Sopi phasso anicco saṅkhato paṭiccasamuppanno. | That contact too is impermanent, conditioned, dependently arisen. | 彼觸亦無常、有為、緣生。 |
| Sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā. | That ignorance too is impermanent, conditioned, dependently arisen. | 彼無明亦無常、有為、緣生。 |
| Evaṁ kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hotī”ti. | Thus, bhikkhus, for one who knows and sees thus, the immediate destruction of the taints occurs.” | 如是，諸比丘，為如是知見者，諸漏得即刻滅盡。」 |
22.82 - SN 22.82 Puṇṇama
| --- SN22.82 - Puṇṇamasutta --- | --- SN22.82 - Full Moon Discourse --- | --- SN22.82 - Full Moon Discourse --- |
| Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde mahatā bhikkhusaṅghena saddhiṁ. | On one occasion the Blessed One was dwelling at Sāvatthī in the Eastern Park, in the Palace of Migāra’s Mother, together with a large Saṅgha of bhikkhus. | 一時，世尊與大比丘僧俱，住舍衛城東園鹿母講堂。 |
| Tena kho pana samayena bhagavā tadahuposathe pannarase puṇṇāya puṇṇamāya rattiyā bhikkhusaṅghaparivuto ajjhokāse nisinno hoti. | At one time the Blessed One was dwelling at Sāvatthī in the Eastern Park, in Migāra's mother's mansion, together with a large Saṅgha of bhikkhus. | 一時，世尊與大比丘僧俱，住舍衛城東園鹿母講堂。 |
| Atha kho aññataro bhikkhu uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca: | Now on that occasion the Blessed One was sitting in the open air on the fifteenth day, the full moon night of the uposatha day, surrounded by the Saṅgha of bhikkhus. | 爾時，世尊於十五日布薩日滿月夜，為比丘僧所圍繞，坐於露地。 |
| “puccheyyāhaṁ, bhante, bhagavantaṁ kiñcideva desaṁ, sace me bhagavā okāsaṁ karoti pañhassa veyyākaraṇāyā”ti? | Then a certain bhikkhu rose from his seat, arranged his upper robe over one shoulder, approached the Blessed One, paid homage to him with joined palms, and said to the Blessed One: | 時，有一比丘從座起，偏袒一肩，向世尊合掌，白世尊言： |
| “Tena hi tvaṁ, bhikkhu, sake āsane nisīditvā puccha yadākaṅkhasī”ti. | I would ask the Blessed One about a certain matter, if the Blessed One would grant me the opportunity to answer a question. | 我欲問世尊一事，若世尊賜我機會回答問題。 |
| “Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā sake āsane nisīditvā bhagavantaṁ etadavoca: | Well then, bhikkhu, sit down in your own seat and ask whatever you wish. | 善哉，比丘，汝坐於己座，隨意問之。 |
| “ime nu kho, bhante, pañcupādānakkhandhā, seyyathidaṁ— | "Yes, venerable sir," that bhikkhu replied to the Blessed One. Having sat down in his own seat, he said to the Blessed One: | 「唯然，尊者。」彼比丘應諾世尊。坐於己座，白世尊言： |
| rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho”ti. | "These five aggregates of clinging, venerable sir—namely: | 「此五取蘊，尊者—即： |
| “Ime kho, bhikkhu, pañcupādānakkhandhā; | the form aggregate of clinging, the feeling aggregate of clinging, the perception aggregate of clinging, the volitional formations aggregate of clinging, the consciousness aggregate of clinging." | 色取蘊、受取蘊、想取蘊、行取蘊、識取蘊。」 |
| Seyyathidaṁ—rūpupādānakkhandho …pe… viññāṇupādānakkhandho”ti. | "These are the five aggregates of clinging, bhikkhu; | 「此是五取蘊，比丘； |
| “Sādhu, bhante”ti kho so bhikkhu bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ uttariṁ pañhaṁ apucchi: | namely: the form aggregate of clinging... the consciousness aggregate of clinging." | 即：色取蘊…識取蘊。」 |
| “Ime kho pana, bhante, pañcupādānakkhandhā kiṁmūlakā”ti? | "Good, venerable sir," that bhikkhu said, delighting in and approving of the Blessed One's words. Then he asked the Blessed One a further question: | 「善哉，尊者。」彼比丘言，歡喜稱許世尊之言。然後彼再問世尊： |
| “Ime kho, bhikkhu, pañcupādānakkhandhā chandamūlakā”ti …pe… | But these five aggregates of clinging, venerable sir, what is their root? | 然此五取蘊，尊者，其根為何？ |
| taññeva nu kho, bhante, upādānaṁ te pañcupādānakkhandhā udāhu aññatra pañcahi upādānakkhandhehi upādānan”ti? | "These five aggregates of clinging, bhikkhu, are rooted in desire"... | 「比丘，此五取蘊，根植於欲」… |
| “Na kho, bhikkhu, taññeva upādānaṁ te pañcupādānakkhandhā nāpi aññatra pañcahi upādānakkhandhehi upādānaṁ, api ca yo tattha chandarāgo taṁ tattha upādānan”ti. | Is clinging the same as these five aggregates of clinging, venerable sir, or is clinging something apart from the five aggregates of clinging?" | 尊者，取與此五取蘊相同，或取與五取蘊有別？」 |
| “Sādhu, bhante”ti kho so bhikkhu …pe… uttariṁ pañhaṁ apucchi: | No, bhikkhu, clinging is neither the same as these five aggregates of clinging, nor is clinging apart from the five aggregates of clinging. Rather, whatever desire and lust there is for them, that is the clinging there. | 不，比丘，取既不與此五取蘊相同，亦不與五取蘊有別。然，凡於彼等有欲與貪，彼即是取。 |
| “Siyā pana, bhante, pañcupādānakkhandhesu chandarāgavemattatā”ti? | "Good, venerable sir," that bhikkhu said... Then he asked a further question: | 「善哉，尊者。」彼比丘言…然後彼再問： |
| “Siyā, bhikkhū”ti bhagavā avoca: | Could there be, venerable sir, variation in desire and lust for the five aggregates of clinging? | 尊者，於五取蘊之欲貪，可有差異否？ |
| “idha, bhikkhu, ekaccassa evaṁ hoti: | "There could be, bhikkhu," the Blessed One said: | 「可有，比丘。」世尊言： |
| ‘evaṁrūpo siyaṁ anāgatamaddhānaṁ, evaṁvedano siyaṁ anāgatamaddhānaṁ, evaṁsañño siyaṁ anāgatamaddhānaṁ, evaṁsaṅkhāro siyaṁ anāgatamaddhānaṁ, evaṁviññāṇo siyaṁ anāgatamaddhānan’ti. | "Here, bhikkhu, someone thinks thus: | 「於此，比丘，有人如是思： |
| Evaṁ kho, bhikkhu, siyā pañcupādānakkhandhesu chandarāgavemattatā”ti? | 'May I be of such form in the future, may I have such feeling in the future, may I have such perception in the future, may I have such volitional formations in the future, may I have such consciousness in the future.' | 『願我未來有如是色，願我未來有如是受，願我未來有如是想，願我未來有如是行，願我未來有如是識。』 |
| “Sādhu, bhante”ti kho so bhikkhu …pe… uttariṁ pañhaṁ apucchi: | Thus, bhikkhu, there could be variation in desire and lust for the five aggregates of clinging." | 如是，比丘，於五取蘊之欲貪，可有差異。」 |
| “Kittāvatā nu kho, bhante, khandhānaṁ khandhādhivacanan”ti? | "Good, venerable sir," that bhikkhu said... Then he asked a further question: | 「善哉，尊者。」彼比丘言…然後彼再問： |
| “Yaṁ kiñci, bhikkhu, rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, ayaṁ vuccati rūpakkhandho. | To what extent, venerable sir, is there the designation 'aggregate' for the aggregates? | 尊者，至何程度，有蘊之名『蘊』？ |
| Yā kāci vedanā … | "Whatever form, bhikkhu, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—this is called the form aggregate. | 「比丘，凡色，過去、未來、或現在，內或外，粗或細，劣或勝，遠或近—此名為色蘊。 |
| yā kāci saññā … | Whatever feeling... | 凡受… |
| ye keci saṅkhārā … | whatever perception... | 凡想… |
| yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, ayaṁ vuccati viññāṇakkhandho. | whatever volitional formations... | 凡行… |
| Ettāvatā kho, bhikkhu, khandhānaṁ khandhādhivacanan”ti. | whatever consciousness, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—this is called the consciousness aggregate. | 凡識，過去、未來、或現在，內或外，粗或細，劣或勝，遠或近—此名為識蘊。 |
| “Sādhu, bhante”ti kho so bhikkhu …pe… apucchi: | To this extent, bhikkhu, there is the designation 'aggregate' for the aggregates." | 比丘，至此程度，有蘊之名『蘊』。」 |
| “Ko nu kho, bhante, hetu ko paccayo rūpakkhandhassa paññāpanāya; | "Good, venerable sir," that bhikkhu said... and asked: | 「善哉，尊者。」彼比丘言…並問： |
| ko hetu ko paccayo vedanākkhandhassa paññāpanāya; | "What is the cause, what is the condition, venerable sir, for the designation of the form aggregate? | 「尊者，何為色蘊之因，何為色蘊之緣？ |
| ko hetu ko paccayo saññākkhandhassa paññāpanāya; | What is the cause, what is the condition for the designation of the feeling aggregate? | 何為受蘊之因，何為受蘊之緣？ |
| ko hetu ko paccayo saṅkhārakkhandhassa paññāpanāya; | What is the cause, what is the condition for the designation of the perception aggregate? | 何為想蘊之因，何為想蘊之緣？ |
| ko hetu ko paccayo viññāṇakkhandhassa paññāpanāyā”ti? | What is the cause, what is the condition for the designation of the volitional formations aggregate? | 何為行蘊之因，何為行蘊之緣？ |
| “Cattāro kho, bhikkhu, mahābhūtā hetu, cattāro mahābhūtā paccayo rūpakkhandhassa paññāpanāya. | What is the cause, what is the condition for the designation of the consciousness aggregate?" | 何為識蘊之因，何為識蘊之緣？」 |
| Phasso hetu phasso paccayo vedanākkhandhassa paññāpanāya. | "The four great elements, bhikkhu, are the cause, the four great elements are the condition for the designation of the form aggregate. | 「比丘，四大種為色蘊之因，四大種為色蘊之緣。 |
| Phasso hetu phasso paccayo saññākkhandhassa paññāpanāya. | Contact is the cause, contact is the condition for the designation of the feeling aggregate. | 觸為受蘊之因，觸為受蘊之緣。 |
| Phasso hetu, phasso paccayo saṅkhārakkhandhassa paññāpanāya. | Contact is the cause, contact is the condition for the designation of the perception aggregate. | 觸為想蘊之因，觸為想蘊之緣。 |
| Nāmarūpaṁ hetu, nāmarūpaṁ paccayo viññāṇakkhandhassa paññāpanāyā”ti. | Contact is the cause, contact is the condition for the designation of the volitional formations aggregate. | 觸為行蘊之因，觸為行蘊之緣。 |
| “Sādhu, bhante”ti kho so bhikkhu …pe… apucchi: | Name-and-form is the cause, name-and-form is the condition for the designation of the consciousness aggregate." | 名色為識蘊之因，名色為識蘊之緣。」 |
| “Kathaṁ nu kho, bhante, sakkāyadiṭṭhi hotī”ti? | "Good, venerable sir," that bhikkhu said... and asked: | 「善哉，尊者。」彼比丘言…並問： |
| “Idha, bhikkhu, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto | How does personality view arise, venerable sir? | 尊者，身見如何生起？ |
| rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ; attani vā rūpaṁ, rūpasmiṁ vā attānaṁ; | "Here, bhikkhu, an uninstructed worldling, who has no regard for noble ones and is unskilled and undisciplined in their Dhamma, who has no regard for true men and is unskilled and undisciplined in their Dhamma, | 「於此，比丘，未受教之凡夫，不敬聖者，於其法不善巧、未受調伏，不敬真人，於其法不善巧、未受調伏， |
| vedanaṁ … | regards form as self, or self as possessing form, or form as in self, or self as in form; | 視色為我，或我為有色，或色在我中，或我在色中； |
| saññaṁ … | feeling... | 受… |
| saṅkhāre … | perception... | 想… |
| viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ; attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ. | volitional formations... | 行… |
| Evaṁ kho, bhikkhu, sakkāyadiṭṭhi hotī”ti. | regards consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. | 視識為我，或我為有識，或識在我中，或我在識中。 |
| “Sādhu, bhante”ti kho so bhikkhu …pe… apucchi: | This is how personality view arises, bhikkhu." | 比丘，身見如是生起。」 |
| “Kathaṁ pana, bhante, sakkāyadiṭṭhi na hotī”ti? | "Good, venerable sir," that bhikkhu said... and asked: | 「善哉，尊者。」彼比丘言…並問： |
| “Idha, bhikkhu, sutavā ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto | How does personality view not arise, venerable sir? | 尊者，身見如何不生起？ |
| na rūpaṁ attato samanupassati, na rūpavantaṁ vā attānaṁ; na attani vā rūpaṁ, na rūpasmiṁ vā attānaṁ; | "Here, bhikkhu, an instructed noble-one's-disciple, who has regard for noble ones and is skilled and disciplined in their Dhamma, who has regard for true men and is skilled and disciplined in their Dhamma, | 「於此，比丘，已受教之聖弟子，敬聖者，於其法善巧、已受調伏，敬真人，於其法善巧、已受調伏， |
| na vedanaṁ … | does not regard form as self, or self as possessing form, or form as in self, or self as in form; | 不視色為我，或我為有色，或色在我中，或我在色中； |
| na saññaṁ … | does not regard feeling... | 不視受… |
| na saṅkhāre … | does not regard perception... | 不視想… |
| na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ; na attani vā viññāṇaṁ, na viññāṇasmiṁ vā attānaṁ. | does not regard volitional formations... | 不視行… |
| Evaṁ kho, bhikkhu, sakkāyadiṭṭhi na hotī”ti. | does not regard consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. | 不視識為我，或我為有識，或識在我中，或我在識中。 |
| “Sādhu, bhante”ti kho so bhikkhu …pe… apucchi: | This is how personality view does not arise, bhikkhu." | 比丘，身見如是不生起。」 |
| “Ko nu kho, bhante, rūpassa assādo, ko ādīnavo, kiṁ nissaraṇaṁ; | "Good, venerable sir," that bhikkhu said... and asked: | 「善哉，尊者。」彼比丘言…並問： |
| ko vedanāya … | "What is the gratification in form, what is the danger, what is the escape, venerable sir? | 「尊者，何為色之味、危、離？ |
| ko saññāya … | What is the gratification in feeling... | 何為受之味… |
| ko saṅkhārānaṁ … | What is the gratification in perception... | 何為想之味… |
| ko viññāṇassa assādo, ko ādīnavo, kiṁ nissaraṇan”ti? | What is the gratification in volitional formations... | 何為行之味… |
| “Yaṁ kho, bhikkhu, rūpaṁ paṭicca uppajjati sukhaṁ somanassaṁ—ayaṁ rūpassa assādo. | What is the gratification in consciousness, what is the danger, what is the escape?" | 何為識之味、危、離？」 |
| Yaṁ rūpaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ—ayaṁ rūpassa ādīnavo. | "The pleasure and joy, bhikkhu, that arise dependent on form—this is the gratification in form. | 「比丘，依色而生之樂與喜—此為色之味。 |
| Yo rūpasmiṁ chandarāgavinayo chandarāgappahānaṁ—idaṁ rūpassa nissaraṇaṁ. | That form is impermanent, suffering, and subject to change—this is the danger in form. | 彼色無常、苦、變易法—此為色之危。 |
| Yaṁ vedanaṁ paṭicca … | The removal and abandonment of desire and lust for form—this is the escape from form. | 對色之欲貪之去除與捨棄—此為色之離。 |
| yaṁ saññaṁ paṭicca … | What arises dependent on feeling... | 依受而生者… |
| ye saṅkhāre paṭicca … | what arises dependent on perception... | 依想而生者… |
| yaṁ viññāṇaṁ paṭicca uppajjati sukhaṁ somanassaṁ—ayaṁ viññāṇassa assādo. | what arises dependent on volitional formations... | 依行而生者… |
| Yaṁ viññāṇaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ—ayaṁ viññāṇassa ādīnavo. | The pleasure and joy that arise dependent on consciousness—this is the gratification in consciousness. | 依識而生之樂與喜—此為識之味。 |
| Yo viññāṇasmiṁ chandarāgavinayo chandarāgappahānaṁ—idaṁ viññāṇassa nissaraṇan”ti. | That consciousness is impermanent, suffering, and subject to change—this is the danger in consciousness. | 彼識無常、苦、變易法—此為識之危。 |
| “Sādhu, bhante”ti kho so bhikkhu bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ uttariṁ pañhaṁ apucchi: | The removal and abandonment of desire and lust for consciousness—this is the escape from consciousness." | 對識之欲貪之去除與捨棄—此為識之離。」 |
| “Kathaṁ nu kho, bhante, jānato, kathaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti? | "Good, venerable sir," that bhikkhu said, delighting in and approving of the Blessed One's words. Then he asked the Blessed One a further question: | 「善哉，尊者。」彼比丘言，歡喜稱許世尊之言。然後彼再問世尊： |
| “Yaṁ kiñci, bhikkhu, rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati. | How should one know, how should one see, venerable sir, so that in this conscious body and in all external signs, the underlying tendencies to I-making, mine-making, and conceit do not exist? | 尊者，如何知，如何見，於此有識之身及於一切外相，我慢、我所慢、慢隨眠不存在？ |
| Yā kāci vedanā … | "Whatever form, bhikkhu, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—all form: 'This is not mine, this I am not, this is not my self'—thus one sees it as it really is with proper wisdom. | 「比丘，凡色，過去、未來、或現在，內或外，粗或細，劣或勝，遠或近—一切色：『此非我所，此非我，此非我之我』—如是以正慧如實觀之。 |
| yā kāci saññā … | Whatever feeling... | 凡受… |
| ye keci saṅkhārā … | whatever perception... | 凡想… |
| yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati. | whatever volitional formations... | 凡行… |
| Evaṁ kho, bhikkhu, jānato evaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti. | whatever consciousness, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—all consciousness: 'This is not mine, this I am not, this is not my self'—thus one sees it as it really is with proper wisdom. | 凡識，過去、未來、或現在，內或外，粗或細，劣或勝，遠或近—一切識：『此非我所，此非我，此非我之我』—如是以正慧如實觀之。 |
| Tena kho pana samayena aññatarassa bhikkhuno evaṁ cetaso parivitakko udapādi: | Knowing thus, seeing thus, bhikkhu, in this conscious body and in all external signs, the underlying tendencies to I-making, mine-making, and conceit do not exist." | 比丘，如是知，如是見，於此有識之身及於一切外相，我慢、我所慢、慢隨眠不存在。」 |
| “iti kira bho rūpaṁ anattā, vedanā … saññā … saṅkhārā … viññāṇaṁ anattā; | Now on that occasion this thought occurred to a certain bhikkhu: | 爾時，某一比丘心中生起此念： |
| anattakatāni kammāni kathamattānaṁ phusissantī”ti. | "So it seems, friend, that form is not-self, feeling... perception... volitional formations... consciousness is not-self. | 「友，看來色非我，受…想…行…識非我。 |
| Atha kho bhagavā tassa bhikkhuno cetasā ceto parivitakkamaññāya bhikkhū āmantesi: | How will actions done by a not-self affect a self?" | 非我所作之業，如何影響於我？」 |
| “Ṭhānaṁ kho panetaṁ, bhikkhave, vijjati yaṁ idhekacco moghapuriso avidvā avijjāgato taṇhādhipateyyena cetasā satthusāsanaṁ atidhāvitabbaṁ maññeyya. | Then the Blessed One, having known with his mind the mental reflection of that bhikkhu, addressed the bhikkhus: | 時，世尊以心知彼比丘心中所念，告諸比丘言： |
| ‘Iti kira, bho, rūpaṁ anattā, vedanā … saññā … saṅkhārā … viññāṇaṁ anattā. | "It is possible, bhikkhus, that some foolish person here, not knowing, overcome by ignorance, with a mind dominated by craving, might think to overstep the Teacher's instruction: | 「諸比丘，有可能，此處某愚人，無知，為無明所勝，心為愛所主，或思欲逾越師教： |
| Anattakatāni kammāni kathamattānaṁ phusissantī’ti? | 'So it seems, friend, that form is not-self, feeling... perception... volitional formations... consciousness is not-self. | 『友，看來色非我，受…想…行…識非我。 |
| Paṭipucchāvinītā kho me tumhe, bhikkhave, tatra tatra tesu tesu dhammesu. | How will actions done by a not-self affect a self?' | 非我所作之業，如何影響於我？』 |
| Taṁ kiṁ maññatha, bhikkhave, | You have been trained by me through questioning, bhikkhus, in various matters regarding various phenomena. | 汝等為我所訓練，諸比丘，於種種事，關於種種法，以問答方式。 |
| rūpaṁ niccaṁ vā aniccaṁ vā”ti? | What do you think, bhikkhus: | 汝意云何，諸比丘： |
| “Aniccaṁ, bhante”. | Is form permanent or impermanent?" | 色為常或無常？」 |
| “Vedanā … | Impermanent, venerable sir. | 無常，尊者。 |
| saññā … | "Feeling... | 「受… |
| saṅkhārā … | perception... | 想… |
| viññāṇaṁ niccaṁ vā aniccaṁ vā”ti? | volitional formations... | 行… |
| “Aniccaṁ, bhante”. | Is consciousness permanent or impermanent?" | 識為常或無常？」 |
| “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? | Impermanent, venerable sir. | 無常，尊者。 |
| “Dukkhaṁ, bhante”. | What is impermanent, is it suffering or happiness? | 無常者，是苦是樂？ |
| “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: | Suffering, venerable sir. | 苦，尊者。 |
| ‘etaṁ mama, esohamasmi, eso me attā’”ti? | "What is impermanent, suffering, subject to change, is it fitting to regard it thus: | 「無常、苦、變易法，可如是觀否： |
| “No hetaṁ, bhante”. | 'This is mine, this I am, this is my self'?" | 『此是我所，此是我，此是我之我』？」 |
| Tasmātiha …pe… | No, venerable sir. | 不也，尊者。 |
| evaṁ passaṁ …pe… | Therefore here... | 是故於此… |
| nāparaṁ itthattāyāti pajānātī”ti. | Seeing thus... | 見如是… |
| “Dve khandhā taññeva siyaṁ, | one understands: 'There is no more of this state of being.'" | 人知：『此有不受後有。』」 |
| adhivacanañca hetunā; | "Two aggregates alone might be, | 「二蘊或可有， |
| Sakkāyena duve vuttā, | By designation and by cause; | 以名相與因； |
| assādaviññāṇakena ca; | Two are spoken of by personality, | 二者以身見說， |
| Ete dasavidhā vuttā, | By gratification and consciousness; | 以味與識說； |
| hoti bhikkhu pucchāyā”ti. | These ten kinds are spoken of, | 此十種被說， |
| Khajjanīyavaggo tatiyo. | The bhikkhu has questions." | 比丘有問。」 |
| Assādo dve samudayā, | The Consumable Chapter, the third. | 食用品，第三。 |
| arahantehi apare dve; | Gratification, two on arising, | 味，二關於生起， |
| Sīho khajjanī piṇḍolyaṁ, | Two more with arahants; | 另二與阿羅漢； |
| pālileyyena puṇṇamāti. | Lion, consumable, alms-round, | 獅子，食用品，乞食， |
| With Pārileyya and full moon. | 與波利勒耶及滿月。 |
22.83 - SN 22.83 Ānanda
| --- SN22.83 - Ānandasutta --- | --- SN22.83 - Ānanda Discourse --- | --- SN22.83 - Ānanda Discourse --- |
| Sāvatthinidānaṁ. | The Sāvatthī setting. | 舍衛城場景。 |
| Tatra kho āyasmā ānando bhikkhū āmantesi: | There Venerable Ānanda addressed the bhikkhus: | 時，尊者阿難告諸比丘言： |
| “āvuso bhikkhave”ti. | Friends, bhikkhus. | 友等，諸比丘。 |
| “Āvuso”ti kho te bhikkhū āyasmato ānandassa paccassosuṁ. | "Friend," those bhikkhus replied to Venerable Ānanda. | 「友。」彼諸比丘應諾尊者阿難。 |
| Āyasmā ānando etadavoca: | Venerable Ānanda said this: | 尊者阿難作是言： |
| “Puṇṇo nāma, āvuso, āyasmā mantāṇiputto amhākaṁ navakānaṁ sataṁ bahūpakāro hoti. | "The venerable Puṇṇa Mantāṇiputta, friends, is very helpful to us newcomers. | 「友等，尊者富樓那文多尼子，於我等新學甚有助益。 |
| So amhe iminā ovādena ovadati: | He advises us with this instruction: | 彼以此教誨我等： |
| ‘upādāya, āvuso ānanda, asmīti hoti, no anupādāya. | 'Dependent on clinging, friend Ānanda, there is the thought "I am," not without clinging. | 『友阿難，依取而有「我是」之念，非無取而有。 |
| Kiñca upādāya asmīti hoti, no anupādāya? | Dependent on what is there the thought "I am," not without clinging? | 依何而有「我是」之念，非無取而有？ |
| Rūpaṁ upādāya asmīti hoti, no anupādāya. | Dependent on form there is the thought "I am," not without clinging. | 依色而有「我是」之念，非無取而有。 |
| Vedanaṁ … | Dependent on feeling... | 依受… |
| saññaṁ … | dependent on perception... | 依想… |
| saṅkhāre … | dependent on volitional formations... | 依行… |
| viññāṇaṁ upādāya asmīti hoti, no anupādāya. | dependent on consciousness there is the thought "I am," not without clinging. | 依識而有「我是」之念，非無取而有。 |
| Seyyathāpi, āvuso ānanda, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṁ mukhanimittaṁ paccavekkhamāno upādāya passeyya, no anupādāya; | Just as, friend Ānanda, a woman or man, young and fond of adornment, examining their own facial reflection in a clear bright mirror or bowl of clear water would see it dependent on that, not without dependence; | 譬如，友阿難，男女，年少好飾，於清明鏡或清淨水鉢中，觀己面影，依彼而見，非無依而見； |
| evameva kho, āvuso ānanda, rūpaṁ upādāya asmīti hoti, no anupādāya. | even so, friend Ānanda, dependent on form there is the thought "I am," not without clinging. | 亦復如是，友阿難，依色而有「我是」之念，非無取而有。 |
| Vedanaṁ … | Dependent on feeling... | 依受… |
| saññaṁ … | dependent on perception... | 依想… |
| saṅkhāre … | dependent on volitional formations... | 依行… |
| viññāṇaṁ upādāya asmīti hoti, no anupādāya. | dependent on consciousness there is the thought "I am," not without clinging. | 依識而有「我是」之念，非無取而有。 |
| Taṁ kiṁ maññasi, āvuso ānanda, | What do you think, friend Ānanda: | 汝意云何，友阿難： |
| rūpaṁ niccaṁ vā aniccaṁ vā’ti? | Is form permanent or impermanent?' | 色為常或無常？』 |
| ‘Aniccaṁ, āvuso’. | 'Impermanent, friend.' | 『無常，友。』 |
| ‘Vedanā … | 'Feeling... | 『受… |
| saññā … | perception... | 想… |
| saṅkhārā … | volitional formations... | 行… |
| viññāṇaṁ niccaṁ vā aniccaṁ vā’ti? | Is consciousness permanent or impermanent?' | 識為常或無常？』 |
| ‘Aniccaṁ, āvuso’ …pe…. | 'Impermanent, friend'... | 『無常，友』… |
| Tasmātiha …pe… | Therefore here... | 是故於此… |
| evaṁ passaṁ …pe… | Seeing thus... | 見如是… |
| nāparaṁ itthattāyāti pajānātīti. | one understands: "There is no more of this state of being." | 人知：「此有不受後有。」 |
| Puṇṇo nāma, āvuso, āyasmā mantāṇiputto amhākaṁ navakānaṁ sataṁ bahūpakāro hoti. | The venerable Puṇṇa Mantāṇiputta, friends, is very helpful to us newcomers. | 友等，尊者富樓那文多尼子，於我等新學甚有助益。 |
| So amhe iminā ovādena ovadati. | He advises us with this instruction. | 彼以此教誨我等。 |
| Idañca pana me āyasmato puṇṇassa mantāṇiputtassa dhammadesanaṁ sutvā dhammo abhisamito”ti. | And having heard this Dhamma teaching from Venerable Puṇṇa Mantāṇiputta, the Dhamma has been penetrated by me." | 聞尊者富樓那文多尼子此法教，法已被我洞徹。」 |
22.84 - SN 22.84 Tissa
| --- SN22.84 - Tissasutta --- | --- SN22.84 - Tissa Discourse --- | --- SN22.84 - Tissa Discourse --- |
| Sāvatthinidānaṁ. | The Sāvatthī setting. | 舍衛城場景。 |
| Tena kho pana samayena āyasmā tisso bhagavato pitucchāputto sambahulānaṁ bhikkhūnaṁ evamāroceti: | Now on that occasion Venerable Tissa, the Blessed One's cousin, announced to several bhikkhus: | 爾時，尊者帝沙，世尊之表兄弟，告數比丘言： |
| “api me, āvuso, madhurakajāto viya kāyo; disāpi me na pakkhāyanti; dhammāpi maṁ na paṭibhanti; thinamiddhañca me cittaṁ pariyādāya tiṭṭhati; anabhirato ca brahmacariyaṁ carāmi; hoti ca me dhammesu vicikicchā”ti. | My body feels as if drugged, friends; the directions are unclear to me; the teachings don't occur to me; dullness and drowsiness envelop my mind; I live the holy life without delight; and I have doubt about the teachings. | 友等，我身覺如麻醉；方向不明；教法不現；昏沉睡意籠罩我心；我無樂而修梵行；且我於教法有疑。 |
| Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: | Then several bhikkhus approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. Sitting to one side, those bhikkhus said to the Blessed One: | 時，數比丘詣世尊所；至已，禮敬世尊，坐於一面。坐於一面，彼諸比丘白世尊言： |
| “āyasmā, bhante, tisso bhagavato pitucchāputto sambahulānaṁ bhikkhūnaṁ evamāroceti: | "Venerable Tissa, venerable sir, the Blessed One's cousin, has announced to several bhikkhus: | 「尊者帝沙，尊者，世尊之表兄弟，已告數比丘言： |
| ‘api me, āvuso, madhurakajāto viya kāyo; disāpi me na pakkhāyanti; dhammāpi maṁ na paṭibhanti; thinamiddhañca me cittaṁ pariyādāya tiṭṭhati; anabhirato ca brahmacariyaṁ carāmi; hoti ca me dhammesu vicikicchā’”ti. | 'My body feels as if drugged, friends; the directions are unclear to me; the teachings don't occur to me; dullness and drowsiness envelop my mind; I live the holy life without delight; and I have doubt about the teachings.'" | 『友等，我身覺如麻醉；方向不明；教法不現；昏沉睡意籠罩我心；我無樂而修梵行；且我於教法有疑。』」 |
| Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi: | Then the Blessed One addressed a certain bhikkhu: | 時，世尊告一比丘言： |
| “ehi tvaṁ, bhikkhu, mama vacanena tissaṁ bhikkhuṁ āmantehī”ti. | Come, bhikkhu, summon the bhikkhu Tissa in my name. | 來，比丘，以我名召帝沙比丘。 |
| “Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā tisso tenupasaṅkami; upasaṅkamitvā āyasmantaṁ tissaṁ etadavoca: | "Yes, venerable sir," that bhikkhu replied to the Blessed One. He approached Venerable Tissa; having approached, he said to Venerable Tissa: | 「唯然，尊者。」彼比丘應諾世尊。彼詣尊者帝沙所；至已，白尊者帝沙言： |
| “satthā taṁ, āvuso tissa, āmantetī”ti. | The Teacher summons you, friend Tissa. | 導師召汝，友帝沙。 |
| “Evamāvuso”ti kho āyasmā tisso tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ tissaṁ bhagavā etadavoca: | "Yes, friend," Venerable Tissa replied to that bhikkhu. He approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. When Venerable Tissa was seated to one side, the Blessed One said to him: | 「唯然，友。」尊者帝沙應諾彼比丘。彼詣世尊所；至已，禮敬世尊，坐於一面。尊者帝沙坐於一面時，世尊告彼言： |
| “saccaṁ kira tvaṁ, tissa, sambahulānaṁ bhikkhūnaṁ evamārocesi: | "Is it true, Tissa, that you announced to several bhikkhus: | 「帝沙，汝告數比丘： |
| ‘api me, āvuso, madhurakajāto viya kāyo …pe… hoti ca me dhammesu vicikicchā’”ti? | 'My body feels as if drugged, friends... and I have doubt about the teachings'?" | 『友等，我身覺如麻醉…且我於教法有疑』，是真實耶？」 |
| “Evaṁ, bhante”. | Yes, venerable sir. | 唯然，尊者。 |
| “Taṁ kiṁ maññasi, tissa, | "What do you think, Tissa: | 「汝意云何，帝沙： |
| rūpe avigatarāgassa avigatacchandassa avigatapemassa avigatapipāsassa avigatapariḷāhassa avigatataṇhassa, tassa rūpassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā”ti? | For one who has not eliminated passion for form, who has not eliminated desire, love, thirst, fever, and craving for form, when that form changes and becomes otherwise, do sorrow, lamentation, pain, displeasure, and despair arise?" | 於未除色之熱情，未除色之欲、愛、渴、熱、貪者，當彼色變易，愁、悲、苦、不悅、絕望生起否？」 |
| “Evaṁ, bhante”. | Yes, venerable sir. | 唯然，尊者。 |
| “Sādhu sādhu, tissa. | "Good, good, Tissa. | 「善哉，善哉，帝沙。 |
| Evañhetaṁ, tissa, hoti. | That is how it is, Tissa. | 帝沙，誠然如是。 |
| Yathā taṁ rūpe avigatarāgassa … | For one who has not eliminated passion for form... | 於未除色之熱情者… |
| vedanāya … | for feeling... | 於受… |
| saññāya … | for perception... | 於想… |
| saṅkhāresu avigatarāgassa …pe… | for volitional formations who has not eliminated passion... when those volitional formations change and become otherwise, do sorrow, lamentation, pain, displeasure, and despair arise?" | 於未除行之熱情者…當彼行變易，愁、悲、苦、不悅、絕望生起否？」 |
| tesaṁ saṅkhārānaṁ vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā”ti? | Yes, venerable sir. | 唯然，尊者。 |
| “Evaṁ, bhante”. | "Good, good, Tissa. | 「善哉，善哉，帝沙。 |
| “Sādhu sādhu, tissa. | That is how it is, Tissa. | 帝沙，誠然如是。 |
| Evañhetaṁ, tissa, hoti. | For one who has not eliminated passion for volitional formations, for consciousness who has not eliminated passion, desire, love, thirst, fever, and craving for consciousness, when that consciousness changes and becomes otherwise, do sorrow, lamentation, pain, displeasure, and despair arise?" | 於未除行之熱情者，於未除識之熱情、欲、愛、渴、熱、貪者，當彼識變易，愁、悲、苦、不悅、絕望生起否？」 |
| Yathā taṁ saṅkhāresu anigatarāgassa, viññāṇe avigatarāgassa avigatacchandassa avigatapemassa avigatapipāsassa avigatapariḷāhassa avigatataṇhassa, tassa viññāṇassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā”ti? | Yes, venerable sir. | 唯然，尊者。 |
| “Evaṁ, bhante”. | "Good, good, Tissa. | 「善哉，善哉，帝沙。 |
| “Sādhu sādhu, tissa. | That is how it is, Tissa. | 帝沙，誠然如是。 |
| Evañhetaṁ, tissa, hoti. | For one who has not eliminated passion for consciousness. | 於未除識之熱情者。 |
| Yathā taṁ viññāṇe avigatarāgassa. | What do you think, Tissa: | 汝意云何，帝沙： |
| Taṁ kiṁ maññasi, tissa, | For one who has eliminated passion for form, who has eliminated desire, love, thirst, fever, and craving for form, when that form changes and becomes otherwise, do sorrow, lamentation, pain, displeasure, and despair arise?" | 於已除色之熱情，已除色之欲、愛、渴、熱、貪者，當彼色變易，愁、悲、苦、不悅、絕望生起否？」 |
| rūpe vigatarāgassa vigatacchandassa vigatapemassa vigatapipāsassa vigatapariḷāhassa vigatataṇhassa, tassa rūpassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā”ti? | No, venerable sir. | 不也，尊者。 |
| “No hetaṁ, bhante”. | "Good, good, Tissa. | 「善哉，善哉，帝沙。 |
| “Sādhu sādhu, tissa. | That is how it is, Tissa. | 帝沙，誠然如是。 |
| Evañhetaṁ, tissa, hoti. | For one who has eliminated passion for form... | 於已除色之熱情者… |
| Yathā taṁ rūpe vigatarāgassa … | for feeling... | 於受… |
| vedanāya … | for perception... | 於想… |
| saññāya … | for volitional formations who has eliminated passion... | 於已除行之熱情者… |
| saṅkhāresu vigatarāgassa … | for consciousness who has eliminated passion, desire, love, thirst, fever, and craving for consciousness, when that consciousness changes and becomes otherwise, do sorrow, lamentation, pain, displeasure, and despair arise?" | 於已除識之熱情、欲、愛、渴、熱、貪者，當彼識變易，愁、悲、苦、不悅、絕望生起否？」 |
| viññāṇe vigatarāgassa vigatacchandassa vigatapemassa vigatapipāsassa vigatapariḷāhassa vigatataṇhassa tassa viññāṇassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā”ti? | No, venerable sir. | 不也，尊者。 |
| “No hetaṁ, bhante”. | "Good, good, Tissa. | 「善哉，善哉，帝沙。 |
| “Sādhu sādhu, tissa. | That is how it is, Tissa. | 帝沙，誠然如是。 |
| Evañhetaṁ, tissa, hoti. | For one who has eliminated passion for consciousness. | 於已除識之熱情者。 |
| Yathā taṁ viññāṇe vigatarāgassa. | What do you think, Tissa: | 汝意云何，帝沙： |
| Taṁ kiṁ maññasi, tissa, | Is form permanent or impermanent?" | 色為常或無常？」 |
| rūpaṁ niccaṁ vā aniccaṁ vā”ti? | Impermanent, venerable sir. | 無常，尊者。 |
| “Aniccaṁ, bhante”. | "Feeling... | 「受… |
| “Vedanā … | perception... | 想… |
| saññā … | volitional formations... | 行… |
| saṅkhārā … | Is consciousness permanent or impermanent?" | 識為常或無常？」 |
| viññāṇaṁ niccaṁ vā aniccaṁ vā”ti? | Impermanent, venerable sir. | 無常，尊者。 |
| “Aniccaṁ, bhante”. | "Therefore here... | 「是故於此… |
| “Tasmātiha …pe… | Seeing thus... | 見如是… |
| evaṁ passaṁ …pe… | one understands: 'There is no more of this state of being.' | 人知：『不受後有。』 |
| nāparaṁ itthattāyāti pajānāti. | Suppose, Tissa, there were two men— | 譬如，帝沙，有二人— |
| Seyyathāpi, tissa, dve purisā— | one man unskilled in the path, one man skilled in the path. | 一人不諳路，一人諳路。 |
| eko puriso amaggakusalo, eko puriso maggakusalo. | The man unskilled in the path would ask the man skilled in the path about the path. | 不諳路之人問諳路之人關於路。 |
| Tamenaṁ so amaggakusalo puriso amuṁ maggakusalaṁ purisaṁ maggaṁ puccheyya. | He would say thus: | 彼如是言： |
| So evaṁ vadeyya: | 'Come, good man, this is the path. | 『來，善人，此是路。 |
| ‘ehi, bho purisa, ayaṁ maggo. | Go along it for a while. | 沿此行片刻。 |
| Tena muhuttaṁ gaccha. | Having gone along it for a while, you will see a fork in the path; there, leaving the left, take the right. | 沿此行片刻，汝將見一岔路；於彼，捨左取右。 |
| Tena muhuttaṁ gantvā dakkhissasi dvedhāpathaṁ, tattha vāmaṁ muñcitvā dakkhiṇaṁ gaṇhāhi. | Go along it for a while. | 沿此行片刻。 |
| Tena muhuttaṁ gaccha. | Having gone along it for a while, you will see a dense forest thicket. | 沿此行片刻，汝將見一密林。 |
| Tena muhuttaṁ gantvā dakkhissasi tibbaṁ vanasaṇḍaṁ. | Go along it for a while. | 沿此行片刻。 |
| Tena muhuttaṁ gaccha. | Having gone along it for a while, you will see a great low marsh. | 沿此行片刻，汝將見一大沼澤。 |
| Tena muhuttaṁ gantvā dakkhissasi mahantaṁ ninnaṁ pallalaṁ. | Go along it for a while. | 沿此行片刻。 |
| Tena muhuttaṁ gaccha. | Having gone along it for a while, you will see a steep precipice. | 沿此行片刻，汝將見一陡峭懸崖。 |
| Tena muhuttaṁ gantvā dakkhissasi sobbhaṁ papātaṁ. | Go along it for a while. | 沿此行片刻。 |
| Tena muhuttaṁ gaccha. | Having gone along it for a while, you will see a delightful level ground.' | 沿此行片刻，汝將見一悅意平地。』 |
| Tena muhuttaṁ gantvā dakkhissasi samaṁ bhūmibhāgaṁ ramaṇīyan’ti. | This simile, Tissa, is made for the sake of conveying the meaning. | 帝沙，此譬喻為傳達義理而設。 |
| Upamā kho myāyaṁ, tissa, katā atthassa viññāpanāya. | This is the meaning here: | 此處之義理是： |
| Ayaṁ cevettha attho: | 'Man unskilled in the path,' Tissa—this is a designation for the worldling. | 『不諳路之人』，帝沙—此乃凡夫之謂。 |
| ‘puriso amaggakusalo’ti kho, tissa, puthujjanassetaṁ adhivacanaṁ. | 'Man skilled in the path,' Tissa—this is a designation for the Tathāgata, the Arahant, the Perfectly Enlightened One. | 『諳路之人』，帝沙—此乃如來、阿羅漢、正等正覺者之謂。 |
| ‘Puriso maggakusalo’ti kho, tissa, tathāgatassetaṁ adhivacanaṁ arahato sammāsambuddhassa. | 'Fork in the path,' Tissa—this is a designation for doubt. | 『岔路』，帝沙—此乃疑之謂。 |
| ‘Dvedhāpatho’ti kho, tissa, vicikicchāyetaṁ adhivacanaṁ. | 'Left path,' Tissa—this is a designation for the wrong eightfold path, namely: | 『左路』，帝沙—此乃邪八正道之謂，即： |
| ‘Vāmo maggo’ti kho, tissa, aṭṭhaṅgikassetaṁ micchāmaggassa adhivacanaṁ, seyyathidaṁ— | wrong view... wrong concentration. | 邪見…邪定。 |
| micchādiṭṭhiyā …pe… micchāsamādhissa. | 'Right path,' Tissa—this is a designation for the Noble Eightfold Path, namely: | 『右路』，帝沙—此乃八正道之謂，即： |
| ‘Dakkhiṇo maggo’ti kho, tissa, ariyassetaṁ aṭṭhaṅgikassa maggassa adhivacanaṁ, seyyathidaṁ— | right view... right concentration. | 正見…正定。 |
| sammādiṭṭhiyā …pe… sammāsamādhissa. | 'Dense forest thicket,' Tissa—this is a designation for ignorance. | 『密林』，帝沙—此乃無明之謂。 |
| ‘Tibbo vanasaṇḍo’ti kho, tissa, avijjāyetaṁ adhivacanaṁ. | 'Great low marsh,' Tissa—this is a designation for sensual pleasures. | 『大沼澤』，帝沙—此乃欲樂之謂。 |
| ‘Mahantaṁ ninnaṁ pallalan’ti kho, tissa, kāmānametaṁ adhivacanaṁ. | 'Steep precipice,' Tissa—this is a designation for anger and despair. | 『陡峭懸崖』，帝沙—此乃瞋與絕望之謂。 |
| ‘Sobbho papāto’ti kho, tissa, kodhūpāyāsassetaṁ adhivacanaṁ. | 'Delightful level ground,' Tissa—this is a designation for Nibbāna. | 『悅意平地』，帝沙—此乃涅槃之謂。 |
| ‘Samo bhūmibhāgo ramaṇīyo’ti kho, tissa, nibbānassetaṁ adhivacanaṁ. | Rejoice, Tissa, rejoice, Tissa. | 歡喜吧，帝沙，歡喜吧，帝沙。 |
| Abhirama, tissa, abhirama, tissa. | You are being advised by me, assisted by me, instructed by me." | 汝正為我所勸告，為我所協助，為我所教導。」 |
| Ahamovādena ahamanuggahena ahamanusāsaniyā”ti. | This is what the Blessed One said. | 此為世尊所說。 |
| Idamavoca bhagavā. | Venerable Tissa was satisfied and delighted in the Blessed One's words. | 尊者帝沙心滿意足，歡喜世尊之言。 |
| Attamano āyasmā tisso bhagavato bhāsitaṁ abhinandīti. | The second. | 第二。 |
| Dutiyaṁ. |
22.85 - SN 22.85 Yamaka
| --- SN22.85 - Yamakasutta --- | --- SN22.85 - Yamaka Discourse --- | --- SN22.85 - Yamaka Discourse --- |
| Ekaṁ samayaṁ āyasmā sāriputto sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. | At one time Venerable Sāriputta was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. | 一時，尊者舍利弗住舍衛城祇樹給孤獨園。 |
| Tena kho pana samayena yamakassa nāma bhikkhuno evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti: | Now on that occasion a pernicious wrong view had arisen in a bhikkhu named Yamaka: | 爾時，一比丘名焰摩迦，生起一惡邪見： |
| “tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā”ti. | As I understand the Dhamma taught by the Blessed One, when a bhikkhu with taints destroyed breaks up the body, he is cut off and destroyed and does not exist after death. | 如我解世尊所教之法，漏盡比丘，身壞命終，斷滅、毀壞，死後不復存在。 |
| Assosuṁ kho sambahulā bhikkhū yamakassa kira nāma bhikkhuno evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti: | Several bhikkhus heard that a pernicious wrong view had arisen in the bhikkhu named Yamaka: | 數比丘聞比丘名焰摩迦者，生起一惡邪見： |
| “tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā”ti. | As I understand the Dhamma taught by the Blessed One, when a bhikkhu with taints destroyed breaks up the body, he is cut off and destroyed and does not exist after death. | 如我解世尊所教之法，漏盡比丘，身壞命終，斷滅、毀壞，死後不復存在。 |
| Atha kho te bhikkhū yenāyasmā yamako tenupasaṅkamiṁsu; upasaṅkamitvā āyasmatā yamakena saddhiṁ sammodiṁsu. | Then those bhikkhus approached Venerable Yamaka; having approached, they exchanged greetings with Venerable Yamaka. | 時，彼諸比丘詣尊者焰摩迦所；至已，與尊者焰摩迦共相問訊。 |
| Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū āyasmantaṁ yamakaṁ etadavocuṁ: | After the exchange of friendly greetings and courtesies, they sat down to one side. Sitting to one side, those bhikkhus said to Venerable Yamaka: | 交換友善問候及禮貌後，坐於一面。坐於一面，彼諸比丘白尊者焰摩迦言： |
| “Saccaṁ kira te, āvuso yamaka, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ: | "Is it true, friend Yamaka, that such a pernicious wrong view has arisen in you: | 「友焰摩迦，汝生起如是惡邪見，是真實耶： |
| ‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā’”ti? | 'As I understand the Dhamma taught by the Blessed One, when a bhikkhu with taints destroyed breaks up the body, he is cut off and destroyed and does not exist after death'?" | 『如我解世尊所教之法，漏盡比丘，身壞命終，斷滅、毀壞，死後不復存在』？」 |
| “Evaṁ khvāhaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi: | "Exactly so, friends, I understand the Dhamma taught by the Blessed One: | 「誠然如是，友等，我解世尊所教之法： |
| ‘khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā’”ti. | 'A bhikkhu with taints destroyed, when the body breaks up, is cut off and destroyed and does not exist after death.'" | 『漏盡比丘，身壞命終，斷滅、毀壞，死後不復存在。』」 |
| “Mā, āvuso yamaka, evaṁ avaca, mā bhagavantaṁ abbhācikkhi. Na hi sādhu bhagavato abbhācikkhanaṁ. Na hi bhagavā evaṁ vadeyya: | "Do not say so, friend Yamaka, do not misrepresent the Blessed One. It is not good to misrepresent the Blessed One. The Blessed One would not speak thus: | 「莫作是言，友焰摩迦，莫誣謗世尊。誣謗世尊非善。世尊不作是言： |
| ‘khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā’”ti. | 'A bhikkhu with taints destroyed, when the body breaks up, is cut off and destroyed and does not exist after death.'" | 『漏盡比丘，身壞命終，斷滅、毀壞，死後不復存在。』」 |
| Evampi kho āyasmā yamako tehi bhikkhūhi vuccamāno tatheva taṁ pāpakaṁ diṭṭhigataṁ thāmasā parāmāsā abhinivissa voharati: | Even when spoken to thus by those bhikkhus, Venerable Yamaka still obstinately adhered to that pernicious wrong view and continued to assert: | 縱彼諸比丘如是言，尊者焰摩迦仍固執彼惡邪見，續 assert： |
| “tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā”ti. | As I understand the Dhamma taught by the Blessed One, when a bhikkhu with taints destroyed breaks up the body, he is cut off and destroyed and does not exist after death. | 如我解世尊所教之法，漏盡比丘，身壞命終，斷滅、毀壞，死後不復存在。 |
| Yato kho te bhikkhū nāsakkhiṁsu āyasmantaṁ yamakaṁ etasmā pāpakā diṭṭhigatā vivecetuṁ, atha kho te bhikkhū uṭṭhāyāsanā yenāyasmā sāriputto tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ sāriputtaṁ etadavocuṁ: | When those bhikkhus were unable to detach Venerable Yamaka from that pernicious wrong view, they rose from their seats and approached Venerable Sāriputta; having approached, they said to Venerable Sāriputta: | 當彼諸比丘不能使尊者焰摩迦離彼惡邪見，彼等從座起，詣尊者舍利弗所；至已，白尊者舍利弗言： |
| “yamakassa nāma, āvuso sāriputta, bhikkhuno evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ: | "A pernicious wrong view has arisen in the bhikkhu named Yamaka, friend Sāriputta: | 「友舍利弗，比丘名焰摩迦者，生起一惡邪見： |
| ‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā’ti. | 'As I understand the Dhamma taught by the Blessed One, when a bhikkhu with taints destroyed breaks up the body, he is cut off and destroyed and does not exist after death.' | 『如我解世尊所教之法，漏盡比丘，身壞命終，斷滅、毀壞，死後不復存在。』 |
| Sādhāyasmā sāriputto yena yamako bhikkhu tenupasaṅkamatu anukampaṁ upādāyā”ti. | It would be good if Venerable Sāriputta would approach the bhikkhu Yamaka out of compassion." | 若尊者舍利弗出於慈悲，詣比丘焰摩迦所，善莫大焉。」 |
| Adhivāsesi kho āyasmā sāriputto tuṇhībhāvena. | Venerable Sāriputta consented by silence. | 尊者舍利弗以默然許之。 |
| Atha kho āyasmā sāriputto sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā yamako tenupasaṅkami; upasaṅkamitvā āyasmatā yamakena saddhiṁ sammodi …pe… ekamantaṁ nisinno kho āyasmā sāriputto āyasmantaṁ yamakaṁ etadavoca: | Then in the evening, Venerable Sāriputta emerged from seclusion and approached Venerable Yamaka; having approached, he exchanged greetings with Venerable Yamaka... Sitting to one side, Venerable Sāriputta said to Venerable Yamaka: | 時，尊者舍利弗於晡時從宴坐起，詣尊者焰摩迦所；至已，與尊者焰摩迦共相問訊…坐於一面，尊者舍利弗白尊者焰摩迦言： |
| “Saccaṁ kira te, āvuso yamaka, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ: | "Is it true, friend Yamaka, that such a pernicious wrong view has arisen in you: | 「友焰摩迦，汝生起如是惡邪見，是真實耶： |
| ‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā’”ti? | 'As I understand the Dhamma taught by the Blessed One, when a bhikkhu with taints destroyed breaks up the body, he is cut off and destroyed and does not exist after death'?" | 『如我解世尊所教之法，漏盡比丘，身壞命終，斷滅、毀壞，死後不復存在』？」 |
| “Evaṁ khvāhaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā”ti. | Exactly so, friend, I understand the Dhamma taught by the Blessed One: when a bhikkhu with taints destroyed breaks up the body, he is cut off and destroyed and does not exist after death. | 誠然如是，友，我解世尊所教之法：漏盡比丘，身壞命終，斷滅、毀壞，死後不復存在。 |
| “Taṁ kiṁ maññasi, āvuso yamaka, | "What do you think, friend Yamaka: | 「汝意云何，友焰摩迦： |
| rūpaṁ niccaṁ vā aniccaṁ vā”ti? | Is form permanent or impermanent?" | 色為常或無常？」 |
| “Aniccaṁ, āvuso”. | Impermanent, friend. | 無常，友。 |
| “Vedanā niccā … | "Is feeling permanent... | 「受為常… |
| saññā … | perception... | 想… |
| saṅkhārā … | volitional formations... | 行… |
| viññāṇaṁ niccaṁ vā aniccaṁ vā”ti? | Is consciousness permanent or impermanent?" | 識為常或無常？」 |
| “Aniccaṁ, āvuso”. | Impermanent, friend. | 無常，友。 |
| “Tasmātiha …pe… | "Therefore here... | 「是故於此… |
| evaṁ passaṁ …pe… | Seeing thus... | 見如是… |
| nāparaṁ itthattāyāti pajānāti. | one understands: 'There is no more of this state of being.' | 人知：『不受後有。』 |
| Taṁ kiṁ maññasi, āvuso yamaka, | What do you think, friend Yamaka: | 汝意云何，友焰摩迦： |
| rūpaṁ tathāgatoti samanupassasī”ti? | Do you regard form as the Tathāgata?" | 汝視色為如來否？」 |
| “No hetaṁ, āvuso” … | No, friend. | 不也，友。 |
| “vedanaṁ tathāgatoti samanupassasī”ti? | Do you regard feeling as the Tathāgata? | 汝視受為如來否？ |
| “No hetaṁ, āvuso” … | No, friend. | 不也，友。 |
| “saññaṁ … | "Perception... | 「想… |
| saṅkhāre … | volitional formations... | 行… |
| viññāṇaṁ tathāgatoti samanupassasī”ti? | Do you regard consciousness as the Tathāgata?" | 汝視識為如來否？」 |
| “No hetaṁ, āvuso”. | No, friend. | 不也，友。 |
| “Taṁ kiṁ maññasi, āvuso yamaka, | "What do you think, friend Yamaka: | 「汝意云何，友焰摩迦： |
| rūpasmiṁ tathāgatoti samanupassasī”ti? | Do you regard the Tathāgata as being in form?" | 汝視如來在色中否？」 |
| “No hetaṁ, āvuso”. | No, friend. | 不也，友。 |
| “Aññatra rūpā tathāgatoti samanupassasī”ti? | Do you regard the Tathāgata as being apart from form? | 汝視如來離色否？ |
| “No hetaṁ, āvuso”. | No, friend. | 不也，友。 |
| “Vedanāya … | "In feeling... | 「於受中… |
| aññatra vedanāya …pe… | apart from feeling... | 離受… |
| saññāya … | In perception... | 於想中… |
| aññatra saññāya … | apart from perception... | 離想… |
| saṅkhāresu … | In volitional formations... | 於行中… |
| aññatra saṅkhārehi … | apart from volitional formations... | 離行… |
| viññāṇasmiṁ tathāgatoti samanupassasī”ti? | Do you regard the Tathāgata as being in consciousness?" | 汝視如來在識中否？」 |
| “No hetaṁ, āvuso”. | No, friend. | 不也，友。 |
| “Aññatra viññāṇā tathāgatoti samanupassasī”ti? | Do you regard the Tathāgata as being apart from consciousness? | 汝視如來離識否？ |
| “No hetaṁ, āvuso”. | No, friend. | 不也，友。 |
| “Taṁ kiṁ maññasi, āvuso yamaka, | "What do you think, friend Yamaka: | 「汝意云何，友焰摩迦： |
| rūpaṁ … vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ tathāgatoti samanupassasī”ti? | Do you regard form... feeling... perception... volitional formations... consciousness as the Tathāgata?" | 汝視色…受…想…行…識為如來否？」 |
| “No hetaṁ, āvuso”. | No, friend. | 不也，友。 |
| “Taṁ kiṁ maññasi, āvuso yamaka, | "What do you think, friend Yamaka: | 「汝意云何，友焰摩迦： |
| ayaṁ so arūpī … avedano … asaññī … asaṅkhāro … aviññāṇo tathāgatoti samanupassasī”ti? | Do you regard this one without form... without feeling... without perception... without volitional formations... without consciousness as the Tathāgata?" | 汝視此無色…無受…無想…無行…無識者為如來否？」 |
| “No hetaṁ, āvuso”. | No, friend. | 不也，友。 |
| “Ettha ca te, āvuso yamaka, diṭṭheva dhamme saccato thetato tathāgate anupalabbhiyamāne, kallaṁ nu te taṁ veyyākaraṇaṁ: | "Here then, friend Yamaka, when you cannot apprehend the Tathāgata as real and existent in this very life, is it fitting for you to declare: | 「友焰摩迦，於此，當汝於此生中不能證得如來為真實存在時，汝宣稱： |
| ‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā’”ti? | 'As I understand the Dhamma taught by the Blessed One, when a bhikkhu with taints destroyed breaks up the body, he is cut off and destroyed and does not exist after death'?" | 『如我解世尊所教之法，漏盡比丘，身壞命終，斷滅、毀壞，死後不復存在』，是適當否？」 |
| “Ahu kho me taṁ, āvuso sāriputta, pubbe aviddasuno pāpakaṁ diṭṭhigataṁ; | "Previously, friend Sāriputta, I ignorantly held that pernicious wrong view; | 「昔，友舍利弗，我無知而持彼惡邪見； |
| idañca panāyasmato sāriputtassa dhammadesanaṁ sutvā tañceva pāpakaṁ diṭṭhigataṁ pahīnaṁ, dhammo ca me abhisamito”ti. | but having heard this Dhamma teaching from Venerable Sāriputta, that pernicious wrong view has been abandoned and the Dhamma has been penetrated by me." | 然聞尊者舍利弗此法教，彼惡邪見已捨，法已被我洞徹。」 |
| “Sace taṁ, āvuso yamaka, evaṁ puccheyyuṁ: | "If they were to ask you thus, friend Yamaka: | 「若人問汝，友焰摩迦： |
| ‘yo so, āvuso yamaka, bhikkhu arahaṁ khīṇāsavo so kāyassa bhedā paraṁ maraṇā kiṁ hotī’ti? | 'Friend Yamaka, when that bhikkhu, an arahant with taints destroyed, breaks up the body after death, what happens to him?' | 『友焰摩迦，彼比丘，漏盡阿羅漢，死後身壞，彼將如何？』 |
| Evaṁ puṭṭho tvaṁ, āvuso yamaka, kinti byākareyyāsī”ti? | Being asked thus, friend Yamaka, how would you answer?" | 友焰摩迦，若被如是問，汝當如何回答？」 |
| “Sace maṁ, āvuso, evaṁ puccheyyuṁ: | "If they were to ask me thus, friend: | 「若人問我，友： |
| ‘yo so, āvuso yamaka, bhikkhu arahaṁ khīṇāsavo so kāyassa bhedā paraṁ maraṇā kiṁ hotī’ti? | 'Friend Yamaka, when that bhikkhu, an arahant with taints destroyed, breaks up the body after death, what happens to him?' | 『友焰摩迦，彼比丘，漏盡阿羅漢，死後身壞，彼將如何？』 |
| Evaṁ puṭṭhohaṁ, āvuso, evaṁ byākareyyaṁ: | Being asked thus, friend, I would answer thus: | 友，若被如是問，我當如是回答： |
| ‘rūpaṁ kho, āvuso, aniccaṁ. | 'Form, friend, is impermanent. | 『友，色是無常。 |
| Yadaniccaṁ taṁ dukkhaṁ; | What is impermanent is suffering; | 無常者是苦； |
| yaṁ dukkhaṁ taṁ niruddhaṁ tadatthaṅgataṁ. | what is suffering has ceased and is destroyed. | 苦者已滅、已毀。 |
| Vedanā … | Feeling... | 受… |
| saññā … | perception... | 想… |
| saṅkhārā … | volitional formations... | 行… |
| viññāṇaṁ aniccaṁ. | consciousness is impermanent. | 識是無常。 |
| Yadaniccaṁ taṁ dukkhaṁ; | What is impermanent is suffering; | 無常者是苦； |
| yaṁ dukkhaṁ taṁ niruddhaṁ tadatthaṅgatan’ti. | what is suffering has ceased and is destroyed.' | 苦者已滅、已毀。』 |
| Evaṁ puṭṭhohaṁ, āvuso, evaṁ byākareyyan”ti. | Being asked thus, friend, I would answer thus." | 友，若被如是問，我當如是回答。」 |
| “Sādhu sādhu, āvuso yamaka. | "Good, good, friend Yamaka. | 「善哉，善哉，友焰摩迦。 |
| Tena hāvuso yamaka, upamaṁ te karissāmi etasseva atthassa bhiyyoso mattāya ñāṇāya. | Now then, friend Yamaka, I will give you a simile for this very meaning, for further understanding. | 然則，友焰摩迦，我將為汝設喻，為更深理解此義。 |
| Seyyathāpi, āvuso yamaka, gahapati vā gahapatiputto vā aḍḍho mahaddhano mahābhogo; | Suppose, friend Yamaka, there were a householder or householder's son who was wealthy, with great wealth and great possessions; | 譬如，友焰摩迦，有一居士或居士子，富裕，有大財富、大產業； |
| so ca ārakkhasampanno. | and he would be well protected. | 而彼善受保護。 |
| Tassa kocideva puriso uppajjeyya anatthakāmo ahitakāmo ayogakkhemakāmo jīvitā voropetukāmo. | Some person might arise who wished him harm, wished him ill, wished him insecurity, wished to deprive him of life. | 或有人生，欲害之，欲不利之，欲使其不安，欲奪其命。 |
| Tassa evamassa: | He might think thus: | 彼或作是念： |
| ‘ayaṁ kho gahapati vā gahapatiputto vā aḍḍho mahaddhano mahābhogo; | 'This householder or householder's son is wealthy, with great wealth and great possessions; | 『此居士或居士子，富裕，有大財富、大產業； |
| so ca ārakkhasampanno; | and he is well protected; | 且彼善受保護； |
| nāyaṁ sukaro pasayha jīvitā voropetuṁ. | it is not easy to deprive him of life by force. | 以力奪其命不易。 |
| Yannūnāhaṁ anupakhajja jīvitā voropeyyan’ti. | What if I were to approach him closely and then deprive him of life?' | 我何不接近之，然後奪其命？』 |
| So taṁ gahapatiṁ vā gahapatiputtaṁ vā upasaṅkamitvā evaṁ vadeyya: | He would approach that householder or householder's son and say thus: | 彼詣彼居士或居士子所，作是言： |
| ‘upaṭṭhaheyyaṁ taṁ, bhante’ti. | 'I would serve you, sir.' | 『我願事奉您，先生。』 |
| Tamenaṁ so gahapati vā gahapatiputto vā upaṭṭhāpeyya. | That householder or householder's son would employ him. | 彼居士或居士子將僱用之。 |
| So upaṭṭhaheyya pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī. | He would serve him, rising early, going to bed late, doing whatever was asked, acting agreeably, speaking pleasantly. | 彼將事奉之，早起晚睡，凡事應命，行事悅人，言辭可親。 |
| Tassa so gahapati vā gahapatiputto vā mittatopi naṁ saddaheyya; | That householder or householder's son would trust him as a friend; | 彼居士或居士子將信之為友； |
| suhajjatopi naṁ saddaheyya; | would trust him as a companion; | 將信之為伴； |
| tasmiñca vissāsaṁ āpajjeyya. | and would place confidence in him. | 並將信任之。 |
| Yadā kho, āvuso, tassa purisassa evamassa: | When, friend, that person would think: | 友，當彼人思： |
| ‘saṁvissattho kho myāyaṁ gahapati vā gahapatiputto vā’ti, atha naṁ rahogataṁ viditvā tiṇhena satthena jīvitā voropeyya. | 'This householder or householder's son trusts me,' then finding him alone, he would deprive him of life with a sharp knife. | 『此居士或居士子信任我』，然後見彼獨處，以利刃奪其命。 |
| Taṁ kiṁ maññasi, āvuso yamaka, | What do you think, friend Yamaka: | 汝意云何，友焰摩迦： |
| yadā hi so puriso amuṁ gahapatiṁ vā gahapatiputtaṁ vā upasaṅkamitvā evaṁ āha: | When that person approached that householder or householder's son and said: | 當彼人詣彼居士或居士子所，言： |
| ‘upaṭṭhaheyyaṁ taṁ, bhante’ti, tadāpi so vadhakova. | 'I would serve you, sir,' was he not a killer then? | 『我願事奉您，先生』，彼時非殺手否？ |
| Vadhakañca pana santaṁ na aññāsi: | Yet the one being killed did not know: | 然被殺者不知： |
| ‘vadhako me’ti. | 'This one is my killer.' | 『此人是我之殺手。』 |
| Yadāpi so upaṭṭhahati pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī, tadāpi so vadhakova. | And when he served him, rising early, going to bed late, doing whatever was asked, acting agreeably, speaking pleasantly, was he not still a killer then? | 當彼事奉之，早起晚睡，凡事應命，行事悅人，言辭可親，彼時非仍是殺手否？ |
| Vadhakañca pana santaṁ na aññāsi: | Yet the one being killed did not know: | 然被殺者不知： |
| ‘vadhako me’ti. | 'This one is my killer.' | 『此人是我之殺手。』 |
| Yadāpi naṁ rahogataṁ viditvā tiṇhena satthena jīvitā voropeti, tadāpi so vadhakova. | And when he found him alone and deprived him of life with a sharp knife, was he not still a killer then? | 當彼見其獨處，以利刃奪其命，彼時非仍是殺手否？ |
| Vadhakañca pana santaṁ na aññāsi: | Yet the one being killed did not know: | 然被殺者不知： |
| ‘vadhako me’”ti. | 'This one is my killer.'" | 『此人是我之殺手。』」 |
| “Evamāvuso”ti. | Yes, friend. | 唯然，友。 |
| “Evameva kho, āvuso, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto | "So too, friend, the uninstructed worldling, who has no regard for noble ones and is unskilled and undisciplined in their Dhamma, who has no regard for true men and is unskilled and undisciplined in their Dhamma, | 「亦復如是，友，未受教之凡夫，不敬聖者，於其法不善巧、未受調伏，不敬真人，於其法不善巧、未受調伏， |
| rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ; attani vā rūpaṁ, rūpasmiṁ vā attānaṁ. | regards form as self, or self as possessing form, or form as in self, or self as in form. | 視色為我，或我為有色，或色在我中，或我在色中。 |
| Vedanaṁ … | Feeling... | 受… |
| saññaṁ … | perception... | 想… |
| saṅkhāre … | volitional formations... | 行… |
| viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ; attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ. | regards consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. | 視識為我，或我為有識，或識在我中，或我在識中。 |
| So aniccaṁ rūpaṁ ‘aniccaṁ rūpan’ti yathābhūtaṁ nappajānāti. | He does not understand impermanent form as it really is: 'impermanent form.' | 彼不如實知無常之色為『無常色』。 |
| Aniccaṁ vedanaṁ ‘aniccā vedanā’ti yathābhūtaṁ nappajānāti. | He does not understand impermanent feeling as it really is: 'impermanent feeling.' | 彼不如實知無常之受為『無常受』。 |
| Aniccaṁ saññaṁ ‘aniccā saññā’ti yathābhūtaṁ nappajānāti. | He does not understand impermanent perception as it really is: 'impermanent perception.' | 彼不如實知無常之想為『無常想』。 |
| Anicce saṅkhāre ‘aniccā saṅkhārā’ti yathābhūtaṁ nappajānāti. | He does not understand impermanent volitional formations as it really is: 'impermanent volitional formations.' | 彼不如實知無常之行為『無常行』。 |
| Aniccaṁ viññāṇaṁ ‘aniccaṁ viññāṇan’ti yathābhūtaṁ nappajānāti. | He does not understand impermanent consciousness as it really is: 'impermanent consciousness.' | 彼不如實知無常之識為『無常識』。 |
| Dukkhaṁ rūpaṁ ‘dukkhaṁ rūpan’ti yathābhūtaṁ nappajānāti. | He does not understand suffering form as it really is: 'suffering form.' | 彼不如實知苦色為『苦色』。 |
| Dukkhaṁ vedanaṁ … | Suffering feeling... | 苦受… |
| dukkhaṁ saññaṁ … | suffering perception... | 苦想… |
| dukkhe saṅkhāre … | suffering volitional formations... | 苦行… |
| dukkhaṁ viññāṇaṁ ‘dukkhaṁ viññāṇan’ti yathābhūtaṁ nappajānāti. | He does not understand suffering consciousness as it really is: 'suffering consciousness.' | 彼不如實知苦識為『苦識』。 |
| Anattaṁ rūpaṁ ‘anattā rūpan’ti yathābhūtaṁ nappajānāti. | He does not understand not-self form as it really is: 'not-self form.' | 彼不如實知非我色為『非我色』。 |
| Anattaṁ vedanaṁ … | Not-self feeling... | 非我受… |
| anattaṁ saññaṁ … | not-self perception... | 非我想… |
| anatte saṅkhāre … | not-self volitional formations... | 非我行… |
| anattaṁ viññāṇaṁ ‘anattaṁ viññāṇan’ti yathābhūtaṁ nappajānāti. | He does not understand not-self consciousness as it really is: 'not-self consciousness.' | 彼不如實知非我識為『非我識』。 |
| Saṅkhataṁ rūpaṁ ‘saṅkhataṁ rūpan’ti yathābhūtaṁ nappajānāti. | He does not understand conditioned form as it really is: 'conditioned form.' | 彼不如實知有為色為『有為色』。 |
| Saṅkhataṁ vedanaṁ … | Conditioned feeling... | 有為受… |
| saṅkhataṁ saññaṁ … | conditioned perception... | 有為想… |
| saṅkhate saṅkhāre … | conditioned volitional formations... | 有為行… |
| saṅkhataṁ viññāṇaṁ ‘saṅkhataṁ viññāṇan’ti yathābhūtaṁ nappajānāti. | He does not understand conditioned consciousness as it really is: 'conditioned consciousness.' | 彼不如實知有為識為『有為識』。 |
| Vadhakaṁ rūpaṁ ‘vadhakaṁ rūpan’ti yathābhūtaṁ nappajānāti. | He does not understand killer form as it really is: 'killer form.' | 彼不如實知殺手色為『殺手色』。 |
| Vadhakaṁ vedanaṁ ‘vadhakā vedanā’ti … | He does not understand killer feeling as 'killer feeling'... | 彼不如實知殺手受為『殺手受』… |
| vadhakaṁ saññaṁ ‘vadhakā saññā’ti … | He does not understand killer perception as 'killer perception'... | 彼不如實知殺手想為『殺手想』… |
| vadhake saṅkhāre ‘vadhakā saṅkhārā’ti yathābhūtaṁ nappajānāti. | He does not understand killer volitional formations as it really is: 'killer volitional formations.' | 彼不如實知殺手行為『殺手行』。 |
| Vadhakaṁ viññāṇaṁ ‘vadhakaṁ viññāṇan’ti yathābhūtaṁ nappajānāti. | He does not understand killer consciousness as it really is: 'killer consciousness.' | 彼不如實知殺手識為『殺手識』。 |
| So rūpaṁ upeti upādiyati adhiṭṭhāti ‘attā me’ti. | He approaches form, clings to it, and determines: 'This is my self.' | 彼接近色，執取之，並決定：『此是我之我。』 |
| Vedanaṁ … | Feeling... | 受… |
| saññaṁ … | perception... | 想… |
| saṅkhāre … | volitional formations... | 行… |
| viññāṇaṁ upeti upādiyati adhiṭṭhāti ‘attā me’ti. | He approaches consciousness, clings to it, and determines: 'This is my self.' | 彼接近識，執取之，並決定：『此是我之我。』 |
| Tassime pañcupādānakkhandhā upetā upādinnā dīgharattaṁ ahitāya dukkhāya saṁvattanti. | These five aggregates of clinging, approached and clung to, lead to his harm and suffering for a long time. | 此五取蘊，接近與執取，長久導其至害與苦。 |
| Sutavā ca kho, āvuso, ariyasāvako ariyānaṁ dassāvī …pe… sappurisadhamme suvinīto | But the instructed noble-one's-disciple, friend, who has regard for noble ones... who is skilled and disciplined in the true men's Dhamma, | 然友，已受教之聖弟子，敬聖者…於真人之法善巧、已受調伏， |
| na rūpaṁ attato samanupassati, na rūpavantaṁ attānaṁ; na attani rūpaṁ, na rūpasmiṁ attānaṁ. | does not regard form as self, or self as possessing form, or form as in self, or self as in form. | 不視色為我，或我為有色，或色在我中，或我在色中。 |
| Na vedanaṁ … | Does not regard feeling... | 不視受… |
| na saññaṁ … | does not regard perception... | 不視想… |
| na saṅkhāre … | does not regard volitional formations... | 不視行… |
| na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ attānaṁ; | does not regard consciousness as self, or self as possessing consciousness; | 不視識為我，或我為有識； |
| na attani viññāṇaṁ, na viññāṇasmiṁ attānaṁ. | does not regard consciousness as in self, or self as in consciousness. | 不視識在我中，或我在識中。 |
| So aniccaṁ rūpaṁ ‘aniccaṁ rūpan’ti yathābhūtaṁ pajānāti. | He understands impermanent form as it really is: 'impermanent form.' | 彼如實知無常之色為『無常色』。 |
| Aniccaṁ vedanaṁ … | Impermanent feeling... | 無常受… |
| aniccaṁ saññaṁ … | impermanent perception... | 無常想… |
| anicce saṅkhāre … | impermanent volitional formations... | 無常行… |
| aniccaṁ viññāṇaṁ ‘aniccaṁ viññāṇan’ti yathābhūtaṁ pajānāti. | He understands impermanent consciousness as it really is: 'impermanent consciousness.' | 彼如實知無常之識為『無常識』。 |
| Dukkhaṁ rūpaṁ ‘dukkhaṁ rūpan’ti yathābhūtaṁ pajānāti. | He understands suffering form as it really is: 'suffering form.' | 彼如實知苦色為『苦色』。 |
| Dukkhaṁ vedanaṁ … | Suffering feeling... | 苦受… |
| dukkhaṁ saññaṁ … | suffering perception... | 苦想… |
| dukkhe saṅkhāre … | suffering volitional formations... | 苦行… |
| dukkhaṁ viññāṇaṁ ‘dukkhaṁ viññāṇan’ti yathābhūtaṁ pajānāti. | He understands suffering consciousness as it really is: 'suffering consciousness.' | 彼如實知苦識為『苦識』。 |
| Anattaṁ rūpaṁ ‘anattā rūpan’ti yathābhūtaṁ pajānāti. | He understands not-self form as it really is: 'not-self form.' | 彼如實知非我色為『非我色』。 |
| Anattaṁ vedanaṁ … | Not-self feeling... | 非我受… |
| anattaṁ saññaṁ … | not-self perception... | 非我想… |
| anatte saṅkhāre … | not-self volitional formations... | 非我行… |
| anattaṁ viññāṇaṁ ‘anattā viññāṇan’ti yathābhūtaṁ pajānāti. | He understands not-self consciousness as it really is: 'not-self consciousness.' | 彼如實知非我識為『非我識』。 |
| Saṅkhataṁ rūpaṁ ‘saṅkhataṁ rūpan’ti yathābhūtaṁ pajānāti. | He understands conditioned form as it really is: 'conditioned form.' | 彼如實知有為色為『有為色』。 |
| Saṅkhataṁ vedanaṁ … | Conditioned feeling... | 有為受… |
| saṅkhataṁ saññaṁ … | conditioned perception... | 有為想… |
| saṅkhate saṅkhāre … | conditioned volitional formations... | 有為行… |
| saṅkhataṁ viññāṇaṁ ‘saṅkhataṁ viññāṇan’ti yathābhūtaṁ pajānāti. | He understands conditioned consciousness as it really is: 'conditioned consciousness.' | 彼如實知有為識為『有為識』。 |
| Vadhakaṁ rūpaṁ ‘vadhakaṁ rūpan’ti yathābhūtaṁ pajānāti. | He understands killer form as it really is: 'killer form.' | 彼如實知殺手色為『殺手色』。 |
| Vadhakaṁ vedanaṁ … | Killer feeling... | 殺手受… |
| vadhakaṁ saññaṁ … | killer perception... | 殺手想… |
| vadhake saṅkhāre ‘vadhakā saṅkhārā’ti yathābhūtaṁ pajānāti. | He understands killer volitional formations as it really is: 'killer volitional formations.' | 彼如實知殺手行為『殺手行』。 |
| Vadhakaṁ viññāṇaṁ ‘vadhakaṁ viññāṇan’ti yathābhūtaṁ pajānāti. | He understands killer consciousness as it really is: 'killer consciousness.' | 彼如實知殺手識為『殺手識』。 |
| So rūpaṁ na upeti, na upādiyati, nādhiṭṭhāti: ‘attā me’ti. | He does not approach form, does not cling to it, does not determine: 'This is my self.' | 彼不接近色，不執取之，不決定：『此是我之我。』 |
| Vedanaṁ … | Feeling... | 受… |
| saññaṁ … | perception... | 想… |
| saṅkhāre … | volitional formations... | 行… |
| viññāṇaṁ na upeti, na upādiyati, nādhiṭṭhāti: ‘attā me’ti. | He does not approach consciousness, does not cling to it, does not determine: 'This is my self.' | 彼不接近識，不執取之，不決定：『此是我之我。』 |
| Tassime pañcupādānakkhandhā anupetā anupādinnā dīgharattaṁ hitāya sukhāya saṁvattantī”ti. | These five aggregates of clinging, not approached, not clung to, lead to his welfare and happiness for a long time." | 此五取蘊，不接近，不執取，長久導其至福利與安樂。」 |
| “Evametaṁ, āvuso sāriputta, hoti yesaṁ āyasmantānaṁ tādisā sabrahmacārino anukampakā atthakāmā ovādakā anusāsakā. | "Just so, friend Sāriputta, it is for those venerable ones who have such spiritual friends—compassionate, desiring their welfare, advisors, instructors. | 「友舍利弗，誠然如是，於有如是善知識之諸尊者而言—慈悲，欲其福利，為顧問，為導師。 |
| Idañca pana me āyasmato sāriputtassa dhammadesanaṁ sutvā anupādāya āsavehi cittaṁ vimuttan”ti. | And having heard this Dhamma teaching from Venerable Sāriputta, my mind is liberated from the taints without clinging." | 聞尊者舍利弗此法教，我心已離諸漏，無有執取。」 |
| Tatiyaṁ. | The third. | 第三。 |
22.86 - SN 22.86 Anurādha
| --- SN22.86 - Anurādhasutta --- | --- SN22.86 - Anurādha Discourse --- | --- SN22.86 - Anurādha Discourse --- |
| Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. | At one time the Blessed One was dwelling at Vesālī in the Great Forest, in the Hall with the Peaked Roof. | 一時，世尊住於毗舍離大林重閣講堂。 |
| Tena kho pana samayena āyasmā anurādho bhagavato avidūre araññakuṭikāyaṁ viharati. | Now on that occasion Venerable Anurādha was dwelling not far from the Blessed One in a forest hut. | 爾時，尊者阿那律陀住於離世尊不遠處之一林中小屋。 |
| Atha kho sambahulā aññatitthiyā paribbājakā yenāyasmā anurādho tenupasaṅkamiṁsu; upasaṅkamitvā āyasmatā anurādhena saddhiṁ sammodiṁsu. | Then several wanderers of other sects approached Venerable Anurādha; having approached, they exchanged greetings with Venerable Anurādha. | 時，有數外道遊方者詣尊者阿那律陀所；至已，與尊者阿那律陀共相問訊。 |
| Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te aññatitthiyā paribbājakā āyasmantaṁ anurādhaṁ etadavocuṁ: | After the exchange of friendly greetings and courtesies, they sat down to one side. Sitting to one side, those wanderers of other sects said to Venerable Anurādha: | 交換友善問候及禮貌後，坐於一面。坐於一面，彼外道遊方者白尊者阿那律陀言： |
| “yo so, āvuso anurādha, tathāgato uttamapuriso paramapuriso paramapattipatto, taṁ tathāgato imesu catūsu ṭhānesu paññāpayamāno paññāpeti: | "Friend Anurādha, the Tathāgata, the supreme person, the superlative person, the attainer of the superlative attainment—the Tathāgata is declared in one of these four positions: | 「友阿那律陀，如來，至上之人，最勝之人，達最勝成就者—如來被宣示於此四位之一： |
| ‘hoti tathāgato paraṁ maraṇā’ti vā, ‘na hoti tathāgato paraṁ maraṇā’ti vā, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā”ti? | 'The Tathāgata exists after death,' or 'The Tathāgata does not exist after death,' or 'The Tathāgata both exists and does not exist after death,' or 'The Tathāgata neither exists nor does not exist after death.'" | 『如來死後存在』，或『如來死後不存在』，或『如來死後既存在又不存在』，或『如來死後既不存在又非不存在』。」 |
| Evaṁ vutte, āyasmā anurādho te aññatitthiye paribbājake etadavoca: | When this was said, Venerable Anurādha said to those wanderers of other sects: | 聞此言已，尊者阿那律陀告彼外道遊方者言： |
| “yo so āvuso tathāgato uttamapuriso paramapuriso paramapattipatto taṁ tathāgato aññatra imehi catūhi ṭhānehi paññāpayamāno paññāpeti: | "Friends, the Tathāgata, the supreme person, the superlative person, the attainer of the superlative attainment—the Tathāgata is declared other than in these four positions: | 「友等，如來，至上之人，最勝之人，達最勝成就者—如來被宣示於此四位之外： |
| ‘hoti tathāgato paraṁ maraṇā’ti vā, ‘na hoti tathāgato paraṁ maraṇā’ti vā, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā”ti. | 'The Tathāgata exists after death,' or 'The Tathāgata does not exist after death,' or 'The Tathāgata both exists and does not exist after death,' or 'The Tathāgata neither exists nor does not exist after death.'" | 『如來死後存在』，或『如來死後不存在』，或『如來死後既存在又不存在』，或『如來死後既不存在又非不存在』。」 |
| Evaṁ vutte, aññatitthiyā paribbājakā āyasmantaṁ anurādhaṁ etadavocuṁ: | When this was said, the wanderers of other sects said to Venerable Anurādha: | 聞此言已，彼外道遊方者白尊者阿那律陀言： |
| “so cāyaṁ bhikkhu navo bhavissati acirapabbajito, thero vā pana bālo abyatto”ti. | This bhikkhu is either newly ordained, not long gone forth, or if he is an elder, he is foolish and inexperienced. | 此比丘或為新出家，出家未久，或若為長老，則愚癡無經驗。 |
| Atha kho aññatitthiyā paribbājakā āyasmantaṁ anurādhaṁ navavādena ca bālavādena ca apasādetvā uṭṭhāyāsanā pakkamiṁsu. | Then the wanderers of other sects, having dismissed Venerable Anurādha with accusations of being newly ordained and foolish, rose from their seats and departed. | 時，彼外道遊方者，以新出家與愚癡之罪名斥退尊者阿那律陀後，從座起，離去。 |
| Atha kho āyasmato anurādhassa acirapakkantesu tesu aññatitthiyesu paribbājakesu etadahosi: | Then, not long after those wanderers of other sects had departed, it occurred to Venerable Anurādha: | 時，彼外道遊方者離去不久，尊者阿那律陀作是念： |
| “sace kho maṁ te aññatitthiyā paribbājakā uttariṁ pañhaṁ puccheyyuṁ. | "If those wanderers of other sects question me further, | 「若彼外道遊方者再問我， |
| Kathaṁ byākaramāno nu khvāhaṁ tesaṁ aññatitthiyānaṁ paribbājakānaṁ vuttavādī ceva bhagavato assaṁ, na ca bhagavantaṁ abhūtena abbhācikkheyyaṁ, dhammassa cānudhammaṁ byākareyyaṁ, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgaccheyyā”ti? | how should I answer those wanderers of other sects so that I would be speaking in accordance with what the Blessed One has said, and would not misrepresent the Blessed One with what is untrue, and would answer in accordance with the Dhamma, and no reasonable criticism following the Dhamma would give ground for blame?" | 我當如何回答彼外道遊方者，方能符合世尊所說，且不以不實誣謗世尊，並能依法回答，而無任何隨法而來之合理批評可致責難？」 |
| Atha kho āyasmā anurādho yena bhagavā tenupasaṅkami; upasaṅkamitvā …pe… ekamantaṁ nisinno kho āyasmā anurādho bhagavantaṁ etadavoca: | Then Venerable Anurādha approached the Blessed One; having approached... sitting to one side, Venerable Anurādha said to the Blessed One: | 時，尊者阿那律陀詣世尊所；至已…坐於一面，尊者阿那律陀白世尊言： |
| “idhāhaṁ, bhante, bhagavato avidūre araññakuṭikāyaṁ viharāmi. | "Here, venerable sir, I was dwelling not far from the Blessed One in a forest hut. | 「尊者，我住於離世尊不遠處之一林中小屋。 |
| Atha kho, bhante, sambahulā aññatitthiyā paribbājakā yenāhaṁ tenupasaṅkamiṁsu …pe… maṁ etadavocuṁ: | Then, venerable sir, several wanderers of other sects approached me... and said to me: | 時，尊者，有數外道遊方者詣我所…白我言： |
| ‘yo so, āvuso anurādha, tathāgato uttamapuriso paramapuriso paramapattipatto taṁ tathāgato imesu catūsu ṭhānesu paññāpayamāno paññāpeti— | 'Friend Anurādha, the Tathāgata, the supreme person, the superlative person, the attainer of the superlative attainment—the Tathāgata is declared in one of these four positions— | 『友阿那律陀，如來，至上之人，最勝之人，達最勝成就者—如來被宣示於此四位之一— |
| hoti tathāgato paraṁ maraṇāti vā, na hoti … | The Tathāgata exists after death, or does not exist... | 如來死後存在，或不存在… |
| hoti ca na ca hoti, neva hoti na na hoti tathāgato paraṁ maraṇāti vā’”ti? | both exists and does not exist, or neither exists nor does not exist after death.'" | 既存在又不存在，或死後既不存在又非不存在。』」 |
| Evaṁ vuttāhaṁ, bhante, te aññatitthiye paribbājake etadavocaṁ: | When this was said, venerable sir, I said to those wanderers of other sects: | 尊者，聞此言已，我告彼外道遊方者言： |
| “yo so, āvuso, tathāgato uttamapuriso paramapuriso paramapattipatto, taṁ tathāgato aññatra imehi catūhi ṭhānehi paññāpayamāno paññāpeti: | "Friends, the Tathāgata, the supreme person, the superlative person, the attainer of the superlative attainment—the Tathāgata is declared other than in these four positions: | 「友等，如來，至上之人，最勝之人，達最勝成就者—如來被宣示於此四位之外： |
| ‘hoti tathāgato paraṁ maraṇā’ti vā …pe… | 'The Tathāgata exists after death' or... | 『如來死後存在』或… |
| ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vāti. | 'The Tathāgata neither exists nor does not exist after death.'" | 『如來死後既不存在又非不存在。』」 |
| Evaṁ vutte, bhante, te aññatitthiyā paribbājakā maṁ etadavocuṁ: | When this was said, venerable sir, those wanderers of other sects said to me: | 尊者，聞此言已，彼外道遊方者白我言： |
| ‘so cāyaṁ bhikkhu na vo bhavissati acirapabbajito thero vā pana bālo abyatto’ti. | 'This bhikkhu is either newly ordained, not long gone forth, or if he is an elder, he is foolish and inexperienced.' | 『此比丘或為新出家，出家未久，或若為長老，則愚癡無經驗。』 |
| Atha kho maṁ, bhante, te aññatitthiyā paribbājakā navavādena ca bālavādena ca apasādetvā uṭṭhāyāsanā pakkamiṁsu. | Then, venerable sir, those wanderers of other sects, having dismissed me with accusations of being newly ordained and foolish, rose from their seats and departed. | 時，尊者，彼外道遊方者，以新出家與愚癡之罪名斥退我後，從座起，離去。 |
| Tassa mayhaṁ, bhante, acirapakkantesu tesu aññatitthiyesu paribbājakesu etadahosi: | Then, venerable sir, not long after those wanderers of other sects had departed, it occurred to me: | 時，尊者，彼外道遊方者離去不久，我作是念： |
| ‘sace kho maṁ te aññatitthiyā paribbājakā uttariṁ pañhaṁ puccheyyuṁ. | 'If those wanderers of other sects question me further, | 『若彼外道遊方者再問我， |
| Kathaṁ byākaramāno nu khvāhaṁ tesaṁ aññatitthiyānaṁ paribbājakānaṁ vuttavādī ceva bhagavato assaṁ, na ca bhagavantaṁ abhūtena abbhācikkheyyaṁ, dhammassa cānudhammaṁ byākareyyaṁ, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgaccheyyā’”ti? | how should I answer those wanderers of other sects so that I would be speaking in accordance with what the Blessed One has said, and would not misrepresent the Blessed One with what is untrue, and would answer in accordance with the Dhamma, and no reasonable criticism following the Dhamma would give ground for blame?'" | 我當如何回答彼外道遊方者，方能符合世尊所說，且不以不實誣謗世尊，並能依法回答，而無任何隨法而來之合理批評可致責難？』」 |
| “Taṁ kiṁ maññasi, anurādha, | "What do you think, Anurādha: | 「汝意云何，阿那律陀： |
| rūpaṁ niccaṁ vā aniccaṁ vā”ti? | Is form permanent or impermanent?" | 色為常或無常？」 |
| “Aniccaṁ, bhante”. | Impermanent, venerable sir. | 無常，尊者。 |
| “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? | What is impermanent, is it suffering or happiness? | 無常者，是苦是樂？ |
| “Dukkhaṁ, bhante”. | Suffering, venerable sir. | 苦，尊者。 |
| “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ kallaṁ nu taṁ samanupassituṁ: | "What is impermanent, suffering, subject to change, is it fitting to regard it thus: | 「無常、苦、變易法，可如是觀否： |
| ‘etaṁ mama, esohamasmi, eso me attā’”ti? | 'This is mine, this I am, this is my self'?" | 『此是我所，此是我，此是我之我』？」 |
| “No hetaṁ, bhante”. | No, venerable sir. | 不也，尊者。 |
| “Vedanā … | "Feeling... | 「受… |
| saññā … | perception... | 想… |
| saṅkhārā … | volitional formations... | 行… |
| viññāṇaṁ niccaṁ vā aniccaṁ vā”ti? | Is consciousness permanent or impermanent?" | 識為常或無常？」 |
| “Aniccaṁ, bhante” …pe… | "Impermanent, venerable sir"... | 「無常，尊者」… |
| tasmātiha …pe… | Therefore here... | 是故於此… |
| evaṁ passaṁ …pe… | Seeing thus... | 見如是… |
| nāparaṁ itthattāyāti pajānāti”. | one understands: 'There is no more of this state of being.'" | 人知：『不受後有。』」 |
| “Taṁ kiṁ maññasi, anurādha, | "What do you think, Anurādha: | 「汝意云何，阿那律陀： |
| rūpaṁ tathāgatoti samanupassasī”ti? | Do you regard form as the Tathāgata?" | 汝視色為如來否？」 |
| “No hetaṁ, bhante”. | No, venerable sir. | 不也，尊者。 |
| “Vedanaṁ … | "Feeling... | 「受… |
| saññaṁ … | perception... | 想… |
| saṅkhāre … | volitional formations... | 行… |
| viññāṇaṁ tathāgatoti samanupassasī”ti? | Do you regard consciousness as the Tathāgata?" | 汝視識為如來否？」 |
| “No hetaṁ, bhante”. | No, venerable sir. | 不也，尊者。 |
| “Taṁ kiṁ maññasi, anurādha, | "What do you think, Anurādha: | 「汝意云何，阿那律陀： |
| rūpasmiṁ tathāgatoti samanupassasī”ti? | Do you regard the Tathāgata as being in form?" | 汝視如來在色中否？」 |
| “No hetaṁ, bhante”. | No, venerable sir. | 不也，尊者。 |
| “Aññatra rūpā tathāgatoti samanupassasī”ti? | Do you regard the Tathāgata as being apart from form? | 汝視如來離色否？ |
| “No hetaṁ, bhante”. | No, venerable sir. | 不也，尊者。 |
| “Vedanāya …pe… | "In feeling... | 「於受中… |
| aññatra vedanāya …pe… | apart from feeling... | 離受… |
| saññāya … | In perception... | 於想中… |
| aññatra saññāya … | apart from perception... | 離想… |
| saṅkhāresu … | In volitional formations... | 於行中… |
| aññatra saṅkhārehi … | apart from volitional formations... | 離行… |
| viññāṇasmiṁ … | In consciousness... | 於識中… |
| aññatra viññāṇā tathāgatoti samanupassasī”ti? | Do you regard the Tathāgata as being apart from consciousness?" | 汝視如來離識否？」 |
| “No hetaṁ, bhante”. | No, venerable sir. | 不也，尊者。 |
| “Taṁ kiṁ maññasi, anurādha, | "What do you think, Anurādha: | 「汝意云何，阿那律陀： |
| rūpaṁ … vedanā … saññā … saṅkhārā … viññāṇaṁ tathāgatoti samanupassasī”ti? | Do you regard form... feeling... perception... volitional formations... consciousness as the Tathāgata?" | 汝視色…受…想…行…識為如來否？」 |
| “No hetaṁ, bhante”. | No, venerable sir. | 不也，尊者。 |
| “Taṁ kiṁ maññasi, anurādha, | "What do you think, Anurādha: | 「汝意云何，阿那律陀： |
| ayaṁ so arūpī … avedano … asaññī … asaṅkhāro … aviññāṇo tathāgatoti samanupassasī”ti? | Do you regard this one without form... without feeling... without perception... without volitional formations... without consciousness as the Tathāgata?" | 汝視此無色…無受…無想…無行…無識者為如來否？」 |
| “No hetaṁ, bhante”. | No, venerable sir. | 不也，尊者。 |
| “Ettha ca te, anurādha, diṭṭheva dhamme saccato thetato tathāgate anupalabbhiyamāne kallaṁ nu te taṁ veyyākaraṇaṁ: | "Here then, Anurādha, when you cannot apprehend the Tathāgata as real and existent in this very life, is it fitting for you to declare: | 「於此，阿那律陀，當汝於此生中不能證得如來為真實存在時，汝宣稱： |
| ‘yo so, āvuso, tathāgato uttamapuriso paramapuriso paramapattipatto taṁ tathāgato aññatra imehi catūhi ṭhānehi paññāpayamāno paññāpeti— | 'Friends, the Tathāgata, the supreme person, the superlative person, the attainer of the superlative attainment—the Tathāgata is declared other than in these four positions— | 『友等，如來，至上之人，最勝之人，達最勝成就者—如來被宣示於此四位之外— |
| hoti tathāgato paraṁ maraṇāti vā … na hoti … hoti ca na ca hoti … neva hoti na na hoti tathāgato paraṁ maraṇāti vā’”ti? | The Tathāgata exists after death, or does not exist... both exists and does not exist... or neither exists nor does not exist after death'?" | 如來死後存在，或不存在…既存在又不存在…或死後既不存在又非不存在』，是適當否？」 |
| “No hetaṁ, bhante”. | No, venerable sir. | 不也，尊者。 |
| “Sādhu sādhu, anurādha. | "Good, good, Anurādha. | 「善哉，善哉，阿那律陀。 |
| Pubbe cāhaṁ, anurādha, etarahi ca dukkhañceva paññapemi, dukkhassa ca nirodhan”ti. | Formerly, Anurādha, and now too, I declare only suffering and the cessation of suffering." | 昔日，阿那律陀，及今亦然，我唯宣說苦及苦之止息。」 |
| Catutthaṁ. | The fourth. | 第四。 |
22.87 - SN 22.87 Vakkali
| --- SN22.87 - Vakkalisutta --- | --- SN22.87 - Vakkali Discourse --- | --- SN22.87 - Vakkali Discourse --- |
| Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. | At one time the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground. | 一時，世尊住於王舍城竹林迦蘭陀園。 |
| Tena kho pana samayena āyasmā vakkali kumbhakāranivesane viharati ābādhiko dukkhito bāḷhagilāno. | Now on that occasion Venerable Vakkali was dwelling at the Potter's Shed, afflicted, suffering, gravely ill. | 爾時，尊者婆迦梨住於陶師棚，身患、苦惱、重病。 |
| Atha kho āyasmā vakkali upaṭṭhāke āmantesi: | Then Venerable Vakkali addressed his attendants: | 時，尊者婆迦梨告其侍者言： |
| “etha tumhe, āvuso, yena bhagavā tenupasaṅkamatha; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandatha: | "Come, friends, approach the Blessed One; having approached, pay homage with your heads at the Blessed One's feet in my name: | 「來，友等，詣世尊所；至已，以汝等之頭，代我禮世尊足： |
| ‘vakkali, bhante, bhikkhu ābādhiko dukkhito bāḷhagilāno, so bhagavato pāde sirasā vandatī’ti. | 'Vakkali, venerable sir, the bhikkhu who is afflicted, suffering, gravely ill, pays homage with his head at the Blessed One's feet.' | 『尊者，比丘婆迦梨，身患、苦惱、重病，以頭禮世尊足。』 |
| Evañca vadetha: | And say this: | 並作是言： |
| ‘sādhu kira, bhante, bhagavā yena vakkali bhikkhu tenupasaṅkamatu anukampaṁ upādāyā’”ti. | 'It would be good, venerable sir, if the Blessed One would approach the bhikkhu Vakkali out of compassion.'" | 『善哉，尊者，若世尊能出於慈悲，詣比丘婆迦梨所。』」 |
| “Evamāvuso”ti kho te bhikkhū āyasmato vakkalissa paṭissutvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: | "Yes, friend," those bhikkhus replied to Venerable Vakkali. They approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. Sitting to one side, those bhikkhus said to the Blessed One: | 「唯然，友。」彼諸比丘應諾尊者婆迦梨。彼等詣世尊所；至已，禮敬世尊，坐於一面。坐於一面，彼諸比丘白世尊言： |
| “vakkali, bhante, bhikkhu ābādhiko dukkhito bāḷhagilāno, so bhagavato pāde sirasā vandati; | "Vakkali, venerable sir, the bhikkhu who is afflicted, suffering, gravely ill, pays homage with his head at the Blessed One's feet; | 「尊者，比丘婆迦梨，身患、苦惱、重病，以頭禮世尊足； |
| evañca pana vadeti: | and he says this: | 彼作是言： |
| ‘sādhu kira, bhante, bhagavā yena vakkali bhikkhu tenupasaṅkamatu anukampaṁ upādāyā’”ti. | 'It would be good, venerable sir, if the Blessed One would approach the bhikkhu Vakkali out of compassion.'" | 『善哉，尊者，若世尊能出於慈悲，詣比丘婆迦梨所。』」 |
| Adhivāsesi bhagavā tuṇhībhāvena. | The Blessed One consented by silence. | 世尊以默然許之。 |
| Atha kho bhagavā nivāsetvā pattacīvaramādāya yenāyasmā vakkali tenupasaṅkami. | Then the Blessed One, having dressed and taken his bowl and robe, approached Venerable Vakkali. | 時，世尊著衣持鉢，詣尊者婆迦梨所。 |
| Addasā kho āyasmā vakkali bhagavantaṁ dūratova āgacchantaṁ. Disvāna mañcake samadhosi. | Venerable Vakkali saw the Blessed One coming from afar. Having seen him, he stirred on his couch. | 尊者婆迦梨遙見世尊來。見已，於臥榻上動身。 |
| Atha kho bhagavā āyasmantaṁ vakkaliṁ etadavoca: | Then the Blessed One said to Venerable Vakkali: | 時，世尊告尊者婆迦梨言： |
| “alaṁ, vakkali, mā tvaṁ mañcake samadhosi. | "Enough, Vakkali, do not stir on your couch. | 「止，婆迦梨，莫動汝臥榻。 |
| Santimāni āsanāni paññattāni; tatthāhaṁ nisīdissāmī”ti. | There are seats prepared; I will sit there." | 有座已備；我將坐彼。」 |
| Nisīdi bhagavā paññatte āsane. Nisajja kho bhagavā āyasmantaṁ vakkaliṁ etadavoca: | The Blessed One sat on the prepared seat. Having sat down, the Blessed One said to Venerable Vakkali: | 世尊坐於所設座上。坐已，世尊告尊者婆迦梨言： |
| “kacci te, vakkali, khamanīyaṁ, kacci yāpanīyaṁ, kacci dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṁ paññāyati, no abhikkamo”ti? | I hope you are bearing up, Vakkali, I hope you are getting better, I hope your painful feelings are subsiding and not increasing; that their subsiding is apparent, not their increase? | 願汝能忍受，婆迦梨，願汝能好轉，願汝痛苦之感受減退而不增；其減退明顯，而非其增加？ |
| “Na me, bhante, khamanīyaṁ, na yāpanīyaṁ; bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo”ti. | I am not bearing up, venerable sir, I am not getting better; strong painful feelings are increasing, not subsiding; their increase is apparent, not their subsiding. | 我不能忍受，尊者，我不能好轉；強烈痛苦之感受增加，而非減退；其增加明顯，而非其減退。 |
| “Kacci te, vakkali, na kiñci kukkuccaṁ, na koci vippaṭisāro”ti? | I hope, Vakkali, that you have no remorse, no regret? | 願汝，婆迦梨，無悔，無憾？ |
| “Taggha me, bhante, anappakaṁ kukkuccaṁ, anappako vippaṭisāro”ti. | Indeed, venerable sir, I have no small amount of remorse, no small amount of regret. | 實然，尊者，我非無少悔，非無少憾。 |
| “Kacci pana taṁ, vakkali, attā sīlato na upavadatī”ti? | I hope, Vakkali, that you do not blame yourself regarding virtue? | 願汝，婆迦梨，於戒行上不自責？ |
| “Na kho maṁ, bhante, attā sīlato upavadatī”ti. | I do not blame myself regarding virtue, venerable sir. | 我於戒行上不自責，尊者。 |
| “No ce kira taṁ, vakkali, attā sīlato upavadati; atha kiñca te kukkuccaṁ ko ca vippaṭisāro”ti? | If you do not blame yourself regarding virtue, Vakkali, then what is your remorse, what is your regret? | 若汝於戒行上不自責，婆迦梨，然汝何悔，何憾？ |
| “Cirapaṭikāhaṁ, bhante, bhagavantaṁ dassanāya upasaṅkamitukāmo, natthi ca me kāyasmiṁ tāvatikā balamattā, yāvatāhaṁ bhagavantaṁ dassanāya upasaṅkameyyan”ti. | For a long time, venerable sir, I have wanted to approach the Blessed One to see him, but I do not have enough strength in my body to approach the Blessed One for the sight of him. | 長久以來，尊者，我欲詣世尊所見之，然我身無足夠力量詣世尊所見之。 |
| “Alaṁ, vakkali, kiṁ te iminā pūtikāyena diṭṭhena? | "Enough, Vakkali, what is the use of seeing this foul body? | 「止，婆迦梨，見此臭穢之身何用？ |
| Yo kho, vakkali, dhammaṁ passati so maṁ passati; | One who sees the Dhamma, Vakkali, sees me; | 婆迦梨，見法者，即見我； |
| yo maṁ passati so dhammaṁ passati. | one who sees me sees the Dhamma. | 見我者，即見法。 |
| Dhammañhi, vakkali, passanto maṁ passati; | Seeing the Dhamma, Vakkali, one sees me; | 婆迦梨，見法者，即見我； |
| maṁ passanto dhammaṁ passati. | seeing me, one sees the Dhamma. | 見我者，即見法。 |
| Taṁ kiṁ maññasi, vakkali, | What do you think, Vakkali: | 汝意云何，婆迦梨： |
| rūpaṁ niccaṁ vā aniccaṁ vā”ti? | Is form permanent or impermanent?" | 色為常或無常？」 |
| “Aniccaṁ, bhante”. | Impermanent, venerable sir. | 無常，尊者。 |
| “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? | What is impermanent, is it suffering or happiness? | 無常者，是苦是樂？ |
| “Dukkhaṁ, bhante”. | Suffering, venerable sir. | 苦，尊者。 |
| “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: | "What is impermanent, suffering, subject to change, is it fitting to regard it thus: | 「無常、苦、變易法，可如是觀否： |
| ‘etaṁ mama, esohamasmi, eso me attā’”ti? | 'This is mine, this I am, this is my self'?" | 『此是我所，此是我，此是我之我』？」 |
| “No hetaṁ, bhante”. | No, venerable sir. | 不也，尊者。 |
| “Vedanā … | "Feeling... | 「受… |
| saññā … | perception... | 想… |
| saṅkhārā … | volitional formations... | 行… |
| viññāṇaṁ niccaṁ vā aniccaṁ vā”ti? | Is consciousness permanent or impermanent?" | 識為常或無常？」 |
| “Aniccaṁ, bhante” …pe… | "Impermanent, venerable sir"... | 「無常，尊者」… |
| eso me attāti? | this is my self?" | 此是我之我？」 |
| “No hetaṁ, bhante”. | No, venerable sir. | 不也，尊者。 |
| “Tasmātiha …pe… | "Therefore here... | 「是故於此… |
| evaṁ passaṁ …pe… | Seeing thus... | 見如是… |
| nāparaṁ itthattāyāti pajānātī”ti. | one understands: 'There is no more of this state of being.'" | 人知：『不受後有。』」 |
| Atha kho bhagavā āyasmantaṁ vakkaliṁ iminā ovādena ovaditvā uṭṭhāyāsanā yena gijjhakūṭo pabbato tena pakkāmi. | Then the Blessed One, having instructed Venerable Vakkali with this instruction, rose from his seat and departed for Vulture Peak Mountain. | 時，世尊以此教誨尊者婆迦梨後，從座起，往靈鷲山而去。 |
| Atha kho āyasmā vakkali acirapakkantassa bhagavato upaṭṭhāke āmantesi: | Then, not long after the Blessed One had departed, Venerable Vakkali addressed his attendants: | 時，世尊離去不久，尊者婆迦梨告其侍者言： |
| “etha maṁ, āvuso, mañcakaṁ āropetvā yena isigilipassaṁ kāḷasilā tenupasaṅkamatha. | "Come, friends, carry me on a stretcher and approach the Black Rock on the slope of Isigili. | 「來，友等，以擔架抬我至伊西基利山坡之黑石。 |
| Kathañhi nāma mādiso antaraghare kālaṁ kattabbaṁ maññeyyā”ti? | How could one like me think to die indoors?" | 如我者，豈能思於室內死？」 |
| “Evamāvuso”ti kho te bhikkhū āyasmato vakkalissa paṭissutvā āyasmantaṁ vakkaliṁ mañcakaṁ āropetvā yena isigilipassaṁ kāḷasilā tenupasaṅkamiṁsu. | "Yes, friend," those bhikkhus replied to Venerable Vakkali. They carried Venerable Vakkali on a stretcher and approached the Black Rock on the slope of Isigili. | 「唯然，友。」彼諸比丘應諾尊者婆迦梨。彼等以擔架抬尊者婆迦梨至伊西基利山坡之黑石。 |
| Atha kho bhagavā tañca rattiṁ tañca divāvasesaṁ gijjhakūṭe pabbate vihāsi. | Then the Blessed One spent that night and the remainder of the day on Vulture Peak Mountain. | 時，世尊於靈鷲山度過彼夜及餘日。 |
| Atha kho dve devatāyo abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ gijjhakūṭaṁ obhāsetvā yena bhagavā tenupasaṅkamiṁsu …pe… ekamantaṁ aṭṭhaṁsu. | Then two deities, when the night was well advanced, with surpassing beauty, illuminating the entire Vulture Peak, approached the Blessed One... and stood to one side. | 時，二天神，夜已深，以超絕之美，照亮全靈鷲山，詣世尊所…立於一面。 |
| Ekamantaṁ ṭhitā kho ekā devatā bhagavantaṁ etadavoca: | Standing to one side, one deity said to the Blessed One: | 立於一面，一天神白世尊言： |
| “vakkali, bhante, bhikkhu vimokkhāya cetetī”ti. | Vakkali, venerable sir, the bhikkhu is intent on liberation. | 尊者，比丘婆迦梨志求解脫。 |
| Aparā devatā bhagavantaṁ etadavoca: | The other deity said to the Blessed One: | 另一天神白世尊言： |
| “so hi nūna, bhante, suvimutto vimuccissatī”ti. | Indeed, venerable sir, he will be well liberated when he is liberated. | 實然，尊者，彼解脫時將善解脫。 |
| Idamavocuṁ tā devatāyo. | This is what those deities said. | 此為彼諸天神所說。 |
| Idaṁ vatvā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyiṁsu. | Having said this, they paid homage to the Blessed One, circumambulated him, and vanished right there. | 說此已，彼等禮敬世尊，繞行已，即於彼處消失。 |
| Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi: | Then, when that night had passed, the Blessed One addressed the bhikkhus: | 時，彼夜過後，世尊告諸比丘言： |
| “etha tumhe, bhikkhave, yena vakkali bhikkhu tenupasaṅkamatha; upasaṅkamitvā vakkaliṁ bhikkhuṁ evaṁ vadetha: | "Come, bhikkhus, approach the bhikkhu Vakkali; having approached, say to the bhikkhu Vakkali: | 「來，諸比丘，詣比丘婆迦梨所；至已，告比丘婆迦梨言： |
| ‘Suṇāvuso tvaṁ, vakkali, bhagavato vacanaṁ dvinnañca devatānaṁ. | 'Listen, friend Vakkali, to the word of the Blessed One and of two deities. | 『友婆迦梨，聽世尊及二天神之言。 |
| Imaṁ, āvuso, rattiṁ dve devatāyo abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ gijjhakūṭaṁ obhāsetvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. | This night, friend, two deities, when the night was well advanced, with surpassing beauty, illuminating the entire Vulture Peak, approached the Blessed One; having approached, they paid homage to the Blessed One and stood to one side. | 友，此夜，二天神，夜已深，以超絕之美，照亮全靈鷲山，詣世尊所；至已，禮敬世尊，立於一面。 |
| Ekamantaṁ ṭhitā kho, āvuso, ekā devatā bhagavantaṁ etadavoca— | Standing to one side, friend, one deity said to the Blessed One— | 友，立於一面，一天神白世尊言— |
| vakkali, bhante, bhikkhu vimokkhāya cetetīti. | Vakkali, venerable sir, the bhikkhu is intent on liberation. | 尊者，比丘婆迦梨志求解脫。 |
| Aparā devatā bhagavantaṁ etadavoca— | The other deity said to the Blessed One— | 另一天神白世尊言— |
| so hi nūna, bhante, suvimutto vimuccissatīti. | Indeed, venerable sir, he will be well liberated when he is liberated. | 實然，尊者，彼解脫時將善解脫。 |
| Bhagavā ca taṁ, āvuso vakkali, evamāha— | And the Blessed One says to you, friend Vakkali— | 且世尊告汝，友婆迦梨— |
| mā bhāyi, vakkali; | Do not fear, Vakkali; | 莫懼，婆迦梨； |
| mā bhāyi, vakkali. | do not fear, Vakkali. | 莫懼，婆迦梨。 |
| Apāpakaṁ te maraṇaṁ bhavissati, apāpikā kālakiriyā’”ti. | Your death will be blameless, your dying blameless.'" | 汝死將無過，汝臨終無過。』」 |
| “Evaṁ, bhante”ti kho te bhikkhū bhagavato paṭissutvā yenāyasmā vakkali tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ vakkaliṁ etadavocuṁ: | "Yes, venerable sir," those bhikkhus replied to the Blessed One. They approached Venerable Vakkali; having approached, they said to Venerable Vakkali: | 「唯然，尊者。」彼諸比丘應諾世尊。彼等詣尊者婆迦梨所；至已，白尊者婆迦梨言： |
| “suṇāvuso vakkali, bhagavato vacanaṁ dvinnañca devatānan”ti. | Listen, friend Vakkali, to the word of the Blessed One and of two deities. | 友婆迦梨，聽世尊及二天神之言。 |
| Atha kho āyasmā vakkali upaṭṭhāke āmantesi: | Then Venerable Vakkali addressed his attendants: | 時，尊者婆迦梨告其侍者言： |
| “etha maṁ, āvuso, mañcakā oropetha. | "Come, friends, help me down from the stretcher. | 「來，友等，助我下擔架。 |
| Kathañhi nāma mādiso ucce āsane nisīditvā tassa bhagavato sāsanaṁ sotabbaṁ maññeyyā”ti. | How could one like me think to listen to the Teacher's message while sitting on a high seat?" | 如我者，豈能思坐於高座聽師尊之信？」 |
| “Evamāvuso”ti kho te bhikkhū āyasmato vakkalissa paṭissutvā āyasmantaṁ vakkaliṁ mañcakā oropesuṁ. | "Yes, friend," those bhikkhus replied to Venerable Vakkali. They helped Venerable Vakkali down from the stretcher. | 「唯然，友。」彼諸比丘應諾尊者婆迦梨。彼等助尊者婆迦梨下擔架。 |
| “Imaṁ, āvuso, rattiṁ dve devatāyo abhikkantāya rattiyā …pe… ekamantaṁ aṭṭhaṁsu. | "This night, friend, two deities, when the night was well advanced... stood to one side. | 「友，此夜，二天神，夜已深…立於一面。 |
| Ekamantaṁ ṭhitā kho, āvuso, ekā devatā bhagavantaṁ etadavoca: | Standing to one side, friend, one deity said to the Blessed One: | 友，立于一面，一天神白世尊言： |
| ‘vakkali, bhante, bhikkhu vimokkhāya cetetī’ti. | 'Vakkali, venerable sir, the bhikkhu is intent on liberation.' | 『尊者，比丘婆迦梨志求解脫。』 |
| Aparā devatā bhagavantaṁ etadavoca: | The other deity said to the Blessed One: | 另一天神白世尊言： |
| ‘so hi nūna, bhante, suvimutto vimuccissatī’ti. | 'Indeed, venerable sir, he will be well liberated when he is liberated.' | 『實然，尊者，彼解脫時將善解脫。』 |
| Bhagavā ca taṁ, āvuso vakkali, evamāha: | And the Blessed One says to you, friend Vakkali: | 且世尊告汝，友婆迦梨： |
| ‘mā bhāyi, vakkali; | 'Do not fear, Vakkali; | 『莫懼，婆迦梨； |
| mā bhāyi, vakkali. | do not fear, Vakkali. | 莫懼，婆迦梨。 |
| Apāpakaṁ te maraṇaṁ bhavissati, apāpikā kālakiriyā’”ti. | Your death will be blameless, your dying blameless.'" | 汝死將無過，汝臨終無過。』」 |
| “Tena hāvuso, mama vacanena bhagavato pāde sirasā vandatha: | "Then, friends, pay homage with your heads at the Blessed One's feet in my name: | 「然則，友等，以汝等之頭，代我禮世尊足： |
| ‘vakkali, bhante, bhikkhu ābādhiko dukkhito bāḷhagilāno. | 'Vakkali, venerable sir, the bhikkhu who is afflicted, suffering, gravely ill, | 『尊者，比丘婆迦梨，身患、苦惱、重病， |
| So bhagavato pāde sirasā vandatī’ti. | pays homage with his head at the Blessed One's feet.' | 以頭禮世尊足。』 |
| Evañca vadetha: | And say this: | 並作是言： |
| ‘rūpaṁ aniccaṁ. | 'Form is impermanent. | 『色是無常。 |
| Tāhaṁ, bhante, na kaṅkhāmi. | I have no doubt about this, venerable sir. | 尊者，我於此無疑。 |
| Yadaniccaṁ taṁ dukkhanti na vicikicchāmi. | That what is impermanent is suffering—I have no uncertainty about this. | 無常者是苦—我於此無不確定。 |
| Yadaniccaṁ dukkhaṁ vipariṇāmadhammaṁ, natthi me tattha chando vā rāgo vā pemaṁ vāti na vicikicchāmi. | That what is impermanent, suffering, subject to change—I have no desire, lust, or affection for it—I have no uncertainty about this. | 無常、苦、變易法—我於彼無欲、無貪、無愛—我於此無不確定。 |
| Vedanā aniccā. | Feeling is impermanent. | 受是無常。 |
| Tāhaṁ, bhante, na kaṅkhāmi. | I have no doubt about this, venerable sir. | 尊者，我於此無疑。 |
| Yadaniccaṁ taṁ dukkhanti na vicikicchāmi. | That what is impermanent is suffering—I have no uncertainty about this. | 無常者是苦—我於此無不確定。 |
| Yadaniccaṁ dukkhaṁ vipariṇāmadhammaṁ, natthi me tattha chando vā rāgo vā pemaṁ vāti na vicikicchāmi. | That what is impermanent, suffering, subject to change—I have no desire, lust, or affection for it—I have no uncertainty about this. | 無常、苦、變易法—我於彼無欲、無貪、無愛—我於此無不確定。 |
| Saññā … | Perception... | 想… |
| saṅkhārā aniccā. | Volitional formations are impermanent. | 行是無常。 |
| Tāhaṁ, bhante, na kaṅkhāmi. | I have no doubt about this, venerable sir. | 尊者，我於此無疑。 |
| Yadaniccaṁ taṁ dukkhanti na vicikicchāmi. | That what is impermanent is suffering—I have no uncertainty about this. | 無常者是苦—我於此無不確定。 |
| Yadaniccaṁ dukkhaṁ vipariṇāmadhammaṁ, natthi me tattha chando vā rāgo vā pemaṁ vāti na vicikicchāmi. | That what is impermanent, suffering, subject to change—I have no desire, lust, or affection for it—I have no uncertainty about this. | 無常、苦、變易法—我於彼無欲、無貪、無愛—我於此無不確定。 |
| Viññāṇaṁ aniccaṁ. | Consciousness is impermanent. | 識是無常。 |
| Tāhaṁ, bhante, na kaṅkhāmi. | I have no doubt about this, venerable sir. | 尊者，我於此無疑。 |
| Yadaniccaṁ taṁ dukkhanti na vicikicchāmi. | That what is impermanent is suffering—I have no uncertainty about this. | 無常者是苦—我於此無不確定。 |
| Yadaniccaṁ dukkhaṁ vipariṇāmadhammaṁ, natthi me tattha chando vā rāgo vā pemaṁ vāti na vicikicchāmī’”ti. | That what is impermanent, suffering, subject to change—I have no desire, lust, or affection for it—I have no uncertainty about this.'" | 無常、苦、變易法—我於彼無欲、無貪、無愛—我於此無不確定。』」 |
| “Evamāvuso”ti kho te bhikkhū āyasmato vakkalissa paṭissutvā pakkamiṁsu. | "Yes, friend," those bhikkhus replied to Venerable Vakkali and departed. | 「唯然，友。」彼諸比丘應諾尊者婆迦梨，離去。 |
| Atha kho āyasmā vakkali acirapakkantesu tesu bhikkhūsu satthaṁ āharesi. | Then, not long after those bhikkhus had departed, Venerable Vakkali took up a knife. | 時，彼諸比丘離去不久，尊者婆迦梨執刀。 |
| Atha kho te bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: | Then those bhikkhus approached the Blessed One; having approached, they sat down to one side. Sitting to one side, those bhikkhus said to the Blessed One: | 時，彼諸比丘詣世尊所；至已，坐於一面。坐於一面，彼諸比丘白世尊言： |
| “vakkali, bhante, bhikkhu ābādhiko dukkhito bāḷhagilāno; | "Vakkali, venerable sir, the bhikkhu who is afflicted, suffering, gravely ill, | 「尊者，比丘婆迦梨，身患、苦惱、重病， |
| so bhagavato pāde sirasā vandati; | pays homage with his head at the Blessed One's feet; | 以頭禮世尊足； |
| evañca vadeti: | and he says this: | 彼作是言： |
| ‘rūpaṁ aniccaṁ. | 'Form is impermanent. | 『色是無常。 |
| Tāhaṁ, bhante, na kaṅkhāmi. | I have no doubt about this, venerable sir. | 尊者，我於此無疑。 |
| Yadaniccaṁ taṁ dukkhanti na vicikicchāmi. | That what is impermanent is suffering—I have no uncertainty about this. | 無常者是苦—我於此無不確定。 |
| Yadaniccaṁ dukkhaṁ vipariṇāmadhammaṁ, natthi me tattha chando vā rāgo vā pemaṁ vāti na vicikicchāmi. | That what is impermanent, suffering, subject to change—I have no desire, lust, or affection for it—I have no uncertainty about this. | 無常、苦、變易法—我於彼無欲、無貪、無愛—我於此無不確定。 |
| Vedanā … | Feeling... | 受… |
| saññā … | perception... | 想… |
| saṅkhārā … | volitional formations... | 行… |
| viññāṇaṁ aniccaṁ. | consciousness is impermanent. | 識是無常。 |
| Tāhaṁ, bhante, na kaṅkhāmi. | I have no doubt about this, venerable sir. | 尊者，我於此無疑。 |
| Yadaniccaṁ taṁ dukkhanti na vicikicchāmi. | That what is impermanent is suffering—I have no uncertainty about this. | 無常者是苦—我於此無不確定。 |
| Yadaniccaṁ dukkhaṁ vipariṇāmadhammaṁ, natthi me tattha chando vā rāgo vā pemaṁ vāti na vicikicchāmī’”ti. | That what is impermanent, suffering, subject to change—I have no desire, lust, or affection for it—I have no uncertainty about this.'" | 無常、苦、變易法—我於彼無欲、無貪、無愛—我於此無不確定。』」 |
| Atha kho bhagavā bhikkhū āmantesi: | Then the Blessed One addressed the bhikkhus: | 時，世尊告諸比丘言： |
| “āyāma, bhikkhave, yena isigilipassaṁ kāḷasilā tenupasaṅkamissāma; | "Come, bhikkhus, let us approach the Black Rock on the slope of Isigili, | 「來，諸比丘，我等往伊西基利山坡之黑石， |
| yattha vakkalinā kulaputtena satthamāharitan”ti. | where the clansman Vakkali has taken up the knife." | 彼處善男子婆迦梨已執刀。」 |
| “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. | "Yes, venerable sir," those bhikkhus replied to the Blessed One. | 「唯然，尊者。」彼諸比丘應諾世尊。 |
| Atha kho bhagavā sambahulehi bhikkhūhi saddhiṁ yena isigilipassaṁ kāḷasilā tenupasaṅkami. | Then the Blessed One, together with several bhikkhus, approached the Black Rock on the slope of Isigili. | 時，世尊與數比丘，詣伊西基利山坡之黑石。 |
| Addasā kho bhagavā āyasmantaṁ vakkaliṁ dūratova mañcake vivattakkhandhaṁ semānaṁ. | The Blessed One saw Venerable Vakkali from afar lying on the stretcher with his shoulders turned. | 世尊遙見尊者婆迦梨臥於擔架上，肩已轉。 |
| Tena kho pana samayena dhūmāyitattaṁ timirāyitattaṁ gacchateva purimaṁ disaṁ, gacchati pacchimaṁ disaṁ, gacchati uttaraṁ disaṁ, gacchati dakkhiṇaṁ disaṁ, gacchati uddhaṁ disaṁ, gacchati adho disaṁ, gacchati anudisaṁ. | Now on that occasion a smoky, murky darkness was moving toward the east, moving toward the west, moving toward the north, moving toward the south, moving upward, moving downward, moving toward the intermediate directions. | 爾時，一團煙霧，昏暗，正向東移動，向西移動，向北移動，向南移動，向上移動，向下移動，向中間方向移動。 |
| Atha kho bhagavā bhikkhū āmantesi: | Then the Blessed One addressed the bhikkhus: | 時，世尊告諸比丘言： |
| “passatha no tumhe, bhikkhave, etaṁ dhūmāyitattaṁ timirāyitattaṁ gacchateva purimaṁ disaṁ …pe… gacchati anudisan”ti. | Do you see, bhikkhus, that smoky, murky darkness moving toward the east... moving toward the intermediate directions? | 諸比丘，汝見彼煙霧，昏暗，向東移動…向中間方向移動否？ |
| “Evaṁ, bhante”. | Yes, venerable sir. | 唯然，尊者。 |
| “Eso kho, bhikkhave, māro pāpimā vakkalissa kulaputtassa viññāṇaṁ samanvesati: | "That, bhikkhus, is Māra the Evil One searching for the consciousness of the clansman Vakkali: | 「諸比丘，彼乃惡魔波旬，尋覓善男子婆迦梨之識： |
| ‘kattha vakkalissa kulaputtassa viññāṇaṁ patiṭṭhitan’ti? | 'Where is the consciousness of the clansman Vakkali established?' | 『善男子婆迦梨之識安住何處？』 |
| Appatiṭṭhitena ca, bhikkhave, viññāṇena vakkali kulaputto parinibbuto”ti. | But, bhikkhus, with unestablished consciousness, the clansman Vakkali has attained final Nibbāna." | 然，諸比丘，善男子婆迦梨以無所住之識，已證得最終涅槃。」 |
22.88 - SN 22.88 Assaji
| --- SN22.88 - Assajisutta --- | --- SN22.88 - Assaji Discourse --- | --- SN22.88 - Assaji Discourse --- |
| Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. | At one time the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground. | 一時，世尊住於王舍城竹林迦蘭陀園。 |
| Tena kho pana samayena āyasmā assaji kassapakārāme viharati ābādhiko dukkhito bāḷhagilāno. | Now on that occasion Venerable Assaji was dwelling at the Kassapa Park, afflicted, suffering, gravely ill. | 爾時，尊者阿說示住於迦葉園，身患、苦惱、重病。 |
| Atha kho āyasmā assaji upaṭṭhāke āmantesi: | Then Venerable Assaji addressed his attendants: | 時，尊者阿說示告其侍者言： |
| “etha tumhe, āvuso, yena bhagavā tenupasaṅkamatha; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandatha: | "Come, friends, approach the Blessed One; having approached, pay homage with your heads at the Blessed One's feet in my name: | 「來，友等，詣世尊所；至已，以汝等之頭，代我禮世尊足： |
| ‘assaji, bhante, bhikkhu ābādhiko dukkhito bāḷhagilāno. | 'Assaji, venerable sir, the bhikkhu who is afflicted, suffering, gravely ill, | 『尊者，比丘阿說示，身患、苦惱、重病， |
| So bhagavato pāde sirasā vandatī’ti. | pays homage with his head at the Blessed One's feet.' | 以頭禮世尊足。』 |
| Evañca vadetha: | And say this: | 並作是言： |
| ‘sādhu kira, bhante, bhagavā yena assaji bhikkhu tenupasaṅkamatu anukampaṁ upādāyā’”ti. | 'It would be good, venerable sir, if the Blessed One would approach the bhikkhu Assaji out of compassion.'" | 『善哉，尊者，若世尊能出於慈悲，詣比丘阿說示所。』」 |
| “Evamāvuso”ti kho te bhikkhū āyasmato assajissa paṭissutvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: | "Yes, friend," those bhikkhus replied to Venerable Assaji. They approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. Sitting to one side, those bhikkhus said to the Blessed One: | 「唯然，友。」彼諸比丘應諾尊者阿說示。彼等詣世尊所；至已，禮敬世尊，坐於一面。坐於一面，彼諸比丘白世尊言： |
| “assaji, bhante, bhikkhu ābādhiko …pe… | "Assaji, venerable sir, the bhikkhu who is afflicted... | 「尊者，比丘阿說示，身患… |
| sādhu kira, bhante, bhagavā yena assaji bhikkhu tenupasaṅkamatu anukampaṁ upādāyā”ti. | It would be good, venerable sir, if the Blessed One would approach the bhikkhu Assaji out of compassion." | 善哉，尊者，若世尊能出於慈悲，詣比丘阿說示所。」 |
| Adhivāsesi bhagavā tuṇhībhāvena. | The Blessed One consented by silence. | 世尊以默然許之。 |
| Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā assaji tenupasaṅkami. | Then in the evening, the Blessed One emerged from seclusion and approached Venerable Assaji. | 時，世尊於晡時，從宴坐起，詣尊者阿說示所。 |
| Addasā kho āyasmā assaji bhagavantaṁ dūratova āgacchantaṁ. | Venerable Assaji saw the Blessed One coming from afar. | 尊者阿說示遙見世尊來。 |
| Disvāna mañcake samadhosi. | Having seen him, he stirred on his couch. | 見已，於臥榻上動身。 |
| Atha kho bhagavā āyasmantaṁ assajiṁ etadavoca: | Then the Blessed One said to Venerable Assaji: | 時，世尊告尊者阿說示言： |
| “alaṁ, assaji, mā tvaṁ mañcake samadhosi. | "Enough, Assaji, do not stir on your couch. | 「止，阿說示，莫動汝臥榻。 |
| Santimāni āsanāni paññattāni, tatthāhaṁ nisīdissāmī”ti. | There are seats prepared; I will sit there." | 有座已備；我將坐彼。」 |
| Nisīdi bhagavā paññatte āsane. Nisajja kho bhagavā āyasmantaṁ assajiṁ etadavoca: | The Blessed One sat on the prepared seat. Having sat down, the Blessed One said to Venerable Assaji: | 世尊坐於所設座上。坐已，世尊告尊者阿說示言： |
| “kacci te, assaji, khamanīyaṁ, kacci yāpanīyaṁ …pe… paṭikkamosānaṁ paññāyati no abhikkamo”ti? | I hope you are bearing up, Assaji, I hope you are getting better... that their subsiding is apparent, not their increase? | 願汝能忍受，阿說示，願汝能好轉…其減退明顯，而非其增加？ |
| “Na me, bhante, khamanīyaṁ …pe… abhikkamosānaṁ paññāyati no paṭikkamo”ti. | I am not bearing up, venerable sir... their increase is apparent, not their subsiding. | 我不能忍受，尊者…其增加明顯，而非其減退。 |
| “Kacci te, assaji, na kiñci kukkuccaṁ na koci vippaṭisāro”ti? | I hope, Assaji, that you have no remorse, no regret? | 願汝，阿說示，無悔，無憾？ |
| “Taggha me, bhante, anappakaṁ kukkuccaṁ anappako vippaṭisāro”ti. | Indeed, venerable sir, I have no small amount of remorse, no small amount of regret. | 實然，尊者，我非無少悔，非無少憾。 |
| “Kacci pana taṁ, assaji, attā sīlato na upavadatī”ti? | I hope, Assaji, that you do not blame yourself regarding virtue? | 願汝，阿說示，於戒行上不自責？ |
| “Na kho maṁ, bhante, attā sīlato upavadatī”ti. | I do not blame myself regarding virtue, venerable sir. | 我於戒行上不自責，尊者。 |
| “No ce kira taṁ, assaji, attā sīlato upavadati, atha kiñca te kukkuccaṁ ko ca vippaṭisāro”ti? | If you do not blame yourself regarding virtue, Assaji, then what is your remorse, what is your regret? | 若汝於戒行上不自責，阿說示，然汝何悔，何憾？ |
| “Pubbe khvāhaṁ, bhante, gelaññe passambhetvā passambhetvā kāyasaṅkhāre viharāmi, sohaṁ samādhiṁ nappaṭilabhāmi. | "Previously, venerable sir, I would dwell calming and calming again bodily formations during illness, but now I do not attain concentration. | 「昔，尊者，我於病中，常安止身行，復安止之，然今不得定。 |
| Tassa mayhaṁ, bhante, taṁ samādhiṁ appaṭilabhato evaṁ hoti: | When I do not attain that concentration, venerable sir, it occurs to me: | 尊者，當我不得彼定，我作是念： |
| ‘no cassāhaṁ parihāyāmī’”ti. | 'Am I perhaps falling away?'" | 『我或退轉耶？』」 |
| “Ye te, assaji, samaṇabrāhmaṇā samādhisārakā samādhisāmaññā tesaṁ taṁ samādhiṁ appaṭilabhataṁ evaṁ hoti: | "Those recluses and brahmins, Assaji, who take concentration as the essence, who regard concentration as supreme—when they do not attain that concentration, it occurs to them: | 「阿說示，彼沙門、婆羅門，以定為精髓，以定為最上者—當彼等不得彼定，彼等作是念： |
| ‘no cassu mayaṁ parihāyāmā’ti. | 'Are we perhaps falling away?' | 『我等或退轉耶？』 |
| Taṁ kiṁ maññasi, assaji, | What do you think, Assaji: | 汝意云何，阿說示： |
| rūpaṁ niccaṁ vā aniccaṁ vā”ti? | Is form permanent or impermanent?" | 色為常或無常？」 |
| “Aniccaṁ, bhante” …pe… | "Impermanent, venerable sir"... | 「無常，尊者」… |
| viññāṇaṁ …pe… | consciousness... | 識… |
| “tasmātiha …pe… | "Therefore here... | 「是故於此… |
| evaṁ passaṁ …pe… | Seeing thus... | 見如是… |
| nāparaṁ itthattāyāti pajānātīti. | one understands: 'There is no more of this state of being.' | 人知：『不受後有。』 |
| So sukhañce vedanaṁ vedayati, sā ‘aniccā’ti pajānāti. ‘Anajjhositā’ti pajānāti. ‘Anabhinanditā’ti pajānāti. | If he feels a pleasant feeling, he understands: 'It is impermanent.' He understands: 'It is not clung to.' He understands: 'It is not delighted in.' | 若彼感樂受，彼知：『此無常。』彼知：『此不執取。』彼知：『此不喜樂。』 |
| Dukkhañce vedanaṁ vedayati, sā ‘aniccā’ti pajānāti. ‘Anajjhositā’ti pajānāti. ‘Anabhinanditā’ti pajānāti. | If he feels a painful feeling, he understands: 'It is impermanent.' He understands: 'It is not clung to.' He understands: 'It is not delighted in.' | 若彼感苦受，彼知：『此無常。』彼知：『此不執取。』彼知：『此不喜樂。』 |
| Adukkhamasukhañce vedanaṁ vedayati, sā ‘aniccā’ti pajānāti …pe… ‘anabhinanditā’ti pajānāti. | If he feels a neither-painful-nor-pleasant feeling, he understands: 'It is impermanent'... 'It is not delighted in.' | 若彼感不苦不樂受，彼知：『此無常』…『此不喜樂。』 |
| So sukhañce vedanaṁ vedayati, visaṁyutto naṁ vedayati; | If he feels a pleasant feeling, he feels it detached; | 若彼感樂受，彼離而感之； |
| dukkhañce vedanaṁ vedayati, visaṁyutto naṁ vedayati; | if he feels a painful feeling, he feels it detached; | 若彼感苦受，彼離而感之； |
| adukkhamasukhañce vedanaṁ vedayati, visaṁyutto naṁ vedayati. | if he feels a neither-painful-nor-pleasant feeling, he feels it detached. | 若彼感不苦不樂受，彼離而感之。 |
| So kāyapariyantikañce vedanaṁ vedayamāno ‘kāyapariyantikaṁ vedanaṁ vedayāmī’ti pajānāti. Jīvitapariyantikañce vedanaṁ vedayamāno ‘jīvitapariyantikaṁ vedanaṁ vedayāmī’ti pajānāti. | When feeling a feeling limited to the body, he understands: 'I am feeling a feeling limited to the body.' When feeling a feeling limited to life, he understands: 'I am feeling a feeling limited to life.' | 當感受限於身之受時，彼知：『我正感受限於身之受。』當感受限於命之受時，彼知：『我正感受限於命之受。』 |
| ‘Kāyassa bhedā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānāti. | He understands: 'With the breakup of the body, at the end of life, all that is felt, not being delighted in, will become cool right here.' | 彼知：『身壞命終，一切所感，不為所樂，將於此處清涼。』 |
| Seyyathāpi, assaji, telañca paṭicca, vaṭṭiñca paṭicca, telappadīpo jhāyeyya; | Just as, Assaji, an oil lamp burns dependent on oil and a wick; | 譬如，阿說示，油燈依油與蕊而燃； |
| tasseva telassa ca vaṭṭiyā ca pariyādānā anāhāro nibbāyeyya. | when that oil and wick are exhausted, being without fuel, it would be extinguished. | 當彼油與蕊盡，無燃料，則滅。 |
| Evameva kho, assaji, bhikkhu kāyapariyantikaṁ vedanaṁ vedayamāno ‘kāyapariyantikaṁ vedanaṁ vedayāmī’ti pajānāti. Jīvitapariyantikaṁ vedanaṁ vedayamāno ‘jīvitapariyantikaṁ vedanaṁ vedayāmī’ti pajānāti. | So too, Assaji, when a bhikkhu feels a feeling limited to the body, he understands: 'I am feeling a feeling limited to the body.' When feeling a feeling limited to life, he understands: 'I am feeling a feeling limited to life.' | 亦復如是，阿說示，當比丘感受限於身之受時，彼知：『我正感受限於身之受。』當感受限於命之受時，彼知：『我正感受限於命之受。』 |
| ‘Kāyassa bhedā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānātī”ti. | He understands: 'With the breakup of the body, at the end of life, all that is felt, not being delighted in, will become cool right here.'" | 彼知：『身壞命終，一切所感，不為所樂，將於此處清涼。』」 |
| Chaṭṭhaṁ. | The sixth. | 第六。 |
22.89 - SN 22.89 Khemaka
| --- SN22.89 - Khemakasutta --- | --- SN22.89 - Khemaka Discourse --- | --- SN22.89 - Khemaka Discourse --- |
| Ekaṁ samayaṁ sambahulā therā bhikkhū kosambiyaṁ viharanti ghositārāme. | At one time several elder bhikkhus were dwelling at Kosambī in Ghosita's Park. | 一時，數長老比丘住於拘睒彌瞿師羅園。 |
| Tena kho pana samayena āyasmā khemako badarikārāme viharati ābādhiko dukkhito bāḷhagilāno. | Now on that occasion Venerable Khemaka was dwelling at the Badari Park, afflicted, suffering, gravely ill. | 爾時，尊者差摩迦住於跋陀羅園，身患、苦惱、重病。 |
| Atha kho therā bhikkhū sāyanhasamayaṁ paṭisallānā vuṭṭhitā āyasmantaṁ dāsakaṁ āmantesuṁ: | Then in the evening, the elder bhikkhus emerged from seclusion and addressed Venerable Dāsaka: | 時，於晡時，彼長老比丘從宴坐起，告尊者陀索迦言： |
| “ehi tvaṁ, āvuso dāsaka, yena khemako bhikkhu tenupasaṅkama; upasaṅkamitvā khemakaṁ bhikkhuṁ evaṁ vadehi: | "Come, friend Dāsaka, approach the bhikkhu Khemaka; having approached, say to the bhikkhu Khemaka: | 「來，友陀索迦，詣比丘差摩迦所；至已，告比丘差摩迦言： |
| ‘therā taṁ, āvuso khemaka, evamāhaṁsu— | 'The elders ask you, friend Khemaka— | 『諸長老問汝，友差摩迦— |
| kacci te, āvuso, khamanīyaṁ, kacci yāpanīyaṁ, kacci dukkhā vedanā paṭikkamanti no abhikkamanti, paṭikkamosānaṁ paññāyati no abhikkamo’”ti? | I hope you are bearing up, friend, I hope you are getting better, I hope your painful feelings are subsiding and not increasing; that their subsiding is apparent, not their increase.'" | 願汝能忍受，友，願汝能好轉，願汝痛苦之感受減退而不增；其減退明顯，而非其增加。』」 |
| “Evamāvuso”ti kho āyasmā dāsako therānaṁ bhikkhūnaṁ paṭissutvā yenāyasmā khemako tenupasaṅkami; upasaṅkamitvā āyasmantaṁ khemakaṁ etadavoca: | "Yes, friends," Venerable Dāsaka replied to the elder bhikkhus. He approached Venerable Khemaka; having approached, he said to Venerable Khemaka: | 「唯然，友等。」尊者陀索迦應諾彼長老比丘。彼詣尊者差摩迦所；至已，白尊者差摩迦言： |
| “therā taṁ, āvuso khemaka, evamāhaṁsu: | "The elders ask you, friend Khemaka: | 「諸長老問汝，友差摩迦： |
| ‘kacci te, āvuso, khamanīyaṁ …pe… no abhikkamo’”ti? | 'I hope you are bearing up, friend... not their increase.'" | 『願汝能忍受，友…非其增加。』」 |
| “Na me, āvuso, khamanīyaṁ na yāpanīyaṁ …pe… abhikkamosānaṁ paññāyati no paṭikkamo”ti. | I am not bearing up, friend, I am not getting better... their increase is apparent, not their subsiding. | 我不能忍受，友，我不能好轉…其增加明顯，而非其減退。 |
| Atha kho āyasmā dāsako yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū etadavoca: | Then Venerable Dāsaka approached the elder bhikkhus; having approached, he said to the elder bhikkhus: | 時，尊者陀索迦詣彼長老比丘所；至已，白彼長老比丘言： |
| “khemako, āvuso, bhikkhu evamāha: | "Khemaka, friends, the bhikkhu says: | 「友等，比丘差摩迦言： |
| ‘na me, āvuso, khamanīyaṁ …pe… abhikkamosānaṁ paññāyati no paṭikkamo’”ti. | 'I am not bearing up, friend... their increase is apparent, not their subsiding.'" | 『我不能忍受，友…其增加明顯，而非其減退。』」 |
| “Ehi tvaṁ, āvuso dāsaka, yena khemako bhikkhu tenupasaṅkama; upasaṅkamitvā khemakaṁ bhikkhuṁ evaṁ vadehi: | "Come, friend Dāsaka, approach the bhikkhu Khemaka; having approached, say to the bhikkhu Khemaka: | 「來，友陀索迦，詣比丘差摩迦所；至已，告比丘差摩迦言： |
| ‘therā taṁ, āvuso khemaka, evamāhaṁsu— | 'The elders ask you, friend Khemaka— | 『諸長老問汝，友差摩迦— |
| pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṁ— | These five aggregates of clinging, friend, have been spoken of by the Blessed One, namely: | 此五取蘊，友，為世尊所說，即： |
| rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. | the form aggregate of clinging, the feeling aggregate of clinging, the perception aggregate of clinging, the volitional formations aggregate of clinging, the consciousness aggregate of clinging. | 色取蘊、受取蘊、想取蘊、行取蘊、識取蘊。 |
| Imesu āyasmā khemako pañcasu upādānakkhandhesu kiñci attaṁ vā attaniyaṁ vā samanupassatī’”ti? | Does Venerable Khemaka regard anything as self or belonging to self in these five aggregates of clinging?'" | 尊者差摩迦於此五取蘊中，視任何者為我或我所否？』」 |
| “Evamāvuso”ti kho āyasmā dāsako therānaṁ bhikkhūnaṁ paṭissutvā yenāyasmā khemako tenupasaṅkami; upasaṅkamitvā …pe… | "Yes, friends," Venerable Dāsaka replied to the elder bhikkhus. He approached Venerable Khemaka; having approached... | 「唯然，友等。」尊者陀索迦應諾彼長老比丘。彼詣尊者差摩迦所；至已… |
| therā taṁ, āvuso khemaka, evamāhaṁsu: | The elders ask you, friend Khemaka: | 諸長老問汝，友差摩迦： |
| “pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṁ— | "These five aggregates of clinging, friend, have been spoken of by the Blessed One, namely: | 「此五取蘊，友，為世尊所說，即： |
| rūpupādānakkhandho …pe… viññāṇupādānakkhandho. | the form aggregate of clinging... the consciousness aggregate of clinging. | 色取蘊…識取蘊。 |
| Imesu āyasmā khemako pañcasu upādānakkhandhesu kiñci attaṁ vā attaniyaṁ vā samanupassatī”ti? | Does Venerable Khemaka regard anything as self or belonging to self in these five aggregates of clinging?" | 尊者差摩迦於此五取蘊中，視任何者為我或我所否？」 |
| “Pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṁ— | "These five aggregates of clinging, friend, have been spoken of by the Blessed One, namely: | 「此五取蘊，友，為世尊所說，即： |
| rūpupādānakkhandho …pe… viññāṇupādānakkhandho. | the form aggregate of clinging... the consciousness aggregate of clinging. | 色取蘊…識取蘊。 |
| Imesu khvāhaṁ, āvuso, pañcasu upādānakkhandhesu na kiñci attaṁ vā attaniyaṁ vā samanupassāmī”ti. | I do not regard anything as self or belonging to self in these five aggregates of clinging, friends." | 我於此五取蘊中，不視任何者為我或我所，友等。」 |
| Atha kho āyasmā dāsako yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū etadavoca: | Then Venerable Dāsaka approached the elder bhikkhus; having approached, he said to the elder bhikkhus: | 時，尊者陀索迦詣彼長老比丘所；至已，白彼長老比丘言： |
| “khemako, āvuso, bhikkhu evamāha: | "Khemaka, friends, the bhikkhu says: | 「友等，比丘差摩迦言： |
| ‘pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṁ— | 'These five aggregates of clinging, friend, have been spoken of by the Blessed One, namely: | 『此五取蘊，友，為世尊所說，即： |
| rūpupādānakkhandho …pe… viññāṇupādānakkhandho. | the form aggregate of clinging... the consciousness aggregate of clinging. | 色取蘊…識取蘊。 |
| Imesu khvāhaṁ, āvuso, pañcasu upādānakkhandhesu na kiñci attaṁ vā attaniyaṁ vā samanupassāmī’”ti. | I do not regard anything as self or belonging to self in these five aggregates of clinging, friends.'" | 我於此五取蘊中，不視任何者為我或我所，友等。』」 |
| “Ehi tvaṁ, āvuso dāsaka, yena khemako bhikkhu tenupasaṅkama; upasaṅkamitvā khemakaṁ bhikkhuṁ evaṁ vadehi: | "Come, friend Dāsaka, approach the bhikkhu Khemaka; having approached, say to the bhikkhu Khemaka: | 「來，友陀索迦，詣比丘差摩迦所；至已，告比丘差摩迦言： |
| ‘therā taṁ, āvuso khemaka, evamāhaṁsu— | 'The elders ask you, friend Khemaka— | 『諸長老問汝，友差摩迦— |
| pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṁ— | These five aggregates of clinging, friend, have been spoken of by the Blessed One, namely: | 此五取蘊，友，為世尊所說，即： |
| rūpupādānakkhandho …pe… viññāṇupādānakkhandho. | the form aggregate of clinging... the consciousness aggregate of clinging. | 色取蘊…識取蘊。 |
| No ce kirāyasmā khemako imesu pañcasu upādānakkhandhesu kiñci attaṁ vā attaniyaṁ vā samanupassati. | If Venerable Khemaka does not regard anything as self or belonging to self in these five aggregates of clinging, | 若尊者差摩迦於此五取蘊中，不視任何者為我或我所， |
| Tenahāyasmā khemako arahaṁ khīṇāsavo’”ti. | then Venerable Khemaka is an arahant with taints destroyed.'" | 則尊者差摩迦是漏盡阿羅漢。』」 |
| “Evamāvuso”ti kho āyasmā dāsako therānaṁ bhikkhūnaṁ paṭissutvā yenāyasmā khemako …pe… | "Yes, friends," Venerable Dāsaka replied to the elder bhikkhus. He approached Venerable Khemaka... | 「唯然，友等。」尊者陀索迦應諾彼長老比丘。彼詣尊者差摩迦所… |
| therā taṁ, āvuso khemaka, evamāhaṁsu: | The elders ask you, friend Khemaka: | 諸長老問汝，友差摩迦： |
| “pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṁ— | "These five aggregates of clinging, friend, have been spoken of by the Blessed One, namely: | 「此五取蘊，友，為世尊所說，即： |
| rūpupādānakkhandho …pe… viññāṇupādānakkhandho; | the form aggregate of clinging... the consciousness aggregate of clinging; | 色取蘊…識取蘊； |
| no ce kirāyasmā khemako imesu pañcasu upādānakkhandhesu kiñci attaṁ vā attaniyaṁ vā samanupassati, tenahāyasmā khemako arahaṁ khīṇāsavo”ti. | if Venerable Khemaka does not regard anything as self or belonging to self in these five aggregates of clinging, then Venerable Khemaka is an arahant with taints destroyed." | 若尊者差摩迦於此五取蘊中，不視任何者為我或我所，則尊者差摩迦是漏盡阿羅漢。」 |
| “Pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṁ— | "These five aggregates of clinging, friend, have been spoken of by the Blessed One, namely: | 「此五取蘊，友，為世尊所說，即： |
| rūpupādānakkhandho …pe… viññāṇupādānakkhandho. | the form aggregate of clinging... the consciousness aggregate of clinging. | 色取蘊…識取蘊。 |
| Imesu khvāhaṁ, āvuso, pañcasu upādānakkhandhesu na kiñci attaṁ vā attaniyaṁ vā samanupassāmi, na camhi arahaṁ khīṇāsavo; | I do not regard anything as self or belonging to self in these five aggregates of clinging, friends, yet I am not an arahant with taints destroyed; | 我於此五取蘊中，不視任何者為我或我所，友等，然我非漏盡阿羅漢； |
| api ca me, āvuso, pañcasu upādānakkhandhesu ‘asmī’ti adhigataṁ, ‘ayamahamasmī’ti na ca samanupassāmī”ti. | but, friends, in the five aggregates of clinging, 'I am' is apprehended by me, yet I do not regard anything as 'This I am.'" | 然，友等，於五取蘊中，『我是』為我所 apprehend，然我不視任何者為『此是我』。」 |
| Atha kho āyasmā dāsako yena therā bhikkhū …pe… | Then Venerable Dāsaka approached the elder bhikkhus... | 時，尊者陀索迦詣彼長老比丘所… |
| there bhikkhū etadavoca: | and said to the elder bhikkhus: | 並白彼長老比丘言： |
| “khemako, āvuso, bhikkhu evamāha— | "Khemaka, friends, the bhikkhu says— | 「友等，比丘差摩迦言— |
| pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṁ— | These five aggregates of clinging, friend, have been spoken of by the Blessed One, namely: | 此五取蘊，友，為世尊所說，即： |
| rūpupādānakkhandho …pe… viññāṇupādānakkhandho. | the form aggregate of clinging... the consciousness aggregate of clinging. | 色取蘊…識取蘊。 |
| Imesu khvāhaṁ, āvuso, pañcasu upādānakkhandhesu na kiñci attaṁ vā attaniyaṁ vā samanupassāmi, na camhi arahaṁ khīṇāsavo; | I do not regard anything as self or belonging to self in these five aggregates of clinging, friends, yet I am not an arahant with taints destroyed; | 我於此五取蘊中，不視任何者為我或我所，友等，然我非漏盡阿羅漢； |
| api ca me, āvuso, pañcasu upādānakkhandhesu ‘asmī’ti adhigataṁ, ‘ayamahamasmī’ti na ca samanupassāmī”ti. | but, friends, in the five aggregates of clinging, 'I am' is apprehended by me, yet I do not regard anything as 'This I am.'" | 然，友等，於五取蘊中，『我是』為我所 apprehend，然我不視任何者為『此是我』。」 |
| “Ehi tvaṁ, āvuso dāsaka, yena khemako bhikkhu tenupasaṅkama; upasaṅkamitvā khemakaṁ bhikkhuṁ evaṁ vadehi: | "Come, friend Dāsaka, approach the bhikkhu Khemaka; having approached, say to the bhikkhu Khemaka: | 「來，友陀索迦，詣比丘差摩迦所；至已，告比丘差摩迦言： |
| ‘therā taṁ, āvuso khemaka, evamāhaṁsu— | 'The elders ask you, friend Khemaka— | 『諸長老問汝，友差摩迦— |
| yametaṁ, āvuso khemaka, asmīti vadesi, kimetaṁ asmīti vadesi? | This 'I am' that you speak of, friend Khemaka, what is this 'I am' that you speak of? | 汝所說之此「我是」，友差摩迦，此「我是」為何物？ |
| Rūpaṁ asmīti vadesi, aññatra rūpā asmīti vadesi, | Do you say 'I am' form, or do you say 'I am' apart from form? | 汝言「我是」色，或汝言「我是」離色？ |
| vedanaṁ … | Feeling... | 受… |
| saññaṁ … | perception... | 想… |
| saṅkhāre … | volitional formations... | 行… |
| viññāṇaṁ asmīti vadesi, aññatra viññāṇā asmīti vadesi. | Do you say 'I am' consciousness, or do you say 'I am' apart from consciousness? | 汝言「我是」識，或汝言「我是」離識？ |
| Yametaṁ, āvuso khemaka, asmīti vadesi. Kimetaṁ asmīti vadesī’”ti? | This 'I am' that you speak of, friend Khemaka, what is this 'I am' that you speak of?'" | 汝所說之此「我是」，友差摩迦，此「我是」為何物？』」 |
| “Evamāvuso”ti kho āyasmā dāsako therānaṁ bhikkhūnaṁ paṭissutvā yenāyasmā khemako tenupasaṅkami; upasaṅkamitvā āyasmantaṁ khemakaṁ etadavoca— | "Yes, friends," Venerable Dāsaka replied to the elder bhikkhus. He approached Venerable Khemaka; having approached, he said to Venerable Khemaka— | 「唯然，友等。」尊者陀索迦應諾彼長老比丘。彼詣尊者差摩迦所；至已，白尊者差摩迦言— |
| therā taṁ, āvuso khemaka, evamāhaṁsu: | The elders ask you, friend Khemaka: | 諸長老問汝，友差摩迦： |
| “yametaṁ, āvuso khemaka, ‘asmī’ti vadesi, kimetaṁ ‘asmī’ti vadesi? | "This 'I am' that you speak of, friend Khemaka, what is this 'I am' that you speak of? | 「汝所說之此「我是」，友差摩迦，此「我是」為何物？ |
| Rūpaṁ ‘asmī’ti vadesi aññatra rūpā ‘asmī’ti vadesi? | Do you say 'I am' form, or do you say 'I am' apart from form? | 汝言「我是」色，或汝言「我是」離色？ |
| Vedanaṁ … | Feeling... | 受… |
| saññaṁ … | perception... | 想… |
| saṅkhāre … | volitional formations... | 行… |
| viññāṇaṁ ‘asmī’ti vadesi aññatra viññāṇā ‘asmī’ti vadesi? | Do you say 'I am' consciousness, or do you say 'I am' apart from consciousness? | 汝言「我是」識，或汝言「我是」離識？ |
| Yametaṁ, āvuso khemaka, ‘asmī’ti vadesi, kimetaṁ ‘asmī’ti vadesī”ti? | This 'I am' that you speak of, friend Khemaka, what is this 'I am' that you speak of?" | 汝所說之此「我是」，友差摩迦，此「我是」為何物？」 |
| “Alaṁ, āvuso dāsaka, kiṁ imāya sandhāvanikāya. | "Enough, friend Dāsaka, why this running back and forth? | 「止，友陀索迦，何必來回奔走？ |
| Āharāvuso, daṇḍaṁ; | Bring a staff, friend; | 取杖來，友； |
| ahameva yena therā bhikkhū tenupasaṅkamissāmī”ti. | I myself will approach the elder bhikkhus." | 我自詣諸長老比丘所。」 |
| Atha kho āyasmā khemako daṇḍamolubbha yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā therehi bhikkhūhi saddhiṁ sammodi. | Then Venerable Khemaka, taking up a staff, approached the elder bhikkhus; having approached, he exchanged greetings with the elder bhikkhus. | 時，尊者差摩迦執杖，詣彼長老比丘所；至已，與彼長老比丘共相問訊。 |
| Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ khemakaṁ therā bhikkhū etadavocuṁ: | After the exchange of friendly greetings and courtesies, he sat down to one side. Sitting to one side, the elder bhikkhus said to Venerable Khemaka: | 交換友善問候及禮貌後，坐於一面。坐於一面，彼長老比丘白尊者差摩迦言： |
| “yametaṁ, āvuso khemaka, ‘asmī’ti vadesi, kimetaṁ ‘asmī’ti vadesi? | "This 'I am' that you speak of, friend Khemaka, what is this 'I am' that you speak of? | 「汝所說之此「我是」，友差摩迦，此「我是」為何物？ |
| Rūpaṁ ‘asmī’ti vadesi, aññatra rūpā ‘asmī’ti vadesi? | Do you say 'I am' form, or do you say 'I am' apart from form? | 汝言「我是」色，或汝言「我是」離色？ |
| Vedanaṁ … | Feeling... | 受… |
| saññaṁ … | perception... | 想… |
| saṅkhāre … | volitional formations... | 行… |
| viññāṇaṁ ‘asmī’ti vadesi, aññatra viññāṇā ‘asmī’ti vadesi? | Do you say 'I am' consciousness, or do you say 'I am' apart from consciousness? | 汝言「我是」識，或汝言「我是」離識？ |
| Yametaṁ, āvuso khemaka, ‘asmī’ti vadesi, kimetaṁ ‘asmī’ti vadesī”ti? | This 'I am' that you speak of, friend Khemaka, what is this 'I am' that you speak of?" | 汝所說之此「我是」，友差摩迦，此「我是」為何物？」 |
| “Na khvāhaṁ, āvuso, rūpaṁ ‘asmī’ti vadāmi; napi aññatra rūpā ‘asmī’ti vadāmi. | "I do not say 'I am' form, friends; nor do I say 'I am' apart from form. | 「友等，我不言『我是』色；亦不言『我是』離色。 |
| Na vedanaṁ … | I do not say feeling... | 我不言受… |
| na saññaṁ … | I do not say perception... | 我不言想… |
| na saṅkhāre … | I do not say volitional formations... | 我不言行… |
| na viññāṇaṁ ‘asmī’ti vadāmi; napi aññatra viññāṇā ‘asmī’ti vadāmi. | I do not say 'I am' consciousness, friends; nor do I say 'I am' apart from consciousness. | 友等，我不言『我是』識；亦不言『我是』離識。 |
| Api ca me, āvuso, pañcasu upādānakkhandhesu ‘asmī’ti adhigataṁ ‘ayamahamasmī’ti na ca samanupassāmi. | But, friends, in the five aggregates of clinging, 'I am' is apprehended by me, yet I do not regard anything as 'This I am.' | 然，友等，於五取蘊中，『我是』為我所 apprehend，然我不視任何者為『此是我』。 |
| Seyyathāpi, āvuso, uppalassa vā padumassa vā puṇḍarīkassa vā gandho. | Suppose, friends, there is the scent of a blue lotus or a white lotus or a jasmine. | 譬如，友等，有青蓮、白蓮、或茉莉之香。 |
| Yo nu kho evaṁ vadeyya: ‘pattassa gandho’ti vā ‘vaṇṇassa gandho’ti vā ‘kiñjakkhassa gandho’ti vā sammā nu kho so vadamāno vadeyyā”ti? | If someone were to say: 'the scent of the petals' or 'the scent of the color' or 'the scent of the filaments'—would he be speaking correctly?" | 若人言：『花瓣之香』或『顏色之香』或『花蕊之香』—彼言為正確否？」 |
| “No hetaṁ, āvuso”. | No, friend. | 不也，友。 |
| “Yathā kathaṁ, panāvuso, sammā byākaramāno byākareyyā”ti? | How then, friends, would he answer correctly? | 然則，友等，彼如何回答方為正確？ |
| “‘Pupphassa gandho’ti kho, āvuso, sammā byākaramāno byākareyyā”ti. | 'The scent of the flower,' friend—answering thus, he would answer correctly. | 『花之香』，友—如是回答，則回答正確。 |
| “Evameva khvāhaṁ, āvuso, na rūpaṁ ‘asmī’ti vadāmi, napi aññatra rūpā ‘asmī’ti vadāmi. | "So too, friends, I do not say 'I am' form, nor do I say 'I am' apart from form. | 「亦復如是，友等，我不言『我是』色，亦不言『我是』離色。 |
| Na vedanaṁ … | I do not say feeling... | 我不言受… |
| na saññaṁ … | I do not say perception... | 我不言想… |
| na saṅkhāre … | I do not say volitional formations... | 我不言行… |
| na viññāṇaṁ ‘asmī’ti vadāmi, napi aññatra viññāṇā ‘asmī’ti vadāmi. | I do not say 'I am' consciousness, nor do I say 'I am' apart from consciousness. | 我不言『我是』識，亦不言『我是』離識。 |
| Api ca me, āvuso, pañcasu upādānakkhandhesu ‘asmī’ti adhigataṁ ‘ayamahamasmī’ti na ca samanupassāmi. | But, friends, in the five aggregates of clinging, 'I am' is apprehended by me, yet I do not regard anything as 'This I am.' | 然，友等，於五取-蘊中，『我是』為我所 apprehend，然我不視任何者為『此是我』。 |
| Kiñcāpi, āvuso, ariyasāvakassa pañcorambhāgiyāni saṁyojanāni pahīnāni bhavanti, atha khvassa hoti: ‘yo ca pañcasu upādānakkhandhesu anusahagato asmīti māno, asmīti chando, asmīti anusayo asamūhato. | Even though, friends, a noble-one's-disciple has abandoned the five lower fetters, still there remains in him a subtle residual 'I am' conceit, 'I am' desire, 'I am' underlying tendency not yet uprooted in regard to the five aggregates of clinging. | 縱使，友等，一聖弟子已捨五下分結，然於五取蘊中，仍存有微細殘餘之『我是』慢、『我是』欲、『我是』隨眠尚未根除。 |
| So aparena samayena pañcasu upādānakkhandhesu udayabbayānupassī viharati— | Later, he dwells contemplating rise and fall in the five aggregates of clinging: | 後來，彼住於觀五取蘊之生滅： |
| iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; | 'Such is form, such is the arising of form, such is the passing away of form; | 『如是色，如是色之生，如是色之滅； |
| iti vedanā … | such is feeling... | 如是受… |
| iti saññā … | such is perception... | 如是想… |
| iti saṅkhārā … | such is volitional formations... | 如是行… |
| iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti. | such is consciousness, such is the arising of consciousness, such is the passing away of consciousness.' | 如是識，如是識之生，如是識之滅。』 |
| Tassimesu pañcasu upādānakkhandhesu udayabbayānupassino viharato yopissa hoti pañcasu upādānakkhandhesu anusahagato ‘asmī’ti, māno ‘asmī’ti, chando ‘asmī’ti anusayo asamūhato, sopi samugghātaṁ gacchati. | As he dwells contemplating rise and fall in these five aggregates of clinging, whatever subtle residual 'I am' conceit, 'I am' desire, 'I am' underlying tendency not yet uprooted in regard to the five aggregates of clinging—that too gets completely uprooted. | 當彼住於觀此五取蘊之生滅時，凡於五取蘊中尚未根除之微細殘餘『我是』慢、『我是』欲、『我是』隨眠—彼亦得完全根除。 |
| Seyyathāpi, āvuso, vatthaṁ saṅkiliṭṭhaṁ malaggahitaṁ. Tamenaṁ sāmikā rajakassa anupadajjuṁ. | Suppose, friends, a cloth is soiled and stained. The owners would give it to a washerman. | 譬如，友等，一布 soiled and stained。主人將之交予洗衣工。 |
| Tamenaṁ rajako ūse vā khāre vā gomaye vā sammadditvā acche udake vikkhāleti. | The washerman would rub it well with salt or lye or cow-dung and rinse it in clear water. | 洗衣工將以鹽或鹼或牛糞善加搓揉，並以清水漂洗。 |
| Kiñcāpi taṁ hoti vatthaṁ parisuddhaṁ pariyodātaṁ, atha khvassa hoti yeva anusahagato ūsagandho vā khāragandho vā gomayagandho vā asamūhato. | Even though that cloth becomes clean and pure, still there remains a subtle residual scent of salt or lye or cow-dung not yet completely removed. | 縱使彼布變得清潔純淨，然仍存有微細殘餘之鹽或鹼或牛糞之氣味尚未完全去除。 |
| Tamenaṁ rajako sāmikānaṁ deti. Tamenaṁ sāmikā gandhaparibhāvite karaṇḍake nikkhipanti. | The washerman would give it back to the owners. The owners would put it in a sweet-scented casket. | 洗衣工將之歸還主人。主人將之置於香匣中。 |
| Yopissa hoti anusahagato ūsagandho vā khāragandho vā gomayagandho vā asamūhato, sopi samugghātaṁ gacchati. | Whatever subtle residual scent of salt or lye or cow-dung not yet completely removed—that too gets completely eliminated. | 凡尚未完全去除之微-細殘餘之鹽或鹼或牛糞之氣味—彼亦得完全消除。 |
| Evameva kho, āvuso, kiñcāpi ariyasāvakassa pañcorambhāgiyāni saṁyojanāni pahīnāni bhavanti, atha khvassa hoti yeva pañcasu upādānakkhandhesu anusahagato ‘asmī’ti, māno ‘asmī’ti, chando ‘asmī’ti anusayo asamūhato. | So too, friends, even though a noble-one's-disciple has abandoned the five lower fetters, still there remains in him a subtle residual 'I am' conceit, 'I am' desire, 'I am' underlying tendency not yet uprooted in regard to the five aggregates of clinging. | 亦復如是，友等，縱使一聖弟子已捨五下分結，然於五取蘊中，仍存有微細殘餘之『我是』慢、『我是』欲、『我是』隨眠尚未根除。 |
| So aparena samayena pañcasu upādānakkhandhesu udayabbayānupassī viharati. | Later, he dwells contemplating rise and fall in the five aggregates of clinging: | 後來，彼住於觀五取蘊之生滅： |
| ‘Iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; | 'Such is form, such is the arising of form, such is the passing away of form; | 『如是色，如是色之生，如是色之滅； |
| iti vedanā … | such is feeling... | 如是受… |
| iti saññā … | such is perception... | 如是想… |
| iti saṅkhārā … | such is volitional formations... | 如是行… |
| iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti. | such is consciousness, such is the arising of consciousness, such is the passing away of consciousness.' | 如是識，如是識之生，如是識之滅。』 |
| Tassa imesu pañcasu upādānakkhandhesu udayabbayānupassino viharato yopissa hoti pañcasu upādānakkhandhesu anusahagato ‘asmī’ti, māno ‘asmī’ti, chando ‘asmī’ti anusayo asamūhato, sopi samugghātaṁ gacchatī”ti. | As he dwells contemplating rise and fall in these five aggregates of clinging, whatever subtle residual 'I am' conceit, 'I am' desire, 'I am' underlying tendency not yet uprooted in regard to the five aggregates of clinging—that too gets completely uprooted." | 當彼住於觀此五取蘊之生滅時，凡於五取蘊中尚未根除之微細殘餘『我是』慢、『我是』欲、『我是』隨眠—彼亦得完全根除。」 |
| Evaṁ vutte, therā bhikkhū āyasmantaṁ khemakaṁ etadavocuṁ: | When this was said, the elder bhikkhus said to Venerable Khemaka: | 聞此言已，彼長老比丘白尊者差摩迦言： |
| “na kho mayaṁ āyasmantaṁ khemakaṁ vihesāpekhā pucchimha, api cāyasmā khemako pahosi tassa bhagavato sāsanaṁ vitthārena ācikkhituṁ desetuṁ paññāpetuṁ paṭṭhapetuṁ vivarituṁ vibhajituṁ uttānīkātuṁ. | "We did not question Venerable Khemaka with the intention of troubling him, but Venerable Khemaka was capable of explaining, teaching, revealing, establishing, opening up, analyzing, and clarifying the Blessed One's teaching in detail. | 「我等非為煩擾尊者差摩迦而問，然尊者差摩迦能詳盡解釋、教導、揭示、建立、開展、分析、闡明世尊之教誨。 |
| Tayidaṁ āyasmatā khemakena tassa bhagavato sāsanaṁ vitthārena ācikkhitaṁ desitaṁ paññāpitaṁ paṭṭhapitaṁ vivaritaṁ vibhajitaṁ uttānīkatan”ti. | And now Venerable Khemaka has explained, taught, revealed, established, opened up, analyzed, and clarified the Blessed One's teaching in detail." | 今尊者差摩迦已詳盡解釋、教導、揭示、建立、開展、分析、闡明世尊之教誨。」 |
| Idamavoca āyasmā khemako. | This is what Venerable Khemaka said. | 此為尊者差摩迦所說。 |
| Attamanā therā bhikkhū āyasmato khemakassa bhāsitaṁ abhinanduṁ. | The elder bhikkhus were satisfied and delighted in Venerable Khemaka's words. | 彼長老比丘心滿意足，歡喜尊者差摩迦之言。 |
| Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne saṭṭhimattānaṁ therānaṁ bhikkhūnaṁ anupādāya āsavehi cittāni vimucciṁsu, āyasmato khemakassa cāti. | And while this explanation was being spoken, the minds of sixty elder bhikkhus were liberated from the taints without clinging, and so too was Venerable Khemaka's. | 此解釋說時，六十長老比丘心離諸漏，無有執取，尊者差摩迦亦然。 |
22.90 - SN 22.90 Channa
| --- SN22.90 - Channasutta --- | --- SN22.90 - Channa Discourse --- | --- SN22.90 - Channa Discourse --- |
| Ekaṁ samayaṁ sambahulā therā bhikkhū bārāṇasiyaṁ viharanti isipatane migadāye. | At one time several elder bhikkhus were dwelling at Benares in the Deer Park at Isipatana. | 一時，數長老比丘住於波羅奈國伊西波達那鹿野苑。 |
| Atha kho āyasmā channo sāyanhasamayaṁ paṭisallānā vuṭṭhito avāpuraṇaṁ ādāya vihārena vihāraṁ upasaṅkamitvā there bhikkhū etadavoca: | Then in the evening, Venerable Channa emerged from seclusion, took his key, and went from dwelling to dwelling approaching the elder bhikkhus, saying: | 時，尊者闡陀於晡時從宴坐起，取其鑰匙，從一住處至另一住處詣彼長老比丘所，言： |
| “ovadantu maṁ āyasmanto therā, anusāsantu maṁ āyasmanto therā, karontu me āyasmanto therā dhammiṁ kathaṁ, yathāhaṁ dhammaṁ passeyyan”ti. | Let the venerable elders advise me, let the venerable elders instruct me, let the venerable elders give me a Dhamma talk, so that I might see the Dhamma. | 願諸尊者長老勸告我，願諸尊者長老教導我，願諸尊者長老為我說法，使我得見法。 |
| Evaṁ vutte, therā bhikkhū āyasmantaṁ channaṁ etadavocuṁ: | When this was said, the elder bhikkhus said to Venerable Channa: | 聞此言已，彼長老比丘告尊者闡陀言： |
| “rūpaṁ kho, āvuso channa, aniccaṁ; | "Form, friend Channa, is impermanent; | 「友闡陀，色是無常； |
| vedanā aniccā; | feeling is impermanent; | 受是無常； |
| saññā aniccā; | perception is impermanent; | 想是無常； |
| saṅkhārā aniccā; | volitional formations are impermanent; | 行是無常； |
| viññāṇaṁ aniccaṁ. | consciousness is impermanent. | 識是無常。 |
| Rūpaṁ anattā; | Form is not-self; | 色是非我； |
| vedanā … | feeling... | 受… |
| saññā … | perception... | 想… |
| saṅkhārā … | volitional formations... | 行… |
| viññāṇaṁ anattā. | consciousness is not-self. | 識是非我。 |
| Sabbe saṅkhārā aniccā; | All conditioned things are impermanent; | 一切有為法無常； |
| sabbe dhammā anattā”ti. | all phenomena are not-self." | 一切法非我。」 |
| Atha kho āyasmato channassa etadahosi: | Then it occurred to Venerable Channa: | 時，尊者闡陀作是念： |
| “mayhampi kho etaṁ evaṁ hoti: | "I too think thus: | 「我亦作是念： |
| ‘rūpaṁ aniccaṁ, vedanā … | 'Form is impermanent, feeling... | 『色無常，受… |
| saññā … | perception... | 想… |
| saṅkhārā … | volitional formations... | 行… |
| viññāṇaṁ aniccaṁ; | consciousness is impermanent; | 識無常； |
| rūpaṁ anattā, vedanā … | form is not-self, feeling... | 色非我，受… |
| saññā … | perception... | 想… |
| saṅkhārā … | volitional formations... | 行… |
| viññāṇaṁ anattā. | consciousness is not-self. | 識非我。 |
| Sabbe saṅkhārā aniccā, sabbe dhammā anattā’ti. | All conditioned things are impermanent, all phenomena are not-self.' | 一切有為法無常，一切法非我。』 |
| Atha ca pana me sabbasaṅkhārasamathe sabbūpadhipaṭinissagge taṇhākkhaye virāge nirodhe nibbāne cittaṁ na pakkhandati nappasīdati na santiṭṭhati nādhimuccati. | But my mind does not leap forward, become confident, settle, or become resolved in the cessation of all conditioned things, the relinquishing of all acquisitions, the destruction of craving, dispassion, cessation, Nibbāna. | 然我心不躍進，不自信，不安住，不決意於一切有為法之止息，一切所得之捨棄，愛之滅盡，離欲，止息，涅槃。 |
| Paritassanā upādānaṁ uppajjati; | Anxiety and clinging arise; | 憂慮與執取生起； |
| paccudāvattati mānasaṁ: | the mind recoils: | 心退縮： |
| ‘atha ko carahi me attā’ti? | 'Then who is my self?' | 『然則誰是我之我？』 |
| Na kho panevaṁ dhammaṁ passato hoti. | But this does not happen to one who sees the Dhamma thus. | 然見法者不如此。 |
| Ko nu kho me tathā dhammaṁ deseyya yathāhaṁ dhammaṁ passeyyan”ti. | Who could teach me the Dhamma in such a way that I might see the Dhamma?" | 誰能教我法，使我得見法？」 |
| Atha kho āyasmato channassa etadahosi: | Then it occurred to Venerable Channa: | 時，尊者闡陀作是念： |
| “ayaṁ kho āyasmā ānando kosambiyaṁ viharati ghositārāme satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ, pahoti ca me āyasmā ānando tathā dhammaṁ desetuṁ yathāhaṁ dhammaṁ passeyyaṁ; | "This Venerable Ānanda is dwelling at Kosambī in Ghosita's Park, praised by the Teacher and esteemed by wise spiritual companions, and Venerable Ānanda is capable of teaching me the Dhamma in such a way that I might see the Dhamma; | 「此尊者阿難住於拘睒彌瞿師羅園，為師所讚，為智者善知識所敬，尊者阿難能教我法，使我得見法； |
| atthi ca me āyasmante ānande tāvatikā vissaṭṭhi. | and I have such confidence in Venerable Ānanda. | 我於尊者阿難有如是信心。 |
| Yannūnāhaṁ yenāyasmā ānando tenupasaṅkameyyan”ti. | What if I were to approach Venerable Ānanda?" | 我何不詣尊者阿難所？」 |
| Atha kho āyasmā channo senāsanaṁ saṁsāmetvā pattacīvaramādāya yena kosambī ghositārāmo yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodi …pe… ekamantaṁ nisinno kho āyasmā channo āyasmantaṁ ānandaṁ etadavoca: | Then Venerable Channa set his dwelling in order, took his bowl and robe, and approached Kosambī, Ghosita's Park, where Venerable Ānanda was; having approached, he exchanged greetings with Venerable Ānanda... Sitting to one side, Venerable Channa said to Venerable Ānanda: | 時，尊者闡陀整理其住處，持鉢衣，詣拘睒彌瞿師羅園，尊者阿難所在處；至已，與尊者阿難共相問訊…坐於一面，尊者闡陀白尊者阿難言： |
| “Ekamidāhaṁ, āvuso ānanda, samayaṁ bārāṇasiyaṁ viharāmi isipatane migadāye. | "On one occasion, friend Ānanda, I was dwelling at Benares in the Deer Park at Isipatana. | 「友阿難，一時，我住於波羅奈國伊西波達那鹿野苑。 |
| Atha khvāhaṁ, āvuso, sāyanhasamayaṁ paṭisallānā vuṭṭhito avāpuraṇaṁ ādāya vihārena vihāraṁ upasaṅkamiṁ; | Then, friend, in the evening I emerged from seclusion, took my key, and went from dwelling to dwelling approaching the elder bhikkhus, saying: | 時，友，於晡時我從宴坐起，取我鑰匙，從一住處至另一住處詣彼長老比丘所，言： |
| upasaṅkamitvā there bhikkhū etadavocaṁ: | 'Let the venerable elders advise me, let the venerable elders instruct me, let the venerable elders give me a Dhamma talk, so that I might see the Dhamma.' | 『願諸尊者長老勸告我，願諸尊者長老教導我，願諸尊者長老為我說法，使我得見法。』 |
| ‘ovadantu maṁ āyasmanto therā, anusāsantu maṁ āyasmanto therā, karontu me āyasmanto therā dhammiṁ kathaṁ yathāhaṁ dhammaṁ passeyyan’ti. | When this was said, friend, the elder bhikkhus said to me: | 聞此言已，友，彼長老比丘告我言： |
| Evaṁ vutte, maṁ, āvuso, therā bhikkhū etadavocuṁ: | 'Form, friend Channa, is impermanent; | 『友闡陀，色是無常； |
| ‘rūpaṁ kho, āvuso channa, aniccaṁ; | feeling... | 受… |
| vedanā … | perception... | 想… |
| saññā … | volitional formations... | 行… |
| saṅkhārā … | consciousness is impermanent; | 識是無常； |
| viññāṇaṁ aniccaṁ; | form is not-self... | 色非我… |
| rūpaṁ anattā …pe… | consciousness is not-self. | 識非我。 |
| viññāṇaṁ anattā. | All conditioned things are impermanent, all phenomena are not-self.' | 一切有為法無常，一切法非我。』 |
| Sabbe saṅkhārā aniccā, sabbe dhammā anattā’ti. | Then it occurred to me, friend: | 時，友，我作是念： |
| Tassa mayhaṁ, āvuso, etadahosi: | 'I too think thus— | 『我亦作是念— |
| ‘mayhampi kho etaṁ evaṁ hoti— | form is impermanent... | 色無常… |
| rūpaṁ aniccaṁ …pe… | consciousness is impermanent, form is not-self, feeling... | 識無常，色非我，受… |
| viññāṇaṁ aniccaṁ, rūpaṁ anattā, vedanā … | perception... | 想… |
| saññā … | volitional formations... | 行… |
| saṅkhārā … | consciousness is not-self. | 識非我。 |
| viññāṇaṁ anattā. | All conditioned things are impermanent, all phenomena are not-self.' | 一切有為法無常，一切法非我。』 |
| Sabbe saṅkhārā aniccā, sabbe dhammā anattā’ti. | But my mind does not leap forward, become confident, settle, or become resolved in the cessation of all conditioned things, the relinquishing of all acquisitions, the destruction of craving, dispassion, cessation, Nibbāna. | 然我心不躍進，不自信，不安住，不決意於一切有為法之止息，一切所得之捨棄，愛之滅盡，離欲，止息，涅槃。 |
| Atha ca pana me sabbasaṅkhārasamathe sabbūpadhipaṭinissagge taṇhākkhaye virāge nirodhe nibbāne cittaṁ na pakkhandati nappasīdati na santiṭṭhati nādhimuccati. | Anxiety and clinging arise; | 憂慮與執取生起； |
| Paritassanā upādānaṁ uppajjati; | the mind recoils: | 心退縮： |
| paccudāvattati mānasaṁ: | 'Then who is my self?' | 『然則誰是我之我？』 |
| ‘atha ko carahi me attā’ti? | But this does not happen to one who sees the Dhamma thus. | 然見法者不如此。 |
| Na kho panevaṁ dhammaṁ passato hoti. | Who could teach me the Dhamma in such a way that I might see the Dhamma?' | 誰能教我法，使我得見法？』 |
| Ko nu kho me tathā dhammaṁ deseyya yathāhaṁ dhammaṁ passeyyanti. | Then it occurred to me, friend: | 時，友，我作是念： |
| Tassa mayhaṁ, āvuso, etadahosi: | 'This Venerable Ānanda is dwelling at Kosambī in Ghosita's Park, praised by the Teacher and esteemed by wise spiritual companions, and Venerable Ānanda is capable of teaching me the Dhamma in such a way that I might see the Dhamma. | 『此尊者阿難住於拘睒彌瞿師羅園，為師所讚，為智者善知識所敬，尊者阿難能教我法，使我得見法。 |
| ‘ayaṁ kho āyasmā ānando kosambiyaṁ viharati ghositārāme satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ, pahoti ca me āyasmā ānando tathā dhammaṁ desetuṁ yathāhaṁ dhammaṁ passeyyaṁ. | And I have such confidence in Venerable Ānanda. | 我於尊者阿難有如是信心。 |
| Atthi ca me āyasmante ānande tāvatikā vissaṭṭhi. | What if I were to approach Venerable Ānanda?' | 我何不詣尊者阿難所？』 |
| Yannūnāhaṁ yenāyasmā ānando tenupasaṅkameyyan’ti. | Let Venerable Ānanda advise me; | 願尊者阿難勸告我； |
| Ovadatu maṁ, āyasmā ānando; | let Venerable Ānanda instruct me; | 願尊者阿難教導我； |
| anusāsatu maṁ, āyasmā ānando; | let Venerable Ānanda give me a Dhamma talk, so that I might see the Dhamma." | 願尊者阿難為我說法，使我得見法。」 |
| karotu me, āyasmā ānando dhammiṁ kathaṁ yathāhaṁ dhammaṁ passeyyan”ti. | "I am pleased with this much from Venerable Channa—that Venerable Channa has revealed himself, has broken the peg. | 「我為尊者闡陀此舉而喜—尊者闡陀已自揭示，已破除障礙。 |
| “Ettakenapi mayaṁ āyasmato channassa attamanā api nāma taṁ āyasmā channo āvi akāsi khīlaṁ chindi. | Listen well, friend Channa; | 善聽，友闡陀； |
| Odahāvuso channa, sotaṁ; | you are capable of understanding the Dhamma." | 汝能解法。」 |
| bhabbosi dhammaṁ viññātun”ti. | Then just from this much, great joy and happiness arose in Venerable Channa: | 時，僅此言，尊者闡陀生起大歡喜與快樂： |
| Atha kho āyasmato channassa tāvatakeneva uḷāraṁ pītipāmojjaṁ uppajji: | It seems I am capable of understanding the Dhamma. | 看來我能解法。 |
| “bhabbo kirasmi dhammaṁ viññātun”ti. | "I heard this directly from the Blessed One, friend Channa, received it directly when he was instructing the bhikkhu Kaccānagotta— | 「友闡陀，我親聞世尊，親受之，當彼教誨比丘迦旃延時— |
| “Sammukhā metaṁ, āvuso channa, bhagavato sutaṁ, sammukhā paṭiggahitaṁ kaccānagottaṁ bhikkhuṁ ovadantassa— | This world, Kaccāna, is for the most part bound to the dual notions of existence and non-existence. | 迦旃延，此世間，大都繫於有與無之二元觀念。 |
| dvayanissito khvāyaṁ, kaccāna, loko yebhuyyena atthitañceva natthitañca. | For one who sees the arising of the world as it really is with right wisdom, there is no notion of non-existence regarding the world. | 以正慧如實見世間之生起者，於世間無無有之觀念。 |
| Lokasamudayaṁ kho, kaccāna, yathābhūtaṁ sammappaññāya passato yā loke natthitā, sā na hoti. | For one who sees the cessation of the world as it really is with right wisdom, there is no notion of existence regarding the world. | 以正慧如實見世間之止息者，於世間無有之觀念。 |
| Lokanirodhaṁ kho, kaccāna, yathābhūtaṁ sammappaññāya passato yā loke atthitā, sā na hoti. | This world, Kaccāna, is for the most part bound by engagement, clinging, and adherence. | 迦旃延，此世間，大都為參與、執取、執著所縛。 |
| Upayupādānābhinivesavinibandho khvāyaṁ, kaccāna, loko yebhuyyena | But one who does not become engaged in or cling to this engagement and clinging, to this mental standpoint, adherence, and underlying tendency, does not think: 'This is my self.' | 然不參與、不執取此參與與執取、此心之立足點、執著與隨眠者，不思：『此是我之我。』 |
| taṁ cāyaṁ upayupādānaṁ cetaso adhiṭṭhānābhinivesānusayaṁ na upeti na upādiyati nādhiṭṭhāti ‘attā me’ti. | One has no uncertainty or doubt that what arises is only stress arising, and what passes away is only stress passing away; one's knowledge about this is independent of others. | 人於所生者唯是苦生，所滅者唯是苦滅，無不確定或懷疑；其於此之智識不依賴他人。 |
| Dukkhameva uppajjamānaṁ uppajjati, dukkhaṁ nirujjhamānaṁ nirujjhatīti na kaṅkhati na vicikicchati. | This, Kaccāna, is what constitutes right view. | 迦旃延，此即構成正見。 |
| Aparappaccayā ñāṇamevassa ettha hoti. | 'Everything exists,' Kaccāna—this is one extreme. | 『一切存在』，迦旃延—此為一極端。 |
| Ettāvatā kho, kaccāna, sammādiṭṭhi hoti. | 'Nothing exists'—this is the second extreme. | 『無物存在』—此為第二極端。 |
| Sabbamatthīti kho, kaccāna, ayameko anto. | Not approaching either of these extremes, Kaccāna, the Tathāgata teaches the Dhamma by the middle way: | 迦旃延，如來不近此二極端，而以中道說法： |
| Sabbaṁ natthīti ayaṁ dutiyo anto. | From ignorance as condition, volitional formations; | 從無明為緣，有行； |
| Ete te, kaccāna, ubho ante anupagamma majjhena tathāgato dhammaṁ deseti— | from volitional formations as condition, consciousness... | 從行為緣，有識… |
| avijjāpaccayā saṅkhārā; | Thus is the arising of this whole mass of suffering. | 如是此全苦蘊之生起。 |
| saṅkhārapaccayā viññāṇaṁ …pe… | From the complete fading away and cessation of ignorance, cessation of volitional formations... | 從無明之完全消逝與止息，行之止息… |
| evametassa kevalassa dukkhakkhandhassa samudayo hoti. | Thus is the cessation of this whole mass of suffering." | 如是此全苦蘊之止息。」 |
| Avijjāya tveva asesavirāganirodhā saṅkhāranirodho …pe… | "Just so, friend Ānanda, it is for those venerable ones who have such spiritual companions—compassionate, desiring their welfare, advisors, instructors. | 「友阿難，誠然如是，於有如是善知識之諸尊者而言—慈悲，欲其福利，為顧問，為導師。 |
| evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. | And having heard this Dhamma teaching from Venerable Ānanda, the Dhamma has been penetrated by me." | 聞尊者阿難此法教，法已被我洞徹。」 |
| “Evametaṁ, āvuso ānanda, hoti yesaṁ āyasmantānaṁ tādisā sabrahmacārayo anukampakā atthakāmā ovādakā anusāsakā. | ||
| Idañca pana me āyasmato ānandassa dhammadesanaṁ sutvā dhammo abhisamito”ti. |
22.91 - SN 22.91 Rāhula
| --- SN22.91 - Rāhulasutta --- | --- SN22.91 - Rāhula --- | --- SN22.91 - Rāhula --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| Atha kho āyasmā rāhulo yena bhagavā tenupasaṅkami; upasaṅkamitvā …pe… ekamantaṁ nisinno kho āyasmā rāhulo bhagavantaṁ etadavoca: | Then the Venerable Rāhula approached the Blessed One; having approached …pe… sitting to one side, the Venerable Rāhula said this to the Blessed One: | 時，尊者羅睺羅詣世尊所；至已…乃至…坐於一面，尊者羅睺羅白世尊言： |
| “kathaṁ nu kho, bhante, jānato kathaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti? | “Venerable sir, how does one know, how does one see, so that in regard to this body with its consciousness and in regard to all external signs, the mind is without I-making, mine-making, and the underlying tendency to conceit?” | 「尊者，如何知，如何見，於此有識之身及於一切外相，心能無我慢、我所慢及慢隨眠？」 |
| “Yaṁ kiñci, rāhula, rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati. | “Whatever form there is, Rāhula, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—one sees all form as it really is with right wisdom thus: ‘This is not mine, this I am not, this is not my self.’ | 「羅睺羅，凡色，或過去、未來、或現在，內或外，粗或細，劣或勝，遠或近—人以正慧如實觀一切色：『此非我所，此非我，此非我之我。』 |
| Yā kāci vedanā … | Whatever feeling there is … | 凡有受… |
| yā kāci saññā … | Whatever perception there is … | 凡有想… |
| ye keci saṅkhārā … | Whatever volitional formations there are … | 凡有行… |
| yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā …pe… | Whatever consciousness there is, whether past, future, or present, internal or external …pe… | 凡有識，或過去、未來、或現在，內或外…乃至… |
| sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati. | one sees all consciousness as it really is with right wisdom thus: ‘This is not mine, this I am not, this is not my self.’ | 人以正慧如實觀一切識：『此非我所，此非我，此非我之我。』 |
| Evaṁ kho, rāhula, jānato evaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti. | It is in this way, Rāhula, that one knowing and seeing, in regard to this body with its consciousness and in regard to all external signs, the mind is without I-making, mine-making, and the underlying tendency to conceit.” | 羅睺羅，如是知見，於此有識之身及於一切外相，心能無我慢、我所慢及慢隨眠。」 |
22.92 - SN 22.92 Dutiyarāhula
| --- SN22.92 - Dutiyarāhulasutta --- | --- SN22.92 - Second Discourse to Rāhula --- | --- SN22.92 - Second Discourse to Rāhula --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| Ekamantaṁ nisinno kho āyasmā rāhulo bhagavantaṁ etadavoca: | Sitting to one side, the Venerable Rāhula said this to the Blessed One: | 坐於一面，尊者羅睺羅白世尊言： |
| “kathaṁ nu kho, bhante, jānato kathaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṁ mānasaṁ hoti vidhāsamatikkantaṁ santaṁ suvimuttan”ti? | “Venerable sir, how does one know, how does one see, so that in regard to this body with its consciousness and in regard to all external signs, the mind is rid of I-making, mine-making, and conceit, has transcended distinctions, and is peaceful and well liberated?” | 「尊者，如何知，如何見，於此有識之身及於一切外相，心能離我慢、我所慢及慢，超越分別，得寂靜善解脫？」 |
| “Yaṁ kiñci, rāhula, rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā …pe… yaṁ dūre santike vā, sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anupādā vimutto hoti. | “Whatever form there is, Rāhula, whether past, future, or present, internal or external …pe… far or near—having seen all form as it really is with right wisdom thus: ‘This is not mine, this I am not, this is not my self,’ one is liberated without clinging. | 「羅睺羅，凡色，或過去、未來、或現在，內或外…乃至…遠或近—以正慧如實見一切色：『此非我所，此非我，此非我之我』，則不取而解脫。 |
| Yā kāci vedanā … | Whatever feeling there is … | 凡有受… |
| yā kāci saññā … | Whatever perception there is … | 凡有想… |
| ye keci saṅkhārā … | Whatever volitional formations there are … | 凡有行… |
| yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anupādā vimutto hoti. | Whatever consciousness there is, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—having seen all consciousness as it really is with right wisdom thus: ‘This is not mine, this I am not, this is not my self,’ one is liberated without clinging. | 凡識，或過去、未來、或現在，內或外，粗或細，劣或勝，遠或近—以正慧如實見一切識：『此非我所，此非我，此非我之我』，則不取而解脫。 |
| Evaṁ kho, rāhula, jānato evaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṁ mānasaṁ hoti vidhāsamatikkantaṁ santaṁ suvimuttan”ti. | It is in this way, Rāhula, that one knowing and seeing, in regard to this body with its consciousness and in regard to all external signs, the mind is rid of I-making, mine-making, and conceit, has transcended distinctions, and is peaceful and well liberated.” | 羅睺羅，如是知見，於此有識之身及於一切外相，心能離我慢、我所慢及慢，超越分別，得寂靜善解脫。」 |
| Theravaggo catuttho. | The Chapter of the Elders, the fourth. | 長老品，第四。 |
| Ānando tisso yamako, | Ānanda, Tissa, Yamaka, | 阿難，帝沙，焰摩迦， |
| anurādho ca vakkali; | Anurādha and Vakkali; | 阿那律陀與婆迦梨； |
| Assaji khemako channo, | Assaji, Khemaka, Channa, | 阿說示，差摩迦，闡陀， |
| rāhulā apare duve. | And the other two on Rāhula. | 與另二篇關於羅睺羅。 |
22.93 - SN 22.93 Nadī
| --- SN22.93 - Nadīsutta --- | --- SN22.93 - The River --- | --- SN22.93 - The River --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Seyyathāpi, bhikkhave, nadī pabbateyyā ohārinī dūraṅgamā sīghasotā. Tassā ubhosu tīresu kāsā cepi jātā assu, te naṁ ajjholambeyyuṁ; kusā cepi jātā assu, te naṁ ajjholambeyyuṁ; pabbajā cepi jātā assu, te naṁ ajjholambeyyuṁ; bīraṇā cepi jātā assu, te naṁ ajjholambeyyuṁ; rukkhā cepi jātā assu, te naṁ ajjholambeyyuṁ. Tassā puriso sotena vuyhamāno kāse cepi gaṇheyya, te palujjeyyuṁ. So tatonidānaṁ anayabyasanaṁ āpajjeyya. Kuse cepi gaṇheyya, pabbaje cepi gaṇheyya, bīraṇe cepi gaṇheyya, rukkhe cepi gaṇheyya, te palujjeyyuṁ. So tatonidānaṁ anayabyasanaṁ āpajjeyya. | “Bhikkhus, suppose there was a mountain river, flowing downwards, far-going, with a swift current. If on both its banks kāsā grass were to grow, it would overhang it; if kusa grass were to grow, it would overhang it; if pabbaja reeds were to grow, they would overhang it; if bīraṇa grass were to grow, it would overhang it; if trees were to grow, they would overhang it. A man being carried along by the current, if he were to grasp the kāsā grass, it would break. He would, on that account, meet with calamity and disaster. If he were to grasp the kusa grass, the pabbaja reeds, the bīraṇa grass, or the trees, they would break. He would, on that account, meet with calamity and disaster. | 「諸比丘，譬如有一山河，下流，遠行，水流湍急。若其兩岸生迦娑草，則懸垂其上；若生拘舍草，則懸垂其上；若生波婆闍蘆葦，則懸垂其上；若生毗羅那草，則懸垂其上；若生樹木，則懸垂其上。一人為水流所攜，若彼欲捉迦娑草，則斷。彼因此遭遇災難。若彼欲捉拘舍草、波婆闍蘆葦、毗羅那草、或樹木，則斷。彼因此遭遇災難。 |
| Evameva kho, bhikkhave, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto | So too, bhikkhus, the uninstructed worldling, who does not see the noble ones, is not skilled in the Dhamma of the noble ones, is not disciplined in the Dhamma of the noble ones; who does not see the good persons, is not skilled in the Dhamma of the good persons, is not disciplined in the Dhamma of the good persons, | 亦復如是，諸比丘，未受教之凡夫，不見聖者，不善巧於聖者之法，不調伏於聖者之法；不見善人，不善巧於善人之法，不調伏於善人之法， |
| rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ; attani vā rūpaṁ, rūpasmiṁ vā attānaṁ. | regards form as self, or self as possessing form, or form in self, or self in form. | 視色為我，或我為有色，或色在我中，或我在色中。 |
| Tassa taṁ rūpaṁ palujjati. | That form of his breaks. | 彼之色斷。 |
| So tatonidānaṁ anayabyasanaṁ āpajjati. | He, on that account, meets with calamity and disaster. | 彼因此遭遇災難。 |
| Vedanaṁ … | He regards feeling… | 彼視受… |
| saññaṁ … | perception… | 想… |
| saṅkhāre … | volitional formations… | 行… |
| viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ; attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ. | consciousness as self, or self as possessing consciousness, or consciousness in self, or self in consciousness. | 識為我，或我為有識，或識在我中，或我在識中。 |
| Tassa taṁ viññāṇaṁ palujjati. | That consciousness of his breaks. | 彼之識斷。 |
| So tatonidānaṁ anayabyasanaṁ āpajjati. | He, on that account, meets with calamity and disaster. | 彼因此遭遇災難。 |
| Taṁ kiṁ maññatha, bhikkhave, | What do you think, bhikkhus, | 汝意云何，諸比丘， |
| rūpaṁ niccaṁ vā aniccaṁ vā”ti? | is form permanent or impermanent?” | 色為常或無常？」 |
| “Aniccaṁ, bhante”. | “Impermanent, venerable sir.” | 「無常，尊者。」 |
| …pe… | …pe… | …乃至… |
| “Vedanā … | “Feeling… | 「受… |
| saññā … | perception… | 想… |
| saṅkhārā … | volitional formations… | 行… |
| viññāṇaṁ niccaṁ vā aniccaṁ vā”ti? | Is consciousness permanent or impermanent?” | 識為常或無常？」 |
| “Aniccaṁ, bhante”. | “Impermanent, venerable sir.” | 「無常，尊者。」 |
| “Tasmātiha …pe… | “Therefore…pe… | 「是故…乃至… |
| evaṁ passaṁ …pe… | Seeing thus…pe… | 見如是…乃至… |
| nāparaṁ itthattāyāti pajānātī”ti. | He understands: ‘…there is no more for this state of being.’” | 彼知：『…不受後有。』」 |
22.94 - SN 22.94 Puppha
| --- SN22.94 - Pupphasutta --- | --- SN22.94 - Flowers --- | --- SN22.94 - Flowers --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Nāhaṁ, bhikkhave, lokena vivadāmi, lokova mayā vivadati. | “Bhikkhus, I do not dispute with the world; the world disputes with me. | 「諸比丘，我不與世間諍；世間與我諍。 |
| Na, bhikkhave, dhammavādī kenaci lokasmiṁ vivadati. | A speaker of the Dhamma, bhikkhus, does not dispute with anyone in the world. | 諸比丘，說法者，不與世間任何人諍。 |
| Yaṁ, bhikkhave, natthisammataṁ loke paṇḍitānaṁ, ahampi taṁ ‘natthī’ti vadāmi. | What is not agreed upon by the wise in the world, that I too say ‘is not.’ | 世間智者所不同意者，我亦言『非是』。 |
| Yaṁ, bhikkhave, atthisammataṁ loke paṇḍitānaṁ, ahampi taṁ ‘atthī’ti vadāmi. | What is agreed upon by the wise in the world, that I too say ‘is.’ | 世間智者所同意者，我亦言『是』。 |
| Kiñca, bhikkhave, natthisammataṁ loke paṇḍitānaṁ, yamahaṁ ‘natthī’ti vadāmi? | And what, bhikkhus, is not agreed upon by the wise in the world, which I say ‘is not’? | 諸比-丘，世間智者所不同意，而我言『非是』者為何？ |
| Rūpaṁ, bhikkhave, niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ natthisammataṁ loke paṇḍitānaṁ; ahampi taṁ ‘natthī’ti vadāmi. | Form that is permanent, stable, eternal, not subject to change, is not agreed upon by the wise in the world; I too say of it ‘it is not.’ | 常、穩定、永恆、不變之色，世間智者所不同意；我亦言之『非是』。 |
| Vedanā … | Feeling… | 受… |
| saññā … | perception… | 想… |
| saṅkhārā … | volitional formations… | 行… |
| viññāṇaṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ natthisammataṁ loke paṇḍitānaṁ; ahampi taṁ ‘natthī’ti vadāmi. | Consciousness that is permanent, stable, eternal, not subject to change, is not agreed upon by the wise in the world; I too say of it ‘it is not.’ | 常、穩定、永恆、不變之識，世間智者所不同意；我亦言之『非是』。 |
| Idaṁ kho, bhikkhave, natthisammataṁ loke paṇḍitānaṁ; ahampi taṁ ‘natthī’ti vadāmi. | This, bhikkhus, is not agreed upon by the wise in the world; I too say of it ‘it is not.’ | 諸比丘，此乃世間智者所不同意；我亦言之『非是』。 |
| Kiñca, bhikkhave, atthisammataṁ loke paṇḍitānaṁ, yamahaṁ ‘atthī’ti vadāmi? | And what, bhikkhus, is agreed upon by the wise in the world, which I say ‘is’? | 諸比丘，世間智者所同意，而我言『是』者為何？ |
| Rūpaṁ, bhikkhave, aniccaṁ dukkhaṁ vipariṇāmadhammaṁ atthisammataṁ loke paṇḍitānaṁ; ahampi taṁ ‘atthī’ti vadāmi. | Form that is impermanent, suffering, and subject to change is agreed upon by the wise in the world; I too say of it ‘it is.’ | 無常、苦、變易之色，世間智者所同意；我亦言之『是』。 |
| Vedanā aniccā …pe… | Feeling that is impermanent…pe… | 無常之受…乃至… |
| viññāṇaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ atthisammataṁ loke paṇḍitānaṁ; ahampi taṁ ‘atthī’ti vadāmi. | Consciousness that is impermanent, suffering, and subject to change is agreed upon by the wise in the world; I too say of it ‘it is.’ | 無常、苦、變易之識，世間智者所同意；我亦言之『是』。 |
| Idaṁ kho, bhikkhave, atthisammataṁ loke paṇḍitānaṁ; ahampi taṁ ‘atthī’ti vadāmi. | This, bhikkhus, is agreed upon by the wise in the world; I too say of it ‘it is.’ | 諸比丘，此乃世間智者所同意；我亦言之『是』。 |
| Atthi, bhikkhave, loke lokadhammo, taṁ tathāgato abhisambujjhati abhisameti; | There is, bhikkhus, a world-principle in the world, which the Tathāgata fully awakens to and understands; | 諸比丘，世間有世間原理，如來完全覺悟與了知； |
| abhisambujjhitvā abhisametvā taṁ ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti. | having fully awakened to it and understood it, he declares it, teaches it, makes it known, establishes it, reveals it, analyzes it, and clarifies it. | 完全覺悟與了知後，彼宣說、教導、使知、建立、揭示、分析、與闡明。 |
| Kiñca, bhikkhave, loke lokadhammo, taṁ tathāgato abhisambujjhati abhisameti, abhisambujjhitvā abhisametvā ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti? | And what, bhikkhus, is the world-principle in the world, which the Tathāgata fully awakens to and understands, and having fully awakened to it and understood it, he declares, teaches, makes known, establishes, reveals, analyzes, and clarifies? | 諸比丘，世間有何世間原理，如來完全覺悟與了知，完全覺悟與了知後，彼宣說、教導、使知、建立、揭示、分析、與闡明？ |
| Rūpaṁ, bhikkhave, loke lokadhammo taṁ tathāgato abhisambujjhati abhisameti. | Form, bhikkhus, is a world-principle in the world which the Tathāgata fully awakens to and understands. | 諸比丘，色是世間之世間原理，如來完全覺悟與了知。 |
| Abhisambujjhitvā abhisametvā ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti. | Having fully awakened to it and understood it, he declares it, teaches it, makes it known, establishes it, reveals it, analyzes it, and clarifies it. | 完全覺悟與了知後，彼宣說、教導、使知、建立、揭示、分析、與闡明。 |
| Yo, bhikkhave, tathāgatena evaṁ ācikkhiyamāne desiyamāne paññapiyamāne paṭṭhapiyamāne vivariyamāne vibhajiyamāne uttānīkariyamāne na jānāti na passati tamahaṁ, bhikkhave, bālaṁ puthujjanaṁ andhaṁ acakkhukaṁ ajānantaṁ apassantaṁ kinti karomi. | Regarding one who, when it is being thus declared, taught, made known, established, revealed, analyzed, and clarified by the Tathāgata, does not know and does not see—what can I do, bhikkhus, with that foolish worldling, blind, without vision, who does not know and does not see? | 關於如來如是宣說、教導、使知、建立、揭示、分析、與闡明時，不知不見者—諸比丘，我於彼愚癡凡夫，盲，無眼，不知不見，能奈何？ |
| Vedanā, bhikkhave, loke lokadhammo …pe… | Feeling, bhikkhus, is a world-principle in the world…pe… | 諸比丘，受是世間之世間原理…乃至… |
| saññā, bhikkhave … | Perception, bhikkhus… | 想，諸比丘… |
| saṅkhārā, bhikkhave … | Volitional formations, bhikkhus… | 行，諸比丘… |
| viññāṇaṁ, bhikkhave, loke lokadhammo taṁ tathāgato abhisambujjhati abhisameti. | Consciousness, bhikkhus, is a world-principle in the world which the Tathāgata fully awakens to and understands. | 諸比丘，識是世間之世間原理，如來完全覺悟與了知。 |
| Abhisambujjhitvā abhisametvā ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti. | Having fully awakened to it and understood it, he declares it, teaches it, makes it known, establishes it, reveals it, analyzes it, and clarifies it. | 完全覺悟與了知後，彼宣說、教導、使知、建立、揭示、分析、與闡明。 |
| Yo, bhikkhave, tathāgatena evaṁ ācikkhiyamāne desiyamāne paññapiyamāne paṭṭhapiyamāne vivariyamāne vibhajiyamāne uttānīkariyamāne na jānāti na passati tamahaṁ, bhikkhave, bālaṁ puthujjanaṁ andhaṁ acakkhukaṁ ajānantaṁ apassantaṁ kinti karomi. | Regarding one who, when it is being thus declared, taught, made known, established, revealed, analyzed, and clarified by the Tathāgata, does not know and does not see—what can I do, bhikkhus, with that foolish worldling, blind, without vision, who does not know and does not see? | 關於如來如是宣說、教導、使知、建立、揭示、分析、與闡明時，不知不見者—諸比丘，我於彼愚癡凡夫，盲，無眼，不知不見，能奈何？ |
| Seyyathāpi, bhikkhave, uppalaṁ vā padumaṁ vā puṇḍarīkaṁ vā udake jātaṁ udake saṁvaḍḍhaṁ udakā accuggamma ṭhāti anupalittaṁ udakena; | Just as, bhikkhus, a blue, red, or white lotus, born in the water and grown in the water, rises up above the water and stands unsullied by the water; | 譬如，諸比丘，青、紅、或白蓮，生於水中，長於水中，出水而立，不為水所染； |
| evameva kho, bhikkhave, tathāgato loke jāto loke saṁvaḍḍho lokaṁ abhibhuyya viharati anupalitto lokenā”ti. | so too, bhikkhus, the Tathāgata, born in the world and grown in the world, having overcome the world, dwells unsullied by the world.” | 亦復如是，諸比丘，如來生於世間，長於世間，已克服世間，住於不為世間所染。」 |
| Dutiyaṁ. | Second. | 第二。 |
22.95 - SN 22.95 Pheṇapiṇḍūpama
| --- SN22.95 - Pheṇapiṇḍūpamasutta --- | --- SN22.95 - The Simile of the Lump of Foam --- | --- SN22.95 - The Simile of the Lump of Foam --- |
| Ekaṁ samayaṁ bhagavā ayujjhāyaṁ viharati gaṅgāya nadiyā tīre. | On one occasion the Blessed One was dwelling at Ayojjhā on the bank of the river Ganges. | 一時，世尊住於阿踰陀恆河岸邊。 |
| Tatra kho bhagavā bhikkhū āmantesi: | There the Blessed One addressed the bhikkhus: | 於彼處，世尊告諸比丘言： |
| “Seyyathāpi, bhikkhave, ayaṁ gaṅgā nadī mahantaṁ pheṇapiṇḍaṁ āvaheyya. Tamenaṁ cakkhumā puriso passeyya nijjhāyeyya yoniso upaparikkheyya. Tassa taṁ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyeyya, tucchakaññeva khāyeyya, asārakaññeva khāyeyya. Kiñhi siyā, bhikkhave, pheṇapiṇḍe sāro? | “Suppose, bhikkhus, that this river Ganges was carrying along a great lump of foam. A man with good sight would see it, inspect it, and carefully investigate it. To him, seeing, inspecting, and carefully investigating it, it would appear empty, hollow, and essenceless. For what substance, bhikkhus, could there be in a lump of foam? | 「譬如，諸比丘，此恆河攜一大泡沫團。一具眼人見之、察之、詳究之。於彼見、察、詳究者，彼將顯現為空、虛、無實質。諸比丘，泡沫團中能有何實質？ |
| Evameva kho, bhikkhave, yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ …pe… yaṁ dūre santike vā taṁ bhikkhu passati nijjhāyati yoniso upaparikkhati. Tassa taṁ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyati, tucchakaññeva khāyati, asārakaññeva khāyati. Kiñhi siyā, bhikkhave, rūpe sāro? | So too, bhikkhus, whatever form there is, whether past, future, or present …pe… far or near, a bhikkhu sees it, inspects it, and carefully investigates it. To him, seeing, inspecting, and carefully investigating it, it appears empty, hollow, and essenceless. For what substance, bhikkhus, could there be in form? | 亦復如是，諸比丘，凡色，或過去、未來、或現在…乃至…遠或近，一比丘見之、察之、詳究之。於彼見、察、詳究者，彼顯現為空、虛、無實質。諸比丘，色中能有何實質？ |
| Seyyathāpi, bhikkhave, saradasamaye thullaphusitake deve vassante udake udakapubbuḷaṁ uppajjati ceva nirujjhati ca. Tamenaṁ cakkhumā puriso passeyya nijjhāyeyya yoniso upaparikkheyya. Tassa taṁ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyeyya, tucchakaññeva khāyeyya, asārakaññeva khāyeyya. Kiñhi siyā, bhikkhave, udakapubbuḷe sāro? | Suppose, bhikkhus, in the autumn when it is raining with thick drops, a water bubble arises and bursts on the water. A man with good sight would see it, inspect it, and carefully investigate it. To him, seeing, inspecting, and carefully investigating it, it would appear empty, hollow, and essenceless. For what substance, bhikkhus, could there be in a water bubble? | 譬如，諸比丘，秋時雨密，水泡生於水面而破。一具眼人見之、察之、詳究之。於彼見、察、詳究者，彼將顯現為空、虛、無實質。諸比丘，水泡中能有何實質？ |
| Evameva kho, bhikkhave, yā kāci vedanā atītānāgatapaccuppannā …pe… yā dūre santike vā taṁ bhikkhu passati nijjhāyati yoniso upaparikkhati. Tassa taṁ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyati, tucchakaññeva khāyati, asārakaññeva khāyati. Kiñhi siyā, bhikkhave, vedanāya sāro? | So too, bhikkhus, whatever feeling there is, whether past, future, or present …pe… far or near, a bhikkhu sees it, inspects it, and carefully investigates it. To him, seeing, inspecting, and carefully investigating it, it appears empty, hollow, and essenceless. For what substance, bhikkhus, could there be in feeling? | 亦復如是，諸比丘，凡受，或過去、未來、或現在…乃至…遠或近，一比丘見之、察之、詳究之。於彼見、察、詳究者，彼顯現為空、虛、無實質。諸比丘，受中能有何實質？ |
| Seyyathāpi, bhikkhave, gimhānaṁ pacchime māse ṭhite majjhanhike kāle marīcikā phandati. Tamenaṁ cakkhumā puriso passeyya nijjhāyeyya yoniso upaparikkheyya. Tassa taṁ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyeyya, tucchakaññeva khāyeyya …pe… kiñhi siyā, bhikkhave, marīcikāya sāro? | Suppose, bhikkhus, in the last month of the hot season, at midday, a mirage shimmers. A man with good sight would see it, inspect it, and carefully investigate it. To him, seeing, inspecting, and carefully investigating it, it would appear empty, hollow …pe… For what substance, bhikkhus, could there be in a mirage? | 譬如，諸比丘，熱季末月，正午，陽燄閃爍。一具眼人見之、察之、詳究之。於彼見、察、詳究者，彼將顯現為空、虛…乃至…諸比丘，陽燄中能有何實質？ |
| Evameva kho, bhikkhave, yā kāci saññā …pe…. | So too, bhikkhus, whatever perception there is …pe…. | 亦復如是，諸比丘，凡想…乃至…。 |
| Seyyathāpi, bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno tiṇhaṁ kuṭhāriṁ ādāya vanaṁ paviseyya. So tattha passeyya mahantaṁ kadalikkhandhaṁ ujuṁ navaṁ akukkukajātaṁ. Tamenaṁ mūle chindeyya; mūle chetvā agge chindeyya, agge chetvā pattavaṭṭiṁ vinibbhujeyya. So tassa pattavaṭṭiṁ vinibbhujanto pheggumpi nādhigaccheyya, kuto sāraṁ. Tamenaṁ cakkhumā puriso passeyya nijjhāyeyya yoniso upaparikkheyya. Tassa taṁ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyeyya, tucchakaññeva khāyeyya, asārakaññeva khāyeyya. Kiñhi siyā, bhikkhave, kadalikkhandhe sāro? | Suppose, bhikkhus, a man in need of heartwood, seeking heartwood, wandering in search of heartwood, were to take a sharp axe and enter a forest. There he would see a large, straight, fresh plantain trunk, not yet producing a shoot. He would cut it at the root; having cut it at the root, he would cut off the top; having cut off the top, he would unroll the sheaths. As he unrolls the sheaths, he would not find even softwood, let alone heartwood. A man with good sight would see it, inspect it, and carefully investigate it. To him, seeing, inspecting, and carefully investigating it, it would appear empty, hollow, and essenceless. For what substance, bhikkhus, could there be in a plantain trunk? | 譬如，諸比丘，一人需心材，覓心材，尋覓心材，持利斧入林。彼見一巨大、筆直、新鮮之芭蕉樹幹，尚未生芽。彼於根部斬之；斬根部已，斬頂部；斬頂部已，展其皮。展皮時，彼不見軟木，況心材乎。一具眼人見之、察之、詳究之。於彼見、察、詳究者，彼將顯現為空、虛、無實質。諸比丘，芭蕉樹幹中能有何實質？ |
| Evameva kho, bhikkhave, ye keci saṅkhārā atītānāgatapaccuppannā …pe… ye dūre santike vā taṁ bhikkhu passati nijjhāyati yoniso upaparikkhati. Tassa taṁ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyati, tucchakaññeva khāyati, asārakaññeva khāyati. Kiñhi siyā, bhikkhave, saṅkhāresu sāro? | So too, bhikkhus, whatever volitional formations there are, whether past, future, or present …pe… far or near, a bhikkhu sees them, inspects them, and carefully investigates them. To him, seeing, inspecting, and carefully investigating them, they appear empty, hollow, and essenceless. For what substance, bhikkhus, could there be in volitional formations? | 亦復如是，諸比丘，凡行，或過去、未來、或現在…乃至…遠或近，一比丘見之、察之、詳究之。於彼見、察、詳究者，彼等顯現為空、虛、無實質。諸比丘，行中能有何實質？ |
| Seyyathāpi, bhikkhave, māyākāro vā māyākārantevāsī vā catumahāpathe māyaṁ vidaṁseyya. Tamenaṁ cakkhumā puriso passeyya nijjhāyeyya yoniso upaparikkheyya. Tassa taṁ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyeyya, tucchakaññeva khāyeyya, asārakaññeva khāyeyya. Kiñhi siyā, bhikkhave, māyāya sāro? | Suppose, bhikkhus, a magician or a magician’s apprentice were to display a magical illusion at a crossroads. A man with good sight would see it, inspect it, and carefully investigate it. To him, seeing, inspecting, and carefully investigating it, it would appear empty, hollow, and essenceless. For what substance, bhikkhus, could there be in a magical illusion? | 譬如，諸比丘，一幻術師或幻術師之徒，於十字路口展示幻術。一具眼人見之、察之、詳究之。於彼見、察、詳究者，彼將顯現為空、虛、無實質。諸比-丘，幻術中能有何實質？ |
| Evameva kho, bhikkhave, yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ …pe… yaṁ dūre santike vā, taṁ bhikkhu passati nijjhāyati yoniso upaparikkhati. Tassa taṁ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyati, tucchakaññeva khāyati, asārakaññeva khāyati. Kiñhi siyā, bhikkhave, viññāṇe sāro? | So too, bhikkhus, whatever consciousness there is, whether past, future, or present …pe… far or near, a bhikkhu sees it, inspects it, and carefully investigates it. To him, seeing, inspecting, and carefully investigating it, it appears empty, hollow, and essenceless. For what substance, bhikkhus, could there be in consciousness? | 亦復如是，諸比丘，凡識，或過去、未來、或現在…乃至…遠或近，一比丘見之、察之、詳究之。於彼見、察、詳究者，彼顯現為空、虛、無實質。諸比丘，識中能有何實質？ |
| Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi … saññāyapi … saṅkhāresupi … viññāṇasmimpi nibbindati. | Seeing thus, bhikkhus, the instructed noble-one's-disciple becomes disenchanted with form, and with feeling … and with perception … and with volitional formations … and with consciousness. | 諸比丘，如是見者，已受教之聖弟子，厭於色，與受…與想…與行…與識。 |
| Nibbindaṁ virajjati; virāgā vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti …pe… | Being disenchanted, he becomes dispassionate. Through dispassion, he is liberated. With liberation, there is the knowledge, ‘It is liberated’ …pe… | 厭故離欲。離欲故解脫。解脫時，有智：『已解脫』…乃至… |
| nāparaṁ itthattāyāti pajānāti”. | He understands: ‘…there is no more for this state of being.’” | 彼知：『…不受後有。』」 |
| Idamavoca bhagavā. | This is what the Blessed One said. | 此為世尊所說。 |
| Idaṁ vatvāna sugato athāparaṁ etadavoca satthā: | Having said this, the Fortunate One, the Teacher, further said this: | 善逝、導師說此已，復作是言： |
| “Pheṇapiṇḍūpamaṁ rūpaṁ, | “Form is like a lump of foam, | 「色如泡沫團， |
| vedanā bubbuḷūpamā; | Feeling is like a bubble; | 受如氣泡； |
| Marīcikūpamā saññā, | Perception is like a mirage, | 想如陽燄， |
| saṅkhārā kadalūpamā; | Formations are like a plantain trunk; | 行如芭蕉樹幹； |
| Māyūpamañca viññāṇaṁ, | And consciousness like a magic trick, | 與識如幻術， |
| desitādiccabandhunā. | Taught by the Kinsman of the Sun. | 太陽之親族所教。 |
| Yathā yathā nijjhāyati, | However one may inspect it, | 無論如何察之， |
| yoniso upaparikkhati; | And carefully investigate it; | 並詳究之； |
| Rittakaṁ tucchakaṁ hoti, | Empty and hollow it appears, | 空虛顯現， |
| yo naṁ passati yoniso. | To one who sees it carefully. | 於詳見者。 |
| Imañca kāyaṁ ārabbha, | Beginning with this very body, | 始於此身， |
| bhūripaññena desitaṁ; | Taught by the one of great wisdom; | 大智者所教； |
| Pahānaṁ tiṇṇaṁ dhammānaṁ, | When the three things are abandoned, | 當三事被捨， |
| rūpaṁ passatha chaḍḍitaṁ. | See this form as cast away. | 見此色如被棄。 |
| Āyu usmā ca viññāṇaṁ, | When life, heat, and consciousness, | 當壽、暖、與識， |
| yadā kāyaṁ jahantimaṁ; | Leave this body behind; | 離此身而去； |
| Apaviddho tadā seti, | It lies there then cast aside, | 彼時臥於此處， |
| parabhattaṁ acetanaṁ. | Food for others, without a mind. | 為他食，無心。 |
| Etādisāyaṁ santāno, | Such is this continuity, | 如是此相續， |
| māyāyaṁ bālalāpinī; | An illusion for deluding fools; | 幻術為愚人所惑； |
| Vadhako esa akkhāto, | A murderer is what it’s called, | 殺手是其名， |
| sāro ettha na vijjati. | No substance can be found here. | 此處無實質可尋。 |
| Evaṁ khandhe avekkheyya, | Thus should a bhikkhu, with energy roused, | 如是比丘應發勤精進， |
| bhikkhu āraddhavīriyo; | Contemplate the aggregates; | 觀照諸蘊； |
| Divā vā yadi vā rattiṁ, | Whether by day or by night, | 或晝或夜， |
| sampajāno paṭissato. | Mindful and clearly comprehending. | 正念正知。 |
| Jaheyya sabbasaṁyogaṁ, | He should abandon all fetters, | 彼應捨一切結， |
| kareyya saraṇattano; | And make a refuge for himself; | 並為己作歸依； |
| Careyyādittasīsova, | He should fare as if his head were on fire, | 彼應如頭燃而行， |
| patthayaṁ accutaṁ padan”ti. | Aspiring to the unshakable state.” | 嚮往不動之境。」 |
| Tatiyaṁ. | Third. | 第三。 |
22.96 - SN 22.96 Gomayapiṇḍa
| --- SN22.96 - Gomayapiṇḍasutta --- | --- SN22.96 - The Lump of Cow Dung --- | --- SN22.96 - The Lump of Cow Dung --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: | Sitting to one side, that bhikkhu said this to the Blessed One: | 坐於一面，彼比丘白世尊言： |
| “atthi nu kho, bhante, kiñci rūpaṁ yaṁ rūpaṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ sassatisamaṁ tatheva ṭhassati? | “Venerable sir, is there any form that is permanent, stable, eternal, not subject to change, that will remain the same for ever and ever? | 「尊者，是否有任何色是常、穩定、永恆、不變，將永永遠遠保持不變？ |
| Atthi nu kho, bhante, kāci vedanā yā vedanā niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṁ tatheva ṭhassati? | Venerable sir, is there any feeling that is permanent, stable, eternal, not subject to change, that will remain the same for ever and ever? | 尊者，是否有任何受是常、穩定、永恆、不變，將永永遠遠保持不變？ |
| Atthi nu kho, bhante, kāci saññā yā saññā …pe… | Venerable sir, is there any perception that is…pe… | 尊者，是否有任何想是…乃至… |
| atthi nu kho, bhante, keci saṅkhārā ye saṅkhārā niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṁ tatheva ṭhassanti? | Venerable sir, are there any volitional formations that are permanent, stable, eternal, not subject to change, that will remain the same for ever and ever? | 尊者，是否有任何行是常、穩定、永恆、不變，將永永遠遠保持不變？ |
| Atthi nu kho, bhante, kiñci viññāṇaṁ, yaṁ viññāṇaṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ sassatisamaṁ tatheva ṭhassatī”ti? | Venerable sir, is there any consciousness that is permanent, stable, eternal, not subject to change, that will remain the same for ever and ever?” | 尊者，是否有任何識是常、穩定、永恆、不變，將永永遠遠保持不變？」 |
| “Natthi kho, bhikkhu, kiñci rūpaṁ, yaṁ rūpaṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ sassatisamaṁ tatheva ṭhassati. | “There is no form, bhikkhu, that is permanent, stable, eternal, not subject to change, that will remain the same for ever and ever. | 「比丘，無有色是常、穩定、永恆、不變，將永永遠遠保持不變。 |
| Natthi kho, bhikkhu, kāci vedanā … | There is no feeling, bhikkhu… | 比丘，無有受… |
| kāci saññā … | no perception… | 無有想… |
| keci saṅkhārā … | no volitional formations… | 無有行… |
| kiñci viññāṇaṁ, yaṁ viññāṇaṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ sassatisamaṁ tatheva ṭhassatī”ti. | no consciousness, that is permanent, stable, eternal, not subject to change, that will remain the same for ever and ever.” | 無有識，是常、穩定、永恆、不變，將永永遠遠保持不變。」 |
| Atha kho bhagavā parittaṁ gomayapiṇḍaṁ pāṇinā gahetvā taṁ bhikkhuṁ etadavoca: | Then the Blessed One, taking a small lump of cow dung in his hand, said this to that bhikkhu: | 時，世尊取一小塊牛糞於手，告彼比丘言： |
| “ettakopi kho, bhikkhu, attabhāvapaṭilābho natthi nicco dhuvo sassato avipariṇāmadhammo sassatisamaṁ tatheva ṭhassati. | “Not even this much of an acquired selfhood, bhikkhu, is permanent, stable, eternal, not subject to change, that will remain the same for ever and ever. | 「比丘，縱使如此微小之所得自我，亦非常、穩定、永恆、不變，將永永遠遠保持不變。 |
| Ettako cepi, bhikkhu, attabhāvapaṭilābho abhavissa nicco dhuvo sassato avipariṇāmadhammo, nayidaṁ brahmacariyavāso paññāyetha sammā dukkhakkhayāya. | If even this much of an acquired selfhood, bhikkhu, were permanent, stable, eternal, not subject to change, this living of the holy life for the complete destruction of suffering would not be discernible. | 比丘，若縱使如此微小之所得自我，是常、穩定、永恆、不變，則此為完全滅苦而修之梵行，將不可見。 |
| Yasmā ca kho, bhikkhu, ettakopi attabhāvapaṭilābho natthi nicco dhuvo sassato avipariṇāmadhammo, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya. | But because, bhikkhu, not even this much of an acquired selfhood is permanent, stable, eternal, not subject to change, therefore the living of the holy life for the complete destruction of suffering is discernible. | 然比丘，因縱使如此微小之所得自我，亦非常、穩定、永恆、不變，故為完全滅苦而修之梵行，乃可見。 |
| Bhūtapubbāhaṁ, bhikkhu, rājā ahosiṁ khattiyo muddhāvasitto. | Formerly, bhikkhu, I was a king, an anointed kṣatriya. | 昔，比丘，我為王，為灌頂剎帝利。 |
| Tassa mayhaṁ, bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītinagarasahassāni ahesuṁ kusāvatīrājadhānippamukhāni. | And of me, bhikkhu, the anointed kṣatriya king, there were eighty-four thousand cities, with Kusāvatī the royal capital as the chief one. | 比丘，我為灌頂剎帝利王時，有八萬四千城，以拘舍婆提王都為首。 |
| Tassa mayhaṁ, bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītipāsādasahassāni ahesuṁ dhammapāsādappamukhāni. | And of me, bhikkhu, the anointed kṣatriya king, there were eighty-four thousand palaces, with the Dhamma palace as the chief one. | 比丘，我為灌頂剎帝利王時，有八萬四千宮殿，以法殿為首。 |
| Tassa mayhaṁ, bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītikūṭāgārasahassāni ahesuṁ mahābyūhakūṭāgārappamukhāni. | And of me, bhikkhu, the anointed kṣatriya king, there were eighty-four thousand peaked-halls, with the Mahābyūha peaked-hall as the chief one. | 比丘，我為灌頂剎帝利王時，有八萬四千重閣，以大莊嚴重閣為首。 |
| Tassa mayhaṁ, bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītipallaṅkasahassāni ahesuṁ dantamayāni sāramayāni sovaṇṇamayāni goṇakatthatāni paṭikatthatāni paṭalikatthatāni kadalimigapavarapaccattharaṇāni sauttaracchadāni ubhatolohitakūpadhānāni. | And of me, bhikkhu, the anointed kṣatriya king, there were eighty-four thousand couches, made of ivory, of heartwood, of gold, with long-fleeced covers, with white wool covers, with embroidered covers, with spreads of the hide of the best antelope, with canopies above and red cushions at both ends. | 比丘，我為灌頂剎帝利王時，有八萬四千臥榻，以象牙、心材、黃金製成，覆以長毛毯、白羊毛毯、繡花毯、上等羚羊皮，上有華蓋，兩端有紅枕。 |
| Tassa mayhaṁ, bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītināgasahassāni ahesuṁ sovaṇṇālaṅkārāni sovaṇṇaddhajāni hemajālapaṭicchannāni uposathanāgarājappamukhāni. | And of me, bhikkhu, the anointed kṣatriya king, there were eighty-four thousand elephants, with golden ornaments, golden banners, covered with nets of gold, with Uposatha the king of elephants as the chief one. | 比丘，我為灌頂剎帝利王時，有八萬四千象，飾以金飾、金幡，覆以金網，以優波娑他象王為首。 |
| Tassa mayhaṁ, bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītiassasahassāni ahesuṁ sovaṇṇālaṅkārāni sovaṇṇaddhajāni hemajālapaṭicchannāni valāhakaassarājappamukhāni. | And of me, bhikkhu, the anointed kṣatriya king, there were eighty-four thousand horses, with golden ornaments, golden banners, covered with nets of gold, with Valāhaka the king of horses as the chief one. | 比丘，我為灌頂剎帝利王時，有八萬四千馬，飾以金飾、金幡，覆以金網，以婆羅訶馬王為首。 |
| Tassa mayhaṁ, bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītirathasahassāni ahesuṁ sovaṇṇālaṅkārāni sovaṇṇaddhajāni hemajālapaṭicchannāni vejayantarathappamukhāni. | And of me, bhikkhu, the anointed kṣatriya king, there were eighty-four thousand chariots, with golden ornaments, golden banners, covered with nets of gold, with the Vejayanta chariot as the chief one. | 比丘，我為灌頂剎帝利王時，有八萬四千車，飾以金飾、金幡，覆以金網，以毗闍延多車為首。 |
| Tassa mayhaṁ, bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītimaṇisahassāni ahesuṁ maṇiratanappamukhāni. | And of me, bhikkhu, the anointed kṣatriya king, there were eighty-four thousand gems, with the jewel-gem as the chief one. | 比丘，我為灌頂剎帝利王時，有八萬四千寶，以寶珠為首。 |
| Tassa mayhaṁ, bhikkhu …pe… caturāsītiitthisahassāni ahesuṁ subhaddādevippamukhāni. | And of me, bhikkhu…pe… there were eighty-four thousand women, with Queen Subhaddā as the chief one. | 比丘，我…乃至…有八萬四千女，以善賢后為首。 |
| Tassa mayhaṁ, bhikkhu …pe… caturāsītikhattiyasahassāni ahesuṁ anuyantāni pariṇāyakaratanappamukhāni. | And of me, bhikkhu…pe… there were eighty-four thousand kṣatriyas, as vassals, with the treasurer-gem as the chief one. | 比丘，我…乃至…有八萬四千剎帝利為臣，以寶藏臣為首。 |
| Tassa mayhaṁ, bhikkhu …pe… caturāsītidhenusahassāni ahesuṁ dukūlasandānāni kaṁsūpadhāraṇāni. | And of me, bhikkhu…pe… there were eighty-four thousand cows, with tethers of fine linen and bronze milking pails. | 比丘，我…乃至…有八萬四千牛，繫以細麻繩，用銅乳桶。 |
| Tassa mayhaṁ, bhikkhu …pe… caturāsītivatthakoṭisahassāni ahesuṁ khomasukhumāni koseyyasukhumāni kambalasukhumāni kappāsikasukhumāni. | And of me, bhikkhu…pe… there were eighty-four thousand crores of garments, of fine linen, fine silk, fine wool, and fine cotton. | 比丘，我…乃至…有八萬四千億衣，細麻、細絲、細羊毛、細棉。 |
| Tassa mayhaṁ, bhikkhu …pe… caturāsītithālipākasahassāni ahesuṁ; sāyaṁ pātaṁ bhattābhihāro abhihariyittha. | And of me, bhikkhu…pe… there were eighty-four thousand pots of food; in the evening and in the morning food was brought. | 比丘，我…乃至…有八萬四千鍋食物；晚朝皆送食。 |
| Tesaṁ kho pana, bhikkhu, caturāsītiyā nagarasahassānaṁ ekaññeva taṁ nagaraṁ hoti yamahaṁ tena samayena ajjhāvasāmi—kusāvatī rājadhānī. | Of those eighty-four thousand cities, bhikkhu, there was only one city where I dwelt at that time—Kusāvatī the royal capital. | 比丘，彼八萬四千城中，唯有一城我當時所住—拘舍婆提王都。 |
| Tesaṁ kho pana, bhikkhu, caturāsītiyā pāsādasahassānaṁ ekoyeva so pāsādo hoti yamahaṁ tena samayena ajjhāvasāmi—dhammo pāsādo. | Of those eighty-four thousand palaces, bhikkhu, there was only one palace where I dwelt at that time—the Dhamma palace. | 比丘，彼八萬四千宮殿中，唯有一宮殿我當時所住—法殿。 |
| Tesaṁ kho pana, bhikkhu, caturāsītiyā kūṭāgārasahassānaṁ ekaññeva taṁ kūṭāgāraṁ hoti yamahaṁ tena samayena ajjhāvasāmi—mahābyūhaṁ kūṭāgāraṁ. | Of those eighty-four thousand peaked-halls, bhikkhu, there was only one peaked-hall where I dwelt at that time—the Mahābyūha peaked-hall. | 比丘，彼八萬四千重閣中，唯有一重閣我當時所住—大莊嚴重閣。 |
| Tesaṁ kho pana, bhikkhu, caturāsītiyā pallaṅkasahassānaṁ ekoyeva so pallaṅko hoti yamahaṁ tena samayena paribhuñjāmi—dantamayo vā sāramayo vā sovaṇṇamayo vā rūpiyamayo vā. | Of those eighty-four thousand couches, bhikkhu, there was only one couch that I used at that time—one made of ivory, or of heartwood, or of gold, or of silver. | 比丘，彼八萬四千臥榻中，唯有一臥榻我當時所用—或象牙製，或心材製，或黃金製，或白銀製。 |
| Tesaṁ kho pana, bhikkhu, caturāsītiyā nāgasahassānaṁ ekoyeva so nāgo hoti yamahaṁ tena samayena abhiruhāmi—uposatho nāgarājā. | Of those eighty-four thousand elephants, bhikkhu, there was only one elephant that I rode at that time—Uposatha the king of elephants. | 比丘，彼八萬四千象中，唯有一象我當時所騎—優波娑他象王。 |
| Tesaṁ kho pana, bhikkhu, caturāsītiyā assasahassānaṁ ekoyeva so asso hoti yamahaṁ tena samayena abhiruhāmi—valāhako assarājā. | Of those eighty-four thousand horses, bhikkhu, there was only one horse that I rode at that time—Valāhaka the king of horses. | 比丘，彼八萬四千馬中，唯有一馬我當時所騎—婆羅訶馬王。 |
| Tesaṁ kho pana, bhikkhu, caturāsītiyā rathasahassānaṁ ekoyeva so ratho hoti yamahaṁ tena samayena abhiruhāmi—vejayanto ratho. | Of those eighty-four thousand chariots, bhikkhu, there was only one chariot that I rode at that time—the Vejayanta chariot. | 比丘，彼八萬四千車中，唯有一車我當時所乘—毗闍延多車。 |
| Tesaṁ kho pana, bhikkhu, caturāsītiyā itthisahassānaṁ ekāyeva sā itthī hoti yā maṁ tena samayena paccupaṭṭhāti—khattiyānī vā velāmikā vā. | Of those eighty-four thousand women, bhikkhu, there was only one woman who attended me at that time—either a kṣatriya or a Velāmikā. | 比丘，彼八萬四千女中，唯有一女當時侍奉我—或剎帝利，或毗藍彌迦。 |
| Tesaṁ kho pana, bhikkhu, caturāsītiyā vatthakoṭisahassānaṁ ekaññeva taṁ vatthayugaṁ hoti yamahaṁ tena samayena paridahāmi—khomasukhumaṁ vā koseyyasukhumaṁ vā kambalasukhumaṁ vā kappāsikasukhumaṁ vā. | Of those eighty-four thousand crores of garments, bhikkhu, there was only one pair of garments that I wore at that time—of fine linen, or fine silk, or fine wool, or fine cotton. | 比丘，彼八萬四千億衣中，唯有一對衣我當時所穿—或細麻，或細絲，或細羊毛，或細棉。 |
| Tesaṁ kho pana, bhikkhu, caturāsītiyā thālipākasahassānaṁ ekoyeva so thālipāko hoti yato nāḷikodanaparamaṁ bhuñjāmi tadupiyañca sūpeyyaṁ. | Of those eighty-four thousand pots of food, bhikkhu, there was only one pot of food from which I ate, at most a nāḷikā of rice and the accompanying curry. | 比丘，彼八萬四千鍋食物中，唯有一鍋食物我所食，至多一那利迦之米飯及附帶之咖哩。 |
| Iti kho, bhikkhu, sabbe te saṅkhārā atītā niruddhā vipariṇatā. | Thus, bhikkhu, all those formations are past, ceased, transformed. | 如是，比丘，一切彼行皆已過去、已滅、已變。 |
| Evaṁ aniccā kho, bhikkhu, saṅkhārā. | So impermanent, bhikkhu, are formations. | 諸比丘，行如是無常。 |
| Evaṁ addhuvā kho, bhikkhu, saṅkhārā. | So unstable, bhikkhu, are formations. | 諸比丘，行如是不穩。 |
| Evaṁ anassāsikā kho, bhikkhu, saṅkhārā. | So unreliable, bhikkhu, are formations. | 諸比丘，行如是不可靠。 |
| Yāvañcidaṁ, bhikkhu, alameva sabbasaṅkhāresu nibbindituṁ, alaṁ virajjituṁ, alaṁ vimuccitun”ti. | It is enough, bhikkhu, to become disenchanted with all formations, enough to become dispassionate, enough to be liberated.” | 比丘，足夠於一切行生厭，足夠離欲，足夠解脫。」 |
| Catutthaṁ. | Fourth. | 第四。 |
22.97 - SN 22.97 Nakhasikhā
| --- SN22.97 - Nakhasikhāsutta --- | --- SN22.97 - The Fingernail --- | --- SN22.97 - The Fingernail --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: | Sitting to one side, that bhikkhu said this to the Blessed One: | 坐於一面，彼比丘白世尊言： |
| “atthi nu kho, bhante, kiñci rūpaṁ yaṁ rūpaṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ sassatisamaṁ tatheva ṭhassati? | “Venerable sir, is there any form that is permanent, stable, eternal, not subject to change, that will remain the same for ever and ever? | 「尊者，是否有任何色是常、穩定、永恆、不變，將永永遠遠保持不變？ |
| Atthi nu kho, bhante, kāci vedanā yā vedanā niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṁ tatheva ṭhassati? | Venerable sir, is there any feeling that is permanent, stable, eternal, not subject to change, that will remain the same for ever and ever? | 尊者，是否有任何受是常、穩定、永恆、不變，將永永遠遠保持不變？ |
| Atthi nu kho, bhante, kāci saññā …pe… | Venerable sir, is there any perception…pe… | 尊者，是否有任何想…乃至… |
| keci saṅkhārā, ye saṅkhārā niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṁ tatheva ṭhassanti? | any volitional formations, that are permanent, stable, eternal, not subject to change, that will remain the same for ever and ever? | 任何行，是常、穩定、永恆、不變，將永永遠遠保持不變？ |
| Atthi nu kho, bhante, kiñci viññāṇaṁ, yaṁ viññāṇaṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ sassatisamaṁ tatheva ṭhassatī”ti? | Venerable sir, is there any consciousness, that is permanent, stable, eternal, not subject to change, that will remain the same for ever and ever?” | 尊者，是否有任何識，是常、穩定、永恆、不變，將永永遠遠保持不變？」 |
| “Natthi kho, bhikkhu, kiñci rūpaṁ, yaṁ rūpaṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ sassatisamaṁ tatheva ṭhassati. | “There is no form, bhikkhu, that is permanent, stable, eternal, not subject to change, that will remain the same for ever and ever. | 「比丘，無有色是常、穩定、永恆、不變，將永永遠遠保持不變。 |
| Natthi kho, bhikkhu, kāci vedanā … | There is no feeling, bhikkhu… | 比丘，無有受… |
| kāci saññā … | no perception… | 無有想… |
| keci saṅkhārā …pe… | no volitional formations…pe… | 無有行…乃至… |
| kiñci viññāṇaṁ, yaṁ viññāṇaṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ sassatisamaṁ tatheva ṭhassatī”ti. | no consciousness, that is permanent, stable, eternal, not subject to change, that will remain the same for ever and ever.” | 無有識，是常、穩定、永恆、不變，將永永遠遠保持不變。」 |
| Atha kho bhagavā parittaṁ nakhasikhāyaṁ paṁsuṁ āropetvā taṁ bhikkhuṁ etadavoca: | Then the Blessed One, having taken up a little bit of dust on his fingernail, said this to that bhikkhu: | 時，世尊取少許塵土於指甲上，告彼比丘言： |
| “ettakampi kho, bhikkhu, rūpaṁ natthi niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ sassatisamaṁ tatheva ṭhassati. | “Not even this much form, bhikkhu, is permanent, stable, eternal, not subject to change, that will remain the same for ever and ever. | 「比丘，縱使如此微小之色，亦非常、穩定、永恆、不變，將永永遠遠保持不變。 |
| Ettakañcepi, bhikkhu, rūpaṁ abhavissa niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ, nayidaṁ brahmacariyavāso paññāyetha sammā dukkhakkhayāya. | If, bhikkhu, even this much form were permanent, stable, eternal, not subject to change, this living of the holy life for the complete destruction of suffering would not be discernible. | 比丘，若縱使如此微小之色是常、穩定、永恆、不變，則此為完全滅苦而修之梵行，將不可見。 |
| Yasmā ca kho, bhikkhu, ettakampi rūpaṁ natthi niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya”. | But because, bhikkhu, not even this much form is permanent, stable, eternal, not subject to change, therefore the living of the holy life for the complete destruction of suffering is discernible.” | 然比丘，因縱使如此微小之色，亦非常、穩定、永恆、不變，故為完全滅苦而修之梵行，乃可見。」 |
| Ettakāpi kho, bhikkhu, vedanā natthi niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṁ tatheva ṭhassati. | “Not even this much feeling, bhikkhu, is permanent, stable, eternal, not subject to change, that will remain the same for ever and ever. | 「比丘，縱使如此微小之受，亦非常、穩定、永恆、不變，將永永遠遠保持不變。 |
| Ettakā cepi, bhikkhu, vedanā abhavissa niccā dhuvā sassatā avipariṇāmadhammā, na yidaṁ brahmacariyavāso paññāyetha sammā dukkhakkhayāya. | If, bhikkhu, even this much feeling were permanent, stable, eternal, not subject to change, this living of the holy life for the complete destruction of suffering would not be discernible. | 比丘，若縱使如此微小之受是常、穩定、永恆、不變，則此為完全滅苦而修之梵行，將不可見。 |
| Yasmā ca kho, bhikkhu, ettakāpi vedanā natthi niccā dhuvā sassatā avipariṇāmadhammā, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya. | But because, bhikkhu, not even this much feeling is permanent, stable, eternal, not subject to change, therefore the living of the holy life for the complete destruction of suffering is discernible. | 然比丘，因縱使如此微小之受，亦非常、穩定、永恆、不變，故為完全滅苦而修之梵行，乃可見。 |
| Ettakāpi kho, bhikkhu, saññā natthi …pe… | Not even this much perception, bhikkhu, is not…pe… | 比丘，縱使如此微小之想，亦不…乃至… |
| ettakāpi kho, bhikkhu, saṅkhārā natthi niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṁ tatheva ṭhassanti. | Not even this many volitional formations, bhikkhu, are permanent, stable, eternal, not subject to change, that will remain the same for ever and ever. | 比丘，縱使如此微少之行，亦非常、穩定、永恆、不變，將永永遠遠保持不變。 |
| Ettakā cepi, bhikkhu, saṅkhārā abhavissaṁsu niccā dhuvā sassatā avipariṇāmadhammā, na yidaṁ brahmacariyavāso paññāyetha sammā dukkhakkhayāya. | If, bhikkhu, even this many volitional formations were permanent, stable, eternal, not subject to change, this living of the holy life for the complete destruction of suffering would not be discernible. | 比丘，若縱使如此微少之行是常、穩定、永恆、不變，則此為完全滅苦而修之梵行，將不可見。 |
| Yasmā ca kho, bhikkhu, ettakāpi saṅkhārā natthi niccā dhuvā sassatā avipariṇāmadhammā, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya. | But because, bhikkhu, not even this many volitional formations are permanent, stable, eternal, not subject to change, therefore the living of the holy life for the complete destruction of suffering is discernible. | 然比丘，因縱使如此微少之行，亦非常、穩定、永恆、不變，故為完全滅苦而修之梵行，乃可見。 |
| Ettakampi kho, bhikkhu, viññāṇaṁ natthi niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ sassatisamaṁ tatheva ṭhassati. | Not even this much consciousness, bhikkhu, is permanent, stable, eternal, not subject to change, that will remain the same for ever and ever. | 比丘，縱使如此微小之識，亦非常、穩定、永恆、不變，將永永遠遠保持不變。 |
| Ettakampi kho, bhikkhu, viññāṇaṁ abhavissa niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ, na yidaṁ brahmacariyavāso paññāyetha sammā dukkhakkhayāya. | If, bhikkhu, even this much consciousness were permanent, stable, eternal, not subject to change, this living of the holy life for the complete destruction of suffering would not be discernible. | 比丘，若縱使如此微小之識是常、穩定、永恆、不變，則此為完全滅苦而修之梵行，將不可見。 |
| Yasmā ca kho, bhikkhu, ettakampi viññāṇaṁ natthi niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya. | But because, bhikkhu, not even this much consciousness is permanent, stable, eternal, not subject to change, therefore the living of the holy life for the complete destruction of suffering is discernible. | 然比丘，因縱使如此微小之識，亦非常、穩定、永恆、不變，故為完全滅苦而修之梵行，乃可見。 |
| Taṁ kiṁ maññasi, bhikkhu, | What do you think, bhikkhu, | 汝意云何，比丘， |
| rūpaṁ niccaṁ vā aniccaṁ vā”ti? | is form permanent or impermanent?” | 色為常或無常？」 |
| “Aniccaṁ, bhante”. | “Impermanent, venerable sir.” | 「無常，尊者。」 |
| “Vedanā … | “Feeling… | 「受… |
| saññā … | perception… | 想… |
| saṅkhārā … | volitional formations… | 行… |
| viññāṇaṁ niccaṁ vā aniccaṁ vā”ti? | Is consciousness permanent or impermanent?” | 識為常或無常？」 |
| “Aniccaṁ, bhante” …pe… | “Impermanent, venerable sir.” …pe… | 「無常，尊者。」…乃至… |
| “tasmātiha …pe… | “Therefore…pe… | 「是故…乃至… |
| evaṁ passaṁ …pe… | Seeing thus…pe… | 見如是…乃至… |
| nāparaṁ itthattāyāti pajānātī”ti. | He understands: ‘…there is no more for this state of being.’” | 彼知：『…不受後有。』」 |
22.98 - SN 22.98 Suddhika
| --- SN22.98 - Suddhikasutta --- | --- SN22.98 - Simple Version --- | --- SN22.98 - Simple Version --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: | Sitting to one side, that bhikkhu said this to the Blessed One: | 坐於一面，彼比丘白世尊言： |
| “atthi nu kho, bhante, kiñci rūpaṁ, yaṁ rūpaṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ sassatisamaṁ tatheva ṭhassati? | “Venerable sir, is there any form that is permanent, stable, eternal, not subject to change, that will remain the same for ever and ever? | 「尊者，是否有任何色是常、穩定、永恆、不變，將永永遠遠保持不變？ |
| Atthi nu kho, bhante, kāci vedanā …pe… | Venerable sir, is there any feeling …pe… | 尊者，是否有任何受…乃至… |
| kāci saññā … | any perception … | 任何想… |
| keci saṅkhārā … | any volitional formations … | 任何行… |
| kiñci viññāṇaṁ, yaṁ viññāṇaṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ sassatisamaṁ tatheva ṭhassatī”ti? | any consciousness that is permanent, stable, eternal, not subject to change, that will remain the same for ever and ever?” | 任何識是常、穩定、永恆、不變，將永永遠遠保持不變？」 |
| “Natthi kho, bhikkhu, kiñci rūpaṁ yaṁ rūpaṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ sassatisamaṁ tatheva ṭhassati. | “There is no form, bhikkhu, that is permanent, stable, eternal, not subject to change, that will remain the same for ever and ever. | 「比丘，無有色是常、穩定、永恆、不變，將永永遠遠保持不變。 |
| Natthi kho, bhikkhu, kāci vedanā … | There is no feeling, bhikkhu… | 比丘，無有受… |
| kāci saññā … | no perception… | 無有想… |
| keci saṅkhārā … | no volitional formations… | 無有行… |
| kiñci viññāṇaṁ, yaṁ viññāṇaṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ sassatisamaṁ tatheva ṭhassatī”ti. | no consciousness, that is permanent, stable, eternal, not subject to change, that will remain the same for ever and ever.” | 無有識，是常、穩定、永恆、不變，將永永遠遠保持不變。」 |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
22.99 - SN 22.99 Gaddulabaddha
| --- SN22.99 - Gaddulabaddhasutta --- | --- SN22.99 - The Leashed Dog --- | --- SN22.99 - The Leashed Dog --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Anamataggoyaṁ, bhikkhave, saṁsāro. | “Inconceivable, bhikkhus, is the beginning of this saṃsāra. | 「諸比丘，此輪迴之始不可思議。 |
| Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ. | A first point is not discernible of beings roaming and wandering on, hindered by ignorance and fettered by craving. | 眾生為無明所障，為愛所縛，流轉輪迴，其始不可見。 |
| Hoti so, bhikkhave, samayo yaṁ mahāsamuddo ussussati visussati na bhavati; | There is a time, bhikkhus, when the great ocean dries up, is evaporated, and is no more; | 諸比丘，有時，大海洋枯竭，蒸發，不復存在； |
| na tvevāhaṁ, bhikkhave, avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ dukkhassa antakiriyaṁ vadāmi. | but I do not say, bhikkhus, that for beings roaming and wandering on, hindered by ignorance and fettered by craving, there is an end of suffering. | 然我非言，諸比丘，為無明所障，為愛所縛，流轉輪迴之眾生，有苦之終結。 |
| Hoti so, bhikkhave, samayo yaṁ sineru pabbatarājā ḍayhati vinassati na bhavati; | There is a time, bhikkhus, when Sineru, the king of mountains, burns up, is destroyed, and is no more; | 諸比丘，有時，須彌山，山王，燃燒，毀壞，不復存在； |
| na tvevāhaṁ, bhikkhave, avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ dukkhassa antakiriyaṁ vadāmi. | but I do not say, bhikkhus, that for beings roaming and wandering on, hindered by ignorance and fettered by craving, there is an end of suffering. | 然我非言，諸比丘，為無明所障，為愛所縛，流轉輪迴之眾生，有苦之終結。 |
| Hoti so, bhikkhave, samayo yaṁ mahāpathavī ḍayhati vinassati na bhavati; | There is a time, bhikkhus, when the great earth burns up, is destroyed, and is no more; | 諸比丘，有時，大地燃燒，毀壞，不復存在； |
| na tvevāhaṁ, bhikkhave, avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ dukkhassa antakiriyaṁ vadāmi. | but I do not say, bhikkhus, that for beings roaming and wandering on, hindered by ignorance and fettered by craving, there is an end of suffering. | 然我非言，諸比丘，為無明所障，為愛所縛，流轉輪迴之眾生，有苦之終結。 |
| Seyyathāpi, bhikkhave, sā gaddulabaddho daḷhe khīle vā thambhe vā upanibaddho tameva khīlaṁ vā thambhaṁ vā anuparidhāvati anuparivattati; | Just as, bhikkhus, a dog tied by a leash to a strong post or pillar would run and revolve around that same post or pillar; | 譬如，諸比丘，一犬為繩索繫於堅固之柱或樁，彼將圍繞彼柱或樁而跑、而轉； |
| evameva kho, bhikkhave, assutavā puthujjano ariyānaṁ adassāvī …pe… | so too, bhikkhus, the uninstructed worldling, who does not see the noble ones…pe… | 亦復如是，諸比丘，未受教之凡夫，不見聖者…乃至… |
| sappurisadhamme avinīto rūpaṁ attato samanupassati …pe… | who is not disciplined in the Dhamma of the good persons, regards form as self…pe… | 不調伏於善人之法，視色為我…乃至… |
| vedanaṁ attato samanupassati … | regards feeling as self… | 視受為我… |
| saññaṁ attato samanupassati … | regards perception as self… | 視想為我… |
| saṅkhāre attato samanupassati … | regards volitional formations as self… | 視行為我… |
| viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ; attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ. | regards consciousness as self, or self as possessing consciousness; or consciousness in self, or self in consciousness. | 視識為我，或我為有識；或識在我中，或我在識中。 |
| So rūpaññeva anuparidhāvati anuparivattati, vedanaññeva …pe… saññaññeva … saṅkhāreyeva … viññāṇaññeva anuparidhāvati anuparivattati. | He runs and revolves around form itself, around feeling itself…pe… around perception itself… around volitional formations themselves… around consciousness itself. | 彼圍繞色本身而跑、而轉，圍繞受本身…乃至…圍繞想本身…圍繞行本身…圍繞識本身。 |
| So rūpaṁ anuparidhāvaṁ anuparivattaṁ, vedanaṁ …pe… saññaṁ … saṅkhāre … viññāṇaṁ anuparidhāvaṁ anuparivattaṁ, na parimuccati rūpamhā, na parimuccati vedanāya, na parimuccati saññāya, na parimuccati saṅkhārehi, na parimuccati viññāṇamhā, na parimuccati jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. | As he runs and revolves around form, around feeling…pe… perception… volitional formations… consciousness, he is not freed from form, not freed from feeling, not freed from perception, not freed from volitional formations, not freed from consciousness, not freed from birth, aging, and death, from sorrows, lamentations, pains, griefs, and despairs. | 當彼圍繞色、圍繞受…乃至…想…行…識而跑、而轉，彼不離於色，不離於受，不離於想，不離於行，不離於識，不離於生、老、死，不離於愁、悲、苦、憂、絕望。 |
| ‘Na parimuccati dukkhasmā’ti vadāmi. | ‘He is not freed from suffering,’ I say. | 『彼不離於苦』，我說。 |
| Sutavā ca kho, bhikkhave, ariyasāvako ariyānaṁ dassāvī …pe… sappurisadhamme suvinīto, | But the instructed noble-one's-disciple, bhikkhus, who sees the noble ones…pe… who is well disciplined in the Dhamma of the good persons, | 然諸比丘，已受教之聖弟子，見聖者…乃至…善調伏於善人之法， |
| na rūpaṁ attato samanupassati …pe… | does not regard form as self…pe… | 不視色為我…乃至… |
| na vedanaṁ … | does not regard feeling… | 不視受… |
| na saññaṁ … | does not regard perception… | 不視想… |
| na saṅkhāre … | does not regard volitional formations… | 不視行… |
| na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ; na attani vā viññāṇaṁ, na viññāṇasmiṁ vā attānaṁ. | does not regard consciousness as self, nor self as possessing consciousness; nor consciousness in self, nor self in consciousness. | 不視識為我，亦不視我為有識；亦不視識在我中，亦不視我在識中。 |
| So rūpaṁ nānuparidhāvati nānuparivattati, vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ nānuparidhāvati nānuparivattati. | He does not run and revolve around form, nor around feeling… perception… volitional formations… consciousness. | 彼不圍繞色而跑、而轉，亦不圍繞受…想…行…識。 |
| So rūpaṁ ananuparidhāvaṁ ananuparivattaṁ, vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ ananuparidhāvaṁ ananuparivattaṁ; parimuccati rūpamhā, parimuccati vedanāya, parimuccati saññāya, parimuccati saṅkhārehi, parimuccati viññāṇamhā, parimuccati jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. | Not running and revolving around form, not running and revolving around feeling… perception… volitional formations… consciousness; he is freed from form, he is freed from feeling, he is freed from perception, he is freed from volitional formations, he is freed from consciousness, he is freed from birth, aging, and death, from sorrows, lamentations, pains, griefs, and despairs. | 不圍繞色而跑、而轉，不圍繞受…想…行…識而跑、而轉；彼離於色，彼離於受，彼離於想，彼離於行，彼離於識，彼離於生、老、死，離於愁、悲、苦、憂、絕望。 |
| ‘Parimuccati dukkhasmā’ti vadāmī”ti. | ‘He is freed from suffering,’ I say.” | 『彼離於苦』，我說。」 |
22.100 - SN 22.100 Dutiyagaddulabaddha
| --- SN22.100 - Dutiyagaddulabaddhasutta --- | --- SN22.100 - Second Discourse on the Leashed Dog --- | --- SN22.100 - Second Discourse on the Leashed Dog --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Anamataggoyaṁ, bhikkhave, saṁsāro. | “Inconceivable, bhikkhus, is the beginning of this saṃsāra. | 「諸比丘，此輪迴之始不可思議。 |
| Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ. | A first point is not discernible of beings roaming and wandering on, hindered by ignorance and fettered by craving. | 眾生為無明所障，為愛所縛，流轉輪迴，其始不可見。 |
| Seyyathāpi, bhikkhave, sā gaddulabaddho daḷhe khīle vā thambhe vā upanibaddho. So gacchati cepi tameva khīlaṁ vā thambhaṁ vā upagacchati; tiṭṭhati cepi tameva khīlaṁ vā thambhaṁ vā upatiṭṭhati; nisīdati cepi tameva khīlaṁ vā thambhaṁ vā upanisīdati; nipajjati cepi tameva khīlaṁ vā thambhaṁ vā upanipajjati. | Just as, bhikkhus, a dog tied by a leash to a strong post or pillar: whether it walks, it approaches that same post or pillar; whether it stands, it stands near that same post or pillar; whether it sits, it sits near that same post or pillar; whether it lies down, it lies down near that same post or pillar. | 譬如，諸比丘，一犬為繩索繫於堅固之柱或樁：若行，彼近彼柱或樁；若立，彼立於彼柱或樁旁；若坐，彼坐於彼柱或樁旁；若臥，彼臥於彼柱或樁旁。 |
| Evameva kho, bhikkhave, assutavā puthujjano rūpaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati. | So too, bhikkhus, the uninstructed worldling regards form thus: ‘This is mine, this I am, this is my self.’ | 亦復如是，諸比丘，未受教之凡夫，視色如是：『此是我所，此是我，此是我之我。』 |
| Vedanaṁ … | He regards feeling… | 彼視受… |
| saññaṁ … | perception… | 想… |
| saṅkhāre … | volitional formations… | 行… |
| viññāṇaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati. | consciousness thus: ‘This is mine, this I am, this is my self.’ | 識如是：『此是我所，此是我，此是我之我。』 |
| So gacchati cepi ime pañcupādānakkhandhe upagacchati; | Whether he walks, he approaches these five aggregates subject to clinging; | 若彼行，彼近此五取蘊； |
| tiṭṭhati cepi ime pañcupādānakkhandhe upatiṭṭhati; | whether he stands, he stands near these five aggregates subject to clinging; | 若彼立，彼立於此五取蘊旁； |
| nisīdati cepi ime pañcupādānakkhandhe upanisīdati; | whether he sits, he sits near these five aggregates subject to clinging; | 若彼坐，彼坐於此五取蘊旁； |
| nipajjati cepi ime pañcupādānakkhandhe upanipajjati. | whether he lies down, he lies down near these five aggregates subject to clinging. | 若彼臥，彼臥於此五取蘊旁。 |
| Tasmātiha, bhikkhave, abhikkhaṇaṁ sakaṁ cittaṁ paccavekkhitabbaṁ: | Therefore, bhikkhus, one’s own mind should be constantly reflected upon: | 是故，諸比丘，應常思惟自心： |
| ‘dīgharattamidaṁ cittaṁ saṅkiliṭṭhaṁ rāgena dosena mohenā’ti. | ‘For a long time this mind has been defiled by lust, hatred, and delusion.’ | 『長久以來，此心為貪、瞋、痴所染。』 |
| Cittasaṅkilesā, bhikkhave, sattā saṅkilissanti; | Through the defilement of the mind, bhikkhus, beings are defiled; | 諸比丘，由心之染污，眾生染污； |
| cittavodānā sattā visujjhanti. | through the purification of the mind, beings are purified. | 由心之清淨，眾生清淨。 |
| Diṭṭhaṁ vo, bhikkhave, caraṇaṁ nāma cittan”ti? | Have you seen, bhikkhus, the painted image called Caraṇa?” | 諸比丘，汝等見過名為「行」之畫像否？」 |
| “Evaṁ, bhante”. | “Yes, venerable sir.” | 「唯然，尊者。」 |
| “Tampi kho, bhikkhave, caraṇaṁ nāma cittaṁ citteneva cittitaṁ. Tenapi kho, bhikkhave, caraṇena cittena cittaññeva cittataraṁ. | “That painted image called Caraṇa, bhikkhus, was created by the mind. Yet, bhikkhus, the mind is even more variegated than that painted image of Caraṇa. | 「諸比丘，彼名為「行」之畫像，為心所造。然，諸比丘，心比彼「行」之畫像更為雜亂。 |
| Tasmātiha, bhikkhave, abhikkhaṇaṁ sakaṁ cittaṁ paccavekkhitabbaṁ: | Therefore, bhikkhus, one’s own mind should be constantly reflected upon: | 是故，諸比丘，應常思惟自心： |
| ‘dīgharattamidaṁ cittaṁ saṅkiliṭṭhaṁ rāgena dosena mohenā’ti. | ‘For a long time this mind has been defiled by lust, hatred, and delusion.’ | 『長久以來，此心為貪、瞋、痴所染。』 |
| Cittasaṅkilesā, bhikkhave, sattā saṅkilissanti; | Through the defilement of the mind, bhikkhus, beings are defiled; | 諸比丘，由心之染污，眾生染污； |
| cittavodānā sattā visujjhanti. | through the purification of the mind, beings are purified. | 由心之清淨，眾生清淨。 |
| Nāhaṁ, bhikkhave, aññaṁ ekanikāyampi samanupassāmi evaṁ cittaṁ yathayidaṁ, bhikkhave, tiracchānagatā pāṇā. | I do not see, bhikkhus, any other single class of beings so variegated as animals. | 諸比丘，我未見任何一類眾生，其雜亂如動物。 |
| tepi kho, bhikkhave, tiracchānagatā pāṇā citteneva cittitā, tehipi kho, bhikkhave, tiracchānagatehi pāṇehi cittaññeva cittataraṁ. | Even those animals, bhikkhus, are created by the mind, and the mind is even more variegated than those animals. | 諸比丘，縱使彼等動物，亦為心所造，而心比彼等動物更為雜亂。 |
| Tasmātiha, bhikkhave, abhikkhaṇaṁ sakaṁ cittaṁ paccavekkhitabbaṁ: | Therefore, bhikkhus, one’s own mind should be constantly reflected upon: | 是故，諸比丘，應常思惟自心： |
| ‘dīgharattamidaṁ cittaṁ saṅkiliṭṭhaṁ rāgena dosena mohenā’ti. | ‘For a long time this mind has been defiled by lust, hatred, and delusion.’ | 『長久以來，此心為貪、瞋、痴所染。』 |
| Cittasaṅkilesā, bhikkhave, sattā saṅkilissanti; | Through the defilement of the mind, bhikkhus, beings are defiled; | 諸比丘，由心之染污，眾生染污； |
| cittavodānā sattā visujjhanti. | through the purification of the mind, beings are purified. | 由心之清淨，眾生清淨。 |
| Seyyathāpi, bhikkhave, rajako vā cittakārako vā rajanāya vā lākhāya vā haliddiyā vā nīliyā vā mañjiṭṭhāya vā suparimaṭṭhe phalake vā bhittiyā vā dussapaṭṭe vā itthirūpaṁ vā purisarūpaṁ vā abhinimmineyya sabbaṅgapaccaṅgiṁ; | Just as, bhikkhus, a dyer or a painter, with dye or lac or turmeric or indigo or madder, on a well-polished plank or wall or a piece of cloth, would create the form of a woman or a man, complete with all its major and minor limbs; | 譬如，諸比丘，一染匠或畫師，以染料或樹脂或薑黃或靛藍或茜草，於一善磨之木板或牆壁或一塊布上，創作一男女之形，具足一切大小肢體； |
| evameva kho, bhikkhave, assutavā puthujjano rūpaññeva abhinibbattento abhinibbatteti, vedanaññeva …pe… saññaññeva … saṅkhāreyeva … viññāṇaññeva abhinibbattento abhinibbatteti. | so too, bhikkhus, the uninstructed worldling, in producing anything, produces only form, produces only feeling…pe… only perception… only volitional formations… in producing anything, produces only consciousness. | 亦復如是，諸比丘，未受教之凡夫，凡有所作，唯作色，唯作受…乃至…唯作想…唯作行…凡有所作，唯作識。 |
| Taṁ kiṁ maññatha, bhikkhave, | What do you think, bhikkhus, | 汝意云何，諸比丘， |
| rūpaṁ niccaṁ vā aniccaṁ vā”ti? | is form permanent or impermanent?” | 色為常或無常？」 |
| “Aniccaṁ, bhante”. | “Impermanent, venerable sir.” | 「無常，尊者。」 |
| “Vedanā … | “Feeling… | 「受… |
| saññā … | perception… | 想… |
| saṅkhārā … | volitional formations… | 行… |
| viññāṇaṁ …pe… | consciousness…pe… | 識…乃至… |
| “tasmātiha, bhikkhave …pe… | “Therefore, bhikkhus…pe… | 「是故，諸比丘…乃至… |
| evaṁ passaṁ …pe… | seeing thus…pe… | 見如是…乃至… |
| nāparaṁ itthattāyāti pajānātī”ti. | he understands: ‘…there is no more for this state of being.’” | 彼知：『…不受後有。』」 |
22.101 - SN 22.101 Vāsijaṭa
| --- SN22.101 - Vāsijaṭasutta --- | --- SN22.101 - The Adze Handle --- | --- SN22.101 - The Adze Handle --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Jānato ahaṁ, bhikkhave, passato āsavānaṁ khayaṁ vadāmi, no ajānato no apassato. | “It is for one who knows and sees, bhikkhus, that I declare the destruction of the taints, not for one who does not know and does not see. | 「諸比丘，我為知見者說諸漏之滅，非為不知不見者。 |
| Kiñca, bhikkhave, jānato kiṁ passato āsavānaṁ khayo hoti? | Knowing what, bhikkhus, seeing what, does the destruction of the taints occur? | 諸比丘，知何，見何，諸漏之滅生起？ |
| ‘Iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; | ‘Such is form, such is the origin of form, such is the cessation of form; | 『如是色，如是色之集，如是色之滅； |
| iti vedanā … | such is feeling… | 如是受… |
| iti saññā … | such is perception… | 如是想… |
| iti saṅkhārā … | such are volitional formations… | 如是行… |
| iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti— | such is consciousness, such is the origin of consciousness, such is the cessation of consciousness’— | 如是識，如是識之集，如是識之滅』— |
| evaṁ kho, bhikkhave, jānato evaṁ passato āsavānaṁ khayo hoti. | it is for one who knows and sees thus, bhikkhus, that the destruction of the taints occurs. | 諸比丘，為如是知見者，諸漏之滅生起。 |
| Bhāvanānuyogaṁ ananuyuttassa, bhikkhave, bhikkhuno viharato kiñcāpi evaṁ icchā uppajjeyya: | For a bhikkhu dwelling uncommitted to the practice of development, even if this wish should arise in him: | 於不致力於修行發展之比丘，縱使此願生起： |
| ‘aho vata me anupādāya āsavehi cittaṁ vimucceyyā’ti, atha khvassa neva anupādāya āsavehi cittaṁ vimuccati. | ‘Oh, may my mind be liberated from the taints without clinging!’, yet his mind is not liberated from the taints without clinging. | 『哦，願我心離諸漏，無有執取！』，然其心不離諸漏，無有執取。 |
| Taṁ kissa hetu? | For what reason? | 何以故？ |
| ‘Abhāvitattā’ tissa vacanīyaṁ. | ‘Because of not having been developed,’ it should be said. | 應言：『因未發展。』 |
| Kissa abhāvitattā? | Because of not having developed what? | 因未發展何物？ |
| Abhāvitattā catunnaṁ satipaṭṭhānānaṁ, abhāvitattā catunnaṁ sammappadhānānaṁ, abhāvitattā catunnaṁ iddhipādānaṁ, abhāvitattā pañcannaṁ indriyānaṁ, abhāvitattā pañcannaṁ balānaṁ, abhāvitattā sattannaṁ bojjhaṅgānaṁ, abhāvitattā ariyassa aṭṭhaṅgikassa maggassa. | Because of not having developed the four establishments of mindfulness, because of not having developed the four right strivings, because of not having developed the four bases for psychic power, because of not having developed the five faculties, because of not having developed the five powers, because of not having developed the seven factors of enlightenment, because of not having developed the Noble Eightfold Path. | 因未發展四念處，因未發展四正勤，因未發展四神足，因未發展五根，因未發展五力，因未發展七覺支，因未發展八正道。 |
| Seyyathāpi, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā. | Suppose, bhikkhus, a hen had eight, or ten, or twelve eggs. | 譬如，諸比丘，一母雞有八、或十、或十二蛋。 |
| Tānassu kukkuṭiyā na sammā adhisayitāni, na sammā pariseditāni, na sammā paribhāvitāni. | And those eggs were not properly sat on by the hen, not properly warmed, not properly brooded upon. | 而彼等蛋未為母雞善孵，未善暖，未善育。 |
| Kiñcāpi tassā kukkuṭiyā evaṁ icchā uppajjeyya: | Even if this wish should arise in that hen: | 縱使此願生於彼母雞： |
| ‘aho vata me kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṁ padāletvā sotthinā abhinibbhijjeyyun’ti, | ‘Oh, may my chicks, having pierced the eggshell with the tips of their claws or with their beaks, hatch out safely!’, | 『哦，願我雛，以爪尖或喙破蛋殼，安全孵出！』， |
| atha kho abhabbāva te kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṁ padāletvā sotthinā abhinibbhijjituṁ. | yet those chicks would be unable to pierce the eggshell with the tips of their claws or with their beaks and hatch out safely. | 然彼雛不能以爪尖或喙破蛋殼而安全孵出。 |
| Taṁ kissa hetu? | For what reason? | 何以故？ |
| Tathā hi pana, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā; | Because, bhikkhus, the hen’s eight, or ten, or twelve eggs; | 因為，諸比丘，母雞之八、或十、或十二蛋； |
| tāni kukkuṭiyā na sammā adhisayitāni, na sammā pariseditāni, na sammā paribhāvitāni. | were not properly sat on, not properly warmed, not properly brooded upon. | 未善孵，未善暖，未善育。 |
| Evameva kho, bhikkhave, bhāvanānuyogaṁ ananuyuttassa bhikkhuno viharato kiñcāpi evaṁ icchā uppajjeyya: | So too, bhikkhus, for a bhikkhu dwelling uncommitted to the practice of development, even if this wish should arise in him: | 亦復如是，諸比丘，於不致力於修行發展之比丘，縱使此願生起： |
| ‘aho vata me anupādāya āsavehi cittaṁ vimucceyyā’ti, atha khvassa neva anupādāya āsavehi cittaṁ vimuccati. | ‘Oh, may my mind be liberated from the taints without clinging!’, yet his mind is not liberated from the taints without clinging. | 『哦，願我心離諸漏，無有執取！』，然其心不離諸漏，無有執取。 |
| Taṁ kissa hetu? | For what reason? | 何以故？ |
| ‘Abhāvitattā’tissa vacanīyaṁ. | ‘Because of not having been developed,’ it should be said. | 應言：『因未發展。』 |
| Kissa abhāvitattā? | Because of not having developed what? | 因未發展何物？ |
| Abhāvitattā catunnaṁ satipaṭṭhānānaṁ …pe… aṭṭhaṅgikassa maggassa. | Because of not having developed the four establishments of mindfulness…pe… the Eightfold Path. | 因未發展四念處…乃至…八正道。 |
| Bhāvanānuyogaṁ anuyuttassa, bhikkhave, bhikkhuno viharato kiñcāpi na evaṁ icchā uppajjeyya: | For a bhikkhu dwelling committed to the practice of development, even if such a wish does not arise in him: | 於致力於修行發展之比丘，縱使此願不生起： |
| ‘aho vata me anupādāya āsavehi cittaṁ vimucceyyā’ti, atha khvassa anupādāya āsavehi cittaṁ vimuccati. | ‘Oh, may my mind be liberated from the taints without clinging!’, yet his mind is liberated from the taints without clinging. | 『哦，願我心離諸漏，無有執取！』，然其心離諸漏，無有執取。 |
| Taṁ kissa hetu? | For what reason? | 何以故？ |
| ‘Bhāvitattā’tissa vacanīyaṁ. | ‘Because of having been developed,’ it should be said. | 應言：『因已發展。』 |
| Kissa bhāvitattā? | Because of having developed what? | 因已發展何物？ |
| Bhāvitattā catunnaṁ satipaṭṭhānānaṁ, bhāvitattā catunnaṁ sammappadhānānaṁ, bhāvitattā catunnaṁ iddhipādānaṁ, bhāvitattā pañcannaṁ indriyānaṁ, bhāvitattā pañcannaṁ balānaṁ, bhāvitattā sattannaṁ bojjhaṅgānaṁ, bhāvitattā ariyassa aṭṭhaṅgikassa maggassa. | Because of having developed the four establishments of mindfulness, because of having developed the four right strivings, because of having developed the four bases for psychic power, because of having developed the five faculties, because of having developed the five powers, because of having developed the seven factors of enlightenment, because of having developed the Noble Eightfold Path. | 因已發展四念處，因已發展四正勤，因已發展四神足，因已發展五根，因已發展五力，因已發展七覺支，因已發展八正道。 |
| Seyyathāpi, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā. | Suppose, bhikkhus, a hen had eight, or ten, or twelve eggs. | 譬如，諸比丘，一母雞有八、或十、或十二蛋。 |
| Tānassu kukkuṭiyā sammā adhisayitāni, sammā pariseditāni, sammā paribhāvitāni. | And those eggs were properly sat on by the hen, properly warmed, properly brooded upon. | 而彼等蛋為母雞善孵，善暖，善育。 |
| Kiñcāpi tassā kukkuṭiyā na evaṁ icchā uppajjeyya: | Even if this wish should not arise in that hen: | 縱使此願不生於彼母雞： |
| ‘aho vata me kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṁ padāletvā sotthinā abhinibbhijjeyyun’ti, | ‘Oh, may my chicks, having pierced the eggshell with the tips of their claws or with their beaks, hatch out safely!’, | 『哦，願我雛，以爪尖或喙破蛋殼，安全孵出！』， |
| atha kho bhabbāva te kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṁ padāletvā sotthinā abhinibbhijjituṁ. | yet those chicks would be able to pierce the eggshell with the tips of their claws or with their beaks and hatch out safely. | 然彼雛能以爪尖或喙破蛋殼而安全孵出。 |
| Taṁ kissa hetu? | For what reason? | 何以故？ |
| Tathā hi pana, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā; | Because, bhikkhus, the hen’s eight, or ten, or twelve eggs; | 因為，諸比丘，母雞之八、或十、或十二蛋； |
| tānassu kukkuṭiyā sammā adhisayitāni, sammā pariseditāni, sammā paribhāvitāni. | were properly sat on, properly warmed, properly brooded upon. | 善孵，善暖，善育。 |
| Evameva kho, bhikkhave, bhāvanānuyogaṁ anuyuttassa bhikkhuno viharato kiñcāpi na evaṁ icchā uppajjeyya: | So too, bhikkhus, for a bhikkhu dwelling committed to the practice of development, even if such a wish does not arise in him: | 亦復如是，諸比丘，於致力於修行發展之比丘，縱使此願不生起： |
| ‘aho vata me anupādāya āsavehi cittaṁ vimucceyyā’ti, atha khvassa anupādāya āsavehi cittaṁ vimuccati. | ‘Oh, may my mind be liberated from the taints without clinging!’, yet his mind is liberated from the taints without clinging. | 『哦，願我心離諸漏，無有執取！』，然其心離諸漏，無有執取。 |
| Taṁ kissa hetu? | For what reason? | 何以故？ |
| ‘Bhāvitattā’tissa vacanīyaṁ. | ‘Because of having been developed,’ it should be said. | 應言：『因已發展。』 |
| Kissa bhāvitattā? | Because of having developed what? | 因已發展何物？ |
| Bhāvitattā catunnaṁ satipaṭṭhānānaṁ …pe… bhāvitattā ariyassa aṭṭhaṅgikassa maggassa. | Because of having developed the four establishments of mindfulness…pe… because of having developed the Noble Eightfold Path. | 因已發展四念處…乃至…因已發展八正道。 |
| Seyyathāpi, bhikkhave, palagaṇḍassa vā palagaṇḍantevāsissa vā vāsijaṭe dissanteva aṅgulipadāni dissati aṅguṭṭhapadaṁ. | Just as, bhikkhus, in the case of a carpenter or a carpenter’s apprentice, the impressions of his fingers and thumb are seen on the handle of his adze. | 譬如，諸比丘，於一木匠或木匠之徒，其指與拇指之印記，見於其斧柄上。 |
| No ca khvassa evaṁ ñāṇaṁ hoti: | But he does not have the knowledge: | 然彼無此知識： |
| ‘ettakaṁ vata me ajja vāsijaṭassa khīṇaṁ, ettakaṁ hiyyo, ettakaṁ pare’ti. | ‘This much of my adze handle has worn away today, this much yesterday, this much the day before.’ | 『今日我斧柄磨損如是多，昨日如是多，前日如是多。』 |
| Atha khvassa khīṇe khīṇantveva ñāṇaṁ hoti. | Rather, when it is worn away, he just has the knowledge that it is worn away. | 然，當其磨損，彼唯知其磨損。 |
| Evameva kho, bhikkhave, bhāvanānuyogaṁ anuyuttassa bhikkhuno viharato kiñcāpi na evaṁ ñāṇaṁ hoti: | So too, bhikkhus, for a bhikkhu dwelling committed to the practice of development, even if he does not have the knowledge: | 亦復如是，諸比丘，於致力於修行發展之比丘，縱使彼無此知識： |
| ‘ettakaṁ vata me ajja āsavānaṁ khīṇaṁ, ettakaṁ hiyyo, ettakaṁ pare’ti, atha khvassa khīṇe khīṇantveva ñāṇaṁ hoti. | ‘This many of my taints have been worn away today, this many yesterday, this many the day before,’ yet when they are worn away, he just has the knowledge that they are worn away. | 『今日我諸漏磨損如是多，昨日如是多，前日如是多』，然當其磨損，彼唯知其磨損。 |
| Seyyathāpi, bhikkhave, sāmuddikāya nāvāya vettabandhanabaddhāya vassamāsāni udake pariyādāya hemantikena thalaṁ ukkhittāya vātātapaparetāni vettabandhanāni. Tāni pāvusakena meghena abhippavuṭṭhāni appakasireneva paṭippassambhanti pūtikāni bhavanti; | Just as, bhikkhus, in the case of a sea-going ship bound with rattan lashings, having been in the water for six months, then hauled up on shore for the winter, its rattan lashings, assailed by wind and sun, when soaked by a monsoon cloud, easily slacken and rot away; | 譬如，諸比丘，於一海船，以藤條捆綁，於水中六月，然後拖上岸過冬，其藤條，受風日侵襲，為季風雨所浸，易鬆脫腐爛； |
| evameva kho, bhikkhave, bhāvanānuyogaṁ anuyuttassa bhikkhuno viharato appakasireneva saṁyojanāni paṭippassambhanti pūtikāni bhavantī”ti. | so too, bhikkhus, for a bhikkhu dwelling committed to the practice of development, his fetters easily slacken and rot away.” | 亦復如是，諸比丘，於致力於修行發展之比丘，其結縛易鬆脫腐爛。」 |
22.102 - SN 22.102 Aniccasaññā
| --- SN22.102 - Aniccasaññāsutta --- | --- SN22.102 - Perception of Impermanence --- | --- SN22.102 - Perception of Impermanence --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Aniccasaññā, bhikkhave, bhāvitā bahulīkatā sabbaṁ kāmarāgaṁ pariyādiyati, sabbaṁ rūparāgaṁ pariyādiyati, sabbaṁ bhavarāgaṁ pariyādiyati, sabbaṁ avijjaṁ pariyādiyati, sabbaṁ asmimānaṁ samūhanati. | “Bhikkhus, the perception of impermanence, when developed and cultivated, consumes all sensual lust, consumes all lust for form, consumes all lust for being, consumes all ignorance, uproots all conceit ‘I am.’ | 「諸比丘，無常想，若修習、多修習，能吞噬一切欲貪，吞噬一切色貪，吞噬一切有貪，吞噬一切無明，根除一切『我是』慢。 |
| Seyyathāpi, bhikkhave, saradasamaye kassako mahānaṅgalena kasanto sabbāni mūlasantānakāni sampadālento kasati; | Just as, bhikkhus, in the autumn, a farmer, ploughing with a great plough, severs all the spreading root-tendrils as he ploughs; | 譬如，諸比丘，秋時，一農夫以大犁耕田，耕時斷絕一切蔓延之根鬚； |
| evameva kho, bhikkhave, aniccasaññā bhāvitā bahulīkatā sabbaṁ kāmarāgaṁ pariyādiyati, sabbaṁ rūparāgaṁ pariyādiyati, sabbaṁ bhavarāgaṁ pariyādiyati, sabbaṁ avijjaṁ pariyādiyati, sabbaṁ asmimānaṁ samūhanati. | so too, bhikkhus, the perception of impermanence, when developed and cultivated, consumes all sensual lust, consumes all lust for form, consumes all lust for being, consumes all ignorance, uproots all conceit ‘I am.’ | 亦復如是，諸比丘，無常想，若修習、多修習，能吞噬一切欲貪，吞噬一切色貪，吞噬一切有貪，吞噬一切無明，根除一切『我是』慢。 |
| Seyyathāpi, bhikkhave, pabbajalāyako pabbajaṁ lāyitvā agge gahetvā odhunāti niddhunāti nicchoṭeti; | Just as, bhikkhus, a reed-cutter, having cut the reeds, takes them by the top and shakes them down, shakes them out, and taps them off; | 譬如，諸比丘，一割蘆葦者，割蘆葦後，執其頂端，抖下、抖出、拍落； |
| evameva kho, bhikkhave, aniccasaññā bhāvitā bahulīkatā sabbaṁ kāmarāgaṁ pariyādiyati …pe… sabbaṁ asmimānaṁ samūhanati. | so too, bhikkhus, the perception of impermanence, when developed and cultivated, consumes all sensual lust…pe… uproots all conceit ‘I am.’ | 亦復如是，諸比丘，無常想，若修習、多修習，能吞噬一切欲貪…乃至…根除一切『我是』慢。 |
| Seyyathāpi, bhikkhave, ambapiṇḍiyā vaṇṭacchinnāya yāni tattha ambāni vaṇṭapaṭibandhāni sabbāni tāni tadanvayāni bhavanti; | Just as, bhikkhus, when a bunch of mangoes is cut from the stalk, all the mangoes that were attached to that stalk follow along with it; | 譬如，諸比丘，當一串芒果從莖上割下，所有附於彼莖之芒果皆隨之而來； |
| evameva kho, bhikkhave, aniccasaññā bhāvitā …pe… sabbaṁ asmimānaṁ samūhanati. | so too, bhikkhus, the perception of impermanence, when developed…pe… uproots all conceit ‘I am.’ | 亦復如是，諸比丘，無常想，若修習…乃至…根除一切『我是』慢。 |
| Seyyathāpi, bhikkhave, kūṭāgārassa yā kāci gopānasiyo sabbā tā kūṭaṅgamā kūṭaninnā kūṭasamosaraṇā, kūṭaṁ tāsaṁ aggamakkhāyati; | Just as, bhikkhus, all the rafters of a peaked house lead to the peak, incline to the peak, converge at the peak, and the peak is declared to be their chief; | 譬如，諸比丘，重閣之所有椽條皆導向屋頂，傾向屋頂，匯集於屋頂，屋頂被宣稱為其首； |
| evameva kho, bhikkhave, aniccasaññā bhāvitā …pe… sabbaṁ asmimānaṁ samūhanati. | so too, bhikkhus, the perception of impermanence, when developed…pe… uproots all conceit ‘I am.’ | 亦復如是，諸比丘，無常想，若修習…乃至…根除一切『我是』慢。 |
| Seyyathāpi, bhikkhave, ye keci mūlagandhā kāḷānusārigandho tesaṁ aggamakkhāyati; | Just as, bhikkhus, among all root-scents, the scent of black hellebore is declared to be their chief; | 譬如，諸比丘，於所有根香中，黑藜蘆之香被宣稱為其首； |
| evameva kho, bhikkhave, aniccasaññā …pe… sabbaṁ asmimānaṁ samūhanati. | so too, bhikkhus, the perception of impermanence…pe… uproots all conceit ‘I am.’ | 亦復如是，諸比丘，無常想…乃至…根除一切『我是』慢。 |
| Seyyathāpi, bhikkhave, ye keci sāragandhā, lohitacandanaṁ tesaṁ aggamakkhāyati; | Just as, bhikkhus, among all heartwood-scents, red sandalwood is declared to be their chief; | 譬如，諸比丘，於所有心材香中，紅檀香被宣稱為其首； |
| evameva kho, bhikkhave, aniccasaññā …pe… sabbaṁ asmimānaṁ samūhanati. | so too, bhikkhus, the perception of impermanence…pe… uproots all conceit ‘I am.’ | 亦復如是，諸比丘，無常想…乃至…根除一切『我是』慢。 |
| Seyyathāpi, bhikkhave, ye keci pupphagandhā, vassikaṁ tesaṁ aggamakkhāyati; | Just as, bhikkhus, among all flower-scents, jasmine is declared to be their chief; | 譬如，諸比丘，於所有花香中，茉莉被宣稱為其首； |
| evameva kho, bhikkhave, aniccasaññā …pe… sabbaṁ asmimānaṁ samūhanati. | so too, bhikkhus, the perception of impermanence…pe… uproots all conceit ‘I am.’ | 亦復如是，諸比丘，無常想…乃至…根除一切『我是』慢。 |
| Seyyathāpi, bhikkhave, ye keci kuṭṭarājāno, sabbete rañño cakkavattissa anuyantā bhavanti, rājā tesaṁ cakkavatti aggamakkhāyati; | Just as, bhikkhus, all petty kings are vassals of a wheel-turning monarch, the wheel-turning monarch is declared to be their chief; | 譬如，諸比丘，所有小王皆為轉輪王之臣，轉輪王被宣稱為其首； |
| evameva kho, bhikkhave, aniccasaññā …pe… sabbaṁ asmimānaṁ samūhanati. | so too, bhikkhus, the perception of impermanence…pe… uproots all conceit ‘I am.’ | 亦復如是，諸比丘，無常想…乃至…根除一切『我是』慢。 |
| Seyyathāpi, bhikkhave, yā kāci tārakarūpānaṁ pabhā, sabbā tā candimappabhāya kalaṁ nāgghanti soḷasiṁ, candappabhā tāsaṁ aggamakkhāyati; | Just as, bhikkhus, the radiance of all the stars does not amount to a sixteenth part of the moon’s radiance, the moon’s radiance is declared to be their chief; | 譬如，諸比丘，所有星辰之光輝，不及月光之十六分之一，月光被宣稱為其首； |
| evameva kho, bhikkhave, aniccasaññā …pe… sabbaṁ asmimānaṁ samūhanati. | so too, bhikkhus, the perception of impermanence…pe… uproots all conceit ‘I am.’ | 亦復如是，諸比丘，無常想…乃至…根除一切『我是』慢。 |
| Seyyathāpi, bhikkhave, saradasamaye viddhe vigatavalāhake deve ādicco nataṁ abbhussakkamāno, sabbaṁ ākāsagataṁ tamagataṁ abhivihacca bhāsate ca tapate ca virocate ca; | Just as, bhikkhus, in the autumn, when the sky is clear and free of clouds, the sun, ascending in the sky, dispelling all darkness from the atmosphere, shines, and burns, and radiates; | 譬如，諸比丘，秋時，天晴無雲，日升於空，驅散大氣中一切黑暗，照耀、燃燒、輻射； |
| evameva kho, bhikkhave, aniccasaññā bhāvitā bahulīkatā sabbaṁ kāmarāgaṁ pariyādiyati, sabbaṁ rūparāgaṁ pariyādiyati, sabbaṁ bhavarāgaṁ pariyādiyati, sabbaṁ avijjaṁ pariyādiyati, sabbaṁ asmimānaṁ samūhanati. | so too, bhikkhus, the perception of impermanence, when developed and cultivated, consumes all sensual lust, consumes all lust for form, consumes all lust for being, consumes all ignorance, uproots all conceit ‘I am.’ | 亦復如是，諸比丘，無常想，若修習、多修習，能吞噬一切欲貪，吞噬一切色貪，吞噬一切有貪，吞噬一切無明，根除一切『我是』慢。 |
| Kathaṁ bhāvitā ca, bhikkhave, aniccasaññā kathaṁ bahulīkatā sabbaṁ kāmarāgaṁ pariyādiyati …pe… sabbaṁ asmimānaṁ samūhanati? | And how, bhikkhus, is the perception of impermanence developed, how is it cultivated, so that it consumes all sensual lust…pe… and uproots all conceit ‘I am’? | 諸比丘，無常想如何修習，如何多修習，能吞噬一切欲貪…乃至…根除一切『我是』慢？ |
| ‘Iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; | ‘Such is form, such is the origin of form, such is the cessation of form; | 『如是色，如是色之集，如是色之滅； |
| iti vedanā … | such is feeling… | 如是受… |
| iti saññā … | such is perception… | 如是想… |
| iti saṅkhārā … | such are volitional formations… | 如是行… |
| iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti— | such is consciousness, such is the origin of consciousness, such is the cessation of consciousness’— | 如是識，如是識之集，如是識之滅』— |
| evaṁ bhāvitā kho, bhikkhave, aniccasaññā evaṁ bahulīkatā sabbaṁ kāmarāgaṁ pariyādiyati, sabbaṁ rūparāgaṁ pariyādiyati, sabbaṁ bhavarāgaṁ pariyādiyati, sabbaṁ avijjaṁ pariyādiyati, sabbaṁ asmimānaṁ samūhanatī”ti. | it is in this way, bhikkhus, that the perception of impermanence is developed, in this way that it is cultivated, so that it consumes all sensual lust, consumes all lust for form, consumes all lust for being, consumes all ignorance, and uproots all conceit ‘I am.’” | 諸比丘，如是修習無常想，如是多修習，能吞噬一切欲貪，吞噬一切色貪，吞噬一切有貪，吞噬一切無明，根除一切『我是』慢。」 |
| Pupphavaggo pañcamo. | The Flower Chapter, the fifth. | 華品，第五。 |
| Nadī pupphañca pheṇañca, | River, Flower, and Foam, | 河，華，與泡沫， |
| gomayañca nakhāsikhaṁ; | Cow Dung and Fingernail; | 牛糞與指甲； |
| Suddhikaṁ dve ca gaddulā, | Simple, and two on the Leashed Dog, | 簡，與二篇關於繫犬， |
| vāsījaṭaṁ aniccatāti. | Adze Handle and Impermanence. | 斧柄與無常。 |
| Majjhimapaṇṇāsako samatto. | The Middle Fifty is completed. | 中五十竟。 |
| Tassa majjhimapaṇṇāsakassa vagguddānaṁ | The chapter summary for that Middle Fifty: | 彼中五十之品目： |
| Upayo arahanto ca, | The Way, the Arahants, | 道，阿羅漢， |
| khajjanī therasavhayaṁ; | Being Devoured, the Elders, | 被吞噬，長老， |
| Pupphavaggena paṇṇāsa, | With the Flower Chapter, fifty, | 與華品共五十， |
| dutiyo tena vuccatīti. | Thus the second is recited. | 如是誦第二。 |
22.103 - SN 22.103 Anta
| --- SN22.103 - Antasutta --- | --- SN22.103 - Ends --- | --- SN22.103 - Ends --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Cattārome, bhikkhave, antā. | “Bhikkhus, there are these four ends. | 「諸比丘，有此四邊際。 |
| Katame cattāro? | What four? | 何四？ |
| Sakkāyanto, sakkāyasamudayanto, sakkāyanirodhanto, sakkāyanirodhagāminippaṭipadanto. | The end of identity, the end of the origin of identity, the end of the cessation of identity, and the end of the practice leading to the cessation of identity. | 身見之邊際，身見集之邊際，身見滅之邊際，與趣向身見滅修行之邊際。 |
| Katamo ca, bhikkhave, sakkāyanto? | And what, bhikkhus, is the end of identity? | 諸比丘，何為身見之邊際？ |
| Pañcupādānakkhandhātissa vacanīyaṁ. | The five aggregates subject to clinging, it should be said. | 應言，五取蘊。 |
| Katame pañca? | What five? | 何五？ |
| Seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho— | That is—the form aggregate subject to clinging, the feeling aggregate subject to clinging, the perception aggregate subject to clinging, the volitional formations aggregate subject to clinging, the consciousness aggregate subject to clinging— | 即—色取蘊、受取蘊、想取蘊、行取蘊、識取蘊— |
| ayaṁ vuccati, bhikkhave, sakkāyanto. | this, bhikkhus, is called the end of identity. | 諸比丘，此名為身見之邊際。 |
| Katamo ca, bhikkhave, sakkāyasamudayanto? | And what, bhikkhus, is the end of the origin of identity? | 諸比丘，何為身見集之邊際？ |
| Yāyaṁ taṇhā ponobhavikā nandirāgasahagatā tatratatrābhinandinī, seyyathidaṁ— | It is this craving that leads to renewed existence, accompanied by delight and lust, seeking delight here and there; that is— | 乃此愛，能引後有，伴隨喜與貪，處處求樂；即— |
| kāmataṇhā, bhavataṇhā, vibhavataṇhā. | craving for sensual pleasures, craving for existence, craving for non-existence. | 欲愛、有愛、無有愛。 |
| Ayaṁ vuccati, bhikkhave, sakkāyasamudayanto. | This, bhikkhus, is called the end of the origin of identity. | 諸比丘，此名為身見集之邊際。 |
| Katamo ca, bhikkhave, sakkāyanirodhanto? | And what, bhikkhus, is the end of the cessation of identity? | 諸比丘，何為身見滅之邊際？ |
| Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo— | It is the remainderless fading away and cessation of that same craving, the giving up and relinquishing of it, freedom from it, non-reliance on it— | 乃彼愛之無餘離欲與滅、捨棄、自由、不依賴— |
| ayaṁ vuccati, bhikkhave, sakkāyanirodhanto. | this, bhikkhus, is called the end of the cessation of identity. | 諸比丘，此名為身見滅之邊際。 |
| Katamo ca, bhikkhave, sakkāyanirodhagāminippaṭipadanto? | And what, bhikkhus, is the end of the practice leading to the cessation of identity? | 諸比丘，何為趣向身見滅修行之邊際？ |
| Ayameva ariyo aṭṭhaṅgiko maggo. | It is this Noble Eightfold Path. | 乃此八正道。 |
| Seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi. | That is—right view …pe… right concentration. | 即—正見…乃至…正定。 |
| Ayaṁ vuccati, bhikkhave, sakkāyanirodhagāminippaṭipadanto. | This, bhikkhus, is called the end of the practice leading to the cessation of identity. | 諸比丘，此名為趣向身見滅修行之邊際。 |
| Ime kho, bhikkhave, cattāro antā”ti. | These, bhikkhus, are the four ends.” | 諸比丘，此乃四邊際。」 |
22.104 - SN 22.104 Dukkha
| --- SN22.104 - Dukkhasutta --- | --- SN22.104 - Suffering --- | --- SN22.104 - Suffering --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Dukkhañca vo, bhikkhave, desessāmi dukkhasamudayañca dukkhanirodhañca dukkhanirodhagāminiñca paṭipadaṁ. | “I will teach you, bhikkhus, suffering, the origin of suffering, the cessation of suffering, and the path leading to the cessation of suffering. | 「我將教汝等，諸比丘，苦、苦之集、苦之滅、與趣向苦滅之道。 |
| Taṁ suṇātha. | Listen to that. | 諦聽之。 |
| Katamañca, bhikkhave, dukkhaṁ? | And what, bhikkhus, is suffering? | 諸比丘，何為苦？ |
| Pañcupādānakkhandhātissa vacanīyaṁ. | The five aggregates subject to clinging, it should be said. | 應言，五取蘊。 |
| Katame pañca? | What five? | 何五？ |
| Seyyathidaṁ—rūpupādānakkhandho …pe… viññāṇupādānakkhandho. | That is—the form aggregate subject to clinging …pe… the consciousness aggregate subject to clinging. | 即—色取蘊…乃至…識取蘊。 |
| Idaṁ vuccati, bhikkhave, dukkhaṁ. | This, bhikkhus, is called suffering. | 諸比丘，此名為苦。 |
| Katamo ca, bhikkhave, dukkhasamudayo? | And what, bhikkhus, is the origin of suffering? | 諸比丘，何為苦之集？ |
| Yāyaṁ taṇhā ponobhavikā …pe… vibhavataṇhā— | It is this craving that leads to renewed existence …pe… craving for non-existence— | 乃此愛，能引後有…乃至…無有愛— |
| ayaṁ vuccati, bhikkhave, dukkhasamudayo. | this, bhikkhus, is called the origin of suffering. | 諸比丘，此名為苦之集。 |
| Katamo ca, bhikkhave, dukkhanirodho? | And what, bhikkhus, is the cessation of suffering? | 諸比丘，何為苦之滅？ |
| Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo— | It is the remainderless fading away and cessation of that same craving, the giving up and relinquishing of it, freedom from it, non-reliance on it— | 乃彼愛之無餘離欲與滅、捨棄、自由、不依賴— |
| ayaṁ vuccati, bhikkhave, dukkhanirodho. | this, bhikkhus, is called the cessation of suffering. | 諸比丘，此名為苦之滅。 |
| Katamā ca, bhikkhave, dukkhanirodhagāminī paṭipadā? | And what, bhikkhus, is the path leading to the cessation of suffering? | 諸比丘，何為趣向苦滅之道？ |
| Ayameva ariyo aṭṭhaṅgiko maggo. | It is this Noble Eightfold Path. | 乃此八正道。 |
| Seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi. | That is—right view …pe… right concentration. | 即—正見…乃至…正定。 |
| Ayaṁ vuccati, bhikkhave, dukkhanirodhagāminī paṭipadā”ti. | This, bhikkhus, is called the path leading to the cessation of suffering.” | 諸比丘，此名為趣向苦滅之道。」 |
| Dutiyaṁ. | Second. | 第二。 |
22.105 - SN 22.105 Sakkāya
| --- SN22.105 - Sakkāyasutta --- | --- SN22.105 - Identity --- | --- SN22.105 - Identity --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Sakkāyañca vo, bhikkhave, desessāmi sakkāyasamudayañca sakkāyanirodhañca sakkāyanirodhagāminiñca paṭipadaṁ. | “I will teach you, bhikkhus, identity, the origin of identity, the cessation of identity, and the path leading to the cessation of identity. | 「我將教汝等，諸比丘，身見、身見之集、身見之滅、與趣向身見滅之道。 |
| Taṁ suṇātha. | Listen to that. | 諦聽之。 |
| Katamo ca, bhikkhave, sakkāyo? | And what, bhikkhus, is identity? | 諸比丘，何為身見？ |
| Pañcupādānakkhandhātissa vacanīyaṁ. | The five aggregates subject to clinging, it should be said. | 應言，五取蘊。 |
| Katame pañca? | What five? | 何五？ |
| Seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. | That is—the form aggregate subject to clinging, the feeling aggregate subject to clinging, the perception aggregate subject to clinging, the volitional formations aggregate subject to clinging, the consciousness aggregate subject to clinging. | 即—色取蘊、受取蘊、想取蘊、行取蘊、識取蘊。 |
| Ayaṁ vuccati, bhikkhave, sakkāyo. | This, bhikkhus, is called identity. | 諸比丘，此名為身見。 |
| Katamo ca, bhikkhave, sakkāyasamudayo? | And what, bhikkhus, is the origin of identity? | 諸比丘，何為身見之集？ |
| Yāyaṁ taṇhā ponobhavikā …pe… | It is this craving that leads to renewed existence …pe… | 乃此愛，能引後有…乃至… |
| ayaṁ vuccati, bhikkhave, sakkāyasamudayo. | this, bhikkhus, is called the origin of identity. | 諸比丘，此名為身見之集。 |
| Katamo ca, bhikkhave, sakkāyanirodho? | And what, bhikkhus, is the cessation of identity? | 諸比丘，何為身見之滅？ |
| Yo tassāyeva taṇhāya …pe… | It is of that same craving …pe… | 乃彼愛之…乃至… |
| ayaṁ vuccati, bhikkhave, sakkāyanirodho. | this, bhikkhus, is called the cessation of identity. | 諸比丘，此名為身見之滅。 |
| Katamā ca, bhikkhave, sakkāyanirodhagāminī paṭipadā? | And what, bhikkhus, is the path leading to the cessation of identity? | 諸比丘，何為趣向身見滅之道？ |
| Ayameva ariyo aṭṭhaṅgiko maggo. | It is this Noble Eightfold Path. | 乃此八正道。 |
| Seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi. | That is—right view …pe… right concentration. | 即—正見…乃至…正定。 |
| Ayaṁ vuccati, bhikkhave, sakkāyanirodhagāminī paṭipadā”ti. | This, bhikkhus, is called the path leading to the cessation of identity.” | 諸比丘，此名為趣向身見滅之道。」 |
| Tatiyaṁ. | Third. | 第三。 |
22.106 - SN 22.106 Pariññeyya
| --- SN22.106 - Pariññeyyasutta --- | --- SN22.106 - To Be Fully Understood --- | --- SN22.106 - To Be Fully Understood --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Pariññeyye ca, bhikkhave, dhamme desessāmi pariññañca pariññātāviñca puggalaṁ. | “Bhikkhus, I will teach you the phenomena to be fully understood, and full understanding, and the person who has fully understood. | 「諸比丘，我將教汝等應遍知之法、遍知、與已遍知之人。 |
| Taṁ suṇātha. | Listen to that. | 諦聽之。 |
| Katame ca, bhikkhave, pariññeyyā dhammā? | And what, bhikkhus, are the phenomena to be fully understood? | 諸比丘，何為應遍知之法？ |
| Rūpaṁ, bhikkhave, pariññeyyo dhammo. | Form, bhikkhus, is a phenomenon to be fully understood. | 諸比丘，色是應遍知之法。 |
| Vedanā …pe… | Feeling …pe… | 受…乃至… |
| saññā … | perception … | 想… |
| saṅkhārā … | volitional formations … | 行… |
| viññāṇaṁ pariññeyyo dhammo. | consciousness is a phenomenon to be fully understood. | 識是應遍知之法。 |
| Ime vuccanti, bhikkhave, pariññeyyā dhammā. | These, bhikkhus, are called the phenomena to be fully understood. | 諸比丘，此等名為應遍知之法。 |
| Katamā ca, bhikkhave, pariññā? | And what, bhikkhus, is full understanding? | 諸比丘，何為遍知？ |
| Rāgakkhayo, dosakkhayo, mohakkhayo— | The destruction of lust, the destruction of hatred, the destruction of delusion— | 貪之滅、瞋之滅、痴之滅— |
| ayaṁ vuccati, bhikkhave, pariññā. | this, bhikkhus, is called full understanding. | 諸比丘，此名為遍知。 |
| Katamo ca, bhikkhave, pariññātāvī puggalo? | And who, bhikkhus, is the person who has fully understood? | 諸比丘，誰是已遍知之人？ |
| Arahātissa vacanīyaṁ. | The Arahant, it should be said. | 應言，阿羅漢。 |
| Yvāyaṁ āyasmā evaṁnāmo evaṅgotto— | That venerable one of such-and-such a name and such-and-such a clan— | 彼尊者某某名，某某姓— |
| ayaṁ vuccati, bhikkhave, pariññātāvī puggalo”ti. | this, bhikkhus, is called the person who has fully understood.” | 諸比丘，此名為已遍知之人。」 |
| Catutthaṁ. | Fourth. | 第四。 |
22.107 - SN 22.107 Samaṇa
| --- SN22.107 - Samaṇasutta --- | --- SN22.107 - Ascetics --- | --- SN22.107 - Ascetics --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Pañcime, bhikkhave, upādānakkhandhā. | “These, bhikkhus, are the five aggregates subject to clinging. | 「此等，諸比丘，是五取蘊。 |
| Katame pañca? | What five? | 何五？ |
| Seyyathidaṁ—rūpupādānakkhandho …pe… viññāṇupādānakkhandho. | That is—the form aggregate subject to clinging …pe… the consciousness aggregate subject to clinging. | 即—色取蘊…乃至…識取蘊。 |
| Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṁ pañcannaṁ upādānakkhandhānaṁ assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti …pe… | Whatever ascetics or brahmins, bhikkhus, do not understand as they really are the gratification, the danger, and the escape in the case of these five aggregates subject to clinging …pe… | 諸比丘，凡沙門或婆羅門，不如實了知此五取蘊之味、危、離…乃至… |
| pajānanti, sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti. | understand them, and dwell having realized them for themselves with direct knowledge. | 了知彼等，並以親證自了知，住於其中。 |
22.108 - SN 22.108 Dutiyasamaṇa
| --- SN22.108 - Dutiyasamaṇasutta --- | --- SN22.108 - Second Discourse on Ascetics --- | --- SN22.108 - Second Discourse on Ascetics --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Pañcime, bhikkhave, upādānakkhandhā. | “These, bhikkhus, are the five aggregates subject to clinging. | 「此等，諸比丘，是五取蘊。 |
| Katame pañca? | What five? | 何五？ |
| Seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. | That is—the form aggregate subject to clinging, the feeling aggregate subject to clinging, the perception aggregate subject to clinging, the volitional formations aggregate subject to clinging, the consciousness aggregate subject to clinging. | 即—色取蘊、受取蘊、想取蘊、行取蘊、識取蘊。 |
| Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṁ pañcannaṁ upādānakkhandhānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti …pe… | Whatever ascetics or brahmins, bhikkhus, do not understand as they really are the origin and the passing away, the gratification, the danger, and the escape in the case of these five aggregates subject to clinging …pe… | 諸比丘，凡沙門或婆羅門，不如實了知此五取蘊之集與滅，味、危、離…乃至… |
| pajānanti, sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti. | understand them, and dwell having realized them for themselves with direct knowledge.” | 了知彼等，並以親證自了知，住於其中。」 |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
22.109 - SN 22.109 Sotāpanna
| --- SN22.109 - Sotāpannasutta --- | --- SN22.109 - The Stream-Enterer --- | --- SN22.109 - The Stream-Enterer --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Pañcime, bhikkhave, upādānakkhandhā. | “These, bhikkhus, are the five aggregates subject to clinging. | 「此等，諸比丘，是五取蘊。 |
| Katame pañca? | What five? | 何五？ |
| Seyyathidaṁ—rūpupādānakkhandho …pe… viññāṇupādānakkhandho. | That is—the form aggregate subject to clinging …pe… the consciousness aggregate subject to clinging. | 即—色取蘊…乃至…識取蘊。 |
| Yato kho, bhikkhave, ariyasāvako imesaṁ pañcannaṁ upādānakkhandhānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti. | When, bhikkhus, a noble-one's-disciple understands as they really are the origin and the passing away, the gratification, the danger, and the escape in the case of these five aggregates subject to clinging. | 諸比丘，當一聖弟子，如實了知此五取蘊之集與滅，味、危、離。 |
| Ayaṁ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti. | This, bhikkhus, is called a noble-one's-disciple who is a stream-enterer, not subject to destruction, certain, destined for enlightenment.” | 諸比丘，此名為聖弟子，是入流者，不墮惡趣，確定，趣向正覺。」 |
22.110 - SN 22.110 Arahanta
| --- SN22.110 - Arahantasutta --- | --- SN22.110 - The Arahant --- | --- SN22.110 - The Arahant --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Pañcime, bhikkhave, upādānakkhandhā. | “These, bhikkhus, are the five aggregates subject to clinging. | 「此等，諸比丘，是五取蘊。 |
| Katame pañca? | What five? | 何五？ |
| Seyyathidaṁ—rūpupādānakkhandho …pe… viññāṇupādānakkhandho. | That is—the form aggregate subject to clinging …pe… the consciousness aggregate subject to clinging. | 即—色取蘊…乃至…識取蘊。 |
| Yato kho, bhikkhave, bhikkhu imesaṁ pañcannaṁ upādānakkhandhānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto hoti. | When, bhikkhus, a bhikkhu, having known as they really are the origin and the passing away, the gratification, the danger, and the escape in the case of these five aggregates subject to clinging, is liberated without clinging. | 諸比丘，當一比丘，如實知此五取蘊之集與滅，味、危、離，不取而解脫。 |
| Ayaṁ vuccati, bhikkhave, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto”ti. | This, bhikkhus, is called a bhikkhu who is an arahant, whose taints are destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached his own goal, destroyed the fetters of being, and is completely liberated through final knowledge.” | 諸比丘，此名為比丘，是阿羅漢，漏已盡，梵行已立，所作已辦，捨重擔，達己利，盡諸有結，以正智完全解脫。」 |
22.111 - SN 22.111 Chandappahāna
| --- SN22.111 - Chandappahānasutta --- | --- SN22.111 - Abandoning Desire --- | --- SN22.111 - Abandoning Desire --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Rūpe, bhikkhave, yo chando yo rāgo yā nandī yā taṇhā, taṁ pajahatha. | “In regard to form, bhikkhus, whatever desire there is, whatever lust, whatever delight, whatever craving, abandon that. | 「諸比丘，於色，凡有欲、貪、喜、愛，捨棄之。 |
| Evaṁ taṁ rūpaṁ pahīnaṁ bhavissati ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ. | Thus that form will be abandoned, cut off at the root, made like a palm stump, obliterated so that it is no more subject to future arising. | 如是彼色將被捨棄，斷其根，如斷頭棕櫚，滅盡無餘，使其未來不復生。 |
| Vedanāya …pe… | In regard to feeling …pe… | 於受…乃至… |
| saññāya … | in regard to perception … | 於想… |
| saṅkhāresu … | in regard to volitional formations … | 於行… |
| viññāṇe yo chando yo rāgo yā nandī yā taṇhā, taṁ pajahatha. | in regard to consciousness, whatever desire there is, whatever lust, whatever delight, whatever craving, abandon that. | 於識，凡有欲、貪、喜、愛，捨棄之。 |
| Evaṁ taṁ viññāṇaṁ pahīnaṁ bhavissati ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhamman”ti. | Thus that consciousness will be abandoned, cut off at the root, made like a palm stump, obliterated so that it is no more subject to future arising.” | 如是彼識將被捨棄，斷其根，如斷頭棕櫚，滅盡無餘，使其未來不復生。」 |
22.112 - SN 22.112 Dutiyachandappahāna
| --- SN22.112 - Dutiyachandappahānasutta --- | --- SN22.112 - Second Discourse on Abandoning Desire --- | --- SN22.112 - Second Discourse on Abandoning Desire --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Rūpe, bhikkhave, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahatha. | “In regard to form, bhikkhus, whatever desire, whatever lust, whatever delight, whatever craving, whatever attachments and clinging, mental standpoints, adherences, and underlying tendencies there are, abandon them. | 「諸比丘，於色，凡有欲、貪、喜、愛，凡有執著與取，心之立足點、執著與隨眠，捨棄之。 |
| Evaṁ taṁ rūpaṁ pahīnaṁ bhavissati ucchinnamūlaṁ …pe… | Thus that form will be abandoned, cut off at the root …pe… | 如是彼色將被捨棄，斷其根…乃至… |
| vedanāya … | In regard to feeling … | 於受… |
| saññāya … | in regard to perception … | 於想… |
| saṅkhāresu yo chando …pe… | in regard to volitional formations, whatever desire …pe… | 於行，凡有欲…乃至… |
| evaṁ te saṅkhārā pahīnā bhavissanti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. | thus those volitional formations will be abandoned, cut off at the root, made like a palm stump, obliterated so that they are no more subject to future arising. | 如是彼行將被捨棄，斷其根，如斷頭棕櫚，滅盡無餘，使其未來不復生。 |
| Viññāṇe yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahatha. | In regard to consciousness, whatever desire, whatever lust, whatever delight, whatever craving, whatever attachments and clinging, mental standpoints, adherences, and underlying tendencies there are, abandon them. | 於識，凡有欲、貪、喜、愛，凡有執著與取，心之立足點、執著與隨眠，捨棄之。 |
| Evaṁ taṁ viññāṇaṁ pahīnaṁ bhavissati ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhamman”ti. | Thus that consciousness will be abandoned, cut off at the root, made like a palm stump, obliterated so that it is no more subject to future arising.” | 如是彼識將被捨棄，斷其根，如斷頭棕櫚，滅盡無餘，使其未來不復生。」 |
| Antavaggo paṭhamo. | The first chapter on Ends. | 邊際品第一。 |
| Anto dukkhañca sakkāyo, | Ends, Suffering, and Identity, | 邊際、苦、與身見， |
| pariññeyyā samaṇā duve; | To be Understood, two on Ascetics; | 應遍知，二篇關於沙門； |
| Sotāpanno arahā ca, | Stream-enterer and Arahant, | 入流者與阿羅漢， |
| duve ca chandappahānāti. | and two on Abandoning Desire. | 與二篇關於捨欲。 |
22.113 - SN 22.113 Avijjā
| --- SN22.113 - Avijjāsutta --- | --- SN22.113 - Ignorance --- | --- SN22.113 - Ignorance --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami …pe… | Then a certain bhikkhu approached the Blessed One …pe… | 時，有一比丘詣世尊所…乃至… |
| ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: | Sitting to one side, that bhikkhu said to the Blessed One: | 坐於一面，彼比丘白世尊言： |
| “‘avijjā, avijjā’ti, bhante, vuccati. | “‘Ignorance, ignorance,’ it is said, venerable sir. | 「謂『無明，無明』，尊者。 |
| Katamā nu kho, bhante, avijjā; | What, venerable sir, is ignorance; | 尊者，何為無明； |
| kittāvatā ca avijjāgato hotī”ti? | and in what way is one overcome by ignorance?” | 人如何為無明所勝？」 |
| “Idha, bhikkhu, assutavā puthujjano rūpaṁ nappajānāti, rūpasamudayaṁ nappajānāti, rūpanirodhaṁ nappajānāti, rūpanirodhagāminiṁ paṭipadaṁ nappajānāti; | “Here, bhikkhu, the uninstructed worldling does not understand form, does not understand the origin of form, does not understand the cessation of form, does not understand the way leading to the cessation of form; | 「於此，比丘，未受教之凡夫，不了知色，不了知色之集，不了知色之滅，不了知趣向色滅之道； |
| vedanaṁ nappajānāti … | does not understand feeling … | 不了知受… |
| saññaṁ … | perception … | 想… |
| saṅkhāre nappajānāti …pe… | does not understand volitional formations …pe… | 不了知行…乃至… |
| viññāṇanirodhagāminiṁ paṭipadaṁ nappajānāti. | does not understand the way leading to the cessation of consciousness. | 不了知趣向識滅之道。 |
| Ayaṁ vuccati, bhikkhu, avijjā; | This, bhikkhu, is called ignorance; | 比丘，此名為無明； |
| ettāvatā ca avijjāgato hotī”ti. | and it is in this way that one is overcome by ignorance.” | 人如是為無明所勝。」 |
22.114 - SN 22.114 Vijjā
| --- SN22.114 - Vijjāsutta --- | --- SN22.114 - True Knowledge --- | --- SN22.114 - True Knowledge --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: | Sitting to one side, that bhikkhu said to the Blessed One: | 坐於一面，彼比丘白世尊言： |
| “‘vijjā, vijjā’ti, bhante, vuccati. | “‘True knowledge, true knowledge,’ it is said, venerable sir. | 「謂『明，明』，尊者。 |
| Katamā nu kho, bhante, vijjā; | What, venerable sir, is true knowledge; | 尊者，何為明； |
| kittāvatā ca vijjāgato hotī”ti? | and in what way is one possessed of true knowledge?” | 人如何具足明？」 |
| “Idha, bhikkhu, sutavā ariyasāvako rūpaṁ pajānāti, rūpasamudayaṁ … rūpanirodhaṁ … rūpanirodhagāminiṁ paṭipadaṁ pajānāti. | “Here, bhikkhu, the instructed noble-one's-disciple understands form, understands the origin of form … the cessation of form … the way leading to the cessation of form. | 「於此，比丘，已受教之聖弟子，了知色，了知色之集…色之滅…趣向色滅之道。 |
| Vedanaṁ … | He understands feeling … | 彼了知受… |
| saññaṁ … | perception … | 想… |
| saṅkhāre pajānāti …pe… | understands volitional formations …pe… | 了知行…乃至… |
| viññāṇanirodhagāminiṁ paṭipadaṁ pajānāti. | understands the way leading to the cessation of consciousness. | 了知趣向識滅之道。 |
| Ayaṁ vuccati, bhikkhu, vijjā; | This, bhikkhu, is called true knowledge; | 比丘，此名為明； |
| ettāvatā ca vijjāgato hotī”ti. | and it is in this way that one is possessed of true knowledge.” | 人如是具足明。」 |
| Dutiyaṁ. | Second. | 第二。 |
22.115 - SN 22.115 Dhammakathika
| --- SN22.115 - Dhammakathikasutta --- | --- SN22.115 - A Dhamma Teacher --- | --- SN22.115 - A Dhamma Teacher --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: | Sitting to one side, that bhikkhu said to the Blessed One: | 坐於一面，彼比丘白世尊言： |
| “‘dhammakathiko, dhammakathiko’ti, bhante, vuccati; | “‘A Dhamma teacher, a Dhamma teacher,’ it is said, venerable sir; | 「謂『法師，法師』，尊者； |
| kittāvatā nu kho, bhante, dhammakathiko hotī”ti? | in what way, venerable sir, is one a Dhamma teacher?” | 尊者，以何為法師？」 |
| “Rūpassa ce, bhikkhu, nibbidāya virāgāya nirodhāya dhammaṁ deseti ‘dhammakathiko bhikkhū’ti alaṁvacanāya. | “If, bhikkhu, one teaches the Dhamma for the purpose of disenchantment with, dispassion for, and cessation of form, it is fitting to call one ‘a bhikkhu who is a Dhamma teacher.’ | 「若，比丘，為厭離、離欲、止息色而說法，稱之為『比丘是法師』，是適當的。 |
| Rūpassa ce, bhikkhu, nibbidāya virāgāya nirodhāya paṭipanno hoti, ‘dhammānudhammappaṭipanno bhikkhū’ti alaṁvacanāya. | If, bhikkhu, one is practicing for the purpose of disenchantment with, dispassion for, and cessation of form, it is fitting to call one ‘a bhikkhu who is practicing in accordance with the Dhamma.’ | 若，比丘，為厭離、離欲、止息色而修行，稱之為『比丘依法修行』，是適當的。 |
| Rūpassa ce, bhikkhu, nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṁvacanāya. | If, bhikkhu, through disenchantment with, dispassion for, and cessation of form, one is liberated without clinging, it is fitting to call one ‘a bhikkhu who has attained Nibbāna in this very life.’ | 若，比丘，由厭離、離欲、止息色，不取而解脫，稱之為『比丘於此生已證涅槃』，是適當的。 |
| Vedanāya ce, bhikkhu …pe… | If, bhikkhu, for feeling…pe… | 若，比丘，為受…乃至… |
| saññāya ce, bhikkhu … | if, bhikkhu, for perception… | 若，比丘，為想… |
| saṅkhārānañce, bhikkhu … | if, bhikkhu, for volitional formations… | 若，比丘，為行… |
| viññāṇassa ce, bhikkhu, nibbidāya virāgāya nirodhāya dhammaṁ deseti, ‘dhammakathiko bhikkhū’ti alaṁvacanāya. | if, bhikkhu, one teaches the Dhamma for the purpose of disenchantment with, dispassion for, and cessation of consciousness, it is fitting to call one ‘a bhikkhu who is a Dhamma teacher.’ | 若，比丘，為厭離、離欲、止息識而說法，稱之為『比丘是法師』，是適當的。 |
| Viññāṇassa ce, bhikkhu, nibbidāya virāgāya nirodhāya paṭipanno hoti, ‘dhammānudhammappaṭipanno bhikkhū’ti alaṁvacanāya. | If, bhikkhu, one is practicing for the purpose of disenchantment with, dispassion for, and cessation of consciousness, it is fitting to call one ‘a bhikkhu who is practicing in accordance with the Dhamma.’ | 若，比丘，為厭離、離欲、止息識而修行，稱之為『比丘依法修行』，是適當的。 |
| Viññāṇassa ce, bhikkhu, nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṁvacanāyā”ti. | If, bhikkhu, through disenchantment with, dispassion for, and cessation of consciousness, one is liberated without clinging, it is fitting to call one ‘a bhikkhu who has attained Nibbāna in this very life.’” | 若，比丘，由厭離、離欲、止息識，不取而解脫，稱之為『比丘於此生已證涅槃』，是適當的。」 |
| Tatiyaṁ. | Third. | 第三。 |
22.116 - SN 22.116 Dutiyadhammakathika
| --- SN22.116 - Dutiyadhammakathikasutta --- | --- SN22.116 - The Second on a Dhamma Teacher --- | --- SN22.116 - The Second on a Dhamma Teacher --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: | Sitting to one side, that bhikkhu said to the Blessed One: | 坐於一面，彼比丘白世尊言： |
| “‘dhammakathiko, dhammakathiko’ti, bhante, vuccati; | “‘A Dhamma teacher, a Dhamma teacher,’ it is said, venerable sir; | 「謂『法師，法師』，尊者； |
| kittāvatā nu kho, bhante, dhammakathiko hoti; | in what way, venerable sir, is one a Dhamma teacher; | 尊者，以何為法師； |
| kittāvatā dhammānudhammappaṭipanno hoti, kittāvatā diṭṭhadhammanibbānappatto hotī”ti? | in what way is one practicing in accordance with the Dhamma, and in what way has one attained Nibbāna in this very life?” | 以何為依法修行，以何為於此生已證涅槃？」 |
| “Rūpassa ce, bhikkhu, nibbidāya virāgāya nirodhāya dhammaṁ deseti, ‘dhammakathiko bhikkhū’ti alaṁvacanāya. | “If, bhikkhu, one teaches the Dhamma for the purpose of disenchantment with, dispassion for, and cessation of form, it is fitting to call one ‘a bhikkhu who is a Dhamma teacher.’ | 「若，比丘，為厭離、離欲、止息色而說法，稱之為『比丘是法師』，是適當的。 |
| Rūpassa ce, bhikkhu, nibbidāya virāgāya nirodhāya paṭipanno hoti, ‘dhammānudhammappaṭipanno bhikkhū’ti alaṁvacanāya. | If, bhikkhu, one is practicing for the purpose of disenchantment with, dispassion for, and cessation of form, it is fitting to call one ‘a bhikkhu who is practicing in accordance with the Dhamma.’ | 若，比丘，為厭離、離欲、止息色而修行，稱之為『比丘依法修行』，是適當的。 |
| Rūpassa ce, bhikkhu, nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṁvacanāya. | If, bhikkhu, through disenchantment with, dispassion for, and cessation of form, one is liberated without clinging, it is fitting to call one ‘a bhikkhu who has attained Nibbāna in this very life.’ | 若，比丘，由厭離、離欲、止息色，不取而解脫，稱之為『比丘於此生已證涅槃』，是適當的。 |
| Vedanāya ce, bhikkhu …pe… | If, bhikkhu, for feeling…pe… | 若，比丘，為受…乃至… |
| saññāya ce, bhikkhu … | if, bhikkhu, for perception… | 若，比丘，為想… |
| saṅkhārānañce, bhikkhu … | if, bhikkhu, for volitional formations… | 若，比丘，為行… |
| viññāṇassa ce, bhikkhu, nibbidāya virāgāya nirodhāya dhammaṁ deseti, ‘dhammakathiko bhikkhū’ti alaṁvacanāya. | if, bhikkhu, one teaches the Dhamma for the purpose of disenchantment with, dispassion for, and cessation of consciousness, it is fitting to call one ‘a bhikkhu who is a Dhamma teacher.’ | 若，比丘，為厭離、離欲、止息識而說法，稱之為『比丘是法師』，是適當的。 |
| Viññāṇassa ce, bhikkhu, nibbidāya virāgāya nirodhāya paṭipanno hoti, ‘dhammānudhammappaṭipanno bhikkhū’ti alaṁvacanāya. | If, bhikkhu, one is practicing for the purpose of disenchantment with, dispassion for, and cessation of consciousness, it is fitting to call one ‘a bhikkhu who is practicing in accordance with the Dhamma.’ | 若，比丘，為厭離、離欲、止息識而修行，稱之為『比丘依法修行』，是適當的。 |
| Viññāṇassa ce, bhikkhu, nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṁvacanāyā”ti. | If, bhikkhu, through disenchantment with, dispassion for, and cessation of consciousness, one is liberated without clinging, it is fitting to call one ‘a bhikkhu who has attained Nibbāna in this very life.’” | 若，比丘，由厭離、離欲、止息識，不取而解脫，稱之為『比丘於此生已證涅槃』，是適當的。」 |
| Catutthaṁ. | Fourth. | 第四。 |
22.117 - SN 22.117 Bandhana
| --- SN22.117 - Bandhanasutta --- | --- SN22.117 - Bondage --- | --- SN22.117 - Bondage --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Idha, bhikkhave, assutavā puthujjano ariyānaṁ adassāvī …pe… sappurisadhamme avinīto | “Here, bhikkhus, the uninstructed worldling, who does not see the noble ones …pe… who is not disciplined in the Dhamma of the good persons, | 「於此，諸比丘，未受教之凡夫，不見聖者…乃至…不調伏於善人之法， |
| rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ; attani vā rūpaṁ, rūpasmiṁ vā attānaṁ. | regards form as self, or self as possessing form; or form in self, or self in form. | 視色為我，或我為有色；或色在我中，或我在色中。 |
| Ayaṁ vuccati, bhikkhave, assutavā puthujjano rūpabandhanabaddho santarabāhirabandhanabaddho atīradassī apāradassī, baddho jīyati baddho mīyati baddho asmā lokā paraṁ lokaṁ gacchati. | This, bhikkhus, is called an uninstructed worldling who is bound by the bondage of form, bound by internal and external bonds, who does not see the near shore nor the far shore; he ages in bondage, he dies in bondage, in bondage he goes from this world to the next. | 諸比丘，此名為未受教之凡夫，為色之縛所縛，為內外之縛所縛，不見此岸，亦不見彼岸；彼於縛中老，於縛中死，於縛中從此世至彼世。 |
| Vedanaṁ attato samanupassati …pe… vedanāya vā attānaṁ. | He regards feeling as self …pe… or self in feeling. | 彼視受為我…乃至…或我在受中。 |
| Ayaṁ vuccati, bhikkhave, assutavā puthujjano vedanābandhanabaddho santarabāhirabandhanabaddho atīradassī apāradassī, baddho jīyati baddho mīyati baddho asmā lokā paraṁ lokaṁ gacchati. | This, bhikkhus, is called an uninstructed worldling who is bound by the bondage of feeling, bound by internal and external bonds, who does not see the near shore nor the far shore; he ages in bondage, he dies in bondage, in bondage he goes from this world to the next. | 諸比-丘，此名為未受教之凡夫，為受之縛所縛，為內外之縛所縛，不見此岸，亦不見彼岸；彼於縛中老，於縛中死，於縛中從此世至彼世。 |
| Saññaṁ … | Perception… | 想… |
| saṅkhāre … | volitional formations… | 行… |
| viññāṇaṁ attato samanupassati …pe… | He regards consciousness as self …pe… | 彼視識為我…乃至… |
| ayaṁ vuccati, bhikkhave, assutavā puthujjano viññāṇabandhanabaddho santarabāhirabandhanabaddho atīradassī apāradassī, baddho jīyati baddho mīyati baddho asmā lokā paraṁ lokaṁ gacchati. | This, bhikkhus, is called an uninstructed worldling who is bound by the bondage of consciousness, bound by internal and external bonds, who does not see the near shore nor the far shore; he ages in bondage, he dies in bondage, in bondage he goes from this world to the next. | 諸比丘，此名為未受教之凡夫，為識之縛所縛，為內外之縛所縛，不見此岸，亦不見彼岸；彼於縛中老，於縛中死，於縛中從此世至彼世。 |
| Sutavā ca kho, bhikkhave, ariyasāvako ariyānaṁ dassāvī …pe… sappurisadhamme suvinīto | But the instructed noble-one's-disciple, bhikkhus, who sees the noble ones …pe… who is well disciplined in the Dhamma of the good persons, | 然諸比丘，已受教之聖弟子，見聖者…乃至…善調伏於善人之法， |
| na rūpaṁ attato samanupassati, na rūpavantaṁ vā attānaṁ; na attani vā rūpaṁ, na rūpasmiṁ vā attānaṁ. | does not regard form as self, nor self as possessing form; nor form in self, nor self in form. | 不視色為我，亦不視我為有色；亦不視色在我中，亦不視我在色中。 |
| Ayaṁ vuccati, bhikkhave, sutavā ariyasāvako na rūpabandhanabaddho, na santarabāhirabandhanabaddho, tīradassī, pāradassī; ‘parimutto so dukkhasmā’ti vadāmi. | This, bhikkhus, is called an instructed noble-one's-disciple who is not bound by the bondage of form, not bound by internal and external bonds, a seer of the shore, a seer of the beyond; ‘He is liberated from suffering,’ I say. | 諸比丘，此名為已受教之聖弟子，不為色之縛所縛，不為內外之縛所縛，見岸者，見彼岸者；『彼解脫於苦』，我說。 |
| Na vedanaṁ attato …pe… | He does not regard feeling as self…pe… | 彼不視受為我…乃至… |
| na saññaṁ attato …pe… | he does not regard perception as self…pe… | 彼不視想為我…乃至… |
| na saṅkhāre attato …pe… | he does not regard volitional formations as self…pe… | 彼不視行為我…乃至… |
| na viññāṇaṁ attato samanupassati …pe… | he does not regard consciousness as self…pe… | 彼不視識為我…乃至… |
| ayaṁ vuccati, bhikkhave, sutavā ariyasāvako na viññāṇabandhanabaddho, na santarabāhirabandhanabaddho, tīradassī, pāradassī, ‘parimutto so dukkhasmā’ti vadāmī”ti. | This, bhikkhus, is called an instructed noble-one's-disciple who is not bound by the bondage of consciousness, not bound by internal and external bonds, a seer of the shore, a seer of the beyond; ‘He is liberated from suffering,’ I say.” | 諸比丘，此名為已受教之聖弟子，不為識之縛所縛，不為內外之縛所縛，見岸者，見彼岸者；『彼解脫於苦』，我說。」 |
22.118 - SN 22.118 Paripucchita
| --- SN22.118 - Paripucchitasutta --- | --- SN22.118 - Questioned --- | --- SN22.118 - Questioned --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Taṁ kiṁ maññatha, bhikkhave, | “What do you think, bhikkhus, | 「汝意云何，諸比丘， |
| rūpaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassathā”ti? | do you regard form as: ‘This is mine, this I am, this is my self’?” | 汝等視色為：『此是我所，此是我，此是我之我』否？」 |
| “No hetaṁ, bhante”. | “No, venerable sir.” | 「不也，尊者。」 |
| “Sādhu, bhikkhave. | “Good, bhikkhus. | 「善哉，諸比丘。 |
| Rūpaṁ, bhikkhave, ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. | Form, bhikkhus, should be seen as it really is with right wisdom thus: ‘This is not mine, this I am not, this is not my self.’ | 諸比丘，色應以正慧如實觀之：『此非我所，此非我，此非我之我。』 |
| Vedanaṁ … | Do you regard feeling… | 汝等視受… |
| saññaṁ … | perception… | 想… |
| saṅkhāre … | volitional formations… | 行… |
| viññāṇaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassathā”ti? | consciousness as: ‘This is mine, this I am, this is my self’?” | 識為：『此是我所，此是我，此是我之我』否？」 |
| “No hetaṁ, bhante”. | “No, venerable sir.” | 「不也，尊者。」 |
| “Sādhu, bhikkhave. | “Good, bhikkhus. | 「善哉，諸比丘。 |
| Viññāṇaṁ, bhikkhave, ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ …pe… | Consciousness, bhikkhus, should be seen as it really is with right wisdom thus: ‘This is not mine, this I am not, this is not my self.’ …pe… | 諸比丘，識應以正慧如實觀之：『此非我所，此非我，此非我之我。』…乃至… |
| evaṁ passaṁ …pe… | Seeing thus…pe… | 見如是…乃至… |
| nāparaṁ itthattāyāti pajānātī”ti. | he understands: ‘…there is no more for this state of being.’” | 彼知：『…不受後有。』」 |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
22.119 - SN 22.119 Dutiyaparipucchita
| --- SN22.119 - Dutiyaparipucchitasutta --- | --- SN22.119 - Second Discourse on Being Questioned --- | --- SN22.119 - Second Discourse on Being Questioned --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Taṁ kiṁ maññatha, bhikkhave, | “What do you think, bhikkhus, | 「汝意云何，諸比丘， |
| rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassathā”ti? | do you regard form as: ‘This is not mine, this I am not, this is not my self’?” | 汝等視色為：『此非我所，此非我，此非我之我』否？」 |
| “Evaṁ, bhante”. | “Yes, venerable sir.” | 「唯然，尊者。」 |
| “Sādhu, bhikkhave. | “Good, bhikkhus. | 「善哉，諸比丘。 |
| Rūpaṁ, bhikkhave, ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. | Form, bhikkhus, should be seen as it really is with right wisdom thus: ‘This is not mine, this I am not, this is not my self.’ | 諸比丘，色應以正慧如實觀之：『此非我所，此非我，此非我之我。』 |
| Vedanaṁ … | Do you regard feeling… | 汝等視受… |
| saññaṁ … | perception… | 想… |
| saṅkhāre … | volitional formations… | 行… |
| viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassathā”ti? | consciousness as: ‘This is not mine, this I am not, this is not my self’?” | 識為：『此非我所，此非我，此非我之我』否？」 |
| “Evaṁ, bhante”. | “Yes, venerable sir.” | 「唯然，尊者。」 |
| “Sādhu, bhikkhave. | “Good, bhikkhus. | 「善哉，諸比丘。 |
| Viññāṇaṁ, bhikkhave, ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ … | Consciousness, bhikkhus, should be seen as it really is with right wisdom thus: ‘This is not mine, this I am not, this is not my self.’… | 諸比丘，識應以正慧如實觀之：『此非我所，此非我，此非我之我。』… |
| evaṁ …pe… | Thus …pe… | 如是…乃至… |
| nāparaṁ itthattāyāti pajānātī”ti. | he understands: ‘…there is no more for this state of being.’” | 彼知：『…不受後有。』」 |
22.120 - SN 22.120 Saṁyojaniya
| --- SN22.120 - Saṁyojaniyasutta --- | --- SN22.120 - Things that Fetter --- | --- SN22.120 - Things that Fetter --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Saṁyojaniye ca, bhikkhave, dhamme desessāmi saṁyojanañca. | “Bhikkhus, I will teach you the things that fetter and the fetter. | 「諸比丘，我將教汝等結縛之事與結縛。 |
| Taṁ suṇātha. | Listen to that. | 諦聽之。 |
| Katame ca, bhikkhave, saṁyojaniyā dhammā, katamaṁ saṁyojanaṁ? | And what, bhikkhus, are the things that fetter, and what is the fetter? | 諸比丘，何為結縛之事，何為結縛？ |
| Rūpaṁ, bhikkhave, saṁyojaniyo dhammo; | Form, bhikkhus, is a thing that fetters; | 諸比丘，色是結縛之事； |
| yo tattha chandarāgo, taṁ tattha saṁyojanaṁ. | whatever desire and lust is there for it, that is the fetter there. | 於彼有何欲貪，彼即是彼處之結縛。 |
| Vedanā …pe… | Feeling …pe… | 受…乃至… |
| saññā … | perception … | 想… |
| saṅkhārā … | volitional formations … | 行… |
| viññāṇaṁ saṁyojaniyo dhammo; | consciousness is a thing that fetters; | 識是結縛之事； |
| yo tattha chandarāgo, taṁ tattha saṁyojanaṁ. | whatever desire and lust is there for it, that is the fetter there. | 於彼有何欲貪，彼即是彼處之結縛。 |
| Ime vuccanti, bhikkhave, saṁyojaniyā dhammā, idaṁ saṁyojanan”ti. | These, bhikkhus, are called the things that fetter, and this is the fetter.” | 諸比丘，此等名為結縛之事，此即是結縛。」 |
22.121 - SN 22.121 Upādāniya
| --- SN22.121 - Upādāniyasutta --- | --- SN22.121 - Things Subject to Clinging --- | --- SN22.121 - Things Subject to Clinging --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Upādāniye ca, bhikkhave, dhamme desessāmi upādānañca. | “Bhikkhus, I will teach you the things subject to clinging and clinging itself. | 「諸比丘，我將教汝等取著之事與取著本身。 |
| Taṁ suṇātha. | Listen to that. | 諦聽之。 |
| Katame ca, bhikkhave, upādāniyā dhammā, katamaṁ upādānaṁ? | And what, bhikkhus, are the things subject to clinging, and what is clinging? | 諸比丘，何為取著之事，何為取著？ |
| Rūpaṁ, bhikkhave, upādāniyo dhammo, | Form, bhikkhus, is a thing subject to clinging, | 諸比丘，色是取著之事， |
| yo tattha chandarāgo, taṁ tattha upādānaṁ. | whatever desire and lust is there for it, that is the clinging there. | 於彼有何欲貪，彼即是彼處之取著。 |
| Vedanā …pe… | Feeling …pe… | 受…乃至… |
| saññā … | perception … | 想… |
| saṅkhārā … | volitional formations … | 行… |
| viññāṇaṁ upādāniyo dhammo; | consciousness is a thing subject to clinging; | 識是取著之事； |
| yo tattha chandarāgo, taṁ tattha upādānaṁ. | whatever desire and lust is there for it, that is the clinging there. | 於彼有何欲貪，彼即是彼處之取著。 |
| Ime vuccanti, bhikkhave, upādāniyā dhammā, idaṁ upādānan”ti. | These, bhikkhus, are called the things subject to clinging, and this is clinging.” | 諸比丘，此等名為取著之事，此即是取著。」 |
22.122 - SN 22.122 Sīlavanta
| --- SN22.122 - Sīlavantasutta --- | --- SN22.122 - The Virtuous Bhikkhu --- | --- SN22.122 - The Virtuous Bhikkhu --- |
| Ekaṁ samayaṁ āyasmā ca sāriputto āyasmā ca mahākoṭṭhiko bārāṇasiyaṁ viharanti isipatane migadāye. | On one occasion the Venerable Sāriputta and the Venerable Mahākoṭṭhika were dwelling at Bārāṇasī in the Deer Park at Isipatana. | 一時，尊者舍利弗與尊者摩訶拘絺羅住於波羅奈國伊西波達那鹿野苑。 |
| Atha kho āyasmā mahākoṭṭhiko sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā sāriputto tenupasaṅkami …pe… etadavoca: | Then, in the evening, the Venerable Mahākoṭṭhika rose from seclusion and approached the Venerable Sāriputta …pe… and said to him: | 時，於晡時，尊者摩訶拘絺羅從宴坐起，詣尊者舍利弗所…乃至…白言： |
| “sīlavatāvuso, sāriputta, bhikkhunā katame dhammā yoniso manasikātabbā”ti? | “Friend Sāriputta, what phenomena should be wisely attended to by a virtuous bhikkhu?” | 「友舍利弗，具戒比丘應善巧思惟何法？」 |
| “Sīlavatāvuso, koṭṭhika, bhikkhunā pañcupādānakkhandhā aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato yoniso manasi kātabbā. | “Friend Koṭṭhika, a virtuous bhikkhu should wisely attend to the five aggregates subject to clinging as impermanent, as suffering, as a disease, as a tumor, as a dart, as a calamity, as an affliction, as alien, as disintegrating, as empty, as not-self. | 「友拘絺羅，具戒比丘應善巧思惟五取蘊為無常、為苦、為病、為癰、為箭、為災、為 affliction、為異、為壞、為空、為非我。 |
| Katame pañca? | What five? | 何五？ |
| Seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. | That is—the form aggregate subject to clinging, the feeling aggregate subject to clinging, the perception aggregate subject to clinging, the volitional formations aggregate subject to clinging, the consciousness aggregate subject to clinging. | 即—色取蘊、受取蘊、想取蘊、行取蘊、識取蘊。 |
| Sīlavatāvuso, koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato yoniso manasi kātabbā. | A virtuous bhikkhu, friend Koṭṭhika, should wisely attend to these five aggregates subject to clinging as impermanent, as suffering, as a disease, as a tumor, as a dart, as a calamity, as an affliction, as alien, as disintegrating, as empty, as not-self. | 友拘絺羅，具戒比丘應善巧思惟此五取蘊為無常、為苦、為病、為癰、為箭、為災、為 affliction、為異、為壞、為空、為非我。 |
| Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ sīlavā bhikkhu ime pañcupādānakkhandhe aniccato …pe… anattato yoniso manasi karonto sotāpattiphalaṁ sacchikareyyā”ti. | It is possible, friend, that a virtuous bhikkhu who wisely attends to these five aggregates subject to clinging as impermanent …pe… as not-self, might realize the fruit of stream-entry.” | 友，有可能，具戒比丘善巧思惟此五取蘊為無常…乃至…為非我，或能證得入流果。」 |
| “Sotāpannena panāvuso sāriputta, bhikkhunā katame dhammā yoniso manasi kātabbā”ti? | “But, friend Sāriputta, what phenomena should be wisely attended to by a bhikkhu who is a stream-enterer?” | 「然，友舍利弗，入流比丘應善巧思惟何法？」 |
| “Sotāpannenapi kho, āvuso koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato …pe… anattato yoniso manasi kātabbā. | “Friend Koṭṭhika, a bhikkhu who is a stream-enterer should also wisely attend to these five aggregates subject to clinging as impermanent …pe… as not-self. | 「友拘絺羅，入流比丘亦應善巧思惟此五取蘊為無常…乃至…為非我。 |
| Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ sotāpanno bhikkhu ime pañcupādānakkhandhe aniccato …pe… anattato yoniso manasi karonto sakadāgāmiphalaṁ sacchikareyyā”ti. | It is possible, friend, that a bhikkhu who is a stream-enterer who wisely attends to these five aggregates subject to clinging as impermanent …pe… as not-self, might realize the fruit of a once-returner.” | 友，有可能，入流比丘善巧思惟此五取蘊為無常…乃至…為非我，或能證得一來果。」 |
| “Sakadāgāminā panāvuso sāriputta, bhikkhunā katame dhammā yoniso manasi kātabbā”ti? | “But, friend Sāriputta, what phenomena should be wisely attended to by a bhikkhu who is a once-returner?” | 「然，友舍利弗，一來比丘應善巧思惟何法？」 |
| “Sakadāgāmināpi kho, āvuso koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato …pe… anattato yoniso manasi kātabbā. | “Friend Koṭṭhika, a bhikkhu who is a once-returner should also wisely attend to these five aggregates subject to clinging as impermanent …pe… as not-self. | 「友拘絺羅，一來比丘亦應善巧思惟此五取蘊為無常…乃至…為非我。 |
| Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ sakadāgāmī bhikkhu ime pañcupādānakkhandhe aniccato …pe… anattato yoniso manasi karonto anāgāmiphalaṁ sacchikareyyā”ti. | It is possible, friend, that a bhikkhu who is a once-returner who wisely attends to these five aggregates subject to clinging as impermanent …pe… as not-self, might realize the fruit of a non-returner.” | 友，有可能，一來比丘善巧思惟此五取蘊為無常…乃至…為非我，或能證得不還果。」 |
| “Anāgāminā panāvuso sāriputta, bhikkhunā katame dhammā yoniso manasi kātabbā”ti? | “But, friend Sāriputta, what phenomena should be wisely attended to by a bhikkhu who is a non-returner?” | 「然，友舍利弗，不還比丘應善巧思惟何法？」 |
| “Anāgāmināpi kho, āvuso koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato …pe… anattato yoniso manasi kātabbā. | “Friend Koṭṭhika, a bhikkhu who is a non-returner should also wisely attend to these five aggregates subject to clinging as impermanent …pe… as not-self. | 「友拘絺羅，不還比丘亦應善巧思惟此五取蘊為無常…乃至…為非我。 |
| Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ anāgāmī bhikkhu ime pañcupādānakkhandhe aniccato …pe… anattato yoniso manasi karonto arahattaṁ sacchikareyyā”ti. | It is possible, friend, that a bhikkhu who is a non-returner who wisely attends to these five aggregates subject to clinging as impermanent …pe… as not-self, might realize arahantship.” | 友，有可能，不還比丘善巧思惟此五取蘊為無常…乃至…為非我，或能證得阿羅漢果。」 |
| “Arahatā panāvuso sāriputta, katame dhammā yoniso manasi kātabbā”ti? | “But, friend Sāriputta, what phenomena should be wisely attended to by an arahant?” | 「然，友舍利弗，阿羅漢應善巧思惟何法？」 |
| “Arahatāpi kho, āvuso koṭṭhika, ime pañcupādānakkhandhe aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato yoniso manasi kātabbā. | “Friend Koṭṭhika, an arahant should also wisely attend to these five aggregates subject to clinging as impermanent, as suffering, as a disease, as a tumor, as a dart, as a calamity, as an affliction, as alien, as disintegrating, as empty, as not-self. | 「友拘絺羅，阿羅漢亦應善巧思惟此五取蘊為無常、為苦、為病、為癰、為箭、為災、為 affliction、為異、為壞、為空、為非我。 |
| Natthi, khvāvuso, arahato uttari karaṇīyaṁ katassa vā paticayo; | There is nothing further for an arahant to do, friend, nor any adding to what has been done; | 友，阿羅漢已無所應作，亦無於已作之上增益； |
| api ca ime dhammā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya ceva saṁvattanti satisampajaññāya cā”ti. | but these phenomena, when developed and cultivated, lead to a pleasant dwelling in this very life and to mindfulness and clear comprehension.” | 然此等法，若修習、多修習，能導至此生樂住，及正念正知。」 |
22.123 - SN 22.123 Sutavanta
| --- SN22.123 - Sutavantasutta --- | --- SN22.123 - The Instructed Bhikkhu --- | --- SN22.123 - The Instructed Bhikkhu --- |
| Ekaṁ samayaṁ āyasmā ca sāriputto āyasmā ca mahākoṭṭhiko bārāṇasiyaṁ viharanti isipatane migadāye. | On one occasion the Venerable Sāriputta and the Venerable Mahākoṭṭhika were dwelling at Bārāṇasī in the Deer Park at Isipatana. | 一時，尊者舍利弗與尊者摩訶拘絺羅住於波羅奈國伊西波達那鹿野苑。 |
| Atha kho āyasmā mahākoṭṭhiko sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā …pe… etadavoca: | Then, in the evening, the Venerable Mahākoṭṭhika rose from seclusion and approached the Venerable Sāriputta; having approached …pe… he said this: | 時，於晡時，尊者摩訶拘絺羅從宴坐起，詣尊者舍利弗所；至已…乃至…彼作是言： |
| “Sutavatāvuso sāriputta, bhikkhunā katame dhammā yoniso manasi kātabbā”ti? | “Friend Sāriputta, what phenomena should be wisely attended to by an instructed bhikkhu?” | 「友舍利弗，已受教之比丘應善巧思惟何法？」 |
| “Sutavatāvuso koṭṭhika, bhikkhunā pañcupādānakkhandhā aniccato …pe… anattato yoniso manasi kātabbā. | “Friend Koṭṭhika, an instructed bhikkhu should wisely attend to the five aggregates subject to clinging as impermanent …pe… as not-self. | 「友拘絺羅，已受教之比丘應善巧思惟五取蘊為無常…乃至…為非我。 |
| Katame pañca? | What five? | 何五？ |
| Seyyathidaṁ—rūpupādānakkhandho …pe… viññāṇupādānakkhandho. | That is—the form aggregate subject to clinging …pe… the consciousness aggregate subject to clinging. | 即—色取蘊…乃至…識取蘊。 |
| Sutavatāvuso koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato …pe… anattato yoniso manasi kātabbā. | Friend Koṭṭhika, an instructed bhikkhu should wisely attend to these five aggregates subject to clinging as impermanent …pe… as not-self. | 友拘絺羅，已受教之比丘應善巧思惟此五取蘊為無常…乃至…為非我。 |
| Ṭhānaṁ kho panetaṁ, āvuso, vijjati—yaṁ sutavā bhikkhu ime pañcupādānakkhandhe aniccato …pe… anattato yoniso manasi karonto sotāpattiphalaṁ sacchikareyyā”ti. | It is possible, friend, that an instructed bhikkhu who wisely attends to these five aggregates subject to clinging as impermanent …pe… as not-self, might realize the fruit of stream-entry.” | 友，有可能，已受教之比丘善巧思惟此五取蘊為無常…乃至…為非我，或能證得入流果。」 |
| “Sotāpannena panāvuso sāriputta, bhikkhunā katame dhammā yoniso manasi kātabbā”ti? | “But, friend Sāriputta, what phenomena should be wisely attended to by a bhikkhu who is a stream-enterer?” | 「然，友舍利弗，入流比丘應善巧思惟何法？」 |
| “Sotāpannenapi kho āvuso koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato …pe… anattato yoniso manasi kātabbā. | “Friend Koṭṭhika, a bhikkhu who is a stream-enterer should also wisely attend to these five aggregates subject to clinging as impermanent …pe… as not-self. | 「友拘絺羅，入流比丘亦應善巧思惟此五取蘊為無常…乃至…為非我。 |
| Ṭhānaṁ kho panetaṁ, āvuso, vijjati—yaṁ sotāpanno bhikkhu ime pañcupādānakkhandhe aniccato …pe… anattato yoniso manasi karonto sakadāgāmiphalaṁ …pe… | It is possible, friend, that a bhikkhu who is a stream-enterer who wisely attends to these five aggregates subject to clinging as impermanent …pe… as not-self, might realize the fruit of a once-returner …pe… | 友，有可能，入流比丘善巧思惟此五取蘊為無常…乃至…為非我，或能證得一來果…乃至… |
| anāgāmiphalaṁ …pe… | the fruit of a non-returner …pe… | 不還果…乃至… |
| arahattaphalaṁ sacchikareyyā”ti. | the fruit of arahantship.” | 阿羅漢果。」 |
| “Arahatā panāvuso sāriputta, katame dhammā yoniso manasi kātabbā”ti? | “But, friend Sāriputta, what phenomena should be wisely attended to by an arahant?” | 「然，友舍利弗，阿羅漢應善巧思惟何法？」 |
| “Arahatāpi khvāvuso koṭṭhika, ime pañcupādānakkhandhā aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato yoniso manasi kātabbā. | “Friend Koṭṭhika, an arahant should also wisely attend to these five aggregates subject to clinging as impermanent, as suffering, as a disease, as a tumor, as a dart, as a calamity, as an affliction, as alien, as disintegrating, as empty, as not-self. | 「友拘絺羅，阿羅漢亦應善巧思惟此五取蘊為無常、為苦、為病、為癰、為箭、為災、為 affliction、為異、為壞、為空、為非我。 |
| Natthi, khvāvuso, arahato uttari karaṇīyaṁ, katassa vā paticayo; | There is nothing further for an arahant to do, friend, nor any adding to what has been done; | 友，阿羅漢已無所應作，亦無於已作之上增益； |
| api ca kho ime dhammā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya ceva saṁvattanti satisampajaññāya cā”ti. | but these phenomena, when developed and cultivated, lead to a pleasant dwelling in this very life and to mindfulness and clear comprehension.” | 然此等法，若修習、多修習，能導至此生樂住，及正念正知。」 |
22.124 - SN 22.124 Kappa
| --- SN22.124 - Kappasutta --- | --- SN22.124 - Kappa --- | --- SN22.124 - Kappa --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| Atha kho āyasmā kappo yena bhagavā tenupasaṅkami …pe… ekamantaṁ nisinno kho āyasmā kappo bhagavantaṁ etadavoca: | Then the Venerable Kappa approached the Blessed One …pe… sitting to one side, the Venerable Kappa said this to the Blessed One: | 時，尊者劫波詣世尊所…乃至…坐於一面，尊者劫波白世尊言： |
| “kathaṁ nu kho, bhante, jānato kathaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti? | “Venerable sir, how does one know, how does one see, so that in regard to this body with its consciousness and in regard to all external signs, the mind is without I-making, mine-making, and the underlying tendency to conceit?” | 「尊者，如何知，如何見，於此有識之身及於一切外相，心能無我慢、我所慢及慢隨眠？」 |
| “Yaṁ kiñci, kappa, rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati. | “Whatever form there is, Kappa, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, one sees all form as it really is with right wisdom thus: ‘This is not mine, this I am not, this is not my self.’ | 「劫波，凡色，或過去、未來、或現在，內或外，粗或細，劣或勝，遠或近，人以正慧如實觀一切色：『此非我所，此非我，此非我之我。』 |
| Yā kāci vedanā …pe… | Whatever feeling there is …pe… | 凡有受…乃至… |
| yā kāci saññā … | whatever perception there is … | 凡有想… |
| ye keci saṅkhārā … | whatever volitional formations there are … | 凡有行… |
| yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati. | whatever consciousness there is, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, one sees all consciousness as it really is with right wisdom thus: ‘This is not mine, this I am not, this is not my self.’ | 凡有識，或過去、未來、或現在，內或外，粗或細，劣或勝，遠或近，人以正慧如實觀一切識：『此非我所，此非我，此非我之我。』 |
| Evaṁ kho, kappa, jānato evaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti. | It is in this way, Kappa, that one knowing and seeing, in regard to this body with its consciousness and in regard to all external signs, the mind is without I-making, mine-making, and the underlying tendency to conceit.” | 劫波，如是知見，於此有識之身及於一切外相，心能無我慢、我所慢及慢隨眠。」 |
22.125 - SN 22.125 Dutiyakappa
| --- SN22.125 - Dutiyakappasutta --- | --- SN22.125 - Second Discourse to Kappa --- | --- SN22.125 - Second Discourse to Kappa --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| Ekamantaṁ nisinno kho āyasmā kappo bhagavantaṁ etadavoca: | Sitting to one side, the Venerable Kappa said this to the Blessed One: | 坐於一面，尊者劫波白世尊言： |
| “kathaṁ nu kho, bhante, jānato kathaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṁ mānasaṁ hoti vidhā samatikkantaṁ santaṁ suvimuttan”ti? | “Venerable sir, how does one know, how does one see, so that in regard to this body with its consciousness and in regard to all external signs, the mind is rid of I-making, mine-making, and conceit, has transcended distinctions, and is peaceful and well liberated?” | 「尊者，如何知，如何見，於此有識之身及於一切外相，心能離我慢、我所慢及慢，超越分別，得寂靜善解脫？」 |
| “Yaṁ kiñci, kappa, rūpaṁ atītānāgatapaccuppannaṁ …pe… sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anupādāvimutto hoti. | “Whatever form there is, Kappa, whether past, future, or present …pe… having seen all form as it really is with right wisdom thus: ‘This is not mine, this I am not, this is not my self,’ one is liberated without clinging. | 「劫波，凡色，或過去、未來、或現在…乃至…以正慧如實見一切色：『此非我所，此非我，此非我之我』，則不取而解脫。 |
| Yā kāci vedanā … | Whatever feeling there is … | 凡有受… |
| yā kāci saññā … | whatever perception there is … | 凡有想… |
| ye keci saṅkhārā … | whatever volitional formations there are … | 凡有行… |
| yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anupādāvimutto hoti. | whatever consciousness there is, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, having seen all consciousness as it really is with right wisdom thus: ‘This is not mine, this I am not, this is not my self,’ one is liberated without clinging. | 凡有識，或過去、未來、或現在，內或外，粗或細，劣或勝，遠或近，以正慧如實見一切識：『此非我所，此非我，此非我之我』，則不取而解脫。 |
| Evaṁ kho, kappa, jānato evaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṁ mānasaṁ hoti vidhā samatikkantaṁ santaṁ suvimuttan”ti. | It is in this way, Kappa, that one knowing and seeing, in regard to this body with its consciousness and in regard to all external signs, the mind is rid of I-making, mine-making, and conceit, has transcended distinctions, and is peaceful and well liberated.” | 劫波，如是知見，於此有識之身及於一切外相，心能離我慢、我所慢及慢，超越分別，得寂靜善解脫。」 |
| Dhammakathikavaggo dutiyo. | The second chapter on the Dhamma Teacher. | 法師品第二。 |
| Avijjā vijjā dve kathikā, | Ignorance, Knowledge, two on the Teacher, | 無明，明，二篇關於師， |
| Bandhanā paripucchitā duve; | Bondage, and two on being Questioned; | 縛，與二篇關於被問； |
| Saṁyojanaṁ upādānaṁ, | Fettering, Clinging, | 結縛，取著， |
| Sīlaṁ sutavā dve ca kappenāti. | Virtue, Instructed, and two with Kappa. | 戒，受教，與二篇與劫波。 |
22.126 - SN 22.126 Samudayadhamma
| --- SN22.126 - Samudayadhammasutta --- | --- SN22.126 - Subject to Origin --- | --- SN22.126 - Subject to Origin --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā …pe… ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: | Then a certain bhikkhu approached the Blessed One; having approached …pe… sitting to one side, that bhikkhu said to the Blessed One: | 時，有一比丘詣世尊所；至已…乃至…坐於一面，彼比丘白世尊言： |
| “‘avijjā, avijjā’ti, bhante, vuccati. | “‘Ignorance, ignorance,’ it is said, venerable sir. | 「謂『無明，無明』，尊者。 |
| Katamā nu kho, bhante, avijjā; | What, venerable sir, is ignorance; | 尊者，何為無明； |
| kittāvatā ca avijjāgato hotī”ti? | and in what way is one overcome by ignorance?” | 人如何為無明所勝？」 |
| “Idha, bhikkhu, assutavā puthujjano samudayadhammaṁ rūpaṁ ‘samudayadhammaṁ rūpan’ti yathābhūtaṁ nappajānāti; | “Here, bhikkhu, the uninstructed worldling does not understand as it really is form that is subject to origin as ‘form that is subject to origin’; | 「於此，比丘，未受教之凡夫，不如實了知有生法之色為『有生法之色』； |
| vayadhammaṁ rūpaṁ ‘vayadhammaṁ rūpan’ti yathābhūtaṁ nappajānāti; | he does not understand as it really is form that is subject to vanishing as ‘form that is subject to vanishing’; | 彼不如實了知有滅法之色為『有滅法之色』； |
| samudayavayadhammaṁ rūpaṁ ‘samudayavayadhammaṁ rūpan’ti yathābhūtaṁ nappajānāti. | he does not understand as it really is form that is subject to origin and vanishing as ‘form that is subject to origin and vanishing.’ | 彼不如實了知有生滅法之色為『有生滅法之色』。 |
| Samudayadhammaṁ vedanaṁ ‘samudayadhammā vedanā’ti yathābhūtaṁ nappajānāti; | He does not understand as it really is feeling that is subject to origin as ‘feeling that is subject to origin’; | 彼不如實了知有生法之受為『有生法之受』； |
| vayadhammaṁ vedanaṁ ‘vayadhammā vedanā’ti yathābhūtaṁ nappajānāti; | he does not understand as it really is feeling that is subject to vanishing as ‘feeling that is subject to vanishing’; | 彼不如實了知有滅法之受為『有滅法之受』； |
| samudayavayadhammaṁ vedanaṁ ‘samudayavayadhammā vedanā’ti yathābhūtaṁ nappajānāti. | he does not understand as it really is feeling that is subject to origin and vanishing as ‘feeling that is subject to origin and vanishing.’ | 彼不如實了知有生滅法之受為『有生滅法之受』。 |
| Samudayadhammaṁ saññaṁ …pe… | Perception subject to origin …pe… | 有生法之想…乃至… |
| samudayadhamme saṅkhāre ‘samudayadhammā saṅkhārā’ti yathābhūtaṁ nappajānāti; | he does not understand as it really is volitional formations that are subject to origin as ‘volitional formations that are subject to origin’; | 彼不如實了知有生法之行為『有生法之行』； |
| vayadhamme saṅkhāre ‘vayadhammā saṅkhārā’ti yathābhūtaṁ nappajānāti; | he does not understand as it really is volitional formations that are subject to vanishing as ‘volitional formations that are subject to vanishing’; | 彼不如實了知有滅法之行為『有滅法之行』； |
| samudayavayadhamme saṅkhāre ‘samudayavayadhammā saṅkhārā’ti yathābhūtaṁ nappajānāti. | he does not understand as it really is volitional formations that are subject to origin and vanishing as ‘volitional formations that are subject to origin and vanishing.’ | 彼不如實了知有生滅法之行為『有生滅法之行』。 |
| Samudayadhammaṁ viññāṇaṁ ‘samudayadhammaṁ viññāṇan’ti yathābhūtaṁ nappajānāti; | He does not understand as it really is consciousness that is subject to origin as ‘consciousness that is subject to origin’; | 彼不如實了知有生法之識為『有生法之識』； |
| vayadhammaṁ viññāṇaṁ ‘vayadhammaṁ viññāṇan’ti yathābhūtaṁ nappajānāti; | he does not understand as it really is consciousness that is subject to vanishing as ‘consciousness that is subject to vanishing’; | 彼不如實了知有滅法之識為『有滅法之識』； |
| samudayavayadhammaṁ viññāṇaṁ ‘samudayavayadhammaṁ viññāṇan’ti yathābhūtaṁ nappajānāti. | he does not understand as it really is consciousness that is subject to origin and vanishing as ‘consciousness that is subject to origin and vanishing.’ | 彼不如實了知有生滅法之識為『有生滅法之識』。 |
| Ayaṁ vuccati, bhikkhu, avijjā; | This, bhikkhu, is called ignorance; | 比丘，此名為無明； |
| ettāvatā ca avijjāgato hotī”ti. | and it is in this way that one is overcome by ignorance.” | 人如是為無明所勝。」 |
| Evaṁ vutte, so bhikkhu bhagavantaṁ etadavoca: | When this was said, that bhikkhu said this to the Blessed One: | 聞此言已，彼比丘白世尊言： |
| “‘vijjā, vijjā’ti, bhante, vuccati. | “‘True knowledge, true knowledge,’ it is said, venerable sir. | 「謂『明，明』，尊者。 |
| Katamā nu kho, bhante, vijjā; | What, venerable sir, is true knowledge; | 尊者，何為明； |
| kittāvatā ca vijjāgato hotī”ti? | and in what way is one possessed of true knowledge?” | 人如何具足明？」 |
| “Idha, bhikkhu, sutavā ariyasāvako samudayadhammaṁ rūpaṁ ‘samudayadhammaṁ rūpan’ti yathābhūtaṁ pajānāti; | “Here, bhikkhu, the instructed noble-one's-disciple understands as it really is form that is subject to origin as ‘form that is subject to origin’; | 「於此，比丘，已受教之聖弟子，如實了知有生法之色為『有生法之色』； |
| vayadhammaṁ rūpaṁ ‘vayadhammaṁ rūpan’ti yathābhūtaṁ pajānāti; | he understands as it really is form that is subject to vanishing as ‘form that is subject to vanishing’; | 彼如實了知有滅法之色為『有滅法之色』； |
| samudayavayadhammaṁ rūpaṁ ‘samudayavayadhammaṁ rūpan’ti yathābhūtaṁ pajānāti. | he understands as it really is form that is subject to origin and vanishing as ‘form that is subject to origin and vanishing.’ | 彼如實了知有生滅法之色為『有生滅法之色』。 |
| Samudayadhammaṁ vedanaṁ ‘samudayadhammā vedanā’ti yathābhūtaṁ pajānāti; | He understands as it really is feeling that is subject to origin as ‘feeling that is subject to origin’; | 彼如實了知有生法之受為『有生法之受』； |
| vayadhammaṁ vedanaṁ ‘vayadhammā vedanā’ti yathābhūtaṁ pajānāti; | he understands as it really is feeling that is subject to vanishing as ‘feeling that is subject to vanishing’; | 彼如實了知有滅法之受為『有滅法之受』； |
| samudayavayadhammaṁ vedanaṁ ‘samudayavayadhammā vedanā’ti yathābhūtaṁ pajānāti. | he understands as it really is feeling that is subject to origin and vanishing as ‘feeling that is subject to origin and vanishing.’ | 彼如實了知有生滅法之受為『有生滅法之受』。 |
| Samudayadhammaṁ saññaṁ … | Perception subject to origin … | 有生法之想… |
| samudayadhamme saṅkhāre ‘samudayadhammā saṅkhārā’ti yathābhūtaṁ pajānāti; | he understands as it really is volitional formations that are subject to origin as ‘volitional formations that are subject to origin’; | 彼如實了知有生法之行為『有生法之行』； |
| vayadhamme saṅkhāre ‘vayadhammā saṅkhārā’ti yathābhūtaṁ pajānāti; | he understands as it really is volitional formations that are subject to vanishing as ‘volitional formations that are subject to vanishing’; | 彼如實了知有滅法之行為『有滅法之行』； |
| samudayavayadhamme saṅkhāre ‘samudayavayadhammā saṅkhārā’ti yathābhūtaṁ pajānāti. | he understands as it really is volitional formations that are subject to origin and vanishing as ‘volitional formations that are subject to origin and vanishing.’ | 彼如實了知有生滅法之行為『有生滅法之行』。 |
| Samudayadhammaṁ viññāṇaṁ ‘samudayadhammaṁ viññāṇan’ti yathābhūtaṁ pajānāti; | He understands as it really is consciousness that is subject to origin as ‘consciousness that is subject to origin’; | 彼如實了知有生法之識為『有生法之識』； |
| vayadhammaṁ viññāṇaṁ ‘vayadhammaṁ viññāṇan’ti yathābhūtaṁ pajānāti; | he understands as it really is consciousness that is subject to vanishing as ‘consciousness that is subject to vanishing’; | 彼如實了知有滅法之識為『有滅法之識』； |
| samudayavayadhammaṁ viññāṇaṁ ‘samudayavayadhammaṁ viññāṇan’ti yathābhūtaṁ pajānāti. | he understands as it really is consciousness that is subject to origin and vanishing as ‘consciousness that is subject to origin and vanishing.’ | 彼如實了知有生滅法之識為『有生滅法之識』。 |
| Ayaṁ vuccati, bhikkhu, vijjā; | This, bhikkhu, is called true knowledge; | 比丘，此名為明； |
| ettāvatā ca vijjāgato hotī”ti. | and it is in this way that one is possessed of true knowledge.” | 人如是具足明。」 |
22.127 - SN 22.127 Dutiyasamudayadhamma
| --- SN22.127 - Dutiyasamudayadhammasutta --- | --- SN22.127 - Second on Being Subject to Origin --- | --- SN22.127 - Second on Being Subject to Origin --- |
| Ekaṁ samayaṁ āyasmā ca sāriputto āyasmā ca mahākoṭṭhiko bārāṇasiyaṁ viharanti isipatane migadāye. | On one occasion the Venerable Sāriputta and the Venerable Mahākoṭṭhika were dwelling at Bārāṇasī in the Deer Park at Isipatana. | 一時，尊者舍利弗與尊者摩訶拘絺羅住於波羅奈國伊西波達那鹿野苑。 |
| Atha kho āyasmā mahākoṭṭhiko sāyanhasamayaṁ paṭisallānā vuṭṭhito …pe… ekamantaṁ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṁ sāriputtaṁ etadavoca: | Then, in the evening, the Venerable Mahākoṭṭhika rose from seclusion …pe… sitting to one side, the Venerable Mahākoṭṭhika said this to the Venerable Sāriputta: | 時，於晡時，尊者摩訶拘絺羅從宴坐起…乃至…坐於一面，尊者摩訶拘絺羅白尊者舍利弗言： |
| “‘avijjā, avijjā’ti, āvuso sāriputta, vuccati. | “‘Ignorance, ignorance,’ it is said, friend Sāriputta. | 「謂『無明，無明』，友舍利弗。 |
| Katamā nu kho, āvuso, avijjā; | What, friend, is ignorance; | 友，何為無明； |
| kittāvatā ca avijjāgato hotī”ti? | and in what way is one overcome by ignorance?” | 人如何為無明所勝？」 |
| “Idhāvuso assutavā puthujjano samudayadhammaṁ rūpaṁ ‘samudayadhammaṁ rūpan’ti yathābhūtaṁ nappajānāti; vayadhammaṁ rūpaṁ …pe… ‘samudayavayadhammaṁ rūpan’ti yathābhūtaṁ nappajānāti. | “Here, friend, the uninstructed worldling does not understand as it really is form that is subject to origin as ‘form that is subject to origin’; form that is subject to vanishing …pe… as ‘form that is subject to origin and vanishing.’ | 「友，於此，未受教之凡夫，不如實了知有生法之色為『有生法之色』；有滅法之色…乃至…為『有生滅法之色』。 |
| Samudayadhammaṁ vedanaṁ …pe… vayadhammaṁ vedanaṁ …pe… ‘samudayavayadhammā vedanā’ti yathābhūtaṁ nappajānāti. | Feeling that is subject to origin …pe… feeling that is subject to vanishing …pe… as ‘feeling that is subject to origin and vanishing.’ | 有生法之受…乃至…有滅法之受…乃至…為『有生滅法之受』。 |
| Samudayadhammaṁ saññaṁ …pe… | Perception that is subject to origin …pe… | 有生法之想…乃至… |
| samudayadhamme saṅkhāre …pe… vayadhamme saṅkhāre …pe… samudayavayadhamme saṅkhāre ‘samudayavayadhammā saṅkhārā’ti yathābhūtaṁ nappajānāti. | volitional formations that are subject to origin …pe… volitional formations that are subject to vanishing …pe… volitional formations that are subject to origin and vanishing as ‘volitional formations that are subject to origin and vanishing.’ | 有生法之行…乃至…有滅法之行…乃至…有生滅法之行為『有生滅法之行』。 |
| Samudayadhammaṁ viññāṇaṁ …pe… samudayavayadhammaṁ viññāṇaṁ ‘samudayavayadhammaṁ viññāṇan’ti yathābhūtaṁ nappajānāti. | Consciousness that is subject to origin …pe… consciousness that is subject to origin and vanishing as ‘consciousness that is subject to origin and vanishing.’ | 有生法之識…乃至…有生滅法之識為『有生滅法之識』。 |
| Ayaṁ vuccati, āvuso, avijjā; | This, friend, is called ignorance; | 友，此名為無明； |
| ettāvatā ca avijjāgato hotī”ti. | and it is in this way that one is overcome by ignorance.” | 人如是為無明所勝。」 |
| Dutiyaṁ. | Second. | 第二。 |
22.128 - SN 22.128 Tatiyasamudayadhamma
| --- SN22.128 - Tatiyasamudayadhammasutta --- | --- SN22.128 - Third on Being Subject to Origin --- | --- SN22.128 - Third on Being Subject to Origin --- |
| Ekaṁ samayaṁ āyasmā ca sāriputto āyasmā ca mahākoṭṭhiko bārāṇasiyaṁ viharanti isipatane migadāye …pe… | On one occasion the Venerable Sāriputta and the Venerable Mahākoṭṭhika were dwelling at Bārāṇasī in the Deer Park at Isipatana …pe… | 一時，尊者舍利弗與尊者摩訶拘絺羅住於波羅奈國伊西波達那鹿野苑…乃至… |
| ekamantaṁ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṁ sāriputtaṁ etadavoca: | sitting to one side, the Venerable Mahākoṭṭhika said this to the Venerable Sāriputta: | 坐於一面，尊者摩訶拘絺羅白尊者舍利弗言： |
| “‘vijjā, vijjā’ti, āvuso sāriputta, vuccati. | “‘True knowledge, true knowledge,’ it is said, friend Sāriputta. | 「謂『明，明』，友舍利弗。 |
| Katamā nu kho, āvuso, vijjā; | What, friend, is true knowledge; | 友，何為明； |
| kittāvatā ca vijjāgato hotī”ti? | and in what way is one possessed of true knowledge?” | 人如何具足明？」 |
| “Idhāvuso, sutavā ariyasāvako samudayadhammaṁ rūpaṁ ‘samudayadhammaṁ rūpan’ti yathābhūtaṁ pajānāti; vayadhammaṁ rūpaṁ …pe… samudayavayadhammaṁ rūpaṁ ‘samudayavayadhammaṁ rūpan’ti yathābhūtaṁ pajānāti; | “Here, friend, the instructed noble-one's-disciple understands as it really is form that is subject to origin as ‘form that is subject to origin’; form that is subject to vanishing …pe… form that is subject to origin and vanishing as ‘form that is subject to origin and vanishing’; | 「友，於此，已受教之聖弟子，如實了知有生法之色為『有生法之色』；有滅法之色…乃至…有生滅法之色為『有生滅法之色』； |
| samudayadhammaṁ vedanaṁ …pe… samudayavayadhammā vedanā … | feeling that is subject to origin …pe… feeling subject to origin and vanishing… | 有生法之受…乃至…有生滅法之受… |
| samudayadhammaṁ saññaṁ …pe… | perception that is subject to origin …pe… | 有生法之想…乃至… |
| samudayadhamme saṅkhāre … vayadhamme saṅkhāre … samudayavayadhamme saṅkhāre ‘samudayavayadhammā saṅkhārā’ti yathābhūtaṁ pajānāti. | volitional formations that are subject to origin … volitional formations that are subject to vanishing … volitional formations that are subject to origin and vanishing as ‘volitional formations that are subject to origin and vanishing.’ | 有生法之行…有滅法之行…有生滅法之行為『有生滅法之行』。 |
| Samudayadhammaṁ viññāṇaṁ … vayadhammaṁ viññāṇaṁ … samudayavayadhammaṁ viññāṇaṁ ‘samudayavayadhammaṁ viññāṇan’ti yathābhūtaṁ pajānāti. | consciousness that is subject to origin … consciousness that is subject to vanishing … consciousness that is subject to origin and vanishing as ‘consciousness that is subject to origin and vanishing.’ | 有生法之識…有滅法之識…有生滅法之識為『有生滅法之識』。 |
| Ayaṁ vuccatāvuso, vijjā; | This, friend, is called true knowledge; | 友，此名為明； |
| ettāvatā ca vijjāgato hotī”ti. | and it is in this way that one is possessed of true knowledge.” | 人如是具足明。」 |
| Tatiyaṁ. | Third. | 第三。 |
22.129 - SN 22.129 Assāda
| --- SN22.129 - Assādasutta --- | --- SN22.129 - Gratification --- | --- SN22.129 - Gratification --- |
| Bārāṇasiyaṁ viharanti isipatane migadāye …pe… | Dwelling at Bārāṇasī in the Deer Park at Isipatana …pe… | 住於波羅奈國伊西波達那鹿野苑…乃至… |
| ekamantaṁ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṁ sāriputtaṁ etadavoca: | sitting to one side, the Venerable Mahākoṭṭhika said this to the Venerable Sāriputta: | 坐於一面，尊者摩訶拘絺羅白尊者舍利弗言： |
| “‘avijjā, avijjā’ti, āvuso sāriputta, vuccati. | “‘Ignorance, ignorance,’ it is said, friend Sāriputta. | 「謂『無明，無明』，友舍利弗。 |
| Katamā nu kho, āvuso, avijjā; | What, friend, is ignorance; | 友，何為無明； |
| kittāvatā ca avijjāgato hotī”ti? | and in what way is one overcome by ignorance?” | 人如何為無明所勝？」 |
| “Idhāvuso assutavā puthujjano rūpassa assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti. | “Here, friend, the uninstructed worldling does not understand as they really are the gratification, the danger, and the escape in the case of form. | 「友，於此，未受教之凡夫，不如實了知色之味、危、離。 |
| Vedanāya …pe… | In the case of feeling …pe… | 於受…乃至… |
| saññāya … | in the case of perception … | 於想… |
| saṅkhārānaṁ … | in the case of volitional formations … | 於行… |
| viññāṇassa assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti. | he does not understand as they really are the gratification, the danger, and the escape in the case of consciousness. | 彼不如實了知識之味、危、離。 |
| Ayaṁ vuccatāvuso, avijjā; | This, friend, is called ignorance; | 友，此名為無明； |
| ettāvatā ca avijjāgato hotī”ti. | and it is in this way that one is overcome by ignorance.” | 人如是為無明所勝。」 |
| Catutthaṁ. | Fourth. | 第四。 |
22.130 - SN 22.130 Dutiyaassāda
| --- SN22.130 - Dutiyaassādasutta --- | --- SN22.130 - Second on Gratification --- | --- SN22.130 - Second on Gratification --- |
| Bārāṇasiyaṁ viharanti isipatane migadāye …pe… | Dwelling at Bārāṇasī in the Deer Park at Isipatana …pe… | 住於波羅奈國伊西波達那鹿野苑…乃至… |
| “‘vijja, vijjā’ti, āvuso sāriputta, vuccati. | “‘True knowledge, true knowledge,’ it is said, friend Sāriputta. | 「謂『明，明』，友舍利弗。 |
| Katamā nu kho, āvuso, vijjā; | What, friend, is true knowledge; | 友，何為明； |
| kittāvatā ca vijjāgato hotī”ti? | and in what way is one possessed of true knowledge?” | 人如何具足明？」 |
| “Idhāvuso, sutavā ariyasāvako rūpassa assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti. | “Here, friend, the instructed noble-one's-disciple understands as they really are the gratification, the danger, and the escape in the case of form. | 「友，於此，已受教之聖弟子，如實了知色之味、危、離。 |
| Vedanāya …pe… | In the case of feeling …pe… | 於受…乃至… |
| saññāya … | in the case of perception … | 於想… |
| saṅkhārānaṁ … | in the case of volitional formations … | 於行… |
| viññāṇassa assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti. | he understands as they really are the gratification, the danger, and the escape in the case of consciousness. | 彼如實了知識之味、危、離。 |
| Ayaṁ vuccatāvuso, vijjā; | This, friend, is called true knowledge; | 友，此名為明； |
| ettāvatā ca vijjāgato hotī”ti. | and it is in this way that one is possessed of true knowledge.” | 人如是具足明。」 |
22.131 - SN 22.131 Samudaya
| --- SN22.131 - Samudayasutta --- | --- SN22.131 - Origin --- | --- SN22.131 - Origin --- |
| Bārāṇasiyaṁ viharanti isipatane migadāye …pe… | Dwelling at Bārāṇasī in the Deer Park at Isipatana …pe… | 住於波羅奈國伊西波達那鹿野苑…乃至… |
| “‘avijjā, avijjā’ti, āvuso sāriputta, vuccati. | “‘Ignorance, ignorance,’ it is said, friend Sāriputta. | 「謂『無明，無明』，友舍利弗。 |
| Katamā nu kho, āvuso, avijjā; | What, friend, is ignorance; | 友，何為無明； |
| kittāvatā ca avijjāgato hotī”ti? | and in what way is one overcome by ignorance?” | 人如何為無明所勝？」 |
| “Idhāvuso, assutavā puthujjano rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti. | “Here, friend, the uninstructed worldling does not understand as they really are the origin, the passing away, the gratification, the danger, and the escape in the case of form. | 「友，於此，未受教之凡夫，不如實了知色之集、滅、味、危、離。 |
| Vedanāya …pe… | In the case of feeling …pe… | 於受…乃至… |
| saññāya … | in the case of perception … | 於想… |
| saṅkhārānaṁ … | in the case of volitional formations … | 於行… |
| viññāṇassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti. | he does not understand as they really are the origin, the passing away, the gratification, the danger, and the escape in the case of consciousness. | 彼不如實了知識之集、滅、味、危、離。 |
| Ayaṁ vuccatāvuso, avijjā; | This, friend, is called ignorance; | 友，此名為無明； |
| ettāvatā ca avijjāgato hotī”ti. | and it is in this way that one is overcome by ignorance.” | 人如是為無明所勝。」 |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
22.132 - SN 22.132 Dutiyasamudaya
| --- SN22.132 - Dutiyasamudayasutta --- | --- SN22.132 - Second on Origin --- | --- SN22.132 - Second on Origin --- |
| Bārāṇasiyaṁ viharanti isipatane migadāye …pe… | Dwelling at Bārāṇasī in the Deer Park at Isipatana …pe… | 住於波羅奈國伊西波達那鹿野苑…乃至… |
| ekamantaṁ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṁ sāriputtaṁ etadavoca: | sitting to one side, the Venerable Mahākoṭṭhika said this to the Venerable Sāriputta: | 坐於一面，尊者摩訶拘絺羅白尊者舍利弗言： |
| “‘vijjā, vijjā’ti, āvuso sāriputta, vuccati. | “‘True knowledge, true knowledge,’ it is said, friend Sāriputta. | 「謂『明，明』，友舍利弗。 |
| Katamā nu kho, āvuso, vijjā; | What, friend, is true knowledge; | 友，何為明； |
| kittāvatā ca vijjāgato hotī”ti? | and in what way is one possessed of true knowledge?” | 人如何具足明？」 |
| “Idhāvuso, sutavā ariyasāvako rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti. | “Here, friend, the instructed noble-one's-disciple understands as they really are the origin, the passing away, the gratification, the danger, and the escape in the case of form. | 「友，於此，已受教之聖弟子，如實了知色之集、滅、味、危、離。 |
| Vedanāya …pe… | In the case of feeling …pe… | 於受…乃至… |
| saññāya … | in the case of perception … | 於想… |
| saṅkhārānaṁ … | in the case of volitional formations … | 於行… |
| viññāṇassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti. | he understands as they really are the origin, the passing away, the gratification, the danger, and the escape in the case of consciousness. | 彼如實了知識之集、滅、味、危、離。 |
| Ayaṁ vuccatāvuso, vijjā; | This, friend, is called true knowledge; | 友，此名為明； |
| ettāvatā ca vijjāgato hotī”ti. | and it is in this way that one is possessed of true knowledge.” | 人如是具足明。」 |
22.133 - SN 22.133 Koṭṭhika
| --- SN22.133 - Koṭṭhikasutta --- | --- SN22.133 - Koṭṭhika --- | --- SN22.133 - Koṭṭhika --- |
| Bārāṇasiyaṁ viharanti isipatane migadāye. | Dwelling at Bārāṇasī in the Deer Park at Isipatana. | 住於波羅奈國伊西波達那鹿野苑。 |
| Atha kho āyasmā sāriputto sāyanhasamayaṁ …pe… | Then, in the evening, the Venerable Sāriputta …pe… | 時，於晡時，尊者舍利弗…乃至… |
| ekamantaṁ nisinno kho āyasmā sāriputto āyasmantaṁ mahākoṭṭhikaṁ etadavoca: | sitting to one side, the Venerable Sāriputta said this to the Venerable Mahākoṭṭhika: | 坐於一面，尊者舍利弗白尊者摩訶拘絺羅言： |
| “‘avijjā, avijjā’ti, āvuso koṭṭhika, vuccati. | “‘Ignorance, ignorance,’ it is said, friend Koṭṭhika. | 「謂『無明，無明』，友拘絺羅。 |
| Katamā nu kho, āvuso, avijjā; | What, friend, is ignorance; | 友，何為無明； |
| kittāvatā ca avijjāgato hotī”ti? | and in what way is one overcome by ignorance?” | 人如何為無明所勝？」 |
| “Idhāvuso, assutavā puthujjano rūpassa assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti. | “Here, friend, the uninstructed worldling does not understand as they really are the gratification, the danger, and the escape in the case of form. | 「友，於此，未受教之凡夫，不如實了知色之味、危、離。 |
| Vedanāya …pe… | In the case of feeling …pe… | 於受…乃至… |
| saññāya … | in the case of perception … | 於想… |
| saṅkhārānaṁ … | in the case of volitional formations … | 於行… |
| viññāṇassa assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti. | he does not understand as they really are the gratification, the danger, and the escape in the case of consciousness. | 彼不如實了知識之味、危、離。 |
| Ayaṁ vuccatāvuso, avijjā; | This, friend, is called ignorance; | 友，此名為無明； |
| ettāvatā ca avijjāgato hotī”ti. | and it is in this way that one is overcome by ignorance.” | 人如是為無明所勝。」 |
| Evaṁ vutte, āyasmā sāriputto āyasmantaṁ mahākoṭṭhikaṁ etadavoca: | When this was said, the Venerable Sāriputto said this to the Venerable Mahākoṭṭhika: | 聞此言已，尊者舍利弗白尊者摩訶拘絺羅言： |
| “‘vijjā, vijjā’ti, āvuso koṭṭhika, vuccati. | “‘True knowledge, true knowledge,’ it is said, friend Koṭṭhika. | 「謂『明，明』，友拘絺羅。 |
| Katamā nu kho, āvuso, vijjā; | What, friend, is true knowledge; | 友，何為明； |
| kittāvatā ca vijjāgato hotī”ti? | and in what way is one possessed of true knowledge?” | 人如何具足明？」 |
| “Idhāvuso, sutavā ariyasāvako rūpassa assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti. | “Here, friend, the instructed noble-one's-disciple understands as they really are the gratification, the danger, and the escape in the case of form. | 「友，於此，已受教之聖弟子，如實了知色之味、危、離。 |
| Vedanāya …pe… | In the case of feeling …pe… | 於受…乃至… |
| saññāya … | in the case of perception … | 於想… |
| saṅkhārānaṁ … | in the case of volitional formations … | 於行… |
| viññāṇassa assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti. | he understands as they really are the gratification, the danger, and the escape in the case of consciousness. | 彼如實了知識之味、危、離。 |
| Ayaṁ vuccatāvuso, vijjā; | This, friend, is called true knowledge; | 友，此名為明； |
| ettāvatā ca vijjāgato hotī”ti. | and it is in this way that one is possessed of true knowledge.” | 人如是具足明。」 |
22.134 - SN 22.134 Dutiyakoṭṭhika
| --- SN22.134 - Dutiyakoṭṭhikasutta --- | --- SN22.134 - Second Discourse with Koṭṭhika --- | --- SN22.134 - Second Discourse with Koṭṭhika --- |
| Bārāṇasiyaṁ viharanti isipatane migadāye …pe… | Dwelling at Bārāṇasī in the Deer Park at Isipatana …pe… | 住於波羅奈國伊西波達那鹿野苑…乃至… |
| “‘avijjā, avijjā’ti, āvuso koṭṭhika, vuccati. | “‘Ignorance, ignorance,’ it is said, friend Koṭṭhika. | 「謂『無明，無明』，友拘絺羅。 |
| Katamā nu kho, āvuso, avijjā; | What, friend, is ignorance; | 友，何為無明； |
| kittāvatā ca avijjāgato hotī”ti? | and in what way is one overcome by ignorance?” | 人如何為無明所勝？」 |
| “Idhāvuso, assutavā puthujjano rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti. | “Here, friend, the uninstructed worldling does not understand as they really are the origin, the passing away, the gratification, the danger, and the escape in the case of form. | 「友，於此，未受教之凡夫，不如實了知色之集、滅、味、危、離。 |
| Vedanāya …pe… | In the case of feeling …pe… | 於受…乃至… |
| saññāya … | in the case of perception … | 於想… |
| saṅkhārānaṁ … | in the case of volitional formations … | 於行… |
| viññāṇassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti. | he does not understand as they really are the origin, the passing away, the gratification, the danger, and the escape in the case of consciousness. | 彼不如實了知識之集、滅、味、危、離。 |
| Ayaṁ vuccatāvuso, avijjā; | This, friend, is called ignorance; | 友，此名為無明； |
| ettāvatā ca avijjāgato hotī”ti. | and it is in this way that one is overcome by ignorance.” | 人如是為無明所勝。」 |
| Evaṁ vutte, āyasmā sāriputto āyasmantaṁ mahākoṭṭhikaṁ etadavoca: | When this was said, the Venerable Sāriputta said this to the Venerable Mahākoṭṭhika: | 聞此言已，尊者舍利弗白尊者摩訶拘絺羅言： |
| “‘vijjā, vijjā’ti, āvuso koṭṭhika, vuccati. | “‘True knowledge, true knowledge,’ it is said, friend Koṭṭhika. | 「謂『明，明』，友拘絺羅。 |
| Katamā nu kho, āvuso, vijjā; | What, friend, is true knowledge; | 友，何為明； |
| kittāvatā ca vijjāgato hotī”ti? | and in what way is one possessed of true knowledge?” | 人如何具足明？」 |
| “Idhāvuso, sutavā ariyasāvako rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti. | “Here, friend, the instructed noble-one's-disciple understands as they really are the origin, the passing away, the gratification, the danger, and the escape in the case of form. | 「友，於此，已受教之聖弟子，如實了知色之集、滅、味、危、離。 |
| Vedanāya …pe… | In the case of feeling …pe… | 於受…乃至… |
| saññāya … | in the case of perception … | 於想… |
| saṅkhārānaṁ … | in the case of volitional formations … | 於行… |
| viññāṇassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti. | he understands as they really are the origin, the passing away, the gratification, the danger, and the escape in the case of consciousness. | 彼如實了知識之集、滅、味、危、離。 |
| Ayaṁ vuccatāvuso, vijjā; | This, friend, is called true knowledge; | 友，此名為明； |
| ettāvatā ca vijjāgato hotī”ti. | and it is in this way that one is possessed of true knowledge.” | 人如是具足明。」 |
22.135 - SN 22.135 Tatiyakoṭṭhika
| --- SN22.135 - Tatiyakoṭṭhikasutta --- | --- SN22.135 - Third Discourse with Koṭṭhika --- | --- SN22.135 - Third Discourse with Koṭṭhika --- |
| Taññeva nidānaṁ. | The same setting. | 同一場景。 |
| Ekamantaṁ nisinno kho āyasmā sāriputto āyasmantaṁ mahākoṭṭhikaṁ etadavoca: | Sitting to one side, the Venerable Sāriputta said this to the Venerable Mahākoṭṭhika: | 坐於一面，尊者舍利弗白尊者摩訶拘絺羅言： |
| “‘avijjā, avijjā’ti, āvuso koṭṭhika, vuccati. | “‘Ignorance, ignorance,’ it is said, friend Koṭṭhika. | 「謂『無明，無明』，友拘絺羅。 |
| Katamā nu kho, āvuso, avijjā; | What, friend, is ignorance; | 友，何為無明； |
| kittāvatā ca avijjāgato hotī”ti? | and in what way is one overcome by ignorance?” | 人如何為無明所勝？」 |
| “Idhāvuso, assutavā puthujjano rūpaṁ nappajānāti, rūpasamudayaṁ nappajānāti, rūpanirodhaṁ nappajānāti, rūpanirodhagāminiṁ paṭipadaṁ nappajānāti. | “Here, friend, the uninstructed worldling does not understand form, does not understand the origin of form, does not understand the cessation of form, does not understand the way leading to the cessation of form. | 「友，於此，未受教之凡夫，不了知色，不了知色之集，不了知色之滅，不了知趣向色滅之道。 |
| Vedanaṁ nappajānāti …pe… | He does not understand feeling …pe… | 彼不了知受…乃至… |
| saññaṁ … | perception … | 想… |
| saṅkhāre … | volitional formations … | 行… |
| viññāṇaṁ nappajānāti, viññāṇasamudayaṁ nappajānāti, viññāṇanirodhaṁ nappajānāti, viññāṇanirodhagāminiṁ paṭipadaṁ nappajānāti. | he does not understand consciousness, does not understand the origin of consciousness, does not understand the cessation of consciousness, does not understand the way leading to the cessation of consciousness. | 彼不了知識，不了知識之集，不了知識之滅，不了知趣向識滅之道。 |
| Ayaṁ vuccatāvuso, avijjā; | This, friend, is called ignorance; | 友，此名為無明； |
| ettāvatā ca avijjāgato hotī”ti. | and it is in this way that one is overcome by ignorance.” | 人如是為無明所勝。」 |
| Evaṁ vutte, āyasmā sāriputto āyasmantaṁ mahākoṭṭhikaṁ etadavoca: | When this was said, the Venerable Sāriputta said this to the Venerable Mahākoṭṭhika: | 聞此言已，尊者舍利弗白尊者摩訶拘絺羅言： |
| “‘vijjā, vijjā’ti, āvuso koṭṭhika, vuccati. | “‘True knowledge, true knowledge,’ it is said, friend Koṭṭhika. | 「謂『明，明』，友拘絺羅。 |
| Katamā nu kho, āvuso, vijjā; | What, friend, is true knowledge; | 友，何為明； |
| kittāvatā ca vijjāgato hotī”ti? | and in what way is one possessed of true knowledge?” | 人如何具足明？」 |
| “Idhāvuso, sutavā ariyasāvako rūpaṁ pajānāti, rūpasamudayaṁ pajānāti, rūpanirodhaṁ pajānāti, rūpanirodhagāminiṁ paṭipadaṁ pajānāti. | “Here, friend, the instructed noble-one's-disciple understands form, understands the origin of form, understands the cessation of form, understands the way leading to the cessation of form. | 「友，於此，已受教之聖弟子，了知色，了知色之集，了知色之滅，了知趣向色滅之道。 |
| Vedanaṁ … | Feeling … | 受… |
| saññaṁ … | perception … | 想… |
| saṅkhāre … | volitional formations … | 行… |
| viññāṇaṁ pajānāti, viññāṇasamudayaṁ pajānāti, viññāṇanirodhaṁ pajānāti, viññāṇanirodhagāminiṁ paṭipadaṁ pajānāti. | he understands consciousness, understands the origin of consciousness, understands the cessation of consciousness, understands the way leading to the cessation of consciousness. | 彼了知識，了知識之集，了知識之滅，了知趣向識滅之道。 |
| Ayaṁ vuccatāvuso, vijjā; | This, friend, is called true knowledge; | 友，此名為明； |
| ettāvatā ca vijjāgato hotī”ti. | and it is in this way that one is possessed of true knowledge.” | 人如是具足明。」 |
| Avijjāvaggo tatiyo. | The Chapter on Ignorance, the third. | 無明品，第三。 |
| Samudayadhamme tīṇi, | Three on Subject to Origin, | 三篇關於有生法， |
| assādo apare duve; | then two on Gratification; | 然後二篇關於味； |
| Samudaye ca dve vuttā, | Two are said on Origin, | 二篇關於集， |
| koṭṭhike apare tayoti. | then three more with Koṭṭhika. | 然後再三篇與拘絺羅。 |
22.136 - SN 22.136 Kukkuḷa
| --- SN22.136 - Kukkuḷasutta --- | --- SN22.136 - Hot Embers --- | --- SN22.136 - Hot Embers --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Rūpaṁ, bhikkhave, kukkuḷaṁ, vedanā kukkuḷā, saññā kukkuḷā, saṅkhārā kukkuḷā, viññāṇaṁ kukkuḷaṁ. | “Bhikkhus, form is hot embers, feeling is hot embers, perception is hot embers, volitional formations are hot embers, consciousness is hot embers. | 「諸比丘，色是熱炭，受是熱炭，想是熱炭，行是熱炭，識是熱炭。 |
| Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati. | Seeing thus, bhikkhus, the instructed noble-one's-disciple becomes disenchanted with form, becomes disenchanted with feeling, becomes disenchanted with perception, becomes disenchanted with volitional formations, becomes disenchanted with consciousness. | 諸比丘，如是見者，已受教之聖弟子，厭於色，厭於受，厭於想，厭於行，厭於識。 |
| Nibbindaṁ virajjati; virāgā vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. | Being disenchanted, he becomes dispassionate. Through dispassion, he is liberated. When he is liberated, there comes the knowledge: ‘I am liberated.’ | 厭故離欲。離欲故解脫。解脫時，有智：『我已解脫。』 |
| ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti. | He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’” | 彼知：『生已盡，梵行已立，所作已辦，不受後有。』」 |
22.137 - SN 22.137 Anicca
| --- SN22.137 - Aniccasutta --- | --- SN22.137 - Impermanent --- | --- SN22.137 - Impermanent --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Yaṁ, bhikkhave, aniccaṁ; tatra vo chando pahātabbo. | “Bhikkhus, regarding what is impermanent, desire for it should be abandoned. | 「諸比丘，於無常者，應捨其欲。 |
| Kiñca, bhikkhave, aniccaṁ? | And what, bhikkhus, is impermanent? | 諸比丘，何為無常？ |
| Rūpaṁ, bhikkhave, aniccaṁ; tatra vo chando pahātabbo. | Form, bhikkhus, is impermanent; desire for it should be abandoned. | 諸比丘，色是無常；應捨其欲。 |
| Vedanā aniccā …pe… | Feeling is impermanent …pe… | 受是無常…乃至… |
| saññā … | perception … | 想… |
| saṅkhārā … | volitional formations … | 行… |
| viññāṇaṁ aniccaṁ; tatra vo chando pahātabbo. | consciousness is impermanent; desire for it should be abandoned. | 識是無常；應捨其欲。 |
| Yaṁ, bhikkhave, aniccaṁ; tatra vo chando pahātabbo”ti. | Bhikkhus, regarding what is impermanent, desire for it should be abandoned.” | 諸比丘，於無常者，應捨其欲。」 |
| Dutiyaṁ. | Second. | 第二。 |
22.138 - SN 22.138 Dutiyaanicca
| --- SN22.138 - Dutiyaaniccasutta --- | --- SN22.138 - Second on the Impermanent --- | --- SN22.138 - Second on the Impermanent --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Yaṁ, bhikkhave, aniccaṁ; tatra vo rāgo pahātabbo. | “Bhikkhus, regarding what is impermanent, lust for it should be abandoned. | 「諸比丘，於無常者，應捨其貪。 |
| Kiñca, bhikkhave, aniccaṁ? | And what, bhikkhus, is impermanent? | 諸比丘，何為無常？ |
| Rūpaṁ, bhikkhave, aniccaṁ; tatra vo rāgo pahātabbo. | Form, bhikkhus, is impermanent; lust for it should be abandoned. | 諸比丘，色是無常；應捨其貪。 |
| Vedanā aniccā … | Feeling is impermanent … | 受是無常… |
| saññā … | perception … | 想… |
| saṅkhārā … | volitional formations … | 行… |
| viññāṇaṁ aniccaṁ; tatra vo rāgo pahātabbo. | consciousness is impermanent; lust for it should be abandoned. | 識是無常；應捨其貪。 |
| Yaṁ, bhikkhave, aniccaṁ; tatra vo rāgo pahātabbo”ti. | Bhikkhus, regarding what is impermanent, lust for it should be abandoned.” | 諸比丘，於無常者，應捨其貪。」 |
| Tatiyaṁ. | Third. | 第三。 |
22.139 - SN 22.139 Tatiyaanicca
| --- SN22.139 - Tatiyaaniccasutta --- | --- SN22.139 - Third on the Impermanent --- | --- SN22.139 - Third on the Impermanent --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Yaṁ, bhikkhave, aniccaṁ; tatra vo chandarāgo pahātabbo. | “Bhikkhus, regarding what is impermanent, desire and lust for it should be abandoned. | 「諸比丘，於無常者，應捨其欲貪。 |
| Kiñca, bhikkhave, aniccaṁ? | And what, bhikkhus, is impermanent? | 諸比丘，何為無常？ |
| Rūpaṁ, bhikkhave, aniccaṁ, tatra vo chandarāgo pahātabbo. | Form, bhikkhus, is impermanent; for it, desire and lust should be abandoned. | 諸比丘，色是無常；於彼，應捨欲貪。 |
| Vedanā aniccā … | Feeling is impermanent… | 受是無常… |
| saññā … | perception… | 想… |
| saṅkhārā … | volitional formations… | 行… |
| viññāṇaṁ aniccaṁ; tatra vo chandarāgo pahātabbo. | consciousness is impermanent; for it, desire and lust should be abandoned. | 識是無常；於彼，應捨欲貪。 |
| Yaṁ, bhikkhave, aniccaṁ; tatra vo chandarāgo pahātabbo”ti. | Bhikkhus, regarding what is impermanent, desire and lust for it should be abandoned.” | 諸比丘，於無常者，應捨其欲貪。」 |
| Catutthaṁ. | Fourth. | 第四。 |
22.140 - SN 22.140 Dukkha
| --- SN22.140 - Dukkhasutta --- | --- SN22.140 - Suffering --- | --- SN22.140 - Suffering --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Yaṁ, bhikkhave, dukkhaṁ; tatra vo chando pahātabbo …pe… | “Bhikkhus, regarding what is suffering, desire for it should be abandoned …pe… | 「諸比丘，於苦者，應捨其欲…乃至… |
| yaṁ, bhikkhave, dukkhaṁ; tatra vo chando pahātabbo”ti. | Bhikkhus, regarding what is suffering, desire for it should be abandoned.” | 諸比丘，於苦者，應捨其欲。」 |
22.141 - SN 22.141 Dutiyadukkha
| --- SN22.141 - Dutiyadukkhasutta --- | --- SN22.141 - Second on Suffering --- | --- SN22.141 - Second on Suffering --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Yaṁ, bhikkhave, dukkhaṁ; tatra vo rāgo pahātabbo …pe… | “Bhikkhus, regarding what is suffering, lust for it should be abandoned …pe… | 「諸比丘，於苦者，應捨其貪…乃至… |
| yaṁ, bhikkhave, dukkhaṁ; tatra vo rāgo pahātabbo”ti. | Bhikkhus, regarding what is suffering, lust for it should be abandoned.” | 諸比丘，於苦者，應捨其貪。」 |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
22.142 - SN 22.142 Tatiyadukkha
| --- SN22.142 - Tatiyadukkhasutta --- | --- SN22.142 - Third on Suffering --- | --- SN22.142 - Third on Suffering --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Yaṁ, bhikkhave, dukkhaṁ; tatra vo chandarāgo pahātabbo …pe… | “Bhikkhus, regarding what is suffering, desire and lust for it should be abandoned …pe… | 「諸比丘，於苦者，應捨其欲貪…乃至… |
| yaṁ, bhikkhave, dukkhaṁ; tatra vo chandarāgo pahātabbo”ti. | Bhikkhus, regarding what is suffering, desire and lust for it should be abandoned.” | 諸比丘，於苦者，應捨其欲貪。」 |
22.143 - SN 22.143 Anatta
| --- SN22.143 - Anattasutta --- | --- SN22.143 - Not-Self --- | --- SN22.143 - Not-Self --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Yo, bhikkhave, anattā; tatra vo chando pahātabbo. | “Bhikkhus, regarding what is not-self, desire for it should be abandoned. | 「諸比丘，於非我者，應捨其欲。 |
| Ko ca, bhikkhave, anattā? | And what, bhikkhus, is not-self? | 諸比丘，何為非我？ |
| Rūpaṁ, bhikkhave, anattā; tatra vo chando pahātabbo. | Form, bhikkhus, is not-self; desire for it should be abandoned. | 諸比丘，色是非我；應捨其欲。 |
| Vedanā anattā … | Feeling is not-self… | 受是非我… |
| saññā … | perception… | 想… |
| saṅkhārā … | volitional formations… | 行… |
| viññāṇaṁ anattā; tatra vo chando pahātabbo. | consciousness is not-self; desire for it should be abandoned. | 識是非我；應捨其欲。 |
| Yo, bhikkhave, anattā; tatra vo chando pahātabbo”ti. | Bhikkhus, regarding what is not-self, desire for it should be abandoned.” | 諸比丘，於非我者，應捨其欲。」 |
22.144 - SN 22.144 Dutiyaanatta
| --- SN22.144 - Dutiyaanattasutta --- | --- SN22.144 - Second on Not-Self --- | --- SN22.144 - Second on Not-Self --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Yo, bhikkhave, anattā; tatra vo rāgo pahātabbo. | “Bhikkhus, regarding what is not-self, lust for it should be abandoned. | 「諸比丘，於非我者，應捨其貪。 |
| Ko ca, bhikkhave, anattā? | And what, bhikkhus, is not-self? | 諸比丘，何為非我？ |
| Rūpaṁ, bhikkhave, anattā; tatra vo rāgo pahātabbo. | Form, bhikkhus, is not-self; lust for it should be abandoned. | 諸比丘，色是非我；應捨其貪。 |
| Vedanā anattā … | Feeling is not-self… | 受是非我… |
| saññā … | perception… | 想… |
| saṅkhārā … | volitional formations… | 行… |
| viññāṇaṁ anattā; tatra vo rāgo pahātabbo. | consciousness is not-self; lust for it should be abandoned. | 識是非我；應捨其貪。 |
| Yo, bhikkhave, anattā; tatra vo rāgo pahātabbo”ti. | Bhikkhus, regarding what is not-self, lust for it should be abandoned.” | 諸比丘，於非我者，應捨其貪。」 |
22.145 - SN 22.145 Tatiyaanatta
| --- SN22.145 - Tatiyaanattasutta --- | --- SN22.145 - Third on Not-Self --- | --- SN22.145 - Third on Not-Self --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Yo, bhikkhave, anattā; tatra vo chandarāgo pahātabbo. | “Bhikkhus, regarding what is not-self, desire and lust for it should be abandoned. | 「諸比丘，於非我者，應捨其欲貪。 |
| Ko ca, bhikkhave, anattā? | And what, bhikkhus, is not-self? | 諸比丘，何為非我？ |
| Rūpaṁ, bhikkhave, anattā; tatra vo chandarāgo pahātabbo. | Form, bhikkhus, is not-self; desire and lust for it should be abandoned. | 諸比丘，色是非我；應捨其欲貪。 |
| Vedanā anattā … | Feeling is not-self… | 受是非我… |
| saññā … | perception… | 想… |
| saṅkhārā … | volitional formations… | 行… |
| viññāṇaṁ anattā; tatra vo chandarāgo pahātabbo. | consciousness is not-self; desire and lust for it should be abandoned. | 識是非我；應捨其欲貪。 |
| Yo, bhikkhave, anattā; tatra vo chandarāgo pahātabbo”ti. | Bhikkhus, regarding what is not-self, desire and lust for it should be abandoned.” | 諸比丘，於非我者，應捨其欲貪。」 |
22.146 - SN 22.146 Nibbidābahula
| --- SN22.146 - Nibbidābahulasutta --- | --- SN22.146 - Full of Disenchantment --- | --- SN22.146 - Full of Disenchantment --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Saddhāpabbajitassa, bhikkhave, kulaputtassa ayamanudhammo hoti— | “For a son of good family who has gone forth in faith, bhikkhus, this is the proper way of practice: | 「諸比丘，於以信出家之善男子，此為正行之道： |
| yaṁ rūpe nibbidābahulo vihareyya. Vedanāya …pe… saññāya … saṅkhāresu … viññāṇe nibbidābahulo vihareyya. | that he should dwell full of disenchantment towards form. Towards feeling …pe… towards perception … towards volitional formations … that he should dwell full of disenchantment towards consciousness. | 彼應住於對色充滿厭離。對受…乃至…對想…對行…彼應住於對識充滿厭離。 |
| Yo rūpe nibbidābahulo viharanto, vedanāya … saññāya … saṅkhāresu … viññāṇe nibbidābahulo viharanto rūpaṁ parijānāti, vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ parijānāti; | He who dwells full of disenchantment towards form, towards feeling … perception … volitional formations … consciousness, fully understands form, fully understands feeling … perception … volitional formations … consciousness; | 住於對色、對受…想…行…識充滿厭離者，遍知色、遍知受…想…行…識； |
| so rūpaṁ parijānaṁ vedanaṁ parijānaṁ saññaṁ parijānaṁ saṅkhāre parijānaṁ viññāṇaṁ parijānaṁ parimuccati rūpamhā, parimuccati vedanāya, parimuccati saññāya, parimuccati saṅkhārehi, parimuccati viññāṇamhā, parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi; ‘parimuccati dukkhasmā’ti vadāmī”ti. | he, by fully understanding form, fully understanding feeling, fully understanding perception, fully understanding volitional formations, fully understanding consciousness, is liberated from form, is liberated from feeling, is liberated from perception, is liberated from volitional formations, is liberated from consciousness, is liberated from birth, aging, and death, from sorrows, lamentations, pains, griefs, and despairs; ‘He is liberated from suffering,’ I say.” | 彼，由遍知色、遍知受、遍知想、遍知行、遍知識，解脫於色、解脫於受、解脫於想、解脫於行、解脫於識，解脫於生、老、死，解脫於愁、悲、苦、憂、絕望；『彼解脫於苦』，我說。」 |
22.147 - SN 22.147 Aniccānupassī
| --- SN22.147 - Aniccānupassīsutta --- | --- SN22.147 - Contemplating Impermanence --- | --- SN22.147 - Contemplating Impermanence --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Saddhāpabbajitassa, bhikkhave, kulaputtassa ayamanudhammo hoti— | “For a son of good family who has gone forth in faith, bhikkhus, this is the proper way of practice: | 「諸比丘，於以信出家之善男子，此為正行之道： |
| yaṁ rūpe aniccānupassī vihareyya. | that he should dwell contemplating impermanence in form. | 彼應住於觀色無常。 |
| Vedanāya … | In feeling… | 於受… |
| saññāya … | in perception… | 於想… |
| saṅkhāresu … | in volitional formations… | 於行… |
| viññāṇe aniccānupassī vihareyya …pe… | that he should dwell contemplating impermanence in consciousness…pe… | 彼應住於觀識無常…乃至… |
| ‘parimuccati dukkhasmā’ti vadāmī”ti. | ‘He is liberated from suffering,’ I say.” | 『彼解脫於苦』，我說。」 |
22.148 - SN 22.148 Dukkhānupassī
| --- SN22.148 - Dukkhānupassīsutta --- | --- SN22.148 - Contemplating Suffering --- | --- SN22.148 - Contemplating Suffering --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Saddhāpabbajitassa, bhikkhave, kulaputtassa ayamanudhammo hoti— | “For a son of good family who has gone forth in faith, bhikkhus, this is the proper way of practice: | 「諸比丘，於以信出家之善男子，此為正行之道： |
| yaṁ rūpe dukkhānupassī vihareyya. | that he should dwell contemplating suffering in form. | 彼應住於觀色是苦。 |
| Vedanāya … | In feeling… | 於受… |
| saññāya … | in perception… | 於想… |
| saṅkhāresu … | in volitional formations… | 於行… |
| viññāṇe dukkhānupassī vihareyya …pe… | that he should dwell contemplating suffering in consciousness…pe… | 彼應住於觀識是苦…乃至… |
| ‘parimuccati dukkhasmā’ti vadāmī”ti. | ‘He is liberated from suffering,’ I say.” | 『彼解脫於苦』，我說。」 |
22.149 - SN 22.149 Anattānupassī
| --- SN22.149 - Anattānupassīsutta --- | --- SN22.149 - Contemplating Not-Self --- | --- SN22.149 - Contemplating Not-Self --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Saddhāpabbajitassa, bhikkhave, kulaputtassa ayamanudhammo hoti— | “For a son of good family who has gone forth in faith, bhikkhus, this is the proper way of practice: | 「諸比丘，於以信出家之善男子，此為正行之道： |
| yaṁ rūpe anattānupassī vihareyya. | that he should dwell contemplating not-self in form. | 彼應住於觀色非我。 |
| Vedanāya … | In feeling… | 於受… |
| saññāya … | in perception… | 於想… |
| saṅkhāresu … | in volitional formations… | 於行… |
| viññāṇe anattānupassī vihareyya. | that he should dwell contemplating not-self in consciousness. | 彼應住於觀識非我。 |
| Anattānupassī viharanto, vedanāya … | Dwelling contemplating not-self in form, in feeling… | 住於觀色非我，於受… |
| saññāya … | in perception… | 於想… |
| saṅkhāresu … | in volitional formations… | 於行… |
| viññāṇe anattānupassī viharanto rūpaṁ parijānāti, vedanaṁ …pe… | dwelling contemplating not-self in consciousness, he fully understands form, fully understands feeling…pe… | 住於觀識非我，彼遍知色、遍知受…乃至… |
| saññaṁ … | perception… | 想… |
| saṅkhāre … | volitional formations… | 行… |
| viññāṇaṁ parijānāti. | he fully understands consciousness. | 彼遍知識。 |
| So rūpaṁ parijānaṁ vedanaṁ parijānaṁ saññaṁ parijānaṁ saṅkhāre parijānaṁ viññāṇaṁ parijānaṁ parimuccati rūpamhā, parimuccati vedanāya, parimuccati saññāya, parimuccati saṅkhārehi, parimuccati viññāṇamhā, parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi; | He, by fully understanding form, fully understanding feeling, fully understanding perception, fully understanding volitional formations, fully understanding consciousness, is liberated from form, is liberated from feeling, is liberated from perception, is liberated from volitional formations, is liberated from consciousness, is liberated from birth, aging, and death, from sorrows, lamentations, pains, griefs, and despairs; | 彼，由遍知色、遍知受、遍知想、遍知行、遍知識，解脫於色、解脫於受、解脫於想、解脫於行、解脫於識，解脫於生、老、死，解脫於愁、悲、苦、憂、絕望； |
| ‘parimuccati dukkhasmā’ti vadāmī”ti. | ‘He is liberated from suffering,’ I say.” | 『彼解脫於苦』，我說。」 |
| Kukkuḷavaggo catuttho. | The Hot Embers Chapter, the fourth. | 熱炭品，第四。 |
| Kukkuḷā tayo aniccena, | Hot Embers, three on impermanence, | 熱炭，三篇關於無常， |
| dukkhena apare tayo; | then three more on suffering; | 然後再三篇關於苦； |
| Anattena tayo vuttā, | Three are said on not-self, | 三篇關於非我， |
| kulaputtena dve dukāti. | with two on the son of good family. | 與二篇關於善男子。 |
22.150 - SN 22.150 Ajjhatta
| --- SN22.150 - Ajjhattasutta --- | --- SN22.150 - Internal --- | --- SN22.150 - Internal --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya uppajjati ajjhattaṁ sukhadukkhan”ti? | “Bhikkhus, when what exists, by clinging to what, does internal pleasure and pain arise?” | 「諸比丘，當何者存在，由取著何者，內在之樂與苦生起？」 |
| Bhagavaṁmūlakā no, bhante, dhammā …pe… | “For us, venerable sir, the teachings are rooted in the Blessed One…pe… | 「尊者，我等之教法以世尊為根…乃至… |
| “rūpe kho, bhikkhave, sati rūpaṁ upādāya uppajjati ajjhattaṁ sukhadukkhaṁ. | “When form exists, bhikkhus, by clinging to form internal pleasure and pain arise. | 「諸比丘，當色存在，由取著色，內在之樂與苦生起。 |
| Vedanāya sati …pe… | When feeling exists…pe… | 當受存在…乃至… |
| saññāya sati … | when perception exists… | 當想存在… |
| saṅkhāresu sati … | when volitional formations exist… | 當行存在… |
| viññāṇe sati viññāṇaṁ upādāya uppajjati ajjhattaṁ sukhadukkhaṁ. | when consciousness exists, by clinging to consciousness internal pleasure and pain arise. | 當識存在，由取著識，內在之樂與苦生起。 |
| Taṁ kiṁ maññatha, bhikkhave, | What do you think, bhikkhus, | 汝意云何，諸比丘， |
| rūpaṁ niccaṁ vā aniccaṁ vā”ti? | is form permanent or impermanent?” | 色為常或無常？」 |
| “Aniccaṁ, bhante”. | “Impermanent, venerable sir.” | 「無常，尊者。」 |
| “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? | “But is what is impermanent suffering or happiness?” | 「然無常者是苦是樂？」 |
| “Dukkhaṁ, bhante”. | “Suffering, venerable sir.” | 「苦，尊者。」 |
| “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya uppajjeyya ajjhattaṁ sukhadukkhan”ti? | “Regarding what is impermanent, suffering, and subject to change, could internal pleasure and pain arise without clinging to it?” | 「於無常、苦、變易法，若不取著，能生內在之樂與苦否？」 |
| “No hetaṁ, bhante”. | “No, venerable sir.” | 「不也，尊者。」 |
| “Vedanā …pe… | “Feeling…pe… | 「受…乃至… |
| saññā … | perception… | 想… |
| saṅkhārā … | volitional formations… | 行… |
| viññāṇaṁ niccaṁ vā aniccaṁ vā”ti? | Is consciousness permanent or impermanent?” | 識為常或無常？」 |
| “Aniccaṁ, bhante”. | “Impermanent, venerable sir.” | 「無常，尊者。」 |
| “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? | “But is what is impermanent suffering or happiness?” | 「然無常者是苦是樂？」 |
| “Dukkhaṁ, bhante”. | “Suffering, venerable sir.” | 「苦，尊者。」 |
| “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya uppajjeyya ajjhattaṁ sukhadukkhan”ti? | “Regarding what is impermanent, suffering, and subject to change, could internal pleasure and pain arise without clinging to it?” | 「於無常、苦、變易法，若不取著，能生內在之樂與苦否？」 |
| “No hetaṁ, bhante”. | “No, venerable sir.” | 「不也，尊者。」 |
| “Evaṁ passaṁ …pe… | “Seeing thus…pe… | 「見如是…乃至… |
| nāparaṁ itthattāyāti pajānātī”ti. | he understands: ‘…there is no more for this state of being.’” | 彼知：『…不受後有。』」 |
22.151 - SN 22.151 Etaṁmama
| --- SN22.151 - Etaṁmamasutta --- | --- SN22.151 - This is Mine --- | --- SN22.151 - This is Mine --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa: | “Bhikkhus, when what exists, by clinging to what, by adhering to what, | 「諸比丘，當何者存在，由取著何者，由執持何者， |
| ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassatī”ti? | does one regard things as: ‘This is mine, this I am, this is my self’?” | 人視事物為：『此是我所，此是我，此是我之我』？」 |
| Bhagavaṁmūlakā no, bhante, dhammā …pe… | “For us, venerable sir, the teachings are rooted in the Blessed One…pe… | 「尊者，我等之教法以世尊為根…乃至… |
| “rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa …pe… | “When form exists, bhikkhus, by clinging to form, by adhering to form…pe… | 「諸比丘，當色存在，由取著色，由執持色…乃至… |
| viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa: | when consciousness exists, by clinging to consciousness, by adhering to consciousness, | 當識存在，由取著識，由執持識， |
| ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati. | one regards it as: ‘This is mine, this I am, this is my self.’ | 人視之為：『此是我所，此是我，此是我之我。』 |
| Taṁ kiṁ maññatha, bhikkhave, | What do you think, bhikkhus, | 汝意云何，諸比丘， |
| rūpaṁ niccaṁ vā aniccaṁ vā”ti? | is form permanent or impermanent?” | 色為常或無常？」 |
| “Aniccaṁ, bhante” …pe… | “Impermanent, venerable sir.”…pe… | 「無常，尊者。」…乃至… |
| vipariṇāmadhammaṁ, api nu taṁ anupādāya etaṁ mama, esohamasmi, eso me attāti samanupasseyyāti? | subject to change, could one, without clinging to it, regard it as: ‘This is mine, this I am, this is my self’?” | 變易法，若不取著，能視之為：『此是我所，此是我，此是我之我』否？」 |
| “No hetaṁ, bhante”. | “No, venerable sir.” | 「不也，尊者。」 |
| “Vedanā … | “Feeling… | 「受… |
| saññā … | perception… | 想… |
| saṅkhārā … | volitional formations… | 行… |
| viññāṇaṁ niccaṁ vā aniccaṁ vā”ti? | Is consciousness permanent or impermanent?” | 識為常或無常？」 |
| “Aniccaṁ, bhante” …pe… | “Impermanent, venerable sir.”…pe… | 「無常，尊者。」…乃至… |
| vipariṇāmadhammaṁ, api nu taṁ anupādāya etaṁ mama, esohamasmi, eso me attāti samanupasseyyāti? | subject to change, could one, without clinging to it, regard it as: ‘This is mine, this I am, this is my self’?” | 變易法，若不取著，能視之為：『此是我所，此是我，此是我之我』否？」 |
| “No hetaṁ, bhante”. | “No, venerable sir.” | 「不也，尊者。」 |
| “Evaṁ passaṁ …pe… | “Seeing thus…pe… | 「見如是…乃至… |
| nāparaṁ itthattāyāti pajānātī”ti. | he understands: ‘…there is no more for this state of being.’” | 彼知：『…不受後有。』」 |
| Dutiyaṁ. | Second. | 第二。 |
22.152 - SN 22.152 Soattā
| --- SN22.152 - Soattāsutta --- | --- SN22.152 - That is the Self --- | --- SN22.152 - That is the Self --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: | “Bhikkhus, when what exists, by clinging to what, by adhering to what, does such a view arise: | 「諸比丘，當何者存在，由取著何者，由執持何者，如是見生起： |
| ‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’”ti? | ‘That which is the self is the world; after death I will be permanent, stable, eternal, not subject to change’?” | 『彼即是我，即是世界；我死後將常、穩定、永恆、不變』？」 |
| Bhagavaṁmūlakā no, bhante, dhammā …pe…. | “For us, venerable sir, the teachings are rooted in the Blessed One…pe…. | 「尊者，我等之教法以世尊為根…乃至…。 |
| “Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati: | “When form exists, bhikkhus, by clinging to form, by adhering to form, such a view arises: | 「諸比丘，當色存在，由取著色，由執持色，如是見生起： |
| ‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti. | ‘That which is the self is the world; after death I will be permanent, stable, eternal, not subject to change.’ | 『彼即是我，即是世界；我死後將常、穩定、永恆、不變。』 |
| Vedanāya …pe… | When feeling…pe… | 當受存在…乃至… |
| saññāya … | when perception… | 當想存在… |
| saṅkhāresu …pe… | when volitional formations…pe… | 當行存在…乃至… |
| viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa evaṁ diṭṭhi uppajjati: | when consciousness exists, by clinging to consciousness, by adhering to consciousness, such a view arises: | 當識存在，由取著識，由執持識，如是見生起： |
| ‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti. | ‘That which is the self is the world; after death I will be permanent, stable, eternal, not subject to change.’ | 『彼即是我，即是世界；我死後將常、穩定、永恆、不變。』 |
| Taṁ kiṁ maññatha, bhikkhave, | What do you think, bhikkhus, | 汝意云何，諸比丘， |
| rūpaṁ niccaṁ vā aniccaṁ vā”ti? | is form permanent or impermanent?” | 色為常或無常？」 |
| “Aniccaṁ, bhante”. | “Impermanent, venerable sir.” | 「無常，尊者。」 |
| “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? | “But is what is impermanent suffering or happiness?” | 「然無常者是苦是樂？」 |
| “Dukkhaṁ, bhante”. | “Suffering, venerable sir.” | 「苦，尊者。」 |
| “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: | “Regarding what is impermanent, suffering, and subject to change, could such a view arise without clinging to it: | 「於無常、苦、變易法，若不取著，能生如是見否： |
| ‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’”ti? | ‘That which is the self is the world; after death I will be permanent, stable, eternal, not subject to change’?” | 『彼即是我，即是世界；我死後將常、穩定、永恆、不變』？」 |
| “No hetaṁ, bhante”. | “No, venerable sir.” | 「不也，尊者。」 |
| “Vedanā … | “Feeling… | 「受… |
| saññā … | perception… | 想… |
| saṅkhārā … | volitional formations… | 行… |
| viññāṇaṁ niccaṁ vā aniccaṁ vā”ti? | Is consciousness permanent or impermanent?” | 識為常或無常？」 |
| “Aniccaṁ, bhante”. | “Impermanent, venerable sir.” | 「無常，尊者。」 |
| “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? | “But is what is impermanent suffering or happiness?” | 「然無常者是苦是樂？」 |
| “Dukkhaṁ, bhante”. | “Suffering, venerable sir.” | 「苦，尊者。」 |
| “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: | “Regarding what is impermanent, suffering, and subject to change, could such a view arise without clinging to it: | 「於無常、苦、變易法，若不取著，能生如是見否： |
| ‘so attā so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’”ti? | ‘That which is the self is the world; after death I will be permanent, stable, eternal, not subject to change’?” | 『彼即是我，即是世界；我死後將常、穩定、永恆、不變』？」 |
| “No hetaṁ, bhante”. | “No, venerable sir.” | 「不也，尊者。」 |
| “Evaṁ passaṁ …pe… | “Seeing thus…pe… | 「見如是…乃至… |
| nāparaṁ itthattāyāti pajānātī”ti. | he understands: ‘…there is no more for this state of being.’” | 彼知：『…不受後有。』」 |
| Tatiyaṁ. | Third. | 第三。 |
22.153 - SN 22.153 Nocamesiyā
| --- SN22.153 - Nocamesiyāsutta --- | --- SN22.153 - I Might Not Be --- | --- SN22.153 - I Might Not Be --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: | “Bhikkhus, when what exists, by clinging to what, by adhering to what, does such a view arise: | 「諸比丘，當何者存在，由取著何者，由執持何者，如是見生起： |
| ‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’”ti? | ‘I might not be, and it might not be for me; I will not be, and it will not be for me’?” | 『我或不有，我所亦或不有；我將不有，我所亦將不有』？」 |
| Bhagavaṁmūlakā no, bhante, dhammā …pe… | “For us, venerable sir, the teachings are rooted in the Blessed One…pe… | 「尊者，我等之教法以世尊為根…乃至… |
| “rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati: | “When form exists, bhikkhus, by clinging to form, by adhering to form, such a view arises: | 「諸比丘，當色存在，由取著色，由執持色，如是見生起： |
| ‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’ti. | ‘I might not be, and it might not be for me; I will not be, and it will not be for me.’ | 『我或不有，我所亦或不有；我將不有，我所亦將不有。』 |
| Vedanāya sati … | When feeling exists… | 當受存在… |
| saññāya sati … | when perception exists… | 當想存在… |
| saṅkhāresu sati … | when volitional formations exist… | 當行存在… |
| viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa, evaṁ diṭṭhi uppajjati: | when consciousness exists, by clinging to consciousness, by adhering to consciousness, such a view arises: | 當識存在，由取著識，由執持識，如是見生起： |
| ‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’ti. | ‘I might not be, and it might not be for me; I will not be, and it will not be for me.’ | 『我或不有，我所亦或不有；我將不有，我所亦將不有。』 |
| Taṁ kiṁ maññatha, bhikkhave, | What do you think, bhikkhus, | 汝意云何，諸比丘， |
| rūpaṁ niccaṁ vā aniccaṁ vā”ti? | is form permanent or impermanent?” | 色為常或無常？」 |
| “Aniccaṁ, bhante”. | “Impermanent, venerable sir.” | 「無常，尊者。」 |
| “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? | “But is what is impermanent suffering or happiness?” | 「然無常者是苦是樂？」 |
| “Dukkhaṁ, bhante”. | “Suffering, venerable sir.” | 「苦，尊者。」 |
| “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: | “Regarding what is impermanent, suffering, and subject to change, could such a view arise without clinging to it: | 「於無常、苦、變易法，若不取著，能生如是見否： |
| ‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’”ti? | ‘I might not be, and it might not be for me; I will not be, and it will not be for me’?” | 『我或不有，我所亦或不有；我將不有，我所亦將不有』？」 |
| “No hetaṁ, bhante”. | “No, venerable sir.” | 「不也，尊者。」 |
| “Vedanā … | “Feeling… | 「受… |
| saññā … | perception… | 想… |
| saṅkhārā … | volitional formations… | 行… |
| viññāṇaṁ niccaṁ vā aniccaṁ vā”ti? | Is consciousness permanent or impermanent?” | 識為常或無常？」 |
| “Aniccaṁ, bhante”. | “Impermanent, venerable sir.” | 「無常，尊者。」 |
| “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? | “But is what is impermanent suffering or happiness?” | 「然無常者是苦是樂？」 |
| “Dukkhaṁ, bhante”. | “Suffering, venerable sir.” | 「苦，尊者。」 |
| “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: | “Regarding what is impermanent, suffering, and subject to change, could such a view arise without clinging to it: | 「於無常、苦、變易法，若不取著，能生如是見否： |
| ‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’”ti? | ‘I might not be, and it might not be for me; I will not be, and it will not be for me’?” | 『我或不有，我所亦或不有；我將不有，我所亦將不有』？」 |
| “No hetaṁ, bhante”. | “No, venerable sir.” | 「不也，尊者。」 |
| “Evaṁ passaṁ …pe… | “Seeing thus…pe… | 「見如是…乃至… |
| nāparaṁ itthattāyāti pajānātī”ti. | he understands: ‘…there is no more for this state of being.’” | 彼知：『…不受後有。』」 |
| Catutthaṁ. | Fourth. | 第四。 |
22.154 - SN 22.154 Micchādiṭṭhi
| --- SN22.154 - Micchādiṭṭhisutta --- | --- SN22.154 - Wrong View --- | --- SN22.154 - Wrong View --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa micchādiṭṭhi uppajjatī”ti? | “Bhikkhus, when what exists, by clinging to what, by adhering to what, does wrong view arise?” | 「諸比丘，當何者存在，由取著何者，由執持何者，邪見生起？」 |
| Bhagavaṁmūlakā no, bhante, dhammā …pe… | “For us, venerable sir, the teachings are rooted in the Blessed One…pe… | 「尊者，我等之教法以世尊為根…乃至… |
| “rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa micchādiṭṭhi uppajjati. | “When form exists, bhikkhus, by clinging to form, by adhering to form, wrong view arises. | 「諸比丘，當色存在，由取著色，由執持色，邪見生起。 |
| Vedanāya sati … | When feeling exists… | 當受存在… |
| saññāya sati … | when perception exists… | 當想存在… |
| saṅkhāresu sati … | when volitional formations exist… | 当行存在… |
| viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa micchādiṭṭhi uppajjati. | when consciousness exists, by clinging to consciousness, by adhering to consciousness, wrong view arises. | 當識存在，由取著識，由執持識，邪見生起。 |
| Taṁ kiṁ maññatha, bhikkhave, | What do you think, bhikkhus, | 汝意云何，諸比丘， |
| rūpaṁ niccaṁ vā aniccaṁ vā”ti? | is form permanent or impermanent?” | 色為常或無常？」 |
| “Aniccaṁ, bhante”. | “Impermanent, venerable sir.” | 「無常，尊者。」 |
| “Yaṁ panāniccaṁ …pe… | “Regarding what is impermanent…pe… | 「於無常者…乃至… |
| api nu taṁ anupādāya micchādiṭṭhi uppajjeyyā”ti? | could wrong view arise without clinging to it?” | 若不取著，能生邪見否？」 |
| “No hetaṁ, bhante”. | “No, venerable sir.” | 「不也，尊者。」 |
| “Vedanā … | “Feeling… | 「受… |
| saññā … | perception… | 想… |
| saṅkhārā … | volitional formations… | 行… |
| viññāṇaṁ niccaṁ vā aniccaṁ vā”ti? | Is consciousness permanent or impermanent?” | 識為常或無常？」 |
| “Aniccaṁ, bhante”. | “Impermanent, venerable sir.” | 「無常，尊者。」 |
| “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? | “But is what is impermanent suffering or happiness?” | 「然無常者是苦是樂？」 |
| “Dukkhaṁ, bhante”. | “Suffering, venerable sir.” | 「苦，尊者。」 |
| “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya micchādiṭṭhi uppajjeyyā”ti? | “Regarding what is impermanent, suffering, and subject to change, could wrong view arise without clinging to it?” | 「於無常、苦、變易法，若不取著，能生邪見否？」 |
| “No hetaṁ, bhante”. | “No, venerable sir.” | 「不也，尊者。」 |
| “Evaṁ passaṁ …pe… | “Seeing thus…pe… | 「見如是…乃至… |
| nāparaṁ itthattāyāti pajānātī”ti. | he understands: ‘…there is no more for this state of being.’” | 彼知：『…不受後有。』」 |
22.155 - SN 22.155 Sakkāyadiṭṭhi
| --- SN22.155 - Sakkāyadiṭṭhisutta --- | --- SN22.155 - Identity View --- | --- SN22.155 - Identity View --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa sakkāyadiṭṭhi uppajjatī”ti? | “Bhikkhus, when what exists, by clinging to what, by adhering to what, does identity view arise?” | 「諸比丘，當何者存在，由取著何者，由執持何者，身見生起？」 |
| Bhagavaṁmūlakā no, bhante, dhammā …pe… | “For us, venerable sir, the teachings are rooted in the Blessed One…pe… | 「尊者，我等之教法以世尊為根…乃至… |
| “rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa sakkāyadiṭṭhi uppajjati. | “When form exists, bhikkhus, by clinging to form, by adhering to form, identity view arises. | 「諸比丘，當色存在，由取著色，由執持色，身見生起。 |
| Vedanāya sati … | When feeling exists… | 當受存在… |
| saññāya sati … | when perception exists… | 當想存在… |
| saṅkhāresu sati … | when volitional formations exist… | 當行存在… |
| viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa sakkāyadiṭṭhi uppajjati. | when consciousness exists, by clinging to consciousness, by adhering to consciousness, identity view arises. | 當識存在，由取著識，由執持識，身見生起。 |
| Taṁ kiṁ maññatha, bhikkhave, | What do you think, bhikkhus, | 汝意云何，諸比丘， |
| rūpaṁ niccaṁ vā aniccaṁ vā”ti? | is form permanent or impermanent?” | 色為常或無常？」 |
| “Aniccaṁ, bhante”. | “Impermanent, venerable sir.” | 「無常，尊者。」 |
| “Yaṁ panāniccaṁ …pe… | “Regarding what is impermanent…pe… | 「於無常者…乃至… |
| api nu taṁ anupādāya sakkāyadiṭṭhi uppajjeyyā”ti? | could identity view arise without clinging to it?” | 若不取著，能生身見否？」 |
| “No hetaṁ, bhante”. | “No, venerable sir.” | 「不也，尊者。」 |
| “Vedanā … | “Feeling… | 「受… |
| saññā … | perception… | 想… |
| saṅkhārā … | volitional formations… | 行… |
| viññāṇaṁ niccaṁ vā aniccaṁ vā”ti? | Is consciousness permanent or impermanent?” | 識為常或無常？」 |
| “Aniccaṁ, bhante”. | “Impermanent, venerable sir.” | 「無常，尊者。」 |
| “Yaṁ panāniccaṁ …pe… | “Regarding what is impermanent…pe… | 「於無常者…乃至… |
| api nu taṁ anupādāya sakkāyadiṭṭhi uppajjeyyā”ti? | could identity view arise without clinging to it?” | 若不取著，能生身見否？」 |
| “No hetaṁ, bhante”. | “No, venerable sir.” | 「不也，尊者。」 |
| “Evaṁ passaṁ …pe… | “Seeing thus…pe… | 「見如是…乃至… |
| nāparaṁ itthattāyāti pajānātī”ti. | he understands: ‘…there is no more for this state of being.’” | 彼知：『…不受後有。』」 |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
22.156 - SN 22.156 Attānudiṭṭhi
| --- SN22.156 - Attānudiṭṭhisutta --- | --- SN22.156 - View of Self --- | --- SN22.156 - View of Self --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa attānudiṭṭhi uppajjatī”ti? | “Bhikkhus, when what exists, by clinging to what, by adhering to what, does the view of self arise?” | 「諸比丘，當何者存在，由取著何者，由執持何者，我見生起？」 |
| Bhagavaṁmūlakā no, bhante, dhammā …pe… | “For us, venerable sir, the teachings are rooted in the Blessed One…pe… | 「尊者，我等之教法以世尊為根…乃至… |
| “rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa attānudiṭṭhi uppajjati. | “When form exists, bhikkhus, by clinging to form, by adhering to form, the view of self arises. | 「諸比丘，當色存在，由取著色，由執持色，我見生起。 |
| Vedanāya sati … | When feeling exists… | 當受存在… |
| saññāya sati … | when perception exists… | 當想存在… |
| saṅkhāresu sati … | when volitional formations exist… | 當行存在… |
| viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa attānudiṭṭhi uppajjati. | when consciousness exists, by clinging to consciousness, by adhering to consciousness, the view of self arises. | 當識存在，由取著識，由執持識，我見生起。 |
| Taṁ kiṁ maññatha, bhikkhave, | What do you think, bhikkhus, | 汝意云何，諸比丘， |
| rūpaṁ niccaṁ vā aniccaṁ vā”ti? | is form permanent or impermanent?” | 色為常或無常？」 |
| “Aniccaṁ, bhante”. | “Impermanent, venerable sir.” | 「無常，尊者。」 |
| “Yaṁ panāniccaṁ …pe… | “Regarding what is impermanent…pe… | 「於無常者…乃至… |
| api nu taṁ anupādāya attānudiṭṭhi uppajjeyyā”ti? | could the view of self arise without clinging to it?” | 若不取著，能生我見否？」 |
| “No hetaṁ, bhante”. | “No, venerable sir.” | 「不也，尊者。」 |
| “Vedanā … | “Feeling… | 「受… |
| saññā … | perception… | 想… |
| saṅkhārā … | volitional formations… | 行… |
| viññāṇaṁ niccaṁ vā aniccaṁ vā”ti? | Is consciousness permanent or impermanent?” | 識為常或無常？」 |
| “Aniccaṁ, bhante”. | “Impermanent, venerable sir.” | 「無常，尊者。」 |
| “Yaṁ panāniccaṁ …pe… | “Regarding what is impermanent…pe… | 「於無常者…乃至… |
| api nu taṁ anupādāya attānudiṭṭhi uppajjeyyā”ti? | could the view of self arise without clinging to it?” | 若不取著，能生我見否？」 |
| “No hetaṁ, bhante”. | “No, venerable sir.” | 「不也，尊者。」 |
| “Evaṁ passaṁ …pe… | “Seeing thus…pe… | 「見如是…乃至… |
| nāparaṁ itthattāyāti pajānātī”ti. | he understands: ‘…there is no more for this state of being.’” | 彼知：『…不受後有。』」 |
22.157 - SN 22.157 Abhinivesa
| --- SN22.157 - Abhinivesasutta --- | --- SN22.157 - Adherence --- | --- SN22.157 - Adherence --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa uppajjanti saṁyojanābhinivesavinibandhā”ti? | “Bhikkhus, when what exists, by clinging to what, by adhering to what, do fetters, adherences, and bonds arise?” | 「諸比丘，當何者存在，由取著何者，由執持何者，結、執、縛生起？」 |
| Bhagavaṁmūlakā no, bhante, dhammā …pe… | “For us, venerable sir, the teachings are rooted in the Blessed One…pe… | 「尊者，我等之教法以世尊為根…乃至… |
| “rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa uppajjanti saṁyojanābhinivesavinibandhā. | “When form exists, bhikkhus, by clinging to form, by adhering to form, fetters, adherences, and bonds arise. | 「諸比丘，當色存在，由取著色，由執持色，結、執、縛生起。 |
| Vedanāya sati … | When feeling exists… | 當受存在… |
| saññāya sati … | when perception exists… | 當想存在… |
| saṅkhāresu sati … | when volitional formations exist… | 當行存在… |
| viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa uppajjanti saṁyojanābhinivesavinibandhā. | when consciousness exists, by clinging to consciousness, by adhering to consciousness, fetters, adherences, and bonds arise. | 當識存在，由取著識，由執持識，結、執、縛生起。 |
| Taṁ kiṁ maññatha, bhikkhave, | What do you think, bhikkhus, | 汝意云何，諸比丘， |
| rūpaṁ niccaṁ vā aniccaṁ vā”ti? | is form permanent or impermanent?” | 色為常或無常？」 |
| “Aniccaṁ, bhante”. | “Impermanent, venerable sir.” | 「無常，尊者。」 |
| “Yaṁ panāniccaṁ …pe… | “Regarding what is impermanent…pe… | 「於無常者…乃至… |
| api nu taṁ anupādāya uppajjeyyuṁ saṁyojanābhinivesavinibandhā”ti? | could fetters, adherences, and bonds arise without clinging to it?” | 若不取著，能生結、執、縛否？」 |
| “No hetaṁ, bhante” …pe… | “No, venerable sir.” …pe… | 「不也，尊者。」…乃至… |
| “evaṁ passaṁ …pe… | “Seeing thus…pe… | 「見如是…乃至… |
| nāparaṁ itthattāyāti pajānātī”ti. | he understands: ‘…there is no more for this state of being.’” | 彼知：『…不受後有。』」 |
22.158 - SN 22.158 Dutiyaabhinivesa
| --- SN22.158 - Dutiyaabhinivesasutta --- | --- SN22.158 - Second on Adherence --- | --- SN22.158 - Second on Adherence --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa uppajjanti saṁyojanābhinivesavinibandhājjhosānā”ti? | “Bhikkhus, when what exists, by clinging to what, by adhering to what, do fetters, adherences, bonds, and attachments arise?” | 「諸比丘，當何者存在，由取著何者，由執持何者，結、執、縛、取生起？」 |
| Bhagavaṁmūlakā no, bhante, dhammā …pe… | “For us, venerable sir, the teachings are rooted in the Blessed One…pe… | 「尊者，我等之教法以世尊為根…乃至… |
| “rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa uppajjanti saṁyojanābhinivesavinibandhājjhosānā. | “When form exists, bhikkhus, by clinging to form, by adhering to form, fetters, adherences, bonds, and attachments arise. | 「諸比丘，當色存在，由取著色，由執持色，結、執、縛、取生起。 |
| Vedanāya sati … | When feeling exists… | 當受存在… |
| saññāya sati … | when perception exists… | 當想存在… |
| saṅkhāresu sati … | when volitional formations exist… | 當行存在… |
| viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa uppajjanti saṁyojanābhinivesavinibandhājjhosānā. | when consciousness exists, by clinging to consciousness, by adhering to consciousness, fetters, adherences, bonds, and attachments arise. | 當識存在，由取著識，由執持識，結、執、縛、取生起。 |
| Taṁ kiṁ maññatha, bhikkhave, | What do you think, bhikkhus, | 汝意云何，諸比丘， |
| rūpaṁ niccaṁ vā aniccaṁ vā”ti? | is form permanent or impermanent?” | 色為常或無常？」 |
| “Aniccaṁ, bhante”. | “Impermanent, venerable sir.” | 「無常，尊者。」 |
| “Yaṁ panāniccaṁ …pe… | “Regarding what is impermanent…pe… | 「於無常者…乃至… |
| api nu taṁ anupādāya uppajjeyyuṁ saṁyojanābhinivesavinibandhājjhosānā”ti? | could fetters, adherences, bonds, and attachments arise without clinging to it?” | 若不取著，能生結、執、縛、取否？」 |
| “No hetaṁ, bhante”. | “No, venerable sir.” | 「不也，尊者。」 |
| “Evaṁ passaṁ …pe… | “Seeing thus…pe… | 「見如是…乃至… |
| nāparaṁ itthattāyāti pajānātī”ti. | he understands: ‘…there is no more for this state of being.’” | 彼知：『…不受後有。』」 |
22.159 - SN 22.159 Ānanda
| --- SN22.159 - Ānandasutta --- | --- SN22.159 - Ānanda --- | --- SN22.159 - Ānanda --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā …pe… bhagavantaṁ etadavoca: | Then the Venerable Ānanda approached the Blessed One; having approached …pe… he said to the Blessed One: | 時，尊者阿難詣世尊所；至已…乃至…彼白世尊言： |
| “sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu, yamahaṁ bhagavato dhammaṁ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti. | “Venerable sir, it would be good if the Blessed One would teach me the Dhamma in brief, so that, having heard the Dhamma from the Blessed One, I might dwell alone, withdrawn, diligent, ardent, and resolute.” | 「尊者，若世尊能為我略說法，以便聞世尊法後，我得獨住，遠離，精勤，熱心，堅定，善莫大焉。」 |
| “Taṁ kiṁ maññasi, ānanda, | “What do you think, Ānanda, | 「汝意云何，阿難， |
| rūpaṁ niccaṁ vā aniccaṁ vā”ti? | is form permanent or impermanent?” | 色為常或無常？」 |
| “Aniccaṁ, bhante”. | “Impermanent, venerable sir.” | 「無常，尊者。」 |
| “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? | “But is what is impermanent suffering or happiness?” | 「然無常者是苦是樂？」 |
| “Dukkhaṁ, bhante”. | “Suffering, venerable sir.” | 「苦，尊者。」 |
| “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: | “Regarding what is impermanent, suffering, and subject to change, is it fitting to regard it thus: | 「於無常、苦、變易法，可如是觀否： |
| ‘etaṁ mama, esohamasmi, eso me attā’”ti? | ‘This is mine, this I am, this is my self’?” | 『此是我所，此是我，此是我之我』？」 |
| “No hetaṁ, bhante”. | “No, venerable sir.” | 「不也，尊者。」 |
| “Vedanā … | “Feeling… | 「受… |
| saññā … | perception… | 想… |
| saṅkhārā … | volitional formations… | 行… |
| viññāṇaṁ niccaṁ vā aniccaṁ vā”ti? | Is consciousness permanent or impermanent?” | 識為常或無常？」 |
| “Aniccaṁ, bhante”. | “Impermanent, venerable sir.” | 「無常，尊者。」 |
| “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? | “But is what is impermanent suffering or happiness?” | 「然無常者是苦是樂？」 |
| “Dukkhaṁ, bhante”. | “Suffering, venerable sir.” | 「苦，尊者。」 |
| “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: | “Regarding what is impermanent, suffering, and subject to change, is it fitting to regard it thus: | 「於無常、苦、變易法，可如是觀否： |
| ‘etaṁ mama, esohamasmi, eso me attā’”ti? | ‘This is mine, this I am, this is my self’?” | 『此是我所，此是我，此是我之我』？」 |
| “No hetaṁ, bhante”. | “No, venerable sir.” | 「不也，尊者。」 |
| “Evaṁ passaṁ …pe… | “Seeing thus…pe… | 「見如是…乃至… |
| nāparaṁ itthattāyāti pajānātī”ti. | he understands: ‘…there is no more for this state of being.’” | 彼知：『…不受後有。』」 |
| Diṭṭhivaggo pañcamo. | The Chapter on Views, the fifth. | 見品，第五。 |
| Ajjhattikaṁ etaṁmama, | Internal, This is Mine, | 內，此是我所， |
| Soattā nocamesiyā; | That is the Self, I Might Not Be; | 彼是我，我或不有； |
| Micchāsakkāyattānu dve, | Wrong, Identity, Self-View, two | 邪，身見，我見，二篇 |
| Abhinivesā ānandenāti. | Adherences, and with Ānanda. | 執持，與阿難。 |
| Uparipaṇṇāsako samatto. | The Last Fifty is completed. | 後五十竟。 |
| Tassa uparipaṇṇāsakassa vagguddānaṁ | The chapter summary for that Last Fifty: | 彼後五十之品目： |
| Anto dhammakathikā vijjā, | Ends, Dhamma Teacher, Knowledge, | 邊際，法師，明， |
| kukkuḷaṁ diṭṭhipañcamaṁ; | Hot Embers, and Views as the fifth; | 熱炭，與見為第五； |
| Tatiyo paṇṇāsako vutto, | The third fifty is spoken, | 第三五十被說， |
| nipātoti pavuccatīti. | and is called the Division. | 並稱為分。 |
| Khandhasaṁyuttaṁ samattaṁ. | The Connected Discourses on the Aggregates is completed. | 蘊相應部竟。 |
23 - SN 23 Rādha: Connected Discourses with Rādha
| ==================== SN23 - Rādhasaṃyutta ==================== | ==================== SN23 - Connected Discourses with Rādha ==================== | ==================== SN23 - 羅陀相應 ==================== |
23.1 - SN 23.1 Māra: Māra
| --- SN23.1 - Mārasutta --- | --- SN23.1 - Māra --- | --- SN23.1 - Māra --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| Atha kho āyasmā rādho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā rādho bhagavantaṁ etadavoca: | Then the Venerable Rādha approached the Blessed One; having paid homage to the Blessed One, he sat down at one side. Seated to one side, the Venerable Rādha said this to the Blessed One: | 時，尊者羅陀詣世尊所；禮敬世尊已，坐於一面。坐於一面，尊者羅陀白世尊言： |
| “‘Māro, māro’ti, bhante, vuccati. | “Venerable sir, it is said, ‘Māra, Māra.’ | 「尊者，謂『魔，魔』。 |
| Kittāvatā nu kho, bhante, māro”ti? | In what way, venerable sir, is there Māra?” | 尊者，以何為魔？」 |
| “Rūpe kho, rādha, sati māro vā assa māretā vā yo vā pana mīyati. | “When there is form, Rādha, there might be Māra, or the killer, or the one who is dying. | 「羅陀，若有色，則或有魔，或有殺者，或有垂死者。 |
| Tasmātiha tvaṁ, rādha, rūpaṁ māroti passa, māretāti passa, mīyatīti passa, rogoti passa, gaṇḍoti passa, sallanti passa, aghanti passa, aghabhūtanti passa. | Therefore, Rādha, see form as Māra, see it as the killer, see it as the one who is dying, see it as a disease, as a tumor, as a dart, as a calamity, as a source of calamity. | 是故，羅陀，見色為魔，見之為殺者，見之為垂死者，見之為病，為癰，為箭，為災，為災源。 |
| Ye naṁ evaṁ passanti te sammā passanti. | Those who see it thus, see rightly. | 如是見者，為正見。 |
| Vedanāya sati … | When there is feeling … | 若有受… |
| saññāya sati … | when there is perception … | 若有想… |
| saṅkhāresu sati … | when there are volitional formations … | 若有行… |
| viññāṇe sati māro vā assa māretā vā yo vā pana mīyati. | when there is consciousness, there might be Māra, or the killer, or the one who is dying. | 若有識，則或有魔，或有殺者，或有垂死者。 |
| Tasmātiha tvaṁ, rādha, viññāṇaṁ māroti passa, māretāti passa, mīyatīti passa, rogoti passa, gaṇḍoti passa, sallanti passa, aghanti passa, aghabhūtanti passa. | Therefore, Rādha, see consciousness as Māra, see it as the killer, see it as the one who is dying, see it as a disease, as a tumor, as a dart, as a calamity, as a source of calamity. | 是故，羅陀，見識為魔，見之為殺者，見之為垂死者，見之為病，為癰，為箭，為災，為災源。 |
| Ye naṁ evaṁ passanti, te sammā passantī”ti. | Those who see it thus, see rightly.” | 如是見者，為正見。」 |
| “Sammādassanaṁ pana, bhante, kimatthiyan”ti? | “But, venerable sir, for what purpose is right view?” | 「然，尊者，正見為何用？」 |
| “Sammādassanaṁ kho, rādha, nibbidatthaṁ”. | “Right view, Rādha, is for the purpose of disenchantment.” | 「羅陀，正見為厭離之用。」 |
| “Nibbidā pana, bhante, kimatthiyā”ti? | “But, venerable sir, for what purpose is disenchantment?” | 「然，尊者，厭離為何用？」 |
| “Nibbidā kho, rādha, virāgatthā”. | “Disenchantment, Rādha, is for the purpose of dispassion.” | 「羅陀，厭離為離欲之用。」 |
| “Virāgo pana, bhante, kimatthiyo”ti? | “But, venerable sir, for what purpose is dispassion?” | 「然，尊者，離欲為何用？」 |
| “Virāgo kho, rādha, vimuttattho”. | “Dispassion, Rādha, is for the purpose of liberation.” | 「羅陀，離欲為解脫之用。」 |
| “Vimutti pana, bhante, kimatthiyā”ti? | “But, venerable sir, for what purpose is liberation?” | 「然，尊者，解脫為何用？」 |
| “Vimutti kho, rādha, nibbānatthā”. | “Liberation, Rādha, is for the purpose of Nibbāna.” | 「羅陀，解脫為涅槃之用。」 |
| “Nibbānaṁ pana, bhante, kimatthiyan”ti? | “But, venerable sir, for what purpose is Nibbāna?” | 「然，尊者，涅槃為何用？」 |
| “Accayāsi, rādha, pañhaṁ, nāsakkhi pañhassa pariyantaṁ gahetuṁ. | “You have gone beyond the range of questioning, Rādha, you were unable to grasp the limit of the question. | 「羅陀，汝已超出問之範圍，汝不能把握問之界限。 |
| Nibbānogadhañhi, rādha, brahmacariyaṁ vussati, nibbānaparāyanaṁ nibbānapariyosānan”ti. | For the holy life, Rādha, plunges into Nibbāna, has Nibbāna as its final goal, Nibbāna as its culmination.” | 蓋羅陀，梵行浸入涅槃，以涅槃為終極目標，以涅槃為究竟。」 |
23.2 - SN 23.2 Satta: A Being
| --- SN23.2 - Sattasutta --- | --- SN23.2 - A Being --- | --- SN23.2 - A Being --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| Ekamantaṁ nisinno kho āyasmā rādho bhagavantaṁ etadavoca: | Seated to one side, the Venerable Rādha said this to the Blessed One: | 坐於一面，尊者羅陀白世尊言： |
| “‘satto, satto’ti, bhante, vuccati. | “Venerable sir, it is said, ‘a being, a being.’ | 「尊者，謂『有情，有情』。 |
| Kittāvatā nu kho, bhante, sattoti vuccatī”ti? | To what extent, venerable sir, is one called ‘a being’?” | 尊者，至何程度，人稱為『有情』？」 |
| “Rūpe kho, rādha, yo chando yo rāgo yā nandī yā taṇhā, tatra satto, tatra visatto, tasmā sattoti vuccati. | “Whatever desire, Rādha, whatever lust, whatever delight, whatever craving there is for form, one is attached there, engrossed there; therefore one is called ‘a being.’ | 「羅陀，凡於色有欲、貪、喜、愛，人於彼處執著，於彼處沈迷；故稱為『有情』。 |
| Vedanāya … | For feeling … | 於受… |
| saññāya … | for perception … | 於想… |
| saṅkhāresu … | for volitional formations … | 於行… |
| viññāṇe yo chando yo rāgo yā nandī yā taṇhā, tatra satto, tatra visatto, tasmā sattoti vuccati. | whatever desire, whatever lust, whatever delight, whatever craving there is for consciousness, one is attached there, engrossed there; therefore one is called ‘a being.’ | 凡於識有欲、貪、喜、愛，人於彼處執著，於彼處沈迷；故稱為『有情』。 |
| Seyyathāpi, rādha, kumārakā vā kumārikāyo vā paṁsvāgārakehi kīḷanti. | Just as, Rādha, little boys or little girls might be playing with sandcastles. | 譬如，羅陀，小男孩或小女孩或以沙堡為戲。 |
| Yāvakīvañca tesu paṁsvāgārakesu avigatarāgā honti avigatacchandā avigatapemā avigatapipāsā avigatapariḷāhā avigatataṇhā, tāva tāni paṁsvāgārakāni allīyanti keḷāyanti dhanāyanti mamāyanti. | So long as they are not rid of lust, desire, love, thirst, fever, and craving for those sandcastles, for so long do they cling to them, play with them, treasure them, and treat them as their own. | 乃至彼等未離彼沙堡之貪、欲、愛、渴、熱、愛，乃至彼等執著之、戲弄之、珍愛之、視之為己物。 |
| Yato ca kho, rādha, kumārakā vā kumārikāyo vā tesu paṁsvāgārakesu vigatarāgā honti vigatacchandā vigatapemā vigatapipāsā vigatapariḷāhā vigatataṇhā, atha kho tāni paṁsvāgārakāni hatthehi ca pādehi ca vikiranti vidhamanti viddhaṁsenti vikīḷaniyaṁ karonti. | But when, Rādha, those little boys or little girls are rid of lust, desire, love, thirst, fever, and craving for those sandcastles, then with their hands and feet they scatter them, demolish them, destroy them, and make them unfit for play. | 然，羅陀，當彼小男孩或小女孩離彼沙堡之貪、欲、愛、渴、熱、愛，則以手足散之、毀之、壞之、使之不適於戲。 |
| Evameva kho, rādha, tumhepi rūpaṁ vikiratha vidhamatha viddhaṁsetha vikīḷaniyaṁ karotha taṇhākkhayāya paṭipajjatha. | So too, Rādha, you should scatter form, demolish it, destroy it, make it unfit for play; practice for the destruction of craving. | 亦復如是，羅陀，汝應散色、毀之、壞之、使之不適於戲；為滅愛而修行。 |
| Vedanaṁ vikiratha vidhamatha viddhaṁsetha vikīḷaniyaṁ karotha taṇhākkhayāya paṭipajjatha. | Scatter feeling, demolish it, destroy it, make it unfit for play; practice for the destruction of craving. | 散受、毀之、壞之、使之不適於戲；為滅愛而修行。 |
| Saññaṁ … | Perception … | 想… |
| saṅkhāre vikiratha vidhamatha viddhaṁsetha vikīḷaniyaṁ karotha taṇhākkhayāya paṭipajjatha. | scatter volitional formations, demolish them, destroy them, make them unfit for play; practice for the destruction of craving. | 散行、毀之、壞之、使之不適於戲；為滅愛而修行。 |
| Viññāṇaṁ vikiratha vidhamatha viddhaṁsetha vikīḷaniyaṁ karotha taṇhākkhayāya paṭipajjatha. | Scatter consciousness, demolish it, destroy it, make it unfit for play; practice for the destruction of craving. | 散識、毀之、壞之、使之不適於戲；為滅愛而修行。 |
| Taṇhākkhayo hi, rādha, nibbānan”ti. | For the destruction of craving, Rādha, is Nibbāna.” | 羅陀，蓋滅愛即是涅槃。」 |
| Dutiyaṁ. | Second. | 第二。 |
23.3 - SN 23.3 Bhavanetti: The Conduits to Existence
| --- SN23.3 - Bhavanettisutta --- | --- SN23.3 - The Conduits to Existence --- | --- SN23.3 - The Conduits to Existence --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| Ekamantaṁ nisinno kho āyasmā rādho bhagavantaṁ etadavoca: | Seated to one side, the Venerable Rādha said this to the Blessed One: | 坐於一面，尊者羅陀白世尊言： |
| “‘bhavanettinirodho, bhavanettinirodho’ti, bhante, vuccati. | “Venerable sir, it is said, ‘the cessation of the conduits to existence, the cessation of the conduits to existence.’ | 「尊者，謂『有之導管滅，有之導管滅』。 |
| Katamā nu kho, bhante, bhavanetti, katamo bhavanettinirodho”ti? | What, venerable sir, is the conduit to existence, and what is the cessation of the conduit to existence?” | 尊者，何為有之導管，何為有之導管滅？」 |
| “Rūpe kho, rādha, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā— | “In regard to form, Rādha, whatever desire, lust, delight, and craving, any engagement and clinging, mental standpoints, adherences, and underlying tendencies— | 「羅陀，於色，凡欲、貪、喜、愛，任何參與與執著，心之立足點、執著與隨眠— |
| ayaṁ vuccati bhavanetti. | this is called the conduit to existence. | 此名為有之導管。 |
| Tesaṁ nirodho bhavanettinirodho. | Their cessation is the cessation of the conduit to existence. | 其滅即是有之導管滅。 |
| Vedanāya … | In regard to feeling … | 於受… |
| saññāya … | in regard to perception … | 於想… |
| saṅkhāresu … | in regard to volitional formations … | 於行… |
| viññāṇe yo chando …pe… adhiṭṭhānābhinivesānusayā— | in regard to consciousness, whatever desire … and so on … mental standpoints, adherences, and underlying tendencies— | 於識，凡欲…等等…心之立足點、執著與隨眠— |
| ayaṁ vuccati bhavanetti. | this is called the conduit to existence. | 此名為有之導管。 |
| Tesaṁ nirodho bhavanettinirodho”ti. | Their cessation is the cessation of the conduit to existence.” | 其滅即是有之導管滅。」 |
| Tatiyaṁ. | Third. | 第三。 |
23.4 - SN 23.4 Pariññeyya: To Be Fully Understood
| --- SN23.4 - Pariññeyyasutta --- | --- SN23.4 - To Be Fully Understood --- | --- SN23.4 - To Be Fully Understood --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| Āyasmā rādho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ rādhaṁ bhagavā etadavoca: | The Venerable Rādha approached the Blessed One; having paid homage to the Blessed One, he sat down at one side. The Blessed One said this to the Venerable Rādha seated to one side: | 尊者羅陀詣世尊所；禮敬世尊已，坐於一面。世尊告坐於一面之尊者羅陀言： |
| “Pariññeyye ca, rādha, dhamme desessāmi pariññañca pariññātāviṁ puggalañca. | “Rādha, I will teach you the things to be fully understood, full understanding, and the person who has fully understood. | 「羅陀，我將教汝應遍知之事、遍知、與已遍知之人。 |
| Taṁ suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti. | Listen to that, pay close attention; I will speak.” | 諦聽之，善思念之；我將說。」 |
| “Evaṁ, bhante”ti kho āyasmā rādho bhagavato paccassosi. | “Yes, venerable sir,” the Venerable Rādha replied to the Blessed One. | 「唯然，尊者。」尊者羅陀應諾世尊。 |
| Bhagavā etadavoca: | The Blessed One said this: | 世尊作是言： |
| “katame ca, rādha, pariññeyyā dhammā? | “And what, Rādha, are the things to be fully understood? | 「羅陀，何為應遍知之事？ |
| Rūpaṁ kho, rādha, pariññeyyo dhammo, vedanā pariññeyyo dhammo, saññā pariññeyyo dhammo, saṅkhārā pariññeyyo dhammo, viññāṇaṁ pariññeyyo dhammo. | Form, Rādha, is a thing to be fully understood, feeling is a thing to be fully understood, perception is a thing to be fully understood, volitional formations are a thing to be fully understood, consciousness is a thing to be fully understood. | 羅陀，色是應遍知之事，受是應遍知之事，想是應遍知之事，行是應遍知之事，識是應遍知之事。 |
| Ime vuccanti, rādha, pariññeyyā dhammā. | These, Rādha, are called the things to be fully understood. | 羅陀，此等名為應遍知之事。 |
| Katamā ca, rādha, pariññā? | And what, Rādha, is full understanding? | 羅陀，何為遍知？ |
| Yo kho, rādha, rāgakkhayo dosakkhayo mohakkhayo— | The destruction of lust, the destruction of hatred, the destruction of delusion— | 貪之滅、瞋之滅、痴之滅— |
| ayaṁ vuccati, rādha, pariññā. | this, Rādha, is called full understanding. | 羅陀，此名為遍知。 |
| Katamo ca, rādha, pariññātāvī puggalo? | And who, Rādha, is the person who has fully understood? | 羅陀，誰是已遍知之人？ |
| ‘Arahā’tissa vacanīyaṁ. | ‘An arahant,’ is what should be said. | 應言『阿羅漢』。 |
| Yvāyaṁ āyasmā evaṁnāmo evaṅgotto— | That venerable one of such a name and such a clan— | 彼尊者某名某姓— |
| ayaṁ vuccati, rādha, pariññātāvī puggalo”ti. | this, Rādha, is called the person who has fully understood.” | 羅陀，此名為已遍知之人。」 |
| Catutthaṁ. | Fourth. | 第四。 |
23.5 - SN 23.5 Samaṇa: An Ascetic
| --- SN23.5 - Samaṇasutta --- | --- SN23.5 - An Ascetic --- | --- SN23.5 - An Ascetic --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| Ekamantaṁ nisinnaṁ kho āyasmantaṁ rādhaṁ bhagavā etadavoca: | The Blessed One said this to the Venerable Rādha seated to one side: | 世尊告坐於一面之尊者羅陀言： |
| “pañcime, rādha, upādānakkhandhā. | “Rādha, there are these five aggregates subject to clinging. | 「羅陀，有此五取蘊。 |
| Katame pañca? | What five? | 何五？ |
| Rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. | The form aggregate subject to clinging, the feeling aggregate subject to clinging, the perception aggregate subject to clinging, the volitional formations aggregate subject to clinging, the consciousness aggregate subject to clinging. | 色取蘊、受取蘊、想取蘊、行取蘊、識取蘊。 |
| Ye hi keci, rādha, samaṇā vā brāhmaṇā vā imesaṁ pañcannaṁ upādānakkhandhānaṁ assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti; | Whatever ascetics or brahmins, Rādha, do not understand as they really are the gratification, the danger, and the escape in the case of these five aggregates subject to clinging; | 羅陀，凡沙門或婆羅門，不如實了知此五取蘊之味、危、離； |
| na me te, rādha, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca pana te āyasmanto sāmaññatthaṁ vā brahmaññatthaṁ vā diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti. | those ascetics or brahmins are not considered ascetics among ascetics or brahmins among brahmins, nor have those venerable ones realized for themselves with direct knowledge, in this very life, the goal of asceticism or the goal of brahminhood, and entered upon it to dwell. | 彼沙門或婆羅門，不被視為沙門中之沙門，或婆羅門中之婆羅門，彼尊者亦未於此生中，以親證自了知，入而住於沙門之旨或婆羅門之旨。 |
| Ye ca kho keci, rādha, samaṇā vā brāhmaṇā vā imesaṁ pañcannaṁ upādānakkhandhānaṁ assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānanti; | But whatever ascetics or brahmins, Rādha, understand as they really are the gratification, the danger, and the escape in the case of these five aggregates subject to clinging; | 然羅陀，凡沙門或婆羅門，如實了知此五取蘊之味、危、離； |
| te kho me, rādha, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti. | they are considered ascetics among ascetics and brahmins among brahmins, and those venerable ones have realized for themselves with direct knowledge, in this very life, the goal of asceticism and the goal of brahminhood, and have entered upon it to dwell.” | 彼等被視為沙門中之沙門，婆羅門中之婆羅門，彼尊者已於此生中，以親證自了知，入而住於沙門之旨與婆羅門之旨。」 |
23.6 - SN 23.6 Dutiyasamaṇa: A Second Sutta on an Ascetic
| --- SN23.6 - Dutiyasamaṇasutta --- | --- SN23.6 - A Second Sutta on an Ascetic --- | --- SN23.6 - A Second Sutta on an Ascetic --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| Ekamantaṁ nisinnaṁ kho āyasmantaṁ rādhaṁ bhagavā etadavoca: | The Blessed One said this to the Venerable Rādha seated to one side: | 世尊告坐於一面之尊者羅陀言： |
| “pañcime, rādha, upādānakkhandhā. | “Rādha, there are these five aggregates subject to clinging. | 「羅陀，有此五取蘊。 |
| Katame pañca? | What five? | 何五？ |
| Rūpupādānakkhandho …pe… viññāṇupādānakkhandho. | The form aggregate subject to clinging … and so on … the consciousness aggregate subject to clinging. | 色取蘊…等等…識取蘊。 |
| Ye hi keci, rādha, samaṇā vā brāhmaṇā vā imesaṁ pañcannaṁ upādānakkhandhānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti …pe… | Whatever ascetics or brahmins, Rādha, do not understand as they really are the origin, the passing away, the gratification, the danger, and the escape in the case of these five aggregates subject to clinging … and so on … | 羅陀，凡沙門或婆羅門，不如實了知此五取蘊之集、滅、味、危、離…等等… |
| sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti. | dwell having realized them for themselves with direct knowledge in this very life.” | 住於此生中以親證自了知之。」 |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
23.7 - SN 23.7 Sotāpanna: The Stream-Enterer
| --- SN23.7 - Sotāpannasutta --- | --- SN23.7 - The Stream-Enterer --- | --- SN23.7 - The Stream-Enterer --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| Ekamantaṁ nisinnaṁ kho āyasmantaṁ rādhaṁ bhagavā etadavoca: | The Blessed One said this to the Venerable Rādha seated to one side: | 世尊告坐於一面之尊者羅陀言： |
| “pañcime, rādha, upādānakkhandhā. | “Rādha, there are these five aggregates subject to clinging. | 「羅陀，有此五取蘊。 |
| Katame pañca? | What five? | 何五？ |
| Rūpupādānakkhandho …pe… viññāṇupādānakkhandho. | The form aggregate subject to clinging … and so on … the consciousness aggregate subject to clinging. | 色取蘊…等等…識取蘊。 |
| Yato kho, rādha, ariyasāvako imesaṁ pañcannaṁ upādānakkhandhānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti— | When, Rādha, a noble-one's-disciple understands as they really are the origin, the passing away, the gratification, the danger, and the escape in the case of these five aggregates subject to clinging— | 羅陀，當一聖弟子，如實了知此五取蘊之集、滅、味、危、離— |
| ayaṁ vuccati, rādha, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti. | this noble-one's-disciple, Rādha, is called a stream-enterer, no longer subject to perdition, bound for enlightenment.” | 羅陀，此聖弟子，名為入流者，不再墮惡趣，趣向正覺。」 |
23.8 - SN 23.8 Arahanta: The Arahant
| --- SN23.8 - Arahantasutta --- | --- SN23.8 - The Arahant --- | --- SN23.8 - The Arahant --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| Ekamantaṁ nisinnaṁ kho āyasmantaṁ rādhaṁ bhagavā etadavoca: | The Blessed One said this to the Venerable Rādha seated to one side: | 世尊告坐於一面之尊者羅陀言： |
| “pañcime, rādha, upādānakkhandhā. | “Rādha, there are these five aggregates subject to clinging. | 「羅陀，有此五取蘊。 |
| Katame pañca? | What five? | 何五？ |
| Rūpupādānakkhandho …pe… viññāṇupādānakkhandho. | The form aggregate subject to clinging … and so on … the consciousness aggregate subject to clinging. | 色取蘊…等等…識取蘊。 |
| Yato kho, rādha, bhikkhu imesaṁ pañcannaṁ upādānakkhandhānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto hoti— | When, Rādha, a bhikkhu, having understood as they really are the origin, the passing away, the gratification, the danger, and the escape in the case of these five aggregates subject to clinging, is liberated by non-clinging— | 羅陀，當一比丘，如實了知此五取蘊之集、滅、味、危、離，不取而解脫— |
| ayaṁ vuccati, rādha, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto”ti. | this bhikkhu, Rādha, is called an arahant, one whose taints are destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached his own goal, utterly destroyed the fetters of existence, and is completely liberated through final knowledge.” | 羅陀，此比丘，名為阿羅漢，漏已盡，梵行已立，所作已辦，捨重擔，達己利，盡諸有結，以正智完全解脫。」 |
23.9 - SN 23.9 Chandarāga: Lustful Desire
| --- SN23.9 - Chandarāgasutta --- | --- SN23.9 - Lustful Desire --- | --- SN23.9 - Lustful Desire --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| Ekamantaṁ nisinnaṁ kho āyasmantaṁ rādhaṁ bhagavā etadavoca: | The Blessed One said this to the Venerable Rādha seated to one side: | 世尊告坐於一面之尊者羅陀言： |
| “rūpe kho, rādha, yo chando yo rāgo yā nandī yā taṇhā, taṁ pajahatha. | “Whatever desire, whatever lust, whatever delight, whatever craving there is for form, Rādha, abandon that. | 「凡於色有欲、貪、喜、愛，羅陀，捨棄之。 |
| Evaṁ taṁ rūpaṁ pahīnaṁ bhavissati ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ. | Thus that form will be abandoned, cut off at the root, made like a palm stump, obliterated so that it is no more subject to future arising. | 如是彼色將被捨棄，斷其根，如斷頭棕櫚，滅盡無餘，使其未來不復生。 |
| Vedanāya yo chando yo rāgo yā nandī yā taṇhā, taṁ pajahatha. | Whatever desire, whatever lust, whatever delight, whatever craving there is for feeling, abandon that. | 凡於受有欲、貪、喜、愛，捨棄之。 |
| Evaṁ sā vedanā pahīnā bhavissati ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. | Thus that feeling will be abandoned, cut off at the root, made like a palm stump, obliterated so that it is no more subject to future arising. | 如是彼受將被捨棄，斷其根，如斷頭棕櫚，滅盡無餘，使其未來不復生。 |
| Saññāya … | For perception … | 於想… |
| saṅkhāresu yo chando yo rāgo yā nandī yā taṇhā, taṁ pajahatha. | whatever desire, whatever lust, whatever delight, whatever craving there is for volitional formations, abandon that. | 凡於行有欲、貪、喜、愛，捨棄之。 |
| Evaṁ te saṅkhārā pahīnā bhavissanti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. | Thus those volitional formations will be abandoned, cut off at the root, made like a palm stump, obliterated so that they are no more subject to future arising. | 如是彼行將被捨棄，斷其根，如斷頭棕櫚，滅盡無餘，使其未來不復生。 |
| Viññāṇe yo chando yo rāgo yā nandī yā taṇhā, taṁ pajahatha. | Whatever desire, whatever lust, whatever delight, whatever craving there is for consciousness, abandon that. | 凡於識有欲、貪、喜、愛，捨棄之。 |
| Evaṁ taṁ viññāṇaṁ pahīnaṁ bhavissati …pe… anuppādadhamman”ti. | Thus that consciousness will be abandoned … and so on … no more subject to future arising.” | 如是彼識將被捨棄…等等…未來不復生。」 |
23.10 - SN 23.10 Dutiyachandarāga: A Second Sutta on Lustful Desire
| --- SN23.10 - Dutiyachandarāgasutta --- | --- SN23.10 - A Second Sutta on Lustful Desire --- | --- SN23.10 - A Second Sutta on Lustful Desire --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| Ekamantaṁ nisinnaṁ kho āyasmantaṁ rādhaṁ bhagavā etadavoca: | The Blessed One said this to the Venerable Rādha seated to one side: | 世尊告坐於一面之尊者羅陀言： |
| “rūpe kho, rādha, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahatha. | “Whatever desire, lust, delight, and craving there is for form, Rādha, any engagement and clinging, mental standpoints, adherences, and underlying tendencies, abandon them. | 「凡於色有欲、貪、喜、愛，羅陀，任何參與與執著，心之立足點、執著與隨眠，捨棄之。 |
| Evaṁ taṁ rūpaṁ pahīnaṁ bhavissati ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ. | Thus that form will be abandoned, cut off at the root, made like a palm stump, obliterated so that it is no more subject to future arising. | 如是彼色將被捨棄，斷其根，如斷頭棕櫚，滅盡無餘，使其未來不復生。 |
| Vedanāya yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahatha. | Whatever desire, lust, delight, and craving there is for feeling, any engagement and clinging, mental standpoints, adherences, and underlying tendencies, abandon them. | 凡於受有欲、貪、喜、愛，任何參與與執著，心之立足點、執著與隨眠，捨棄之。 |
| Evaṁ sā vedanā pahīnā bhavissati ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. | Thus that feeling will be abandoned, cut off at the root, made like a palm stump, obliterated so that it is no more subject to future arising. | 如是彼受將被捨棄，斷其根，如斷頭棕櫚，滅盡無餘，使其未來不復生。 |
| Saññāya … | For perception … | 於想… |
| saṅkhāresu yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahatha. | whatever desire, lust, delight, and craving there is for volitional formations, any engagement and clinging, mental standpoints, adherences, and underlying tendencies, abandon them. | 凡於行有欲、貪、喜、愛，任何參與與執著，心之立足點、執著與隨眠，捨棄之。 |
| Evaṁ te saṅkhārā pahīnā bhavissanti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. | Thus those volitional formations will be abandoned, cut off at the root, made like a palm stump, obliterated so that they are no more subject to future arising. | 如是彼行將被捨棄，斷其根，如斷頭棕櫚，滅盡無餘，使其未來不復生。 |
| Viññāṇe yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahatha. | Whatever desire, lust, delight, and craving there is for consciousness, any engagement and clinging, mental standpoints, adherences, and underlying tendencies, abandon them. | 凡於識有欲、貪、喜、愛，任何參與與執著，心之立足點、執著與隨眠，捨棄之。 |
| Evaṁ taṁ viññāṇaṁ pahīnaṁ bhavissati ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhamman”ti. | Thus that consciousness will be abandoned, cut off at the root, made like a palm stump, obliterated so that it is no more subject to future arising.” | 如是彼識將被捨棄，斷其根，如斷頭棕櫚，滅盡無餘，使其未來不復生。」 |
| Rādhasaṁyuttassa paṭhamamāravaggo. | The First Chapter on Māra in the Connected Discourses with Rādha. | 羅陀相應魔品第一。 |
| Māro satto bhavanetti, | Māra, a being, the conduit to existence, | 魔，有情，有之導管， |
| pariññeyyā samaṇā duve; | To be fully understood, two on ascetics; | 應遍知，二篇關於沙門； |
| Sotāpanno arahā ca, | The stream-enterer and the arahant, | 入流者與阿羅漢， |
| chandarāgāpare duveti. | And two more on lustful desire. | 與另二篇關於貪欲。 |
23.11 - SN 23.11 Māra: Māra
| --- SN23.11 - Mārasutta --- | --- SN23.11 - Māra --- | --- SN23.11 - Māra --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| Ekamantaṁ nisinno kho āyasmā rādho bhagavantaṁ etadavoca: | Seated to one side, the Venerable Rādha said this to the Blessed One: | 坐於一面，尊者羅陀白世尊言： |
| “‘māro, māro’ti, bhante, vuccati. | “Venerable sir, it is said, ‘Māra, Māra.’ | 「尊者，謂『魔，魔』。 |
| Katamo nu kho, bhante, māro”ti? | What, venerable sir, is Māra?” | 尊者，何為魔？」 |
| “Rūpaṁ kho, rādha, māro, vedanā māro, saññā māro, saṅkhārā māro, viññāṇaṁ māro. | “Form, Rādha, is Māra, feeling is Māra, perception is Māra, volitional formations are Māra, consciousness is Māra. | 「羅陀，色是魔，受是魔，想是魔，行是魔，識是魔。 |
| Evaṁ passaṁ, rādha, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati. | Seeing thus, Rādha, the instructed noble-one's-disciple becomes disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with volitional formations, disenchanted with consciousness. | 羅陀，如是見者，已受教之聖弟子，厭於色，厭於受，厭於想，厭於行，厭於識。 |
| Nibbindaṁ virajjati; virāgā vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. | Being disenchanted, he becomes dispassionate. Through dispassion, he is liberated. When liberated, there comes the knowledge: ‘It is liberated.’ | 厭故離欲。離欲故解脫。解脫時，有智：『已解脫。』 |
| ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti. | He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’” | 彼知：『生已盡，梵行已立，所作已辦，不受後有。』」 |
23.12 - SN 23.12 Māradhamma: Subject to Māra
| --- SN23.12 - Māradhammasutta --- | --- SN23.12 - Subject to Māra --- | --- SN23.12 - Subject to Māra --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| Ekamantaṁ nisinno kho āyasmā rādho bhagavantaṁ etadavoca: | Seated to one side, the Venerable Rādha said this to the Blessed One: | 坐於一面，尊者羅陀白世尊言： |
| “‘māradhammo, māradhammo’ti, bhante, vuccati. | “Venerable sir, it is said, ‘subject to Māra, subject to Māra.’ | 「尊者，謂『屬魔，屬魔』。 |
| Katamo nu kho, bhante, māradhammo”ti? | What, venerable sir, is subject to Māra?” | 尊者，何為屬魔？」 |
| “Rūpaṁ kho, rādha, māradhammo, vedanā māradhammo, saññā māradhammo, saṅkhārā māradhammo, viññāṇaṁ māradhammo. | “Form, Rādha, is subject to Māra, feeling is subject to Māra, perception is subject to Māra, volitional formations are subject to Māra, consciousness is subject to Māra. | 「羅陀，色屬魔，受屬魔，想屬魔，行屬魔，識屬魔。 |
| Evaṁ passaṁ …pe… | Seeing thus … and so on … | 見如是…等等… |
| nāparaṁ itthattāyāti pajānātī”ti. | he understands: ‘there is no more for this state of being.’” | 彼知：『不受後有。』」 |
| Dutiyaṁ. | Second. | 第二。 |
23.13 - SN 23.13 Anicca: Impermanent
| --- SN23.13 - Aniccasutta --- | --- SN23.13 - Impermanent --- | --- SN23.13 - Impermanent --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| Ekamantaṁ nisinno kho āyasmā rādho bhagavantaṁ etadavoca: | Seated to one side, the Venerable Rādha said this to the Blessed One: | 坐於一面，尊者羅陀白世尊言： |
| “‘aniccaṁ, aniccan’ti, bhante, vuccati. | “Venerable sir, it is said, ‘impermanent, impermanent.’ | 「尊者，謂『無常，無常』。 |
| Katamaṁ nu kho, bhante, aniccan”ti? | What, venerable sir, is impermanent?” | 尊者，何為無常？」 |
| “Rūpaṁ kho, rādha, aniccaṁ, vedanā aniccā, saññā aniccā, saṅkhārā aniccā, viññāṇaṁ aniccaṁ. | “Form, Rādha, is impermanent, feeling is impermanent, perception is impermanent, volitional formations are impermanent, consciousness is impermanent. | 「羅陀，色是無常，受是無常，想是無常，行是無常，識是無常。 |
| Evaṁ passaṁ …pe… | Seeing thus … and so on … | 見如是…等等… |
| nāparaṁ itthattāyāti pajānātī”ti. | he understands: ‘there is no more for this state of being.’” | 彼知：『不受後有。』」 |
| Tatiyaṁ. | Third. | 第三。 |
23.14 - SN 23.14 Aniccadhamma: Of an Impermanent Nature
| --- SN23.14 - Aniccadhammasutta --- | --- SN23.14 - Of an Impermanent Nature --- | --- SN23.14 - Of an Impermanent Nature --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| Ekamantaṁ nisinno kho āyasmā rādho bhagavantaṁ etadavoca: | Seated to one side, the Venerable Rādha said this to the Blessed One: | 坐於一面，尊者羅陀白世尊言： |
| “‘aniccadhammo, aniccadhammo’ti, bhante, vuccati. | “Venerable sir, it is said, ‘of an impermanent nature, of an impermanent nature.’ | 「尊者，謂『無常性，無常性』。 |
| Katamo nu kho, bhante, aniccadhammo”ti? | What, venerable sir, is of an impermanent nature?” | 尊者，何為無常性？」 |
| “Rūpaṁ kho, rādha, aniccadhammo, vedanā aniccadhammo, saññā aniccadhammo, saṅkhārā aniccadhammo, viññāṇaṁ aniccadhammo. | “Form, Rādha, is of an impermanent nature, feeling is of an impermanent nature, perception is of an impermanent nature, volitional formations are of an impermanent nature, consciousness is of an impermanent nature. | 「羅陀，色是無常性，受是無常性，想是無常性，行是無常性，識是無常性。 |
| Evaṁ passaṁ …pe… | Seeing thus … and so on … | 見如是…等等… |
| nāparaṁ itthattāyāti pajānātī”ti. | he understands: ‘there is no more for this state of being.’” | 彼知：『不受後有。』」 |
| Catutthaṁ. | Fourth. | 第四。 |
23.15 - SN 23.15 Dukkha: Suffering
| --- SN23.15 - Dukkhasutta --- | --- SN23.15 - Suffering --- | --- SN23.15 - Suffering --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| Ekamantaṁ nisinno kho āyasmā rādho bhagavantaṁ etadavoca: | Seated to one side, the Venerable Rādha said this to the Blessed One: | 坐於一面，尊者羅陀白世尊言： |
| “‘dukkhaṁ, dukkhan’ti, bhante, vuccati. | “Venerable sir, it is said, ‘suffering, suffering.’ | 「尊者，謂『苦，苦』。 |
| Katamaṁ nu kho, bhante, dukkhan”ti? | What, venerable sir, is suffering?” | 尊者，何為苦？」 |
| “Rūpaṁ kho, rādha, dukkhaṁ, vedanā dukkhā, saññā dukkhā, saṅkhārā dukkhā, viññāṇaṁ dukkhaṁ. | “Form, Rādha, is suffering, feeling is suffering, perception is suffering, volitional formations are suffering, consciousness is suffering. | 「羅陀，色是苦，受是苦，想是苦，行是苦，識是苦。 |
| Evaṁ passaṁ …pe… | Seeing thus … and so on … | 見如是…等等… |
| nāparaṁ itthattāyāti pajānātī”ti. | he understands: ‘there is no more for this state of being.’” | 彼知：『不受後有。』」 |
23.16 - SN 23.16 Dukkhadhamma: Of the Nature of Suffering
| --- SN23.16 - Dukkhadhammasutta --- | --- SN23.16 - Of the Nature of Suffering --- | --- SN23.16 - Of the Nature of Suffering --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| Ekamantaṁ nisinno kho āyasmā rādho bhagavantaṁ etadavoca: | Seated to one side, the Venerable Rādha said this to the Blessed One: | 坐於一面，尊者羅陀白世尊言： |
| “‘dukkhadhammo, dukkhadhammo’ti, bhante, vuccati. | “Venerable sir, it is said, ‘of the nature of suffering, of the nature of suffering.’ | 「尊者，謂『苦性，苦性』。 |
| Katamo nu kho, bhante, dukkhadhammo”ti? | What, venerable sir, is of the nature of suffering?” | 尊者，何為苦性？」 |
| “Rūpaṁ kho, rādha, dukkhadhammo, vedanā dukkhadhammo, saññā dukkhadhammo, saṅkhārā dukkhadhammo, viññāṇaṁ dukkhadhammo. | “Form, Rādha, is of the nature of suffering, feeling is of the nature of suffering, perception is of the nature of suffering, volitional formations are of the nature of suffering, consciousness is of the nature of suffering. | 「羅陀，色是苦性，受是苦性，想是苦性，行是苦性，識是苦性。 |
| Evaṁ passaṁ …pe… | Seeing thus … and so on … | 見如是…等等… |
| nāparaṁ itthattāyāti pajānātī”ti. | he understands: ‘there is no more for this state of being.’” | 彼知：『不受後有。』」 |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
23.17 - SN 23.17 Anatta: Not-self
| --- SN23.17 - Anattasutta --- | --- SN23.17 - Not-self --- | --- SN23.17 - Not-self --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| Ekamantaṁ nisinno kho āyasmā rādho bhagavantaṁ etadavoca: | Seated to one side, the Venerable Rādha said this to the Blessed One: | 坐於一面，尊者羅陀白世尊言： |
| “‘anattā, anattā’ti, bhante, vuccati. | “Venerable sir, it is said, ‘not-self, not-self.’ | 「尊者，謂『非我，非我』。 |
| Katamo nu kho, bhante, anattā”ti? | What, venerable sir, is not-self?” | 尊者，何為非我？」 |
| “Rūpaṁ kho, rādha, anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṁ anattā. | “Form, Rādha, is not-self, feeling is not-self, perception is not-self, volitional formations are not-self, consciousness is not-self. | 「羅陀，色是非我，受是非我，想是非我，行是非我，識是非我。 |
| Evaṁ passaṁ …pe… | Seeing thus … and so on … | 見如是…等等… |
| nāparaṁ itthattāyāti pajānātī”ti. | he understands: ‘there is no more for this state of being.’” | 彼知：『不受後有。』」 |
23.18 - SN 23.18 Anattadhamma: Of the Nature of Not-self
| --- SN23.18 - Anattadhammasutta --- | --- SN23.18 - Of the Nature of Not-self --- | --- SN23.18 - Of the Nature of Not-self --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| Ekamantaṁ nisinno kho āyasmā rādho bhagavantaṁ etadavoca: | Seated to one side, the Venerable Rādha said this to the Blessed One: | 坐於一面，尊者羅陀白世尊言： |
| “‘anattadhammo, anattadhammo’ti, bhante, vuccati. | “Venerable sir, it is said, ‘of the nature of not-self, of the nature of not-self.’ | 「尊者，謂『非我性，非我性』。 |
| Katamo nu kho, bhante, anattadhammo”ti? | What, venerable sir, is of the nature of not-self?” | 尊者，何為非我性？」 |
| “Rūpaṁ kho, rādha, anattadhammo, vedanā anattadhammo, saññā anattadhammo, saṅkhārā anattadhammo, viññāṇaṁ anattadhammo. | “Form, Rādha, is of the nature of not-self, feeling is of the nature of not-self, perception is of the nature of not-self, volitional formations are of the nature of not-self, consciousness is of the nature of not-self. | 「羅陀，色是非我性，受是非我性，想是非我性，行是非我性，識是非我性。 |
| Evaṁ passaṁ …pe… | Seeing thus … and so on … | 見如是…等等… |
| nāparaṁ itthattāyāti pajānātī”ti. | he understands: ‘there is no more for this state of being.’” | 彼知：『不受後有。』」 |
23.19 - SN 23.19 Khayadhamma: Of a Nature to Be Destroyed
| --- SN23.19 - Khayadhammasutta --- | --- SN23.19 - Of a Nature to Be Destroyed --- | --- SN23.19 - Of a Nature to Be Destroyed --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| Ekamantaṁ nisinno kho āyasmā rādho bhagavantaṁ etadavoca: | Seated to one side, the Venerable Rādha said this to the Blessed One: | 坐於一面，尊者羅陀白世尊言： |
| “‘khayadhammo, khayadhammo’ti, bhante, vuccati. | “Venerable sir, it is said, ‘of a nature to be destroyed, of a nature to be destroyed.’ | 「尊者，謂『壞法，壞法』。 |
| Katamo nu kho, bhante, khayadhammo”ti? | What, venerable sir, is of a nature to be destroyed?” | 尊者，何為壞法？」 |
| “Rūpaṁ kho, rādha, khayadhammo, vedanā khayadhammo, saññā khayadhammo, saṅkhārā khayadhammo, viññāṇaṁ khayadhammo. | “Form, Rādha, is of a nature to be destroyed, feeling is of a nature to be destroyed, perception is of a nature to be destroyed, volitional formations are of a nature to be destroyed, consciousness is of a nature to be destroyed. | 「羅陀，色是壞法，受是壞法，想是壞法，行是壞法，識是壞法。 |
| Evaṁ passaṁ …pe… | Seeing thus … and so on … | 見如是…等等… |
| nāparaṁ itthattāyāti pajānātī”ti. | he understands: ‘there is no more for this state of being.’” | 彼知：『不受後有。』」 |
23.20 - SN 23.20 Vayadhamma: Of a Vanishing Nature
| --- SN23.20 - Vayadhammasutta --- | --- SN23.20 - Of a Vanishing Nature --- | --- SN23.20 - Of a Vanishing Nature --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| Ekamantaṁ nisinno kho āyasmā rādho bhagavantaṁ etadavoca: | Seated to one side, the Venerable Rādha said this to the Blessed One: | 坐於一面，尊者羅陀白世尊言： |
| “‘vayadhammo, vayadhammo’ti, bhante, vuccati. | “Venerable sir, it is said, ‘of a vanishing nature, of a vanishing nature.’ | 「尊者，謂『滅法，滅法』。 |
| Katamo nu kho, bhante, vayadhammo”ti? | What, venerable sir, is of a vanishing nature?” | 尊者，何為滅法？」 |
| “Rūpaṁ kho, rādha, vayadhammo, vedanā vayadhammo, saññā vayadhammo, saṅkhārā vayadhammo, viññāṇaṁ vayadhammo. | “Form, Rādha, is of a vanishing nature, feeling is of a vanishing nature, perception is of a vanishing nature, volitional formations are of a vanishing nature, consciousness is of a vanishing nature. | 「羅陀，色是滅法，受是滅法，想是滅法，行是滅法，識是滅法。 |
| Evaṁ passaṁ …pe… | Seeing thus … and so on … | 見如是…等等… |
| nāparaṁ itthattāyāti pajānātī”ti. | he understands: ‘there is no more for this state of being.’” | 彼知：『不受後有。』」 |
23.21 - SN 23.21 Samudayadhamma: Of an Arising Nature
| --- SN23.21 - Samudayadhammasutta --- | --- SN23.21 - Of an Arising Nature --- | --- SN23.21 - Of an Arising Nature --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| Ekamantaṁ nisinno kho āyasmā rādho bhagavantaṁ etadavoca: | Seated to one side, the Venerable Rādha said this to the Blessed One: | 坐於一面，尊者羅陀白世尊言： |
| “‘samudayadhammo, samudayadhammo’ti, bhante, vuccati. | “Venerable sir, it is said, ‘of an arising nature, of an arising nature.’ | 「尊者，謂『集法，集法』。 |
| Katamo nu kho, bhante, samudayadhammo”ti? | What, venerable sir, is of an arising nature?” | 尊者，何為集法？」 |
| “Rūpaṁ kho, rādha, samudayadhammo, vedanā samudayadhammo, saññā samudayadhammo, saṅkhārā samudayadhammo, viññāṇaṁ samudayadhammo. | “Form, Rādha, is of an arising nature, feeling is of an arising nature, perception is of an arising nature, volitional formations are of an arising nature, consciousness is of an arising nature. | 「羅陀，色是集法，受是集法，想是集法，行是集法，識是集法。 |
| Evaṁ passaṁ …pe… | Seeing thus … and so on … | 見如是…等等… |
| nāparaṁ itthattāyāti pajānātī”ti. | he understands: ‘there is no more for this state of being.’” | 彼知：『不受後有。』」 |
23.22 - SN 23.22 Nirodhadhamma: Of a Ceasing Nature
| --- SN23.22 - Nirodhadhammasutta --- | --- SN23.22 - Of a Ceasing Nature --- | --- SN23.22 - Of a Ceasing Nature --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| Ekamantaṁ nisinno kho āyasmā rādho bhagavantaṁ etadavoca: | Seated to one side, the Venerable Rādha said this to the Blessed One: | 坐於一面，尊者羅陀白世尊言： |
| “‘nirodhadhammo, nirodhadhammo’ti, bhante, vuccati. | “Venerable sir, it is said, ‘of a ceasing nature, of a ceasing nature.’ | 「尊者，謂『滅法，滅法』。 |
| Katamo nu kho, bhante, nirodhadhammo”ti? | What, venerable sir, is of a ceasing nature?” | 尊者，何為滅法？」 |
| “Rūpaṁ kho, rādha, nirodhadhammo, vedanā nirodhadhammo, saññā nirodhadhammo, saṅkhārā nirodhadhammo, viññāṇaṁ nirodhadhammo. | “Form, Rādha, is of a ceasing nature, feeling is of a ceasing nature, perception is of a ceasing nature, volitional formations are of a ceasing nature, consciousness is of a ceasing nature. | 「羅陀，色是滅法，受是滅法，想是滅法，行是滅法，識是滅法。 |
| Evaṁ passaṁ …pe… | Seeing thus … and so on … | 見如是…等等… |
| nāparaṁ itthattāyāti pajānātī”ti. | he understands: ‘there is no more for this state of being.’” | 彼知：『不受後有。』」 |
| Dutiyamāravaggo. | The Second Chapter on Māra. | 魔品第二。 |
| Māro ca māradhammo ca, | Māra and the nature of Māra, | 魔與魔性， |
| Aniccena apare duve; | Two more on Impermanent; | 另二篇關於無常； |
| Dukkhena ca duve vuttā, | Two are spoken on Suffering, | 二篇關於苦， |
| Anattena tatheva ca; | And similarly on Not-self; | 與同樣關於非我； |
| Khayavayasamudayaṁ, | Destruction, Vanishing, Arising, | 壞，滅，集， |
| Nirodhadhammena dvādasāti. | With the Nature of Cessation, twelve in all. | 與滅性，共十二篇。 |
| --- SN23.23-33 - SN23.23-33 --- | --- SN23.23-33 - SN23.23-33 --- | --- SN23.23-33 - SN23.23-33 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| Ekamantaṁ nisinno kho āyasmā rādho bhagavantaṁ etadavoca: | Seated to one side, the Venerable Rādha said this to the Blessed One: | 坐於一面，尊者羅陀白世尊言： |
| “sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu, yamahaṁ bhagavato dhammaṁ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti. | “Venerable sir, it would be good if the Blessed One would teach me the Dhamma in brief, so that, having heard the Dhamma from the Blessed One, I might dwell alone, withdrawn, diligent, ardent, and resolute.” | 「尊者，若世尊能為我略說法，以便聞世尊法後，我得獨住，遠離，精勤，熱心，堅定，善莫大焉。」 |
| “Yo kho, rādha, māro; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. | “That which is Māra, Rādha, for that you should abandon desire, you should abandon lust, you should abandon lustful desire. | 「羅陀，凡是魔者，汝應於彼捨欲，捨貪，捨貪欲。 |
| Ko ca, rādha, māro? | And what, Rādha, is Māra? | 羅陀，何為魔？ |
| Rūpaṁ kho, rādha, māro; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. | Form, Rādha, is Māra; for that you should abandon desire, you should abandon lust, you should abandon lustful desire. | 羅陀，色是魔；於彼，汝應捨欲，捨貪，捨貪欲。 |
| Vedanā māro; tatra te chando pahātabbo …pe… | Feeling is Māra; for that you should abandon desire … and so on … | 受是魔；於彼，汝應捨欲…等等… |
| saññā māro; tatra te chando pahātabbo …pe… | Perception is Māra; for that you should abandon desire … and so on … | 想是魔；於彼，汝應捨欲…等等… |
| saṅkhārā māro; tatra te chando pahātabbo …pe… | Volitional formations are Māra; for that you should abandon desire … and so on … | 行是魔；於彼，汝應捨欲…等等… |
| viññāṇaṁ māro; tatra te chando pahātabbo …pe… | Consciousness is Māra; for that you should abandon desire … and so on … | 識是魔；於彼，汝應捨欲…等等… |
| yo kho, rādha, māro; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo”ti. | That which is Māra, Rādha; for that you should abandon desire, you should abandon lust, you should abandon lustful desire.” | 羅陀，凡是魔者；於彼，汝應捨欲，捨貪，捨貪欲。」 |
| “Yo kho, rādha, māradhammo; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo …pe…. | “That which is of the nature of Māra, Rādha; for that you should abandon desire, you should abandon lust, you should abandon lustful desire … and so on …. | 「羅陀，凡屬魔性者；於彼，汝應捨欲，捨貪，捨貪欲…等等…。 |
| “Yaṁ kho, rādha, aniccaṁ …pe…. | “That which is impermanent, Rādha … and so on …. | 「羅陀，凡無常者…等等…。 |
| “Yo kho, rādha, aniccadhammo …pe…. | “That which is of an impermanent nature, Rādha … and so on …. | 「羅陀，凡無常性者…等等…。 |
| “Yaṁ kho, rādha, dukkhaṁ …pe…. | “That which is suffering, Rādha … and so on …. | 「羅陀，凡是苦者…等等…。 |
| “Yo kho, rādha, dukkhadhammo …pe…. | “That which is of the nature of suffering, Rādha … and so on …. | 「羅陀，凡屬苦性者…等等…。 |
| “Yo kho, rādha, anattā …pe…. | “That which is not-self, Rādha … and so on …. | 「羅陀，凡非我者…等等…。 |
| “Yo kho, rādha, anattadhammo …pe…. | “That which is of the nature of not-self, Rādha … and so on …. | 「羅陀，凡屬非我性者…等等…。 |
| “Yo kho, rādha, khayadhammo …pe…. | “That which is of a nature to be destroyed, Rādha … and so on …. | 「羅陀，凡屬壞法者…等等…。 |
| “Yo kho, rādha, vayadhammo …pe…. | “That which is of a vanishing nature, Rādha … and so on …. | 「羅陀，凡屬滅法者…等等…。 |
| “Yo kho, rādha, samudayadhammo; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo …pe…. | “That which is of an arising nature, Rādha; for that you should abandon desire, you should abandon lust, you should abandon lustful desire … and so on …. | 「羅陀，凡屬集法者；於彼，汝應捨欲，捨貪，捨貪欲…等等…。 |
23.34 - SN 23.34 Nirodhadhamma: Of a Ceasing Nature
| --- SN23.34 - Nirodhadhammasutta --- | --- SN23.34 - Of a Ceasing Nature --- | --- SN23.34 - Of a Ceasing Nature --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| Āyasmā rādho bhagavantaṁ etadavoca: | The Venerable Rādha said this to the Blessed One: | 尊者羅陀白世尊言： |
| “sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu, yamahaṁ bhagavato dhammaṁ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti. | “Venerable sir, it would be good if the Blessed One would teach me the Dhamma in brief, so that, having heard the Dhamma from the Blessed One, I might dwell alone, withdrawn, diligent, ardent, and resolute.” | 「尊者，若世尊能為我略說法，以便聞世尊法後，我得獨住，遠離，精勤，熱心，堅定，善莫大焉。」 |
| “Yo kho, rādha, nirodhadhammo; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. | “That which is of a ceasing nature, Rādha; for that you should abandon desire, you should abandon lust, you should abandon lustful desire. | 「羅陀，凡屬滅法者；於彼，汝應捨欲，捨貪，捨貪欲。 |
| Ko ca, rādha, nirodhadhammo? | And what, Rādha, is of a ceasing nature? | 羅陀，何為滅法？ |
| Rūpaṁ kho, rādha, nirodhadhammo; tatra te chando pahātabbo …pe… | Form, Rādha, is of a ceasing nature; for that you should abandon desire … and so on … | 羅陀，色是滅法；於彼，汝應捨欲…等等… |
| vedanā nirodhadhammo; tatra te chando pahātabbo …pe… | Feeling is of a ceasing nature; for that you should abandon desire … and so on … | 受是滅法；於彼，汝應捨欲…等等… |
| saññā nirodhadhammo; tatra te chando pahātabbo …pe… | Perception is of a ceasing nature; for that you should abandon desire … and so on … | 想是滅法；於彼，汝應捨欲…等等… |
| saṅkhārā nirodhadhammo; tatra te chando pahātabbo …pe… | Volitional formations are of a ceasing nature; for that you should abandon desire … and so on … | 行是滅法；於彼，汝應捨欲…等等… |
| viññāṇaṁ nirodhadhammo; tatra te chando pahātabbo …pe… | Consciousness is of a ceasing nature; for that you should abandon desire … and so on … | 識是滅法；於彼，汝應捨欲…等等… |
| yo kho, rādha, nirodhadhammo; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo”ti. | that which is of a ceasing nature, Rādha; for that you should abandon desire, you should abandon lust, you should abandon lustful desire.” | 羅陀，凡屬滅法者；於彼，汝應捨欲，捨貪，捨貪欲。」 |
| Āyācanavaggo tatiyo. | The Third Chapter: The Request. | 第三品：請求。 |
| Māro ca māradhammo ca, | Māra and the nature of Māra, | 魔與魔性， |
| Aniccena apare duve; | Two more on Impermanent; | 另二篇關於無常； |
| Dukkhena ca duve vuttā, | Two are spoken on Suffering, | 二篇關於苦， |
| Anattena tatheva ca; | And similarly on Not-self; | 與同樣關於非我； |
| Khayavayasamudayaṁ, | Destruction, Vanishing, Arising, | 壞，滅，集， |
| Nirodhadhammena dvādasāti. | With the Nature of Cessation, twelve in all. | 與滅性，共十二篇。 |
| --- SN23.35-45 - SN23.35-45 --- | --- SN23.35-45 - SN23.35-45 --- | --- SN23.35-45 - SN23.35-45 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| Ekamantaṁ nisinnaṁ kho āyasmantaṁ rādhaṁ bhagavā etadavoca: | The Blessed One said this to the Venerable Rādha seated to one side: | 世尊告坐於一面之尊者羅陀言： |
| “yo kho, rādha, māro; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. | “That which is Māra, Rādha; for that you should abandon desire, you should abandon lust, you should abandon lustful desire. | 「羅陀，凡是魔者；於彼，汝應捨欲，捨貪，捨貪欲。 |
| Ko ca, rādha, māro? | And what, Rādha, is Māra? | 羅陀，何為魔？ |
| Rūpaṁ kho, rādha, māro; tatra te chando pahātabbo …pe… | Form, Rādha, is Māra; for that you should abandon desire … and so on … | 羅陀，色是魔；於彼，汝應捨欲…等等… |
| viññāṇaṁ māro; tatra te chando pahātabbo …pe… | Consciousness is Māra; for that you should abandon desire … and so on … | 識是魔；於彼，汝應捨欲…等等… |
| yo kho, rādha, māro; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo”ti. | That which is Māra, Rādha; for that you should abandon desire, you should abandon lust, you should abandon lustful desire.” | 羅陀，凡是魔者；於彼，汝應捨欲，捨貪，捨貪欲。」 |
| “Yo kho, rādha, māradhammo; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo …pe…. | “That which is of the nature of Māra, Rādha; for that you should abandon desire, you should abandon lust, you should abandon lustful desire … and so on …. | 「羅陀，凡屬魔性者；於彼，汝應捨欲，捨貪，捨貪欲…等等…。 |
| “Yaṁ kho, rādha, aniccaṁ …pe…. | “That which is impermanent, Rādha … and so on …. | 「羅陀，凡無常者…等等…。 |
| “Yo kho, rādha, aniccadhammo …pe…. | “That which is of an impermanent nature, Rādha … and so on …. | 「羅陀，凡無常性者…等等…。 |
| “Yaṁ kho, rādha, dukkhaṁ …pe…. | “That which is suffering, Rādha … and so on …. | 「羅陀，凡是苦者…等等…。 |
| “Yo kho, rādha, dukkhadhammo …pe…. | “That which is of the nature of suffering, Rādha … and so on …. | 「羅陀，凡屬苦性者…等等…。 |
| “Yo kho, rādha, anattā …pe…. | “That which is not-self, Rādha … and so on …. | 「羅陀，凡非我者…等等…。 |
| “Yo kho, rādha, anattadhammo …pe…. | “That which is of the nature of not-self, Rādha … and so on …. | 「羅陀，凡屬非我性者…等等…。 |
| “Yo kho, rādha, khayadhammo …pe…. | “That which is of a nature to be destroyed, Rādha … and so on …. | 「羅陀，凡屬壞法者…等等…。 |
| “Yo kho, rādha, vayadhammo …pe…. | “That which is of a vanishing nature, Rādha … and so on …. | 「羅陀，凡屬滅法者…等等…。 |
| “Yo kho, rādha, samudayadhammo; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo …pe…. | “That which is of an arising nature, Rādha; for that you should abandon desire, you should abandon lust, you should abandon lustful desire … and so on …. | 「羅陀，凡屬集法者；於彼，汝應捨欲，捨貪，捨貪欲…等等…。 |
23.46 - SN 23.46 Nirodhadhamma: Of a Ceasing Nature
| --- SN23.46 - Nirodhadhammasutta --- | --- SN23.46 - Of a Ceasing Nature --- | --- SN23.46 - Of a Ceasing Nature --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| Ekamantaṁ nisinnaṁ kho āyasmantaṁ rādhaṁ bhagavā etadavoca: | The Blessed One said this to the Venerable Rādha seated to one side: | 世尊告坐於一面之尊者羅陀言： |
| “yo kho, rādha, nirodhadhammo; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. | “That which is of a ceasing nature, Rādha; for that you should abandon desire, you should abandon lust, you should abandon lustful desire. | 「羅陀，凡屬滅法者；於彼，汝應捨欲，捨貪，捨貪欲。 |
| Ko ca, rādha, nirodhadhammo? | And what, Rādha, is of a ceasing nature? | 羅陀，何為滅法？ |
| Rūpaṁ kho, rādha, nirodhadhammo; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. | Form, Rādha, is of a ceasing nature; for that you should abandon desire, you should abandon lust, you should abandon lustful desire. | 羅陀，色是滅法；於彼，汝應捨欲，捨貪，捨貪欲。 |
| Vedanā …pe… | Feeling … and so on … | 受…等等… |
| saññā …pe… | Perception … and so on … | 想…等等… |
| saṅkhārā …pe… | Volitional formations … and so on … | 行…等等… |
| viññāṇaṁ nirodhadhammo; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. | Consciousness is of a ceasing nature; for that you should abandon desire, you should abandon lust, you should abandon lustful desire. | 識是滅法；於彼，汝應捨欲，捨貪，捨貪欲。 |
| Yo kho, rādha, nirodhadhammo; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo”ti. | That which is of a ceasing nature, Rādha; for that you should abandon desire, you should abandon lust, you should abandon lustful desire.” | 羅陀，凡屬滅法者；於彼，汝應捨欲，捨貪，捨貪欲。」 |
| Upanisinnavaggo catuttho. | The Fourth Chapter: Seated. | 第四品：坐。 |
| Māro ca māradhammo ca, | Māra and the nature of Māra, | 魔與魔性， |
| Aniccena apare duve; | Two more on Impermanent; | 另二篇關於無常； |
| Dukkhena ca duve vuttā, | Two are spoken on Suffering, | 二篇關於苦， |
| Anattena tatheva ca; | And similarly on Not-self; | 與同樣關於非我； |
| Khayavayasamudayaṁ, | Destruction, Vanishing, Arising, | 壞，滅，集， |
| Nirodhadhammena dvādasāti. | With the Nature of Cessation, twelve in all. | 與滅性，共十二篇。 |
| Rādhasaṁyuttaṁ samattaṁ. | The Connected Discourses with Rādha is concluded. | 羅陀相應部竟。 |
24 - SN 24 Diṭṭhi: Connected Discourses on Views
| ==================== SN24 - Diṭṭhisaṃyutta ==================== | ==================== SN24 - Connected Discourses on Views ==================== | ==================== SN24 - 見相應 ==================== |
24.1 - SN 24.1 Vāta: Wind
| --- SN24.1 - Vātasutta --- | --- SN24.1 - Wind --- | --- SN24.1 - Wind --- |
| Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane. | On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove. | 一時，世尊住舍衛城祇樹園。 |
| Bhagavā etadavoca: | The Blessed One said this: | 世尊作是言： |
| “kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: | “Bhikkhus, when what exists, by clinging to what, by adhering to what, does such a view as this arise: | 「諸比丘，當何者存在，由取著何者，由執持何者，如是見生起： |
| ‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā esikaṭṭhāyiṭṭhitā’”ti? | ‘The winds do not blow, the rivers do not flow, pregnant women do not give birth, the sun and moon do not rise or set; they are stable as a pillar’?” | 『風不吹，河不流，孕婦不產，日月不出不沒；彼等如柱般穩定』？」 |
| “Bhagavaṁmūlakā no, bhante, dhammā bhagavaṁnettikā bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaññeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti. | “Venerable sir, our teachings are rooted in the Blessed One, guided by the Blessed One, have the Blessed One as their resort. It would be good if the Blessed One himself would clarify the meaning of this statement. Having heard it from the Blessed One, the bhikkhus will remember it.” | 「尊者，我等之教法以世尊為根，以世尊為導，以世尊為依。若世尊親自闡明此言之義，善莫大焉。諸比丘聞世尊言，當憶持之。」 |
| “Tena hi, bhikkhave, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. | “Then listen, bhikkhus, and pay close attention. I will speak.” | 「然則諦聽，諸比丘，善思念之。我將說。」 |
| “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. | “Yes, venerable sir,” those bhikkhus replied to the Blessed One. | 「唯然，尊者。」彼諸比丘應諾世尊。 |
| Bhagavā etadavoca: | The Blessed One said this: | 世尊作是言： |
| “Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati: | “When form exists, bhikkhus, by clinging to form, by adhering to form, such a view as this arises: | 「諸比丘，當色存在，由取著色，由執持色，如是見生起： |
| ‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā esikaṭṭhāyiṭṭhitā’ti. | ‘The winds do not blow, the rivers do not flow, pregnant women do not give birth, the sun and moon do not rise or set; they are stable as a pillar.’ | 『風不吹，河不流，孕婦不產，日月不出不沒；彼等如柱般穩定。』 |
| Vedanāya sati …pe… | When feeling exists … and so on … | 當受存在…等等… |
| saññāya sati … | when perception exists … | 當想存在… |
| saṅkhāresu sati … | when volitional formations exist … | 當行存在… |
| viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa evaṁ diṭṭhi uppajjati: | when consciousness exists, by clinging to consciousness, by adhering to consciousness, such a view as this arises: | 當識存在，由取著識，由執持識，如是見生起： |
| ‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā esikaṭṭhāyiṭṭhitā’ti. | ‘The winds do not blow, the rivers do not flow, pregnant women do not give birth, the sun and moon do not rise or set; they are stable as a pillar.’ | 『風不吹，河不流，孕婦不產，日月不出不沒；彼等如柱般穩定。』 |
| Taṁ kiṁ maññatha, bhikkhave, | What do you think, bhikkhus, | 汝意云何，諸比丘， |
| rūpaṁ niccaṁ vā aniccaṁ vā”ti? | is form permanent or impermanent?” | 色為常或無常？」 |
| “Aniccaṁ, bhante”. | “Impermanent, venerable sir.” | 「無常，尊者。」 |
| “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? | “But what is impermanent, is it suffering or happiness?” | 「然無常者，是苦是樂？」 |
| “Dukkhaṁ, bhante”. | “Suffering, venerable sir.” | 「苦，尊者。」 |
| “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: | “But, without clinging to what is impermanent, suffering, and subject to change, could such a view arise: | 「然，於無常、苦、變易法，若不取著，能生如是見否： |
| ‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā esikaṭṭhāyiṭṭhitā’”ti? | ‘The winds do not blow, the rivers do not flow, pregnant women do not give birth, the sun and moon do not rise or set; they are stable as a pillar’?” | 『風不吹，河不流，孕婦不產，日月不出不沒；彼等如柱般穩定』？」 |
| “No hetaṁ, bhante”. | “No, venerable sir.” | 「不也，尊者。」 |
| “Vedanā niccā vā aniccā vā”ti … | “Is feeling permanent or impermanent?” … | 「受為常或無常？」… |
| “saññā … | “Perception … | 「想… |
| saṅkhārā … | Volitional formations … | 行… |
| viññāṇaṁ niccaṁ vā aniccaṁ vā”ti? | Is consciousness permanent or impermanent?” | 識為常或無常？」 |
| “Aniccaṁ, bhante”. | “Impermanent, venerable sir.” | 「無常，尊者。」 |
| “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? | “But what is impermanent, is it suffering or happiness?” | 「然無常者，是苦是樂？」 |
| “Dukkhaṁ, bhante”. | “Suffering, venerable sir.” | 「苦，尊者。」 |
| “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: | “But, without clinging to what is impermanent, suffering, and subject to change, could such a view arise: | 「然，於無常、苦、變易法，若不取著，能生如是見否： |
| ‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā esikaṭṭhāyiṭṭhitā’”ti? | ‘The winds do not blow, the rivers do not flow, pregnant women do not give birth, the sun and moon do not rise or set; they are stable as a pillar’?” | 『風不吹，河不流，孕婦不產，日月不出不沒；彼等如柱般穩定』？」 |
| “No hetaṁ, bhante”. | “No, venerable sir.” | 「不也，尊者。」 |
| “Yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā tampi niccaṁ vā aniccaṁ vā”ti? | “And that which is seen, heard, sensed, cognized, attained, sought, pondered by the mind—is that too permanent or impermanent?” | 「凡所見、聞、覺、知、得、求、意所思—彼亦常或無常？」 |
| “Aniccaṁ, bhante”. | “Impermanent, venerable sir.” | 「無常，尊者。」 |
| “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? | “But what is impermanent, is it suffering or happiness?” | 「然無常者，是苦是樂？」 |
| “Dukkhaṁ, bhante”. | “Suffering, venerable sir.” | 「苦，尊者。」 |
| “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: | “But, without clinging to what is impermanent, suffering, and subject to change, could such a view arise: | 「然，於無常、苦、變易法，若不取著，能生如是見否： |
| ‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā esikaṭṭhāyiṭṭhitā’”ti? | ‘The winds do not blow, the rivers do not flow, pregnant women do not give birth, the sun and moon do not rise or set; they are stable as a pillar’?” | 『風不吹，河不流，孕婦不產，日月不出不沒；彼等如柱般穩定』？」 |
| “No hetaṁ, bhante”. | “No, venerable sir.” | 「不也，尊者。」 |
| “Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti, dukkhasamudayepissa kaṅkhā pahīnā hoti, dukkhanirodhepissa kaṅkhā pahīnā hoti, dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti— | “When, bhikkhus, a noble-one's-disciple has abandoned doubt in these instances, and has abandoned doubt in suffering, has abandoned doubt in the origin of suffering, has abandoned doubt in the cessation of suffering, and has abandoned doubt in the path leading to the cessation of suffering— | 「諸比丘，當一聖弟子於此等事例中已捨疑，於苦已捨疑，於苦集已捨疑，於苦滅已捨疑，於趣向苦滅之道已捨疑— |
| ayaṁ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti. | this noble-one's-disciple, bhikkhus, is called a stream-enterer, no longer subject to perdition, bound for enlightenment.” | 諸比丘，此聖弟子，名為入流者，不再墮惡趣，趣向正覺。」 |
24.2 - SN 24.2 Etaṁmama: This is Mine
| --- SN24.2 - Etaṁmamasutta --- | --- SN24.2 - This is Mine --- | --- SN24.2 - This is Mine --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: | “Bhikkhus, when what exists, by clinging to what, by adhering to what, does such a view as this arise: | 「諸比丘，當何者存在，由取著何者，由執持何者，如是見生起： |
| ‘etaṁ mama, esohamasmi, eso me attā’”ti? | ‘This is mine, this I am, this is my self’?” | 『此是我所，此是我，此是我之我』？」 |
| “Bhagavaṁmūlakā no, bhante, dhammā …pe… | “Venerable sir, our teachings are rooted in the Blessed One … and so on … | 「尊者，我等之教法以世尊為根…等等… |
| “rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati: | “When form exists, bhikkhus, by clinging to form, by adhering to form, such a view as this arises: | 「諸比丘，當色存在，由取著色，由執持色，如是見生起： |
| ‘etaṁ mama, esohamasmi, eso me attā’ti. | ‘This is mine, this I am, this is my self.’ | 『此是我所，此是我，此是我之我。』 |
| Vedanāya sati …pe… | When feeling exists … and so on … | 當受存在…等等… |
| saññāya sati … | when perception exists … | 當想存在… |
| saṅkhāresu sati … | when volitional formations exist … | 當行存在… |
| viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa evaṁ diṭṭhi uppajjati: | when consciousness exists, by clinging to consciousness, by adhering to consciousness, such a view as this arises: | 當識存在，由取著識，由執持識，如是見生起： |
| ‘etaṁ mama, esohamasmi, eso me attā’ti. | ‘This is mine, this I am, this is my self.’ | 『此是我所，此是我，此是我之我。』 |
| Taṁ kiṁ maññatha, bhikkhave, | What do you think, bhikkhus, | 汝意云何，諸比丘， |
| rūpaṁ niccaṁ vā aniccaṁ vā”ti? | is form permanent or impermanent?” | 色為常或無常？」 |
| “Aniccaṁ, bhante” …pe… | “Impermanent, venerable sir.” … and so on … | 「無常，尊者。」…等等… |
| “vedanā … | “feeling … | 「受… |
| saññā … | perception … | 想… |
| saṅkhārā … | volitional formations … | 行… |
| viññāṇaṁ niccaṁ vā aniccaṁ vā”ti? | is consciousness permanent or impermanent?” | 識為常或無常？」 |
| “Aniccaṁ, bhante” …pe… | “Impermanent, venerable sir.” … and so on … | 「無常，尊者。」…等等… |
| api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: | without clinging to that, could such a view arise: | 若不取著彼，能生如是見否： |
| ‘etaṁ mama, esohamasmi, eso me attā’”ti? | ‘This is mine, this I am, this is my self’?” | 『此是我所，此是我，此是我之我』？」 |
| “No hetaṁ, bhante”. | “No, venerable sir.” | 「不也，尊者。」 |
| “Yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā tampi niccaṁ vā aniccaṁ vā”ti? | “And that which is seen, heard, sensed, cognized, attained, sought, pondered by the mind—is that too permanent or impermanent?” | 「凡所見、聞、覺、知、得、求、意所思—彼亦常或無常？」 |
| “Aniccaṁ, bhante”. | “Impermanent, venerable sir.” | 「無常，尊者。」 |
| “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? | “But what is impermanent, is it suffering or happiness?” | 「然無常者，是苦是樂？」 |
| “Dukkhaṁ, bhante”. | “Suffering, venerable sir.” | 「苦，尊者。」 |
| “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: | “But, without clinging to what is impermanent, suffering, and subject to change, could such a view arise: | 「然，於無常、苦、變易法，若不取著，能生如是見否： |
| ‘etaṁ mama, esohamasmi, eso me attā’”ti? | ‘This is mine, this I am, this is my self’?” | 『此是我所，此是我，此是我之我』？」 |
| “No hetaṁ, bhante”. | “No, venerable sir.” | 「不也，尊者。」 |
| “Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti …pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti— | “When, bhikkhus, a noble-one's-disciple has abandoned doubt in these instances, and has abandoned doubt in suffering … and so on … and has abandoned doubt in the path leading to the cessation of suffering— | 「諸比丘，當一聖弟子於此等事例中已捨疑，於苦已捨疑…等等…於趣向苦滅之道已捨疑— |
| ayaṁ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti. | this noble-one's-disciple, bhikkhus, is called a stream-enterer, no longer subject to perdition, bound for enlightenment.” | 諸比丘，此聖弟子，名為入流者，不再墮惡趣，趣向正覺。」 |
| Dutiyaṁ. | Second. | 第二。 |
24.3 - SN 24.3 Soattā: That is the Self
| --- SN24.3 - Soattāsutta --- | --- SN24.3 - That is the Self --- | --- SN24.3 - That is the Self --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: | “Bhikkhus, when what exists, by clinging to what, by adhering to what, does such a view as this arise: | 「諸比丘，當何者存在，由取著何者，由執持何者，如是見生起： |
| ‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’”ti? | ‘That which is the self is the world; after death I shall be permanent, stable, eternal, not subject to change’?” | 『彼即是我，即是世界；我死後將常、穩定、永恆、不變』？」 |
| “Bhagavaṁmūlakā no, bhante, dhammā …pe…. | “Venerable sir, our teachings are rooted in the Blessed One … and so on …. | 「尊者，我等之教法以世尊為根…等等…。 |
| “Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati: | “When form exists, bhikkhus, by clinging to form, by adhering to form, such a view as this arises: | 「諸比丘，當色存在，由取著色，由執持色，如是見生起： |
| ‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti. | ‘That which is the self is the world; after death I shall be permanent, stable, eternal, not subject to change.’ | 『彼即是我，即是世界；我死後將常、穩定、永恆、不變。』 |
| Vedanāya sati …pe… | When feeling exists … and so on … | 當受存在…等等… |
| saññāya sati … | when perception exists … | 當想存在… |
| saṅkhāresu sati … | when volitional formations exist … | 當行存在… |
| viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa evaṁ diṭṭhi uppajjati: | when consciousness exists, by clinging to consciousness, by adhering to consciousness, such a view as this arises: | 當識存在，由取著識，由執持識，如是見生起： |
| ‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti. | ‘That which is the self is the world; after death I shall be permanent, stable, eternal, not subject to change.’ | 『彼即是我，即是世界；我死後將常、穩定、永恆、不變。』 |
| Taṁ kiṁ maññatha, bhikkhave, | What do you think, bhikkhus, | 汝意云何，諸比丘， |
| rūpaṁ niccaṁ vā aniccaṁ vā”ti? | is form permanent or impermanent?” | 色為常或無常？」 |
| “Aniccaṁ, bhante” …pe… | “Impermanent, venerable sir.” … and so on … | 「無常，尊者。」…等等… |
| api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: | without clinging to that, could such a view arise: | 若不取著彼，能生如是見否： |
| ‘so attā …pe… | ‘That which is the self … and so on … | 『彼即是我…等等… |
| avipariṇāmadhammo’”ti? | not subject to change’?” | 不變』？」 |
| “No hetaṁ, bhante”. | “No, venerable sir.” | 「不也，尊者。」 |
| “Vedanā … | “Feeling … | 「受… |
| saññā … | perception … | 想… |
| saṅkhārā … | volitional formations … | 行… |
| viññāṇaṁ niccaṁ vā aniccaṁ vā”ti? | is consciousness permanent or impermanent?” | 識為常或無常？」 |
| “Aniccaṁ bhante …pe… | “Impermanent, venerable sir.” … and so on … | 「無常，尊者。」…等等… |
| api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: | without clinging to that, could such a view arise: | 若不取著彼，能生如是見否： |
| ‘so attā …pe… | ‘That which is the self … and so on … | 『彼即是我…等等… |
| avipariṇāmadhammo’”ti? | not subject to change’?” | 不變』？」 |
| “No hetaṁ, bhante”. | “No, venerable sir.” | 「不也，尊者。」 |
| “Yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā tampi niccaṁ vā aniccaṁ vā”ti? | “And that which is seen, heard, sensed, cognized, attained, sought, pondered by the mind—is that too permanent or impermanent?” | 「凡所見、聞、覺、知、得、求、意所思—彼亦常或無常？」 |
| “Aniccaṁ, bhante …pe… | “Impermanent, venerable sir.” … and so on … | 「無常，尊者。」…等等… |
| api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: | without clinging to that, could such a view arise: | 若不取著彼，能生如是見否： |
| ‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’”ti? | ‘That which is the self is the world; after death I shall be permanent, stable, eternal, not subject to change’?” | 『彼即是我，即是世界；我死後將常、穩定、永恆、不變』？」 |
| “No hetaṁ, bhante”. | “No, venerable sir.” | 「不也，尊者。」 |
| “Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti …pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti— | “When, bhikkhus, a noble-one's-disciple has abandoned doubt in these instances, and has abandoned doubt in suffering … and so on … and has abandoned doubt in the path leading to the cessation of suffering— | 「諸比丘，當一聖弟子於此等事例中已捨疑，於苦已捨疑…等等…於趣向苦滅之道已捨疑— |
| ayaṁ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti. | this noble-one's-disciple, bhikkhus, is called a stream-enterer, no longer subject to perdition, bound for enlightenment.” | 諸比丘，此聖弟子，名為入流者，不再墮惡趣，趣向正覺。」 |
| Tatiyaṁ. | Third. | 第三。 |
24.4 - SN 24.4 Nocamesiyā: I Might Not Be
| --- SN24.4 - Nocamesiyāsutta --- | --- SN24.4 - I Might Not Be --- | --- SN24.4 - I Might Not Be --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: | “Bhikkhus, when what exists, by clinging to what, by adhering to what, does such a view as this arise: | 「諸比丘，當何者存在，由取著何者，由執持何者，如是見生起： |
| ‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’”ti? | ‘I might not be, and it might not be for me. I will not be, and it will not be for me’?” | 『我或不有，我所亦或不有。我將不有，我所亦將不有』？」 |
| “Bhagavaṁmūlakā no, bhante, dhammā …pe…. | “Venerable sir, our teachings are rooted in the Blessed One … and so on …. | 「尊者，我等之教法以世尊為根…等等…。 |
| “Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati: | “When form exists, bhikkhus, by clinging to form, by adhering to form, such a view as this arises: | 「諸比丘，當色存在，由取著色，由執持色，如是見生起： |
| ‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’ti. | ‘I might not be, and it might not be for me. I will not be, and it will not be for me.’ | 『我或不有，我所亦或不有。我將不有，我所亦將不有。』 |
| Vedanāya sati … | When feeling exists … | 當受存在… |
| saññāya sati … | when perception exists … | 當想存在… |
| saṅkhāresu sati … | when volitional formations exist … | 當行存在… |
| viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa evaṁ diṭṭhi uppajjati: | when consciousness exists, by clinging to consciousness, by adhering to consciousness, such a view as this arises: | 當識存在，由取著識，由執持識，如是見生起： |
| ‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’ti. | ‘I might not be, and it might not be for me. I will not be, and it will not be for me.’ | 『我或不有，我所亦或不有。我將不有，我所亦將不有。』 |
| Taṁ kiṁ maññatha, bhikkhave, | What do you think, bhikkhus, | 汝意云何，諸比丘， |
| rūpaṁ niccaṁ vā aniccaṁ vā”ti? | is form permanent or impermanent?” | 色為常或無常？」 |
| “Aniccaṁ, bhante” …pe… | “Impermanent, venerable sir.” … and so on … | 「無常，尊者。」…等等… |
| api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: | without clinging to that, could such a view arise: | 若不取著彼，能生如是見否： |
| ‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’”ti? | ‘I might not be, and it might not be for me. I will not be, and it will not be for me’?” | 『我或不有，我所亦或不有。我將不有，我所亦將不有』？」 |
| “No hetaṁ, bhante”. | “No, venerable sir.” | 「不也，尊者。」 |
| “Vedanā … | “Feeling … | 「受… |
| saññā … | perception … | 想… |
| saṅkhārā … | volitional formations … | 行… |
| viññāṇaṁ niccaṁ vā aniccaṁ vā”ti? | is consciousness permanent or impermanent?” | 識為常或無常？」 |
| “Aniccaṁ, bhante …pe… | “Impermanent, venerable sir.” … and so on … | 「無常，尊者。」…等等… |
| api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: | without clinging to that, could such a view arise: | 若不取著彼，能生如是見否： |
| ‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’”ti? | ‘I might not be, and it might not be for me. I will not be, and it will not be for me’?” | 『我或不有，我所亦或不有。我將不有，我所亦將不有』？」 |
| “No hetaṁ, bhante”. | “No, venerable sir.” | 「不也，尊者。」 |
| “Yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā tampi niccaṁ vā aniccaṁ vā”ti? | “And that which is seen, heard, sensed, cognized, attained, sought, pondered by the mind—is that too permanent or impermanent?” | 「凡所見、聞、覺、知、得、求、意所思—彼亦常或無常？」 |
| “Aniccaṁ, bhante …pe… | “Impermanent, venerable sir.” … and so on … | 「無常，尊者。」…等等… |
| api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: | without clinging to that, could such a view arise: | 若不取著彼，能生如是見否： |
| ‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’”ti? | ‘I might not be, and it might not be for me. I will not be, and it will not be for me’?” | 『我或不有，我所亦或不有。我將不有，我所亦將不有』？」 |
| “No hetaṁ, bhante”. | “No, venerable sir.” | 「不也，尊者。」 |
| “Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti …pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti— | “When, bhikkhus, a noble-one's-disciple has abandoned doubt in these instances, and has abandoned doubt in suffering … and so on … and has abandoned doubt in the path leading to the cessation of suffering— | 「諸比丘，當一聖弟子於此等事例中已捨疑，於苦已捨疑…等等…於趣向苦滅之道已捨疑— |
| ayaṁ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti. | this noble-one's-disciple, bhikkhus, is called a stream-enterer, no longer subject to perdition, bound for enlightenment.” | 諸比丘，此聖弟子，名為入流者，不再墮惡趣，趣向正覺。」 |
| Catutthaṁ. | Fourth. | 第四。 |
24.5 - SN 24.5 Natthidinna: There is Nothing Given
| --- SN24.5 - Natthidinnasutta --- | --- SN24.5 - There is Nothing Given --- | --- SN24.5 - There is Nothing Given --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Kismiṁ nu kho, bhikkhave, sati kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: | “Bhikkhus, when what exists, by clinging to what, by adhering to what, does such a view as this arise: | 「諸比丘，當何者存在，由取著何者，由執持何者，如是見生起： |
| ‘natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko; natthi ayaṁ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā; natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedenti. | ‘There is nothing given, nothing offered, nothing sacrificed; no fruit or result of good and bad actions; there is no this world, no other world; no mother, no father; no beings who are reborn spontaneously; there are no ascetics and brahmins in the world who have gone rightly, practiced rightly, and who, having realized this world and the other world for themselves by direct knowledge, make them known. | 『無施與，無供養，無犧牲；無善惡業之果報；無此世，無他世；無母，無父；無化生之眾生；世間無沙門、婆羅門，正行、正向，於此世他世自證知，使人知。 |
| Cātumahābhūtiko ayaṁ puriso yadā kālaṁ karoti pathavī pathavīkāyaṁ anupeti anupagacchati, āpo āpokāyaṁ anupeti anupagacchati, tejo tejokāyaṁ anupeti anupagacchati, vāyo vāyokāyaṁ anupeti anupagacchati. | This person is composed of the four great elements. When one dies, the earth element reverts to and merges with the earth-body, the water element reverts to and merges with the water-body, the fire element reverts to and merges with the fire-body, the air element reverts to and merges with the air-body. | 此人由四大種所成。人死時，地大歸於地身，水大歸於水身，火大歸於火身，風大歸於風身。 |
| Ākāsaṁ indriyāni saṅkamanti. | The faculties pass into space. | 諸根入於虛空。 |
| Āsandipañcamā purisā mataṁ ādāya gacchanti. | Four men with the bier as the fifth carry the corpse away. | 四人以棺為第五，抬屍而去。 |
| Yāva āḷāhanā padāni paññāyanti. | Their footprints are seen as far as the charnel ground. | 其足跡見至塚間。 |
| Kāpotakāni aṭṭhīni bhavanti. | The bones become pigeon-colored. | 骨變鴿色。 |
| Bhassantā āhutiyo. | Offerings end in ashes. | 供養終成灰燼。 |
| Dattupaññattaṁ yadidaṁ dānaṁ. | Giving is a doctrine of fools. | 布施是愚人之教。 |
| Tesaṁ tucchaṁ musā vilāpo ye keci atthikavādaṁ vadanti. | Those who speak of an afterlife—their talk is empty, false, and idle. | 言有來生者—其言空、假、閒。 |
| Bāle ca paṇḍite ca kāyassa bhedā ucchijjanti vinassanti na honti paraṁ maraṇā’”ti? | With the breakup of the body, both the foolish and the wise are annihilated, they perish, they do not exist after death’?” | 身壞，愚者智者皆斷滅，皆消亡，死後不復存在』？」 |
| “Bhagavaṁmūlakā no, bhante, dhammā …pe… | “Venerable sir, our teachings are rooted in the Blessed One … and so on … | 「尊者，我等之教法以世尊為根…等等… |
| “Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati: | “When form exists, bhikkhus, by clinging to form, by adhering to form, such a view as this arises: | 「諸比丘，當色存在，由取著色，由執持色，如是見生起： |
| ‘natthi dinnaṁ, natthi yiṭṭhaṁ …pe… | ‘There is nothing given, nothing offered … and so on … | 『無施與，無供養…等等… |
| kāyassa bhedā ucchijjanti vinassanti na honti paraṁ maraṇā’ti. | with the breakup of the body, they are annihilated, they perish, they do not exist after death.’ | 身壞，彼等斷滅，消亡，死後不復存在。』 |
| Vedanāya sati …pe… | When feeling exists … and so on … | 當受存在…等等… |
| saññāya sati … | when perception exists … | 當想存在… |
| saṅkhāresu sati … | when volitional formations exist … | 當行存在… |
| viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa evaṁ diṭṭhi uppajjati: | when consciousness exists, by clinging to consciousness, by adhering to consciousness, such a view as this arises: | 當識存在，由取著識，由執持識，如是見生起： |
| ‘natthi dinnaṁ, natthi yiṭṭhaṁ …pe… | ‘There is nothing given, nothing offered … and so on … | 『無施與，無供養…等等… |
| kāyassa bhedā ucchijjanti vinassanti na honti paraṁ maraṇā’ti. | with the breakup of the body, they are annihilated, they perish, they do not exist after death.’ | 身壞，彼等斷滅，消亡，死後不復存在。』 |
| Taṁ kiṁ maññatha, bhikkhave, | What do you think, bhikkhus, | 汝意云何，諸比丘， |
| rūpaṁ niccaṁ vā aniccaṁ vā”ti? | is form permanent or impermanent?” | 色為常或無常？」 |
| “Aniccaṁ, bhante …pe… | “Impermanent, venerable sir.” … and so on … | 「無常，尊者。」…等等… |
| api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: | without clinging to that, could such a view arise: | 若不取著彼，能生如是見否： |
| ‘natthi dinnaṁ, natthi yiṭṭhaṁ …pe… | ‘There is nothing given, nothing offered … and so on … | 『無施與，無供養…等等… |
| kāyassa bhedā ucchijjanti vinassanti na honti paraṁ maraṇā’”ti? | with the breakup of the body, they are annihilated, they perish, they do not exist after death’?” | 身壞，彼等斷滅，消亡，死後不復存在』？」 |
| “No hetaṁ, bhante”. | “No, venerable sir.” | 「不也，尊者。」 |
| “Vedanā … | “Feeling … | 「受… |
| saññā … | perception … | 想… |
| saṅkhārā … | volitional formations … | 行… |
| viññāṇaṁ niccaṁ vā aniccaṁ vā”ti? | is consciousness permanent or impermanent?” | 識為常或無常？」 |
| “Aniccaṁ, bhante …pe… | “Impermanent, venerable sir.” … and so on … | 「無常，尊者。」…等等… |
| api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: | without clinging to that, could such a view arise: | 若不取著彼，能生如是見否： |
| ‘natthi dinnaṁ, natthi yiṭṭhaṁ …pe… | ‘There is nothing given, nothing offered … and so on … | 『無施與，無供養…等等… |
| kāyassa bhedā ucchijjanti vinassanti na honti paraṁ maraṇā’”ti? | with the breakup of the body, they are annihilated, they perish, they do not exist after death’?” | 身壞，彼等斷滅，消亡，死後不復存在』？」 |
| “No hetaṁ, bhante”. | “No, venerable sir.” | 「不也，尊者。」 |
| “Yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā tampi niccaṁ vā aniccaṁ vā”ti? | “And that which is seen, heard, sensed, cognized, attained, sought, pondered by the mind—is that too permanent or impermanent?” | 「凡所見、聞、覺、知、得、求、意所思—彼亦常或無常？」 |
| “Aniccaṁ, bhante …pe… | “Impermanent, venerable sir.” … and so on … | 「無常，尊者。」…等等… |
| api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: | without clinging to that, could such a view arise: | 若不取著彼，能生如是見否： |
| ‘natthi dinnaṁ, natthi yiṭṭhaṁ …pe… | ‘There is nothing given, nothing offered … and so on … | 『無施與，無供養…等等… |
| ye keci atthikavādaṁ vadanti; | Those who speak of an afterlife; | 言有來生者； |
| bāle ca paṇḍite ca kāyassa bhedā ucchijjanti vinassanti na honti paraṁ maraṇā’”ti? | with the breakup of the body, both the foolish and the wise are annihilated, they perish, they do not exist after death’?” | 身壞，愚者智者皆斷滅，消亡，死後不復存在』？」 |
| “No hetaṁ, bhante”. | “No, venerable sir.” | 「不也，尊者。」 |
| “Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti …pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti— | “When, bhikkhus, a noble-one's-disciple has abandoned doubt in these instances, and has abandoned doubt in suffering … and so on … and has abandoned doubt in the path leading to the cessation of suffering— | 「諸比丘，當一聖弟子於此等事例中已捨疑，於苦已捨疑…等等…於趣向苦滅之道已捨疑— |
| ayaṁ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti. | this noble-one's-disciple, bhikkhus, is called a stream-enterer, no longer subject to perdition, bound for enlightenment.” | 諸比丘，此聖弟子，名為入流者，不再墮惡趣，趣向正覺。」 |
24.6 - SN 24.6 Karoto: The Agent
| --- SN24.6 - Karotosutta --- | --- SN24.6 - The Agent --- | --- SN24.6 - The Agent --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: | “Bhikkhus, when what exists, by clinging to what, by adhering to what, does such a view as this arise: | 「諸比丘，當何者存在，由取著何者，由執持何者，如是見生起： |
| ‘karoto kārayato chindato chedāpayato pacato pācāpayato socato socāpayato kilamato kilamāpayato phandato phandāpayato pāṇamatipātayato adinnaṁ ādiyato sandhiṁ chindato nillopaṁ harato ekāgārikaṁ karoto paripanthe tiṭṭhato paradāraṁ gacchato musā bhaṇato karoto na karīyati pāpaṁ. | ‘For one who acts or causes another to act, who cuts or causes another to cut, who cooks or causes another to cook, who grieves or causes another to grieve, who becomes weary or causes another to become weary, who trembles or causes another to tremble, who takes life, who takes what is not given, who breaks into a house, who plunders, who commits banditry, who lies in ambush, who commits adultery, who speaks falsehood—for one who acts, no evil is done. | 『為行者或使他行者，為切者或使他切者，為烹者或使他烹者，為悲者或使他悲者，為疲者或使他疲者，為顫者或使他顫者，為取命者，為取不與者，為破屋者，為掠奪者，為行盜者，為伏擊者，為行淫者，為說謊者—為行者，無惡可作。 |
| Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekamaṁsakhalaṁ ekamaṁsapuñjaṁ kareyya, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo. | Even if one were to make of the living beings on this earth a single heap of flesh, a single mound of flesh, with a razor-rimmed wheel, there is no evil from that source, no coming of evil. | 縱使人以利刃輪，將此大地眾生作成一肉堆，一肉丘，亦無惡自彼源生，無惡之來。 |
| Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya; hananto ghātento chindanto chedāpento pacanto pācento, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo. | Even if one were to go along the south bank of the Ganges, striking and slaying, cutting and causing others to cut, cooking and causing others to cook, there is no evil from that source, no coming of evil. | 縱使人沿恆河南岸而行，打殺，切砍，烹煮，使他行之，亦無惡自彼源生，無惡之來。 |
| Uttarañcepi gaṅgāya tīraṁ gaccheyya; dadanto dāpento yajanto yajāpento, natthi tatonidānaṁ puññaṁ, natthi puññassa āgamo. | Even if one were to go along the north bank of the Ganges, giving and causing others to give, making offerings and causing others to make offerings, there is no merit from that source, no coming of merit. | 縱使人沿恆河北岸而行，施與，使他施與，供養，使他供養，亦無功德自彼源生，無功德之來。 |
| Dānena damena saṁyamena saccavajjena natthi puññaṁ natthi puññassa āgamo’”ti. | Through giving, through taming, through self-control, through speaking truth, there is no merit, no coming of merit’?” | 由施與，由調伏，由自制，由說實語，無功德，無功德之來』？」 |
| “Bhagavaṁmūlakā no, bhante, dhammā …pe… | “Venerable sir, our teachings are rooted in the Blessed One … and so on … | 「尊者，我等之教法以世尊為根…等等… |
| “Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati: | “When form exists, bhikkhus, by clinging to form, by adhering to form, such a view as this arises: | 「諸比丘，當色存在，由取著色，由執持色，如是見生起： |
| ‘karoto kārayato …pe… | ‘For one who acts or causes another to act … and so on … | 『為行者或使他行者…等等… |
| natthi puññaṁ natthi puññassa āgamo’ti. | there is no merit, no coming of merit.’ | 無功德，無功德之來。』 |
| Vedanāya sati …pe… | When feeling exists … and so on … | 當受存在…等等… |
| saññāya sati … | when perception exists … | 當想存在… |
| saṅkhāresu sati … | when volitional formations exist … | 當行存在… |
| viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa evaṁ diṭṭhi uppajjati: | when consciousness exists, by clinging to consciousness, by adhering to consciousness, such a view as this arises: | 當識存在，由取著識，由執持識，如是見生起： |
| ‘karoto kārayato …pe… | ‘For one who acts or causes another to act … and so on … | 『為行者或使他行者…等等… |
| natthi puññaṁ natthi puññassa āgamo’ti. | there is no merit, no coming of merit.’ | 無功德，無功德之來。』 |
| Taṁ kiṁ maññatha, bhikkhave, | What do you think, bhikkhus, | 汝意云何，諸比丘， |
| rūpaṁ niccaṁ vā aniccaṁ vā”ti? | is form permanent or impermanent?” | 色為常或無常？」 |
| “Aniccaṁ, bhante” …pe… | “Impermanent, venerable sir.” … and so on … | 「無常，尊者。」…等等… |
| api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: | without clinging to that, could such a view arise: | 若不取著彼，能生如是見否： |
| ‘karoto …pe… | ‘For one who acts … and so on … | 『為行者…等等… |
| natthi puññaṁ natthi puññassa āgamo”ti? | there is no merit, no coming of merit”’? | 無功德，無功德之來』」？ |
| “No hetaṁ, bhante”. | “No, venerable sir.” | 「不也，尊者。」 |
| “Vedanā … | “Feeling … | 「受… |
| saññā … | perception … | 想… |
| saṅkhārā … | volitional formations … | 行… |
| viññāṇaṁ niccaṁ vā aniccaṁ vā”ti? | is consciousness permanent or impermanent?” | 識為常或無常？」 |
| “Aniccaṁ, bhante …pe… | “Impermanent, venerable sir.” … and so on … | 「無常，尊者。」…等等… |
| api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: | without clinging to that, could such a view arise: | 若不取著彼，能生如是見否： |
| ‘karoto kārayato …pe… | ‘For one who acts or causes another to act … and so on … | 『為行者或使他行者…等等… |
| natthi puññaṁ natthi puññassa āgamo’”ti? | there is no merit, no coming of merit’?” | 無功德，無功德之來』？」 |
| “No hetaṁ, bhante”. | “No, venerable sir.” | 「不也，尊者。」 |
| “Yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā tampi niccaṁ vā aniccaṁ vā”ti? | “And that which is seen, heard, sensed, cognized, attained, sought, pondered by the mind—is that too permanent or impermanent?” | 「凡所見、聞、覺、知、得、求、意所思—彼亦常或無常？」 |
| “Aniccaṁ, bhante …pe… | “Impermanent, venerable sir.” … and so on … | 「無常，尊者。」…等等… |
| api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: | without clinging to that, could such a view arise: | 若不取著彼，能生如是見否： |
| ‘karoto kārayato …pe… | ‘For one who acts or causes another to act … and so on … | 『為行者或使他行者…等等… |
| natthi puññaṁ natthi puññassa āgamo’”ti? | there is no merit, no coming of merit’?” | 無功德，無功德之來』？」 |
| “No hetaṁ, bhante”. | “No, venerable sir.” | 「不也，尊者。」 |
| “Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti …pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti— | “When, bhikkhus, a noble-one's-disciple has abandoned doubt in these instances, and has abandoned doubt in suffering … and so on … and has abandoned doubt in the path leading to the cessation of suffering— | 「諸比丘，當一聖弟子於此等事例中已捨疑，於苦已捨疑…等等…於趣向苦滅之道已捨疑— |
| ayaṁ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti. | this noble-one's-disciple, bhikkhus, is called a stream-enterer, no longer subject to perdition, bound for enlightenment.” | 諸比丘，此聖弟子，名為入流者，不再墮惡趣，趣向正覺。」 |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
24.7 - SN 24.7 Hetu: Cause
| --- SN24.7 - Hetusutta --- | --- SN24.7 - Cause --- | --- SN24.7 - Cause --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: | “Bhikkhus, when what exists, by clinging to what, by adhering to what, does such a view as this arise: | 「諸比丘，當何者存在，由取著何者，由執持何者，如是見生起： |
| ‘natthi hetu, natthi paccayo sattānaṁ saṅkilesāya. | ‘There is no cause, no condition for the defilement of beings. | 『眾生之染污無因、無緣。 |
| Ahetū appaccayā sattā saṅkilissanti. | Without cause, without condition, beings are defiled. | 無因、無緣，眾生染污。 |
| Natthi hetu, natthi paccayo sattānaṁ visuddhiyā. | There is no cause, no condition for the purification of beings. | 眾生之清淨無因、無緣。 |
| Ahetū appaccayā sattā visujjhanti. | Without cause, without condition, beings are purified. | 無因、無緣，眾生清淨。 |
| Natthi balaṁ natthi vīriyaṁ natthi purisathāmo natthi purisaparakkamo. | There is no strength, no energy, no manly stamina, no manly exertion. | 無力、無精進、無丈夫之耐力、無丈夫之努力。 |
| Sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṁ paṭisaṁvedentī’”ti? | All beings, all living things, all creatures, all souls are without mastery, without strength, without energy, shaped by destiny, circumstance, and nature, they experience pleasure and pain in the six classes of birth’?” | 一切眾生、一切有情、一切生物、一切靈魂皆無主宰、無力、無精進，為命運、環境、本性所塑造，於六種生中經驗樂與苦』？」 |
| “Bhagavaṁmūlakā no, bhante, dhammā …pe… | “Venerable sir, our teachings are rooted in the Blessed One … and so on … | 「尊者，我等之教法以世尊為根…等等… |
| “Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati: | “When form exists, bhikkhus, by clinging to form, by adhering to form, such a view as this arises: | 「諸比丘，當色存在，由取著色，由執持色，如是見生起： |
| ‘natthi hetu, natthi paccayo …pe… | ‘There is no cause, no condition … and so on … | 『無因、無緣…等等… |
| sukhadukkhaṁ paṭisaṁvedentī’ti. | they experience pleasure and pain.’ | 彼等經驗樂與苦。』 |
| Vedanāya sati …pe… | When feeling exists … and so on … | 當受存在…等等… |
| saññāya sati … | when perception exists … | 當想存在… |
| saṅkhāresu sati … | when volitional formations exist … | 當行存在… |
| viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa evaṁ diṭṭhi uppajjati: | when consciousness exists, by clinging to consciousness, by adhering to consciousness, such a view as this arises: | 當識存在，由取著識，由執持識，如是見生起： |
| ‘natthi hetu, natthi paccayo …pe… | ‘There is no cause, no condition … and so on … | 『無因、無緣…等等… |
| sukhadukkhaṁ paṭisaṁvedentī’ti. | they experience pleasure and pain.’ | 彼等經驗樂與苦。』 |
| Taṁ kiṁ maññatha, bhikkhave, | What do you think, bhikkhus, | 汝意云何，諸比丘， |
| rūpaṁ niccaṁ vā aniccaṁ vā”ti? | is form permanent or impermanent?” | 色為常或無常？」 |
| “Aniccaṁ, bhante …pe… | “Impermanent, venerable sir.” … and so on … | 「無常，尊者。」…等等… |
| vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: | subject to change, without clinging to that, could such a view arise: | 變易法，若不取著彼，能生如是見否： |
| ‘natthi hetu, natthi paccayo …pe… | ‘There is no cause, no condition … and so on … | 『無因、無緣…等等… |
| sukhadukkhaṁ paṭisaṁvedentī’”ti? | they experience pleasure and pain’?” | 彼等經驗樂與苦』？」 |
| “No hetaṁ, bhante”. | “No, venerable sir.” | 「不也，尊者。」 |
| “Vedanā … | “Feeling … | 「受… |
| saññā … | perception … | 想… |
| saṅkhārā … | volitional formations … | 行… |
| viññāṇaṁ niccaṁ vā aniccaṁ vā”ti? | is consciousness permanent or impermanent?” | 識為常或無常？」 |
| “Aniccaṁ, bhante …pe… | “Impermanent, venerable sir.” … and so on … | 「無常，尊者。」…等等… |
| api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: | without clinging to that, could such a view arise: | 若不取著彼，能生如是見否： |
| ‘natthi hetu, natthi paccayo …pe… | ‘There is no cause, no condition … and so on … | 『無因、無緣…等等… |
| sukhadukkhaṁ paṭisaṁvedentī’”ti? | they experience pleasure and pain’?” | 彼等經驗樂與苦』？」 |
| “No hetaṁ, bhante”. | “No, venerable sir.” | 「不也，尊者。」 |
| “Yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā tampi niccaṁ vā aniccaṁ vā”ti? | “And that which is seen, heard, sensed, cognized, attained, sought, pondered by the mind—is that too permanent or impermanent?” | 「凡所見、聞、覺、知、得、求、意所思—彼亦常或無常？」 |
| “Aniccaṁ, bhante …pe… | “Impermanent, venerable sir.” … and so on … | 「無常，尊者。」…等等… |
| api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: | without clinging to that, could such a view arise: | 若不取著彼，能生如是見否： |
| ‘natthi hetu natthi paccayo …pe… | ‘There is no cause, no condition … and so on … | 『無因、無緣…等等… |
| sukhadukkhaṁ paṭisaṁvedentī’”ti? | they experience pleasure and pain’?” | 彼等經驗樂與苦』？」 |
| “No hetaṁ, bhante”. | “No, venerable sir.” | 「不也，尊者。」 |
| “Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti …pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti— | “When, bhikkhus, a noble-one's-disciple has abandoned doubt in these instances, and has abandoned doubt in suffering … and so on … and has abandoned doubt in the path leading to the cessation of suffering— | 「諸比丘，當一聖弟子於此等事例中已捨疑，於苦已捨疑…等等…於趣向苦滅之道已捨疑— |
| ayaṁ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti. | this noble-one's-disciple, bhikkhus, is called a stream-enterer, no longer subject to perdition, bound for enlightenment.” | 諸比丘，此聖弟子，名為入流者，不再墮惡趣，趣向正覺。」 |
24.8 - SN 24.8 Mahādiṭṭhi: The Great View
| --- SN24.8 - Mahādiṭṭhisutta --- | --- SN24.8 - The Great View --- | --- SN24.8 - The Great View --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: | “Bhikkhus, when what exists, by clinging to what, by adhering to what, does such a view as this arise: | 「諸比丘，當何者存在，由取著何者，由執持何者，如是見生起： |
| ‘sattime kāyā akaṭā, akaṭavidhā, animmitā, animmātā, vañjhā, kūṭaṭṭhā, esikaṭṭhāyiṭṭhitā; | ‘There are these seven bodies—unmade, uncreated, unproduced, without a producer, barren, stable as a mountain peak, stable as a pillar; | 『有此七身—非造、非作、非生、無作者、不孕、穩如山頂、穩如柱石； |
| te na iñjanti, na vipariṇamanti, na aññamaññaṁ byābādhenti; nālaṁ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. | they do not move, do not change, do not harm one another; they are incapable of causing pleasure or pain or both pleasure and pain to one another. | 彼等不動、不變、不互害；不能相互引起樂或苦或樂苦。 |
| Katame satta? | What seven? | 何七？ |
| Pathavīkāyo, āpokāyo, tejokāyo, vāyokāyo, sukhe, dukkhe, jīve sattame. | The earth-body, the water-body, the fire-body, the air-body, pleasure, pain, and the soul as the seventh. | 地身、水身、火身、風身、樂、苦、與第七之靈魂。 |
| Ime satta kāyā akaṭā, akaṭavidhā, animmitā, animmātā, vañjhā, kūṭaṭṭhā esikaṭṭhāyiṭṭhitā; | These seven bodies are unmade, uncreated, unproduced, without a producer, barren, stable as a mountain peak, stable as a pillar; | 此七身非造、非作、非生、無作者、不孕、穩如山頂、穩如柱石； |
| te na iñjanti, na vipariṇamanti, na aññamaññaṁ byābādhenti; nālaṁ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. | they do not move, do not change, do not harm one another; they are incapable of causing pleasure or pain or both pleasure and pain to one another. | 彼等不動、不變、不互害；不能相互引起樂或苦或樂苦。 |
| Yopi tiṇhena satthena sīsaṁ chindati, na sopi kañci jīvitā voropeti; | Even if a man were to cut off another’s head with a sharp sword, he does not deprive anyone of life; | 縱使人以利劍斷他人之頭，亦非奪任何人之命； |
| sattannaṁ tveva kāyānamantarena satthaṁ vivaramanupavisati. | the sword simply passes through the interval between the seven bodies. | 劍僅通過七身之間隙。 |
| Cuddasa kho panimāni yonipamukhasatasahassāni saṭṭhi ca satāni cha ca satāni pañca ca kammuno satāni pañca ca kammāni, tīṇi ca kammāni, kamme ca aḍḍhakamme ca dvaṭṭhipaṭipadā, dvaṭṭhantarakappā, chaḷābhijātiyo, aṭṭha purisabhūmiyo, ekūnapaññāsa ājīvakasate, ekūnapaññāsa paribbājakasate, ekūnapaññāsa nāgavāsasate, vīse indriyasate, tiṁse nirayasate, chattiṁsarajodhātuyo, satta saññīgabbhā, satta asaññīgabbhā, satta nigaṇṭhigabbhā, satta devā, satta mānusā, satta pesācā, satta sarā, satta pavuṭā, satta papātā, satta ca papātasatāni, satta supinā, satta supinasatāni, cullāsīti mahākappino satasahassāni, yāni bāle ca paṇḍite ca sandhāvitvā saṁsaritvā dukkhassantaṁ karissanti. | There are these 1,400,000 principal wombs, and 6,000 and 600, and 500 kinds of kamma, and five kammas, and three kammas, and a kamma and a half-kamma, and 62 paths, and 62 intermediate aeons, and six classes of birth, and eight stages of manhood, and 4,900 livelihoods, and 4,900 wanderers, and 4,900 naga-abodes, and 2,000 faculties, and 3,000 hells, and 36 dust-realms, and seven percipient wombs, and seven non-percipient wombs, and seven knot-like wombs, and seven gods, and seven humans, and seven demons, and seven lakes, and seven precipices and 700 precipices, seven dreams and 700 dreams, and 8,400,000 great aeons, through which the foolish and the wise, having transmigrated and wandered, will make an end of suffering. | 有一百四十萬主胎，與六千六百，與五百種業，與五業，與三業，與一業半業，與六十二道，與六十二中劫，與六種生，與八丈夫位，與四千九百活命，與四千九百遊方者，與四千九百龍住處，與二千根，與三千地獄，與三十六塵界，與七有想胎，與七無想胎，與七結胎，與七神，與七人，與七魔，与七湖，与七崖及七百崖，七夢及七百夢，与八百四十万大劫，愚者智者，經此流轉輪迴，将盡苦。 |
| Tattha natthi imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā aparipakkaṁ vā kammaṁ paripācessāmi; | Therein there is no such thing as: “By this virtue or observance or austerity or holy life I will ripen unripened kamma; | 於此無所謂：「以此戒、行、苦行、梵行，我將使未熟之業成熟； |
| paripakkaṁ vā kammaṁ phussa phussa byantīkarissāmīti hevaṁ natthi doṇamite sukhadukkhe pariyantakate saṁsāre, natthi hāyanavaḍḍhane, natthi ukkaṁsāvakaṁse. | or, having repeatedly experienced ripened kamma, I will exhaust it.” Thus it is not so. Pleasure and pain are measured out as with a bushel, and there is no decrease or increase in saṃsāra, no excelling or falling short. | 或，經反覆經驗已熟之業，我將之耗盡。」如是並非如此。樂與苦如以斗量，輪迴中無增無減，無優無劣。 |
| Seyyathāpi nāma suttaguḷe khitte nibbeṭhiyamānameva paleti; | Just as a ball of thread when thrown, unwinds by unwinding; | 譬如一線球拋出，展轉而解； |
| evameva bāle ca paṇḍite ca nibbeṭhiyamānā sukhadukkhaṁ palentī’”ti? | so the foolish and the wise, by unwinding, will experience pleasure and pain.’” | 如是愚者智者，展轉而經驗樂與苦。』」 |
| “Bhagavaṁmūlakā no, bhante, dhammā …pe… | “Venerable sir, our teachings are rooted in the Blessed One … and so on … | 「尊者，我等之教法以世尊為根…等等… |
| “Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati: | “When form exists, bhikkhus, by clinging to form, by adhering to form, such a view as this arises: | 「諸比丘，當色存在，由取著色，由執持色，如是見生起： |
| ‘sattime kāyā akaṭā, akaṭavidhā …pe… | ‘There are these seven bodies, unmade, uncreated … and so on … | 『有此七身，非造、非作…等等… |
| sukhadukkhaṁ palentī’ti. | they will experience pleasure and pain.’ | 彼等將經驗樂與苦。』 |
| Vedanāya sati …pe… | When feeling exists … and so on … | 當受存在…等等… |
| saññāya sati … | when perception exists … | 當想存在… |
| saṅkhāresu sati … | when volitional formations exist … | 當行存在… |
| viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa evaṁ diṭṭhi uppajjati: | when consciousness exists, by clinging to consciousness, by adhering to consciousness, such a view as this arises: | 當識存在，由取著識，由執持識，如是見生起： |
| ‘sattime kāyā akaṭā, akaṭavidhā …pe… | ‘There are these seven bodies, unmade, uncreated … and so on … | 『有此七身，非造、非作…等等… |
| sukhadukkhaṁ palentī’ti. | they will experience pleasure and pain.’ | 彼等將經驗樂與苦。』 |
| Taṁ kiṁ maññatha, bhikkhave, | What do you think, bhikkhus, | 汝意云何，諸比丘， |
| rūpaṁ niccaṁ vā aniccaṁ vā”ti? | is form permanent or impermanent?” | 色為常或無常？」 |
| “Aniccaṁ, bhante” …pe… | “Impermanent, venerable sir.” … and so on … | 「無常，尊者。」…等等… |
| “yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: | “But what is impermanent, suffering, and subject to change, without clinging to that, could such a view arise: | 「然無常、苦、變易法，若不取著彼，能生如是見否： |
| ‘sattime kāyā akaṭā akaṭavidhā …pe… | ‘There are these seven bodies, unmade, uncreated … and so on … | 『有此七身，非造、非作…等等… |
| sukhadukkhaṁ palentī’”ti? | they will experience pleasure and pain’?” | 彼等將經驗樂與苦』？」 |
| “No hetaṁ, bhante”. | “No, venerable sir.” | 「不也，尊者。」 |
| “Yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā tampi niccaṁ vā aniccaṁ vā”ti? | “And that which is seen, heard, sensed, cognized, attained, sought, pondered by the mind—is that too permanent or impermanent?” | 「凡所見、聞、覺、知、得、求、意所思—彼亦常或無常？」 |
| “Aniccaṁ, bhante …pe… | “Impermanent, venerable sir.” … and so on … | 「無常，尊者。」…等等… |
| api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: | without clinging to that, could such a view arise: | 若不取著彼，能生如是見否： |
| ‘sattime kāyā akaṭā akaṭavidhā …pe… | ‘There are these seven bodies, unmade, uncreated … and so on … | 『有此七身，非造、非作…等等… |
| nibbeṭhiyamānā sukhadukkhaṁ palentī’”ti? | unwinding, they will experience pleasure and pain’?” | 展轉，彼等將經驗樂與苦』？」 |
| “No hetaṁ, bhante”. | “No, venerable sir.” | 「不也，尊者。」 |
| “Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti …pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti— | “When, bhikkhus, a noble-one's-disciple has abandoned doubt in these instances, and has abandoned doubt in suffering … and so on … and has abandoned doubt in the path leading to the cessation of suffering— | 「諸比丘，當一聖弟子於此等事例中已捨疑，於苦已捨疑…等等…於趣向苦滅之道已捨疑— |
| ayaṁ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti. | this noble-one's-disciple, bhikkhus, is called a stream-enterer, no longer subject to perdition, bound for enlightenment.” | 諸比丘，此聖弟子，名為入流者，不再墮惡趣，趣向正覺。」 |
24.9 - SN 24.9 Sassatadiṭṭhi: The View of Eternalism
| --- SN24.9 - Sassatadiṭṭhisutta --- | --- SN24.9 - The View of Eternalism --- | --- SN24.9 - The View of Eternalism --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: | “Bhikkhus, when what exists, by clinging to what, by adhering to what, does such a view as this arise: | 「諸比丘，當何者存在，由取著何者，由執持何者，如是見生起： |
| ‘sassato loko’”ti? | ‘The world is eternal’?” | 『世界是永恆的』？」 |
| “Bhagavaṁmūlakā no, bhante, dhammā …pe… | “Venerable sir, our teachings are rooted in the Blessed One … and so on … | 「尊者，我等之教法以世尊為根…等等… |
| “Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati: | “When form exists, bhikkhus, by clinging to form, by adhering to form, such a view as this arises: | 「諸比丘，當色存在，由取著色，由執持色，如是見生起： |
| ‘sassato loko’ti. | ‘The world is eternal.’ | 『世界是永恆的。』 |
| Vedanāya sati …pe… | When feeling exists … and so on … | 當受存在…等等… |
| saṅkhāresu sati … | when volitional formations exist … | 當行存在… |
| viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa evaṁ diṭṭhi uppajjati: | when consciousness exists, by clinging to consciousness, by adhering to consciousness, such a view as this arises: | 當識存在，由取著識，由執持識，如是見生起： |
| ‘sassato loko’ti. | ‘The world is eternal.’ | 『世界是永恆的。』 |
| Taṁ kiṁ maññatha, bhikkhave, | What do you think, bhikkhus, | 汝意云何，諸比丘， |
| rūpaṁ niccaṁ vā aniccaṁ vā”ti? | is form permanent or impermanent?” | 色為常或無常？」 |
| “Aniccaṁ, bhante” …pe… | “Impermanent, venerable sir.” … and so on … | 「無常，尊者。」…等等… |
| vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: | subject to change, without clinging to that, could such a view arise: | 變易法，若不取著彼，能生如是見否： |
| ‘sassato loko’”ti? | ‘The world is eternal’?” | 『世界是永恆的』？」 |
| “No hetaṁ, bhante”. | “No, venerable sir.” | 「不也，尊者。」 |
| “Vedanā … | “Feeling … | 「受… |
| saññā … | perception … | 想… |
| saṅkhārā … | volitional formations … | 行… |
| viññāṇaṁ niccaṁ vā aniccaṁ vā”ti? | is consciousness permanent or impermanent?” | 識為常或無常？」 |
| “Aniccaṁ, bhante …pe… | “Impermanent, venerable sir.” … and so on … | 「無常，尊者。」…等等… |
| api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: | without clinging to that, could such a view arise: | 若不取著彼，能生如是見否： |
| ‘sassato loko’”ti? | ‘The world is eternal’?” | 『世界是永恆的』？」 |
| “No hetaṁ, bhante”. | “No, venerable sir.” | 「不也，尊者。」 |
| “Yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā tampi niccaṁ vā aniccaṁ vā”ti? | “And that which is seen, heard, sensed, cognized, attained, sought, pondered by the mind—is that too permanent or impermanent?” | 「凡所見、聞、覺、知、得、求、意所思—彼亦常或無常？」 |
| “Aniccaṁ, bhante”. | “Impermanent, venerable sir.” | 「無常，尊者。」 |
| “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? | “But what is impermanent, is it suffering or happiness?” | 「然無常者，是苦是樂？」 |
| “Dukkhaṁ, bhante”. | “Suffering, venerable sir.” | 「苦，尊者。」 |
| “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: | “But, without clinging to what is impermanent, suffering, and subject to change, could such a view arise: | 「然，於無常、苦、變易法，若不取著，能生如是見否： |
| ‘sassato loko’”ti? | ‘The world is eternal’?” | 『世界是永恆的』？」 |
| “No hetaṁ, bhante”. | “No, venerable sir.” | 「不也，尊者。」 |
| “Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti …pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti— | “When, bhikkhus, a noble-one's-disciple has abandoned doubt in these instances, and has abandoned doubt in suffering … and so on … and has abandoned doubt in the path leading to the cessation of suffering— | 「諸比丘，當一聖弟子於此等事例中已捨疑，於苦已捨疑…等等…於趣向苦滅之道已捨疑— |
| ayaṁ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti. | this noble-one's-disciple, bhikkhus, is called a stream-enterer, no longer subject to perdition, bound for enlightenment.” | 諸比丘，此聖弟子，名為入流者，不再墮惡趣，趣向正覺。」 |
24.10 - SN 24.10 Asassatadiṭṭhi: The View of Non-Eternalism
| --- SN24.10 - Asassatadiṭṭhisutta --- | --- SN24.10 - The View of Non-Eternalism --- | --- SN24.10 - The View of Non-Eternalism --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: | “Bhikkhus, when what exists, by clinging to what, by adhering to what, does such a view as this arise: | 「諸比丘，當何者存在，由取著何者，由執持何者，如是見生起： |
| ‘asassato loko’”ti? | ‘The world is not eternal’?” | 『世界非永恆』？」 |
| “Bhagavaṁmūlakā no, bhante, dhammā …pe… | “Venerable sir, our teachings are rooted in the Blessed One … and so on … | 「尊者，我等之教法以世尊為根…等等… |
| “Rūpe kho, bhikkhave, sati …pe… | “When form exists, bhikkhus … and so on … | 「諸比丘，當色存在…等等… |
| viññāṇaṁ niccaṁ vā aniccaṁ vā”ti? | is consciousness permanent or impermanent?” | 識為常或無常？」 |
| “Aniccaṁ, bhante” …pe… | “Impermanent, venerable sir.” … and so on … | 「無常，尊者。」…等等… |
| api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: | without clinging to that, could such a view arise: | 若不取著彼，能生如是見否： |
| ‘asassato loko’”ti? | ‘The world is not eternal’?” | 『世界非永恆』？」 |
| “No hetaṁ, bhante”. | “No, venerable sir.” | 「不也，尊者。」 |
| “Yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā tampi niccaṁ vā aniccaṁ vā”ti? | “And that which is seen, heard, sensed, cognized, attained, sought, pondered by the mind—is that too permanent or impermanent?” | 「凡所見、聞、覺、知、得、求、意所思—彼亦常或無常？」 |
| “Aniccaṁ, bhante …pe… | “Impermanent, venerable sir.” … and so on … | 「無常，尊者。」…等等… |
| api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: | without clinging to that, could such a view arise: | 若不取著彼，能生如是見否： |
| ‘asassato loko’”ti? | ‘The world is not eternal’?” | 『世界非永恆』？」 |
| “No hetaṁ, bhante”. | “No, venerable sir.” | 「不也，尊者。」 |
| “Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti …pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti— | “When, bhikkhus, a noble-one's-disciple has abandoned doubt in these instances, and has abandoned doubt in suffering … and so on … and has abandoned doubt in the path leading to the cessation of suffering— | 「諸比丘，當一聖弟子於此等事例中已捨疑，於苦已捨疑…等等…於趣向苦滅之道已捨疑— |
| ayaṁ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti. | this noble-one's-disciple, bhikkhus, is called a stream-enterer, no longer subject to perdition, bound for enlightenment.” | 諸比丘，此聖弟子，名為入流者，不再墮惡趣，趣向正覺。」 |
24.11 - SN 24.11 Antavā: The Finite
| --- SN24.11 - Antavāsutta --- | --- SN24.11 - The Finite --- | --- SN24.11 - The Finite --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: | “Bhikkhus, when what exists, by clinging to what, by adhering to what, does such a view as this arise: | 「諸比丘，當何者存在，由取著何者，由執持何者，如是見生起： |
| ‘antavā loko’”ti? | ‘The world is finite’?” | 『世界是有限的』？」 |
| “Bhagavaṁmūlakā no, bhante, dhammā …pe… | “Venerable sir, our teachings are rooted in the Blessed One … and so on … | 「尊者，我等之教法以世尊為根…等等… |
| niyato sambodhiparāyano”ti. | bound for enlightenment.” | 趣向正覺。」 |
24.12 - SN 24.12 Anantavā: The Infinite
| --- SN24.12 - Anantavāsutta --- | --- SN24.12 - The Infinite --- | --- SN24.12 - The Infinite --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: | “Bhikkhus, when what exists, by clinging to what, by adhering to what, does such a view as this arise: | 「諸比丘，當何者存在，由取著何者，由執持何者，如是見生起： |
| ‘anantavā loko’”ti? | ‘The world is infinite’?” | 『世界是無限的』？」 |
| “Bhagavaṁmūlakā no, bhante, dhammā …pe… | “Venerable sir, our teachings are rooted in the Blessed One … and so on … | 「尊者，我等之教法以世尊為根…等等… |
| niyato sambodhiparāyano”ti. | bound for enlightenment.” | 趣向正覺。」 |
24.13 - SN 24.13 Taṁjīvaṁtaṁsarīraṁ: The Soul and the Body are the Same
| --- SN24.13 - Taṁjīvaṁtaṁsarīraṁsutta --- | --- SN24.13 - The Soul and the Body are the Same --- | --- SN24.13 - The Soul and the Body are the Same --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: | “Bhikkhus, when what exists, by clinging to what, by adhering to what, does such a view as this arise: | 「諸比丘，當何者存在，由取著何者，由執持何者，如是見生起： |
| ‘taṁ jīvaṁ taṁ sarīran’”ti? | ‘The soul and the body are the same’?” | 『靈魂與身體是同一的』？」 |
| “Bhagavaṁmūlakā no, bhante, dhammā …pe… | “Venerable sir, our teachings are rooted in the Blessed One … and so on … | 「尊者，我等之教法以世尊為根…等等… |
| niyato sambodhiparāyano”ti. | bound for enlightenment.” | 趣向正覺。」 |
24.14 - SN 24.14 Aññaṁjīvaṁaññaṁsarīraṁ: The Soul is One Thing and the Body Another
| --- SN24.14 - Aññaṁjīvaṁaññaṁsarīraṁsutta --- | --- SN24.14 - The Soul is One Thing and the Body Another --- | --- SN24.14 - The Soul is One Thing and the Body Another --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: | “Bhikkhus, when what exists, by clinging to what, by adhering to what, does such a view as this arise: | 「諸比丘，當何者存在，由取著何者，由執持何者，如是見生起： |
| ‘aññaṁ jīvaṁ aññaṁ sarīran’”ti? | ‘The soul is one thing and the body another’?” | 『靈魂是一回事，身體是另一回事』？」 |
| “Bhagavaṁmūlakā no, bhante, dhammā …pe… | “Venerable sir, our teachings are rooted in the Blessed One … and so on … | 「尊者，我等之教法以世尊為根…等等… |
| niyato sambodhiparāyano”ti. | bound for enlightenment.” | 趣向正覺。」 |
24.15 - SN 24.15 Hotitathāgato: The Tathāgata Exists
| --- SN24.15 - Hotitathāgatosutta --- | --- SN24.15 - The Tathāgata Exists --- | --- SN24.15 - The Tathāgata Exists --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: | “Bhikkhus, when what exists, by clinging to what, by adhering to what, does such a view as this arise: | 「諸比丘，當何者存在，由取著何者，由執持何者，如是見生起： |
| ‘hoti tathāgato paraṁ maraṇā’”ti? | ‘The Tathāgata exists after death’?” | 『如來死後存在』？」 |
| “Bhagavaṁmūlakā no, bhante, dhammā …pe… | “Venerable sir, our teachings are rooted in the Blessed One … and so on … | 「尊者，我等之教法以世尊為根…等等… |
| niyato sambodhiparāyano”ti. | bound for enlightenment.” | 趣向正覺。」 |
24.16 - SN 24.16 Nahotitathāgato: The Tathāgata Does Not Exist
| --- SN24.16 - Nahotitathāgatosutta --- | --- SN24.16 - The Tathāgata Does Not Exist --- | --- SN24.16 - The Tathāgata Does Not Exist --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: | “Bhikkhus, when what exists, by clinging to what, by adhering to what, does such a view as this arise: | 「諸比丘，當何者存在，由取著何者，由執持何者，如是見生起： |
| ‘na hoti tathāgato paraṁ maraṇā’”ti? | ‘The Tathāgata does not exist after death’?” | 『如來死後不存在』？」 |
| “Bhagavaṁmūlakā no, bhante, dhammā …pe… | “Venerable sir, our teachings are rooted in the Blessed One … and so on … | 「尊者，我等之教法以世尊為根…等等… |
| niyato sambodhiparāyano”ti. | bound for enlightenment.” | 趣向正覺。」 |
24.17 - SN 24.17 Hoticanacahotitathāgato: The Tathāgata Both Exists and Does Not Exist
| --- SN24.17 - Hoticanacahotitathāgatosutta --- | --- SN24.17 - The Tathāgata Both Exists and Does Not Exist --- | --- SN24.17 - The Tathāgata Both Exists and Does Not Exist --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: | “Bhikkhus, when what exists, by clinging to what, by adhering to what, does such a view as this arise: | 「諸比丘，當何者存在，由取著何者，由執持何者，如是見生起： |
| ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’”ti? | ‘The Tathāgata both exists and does not exist after death’?” | 『如來死後既存在又不存在』？」 |
| “Bhagavaṁmūlakā no, bhante, dhammā …pe… | “Venerable sir, our teachings are rooted in the Blessed One … and so on … | 「尊者，我等之教法以世尊為根…等等… |
| niyato sambodhiparāyano”ti. | bound for enlightenment.” | 趣向正覺。」 |
24.18 - SN 24.18 Nevahotinanahotitathāgato: The Tathāgata Neither Exists Nor Does Not Exist
| --- SN24.18 - Nevahotinanahotitathāgatosutta --- | --- SN24.18 - The Tathāgata Neither Exists Nor Does Not Exist --- | --- SN24.18 - The Tathāgata Neither Exists Nor Does Not Exist --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: | “Bhikkhus, when what exists, by clinging to what, by adhering to what, does such a view as this arise: | 「諸比丘，當何者存在，由取著何者，由執持何者，如是見生起： |
| ‘neva hoti, na na hoti tathāgato paraṁ maraṇā’”ti? | ‘The Tathāgata neither exists nor does not exist after death’?” | 『如來死後既不存在又非不存在』？」 |
| “Bhagavaṁmūlakā no, bhante, dhammā …pe… | “Venerable sir, our teachings are rooted in the Blessed One … and so on … | 「尊者，我等之教法以世尊為根…等等… |
| “Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati: | “When form exists, bhikkhus, by clinging to form, by adhering to form, such a view as this arises: | 「諸比丘，當色存在，由取著色，由執持色，如是見生起： |
| ‘neva hoti, na na hoti tathāgato paraṁ maraṇā’”ti …pe…. | ‘The Tathāgata neither exists nor does not exist after death.’” … and so on …. | 『如來死後既不存在又非不存在。』」…等等…。 |
| “Taṁ kiṁ maññatha, bhikkhave, | “What do you think, bhikkhus, | 「汝意云何，諸比丘， |
| rūpaṁ niccaṁ vā aniccaṁ vā”ti? | is form permanent or impermanent?” | 色為常或無常？」 |
| “Aniccaṁ, bhante” …pe… | “Impermanent, venerable sir.” … and so on … | 「無常，尊者。」…等等… |
| vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: | subject to change, without clinging to that, could such a view arise: | 變易法，若不取著彼，能生如是見否： |
| ‘neva hoti, na na hoti tathāgato paraṁ maraṇā’”ti? | ‘The Tathāgata neither exists nor does not exist after death’?” | 『如來死後既不存在又非不存在』？」 |
| “No hetaṁ, bhante”. | “No, venerable sir.” | 「不也，尊者。」 |
| “Yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā tampi niccaṁ vā aniccaṁ vā”ti? | “And that which is seen, heard, sensed, cognized, attained, sought, pondered by the mind—is that too permanent or impermanent?” | 「凡所見、聞、覺、知、得、求、意所思—彼亦常或無常？」 |
| “Aniccaṁ, bhante”. | “Impermanent, venerable sir.” | 「無常，尊者。」 |
| “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? | “But what is impermanent, is it suffering or happiness?” | 「然無常者，是苦是樂？」 |
| “Dukkhaṁ, bhante”. | “Suffering, venerable sir.” | 「苦，尊者。」 |
| “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: | “But, without clinging to what is impermanent, suffering, and subject to change, could such a view arise: | 「然，於無常、苦、變易法，若不取著，能生如是見否： |
| ‘neva hoti, na na hoti tathāgato paraṁ maraṇā’”ti? | ‘The Tathāgata neither exists nor does not exist after death’?” | 『如來死後既不存在又非不存在』？」 |
| “No hetaṁ, bhante”. | “No, venerable sir.” | 「不也，尊者。」 |
| “Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti, dukkhasamudayepissa kaṅkhā pahīnā hoti, dukkhanirodhepissa kaṅkhā pahīnā hoti, dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti— | “When, bhikkhus, a noble-one's-disciple has abandoned doubt in these instances, and has abandoned doubt in suffering, has abandoned doubt in the origin of suffering, has abandoned doubt in the cessation of suffering, and has abandoned doubt in the path leading to the cessation of suffering— | 「諸比丘，當一聖弟子於此等事例中已捨疑，於苦已捨疑，於苦集已捨疑，於苦滅已捨疑，於趣向苦滅之道已捨疑— |
| ayaṁ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti. | this noble-one's-disciple, bhikkhus, is called a stream-enterer, no longer subject to perdition, bound for enlightenment.” | 諸比丘，此聖弟子，名為入流者，不再墮惡趣，趣向正覺。」 |
| Sotāpattivaggo. | The Chapter on Stream-Entry. | 入流品。 |
| Aṭṭhārasaveyyākaraṇaṁ niṭṭhitaṁ. | The eighteen expositions are concluded. | 十八篇闡述已畢。 |
| Vātaṁ etaṁ mama, | Wind, this is mine, | 風，此是我所， |
| so attā no ca me siyā; | that self, and I might not be; | 彼我，與我或不有； |
| Natthi karoto hetu ca, | Nothing, the agent, cause, | 無，作者，因， |
| mahādiṭṭhena aṭṭhamaṁ. | and with the great view the eighth. | 與大見為第八。 |
| Sassato loko ca, | The world is eternal, | 世界是永恆的， |
| Asassato ca antavā ca; | And not eternal, and finite; | 與非永恆，與有限； |
| Anantavā ca taṁ jīvaṁ taṁ sarīranti, | And infinite, the soul and body are the same, | 與無限，命與身同， |
| Aññaṁ jīvaṁ aññaṁ sarīranti ca. | The soul is one thing and the body another. | 命異身異。 |
| Hoti tathāgato paraṁ maraṇāti, | The Tathāgata exists after death, | 如來死後存在， |
| Na hoti tathāgato paraṁ maraṇāti; | The Tathāgata does not exist after death; | 如來死後不存在； |
| Neva hoti na na hoti tathāgato paraṁ maraṇāti. | The Tathāgata neither exists nor does not exist after death. | 如來死後既不存在又非不存在。 |
24.19 - SN 24.19 Vāta: Wind
| --- SN24.19 - Vātasutta --- | --- SN24.19 - Wind --- | --- SN24.19 - Wind --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: | “Bhikkhus, when what exists, by clinging to what, by adhering to what, does such a view as this arise: | 「諸比丘，當何者存在，由取著何者，由執持何者，如是見生起： |
| ‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā, esikaṭṭhāyiṭṭhitā’”ti? | ‘The winds do not blow, the rivers do not flow, pregnant women do not give birth, the sun and moon do not rise or set; they are stable as a pillar’?” | 『風不吹，河不流，孕婦不產，日月不出不沒；彼等如柱般穩定』？」 |
| “Bhagavaṁmūlakā no, bhante, dhammā …pe… | “Venerable sir, our teachings are rooted in the Blessed One … and so on … | 「尊者，我等之教法以世尊為根…等等… |
| “Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati: | “When form exists, bhikkhus, by clinging to form, by adhering to form, such a view as this arises: | 「諸比丘，當色存在，由取著色，由執持色，如是見生起： |
| ‘na vātā vāyanti …pe… esikaṭṭhāyiṭṭhitā’ti. | ‘The winds do not blow … and so on … they are stable as a pillar.’ | 『風不吹…等等…彼等如柱般穩定。』 |
| Vedanāya sati …pe… | When feeling exists … and so on … | 當受存在…等等… |
| saññāya sati …pe… | when perception exists … and so on … | 當想存在…等等… |
| saṅkhāresu sati … | when volitional formations exist … | 當行存在… |
| viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa evaṁ diṭṭhi uppajjati: | when consciousness exists, by clinging to consciousness, by adhering to consciousness, such a view as this arises: | 當識存在，由取著識，由執持識，如是見生起： |
| ‘na vātā vāyanti …pe… esikaṭṭhāyiṭṭhitā’ti. | ‘The winds do not blow … and so on … they are stable as a pillar.’ | 『風不吹…等等…彼等如柱般穩定。』 |
| Taṁ kiṁ maññatha, bhikkhave, | What do you think, bhikkhus, | 汝意云何，諸比丘， |
| rūpaṁ niccaṁ vā aniccaṁ vā”ti? | is form permanent or impermanent?” | 色為常或無常？」 |
| “Aniccaṁ, bhante” …pe… vipariṇāmadhammaṁ, | “Impermanent, venerable sir.” … and so on … subject to change, | 「無常，尊者。」…等等…變易法， |
| api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya— | without clinging to that, could such a view arise— | 若不取著彼，能生如是見否— |
| na vātā vāyanti …pe… esikaṭṭhāyiṭṭhitā”ti? | ‘The winds do not blow … and so on … they are stable as a pillar’?” | 『風不吹…等等…彼等如柱般穩定』？」 |
| “No hetaṁ, bhante”. | “No, venerable sir.” | 「不也，尊者。」 |
| “Iti kho, bhikkhave, dukkhe sati, dukkhaṁ upādāya, dukkhaṁ abhinivissa evaṁ diṭṭhi uppajjati: | “Thus, bhikkhus, it is when suffering exists, by clinging to suffering, by adhering to suffering, that such a view arises: | 「如是，諸比丘，當苦存在，由取著苦，由執持苦，如是見生起： |
| ‘na vātā vāyanti …pe… esikaṭṭhāyiṭṭhitā’”ti. | ‘The winds do not blow … and so on … they are stable as a pillar.’” | 『風不吹…等等…彼等如柱般穩定。』」 |
| “Vedanā … | “Feeling … | 「受… |
| saññā … | perception … | 想… |
| saṅkhārā … | volitional formations … | 行… |
| viññāṇaṁ niccaṁ vā aniccaṁ vā”ti? | is consciousness permanent or impermanent?” | 識為常或無常？」 |
| “Aniccaṁ, bhante” …pe… vipariṇāmadhammaṁ, | “Impermanent, venerable sir.” … and so on … subject to change, | 「無常，尊者。」…等等…變易法， |
| api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya | without clinging to that, could such a view arise | 若不取著彼，能生如是見否 |
| ‘na vātā vāyanti …pe… esikaṭṭhāyiṭṭhitā’”ti? | ‘The winds do not blow … and so on … they are stable as a pillar’?” | 『風不吹…等等…彼等如柱般穩定』？」 |
| “No hetaṁ, bhante”. | “No, venerable sir.” | 「不也，尊者。」 |
| “Iti kho, bhikkhave, dukkhe sati, dukkhaṁ upādāya, dukkhaṁ abhinivissa evaṁ diṭṭhi uppajjeyya: | “Thus, bhikkhus, it is when suffering exists, by clinging to suffering, by adhering to suffering, that such a view arises: | 「如是，諸比丘，當苦存在，由取著苦，由執持苦，如是見生起： |
| ‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā, esikaṭṭhāyiṭṭhitā’”ti. | ‘The winds do not blow, the rivers do not flow, pregnant women do not give birth, the sun and moon do not rise or set; they are stable as a pillar.’” | 『風不吹，河不流，孕婦不產，日月不出不沒；彼等如柱般穩定。』」 |
24.20 - SN 24.20 - Etaṁmamādi: This is Mine, etc.
| --- SN24.20-35 - Etaṁmamādisutta --- | --- SN24.20-35 - This is Mine, etc. --- | --- SN24.20-35 - This is Mine, etc. --- |
| (Purimavagge viya aṭṭhārasa veyyākaraṇāni vitthāretabbānīti.) | (The eighteen expositions should be elaborated as in the preceding chapter.) | （十八篇闡述應如前一章詳述。） |
24.36 - SN 24.36 Nevahotinanahoti: Neither Exists Nor Does Not Exist
| --- SN24.36 - Nevahotinanahotisutta --- | --- SN24.36 - Neither Exists Nor Does Not Exist --- | --- SN24.36 - Neither Exists Nor Does Not Exist --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: | “Bhikkhus, when what exists, by clinging to what, by adhering to what, does such a view as this arise: | 「諸比丘，當何者存在，由取著何者，由執持何者，如是見生起： |
| ‘neva hoti na na hoti tathāgato paraṁ maraṇā’”ti? | ‘The Tathāgata neither exists nor does not exist after death’?” | 『如來死後既不存在又非不存在』？」 |
| “Bhagavaṁmūlakā no, bhante, dhammā …pe… | “Venerable sir, our teachings are rooted in the Blessed One … and so on … | 「尊者，我等之教法以世尊為根…等等… |
| “Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati: | “When form exists, bhikkhus, by clinging to form, by adhering to form, such a view as this arises: | 「諸比丘，當色存在，由取著色，由執持色，如是見生起： |
| ‘neva hoti na na hoti tathāgato paraṁ maraṇā’”ti. | ‘The Tathāgata neither exists nor does not exist after death.’” | 『如來死後既不存在又非不存在。』」 |
| “Vedanāya sati … | “When feeling exists … | 「當受存在… |
| saññāya sati … | when perception exists … | 當想存在… |
| saṅkhāresu sati … | when volitional formations exist … | 當行存在… |
| viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa evaṁ diṭṭhi uppajjati: | when consciousness exists, by clinging to consciousness, by adhering to consciousness, such a view as this arises: | 當識存在，由取著識，由執持識，如是見生起： |
| ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti. | ‘The Tathāgata neither exists nor does not exist after death.’ | 『如來死後既不存在又非不存在。』 |
| Taṁ kiṁ maññatha, bhikkhave, | What do you think, bhikkhus, | 汝意云何，諸比丘， |
| rūpaṁ niccaṁ vā aniccaṁ vā”ti? | is form permanent or impermanent?” | 色為常或無常？」 |
| “Aniccaṁ, bhante” …pe… vipariṇāmadhammaṁ, | “Impermanent, venerable sir.” … and so on … subject to change, | 「無常，尊者。」…等等…變易法， |
| api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: | without clinging to that, could such a view arise: | 若不取著彼，能生如是見否： |
| ‘neva hoti na na hoti tathāgato paraṁ maraṇā’”ti? | ‘The Tathāgata neither exists nor does not exist after death’?” | 『如來死後既不存在又非不存在』？」 |
| “No hetaṁ, bhante”. | “No, venerable sir.” | 「不也，尊者。」 |
| “Iti kho, bhikkhave, dukkhe sati, dukkhaṁ upādāya, dukkhaṁ abhinivissa evaṁ diṭṭhi uppajjati: | “Thus, bhikkhus, it is when suffering exists, by clinging to suffering, by adhering to suffering, that such a view arises: | 「如是，諸比丘，當苦存在，由取著苦，由執持苦，如是見生起： |
| ‘neva hoti na na hoti tathāgato paraṁ maraṇā’”ti. | ‘The Tathāgata neither exists nor does not exist after death.’” | 『如來死後既不存在又非不存在。』」 |
| “Vedanā … | “Feeling … | 「受… |
| saññā … | perception … | 想… |
| saṅkhārā … | volitional formations … | 行… |
| viññāṇaṁ niccaṁ vā aniccaṁ vā”ti? | is consciousness permanent or impermanent?” | 識為常或無常？」 |
| “Aniccaṁ, bhante” …pe… vipariṇāmadhammaṁ, | “Impermanent, venerable sir.” … and so on … subject to change, | 「無常，尊者。」…等等…變易法， |
| api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: | without clinging to that, could such a view arise: | 若不取著彼，能生如是見否： |
| ‘neva hoti na na hoti tathāgato paraṁ maraṇā’”ti? | ‘The Tathāgata neither exists nor does not exist after death’?” | 『如來死後既不存在又非不存在』？」 |
| “No hetaṁ, bhante”. | “No, venerable sir.” | 「不也，尊者。」 |
| “Iti kho, bhikkhave, dukkhe sati, dukkhaṁ upādāya dukkhaṁ abhinivissa evaṁ diṭṭhi uppajjati: | “Thus, bhikkhus, it is when suffering exists, by clinging to suffering, by adhering to suffering, that such a view arises: | 「如是，諸比丘，當苦存在，由取著苦，由執持苦，如是見生起： |
| ‘neva hoti na na hoti tathāgato paraṁ maraṇā’”ti. | ‘The Tathāgata neither exists nor does not exist after death.’” | 『如來死後既不存在又非不存在。』」 |
24.37 - SN 24.37 Rūpīattā: The Self with Form
| --- SN24.37 - Rūpīattāsutta --- | --- SN24.37 - The Self with Form --- | --- SN24.37 - The Self with Form --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: | “Bhikkhus, when what exists, by clinging to what, by adhering to what, does such a view as this arise: | 「諸比丘，當何者存在，由取著何者，由執持何者，如是見生起： |
| ‘rūpī attā hoti arogo paraṁ maraṇā’”ti? | ‘The self has form and is healthy after death’?” | 『我死後有色而健康』？」 |
| “Bhagavaṁmūlakā no, bhante, dhammā …pe… | “Venerable sir, our teachings are rooted in the Blessed One … and so on … | 「尊者，我等之教法以世尊為根…等等… |
| “Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati: | “When form exists, bhikkhus, by clinging to form, by adhering to form, such a view as this arises: | 「諸比丘，當色存在，由取著色，由執持色，如是見生起： |
| ‘rūpī attā hoti arogo paraṁ maraṇā’ti. | ‘The self has form and is healthy after death.’ | 『我死後有色而健康。』 |
| Vedanāya sati …pe… | When feeling exists … and so on … | 當受存在…等等… |
| saññāya sati … | when perception exists … | 當想存在… |
| saṅkhāresu sati … | when volitional formations exist … | 當行存在… |
| viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa evaṁ diṭṭhi uppajjati: | when consciousness exists, by clinging to consciousness, by adhering to consciousness, such a view as this arises: | 當識存在，由取著識，由執持識，如是見生起： |
| ‘rūpī attā hoti arogo paraṁ maraṇā’ti. | ‘The self has form and is healthy after death.’ | 『我死後有色而健康。』 |
| Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā”ti? | What do you think, bhikkhus, is form permanent or impermanent?” | 汝意云何，諸比丘，色為常或無常？」 |
| “Aniccaṁ, bhante” …pe… | “Impermanent, venerable sir.” … and so on … | 「無常，尊者。」…等等… |
| vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: | subject to change, without clinging to that, could such a view arise: | 變易法，若不取著彼，能生如是見否： |
| ‘rūpī attā hoti arogo paraṁ maraṇā’”ti? | ‘The self has form and is healthy after death’?” | 『我死後有色而健康』？」 |
| “No hetaṁ, bhante”. | “No, venerable sir.” | 「不也，尊者。」 |
| “Iti kho, bhikkhave, dukkhe sati, dukkhaṁ upādāya, dukkhaṁ abhinivissa evaṁ diṭṭhi uppajjati: | “Thus, bhikkhus, it is when suffering exists, by clinging to suffering, by adhering to suffering, that such a view arises: | 「如是，諸比丘，當苦存在，由取著苦，由執持苦，如是見生起： |
| ‘rūpī attā hoti arogo paraṁ maraṇā’”ti? | ‘The self has form and is healthy after death’?” | 『我死後有色而健康』？」 |
| “Vedanā …pe… | “Feeling … and so on … | 「受…等等… |
| “no hetaṁ, bhante”. | “No, venerable sir.” | 「不也，尊者。」 |
| “Iti kho, bhikkhave, dukkhe sati, dukkhaṁ upādāya, dukkhaṁ abhinivissa evaṁ diṭṭhi uppajjati: | “Thus, bhikkhus, it is when suffering exists, by clinging to suffering, by adhering to suffering, that such a view arises: | 「如是，諸比丘，當苦存在，由取著苦，由執持苦，如是見生起： |
| ‘rūpī attā hoti arogo paraṁ maraṇā’”ti. | ‘The self has form and is healthy after death.’” | 『我死後有色而健康。』」 |
| Ekūnavīsatimaṁ. | Nineteenth. | 第十九。 |
24.38 - SN 24.38 Arūpīattā: The Formless Self
| --- SN24.38 - Arūpīattāsutta --- | --- SN24.38 - The Formless Self --- | --- SN24.38 - The Formless Self --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: | “Bhikkhus, when what exists, by clinging to what, by adhering to what, does such a view as this arise: | 「諸比丘，當何者存在，由取著何者，由執持何者，如是見生起： |
| ‘arūpī attā hoti arogo paraṁ maraṇā’”ti? | ‘The self is formless and is healthy after death’?” | 『我死後無色而健康』？」 |
| (Peyyālo.) | (Repetition.) | （重複。） |
24.39 - SN 24.39 Rūpīcaarūpīcaattā: The Self Both with Form and Formless
| --- SN24.39 - Rūpīcaarūpīcaattāsutta --- | --- SN24.39 - The Self Both with Form and Formless --- | --- SN24.39 - The Self Both with Form and Formless --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Rūpī ca arūpī ca attā hoti arogo paraṁ maraṇā”ti …pe…. | “‘The self both has form and is formless and is healthy after death’” … and so on …. | 「『我死後既有色又無色而健康』」…等等…。 |
24.40 - SN 24.40 Nevarūpīnārūpīattā: The Self Neither with Form nor Formless
| --- SN24.40 - Nevarūpīnārūpīattāsutta --- | --- SN24.40 - The Self Neither with Form nor Formless --- | --- SN24.40 - The Self Neither with Form nor Formless --- |
| “Neva rūpī nārūpī attā hoti arogo paraṁ maraṇā”ti …pe…. | “‘The self neither has form nor is formless and is healthy after death’” … and so on …. | 「『我死後既非有色亦非無色而健康』」…等等…。 |
24.41 - SN 24.41 Ekantasukhī: Exclusively Happy
| --- SN24.41 - Ekantasukhīsutta --- | --- SN24.41 - Exclusively Happy --- | --- SN24.41 - Exclusively Happy --- |
| “Ekantasukhī attā hoti arogo paraṁ maraṇā”ti …pe…. | “‘The self is exclusively happy and is healthy after death’” … and so on …. | 「『我死後純樂而健康』」…等等…。 |
24.42 - SN 24.42 Ekantadukkhī: Exclusively Miserable
| --- SN24.42 - Ekantadukkhīsutta --- | --- SN24.42 - Exclusively Miserable --- | --- SN24.42 - Exclusively Miserable --- |
| “Ekantadukkhī attā hoti arogo paraṁ maraṇā”ti …pe…. | “‘The self is exclusively miserable and is healthy after death’” … and so on …. | 「『我死後純苦而健康』」…等等…。 |
24.43 - SN 24.43 Sukhadukkhī: Happy and Miserable
| --- SN24.43 - Sukhadukkhīsutta --- | --- SN24.43 - Happy and Miserable --- | --- SN24.43 - Happy and Miserable --- |
| “Sukhadukkhī attā hoti arogo paraṁ maraṇā”ti …pe…. | “‘The self is happy and miserable and is healthy after death’” … and so on …. | 「『我死後樂苦參半而健康』」…等等…。 |
| Pañcavīsatimaṁ. | Twenty-fifth. | 第二十五。 |
24.44 - SN 24.44 Adukkhamasukhī: Neither-Miserable-nor-Happy
| --- SN24.44 - Adukkhamasukhīsutta --- | --- SN24.44 - Neither-Miserable-nor-Happy --- | --- SN24.44 - Neither-Miserable-nor-Happy --- |
| “Adukkhamasukhī attā hoti arogo paraṁ maraṇā”ti? | “‘The self is neither-miserable-nor-happy and is healthy after death’?” | 「『我死後非苦非樂而健康』？」 |
| “Bhagavaṁmūlakā no, bhante, dhammā …pe… | “Venerable sir, our teachings are rooted in the Blessed One … and so on … | 「尊者，我等之教法以世尊為根…等等… |
| “Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati: | “When form exists, bhikkhus, by clinging to form, by adhering to form, such a view as this arises: | 「諸比丘，當色存在，由取著色，由執持色，如是見生起： |
| ‘adukkhamasukhī attā hoti arogo paraṁ maraṇā’ti. | ‘The self is neither-miserable-nor-happy and is healthy after death.’ | 『我死後非苦非樂而健康。』 |
| Vedanāya sati … | When feeling exists … | 當受存在… |
| saññāya sati … | when perception exists … | 當想存在… |
| saṅkhāresu sati … | when volitional formations exist … | 當行存在… |
| viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa evaṁ diṭṭhi uppajjati: | when consciousness exists, by clinging to consciousness, by adhering to consciousness, such a view as this arises: | 當識存在，由取著識，由執持識，如是見生起： |
| ‘adukkhamasukhī attā hoti arogo paraṁ maraṇā’ti. | ‘The self is neither-miserable-nor-happy and is healthy after death.’ | 『我死後非苦非樂而健康。』 |
| Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā”ti? | What do you think, bhikkhus, is form permanent or impermanent?” | 汝意云何，諸比丘，色為常或無常？」 |
| “Aniccaṁ, bhante” …pe… | “Impermanent, venerable sir.” … and so on … | 「無常，尊者。」…等等… |
| vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: | subject to change, without clinging to that, could such a view arise: | 變易法，若不取著彼，能生如是見否： |
| ‘adukkhamasukhī attā hoti arogo paraṁ maraṇā’”ti? | ‘The self is neither-miserable-nor-happy and is healthy after death’?” | 『我死後非苦非樂而健康』？」 |
| “No hetaṁ, bhante”. | “No, venerable sir.” | 「不也，尊者。」 |
| “Iti kho, bhikkhave, dukkhe sati, dukkhaṁ upādāya, dukkhaṁ abhinivissa evaṁ diṭṭhi uppajjati: | “Thus, bhikkhus, it is when suffering exists, by clinging to suffering, by adhering to suffering, that such a view arises: | 「如是，諸比丘，當苦存在，由取著苦，由執持苦，如是見生起： |
| ‘adukkhamasukhī attā hoti arogo paraṁ maraṇā’”ti. | ‘The self is neither-miserable-nor-happy and is healthy after death.’” | 『我死後非苦非樂而健康。』」 |
| “Vedanā … | “Feeling … | 「受… |
| saññā … | perception … | 想… |
| saṅkhārā … | volitional formations … | 行… |
| viññāṇaṁ niccaṁ vā aniccaṁ vā”ti? | is consciousness permanent or impermanent?” | 識為常或無常？」 |
| “Aniccaṁ, bhante” …pe… | “Impermanent, venerable sir.” … and so on … | 「無常，尊者。」…等等… |
| vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: | subject to change, without clinging to that, could such a view arise: | 變易法，若不取著彼，能生如是見否： |
| ‘adukkhamasukhī attā hoti arogo paraṁ maraṇā’”ti? | ‘The self is neither-miserable-nor-happy and is healthy after death’?” | 『我死後非苦非樂而健康』？」 |
| “No hetaṁ, bhante”. | “No, venerable sir.” | 「不也，尊者。」 |
| “Iti kho, bhikkhave, dukkhe sati, dukkhaṁ upādāya, dukkhaṁ abhinivissa evaṁ diṭṭhi uppajjati: | “Thus, bhikkhus, it is when suffering exists, by clinging to suffering, by adhering to suffering, that such a view arises: | 「如是，諸比丘，當苦存在，由取著苦，由執持苦，如是見生起： |
| ‘adukkhamasukhī attā hoti arogo paraṁ maraṇā’”ti. | ‘The self is neither-miserable-nor-happy and is healthy after death.’” | 『我死後非苦非樂而健康。』」 |
| Dutiyapeyyālo. | The second series for repetition. | 第二重複系列。 |
| Vātaṁ etaṁ mama so, | Wind, this is mine, that, | 風，此是我所，彼， |
| attā no ca me siyā; | self, and I might not be; | 我，與我或不有； |
| Natthi karoto hetu ca, | Nothing, the agent, cause, | 無，作者，因， |
| mahādiṭṭhena aṭṭhamaṁ. | and with the great view the eighth. | 與大見為第八。 |
| Sassato asassato ceva, | Eternal and non-eternal as well, | 永恆與非永恆亦然， |
| antānantavā ca vuccati; | finite and infinite are spoken of; | 有限與無限被說； |
| Taṁ jīvaṁ aññaṁ jīvañca, | The same life and a different life, | 同命與異命， |
| tathāgatena cattāro. | and the four concerning the Tathāgata. | 與關於如來之四篇。 |
| Rūpī attā hoti arūpī ca attā hoti, | The self has form, and the self is formless, | 我有色，與我無色， |
| Rūpī ca arūpī ca attā hoti; | The self both has form and is formless; | 我既有色又無色； |
| Neva rūpī nārūpī attā hoti, | The self neither has form nor is formless, | 我既非有色亦非無色， |
| Ekantasukhī attā hoti. | The self is exclusively happy. | 我純樂。 |
| Ekantadukkhī attā hoti, | The self is exclusively miserable, | 我純苦， |
| Sukhadukkhī attā hoti; | The self is happy and miserable; | 我樂苦參半； |
| Adukkhamasukhī attā hoti, | The self is neither-miserable-nor-happy, | 我非苦非樂， |
| Arogo paraṁ maraṇāti; | and is healthy after death; | 而死後健康； |
| Ime chabbīsati suttā, | These twenty-six suttas, | 此二十六經， |
| Dutiyavārena desitā. | were taught in the second round. | 於第二輪所教。 |
24.45 - SN 24.45 Navāta: Not the Wind
| --- SN24.45 - Navātasutta --- | --- SN24.45 - Not the Wind --- | --- SN24.45 - Not the Wind --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: | “Bhikkhus, when what exists, by clinging to what, by adhering to what, does such a view as this arise: | 「諸比丘，當何者存在，由取著何者，由執持何者，如是見生起： |
| ‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā esikaṭṭhāyiṭṭhitā’”ti? | ‘The winds do not blow, the rivers do not flow, pregnant women do not give birth, the sun and moon do not rise or set; they are stable as a pillar’?” | 『風不吹，河不流，孕婦不產，日月不出不沒；彼等如柱般穩定』？」 |
| “Bhagavaṁmūlakā no, bhante, dhammā …pe…. | “Venerable sir, our teachings are rooted in the Blessed One … and so on …. | 「尊者，我等之教法以世尊為根…等等…。 |
| “Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati— | “When form exists, bhikkhus, by clinging to form, by adhering to form, such a view arises— | 「諸比丘，當色存在，由取著色，由執持色，如是見生起— |
| na vātā vāyanti …pe… | the winds do not blow … and so on … | 風不吹…等等… |
| vedanāya sati … | when feeling exists … | 當受存在… |
| saññāya sati … | when perception exists … | 當想存在… |
| saṅkhāresu sati … | when volitional formations exist … | 當行存在… |
| viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa evaṁ diṭṭhi uppajjati: | when consciousness exists, by clinging to consciousness, by adhering to consciousness, such a view as this arises: | 當識存在，由取著識，由執持識，如是見生起： |
| ‘na vātā vāyanti …pe… esikaṭṭhāyiṭṭhitā’ti. | ‘The winds do not blow … and so on … they are stable as a pillar.’ | 『風不吹…等等…彼等如柱般穩定。』 |
| Taṁ kiṁ maññatha, bhikkhave, | What do you think, bhikkhus, | 汝意云何，諸比丘， |
| rūpaṁ niccaṁ vā aniccaṁ vā”ti? | is form permanent or impermanent?” | 色為常或無常？」 |
| “Aniccaṁ, bhante” …pe… | “Impermanent, venerable sir.” … and so on … | 「無常，尊者。」…等等… |
| vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: | subject to change, without clinging to that, could such a view arise: | 變易法，若不取著彼，能生如是見否： |
| ‘na vātā vāyanti …pe… esikaṭṭhāyiṭṭhitā’”ti? | ‘The winds do not blow … and so on … they are stable as a pillar’?” | 『風不吹…等等…彼等如柱般穩定』？」 |
| “No hetaṁ, bhante”. | “No, venerable sir.” | 「不也，尊者。」 |
| “Iti kho, bhikkhave, yadaniccaṁ taṁ dukkhaṁ. | “Thus, bhikkhus, what is impermanent is suffering. | 「如是，諸比丘，無常者即是苦。 |
| Tasmiṁ sati, tadupādāya, evaṁ diṭṭhi uppajjati: | When that exists, by clinging to that, such a view arises: | 當彼存在，由取著彼，如是見生起： |
| ‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā esikaṭṭhāyiṭṭhitā’”ti. | ‘The winds do not blow, the rivers do not flow, pregnant women do not give birth, the sun and moon do not rise or set; they are stable as a pillar.’” | 『風不吹，河不流，孕婦不產，日月不出不沒；彼等如柱般穩定。』」 |
| “Vedanā … | “Feeling … | 「受… |
| saññā … | perception … | 想… |
| saṅkhārā … | volitional formations … | 行… |
| viññāṇaṁ niccaṁ vā aniccaṁ vā”ti? | is consciousness permanent or impermanent?” | 識為常或無常？」 |
| “Aniccaṁ, bhante” …pe… vipariṇāmadhammaṁ, | “Impermanent, venerable sir.” … and so on … subject to change, | 「無常，尊者。」…等等…變易法， |
| api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: | without clinging to that, could such a view arise: | 若不取著彼，能生如是見否： |
| ‘na vātā vāyanti …pe… esikaṭṭhāyiṭṭhitā’”ti? | ‘The winds do not blow … and so on … they are stable as a pillar’?” | 『風不吹…等等…彼等如柱般穩定』？」 |
| “No hetaṁ, bhante”. | “No, venerable sir.” | 「不也，尊者。」 |
| “Iti kho, bhikkhave, yadaniccaṁ taṁ dukkhaṁ. | “Thus, bhikkhus, what is impermanent is suffering. | 「如是，諸比丘，無常者即是苦。 |
| Tasmiṁ sati, tadupādāya evaṁ diṭṭhi uppajjati: | When that exists, by clinging to that, such a view arises: | 當彼存在，由取著彼，如是見生起： |
| ‘na vātā vāyanti …pe… esikaṭṭhāyiṭṭhitā’”ti. | ‘The winds do not blow … and so on … they are stable as a pillar.’” | 『風不吹…等等…彼等如柱般穩定。』」 |
24.46 - SN 24.46 - Etaṁmamādi: This is Mine, etc.
| --- SN24.46-69 - Etaṁmamādisutta --- | --- SN24.46-69 - This is Mine, etc. --- | --- SN24.46-69 - This is Mine, etc. --- |
| (Dutiyavagge viya catuvīsati suttāni pūretabbāni.) | (Twenty-four suttas are to be completed as in the second chapter.) | （二十四經應如第二章詳述。） |
| Pañcavīsatimaṁ. | Twenty-fifth. | 第二十五。 |
24.70 - SN 24.70 Adukkhamasukhī: Neither-Miserable-nor-Happy
| --- SN24.70 - Adukkhamasukhīsutta --- | --- SN24.70 - Neither-Miserable-nor-Happy --- | --- SN24.70 - Neither-Miserable-nor-Happy --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: | “Bhikkhus, when what exists, by clinging to what, by adhering to what, does such a view as this arise: | 「諸比丘，當何者存在，由取著何者，由執持何者，如是見生起： |
| ‘adukkhamasukhī attā hoti arogo paraṁ maraṇā’”ti? | ‘The self is neither-miserable-nor-happy and is healthy after death’?” | 『我死後非苦非樂而健康』？」 |
| “Bhagavaṁmūlakā no, bhante, dhammā …pe…. | “Venerable sir, our teachings are rooted in the Blessed One … and so on …. | 「尊者，我等之教法以世尊為根…等等…。 |
| “Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati: | “When form exists, bhikkhus, by clinging to form, by adhering to form, such a view as this arises: | 「諸比丘，當色存在，由取著色，由執持色，如是見生起： |
| ‘adukkhamasukhī attā hoti arogo paraṁ maraṇā’”ti. | ‘The self is neither-miserable-nor-happy and is healthy after death.’” | 『我死後非苦非樂而健康。』」 |
| “Vedanāya sati …pe… | “When feeling exists … and so on … | 「當受存在…等等… |
| saññāya sati … | when perception exists … | 當想存在… |
| saṅkhāresu sati … | when volitional formations exist … | 當行存在… |
| viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa evaṁ diṭṭhi uppajjati: | when consciousness exists, by clinging to consciousness, by adhering to consciousness, such a view as this arises: | 當識存在，由取著識，由執持識，如是見生起： |
| ‘adukkhamasukhī attā hoti arogo paraṁ maraṇā’ti. | ‘The self is neither-miserable-nor-happy and is healthy after death.’ | 『我死後非苦非樂而健康。』 |
| Taṁ kiṁ maññatha, bhikkhave, | What do you think, bhikkhus, | 汝意云何，諸比丘， |
| rūpaṁ niccaṁ vā aniccaṁ vā”ti? | is form permanent or impermanent?” | 色為常或無常？」 |
| “Aniccaṁ, bhante” …pe… vipariṇāmadhammaṁ, | “Impermanent, venerable sir.” … and so on … subject to change, | 「無常，尊者。」…等等…變易法， |
| api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: | without clinging to that, could such a view arise: | 若不取著彼，能生如是見否： |
| ‘adukkhamasukhī attā hoti arogo paraṁ maraṇā’”ti? | ‘The self is neither-miserable-nor-happy and is healthy after death’?” | 『我死後非苦非樂而健康』？」 |
| “No hetaṁ, bhante”. | “No, venerable sir.” | 「不也，尊者。」 |
| “Iti kho, bhikkhave, yadaniccaṁ taṁ dukkhaṁ. | “Thus, bhikkhus, what is impermanent is suffering. | 「如是，諸比丘，無常者即是苦。 |
| Tasmiṁ sati, tadupādāya evaṁ diṭṭhi uppajjati: | When that exists, by clinging to that, such a view arises: | 當彼存在，由取著彼，如是見生起： |
| ‘adukkhamasukhī attā hoti arogo paraṁ maraṇā’”ti. | ‘The self is neither-miserable-nor-happy and is healthy after death.’” | 『我死後非苦非樂而健康。』」 |
| “Vedanā …pe… | “Feeling … and so on … | 「受…等等… |
| saññā … | perception … | 想… |
| saṅkhārā … | volitional formations … | 行… |
| viññāṇaṁ niccaṁ vā aniccaṁ vā”ti? | is consciousness permanent or impermanent?” | 識為常或無常？」 |
| “Aniccaṁ, bhante” …pe… vipariṇāmadhammaṁ, | “Impermanent, venerable sir.” … and so on … subject to change, | 「無常，尊者。」…等等…變易法， |
| api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: | without clinging to that, could such a view arise: | 若不取著彼，能生如是見否： |
| ‘adukkhamasukhī attā hoti arogo paraṁ maraṇā’”ti? | ‘The self is neither-miserable-nor-happy and is healthy after death’?” | 『我死後非苦非樂而健康』？」 |
| “No hetaṁ, bhante”. | “No, venerable sir.” | 「不也，尊者。」 |
| “Iti kho, bhikkhave, yadaniccaṁ taṁ dukkhaṁ. | “Thus, bhikkhus, what is impermanent is suffering. | 「如是，諸比丘，無常者即是苦。 |
| Tasmiṁ sati, tadupādāya evaṁ diṭṭhi uppajjati: | When that exists, by clinging to that, such a view arises: | 當彼存在，由取著彼，如是見生起： |
| ‘adukkhamasukhī attā hoti arogo paraṁ maraṇā’”ti. | ‘The self is neither-miserable-nor-happy and is healthy after death.’” | 『我死後非苦非樂而健康。』」 |
| Tatiyapeyyālo. | The third series for repetition. | 第三重複系列。 |
24.71 - SN 24.71 Navāta: Not the Wind
| --- SN24.71 - Navātasutta --- | --- SN24.71 - Not the Wind --- | --- SN24.71 - Not the Wind --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Kismiṁ nu kho, bhikkhave, sati kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: | “Bhikkhus, when what exists, by clinging to what, by adhering to what, does such a view as this arise: | 「諸比丘，當何者存在，由取著何者，由執持何者，如是見生起： |
| ‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā esikaṭṭhāyiṭṭhitā’”ti? | ‘The winds do not blow, the rivers do not flow, pregnant women do not give birth, the sun and moon do not rise or set; they are stable as a pillar’?” | 『風不吹，河不流，孕婦不產，日月不出不沒；彼等如柱般穩定』？」 |
| “Bhagavaṁmūlakā no, bhante, dhammā …pe…. | “Venerable sir, our teachings are rooted in the Blessed One … and so on …. | 「尊者，我等之教法以世尊為根…等等…。 |
| “Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati: | “When form exists, bhikkhus, by clinging to form, by adhering to form, such a view as this arises: | 「諸比丘，當色存在，由取著色，由執持色，如是見生起： |
| ‘na vātā vāyanti …pe… esikaṭṭhāyiṭṭhitā’ti. | ‘The winds do not blow … and so on … they are stable as a pillar.’ | 『風不吹…等等…彼等如柱般穩定。』 |
| Vedanāya sati …pe… | When feeling exists … and so on … | 當受存在…等等… |
| saññāya sati … | when perception exists … | 當想存在… |
| saṅkhāresu sati … | when volitional formations exist … | 當行存在… |
| viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa evaṁ diṭṭhi uppajjati: | when consciousness exists, by clinging to consciousness, by adhering to consciousness, such a view as this arises: | 當識存在，由取著識，由執持識，如是見生起： |
| ‘na vātā vāyanti …pe… esikaṭṭhāyiṭṭhitā’”ti. | ‘The winds do not blow … and so on … they are stable as a pillar.’” | 『風不吹…等等…彼等如柱般穩定。』」 |
| “Taṁ kiṁ maññatha, bhikkhave, | “What do you think, bhikkhus, | 「汝意云何，諸比丘， |
| rūpaṁ niccaṁ vā aniccaṁ vā”ti? | is form permanent or impermanent?” | 色為常或無常？」 |
| “Aniccaṁ, bhante”. | “Impermanent, venerable sir.” | 「無常，尊者。」 |
| “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? | “But what is impermanent, is it suffering or happiness?” | 「然無常者，是苦是樂？」 |
| “Dukkhaṁ, bhante”. | “Suffering, venerable sir.” | 「苦，尊者。」 |
| “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: | “But what is impermanent, suffering, and subject to change, is it fitting to regard that as: | 「然無常、苦、變易法，可如是觀之否： |
| ‘etaṁ mama, esohamasmi, eso me attā’”ti? | ‘This is mine, this I am, this is my self’?” | 『此是我所，此是我，此是我之我』？」 |
| “No hetaṁ, bhante”. | “No, venerable sir.” | 「不也，尊者。」 |
| “Vedanā … | “Feeling … | 「受… |
| saññā … | perception … | 想… |
| saṅkhārā … | volitional formations … | 行… |
| viññāṇaṁ niccaṁ vā aniccaṁ vā”ti? | is consciousness permanent or impermanent?” | 識為常或無常？」 |
| “Aniccaṁ, bhante”. | “Impermanent, venerable sir.” | 「無常，尊者。」 |
| “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? | “But what is impermanent, is it suffering or happiness?” | 「然無常者，是苦是樂？」 |
| “Dukkhaṁ, bhante”. | “Suffering, venerable sir.” | 「苦，尊者。」 |
| “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: | “But what is impermanent, suffering, and subject to change, is it fitting to regard that as: | 「然無常、苦、變易法，可如是觀之否： |
| ‘etaṁ mama, esohamasmi, eso me attā’”ti? | ‘This is mine, this I am, this is my self’?” | 『此是我所，此是我，此是我之我』？」 |
| “No hetaṁ, bhante”. | “No, venerable sir.” | 「不也，尊者。」 |
| “Tasmātiha, bhikkhave, yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā, oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. | “Therefore, bhikkhus, whatever form there is, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all form should be seen as it really is with right understanding: ‘This is not mine, this I am not, this is not my self.’ | 「是故，諸比丘，凡色，或過去、未來、或現在，內或外，粗或細，劣或勝，遠或近，一切色皆應以正理解如實觀之：『此非我所，此非我，此非我之我。』 |
| Yā kāci vedanā … | Whatever feeling there is … | 凡有受… |
| yā kāci saññā … | whatever perception there is … | 凡有想… |
| ye keci saṅkhārā … | whatever volitional formations there are … | 凡有行… |
| yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. | whatever consciousness there is, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all consciousness should be seen as it really is with right understanding: ‘This is not mine, this I am not, this is not my self.’ | 凡有識，或過去、未來、或現在，內或外，粗或細，劣或勝，遠或近，一切識皆應以正理解如實觀之：『此非我所，此非我，此非我之我。』 |
| Evaṁ passaṁ …pe… | Seeing thus … and so on … | 見如是…等等… |
| nāparaṁ itthattāyāti pajānātī”ti. | he understands: ‘there is no more for this state of being.’” | 彼知：『不受後有。』」 |
24.72 - SN 24.72 - Etaṁmamādi: This is Mine, etc.
| --- SN24.72-95 - Etaṁmamādisutta --- | --- SN24.72-95 - This is Mine, etc. --- | --- SN24.72-95 - This is Mine, etc. --- |
| (Dutiyavagge viya catuvīsati suttāni pūretabbāni.) | (Twenty-four suttas are to be completed as in the second chapter.) | （二十四經應如第二章詳述。） |
| Pañcavīsatimaṁ. | Twenty-fifth. | 第二十五。 |
24.96 - SN 24.96 Adukkhamasukhī: Neither-Miserable-nor-Happy
| --- SN24.96 - Adukkhamasukhīsutta --- | --- SN24.96 - Neither-Miserable-nor-Happy --- | --- SN24.96 - Neither-Miserable-nor-Happy --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: | “Bhikkhus, when what exists, by clinging to what, by adhering to what, does such a view as this arise: | 「諸比丘，當何者存在，由取著何者，由執持何者，如是見生起： |
| ‘adukkhamasukhī attā hoti arogo paraṁ maraṇā’”ti? | ‘The self is neither-miserable-nor-happy and is healthy after death’?” | 『我死後非苦非樂而健康』？」 |
| “Bhagavaṁmūlakā no, bhante, dhammā …pe…. | “Venerable sir, our teachings are rooted in the Blessed One … and so on …. | 「尊者，我等之教法以世尊為根…等等…。 |
| “Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati: | “When form exists, bhikkhus, by clinging to form, by adhering to form, such a view as this arises: | 「諸比丘，當色存在，由取著色，由執持色，如是見生起： |
| ‘adukkhamasukhī attā hoti arogo paraṁ maraṇā’ti. | ‘The self is neither-miserable-nor-happy and is healthy after death.’ | 『我死後非苦非樂而健康。』 |
| Vedanāya sati … | When feeling exists … | 當受存在… |
| saññāya sati … | when perception exists … | 當想存在… |
| saṅkhāresu sati … | when volitional formations exist … | 當行存在… |
| viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa evaṁ diṭṭhi uppajjati: | when consciousness exists, by clinging to consciousness, by adhering to consciousness, such a view as this arises: | 當識存在，由取著識，由執持識，如是見生起： |
| ‘adukkhamasukhī attā hoti arogo paraṁ maraṇā’ti. | ‘The self is neither-miserable-nor-happy and is healthy after death.’ | 『我死後非苦非樂而健康。』 |
| Taṁ kiṁ maññatha, bhikkhave, | What do you think, bhikkhus, | 汝意云何，諸比丘， |
| rūpaṁ niccaṁ vā aniccaṁ vā”ti? | is form permanent or impermanent?” | 色為常或無常？」 |
| “Aniccaṁ, bhante”. | “Impermanent, venerable sir.” | 「無常，尊者。」 |
| “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? | “But what is impermanent, is it suffering or happiness?” | 「然無常者，是苦是樂？」 |
| “Dukkhaṁ, bhante”. | “Suffering, venerable sir.” | 「苦，尊者。」 |
| “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: | “But what is impermanent, suffering, and subject to change, is it fitting to regard that as: | 「然無常、苦、變易法，可如是觀之否： |
| ‘etaṁ mama, esohamasmi, eso me attā’”ti? | ‘This is mine, this I am, this is my self’?” | 『此是我所，此是我，此是我之我』？」 |
| “No hetaṁ, bhante”. | “No, venerable sir.” | 「不也，尊者。」 |
| “Vedanā … | “Feeling … | 「受… |
| saññā … | perception … | 想… |
| saṅkhārā … | volitional formations … | 行… |
| viññāṇaṁ niccaṁ vā aniccaṁ vā”ti? | is consciousness permanent or impermanent?” | 識為常或無常？」 |
| “Aniccaṁ, bhante”. | “Impermanent, venerable sir.” | 「無常，尊者。」 |
| “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? | “But what is impermanent, is it suffering or happiness?” | 「然無常者，是苦是樂？」 |
| “Dukkhaṁ, bhante”. | “Suffering, venerable sir.” | 「苦，尊者。」 |
| “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: | “But what is impermanent, suffering, and subject to change, is it fitting to regard that as: | 「然無常、苦、變易法，可如是觀之否： |
| ‘etaṁ mama, esohamasmi, eso me attā’”ti? | ‘This is mine, this I am, this is my self’?” | 『此是我所，此是我，此是我之我』？」 |
| “No hetaṁ, bhante”. | “No, venerable sir.” | 「不也，尊者。」 |
| “Tasmātiha, bhikkhave, yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. | “Therefore, bhikkhus, whatever form there is, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all form should be seen as it really is with right understanding: ‘This is not mine, this I am not, this is not my self.’ | 「是故，諸比丘，凡色，或過去、未來、或現在，內或外，粗或細，劣或勝，遠或近，一切色皆應以正理解如實觀之：『此非我所，此非我，此非我之我。』 |
| Yā kāci vedanā … | Whatever feeling there is … | 凡有受… |
| yā kāci saññā … | whatever perception there is … | 凡有想… |
| ye keci saṅkhārā … | whatever volitional formations there are … | 凡有行… |
| yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā, oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. | whatever consciousness there is, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all consciousness should be seen as it really is with right understanding: ‘This is not mine, this I am not, this is not my self.’ | 凡有識，或過去、未來、或現在，內或外，粗或細，劣或勝，遠或近，一切識皆應以正理解如實觀之：『此非我所，此非我，此非我之我。』 |
| Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati. | Seeing thus, bhikkhus, the instructed noble-one's-disciple becomes disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with volitional formations, and disenchanted with consciousness. | 諸比丘，如是見者，已受教之聖弟子，厭於色，厭於受，厭於想，厭於行，與厭於識。 |
| Nibbindaṁ virajjati; virāgā vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. | Being disenchanted, he becomes dispassionate. Through dispassion, he is liberated. When liberated, there comes the knowledge: ‘It is liberated.’ | 厭故離欲。離欲故解脫。解脫時，有智：『已解脫。』 |
| ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti. | He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’” | 彼知：『生已盡，梵行已立，所作已辦，不受後有。』」 |
| Catutthapeyyālo. | The fourth series for repetition. | 第四重複系列。 |
| Purimagamane aṭṭhārasa veyyākaraṇā, | In the first round, eighteen expositions, | 第一輪，十八篇闡述， |
| Dutiyagamane chabbīsaṁ vitthāretabbāni; | In the second round, twenty-six are to be elaborated; | 第二輪，二十六篇應詳述； |
| Tatiyagamane chabbīsaṁ vitthāretabbāni, | In the third round, twenty-six are to be elaborated, | 第三輪，二十六篇應詳述， |
| Catutthagamane chabbīsaṁ vitthāretabbāni. | In the fourth round, twenty-six are to be elaborated. | 第四輪，二十六篇應詳述。 |
| Diṭṭhisaṁyuttaṁ samattaṁ. | The Connected Discourses on Views is concluded. | 見相應部竟。 |
25 - SN 25 Okkanti: Connected Discourses on Entry
| ==================== SN25 - Okkantisaṃyutta ==================== | ==================== SN25 - Connected Discourses on Entry ==================== | ==================== SN25 - 入相應 ==================== |
25.1 - SN 25.1 Cakkhu: The Eye
| --- SN25.1 - Cakkhusutta --- | --- SN25.1 - The Eye --- | --- SN25.1 - The Eye --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Cakkhuṁ, bhikkhave, aniccaṁ vipariṇāmi aññathābhāvi; | “The eye, bhikkhus, is impermanent, subject to change, becoming otherwise; | 「諸比丘，眼是無常、變易、異法； |
| sotaṁ aniccaṁ vipariṇāmi aññathābhāvi; | the ear is impermanent, subject to change, becoming otherwise; | 耳是無常、變易、異法； |
| ghānaṁ aniccaṁ vipariṇāmi aññathābhāvi; | the nose is impermanent, subject to change, becoming otherwise; | 鼻是無常、變易、異法； |
| jivhā aniccā vipariṇāmī aññathābhāvī; | the tongue is impermanent, subject to change, becoming otherwise; | 舌是無常、變易、異法； |
| kāyo anicco vipariṇāmi aññathābhāvi; | the body is impermanent, subject to change, becoming otherwise; | 身是無常、變易、異法； |
| mano anicco vipariṇāmī aññathābhāvī. | the mind is impermanent, subject to change, becoming otherwise. | 意是無常、變易、異法。 |
| Yo, bhikkhave, ime dhamme evaṁ saddahati adhimuccati—ayaṁ vuccati saddhānusārī, okkanto sammattaniyāmaṁ, sappurisabhūmiṁ okkanto, vītivatto puthujjanabhūmiṁ; | One who, bhikkhus, has faith and resolves on these teachings is called a faith-follower, one who has entered upon the fixed course of rightness, one who has entered the plane of the true person, one who has transcended the plane of the ordinary person; | 諸比丘，於此等教法有信、有決意者，名為信行者，已入正性決定，已入善人地，已超越凡夫地； |
| abhabbo taṁ kammaṁ kātuṁ, yaṁ kammaṁ katvā nirayaṁ vā tiracchānayoniṁ vā pettivisayaṁ vā upapajjeyya; | he is incapable of doing any action that would cause him to be reborn in hell, in the animal realm, or in the sphere of afflicted spirits; | 彼不能作任何令其生於地獄、畜生道、或餓鬼界之業； |
| abhabbo ca tāva kālaṁ kātuṁ yāva na sotāpattiphalaṁ sacchikaroti. | and he is incapable of passing away before he has realized the fruit of stream-entry. | 且彼不能於證得入流果前命終。 |
| Yassa kho, bhikkhave, ime dhammā evaṁ paññāya mattaso nijjhānaṁ khamanti, ayaṁ vuccati: ‘dhammānusārī, okkanto sammattaniyāmaṁ, sappurisabhūmiṁ okkanto, vītivatto puthujjanabhūmiṁ; | One for whom, bhikkhus, these teachings are accepted through reflection with a measure of wisdom, is called: ‘a Dhamma-follower, one who has entered upon the fixed course of rightness, one who has entered the plane of the true person, one who has transcended the plane of the ordinary person; | 諸比丘，於彼等，此等教法以少許智慧經思惟而接受者，名為：『法行者，已入正性決定，已入善人地，已超越凡夫地； |
| abhabbo taṁ kammaṁ kātuṁ, yaṁ kammaṁ katvā nirayaṁ vā tiracchānayoniṁ vā pettivisayaṁ vā upapajjeyya; | he is incapable of doing any action that would cause him to be reborn in hell, in the animal realm, or in the sphere of afflicted spirits; | 彼不能作任何令其生於地獄、畜生道、或餓鬼界之業； |
| abhabbo ca tāva kālaṁ kātuṁ yāva na sotāpattiphalaṁ sacchikaroti’. | and he is incapable of passing away before he has realized the fruit of stream-entry.’ | 且彼不能於證得入流果前命終。』 |
| Yo, bhikkhave, ime dhamme evaṁ pajānāti evaṁ passati, ayaṁ vuccati: ‘sotāpanno avinipātadhammo niyato sambodhiparāyano’”ti. | One who, bhikkhus, knows and sees these teachings in this way, is called: ‘a stream-enterer, not subject to perdition, bound for enlightenment.’” | 諸比丘，如是知見此等教法者，名為：『入流者，不墮惡趣，趣向正覺。』」 |
25.2 - SN 25.2 Rūpa: Forms
| --- SN25.2 - Rūpasutta --- | --- SN25.2 - Forms --- | --- SN25.2 - Forms --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Rūpā, bhikkhave, aniccā vipariṇāmino aññathābhāvino; | “Forms, bhikkhus, are impermanent, subject to change, becoming otherwise; | 「諸比丘，色是無常、變易、異法； |
| saddā aniccā vipariṇāmino aññathābhāvino; | sounds are impermanent, subject to change, becoming otherwise; | 聲是無常、變易、異法； |
| gandhā aniccā vipariṇāmino aññathābhāvino; | odors are impermanent, subject to change, becoming otherwise; | 香是無常、變易、異法； |
| rasā aniccā vipariṇāmino aññathābhāvino; | tastes are impermanent, subject to change, becoming otherwise; | 味是無常、變易、異法； |
| phoṭṭhabbā aniccā vipariṇāmino aññathābhāvino; | tactile objects are impermanent, subject to change, becoming otherwise; | 觸是無常、變易、異法； |
| dhammā aniccā vipariṇāmino aññathābhāvino. | mental phenomena are impermanent, subject to change, becoming otherwise. | 法是無常、變易、異法。 |
| Yo, bhikkhave, ime dhamme evaṁ saddahati adhimuccati, ayaṁ vuccati saddhānusārī, okkanto sammattaniyāmaṁ, sappurisabhūmiṁ okkanto, vītivatto puthujjanabhūmiṁ; | One who, bhikkhus, has faith and resolves on these teachings is called a faith-follower, one who has entered upon the fixed course of rightness, one who has entered the plane of the true person, one who has transcended the plane of the ordinary person; | 諸比丘，於此等教法有信、有決意者，名為信行者，已入正性決定，已入善人地，已超越凡夫地； |
| abhabbo taṁ kammaṁ kātuṁ, yaṁ kammaṁ katvā nirayaṁ vā tiracchānayoniṁ vā pettivisayaṁ vā upapajjeyya; | he is incapable of doing any action that would cause him to be reborn in hell, in the animal realm, or in the sphere of afflicted spirits; | 彼不能作任何令其生於地獄、畜生道、或餓鬼界之業； |
| abhabbo ca tāva kālaṁ kātuṁ yāva na sotāpattiphalaṁ sacchikaroti. | and he is incapable of passing away before he has realized the fruit of stream-entry. | 且彼不能於證得入流果前命終。 |
| Yassa kho, bhikkhave, ime dhammā evaṁ paññāya mattaso nijjhānaṁ khamanti, ayaṁ vuccati: ‘dhammānusārī, okkanto sammattaniyāmaṁ, sappurisabhūmiṁ okkanto, vītivatto puthujjanabhūmiṁ; | One for whom, bhikkhus, these teachings are accepted through reflection with a measure of wisdom, is called: ‘a Dhamma-follower, one who has entered upon the fixed course of rightness, one who has entered the plane of the true person, one who has transcended the plane of the ordinary person; | 諸比丘，於彼等，此等教法以少許智慧經思惟而接受者，名為：『法行者，已入正性決定，已入善人地，已超越凡夫地； |
| abhabbo taṁ kammaṁ kātuṁ, yaṁ kammaṁ katvā nirayaṁ vā tiracchānayoniṁ vā pettivisayaṁ vā upapajjeyya; | he is incapable of doing any action that would cause him to be reborn in hell, in the animal realm, or in the sphere of afflicted spirits; | 彼不能作任何令其生於地獄、畜生道、或餓鬼界之業； |
| abhabbo ca tāva kālaṁ kātuṁ yāva na sotāpattiphalaṁ sacchikaroti’. | and he is incapable of passing away before he has realized the fruit of stream-entry.’ | 且彼不能於證得入流果前命終。』 |
| Yo, bhikkhave, ime dhamme evaṁ pajānāti evaṁ passati, ayaṁ vuccati: | One who, bhikkhus, knows and sees these teachings in this way, is called: | 諸比丘，如是知見此等教法者，名為： |
| ‘sotāpanno avinipātadhammo niyato sambodhiparāyano’”ti. | ‘a stream-enterer, not subject to perdition, bound for enlightenment.’” | 『入流者，不墮惡趣，趣向正覺。』」 |
| Dutiyaṁ. | Second. | 第二。 |
25.3 - SN 25.3 Viññāṇa: Consciousness
| --- SN25.3 - Viññāṇasutta --- | --- SN25.3 - Consciousness --- | --- SN25.3 - Consciousness --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Cakkhuviññāṇaṁ, bhikkhave, aniccaṁ vipariṇāmi aññathābhāvi; | “Eye-consciousness, bhikkhus, is impermanent, subject to change, becoming otherwise; | 「諸比丘，眼識是無常、變易、異法； |
| sotaviññāṇaṁ … | ear-consciousness … | 耳識… |
| ghānaviññāṇaṁ … | nose-consciousness … | 鼻識… |
| jivhāviññāṇaṁ … | tongue-consciousness … | 舌識… |
| kāyaviññāṇaṁ … | body-consciousness … | 身識… |
| manoviññāṇaṁ aniccaṁ vipariṇāmi aññathābhāvi. | mind-consciousness is impermanent, subject to change, becoming otherwise. | 意識是無常、變易、異法。 |
| Yo bhikkhave …pe… | One who, bhikkhus … and so on … | 諸比丘，…等等… |
| sambodhiparāyano”ti. | bound for enlightenment.” | 趣向正覺。」 |
| Tatiyaṁ. | Third. | 第三。 |
25.4 - SN 25.4 Samphassa: Contact
| --- SN25.4 - Samphassasutta --- | --- SN25.4 - Contact --- | --- SN25.4 - Contact --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Cakkhusamphasso, bhikkhave, anicco vipariṇāmī aññathābhāvī; | “Eye-contact, bhikkhus, is impermanent, subject to change, becoming otherwise; | 「諸比丘，眼觸是無常、變易、異法； |
| sotasamphasso … | ear-contact … | 耳觸… |
| ghānasamphasso … | nose-contact … | 鼻觸… |
| jivhāsamphasso … | tongue-contact … | 舌觸… |
| kāyasamphasso … | body-contact … | 身觸… |
| manosamphasso anicco vipariṇāmī aññathābhāvī. | mind-contact is impermanent, subject to change, becoming otherwise. | 意觸是無常、變易、異法。 |
| Yo, bhikkhave, ime dhamme evaṁ saddahati adhimuccati, ayaṁ vuccati ‘saddhānusārī …pe… | One who, bhikkhus, has faith and resolves on these teachings is called ‘a faith-follower … and so on … | 諸比丘，於此等教法有信、有決意者，名為『信行者…等等… |
| sambodhiparāyano’”ti. | bound for enlightenment.’” | 趣向正覺。』」 |
| Catutthaṁ. | Fourth. | 第四。 |
25.5 - SN 25.5 Samphassaja: Born of Contact
| --- SN25.5 - Samphassajasutta --- | --- SN25.5 - Born of Contact --- | --- SN25.5 - Born of Contact --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Cakkhusamphassajā, bhikkhave, vedanā aniccā vipariṇāmī aññathābhāvī; | “Feeling born of eye-contact, bhikkhus, is impermanent, subject to change, becoming otherwise; | 「諸比丘，眼觸所生受是無常、變易、異法； |
| sotasamphassajā vedanā …pe… | feeling born of ear-contact … and so on … | 耳觸所生受…等等… |
| ghānasamphassajā vedanā …pe… | feeling born of nose-contact … and so on … | 鼻觸所生受…等等… |
| jivhāsamphassajā vedanā …pe… | feeling born of tongue-contact … and so on … | 舌觸所生受…等等… |
| kāyasamphassajā vedanā …pe… | feeling born of body-contact … and so on … | 身觸所生受…等等… |
| manosamphassajā vedanā aniccā vipariṇāmī aññathābhāvī. | feeling born of mind-contact is impermanent, subject to change, becoming otherwise. | 意觸所生受是無常、變易、異法。 |
| Yo, bhikkhave, ime dhamme evaṁ saddahati adhimuccati, ayaṁ vuccati ‘saddhānusārī …pe… | One who, bhikkhus, has faith and resolves on these teachings is called ‘a faith-follower … and so on … | 諸比丘，於此等教法有信、有決意者，名為『信行者…等等… |
| sambodhiparāyano’”ti. | bound for enlightenment.’” | 趣向正覺。』」 |
25.6 - SN 25.6 Rūpasaññā: Perception of Forms
| --- SN25.6 - Rūpasaññāsutta --- | --- SN25.6 - Perception of Forms --- | --- SN25.6 - Perception of Forms --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Rūpasaññā, bhikkhave, aniccā vipariṇāmī aññathābhāvī; | “Perception of forms, bhikkhus, is impermanent, subject to change, becoming otherwise; | 「諸比丘，色想是無常、變易、異法； |
| saddasaññā … | perception of sounds … | 聲想… |
| gandhasaññā … | perception of odors … | 香想… |
| rasasaññā … | perception of tastes … | 味想… |
| phoṭṭhabbasaññā … | perception of tactile objects … | 觸想… |
| dhammasaññā aniccā vipariṇāmī aññathābhāvī. | perception of mental phenomena is impermanent, subject to change, becoming otherwise. | 法想是無常、變易、異法。 |
| Yo, bhikkhave, ime dhamme evaṁ saddahati adhimuccati, ayaṁ vuccati ‘saddhānusārī …pe… | One who, bhikkhus, has faith and resolves on these teachings is called ‘a faith-follower … and so on … | 諸比丘，於此等教法有信、有決意者，名為『信行者…等等… |
| sambodhiparāyano’”ti. | bound for enlightenment.’” | 趣向正覺。』」 |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
25.7 - SN 25.7 Rūpasañcetanā: Volition regarding Forms
| --- SN25.7 - Rūpasañcetanāsutta --- | --- SN25.7 - Volition regarding Forms --- | --- SN25.7 - Volition regarding Forms --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Rūpasañcetanā, bhikkhave, aniccā vipariṇāmī aññathābhāvī; | “Volition regarding forms, bhikkhus, is impermanent, subject to change, becoming otherwise; | 「諸比丘，色思是無常、變易、異法； |
| saddasañcetanā … | volition regarding sounds … | 聲思… |
| gandhasañcetanā … | volition regarding odors … | 香思… |
| rasasañcetanā … | volition regarding tastes … | 味思… |
| phoṭṭhabbasañcetanā … | volition regarding tactile objects … | 觸思… |
| dhammasañcetanā aniccā vipariṇāmī aññathābhāvī. | volition regarding mental phenomena is impermanent, subject to change, becoming otherwise. | 法思是無常、變易、異法。 |
| Yo, bhikkhave, ime dhamme evaṁ saddahati adhimuccati, ayaṁ vuccati ‘saddhānusārī …pe… | One who, bhikkhus, has faith and resolves on these teachings is called ‘a faith-follower … and so on … | 諸比丘，於此等教法有信、有決意者，名為『信行者…等等… |
| sambodhiparāyano’”ti. | bound for enlightenment.’” | 趣向正覺。』」 |
25.8 - SN 25.8 Rūpataṇhā: Craving for Forms
| --- SN25.8 - Rūpataṇhāsutta --- | --- SN25.8 - Craving for Forms --- | --- SN25.8 - Craving for Forms --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Rūpataṇhā, bhikkhave, aniccā vipariṇāmī aññathābhāvī; | “Craving for forms, bhikkhus, is impermanent, subject to change, becoming otherwise; | 「諸比丘，色愛是無常、變易、異法； |
| saddataṇhā … | craving for sounds … | 聲愛… |
| gandhataṇhā … | craving for odors … | 香愛… |
| rasataṇhā … | craving for tastes … | 味愛… |
| phoṭṭhabbataṇhā … | craving for tactile objects … | 觸愛… |
| dhammataṇhā aniccā vipariṇāmī aññathābhāvī. | craving for mental phenomena is impermanent, subject to change, becoming otherwise. | 法愛是無常、變易、異法。 |
| Yo, bhikkhave, ime dhamme evaṁ saddahati adhimuccati, ayaṁ vuccati ‘saddhānusārī …pe… | One who, bhikkhus, has faith and resolves on these teachings is called ‘a faith-follower … and so on … | 諸比丘，於此等教法有信、有決意者，名為『信行者…等等… |
| sambodhiparāyano’”ti. | bound for enlightenment.’” | 趣向正覺。』」 |
25.9 - SN 25.9 Pathavīdhātu: The Earth Element
| --- SN25.9 - Pathavīdhātusutta --- | --- SN25.9 - The Earth Element --- | --- SN25.9 - The Earth Element --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Pathavīdhātu, bhikkhave, aniccā vipariṇāmī aññathābhāvī; | “The earth element, bhikkhus, is impermanent, subject to change, becoming otherwise; | 「諸比丘，地大是無常、變易、異法； |
| āpodhātu … | the water element … | 水大… |
| tejodhātu … | the fire element … | 火大… |
| vāyodhātu … | the air element … | 風大… |
| ākāsadhātu … | the space element … | 空大… |
| viññāṇadhātu aniccā vipariṇāmī aññathābhāvī. | the consciousness element is impermanent, subject to change, becoming otherwise. | 識大是無常、變易、異法。 |
| Yo, bhikkhave, ime dhamme evaṁ saddahati adhimuccati, ayaṁ vuccati ‘saddhānusārī …pe… | One who, bhikkhus, has faith and resolves on these teachings is called ‘a faith-follower … and so on … | 諸比丘，於此等教法有信、有決意者，名為『信行者…等等… |
| sambodhiparāyano’”ti. | bound for enlightenment.’” | 趣向正覺。』」 |
25.10 - SN 25.10 Khandha: The Aggregates
| --- SN25.10 - Khandhasutta --- | --- SN25.10 - The Aggregates --- | --- SN25.10 - The Aggregates --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Rūpaṁ, bhikkhave, aniccaṁ vipariṇāmi aññathābhāvi; | “Form, bhikkhus, is impermanent, subject to change, becoming otherwise; | 「諸比丘，色是無常、變易、異法； |
| vedanā aniccā vipariṇāmī aññathābhāvī; | feeling is impermanent, subject to change, becoming otherwise; | 受是無常、變易、異法； |
| saññā … | perception … | 想… |
| saṅkhārā aniccā vipariṇāmino aññathābhāvino; | volitional formations are impermanent, subject to change, becoming otherwise; | 行是無常、變易、異法； |
| viññāṇaṁ aniccaṁ vipariṇāmi aññathābhāvi. | consciousness is impermanent, subject to change, becoming otherwise. | 識是無常、變易、異法。 |
| Yo, bhikkhave, ime dhamme evaṁ saddahati adhimuccati, ayaṁ vuccati saddhānusārī, okkanto sammattaniyāmaṁ, sappurisabhūmiṁ okkanto, vītivatto puthujjanabhūmiṁ; | One who, bhikkhus, has faith and resolves on these teachings is called a faith-follower, one who has entered upon the fixed course of rightness, one who has entered the plane of the true person, one who has transcended the plane of the ordinary person; | 諸比丘，於此等教法有信、有決意者，名為信行者，已入正性決定，已入善人地，已超越凡夫地； |
| abhabbo taṁ kammaṁ kātuṁ, yaṁ kammaṁ katvā nirayaṁ vā tiracchānayoniṁ vā pettivisayaṁ vā upapajjeyya; | he is incapable of doing any action that would cause him to be reborn in hell, in the animal realm, or in the sphere of afflicted spirits; | 彼不能作任何令其生於地獄、畜生道、或餓鬼界之業； |
| abhabbo ca tāva kālaṁ kātuṁ yāva na sotāpattiphalaṁ sacchikaroti. | and he is incapable of passing away before he has realized the fruit of stream-entry. | 且彼不能於證得入流果前命終。 |
| Yassa kho, bhikkhave, ime dhammā evaṁ paññāya mattaso nijjhānaṁ khamanti, ayaṁ vuccati: ‘dhammānusārī, okkanto sammattaniyāmaṁ, sappurisabhūmiṁ okkanto, vītivatto puthujjanabhūmiṁ; | One for whom, bhikkhus, these teachings are accepted through reflection with a measure of wisdom, is called: ‘a Dhamma-follower, one who has entered upon the fixed course of rightness, one who has entered the plane of the true person, one who has transcended the plane of the ordinary person; | 諸比丘，於彼等，此等教法以少許智慧經思惟而接受者，名為：『法行者，已入正性決定，已入善人地，已超越凡夫地； |
| abhabbo taṁ kammaṁ kātuṁ, yaṁ kammaṁ katvā nirayaṁ vā tiracchānayoniṁ vā pettivisayaṁ vā upapajjeyya; | he is incapable of doing any action that would cause him to be reborn in hell, in the animal realm, or in the sphere of afflicted spirits; | 彼不能作任何令其生於地獄、畜生道、或餓鬼界之業； |
| abhabbo ca tāva kālaṁ kātuṁ yāva na sotāpattiphalaṁ sacchikaroti’. | and he is incapable of passing away before he has realized the fruit of stream-entry.’ | 且彼不能於證得入流果前命終。』 |
| Yo, bhikkhave, ime dhamme evaṁ pajānāti evaṁ passati, ayaṁ vuccati: | One who, bhikkhus, knows and sees these teachings in this way, is called: | 諸比丘，如是知見此等教法者，名為： |
| ‘sotāpanno avinipātadhammo niyato sambodhiparāyano’”ti. | ‘a stream-enterer, not subject to perdition, bound for enlightenment.’” | 『入流者，不墮惡趣，趣向正覺。』」 |
| Cakkhuvaggo paṭhamo. | First Chapter: The Eye. | 第一品：眼。 |
| Cakkhu rūpañca viññāṇaṁ, | Eye, form, and consciousness, | 眼、色、與識， |
| phasso ca vedanāya ca; | contact and also with feeling; | 觸亦與受； |
| Saññā ca cetanā taṇhā, | Perception, and volition, craving, | 想、與思、愛， |
| dhātu khandhena te dasāti. | element, and with the aggregates, these are ten. | 大，與蘊，此十。 |
| Okkantasaṁyuttaṁ samattaṁ. | The Connected Discourses on Entry is concluded. | 入相應部竟。 |
26 - SN 26 Uppāda: Connected Discourses on Arising
| ==================== SN26 - Uppādasaṃyutta ==================== | ==================== SN26 - Connected Discourses on Arising ==================== | ==================== SN26 - 生起相應 ==================== |
26.1 - SN 26.1 Cakkhu: The Eye
| --- SN26.1 - Cakkhusutta --- | --- SN26.1 - The Eye --- | --- SN26.1 - The Eye --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Yo kho, bhikkhave, cakkhussa uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṁ ṭhiti, jarāmaraṇassa pātubhāvo. | “Bhikkhus, the arising, continuation, production, and manifestation of the eye is the arising of suffering, the continuation of diseases, and the manifestation of aging and death. | 「諸比丘，眼之生起、持續、產生、顯現，即是苦之生起、病之持續、與老死之顯現。 |
| Yo sotassa uppādo ṭhiti …pe… | The arising, continuation of the ear … and so on … | 耳之生起、持續…等等… |
| yo ghānassa uppādo ṭhiti … | the arising, continuation of the nose … | 鼻之生起、持續… |
| yo jivhāya uppādo ṭhiti … | the arising, continuation of the tongue … | 舌之生起、持續… |
| yo kāyassa uppādo ṭhiti … | the arising, continuation of the body … | 身之生起、持續… |
| yo manassa uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṁ ṭhiti, jarāmaraṇassa pātubhāvo. | the arising, continuation, production, and manifestation of the mind is the arising of suffering, the continuation of diseases, and the manifestation of aging and death. | 意之生起、持續、產生、顯現，即是苦之生起、病之持續、與老死之顯現。 |
| Yo ca, bhikkhave, cakkhussa nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṁ vūpasamo, jarāmaraṇassa atthaṅgamo. | And, bhikkhus, the cessation, pacification, and disappearance of the eye is the cessation of suffering, the pacification of diseases, and the disappearance of aging and death. | 且，諸比丘，眼之止息、平息、消失，即是苦之止息、病之平息、與老死之消失。 |
| Yo sotassa nirodho …pe… | The cessation of the ear … and so on … | 耳之止息…等等… |
| yo ghānassa nirodho … | the cessation of the nose … | 鼻之止息… |
| yo jivhāya nirodho … | the cessation of the tongue … | 舌之止息… |
| yo kāyassa nirodho … | the cessation of the body … | 身之止息… |
| yo manassa nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṁ vūpasamo, jarāmaraṇassa atthaṅgamo”ti. | the cessation, pacification, and disappearance of the mind is the cessation of suffering, the pacification of diseases, and the disappearance of aging and death.” | 意之止息、平息、消失，即是苦之止息、病之平息、與老死之消失。」 |
26.2 - SN 26.2 Rūpa: Forms
| --- SN26.2 - Rūpasutta --- | --- SN26.2 - Forms --- | --- SN26.2 - Forms --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Yo kho, bhikkhave, rūpānaṁ uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṁ ṭhiti, jarāmaraṇassa pātubhāvo. | “Bhikkhus, the arising, continuation, production, and manifestation of forms is the arising of suffering, the continuation of diseases, and the manifestation of aging and death. | 「諸比丘，色之生起、持續、產生、顯現，即是苦之生起、病之持續、與老死之顯現。 |
| Yo saddānaṁ … | Of sounds … | 於聲… |
| yo gandhānaṁ … | of odors … | 於香… |
| yo rasānaṁ … | of tastes … | 於味… |
| yo phoṭṭhabbānaṁ … | of tactile objects … | 於觸… |
| yo dhammānaṁ uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṁ ṭhiti, jarāmaraṇassa pātubhāvo. | the arising, continuation, production, and manifestation of mental phenomena is the arising of suffering, the continuation of diseases, and the manifestation of aging and death. | 法之生起、持續、產生、顯現，即是苦之生起、病之持續、與老死之顯現。 |
| Yo ca kho, bhikkhave, rūpānaṁ nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṁ vūpasamo, jarāmaraṇassa atthaṅgamo. | And, bhikkhus, the cessation, pacification, and disappearance of forms is the cessation of suffering, the pacification of diseases, and the disappearance of aging and death. | 且，諸比丘，色之止息、平息、消失，即是苦之止息、病之平息、與老死之消失。 |
| Yo saddānaṁ … | Of sounds … | 於聲… |
| yo gandhānaṁ … | of odors … | 於香… |
| yo rasānaṁ … | of tastes … | 於味… |
| yo phoṭṭhabbānaṁ … | of tactile objects … | 於觸… |
| yo dhammānaṁ nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṁ vūpasamo, jarāmaraṇassa atthaṅgamo”ti. | the cessation, pacification, and disappearance of mental phenomena is the cessation of suffering, the pacification of diseases, and the disappearance of aging and death.” | 法之止息、平息、消失，即是苦之止息、病之平息、與老死之消失。」 |
| Dutiyaṁ. | Second. | 第二。 |
26.3 - SN 26.3 Viññāṇa: Consciousness
| --- SN26.3 - Viññāṇasutta --- | --- SN26.3 - Consciousness --- | --- SN26.3 - Consciousness --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Yo kho, bhikkhave, cakkhuviññāṇassa uppādo ṭhiti …pe… | “Bhikkhus, the arising, continuation of eye-consciousness … and so on … | 「諸比丘，眼識之生起、持續…等等… |
| jarāmaraṇassa pātubhāvo …pe… | the manifestation of aging and death … and so on … | 老死之顯現…等等… |
| yo manoviññāṇassa uppādo ṭhiti …pe… | the arising, continuation of mind-consciousness … and so on … | 意識之生起、持續…等等… |
| jarāmaraṇassa pātubhāvo. | the manifestation of aging and death. | 老死之顯現。 |
| Yo ca kho, bhikkhave, cakkhuviññāṇassa nirodho …pe… | And, bhikkhus, the cessation of eye-consciousness … and so on … | 且，諸比丘，眼識之止息…等等… |
| jarāmaraṇassa atthaṅgamo …pe… | the disappearance of aging and death … and so on … | 老死之消失…等等… |
| yo manoviññāṇassa nirodho …pe… | the cessation of mind-consciousness … and so on … | 意識之止息…等等… |
| jarāmaraṇassa atthaṅgamo”ti. | the disappearance of aging and death.” | 老死之消失。」 |
| Tatiyaṁ. | Third. | 第三。 |
26.4 - SN 26.4 Samphassa: Contact
| --- SN26.4 - Samphassasutta --- | --- SN26.4 - Contact --- | --- SN26.4 - Contact --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Yo kho, bhikkhave, cakkhusamphassassa uppādo ṭhiti …pe… | “Bhikkhus, the arising, continuation of eye-contact … and so on … | 「諸比丘，眼觸之生起、持續…等等… |
| jarāmaraṇassa pātubhāvo …pe… | the manifestation of aging and death … and so on … | 老死之顯現…等等… |
| yo manosamphassassa uppādo ṭhiti …pe… | the arising, continuation of mind-contact … and so on … | 意觸之生起、持續…等等… |
| jarāmaraṇassa pātubhāvo. | the manifestation of aging and death. | 老死之顯現。 |
| Yo ca kho, bhikkhave, cakkhusamphassassa nirodho …pe… | And, bhikkhus, the cessation of eye-contact … and so on … | 且，諸比丘，眼觸之止息…等等… |
| jarāmaraṇassa atthaṅgamo …pe… | the disappearance of aging and death … and so on … | 老死之消失…等等… |
| yo manosamphassassa nirodho …pe… | the cessation of mind-contact … and so on … | 意觸之止息…等等… |
| jarāmaraṇassa atthaṅgamo”ti. | the disappearance of aging and death.” | 老死之消失。」 |
| Catutthaṁ. | Fourth. | 第四。 |
26.5 - SN 26.5 Samphassaja: Born of Contact
| --- SN26.5 - Samphassajasutta --- | --- SN26.5 - Born of Contact --- | --- SN26.5 - Born of Contact --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Yo kho, bhikkhave, cakkhusamphassajāya vedanāya uppādo ṭhiti …pe… jarāmaraṇassa pātubhāvo …pe…. | “Bhikkhus, the arising, continuation of feeling born of eye-contact … and so on … the manifestation of aging and death … and so on …. | 「諸比丘，眼觸所生受之生起、持續…等等…老死之顯現…等等…。 |
| Yo manosamphassajāya vedanāya uppādo ṭhiti …pe… | The arising, continuation of feeling born of mind-contact … and so on … | 意觸所生受之生起、持續…等等… |
| jarāmaraṇassa pātubhāvo. | the manifestation of aging and death. | 老死之顯現。 |
| Yo ca kho, bhikkhave, cakkhusamphassajāya vedanāya nirodho vūpasamo …pe… | And, bhikkhus, the cessation, pacification of feeling born of eye-contact … and so on … | 且，諸比丘，眼觸所生受之止息、平息…等等… |
| jarāmaraṇassa atthaṅgamo …pe… | the disappearance of aging and death … and so on … | 老死之消失…等等… |
| yo manosamphassajāya vedanāya nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṁ vūpasamo, jarāmaraṇassa atthaṅgamo”ti. | the cessation, pacification, and disappearance of feeling born of mind-contact is the cessation of suffering, the pacification of diseases, and the disappearance of aging and death.” | 意觸所生受之止息、平息、消失，即是苦之止息、病之平息、與老死之消失。」 |
26.6 - SN 26.6 Saññā: Perception
| --- SN26.6 - Saññāsutta --- | --- SN26.6 - Perception --- | --- SN26.6 - Perception --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Yo kho, bhikkhave, rūpasaññāya uppādo ṭhiti …pe… | “Bhikkhus, the arising, continuation of perception of forms … and so on … | 「諸比丘，色想之生起、持續…等等… |
| jarāmaraṇassa pātubhāvo …pe… | the manifestation of aging and death … and so on … | 老死之顯現…等等… |
| yo dhammasaññāya uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṁ ṭhiti, jarāmaraṇassa pātubhāvo. | the arising, continuation, production, and manifestation of perception of mental phenomena is the arising of suffering, the continuation of diseases, and the manifestation of aging and death. | 法想之生起、持續、產生、顯現，即是苦之生起、病之持續、與老死之顯現。 |
| Yo ca kho, bhikkhave, rūpasaññāya nirodho …pe… | And, bhikkhus, the cessation of perception of forms … and so on … | 且，諸比丘，色想之止息…等等… |
| jarāmaraṇassa atthaṅgamo …pe… | the disappearance of aging and death … and so on … | 老死之消失…等等… |
| yo dhammasaññāya nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṁ vūpasamo, jarāmaraṇassa atthaṅgamo”ti. | the cessation, pacification, and disappearance of perception of mental phenomena is the cessation of suffering, the pacification of diseases, and the disappearance of aging and death.” | 法想之止息、平息、消失，即是苦之止息、病之平息、與老死之消失。」 |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
26.7 - SN 26.7 Sañcetanā: Volition
| --- SN26.7 - Sañcetanāsutta --- | --- SN26.7 - Volition --- | --- SN26.7 - Volition --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Yo kho, bhikkhave, rūpasañcetanāya uppādo ṭhiti …pe… | “Bhikkhus, the arising, continuation of volition regarding forms … and so on … | 「諸比丘，色思之生起、持續…等等… |
| jarāmaraṇassa pātubhāvo …pe… | the manifestation of aging and death … and so on … | 老死之顯現…等等… |
| yo dhammasañcetanāya uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṁ ṭhiti, jarāmaraṇassa pātubhāvo. | the arising, continuation, production, and manifestation of volition regarding mental phenomena is the arising of suffering, the continuation of diseases, and the manifestation of aging and death. | 法思之生起、持續、產生、顯現，即是苦之生起、病之持續、與老死之顯現。 |
| Yo ca kho, bhikkhave, rūpasañcetanāya nirodho …pe… | And, bhikkhus, the cessation of volition regarding forms … and so on … | 且，諸比丘，色思之止息…等等… |
| jarāmaraṇassa atthaṅgamo …pe… | the disappearance of aging and death … and so on … | 老死之消失…等等… |
| yo dhammasañcetanāya nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṁ vūpasamo, jarāmaraṇassa atthaṅgamo”ti. | the cessation, pacification, and disappearance of volition regarding mental phenomena is the cessation of suffering, the pacification of diseases, and the disappearance of aging and death.” | 法思之止息、平息、消失，即是苦之止息、病之平息、與老死之消失。」 |
26.8 - SN 26.8 Taṇhā: Craving
| --- SN26.8 - Taṇhāsutta --- | --- SN26.8 - Craving --- | --- SN26.8 - Craving --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Yo kho, bhikkhave, rūpataṇhāya uppādo ṭhiti …pe… | “Bhikkhus, the arising, continuation of craving for forms … and so on … | 「諸比丘，色愛之生起、持續…等等… |
| jarāmaraṇassa pātubhāvo …pe… | the manifestation of aging and death … and so on … | 老死之顯現…等等… |
| yo dhammataṇhāya uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṁ ṭhiti, jarāmaraṇassa pātubhāvo. | the arising, continuation, production, and manifestation of craving for mental phenomena is the arising of suffering, the continuation of diseases, and the manifestation of aging and death. | 法愛之生起、持續、產生、顯現，即是苦之生起、病之持續、與老死之顯現。 |
| Yo ca kho, bhikkhave, rūpataṇhāya nirodho …pe… | And, bhikkhus, the cessation of craving for forms … and so on … | 且，諸比丘，色愛之止息…等等… |
| jarāmaraṇassa atthaṅgamo …pe… | the disappearance of aging and death … and so on … | 老死之消失…等等… |
| yo dhammataṇhāya nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṁ vūpasamo, jarāmaraṇassa atthaṅgamo”ti. | the cessation, pacification, and disappearance of craving for mental phenomena is the cessation of suffering, the pacification of diseases, and the disappearance of aging and death.” | 法愛之止息、平息、消失，即是苦之止息、病之平息、與老死之消失。」 |
26.9 - SN 26.9 Dhātu: Element
| --- SN26.9 - Dhātusutta --- | --- SN26.9 - Element --- | --- SN26.9 - Element --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Yo kho, bhikkhave, pathavīdhātuyā uppādo ṭhiti abhinibbatti pātubhāvo …pe… jarāmaraṇassa pātubhāvo; | “Bhikkhus, the arising, continuation, production, and manifestation of the earth element … and so on … the manifestation of aging and death; | 「諸比丘，地大之生起、持續、產生、顯現…等等…老死之顯現； |
| yo āpodhātuyā … | of the water element … | 於水大… |
| yo tejodhātuyā … | of the fire element … | 於火大… |
| yo vāyodhātuyā … | of the air element … | 於風大… |
| yo ākāsadhātuyā … | of the space element … | 於空大… |
| yo viññāṇadhātuyā uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṁ ṭhiti, jarāmaraṇassa pātubhāvo. | the arising, continuation, production, and manifestation of the consciousness element is the arising of suffering, the continuation of diseases, and the manifestation of aging and death. | 識大之生起、持續、產生、顯現，即是苦之生起、病之持續、與老死之顯現。 |
| Yo ca kho, bhikkhave, pathavīdhātuyā nirodho …pe… jarāmaraṇassa atthaṅgamo; | And, bhikkhus, the cessation of the earth element … and so on … the disappearance of aging and death; | 且，諸比丘，地大之止息…等等…老死之消失； |
| yo āpodhātuyā nirodho … | the cessation of the water element … | 水大之止息… |
| yo tejodhātuyā nirodho … | the cessation of the fire element … | 火大之止息… |
| yo vāyodhātuyā nirodho … | the cessation of the air element … | 風大之止息… |
| yo ākāsadhātuyā nirodho … | the cessation of the space element … | 空大之止息… |
| yo viññāṇadhātuyā nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṁ vūpasamo, jarāmaraṇassa atthaṅgamo”ti. | the cessation, pacification, and disappearance of the consciousness element is the cessation of suffering, the pacification of diseases, and the disappearance of aging and death.” | 識大之止息、平息、消失，即是苦之止息、病之平息、與老死之消失。」 |
26.10 - SN 26.10 Khandha: The Aggregates
| --- SN26.10 - Khandhasutta --- | --- SN26.10 - The Aggregates --- | --- SN26.10 - The Aggregates --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Yo kho, bhikkhave, rūpassa uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṁ ṭhiti, jarāmaraṇassa pātubhāvo. | “Bhikkhus, the arising, continuation, production, and manifestation of form is the arising of suffering, the continuation of diseases, and the manifestation of aging and death. | 「諸比丘，色之生起、持續、產生、顯現，即是苦之生起、病之持續、與老死之顯現。 |
| Yo vedanāya … | Of feeling … | 於受… |
| yo saññāya … | of perception … | 於想… |
| yo saṅkhārānaṁ … | of volitional formations … | 於行… |
| yo viññāṇassa uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṁ ṭhiti, jarāmaraṇassa pātubhāvo. | the arising, continuation, production, and manifestation of consciousness is the arising of suffering, the continuation of diseases, and the manifestation of aging and death. | 識之生起、持續、產生、顯現，即是苦之生起、病之持續、與老死之顯現。 |
| Yo ca kho, bhikkhave, rūpassa nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṁ vūpasamo, jarāmaraṇassa atthaṅgamo. | And, bhikkhus, the cessation, pacification, and disappearance of form is the cessation of suffering, the pacification of diseases, and the disappearance of aging and death. | 且，諸比丘，色之止息、平息、消失，即是苦之止息、病之平息、與老死之消失。 |
| Yo vedanāya … | Of feeling … | 於受… |
| yo saññāya … | of perception … | 於想… |
| yo saṅkhārānaṁ … | of volitional formations … | 於行… |
| yo viññāṇassa nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṁ vūpasamo, jarāmaraṇassa atthaṅgamo”ti. | the cessation, pacification, and disappearance of consciousness is the cessation of suffering, the pacification of diseases, and the disappearance of aging and death.” | 識之止息、平息、消失，即是苦之止息、病之平息、與老死之消失。」 |
| Uppādavaggo paṭhamo. | First Chapter: Arising. | 第一品：生起。 |
| Cakkhu rūpañca viññāṇaṁ, | Eye, form, and consciousness, | 眼、色、與識， |
| phasso ca vedanāya ca; | contact and also with feeling; | 觸亦與受； |
| Saññā ca cetanā taṇhā, | Perception, and volition, craving, | 想、與思、愛， |
| dhātu khandhena te dasāti. | element, and with the aggregates, these are ten. | 大，與蘊，此十。 |
| Uppādasaṁyuttaṁ samattaṁ. | The Connected Discourses on Arising is concluded. | 生起相應部竟。 |
27 - SN 27 Kilesa: Connected Discourses on Defilements
| ==================== SN27 - Kilesasaṃyutta ==================== | ==================== SN27 - Connected Discourses on Defilements ==================== | ==================== SN27 - 煩惱相應 ==================== |
27.1 - SN 27.1 Cakkhu: The Eye
| --- SN27.1 - Cakkhusutta --- | --- SN27.1 - The Eye --- | --- SN27.1 - The Eye --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Yo, bhikkhave, cakkhusmiṁ chandarāgo, cittasseso upakkileso. | “Bhikkhus, desire and lust for the eye is a defilement of the mind. | 「諸比丘，於眼之欲貪，是心之染污。 |
| Yo sotasmiṁ chandarāgo, cittasseso upakkileso. | Desire and lust for the ear is a defilement of the mind. | 於耳之欲貪，是心之染污。 |
| Yo ghānasmiṁ chandarāgo, cittasseso upakkileso. | Desire and lust for the nose is a defilement of the mind. | 於鼻之欲貪，是心之染污。 |
| Yo jivhāya chandarāgo, cittasseso upakkileso. | Desire and lust for the tongue is a defilement of the mind. | 於舌之欲貪，是心之染污。 |
| Yo kāyasmiṁ chandarāgo, cittasseso upakkileso. | Desire and lust for the body is a defilement of the mind. | 於身之欲貪，是心之染污。 |
| Yo manasmiṁ chandarāgo, cittasseso upakkileso. | Desire and lust for the mind is a defilement of the mind. | 於意之欲貪，是心之染污。 |
| Yato kho, bhikkhave, bhikkhuno imesu chasu ṭhānesu cetaso upakkileso pahīno hoti, nekkhammaninnañcassa cittaṁ hoti. | When, bhikkhus, a bhikkhu has abandoned the defilement of the mind in these six instances, his mind inclines to renunciation. | 諸比丘，當一比丘於此六處已捨心之染污，其心傾向於出離。 |
| Nekkhammaparibhāvitaṁ cittaṁ kammaniyaṁ khāyati, abhiññā sacchikaraṇīyesu dhammesū”ti. | A mind imbued with renunciation is considered pliable for the realization of those things realizable by direct knowledge.” | 充滿出離之心，被認為於證知可證知之事，是柔順的。」 |
27.2 - SN 27.2 Rūpa: Forms
| --- SN27.2 - Rūpasutta --- | --- SN27.2 - Forms --- | --- SN27.2 - Forms --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Yo, bhikkhave, rūpesu chandarāgo, cittasseso upakkileso. | “Bhikkhus, desire and lust for forms is a defilement of the mind. | 「諸比丘，於色之欲貪，是心之染污。 |
| Yo saddesu … | For sounds … | 於聲… |
| yo gandhesu … | for odors … | 於香… |
| yo rasesu … | for tastes … | 於味… |
| yo phoṭṭhabbesu … | for tactile objects … | 於觸… |
| yo dhammesu chandarāgo, cittasseso upakkileso. | desire and lust for mental phenomena is a defilement of the mind. | 於法之欲貪，是心之染污。 |
| Yato kho, bhikkhave, bhikkhuno imesu chasu ṭhānesu cetaso upakkileso pahīno hoti, nekkhammaninnañcassa cittaṁ hoti. | When, bhikkhus, a bhikkhu has abandoned the defilement of the mind in these six instances, his mind inclines to renunciation. | 諸比丘，當一比丘於此六處已捨心之染污，其心傾向於出離。 |
| Nekkhammaparibhāvitaṁ cittaṁ kammaniyaṁ khāyati, abhiññā sacchikaraṇīyesu dhammesū”ti. | A mind imbued with renunciation is considered pliable for the realization of those things realizable by direct knowledge.” | 充滿出離之心，被認為於證知可證知之事，是柔順的。」 |
| Dutiyaṁ. | Second. | 第二。 |
27.3 - SN 27.3 Viññāṇa: Consciousness
| --- SN27.3 - Viññāṇasutta --- | --- SN27.3 - Consciousness --- | --- SN27.3 - Consciousness --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Yo, bhikkhave, cakkhuviññāṇasmiṁ chandarāgo, cittasseso upakkileso. | “Bhikkhus, desire and lust for eye-consciousness is a defilement of the mind. | 「諸比丘，於眼識之欲貪，是心之染污。 |
| Yo sotaviññāṇasmiṁ … | For ear-consciousness … | 於耳識… |
| yo ghānaviññāṇasmiṁ … | for nose-consciousness … | 於鼻識… |
| yo jivhāviññāṇasmiṁ … | for tongue-consciousness … | 於舌識… |
| yo kāyaviññāṇasmiṁ … | for body-consciousness … | 於身識… |
| yo manoviññāṇasmiṁ chandarāgo, cittasseso upakkileso. | desire and lust for mind-consciousness is a defilement of the mind. | 於意識之欲貪，是心之染污。 |
| Yato kho, bhikkhave, bhikkhuno imesu chasu ṭhānesu cetaso upakkileso pahīno hoti, nekkhammaninnañcassa cittaṁ hoti. | When, bhikkhus, a bhikkhu has abandoned the defilement of the mind in these six instances, his mind inclines to renunciation. | 諸比丘，當一比丘於此六處已捨心之染污，其心傾向於出離。 |
| Nekkhammaparibhāvitaṁ cittaṁ kammaniyaṁ khāyati, abhiññā sacchikaraṇīyesu dhammesū”ti. | A mind imbued with renunciation is considered pliable for the realization of those things realizable by direct knowledge.” | 充滿出離之心，被認為於證知可證知之事，是柔順的。」 |
| Tatiyaṁ. | Third. | 第三。 |
27.4 - SN 27.4 Samphassa: Contact
| --- SN27.4 - Samphassasutta --- | --- SN27.4 - Contact --- | --- SN27.4 - Contact --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Yo, bhikkhave, cakkhusamphassasmiṁ chandarāgo, cittasseso upakkileso. | “Bhikkhus, desire and lust for eye-contact is a defilement of the mind. | 「諸比丘，於眼觸之欲貪，是心之染污。 |
| Yo sotasamphassasmiṁ … | For ear-contact … | 於耳觸… |
| yo ghānasamphassasmiṁ … | for nose-contact … | 於鼻觸… |
| yo jivhāsamphassasmiṁ … | for tongue-contact … | 於舌觸… |
| yo kāyasamphassasmiṁ … | for body-contact … | 於身觸… |
| yo manosamphassasmiṁ chandarāgo, cittasseso upakkileso. | desire and lust for mind-contact is a defilement of the mind. | 於意觸之欲貪，是心之染污。 |
| Yato kho, bhikkhave, bhikkhuno …pe… | When, bhikkhus, a bhikkhu … and so on … | 諸比丘，當一比丘…等等… |
| abhiññā sacchikaraṇīyesu dhammesū”ti. | for the realization of those things realizable by direct knowledge.” | 於證知可證知之事。」 |
| Catutthaṁ. | Fourth. | 第四。 |
27.5 - SN 27.5 Samphassaja: Born of Contact
| --- SN27.5 - Samphassajasutta --- | --- SN27.5 - Born of Contact --- | --- SN27.5 - Born of Contact --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Yo, bhikkhave, cakkhusamphassajāya vedanāya chandarāgo, cittasseso upakkileso. | “Bhikkhus, desire and lust for feeling born of eye-contact is a defilement of the mind. | 「諸比丘，於眼觸所生受之欲貪，是心之染污。 |
| Yo sotasamphassajāya vedanāya … | For feeling born of ear-contact … | 於耳觸所生受… |
| yo ghānasamphassajāya vedanāya … | for feeling born of nose-contact … | 於鼻觸所生受… |
| yo jivhāsamphassajāya vedanāya … | for feeling born of tongue-contact … | 於舌觸所生受… |
| yo kāyasamphassajāya vedanāya … | for feeling born of body-contact … | 於身觸所生受… |
| yo manosamphassajāya vedanāya chandarāgo, cittasseso upakkileso. | desire and lust for feeling born of mind-contact is a defilement of the mind. | 於意觸所生受之欲貪，是心之染污。 |
| Yato kho, bhikkhave, bhikkhuno …pe… | When, bhikkhus, a bhikkhu … and so on … | 諸比丘，當一比丘…等等… |
| abhiññā sacchikaraṇīyesu dhammesū”ti. | for the realization of those things realizable by direct knowledge.” | 於證知可證知之事。」 |
27.6 - SN 27.6 Saññā: Perception
| --- SN27.6 - Saññāsutta --- | --- SN27.6 - Perception --- | --- SN27.6 - Perception --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Yo, bhikkhave, rūpasaññāya chandarāgo, cittasseso upakkileso. | “Bhikkhus, desire and lust for perception of forms is a defilement of the mind. | 「諸比丘，於色想之欲貪，是心之染污。 |
| Yo saddasaññāya … | For perception of sounds … | 於聲想… |
| yo gandhasaññāya … | for perception of odors … | 於香想… |
| yo rasasaññāya … | for perception of tastes … | 於味想… |
| yo phoṭṭhabbasaññāya … | for perception of tactile objects … | 於觸想… |
| yo dhammasaññāya chandarāgo, cittasseso upakkileso. | desire and lust for perception of mental phenomena is a defilement of the mind. | 於法想之欲貪，是心之染污。 |
| Yato kho, bhikkhave, bhikkhuno …pe… | When, bhikkhus, a bhikkhu … and so on … | 諸比丘，當一比丘…等等… |
| abhiññā sacchikaraṇīyesu dhammesū”ti. | for the realization of those things realizable by direct knowledge.” | 於證知可證知之事。」 |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
27.7 - SN 27.7 Sañcetanā: Volition
| --- SN27.7 - Sañcetanāsutta --- | --- SN27.7 - Volition --- | --- SN27.7 - Volition --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Yo, bhikkhave, rūpasañcetanāya chandarāgo, cittasseso upakkileso. | “Bhikkhus, desire and lust for volition regarding forms is a defilement of the mind. | 「諸比丘，於色思之欲貪，是心之染污。 |
| Yo saddasañcetanāya … | For volition regarding sounds … | 於聲思… |
| yo gandhasañcetanāya … | for volition regarding odors … | 於香思… |
| yo rasasañcetanāya … | for volition regarding tastes … | 於味思… |
| yo phoṭṭhabbasañcetanāya … | for volition regarding tactile objects … | 於觸思… |
| yo dhammasañcetanāya chandarāgo, cittasseso upakkileso. | desire and lust for volition regarding mental phenomena is a defilement of the mind. | 於法思之欲貪，是心之染污。 |
| Yato kho, bhikkhave, bhikkhuno …pe… | When, bhikkhus, a bhikkhu … and so on … | 諸比丘，當一比丘…等等… |
| abhiññā sacchikaraṇīyesu dhammesū”ti. | for the realization of those things realizable by direct knowledge.” | 於證知可證知之事。」 |
27.8 - SN 27.8 Taṇhā: Craving
| --- SN27.8 - Taṇhāsutta --- | --- SN27.8 - Craving --- | --- SN27.8 - Craving --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Yo, bhikkhave, rūpataṇhāya chandarāgo, cittasseso upakkileso. | “Bhikkhus, desire and lust for craving for forms is a defilement of the mind. | 「諸比丘，於色愛之欲貪，是心之染污。 |
| Yo saddataṇhāya … | For craving for sounds … | 於聲愛… |
| yo gandhataṇhāya … | for craving for odors … | 於香愛… |
| yo rasataṇhāya … | for craving for tastes … | 於味愛… |
| yo phoṭṭhabbataṇhāya … | for craving for tactile objects … | 於觸愛… |
| yo dhammataṇhāya chandarāgo, cittasseso upakkileso. | desire and lust for craving for mental phenomena is a defilement of the mind. | 於法愛之欲貪，是心之染污。 |
| Yato kho, bhikkhave, bhikkhuno …pe… | When, bhikkhus, a bhikkhu … and so on … | 諸比丘，當一比丘…等等… |
| abhiññā sacchikaraṇīyesu dhammesū”ti. | for the realization of those things realizable by direct knowledge.” | 於證知可證知之事。」 |
27.9 - SN 27.9 Dhātu: Element
| --- SN27.9 - Dhātusutta --- | --- SN27.9 - Element --- | --- SN27.9 - Element --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Yo, bhikkhave, pathavīdhātuyā chandarāgo, cittasseso upakkileso. | “Bhikkhus, desire and lust for the earth element is a defilement of the mind. | 「諸比丘，於地大之欲貪，是心之染污。 |
| Yo āpodhātuyā … | For the water element … | 於水大… |
| yo tejodhātuyā … | for the fire element … | 於火大… |
| yo vāyodhātuyā … | for the air element … | 於風大… |
| yo ākāsadhātuyā … | for the space element … | 於空大… |
| yo viññāṇadhātuyā chandarāgo, cittasseso upakkileso. | desire and lust for the consciousness element is a defilement of the mind. | 於識大之欲貪，是心之染污。 |
| Yato kho, bhikkhave, bhikkhuno imesu chasu ṭhānesu cetaso upakkileso pahīno hoti, nekkhammaninnañcassa cittaṁ hoti. | When, bhikkhus, a bhikkhu has abandoned the defilement of the mind in these six instances, his mind inclines to renunciation. | 諸比丘，當一比丘於此六處已捨心之染污，其心傾向於出離。 |
| Nekkhammaparibhāvitaṁ cittaṁ kammaniyaṁ khāyati, abhiññā sacchikaraṇīyesu dhammesū”ti. | A mind imbued with renunciation is considered pliable for the realization of those things realizable by direct knowledge.” | 充滿出離之心，被認為於證知可證知之事，是柔順的。」 |
27.10 - SN 27.10 Khandha: The Aggregates
| --- SN27.10 - Khandhasutta --- | --- SN27.10 - The Aggregates --- | --- SN27.10 - The Aggregates --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 於舍衛城。 |
| “Yo, bhikkhave, rūpasmiṁ chandarāgo, cittasseso upakkileso …pe… yo viññāṇasmiṁ chandarāgo, cittasseso upakkileso. | “Bhikkhus, desire and lust for form is a defilement of the mind … and so on … desire and lust for consciousness is a defilement of the mind. | 「諸比丘，於色之欲貪，是心之染污…等等…於識之欲貪，是心之染污。 |
| Yato kho, bhikkhave, bhikkhuno imesu pañcasu ṭhānesu cetaso upakkileso pahīno hoti, nekkhammaninnañcassa cittaṁ hoti. | When, bhikkhus, a bhikkhu has abandoned the defilement of the mind in these five instances, his mind inclines to renunciation. | 諸比丘，當一比丘於此五處已捨心之染污，其心傾向於出離。 |
| Nekkhammaparibhāvitaṁ cittaṁ kammaniyaṁ khāyati, abhiññā sacchikaraṇīyesu dhammesū”ti. | A mind imbued with renunciation is considered pliable for the realization of those things realizable by direct knowledge.” | 充滿出離之心，被認為於證知可證知之事，是柔順的。」 |
| Kilesavaggo paṭhamo. | First Chapter: Defilements. | 第一品：煩惱。 |
| Cakkhu rūpañca viññāṇaṁ, | Eye, form, and consciousness, | 眼、色、與識， |
| phasso ca vedanāya ca; | contact and also with feeling; | 觸亦與受； |
| Saññā ca cetanā taṇhā, | Perception, and volition, craving, | 想、與思、愛， |
| dhātu khandhena te dasāti. | element, and with the aggregates, these are ten. | 大，與蘊，此十。 |
| Kilesasaṁyuttaṁ samattaṁ. | The Connected Discourses on Defilements is concluded. | 煩惱相應部竟。 |
28 - SN 28 Sāriputta: Connected Discourses with Sāriputta
| ==================== SN28 - Sāriputtasaṃyutta ==================== | ==================== SN28 - Connected Discourses with Sāriputta ==================== | ==================== SN28 - 舍利弗相應 ==================== |
28.1 - SN 28.1 Vivekaja: Born of Seclusion
| --- SN28.1 - Vivekajasutta --- | --- SN28.1 - Born of Seclusion --- | --- SN28.1 - Born of Seclusion --- |
| Ekaṁ samayaṁ āyasmā sāriputto sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. | On one occasion the Venerable Sāriputta was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. | 一時，尊者舍利弗住舍衛城祇樹給孤獨園。 |
| Atha kho āyasmā sāriputto pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi. | Then, in the morning, the Venerable Sāriputta dressed, and taking his bowl and outer robe, entered Sāvatthī for alms. | 時，尊者舍利弗晨起著衣，持鉢入舍衛城乞食。 |
| Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena andhavanaṁ tenupasaṅkami divāvihārāya. | Having walked for alms in Sāvatthī, after his meal, on returning from his alms round, he approached the Blind Men's Grove for the day's abiding. | 於舍衛城乞食畢，食後，自乞食還，往盲人林作日間安住。 |
| Andhavanaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi. | Having plunged into the Blind Men's Grove, he sat down at the foot of a certain tree for the day's abiding. | 入盲人林已，坐於一樹下作日間安住。 |
| Atha kho āyasmā sāriputto sāyanhasamayaṁ paṭisallānā vuṭṭhito yena jetavanaṁ anāthapiṇḍikassa ārāmo tenupasaṅkami. | Then, in the evening, the Venerable Sāriputta emerged from his seclusion and approached Jeta’s Grove, Anāthapiṇḍika’s Park. | 時，於晡時，尊者舍利弗從宴坐起，詣祇樹給孤獨園。 |
| Addasā kho āyasmā ānando āyasmantaṁ sāriputtaṁ dūratova āgacchantaṁ. | The Venerable Ānanda saw the Venerable Sāriputta coming in the distance. | 尊者阿難遙見尊者舍利弗來。 |
| Disvāna āyasmantaṁ sāriputtaṁ etadavoca: | Upon seeing him, he said this to the Venerable Sāriputta: | 見已，白尊者舍利弗言： |
| “vippasannāni kho te, āvuso sāriputta, indriyāni; parisuddho mukhavaṇṇo pariyodāto. | “Friend Sāriputta, your faculties are serene; your complexion is pure and bright. | 「友舍利弗，汝諸根寂靜；汝面色清淨明亮。 |
| Katamenāyasmā sāriputto ajja vihārena vihāsī”ti? | With what abiding did the Venerable Sāriputta dwell today?” | 尊者舍利弗今日以何住而住？」 |
| “Idhāhaṁ, āvuso, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharāmi. | “Here, friend, quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and dwelled in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion. | 「友，於此，我離欲，離不善法，入初禪而住，有尋有伺，離生喜樂。 |
| Tassa mayhaṁ, āvuso, na evaṁ hoti: | It did not occur to me, friend: | 友，我不作是念： |
| ‘ahaṁ paṭhamaṁ jhānaṁ samāpajjāmī’ti vā ‘ahaṁ paṭhamaṁ jhānaṁ samāpanno’ti vā ‘ahaṁ paṭhamā jhānā vuṭṭhito’ti vā”ti. | ‘I am attaining the first jhāna’ or ‘I have attained the first jhāna’ or ‘I have emerged from the first jhāna.’” | 『我正入初禪』或『我已入初禪』或『我已出初禪』。」 |
| Tathā hi panāyasmato sāriputtassa dīgharattaṁ ahaṅkāramamaṅkāramānānusayā susamūhatā. | For the underlying tendencies to I-making, mine-making, and conceit have been well uprooted in the Venerable Sāriputta for a long time. | 蓋我慢、我所慢、慢隨眠已於尊者舍利弗長久善根除。 |
| Tasmā āyasmato sāriputtassa na evaṁ hoti: | Therefore, it did not occur to the Venerable Sāriputta: | 是故，尊者舍利弗不作是念： |
| “‘ahaṁ paṭhamaṁ jhānaṁ samāpajjāmī’ti vā ‘ahaṁ paṭhamaṁ jhānaṁ samāpanno’ti vā ‘ahaṁ paṭhamā jhānā vuṭṭhito’ti vā”ti. | “‘I am attaining the first jhāna’ or ‘I have attained the first jhāna’ or ‘I have emerged from the first jhāna.’” | 「『我正入初禪』或『我已入初禪』或『我已出初禪』。」 |
28.2 - SN 28.2 Avitakka: Without Thought
| --- SN28.2 - Avitakkasutta --- | --- SN28.2 - Without Thought --- | |
| --- SN28.2 - 无寻 --- | ||
| Sāvatthinidānaṁ. | At Sāvatthī. | |
| Addasā kho āyasmā ānando …pe… āyasmantaṁ sāriputtaṁ etadavoca: | The Venerable Ānanda saw … and so on … said this to the Venerable Sāriputta: | 在舍卫城。 |
| “vippasannāni kho te, āvuso sāriputta, indriyāni; parisuddho mukhavaṇṇo pariyodāto. | “Friend Sāriputta, your faculties are serene; your complexion is pure and bright. | 尊者阿难见……等等……对尊者舍利弗如是说： |
| Katamenāyasmā sāriputto ajja vihārena vihāsī”ti? | With what abiding did the Venerable Sāriputta dwell today?” | “舍利弗友，你的诸根安详；你的肤色纯净明亮。 |
| “Idhāhaṁ, āvuso, vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharāmi. | “Here, friend, with the stilling of thought and examination, I entered and dwelled in the second jhāna, which has internal confidence and unification of mind, is without thought and examination, and has rapture and happiness born of concentration. | 尊者舍利弗今日以何种住而住？” |
| Tassa mayhaṁ, āvuso, na evaṁ hoti: | It did not occur to me, friend: | “在此，朋友，随着寻与伺的平息，我进入并安住于第二禅，它具有内在的信赖和心一境性，无寻无伺，有定生的喜与乐。 |
| ‘ahaṁ dutiyaṁ jhānaṁ samāpajjāmī’ti vā ‘ahaṁ dutiyaṁ jhānaṁ samāpanno’ti vā ‘ahaṁ dutiyā jhānā vuṭṭhito’ti vā”ti. | ‘I am attaining the second jhāna’ or ‘I have attained the second jhāna’ or ‘I have emerged from the second jhāna.’” | 朋友，我未曾想过： |
| Tathā hi panāyasmato sāriputtassa dīgharattaṁ ahaṅkāramamaṅkāramānānusayā susamūhatā. | For the underlying tendencies to I-making, mine-making, and conceit have been well uprooted in the Venerable Sāriputta for a long time. | ‘我正在进入第二禅’或‘我已证得第二禅’或‘我已从第二禅出定’。” |
| Tasmā āyasmato sāriputtassa na evaṁ hoti: | Therefore, it did not occur to the Venerable Sāriputta: | 因为我慢、我所慢、及骄慢的潜在倾向，在尊者舍利弗身上早已被彻底根除。 |
| “‘ahaṁ dutiyaṁ jhānaṁ samāpajjāmī’ti vā ‘ahaṁ dutiyaṁ jhānaṁ samāpanno’ti vā ‘ahaṁ dutiyā jhānā vuṭṭhito’ti vā”ti. | “‘I am attaining the second jhāna’ or ‘I have attained the second jhāna’ or ‘I have emerged from the second jhāna.’” | 因此，尊者舍利弗未曾想过： |
| Dutiyaṁ. | Second. | “‘我正在进入第二禅’或‘我已证得第二禅’或‘我已从第二禅出定’。” |
| 第二。 |
28.3 - SN 28.3 Pīti: Rapture
| --- SN28.3 - Pītisutta --- | --- SN28.3 - Rapture --- | |
| --- SN28.3 - 喜 --- | ||
| Sāvatthinidānaṁ. | At Sāvatthī. | |
| Addasā kho āyasmā ānando …pe… | The Venerable Ānanda saw … and so on … | 在舍卫城。 |
| “vippasannāni kho te, āvuso sāriputta, indriyāni; parisuddho mukhavaṇṇo pariyodāto. | “Friend Sāriputta, your faculties are serene; your complexion is pure and bright. | 尊者阿难见……等等…… |
| Katamenāyasmā sāriputto ajja vihārena vihāsī”ti? | With what abiding did the Venerable Sāriputta dwell today?” | “舍利弗友，你的诸根安详；你的肤色纯净明亮。 |
| “Idhāhaṁ, āvuso, pītiyā ca virāgā upekkhako ca vihāsiṁ sato ca sampajāno sukhañca kāyena paṭisaṁvedemi; yaṁ taṁ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharāmi. | “Here, friend, with the fading away of rapture, I dwelled equanimous, mindful and clearly comprehending, and I experienced happiness with the body; I entered and dwelled in the third jhāna, of which the noble ones declare: ‘He is equanimous, mindful, a happy dweller.’ | 尊者舍利弗今日以何种住而住？” |
| Tassa mayhaṁ, āvuso, na evaṁ hoti: | It did not occur to me, friend: | “在此，朋友，随着喜的消退，我安住于舍，正念正知，并以身感受乐；我进入并安住于第三禅，圣者们宣称：‘他是舍、念、乐住者。’ |
| ‘ahaṁ tatiyaṁ jhānaṁ samāpajjāmī’ti vā ‘ahaṁ tatiyaṁ jhānaṁ samāpanno’ti vā ‘ahaṁ tatiyā jhānā vuṭṭhito’ti vā”ti. | ‘I am attaining the third jhāna’ or ‘I have attained the third jhāna’ or ‘I have emerged from the third jhāna.’” | 朋友，我未曾想过： |
| Tathā hi panāyasmato sāriputtassa dīgharattaṁ ahaṅkāramamaṅkāramānānusayā susamūhatā. | For the underlying tendencies to I-making, mine-making, and conceit have been well uprooted in the Venerable Sāriputta for a long time. | ‘我正在进入第三禅’或‘我已证得第三禅’或‘我已从第三禅出定’。” |
| Tasmā āyasmato sāriputtassa na evaṁ hoti: | Therefore, it did not occur to the Venerable Sāriputta: | 因为我慢、我所慢、及骄慢的潜在倾向，在尊者舍利弗身上早已被彻底根除。 |
| “‘ahaṁ tatiyaṁ jhānaṁ samāpajjāmī’ti vā ‘ahaṁ tatiyaṁ jhānaṁ samāpanno’ti vā ‘ahaṁ tatiyā jhānā vuṭṭhito’ti vā”ti. | “‘I am attaining the third jhāna’ or ‘I have attained the third jhāna’ or ‘I have emerged from the third jhāna.’” | 因此，尊者舍利弗未曾想过： |
| Tatiyaṁ. | Third. | “‘我正在进入第三禅’或‘我已证得第三禅’或‘我已从第三禅出定’。” |
| 第三。 |
28.4 - SN 28.4 Upekkhā: Equanimity
| --- SN28.4 - Upekkhāsutta --- | --- SN28.4 - Equanimity --- | |
| --- SN28.4 - 舍 --- | ||
| Sāvatthinidānaṁ. | At Sāvatthī. | |
| Addasā kho āyasmā ānando …pe… | The Venerable Ānanda saw … and so on … | 在舍卫城。 |
| “vippasannāni kho te, āvuso sāriputta, indriyāni; parisuddho mukhavaṇṇo pariyodāto. | “Friend Sāriputta, your faculties are serene; your complexion is pure and bright. | 尊者阿难见……等等…… |
| Katamenāyasmā sāriputto ajja vihārena vihāsī”ti? | With what abiding did the Venerable Sāriputta dwell today?” | “舍利弗友，你的诸根安详；你的肤色纯净明亮。 |
| “Idhāhaṁ, āvuso, sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharāmi. | “Here, friend, with the abandoning of pleasure and pain, and with the previous passing away of joy and grief, I entered and dwelled in the fourth jhāna, which is neither painful nor pleasant and includes the purity of mindfulness due to equanimity. | 尊者舍利弗今日以何种住而住？” |
| Tassa mayhaṁ, āvuso, na evaṁ hoti: | It did not occur to me, friend: | “在此，朋友，随着苦与乐的舍弃，以及先前喜与忧的逝去，我进入并安住于第四禅，它无苦无乐，因舍而有念的清净。 |
| ‘ahaṁ catutthaṁ jhānaṁ samāpajjāmī’ti vā ‘ahaṁ catutthaṁ jhānaṁ samāpanno’ti vā ‘ahaṁ catutthā jhānā vuṭṭhito’ti vā”ti. | ‘I am attaining the fourth jhāna’ or ‘I have attained the fourth jhāna’ or ‘I have emerged from the fourth jhāna.’” | 朋友，我未曾想过： |
| Tathā hi panāyasmato sāriputtassa dīgharattaṁ ahaṅkāramamaṅkāramānānusayā susamūhatā. | For the underlying tendencies to I-making, mine-making, and conceit have been well uprooted in the Venerable Sāriputta for a long time. | ‘我正在进入第四禅’或‘我已证得第四禅’或‘我已从第四禅出定’。” |
| Tasmā āyasmato sāriputtassa na evaṁ hoti: | Therefore, it did not occur to the Venerable Sāriputta: | 因为我慢、我所慢、及骄慢的潜在倾向，在尊者舍利弗身上早已被彻底根除。 |
| “‘ahaṁ catutthaṁ jhānaṁ samāpajjāmī’ti vā ‘ahaṁ catutthaṁ jhānaṁ samāpanno’ti vā ‘ahaṁ catutthā jhānā vuṭṭhito’ti vā”ti. | “‘I am attaining the fourth jhāna’ or ‘I have attained the fourth jhāna’ or ‘I have emerged from the fourth jhāna.’” | 因此，尊者舍利弗未曾想过： |
| Catutthaṁ. | Fourth. | “‘我正在进入第四禅’或‘我已证得第四禅’或‘我已从第四禅出定’。” |
| 第四。 |
28.5 - SN 28.5 Ākāsānañcāyatana: The Base of the Infinity of Space
| --- SN28.5 - Ākāsānañcāyatanasutta --- | --- SN28.5 - The Base of the Infinity of Space --- | |
| --- SN28.5 - 空无边处 --- | ||
| Sāvatthinidānaṁ. | At Sāvatthī. | |
| Addasā kho āyasmā ānando …pe… | The Venerable Ānanda saw … and so on … | 在舍卫城。 |
| “idhāhaṁ, āvuso, sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ananto ākāsoti ākāsānañcāyatanaṁ upasampajja viharāmi …pe… | “Here, friend, by completely transcending perceptions of form, with the passing away of perceptions of resistance, by not attending to perceptions of diversity, aware that ‘space is infinite,’ I entered and dwelled in the base of the infinity of space … and so on … | 尊者阿难见……等等…… |
| vuṭṭhitoti vā”ti. | or ‘I have emerged.’” | “在此，朋友，透过完全超越色想，随着有对想的逝去，不作意种种想，觉知‘空无边’，我进入并安住于空无边处……等等…… |
| 或‘我已出定’。” |
28.6 - SN 28.6 Viññāṇañcāyatana: The Base of the Infinity of Consciousness
| --- SN28.6 - Viññāṇañcāyatanasutta --- | --- SN28.6 - The Base of the Infinity of Consciousness --- | |
| --- SN28.6 - 识无边处 --- | ||
| Sāvatthinidānaṁ. | At Sāvatthī. | |
| Addasā kho āyasmā ānando …pe… | The Venerable Ānanda saw … and so on … | 在舍卫城。 |
| “idhāhaṁ, āvuso, sabbaso ākāsānañcāyatanaṁ samatikkamma anantaṁ viññāṇanti viññāṇañcāyatanaṁ upasampajja viharāmi …pe… | “Here, friend, by completely transcending the base of the infinity of space, aware that ‘consciousness is infinite,’ I entered and dwelled in the base of the infinity of consciousness … and so on … | 尊者阿难见……等等…… |
| vuṭṭhitoti vā”ti. | or ‘I have emerged.’” | “在此，朋友，透过完全超越空无边处，觉知‘识无边’，我进入并安住于识无边处……等等…… |
| Chaṭṭhaṁ. | Sixth. | 或‘我已出定’。” |
| 第六。 |
28.7 - SN 28.7 Ākiñcaññāyatana: The Base of Nothingness
| --- SN28.7 - Ākiñcaññāyatanasutta --- | --- SN28.7 - The Base of Nothingness --- | |
| --- SN28.7 - 无所有处 --- | ||
| Sāvatthinidānaṁ. | At Sāvatthī. | |
| Atha kho āyasmā sāriputto …pe… | Then the Venerable Sāriputta … and so on … | 在舍卫城。 |
| “idhāhaṁ, āvuso, sabbaso viññāṇañcāyatanaṁ samatikkamma, natthi kiñcīti ākiñcaññāyatanaṁ upasampajja viharāmi …pe… | “Here, friend, by completely transcending the base of the infinity of consciousness, aware that ‘there is nothing,’ I entered and dwelled in the base of nothingness … and so on … | 于是尊者舍利弗……等等…… |
| vuṭṭhitoti vā”ti. | or ‘I have emerged.’” | “在此，朋友，透过完全超越识无边处，觉知‘无所有’，我进入并安住于无所有处……等等…… |
| 或‘我已出定’。” |
28.8 - SN 28.8 Nevasaññānāsaññāyatana: The Base of Neither-Perception-nor-Non-Perception
| --- SN28.8 - Nevasaññānāsaññāyatanasutta --- | --- SN28.8 - The Base of Neither-Perception-nor-Non-Perception --- | |
| --- SN28.8 - 非想非非想处 --- | ||
| Sāvatthinidānaṁ. | At Sāvatthī. | |
| Atha kho āyasmā sāriputto …pe… | Then the Venerable Sāriputta … and so on … | 在舍卫城。 |
| “idhāhaṁ, āvuso, ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharāmi …pe… | “Here, friend, by completely transcending the base of nothingness, I entered and dwelled in the base of neither-perception-nor-non-perception … and so on … | 于是尊者舍利弗……等等…… |
| vuṭṭhitoti vā”ti. | or ‘I have emerged.’” | “在此，朋友，透过完全超越无所有处，我进入并安住于非想非非想处……等等…… |
| 或‘我已出定’。” |
28.9 - SN 28.9 Nirodhasamāpatti: The Attainment of Cessation
| --- SN28.9 - Nirodhasamāpattisutta --- | --- SN28.9 - The Attainment of Cessation --- | |
| --- SN28.9 - 灭尽定 --- | ||
| Sāvatthinidānaṁ. | At Sāvatthī. | |
| Atha kho āyasmā sāriputto …pe…. | Then the Venerable Sāriputta … and so on …. | 在舍卫城。 |
| “Idhāhaṁ, āvuso, sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharāmi. | “Here, friend, by completely transcending the base of neither-perception-nor-non-perception, I entered and dwelled in the cessation of perception and feeling. | 于是尊者舍利弗……等等…… |
| Tassa mayhaṁ, āvuso, na evaṁ hoti: | It did not occur to me, friend: | “在此，朋友，透过完全超越非想非非想处，我进入并安住于想受灭。 |
| ‘ahaṁ saññāvedayitanirodhaṁ samāpajjāmī’ti vā ‘ahaṁ saññāvedayitanirodhaṁ samāpanno’ti vā ‘ahaṁ saññāvedayitanirodhā vuṭṭhito’ti vā”ti. | ‘I am attaining the cessation of perception and feeling’ or ‘I have attained the cessation of perception and feeling’ or ‘I have emerged from the cessation of perception and feeling.’” | 朋友，我未曾想过： |
| Tathā hi panāyasmato sāriputtassa dīgharattaṁ ahaṅkāramamaṅkāramānānusayā susamūhatā. | For the underlying tendencies to I-making, mine-making, and conceit have been well uprooted in the Venerable Sāriputta for a long time. | ‘我正在进入想受灭’或‘我已证得想受灭’或‘我已从想受灭出定’。” |
| Tasmā āyasmato sāriputtassa na evaṁ hoti: | Therefore, it did not occur to the Venerable Sāriputta: | 因为我慢、我所慢、及骄慢的潜在倾向，在尊者舍利弗身上早已被彻底根除。 |
| “‘ahaṁ saññāvedayitanirodhaṁ samāpajjāmī’ti vā ‘ahaṁ saññāvedayitanirodhaṁ samāpanno’ti vā ‘ahaṁ saññāvedayitanirodhā vuṭṭhito’ti vā”ti. | “‘I am attaining the cessation of perception and feeling’ or ‘I have attained the cessation of perception and feeling’ or ‘I have emerged from the cessation of perception and feeling.’” | 因此，尊者舍利弗未曾想过： |
| “‘我正在进入想受灭’或‘我已证得想受灭’或‘我已从想受灭出定’。” |
28.10 - SN 28.10 Sucimukhī: Sucimukhī
| --- SN28.10 - Sucimukhīsutta --- | --- SN28.10 - Sucimukhī --- | |
| --- SN28.10 - 须唧目佉 --- | ||
| Ekaṁ samayaṁ āyasmā sāriputto rājagahe viharati veḷuvane kalandakanivāpe. | On one occasion the Venerable Sāriputta was dwelling at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary. | |
| Atha kho āyasmā sāriputto pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahe piṇḍāya pāvisi. | Then, in the morning, the Venerable Sāriputta dressed, and taking his bowl and outer robe, entered Rājagaha for alms. | 有一次，尊者舍利弗住在王舍城的竹林精舍，松鼠保护区。 |
| Rājagahe sapadānaṁ piṇḍāya caritvā taṁ piṇḍapātaṁ aññataraṁ kuṭṭamūlaṁ nissāya paribhuñjati. | Having walked for alms in Rājagaha from house to house, he was eating his alms-food near the foot of a certain wall. | 那时，在早晨，尊者舍利弗穿好衣服，拿着他的钵和外衣，进入王舍城乞食。 |
| Atha kho sucimukhī paribbājikā yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ sāriputtaṁ etadavoca: | Then the female wanderer Sucimukhī approached the Venerable Sāriputta; having approached, she said this to the Venerable Sāriputta: | 在王舍城挨家挨户乞食后，他正在某墙脚下吃他的乞食。 |
| “Kiṁ nu kho, samaṇa, adhomukho bhuñjasī”ti? | “Ascetic, are you eating with your head bent down?” | 那时，女游方者须唧目佉走近尊者舍利弗；走近后，她对尊者舍利弗这样说： |
| “Na khvāhaṁ, bhagini, adhomukho bhuñjāmī”ti. | “I am not, sister, eating with my head bent down.” | “沙门，你低着头吃饭吗？” |
| “Tena hi, samaṇa, ubbhamukho bhuñjasī”ti? | “Then, ascetic, are you eating with your head facing up?” | “妹妹，我不是低着头吃饭。” |
| “Na khvāhaṁ, bhagini, ubbhamukho bhuñjāmī”ti. | “I am not, sister, eating with my head facing up.” | “那么，沙门，你是仰着头吃饭吗？” |
| “Tena hi, samaṇa, disāmukho bhuñjasī”ti? | “Then, ascetic, are you eating facing the directions?” | “妹妹，我不是仰着头吃饭。” |
| “Na khvāhaṁ, bhagini, disāmukho bhuñjāmī”ti. | “I am not, sister, eating facing the directions.” | “那么，沙门，你是朝着四方吃饭吗？” |
| “Tena hi, samaṇa, vidisāmukho bhuñjasī”ti? | “Then, ascetic, are you eating facing the intermediate directions?” | “妹妹，我不是朝着四方吃饭。” |
| “Na khvāhaṁ, bhagini, vidisāmukho bhuñjāmī”ti. | “I am not, sister, eating facing the intermediate directions.” | “那么，沙门，你是朝着四维吃饭吗？” |
| “‘Kiṁ nu, samaṇa, adhomukho bhuñjasī’ti iti puṭṭho samāno ‘na khvāhaṁ, bhagini, adhomukho bhuñjāmī’ti vadesi. | “When asked, ‘Ascetic, are you eating with your head bent down?’ you say, ‘I am not, sister, eating with my head bent down.’ | “妹妹，我不是朝着四维吃饭。” |
| ‘Tena hi, samaṇa, ubbhamukho bhuñjasī’ti iti puṭṭho samāno ‘na khvāhaṁ, bhagini, ubbhamukho bhuñjāmī’ti vadesi. | When asked, ‘Then, ascetic, are you eating with your head facing up?’ you say, ‘I am not, sister, eating with my head facing up.’ | “问你，‘沙门，你低着头吃饭吗？’你说，‘妹妹，我不是低着头吃饭。’ |
| ‘Tena hi, samaṇa, disāmukho bhuñjasī’ti iti puṭṭho samāno ‘na khvāhaṁ, bhagini, disāmukho bhuñjāmī’ti vadesi. | When asked, ‘Then, ascetic, are you eating facing the directions?’ you say, ‘I am not, sister, eating facing the directions.’ | 问你，‘那么，沙门，你是仰着头吃饭吗？’你说，‘妹妹，我不是仰着头吃饭。’ |
| ‘Tena hi, samaṇa, vidisāmukho bhuñjasī’ti iti puṭṭho samāno ‘na khvāhaṁ, bhagini, vidisāmukho bhuñjāmī’ti vadesi. | When asked, ‘Then, ascetic, are you eating facing the intermediate directions?’ you say, ‘I am not, sister, eating facing the intermediate directions.’ | 问你，‘那么，沙门，你是朝着四方吃饭吗？’你说，‘妹妹，我不是朝着四方吃饭。’ |
| Kathañcarahi, samaṇa, bhuñjasī”ti? | How then, ascetic, do you eat?” | 问你，‘那么，沙门，你是朝着四维吃饭吗？’你说，‘妹妹，我不是朝着四维吃饭。’ |
| “Ye hi keci, bhagini, samaṇabrāhmaṇā vatthuvijjātiracchānavijjāya micchājīvena jīvikaṁ kappenti, ime vuccanti, bhagini, samaṇabrāhmaṇā ‘adhomukhā bhuñjantī’ti. | “Whatever ascetics and brahmins, sister, who make their living by a wrong livelihood, by the animalistic science of prognostication from marks on the body, these ascetics and brahmins, sister, are said to be ‘eating with their heads bent down.’ | 那么，沙门，你是怎么吃饭的？” |
| Ye hi keci, bhagini, samaṇabrāhmaṇā nakkhattavijjātiracchānavijjāya micchājīvena jīvikaṁ kappenti, ime vuccanti, bhagini, samaṇabrāhmaṇā ‘ubbhamukhā bhuñjantī’ti. | Whatever ascetics and brahmins, sister, who make their living by a wrong livelihood, by the animalistic science of astrology, these ascetics and brahmins, sister, are said to be ‘eating with their heads facing up.’ | “凡是沙门和婆罗门，妹妹，以邪命为生，以观身相的兽明为生，这些沙门和婆罗门，妹妹，被称为‘低着头吃饭’。 |
| Ye hi keci, bhagini, samaṇabrāhmaṇā dūteyyapahiṇagamanānuyogāya micchājīvena jīvikaṁ kappenti, ime vuccanti, bhagini, samaṇabrāhmaṇā ‘disāmukhā bhuñjantī’ti. | Whatever ascetics and brahmins, sister, who make their living by a wrong livelihood, by engaging in going on messages and errands, these ascetics and brahmins, sister, are said to be ‘eating facing the directions.’ | 凡是沙门和婆罗门，妹妹，以邪命为生，以占星的兽明为生，这些沙门和婆罗门，妹妹，被称为‘仰着头吃饭’。 |
| Ye hi keci, bhagini, samaṇabrāhmaṇā aṅgavijjātiracchānavijjāya micchājīvena jīvikaṁ kappenti, ime vuccanti, bhagini, samaṇabrāhmaṇā ‘vidisāmukhā bhuñjantī’ti. | Whatever ascetics and brahmins, sister, who make their living by a wrong livelihood, by the animalistic science of interpreting bodily marks, these ascetics and brahmins, sister, are said to be ‘eating facing the intermediate directions.’ | 凡是沙门和婆罗门，妹妹，以邪命为生，以从事信使和差役为生，这些沙门和婆罗门，妹妹，被称为‘朝着四方吃饭’。 |
| So khvāhaṁ, bhagini, na vatthuvijjātiracchānavijjāya micchājīvena jīvikaṁ kappemi, na nakkhattavijjātiracchānavijjāya micchājīvena jīvikaṁ kappemi, na dūteyyapahiṇagamanānuyogāya micchājīvena jīvikaṁ kappemi, na aṅgavijjātiracchānavijjāya micchājīvena jīvikaṁ kappemi. | But I, sister, do not make my living by a wrong livelihood, by the animalistic science of prognostication from marks on the body, nor do I make my living by a wrong livelihood, by the animalistic science of astrology, nor do I make my living by a wrong livelihood, by engaging in going on messages and errands, nor do I make my living by a wrong livelihood, by the animalistic science of interpreting bodily marks. | 凡是沙门和婆罗门，妹妹，以邪命为生，以解说身相的兽明为生，这些沙门和婆罗门，妹妹，被称为‘朝着四维吃饭’。 |
| Dhammena bhikkhaṁ pariyesāmi; | I seek my alms-food righteously; | 但我，妹妹，不以邪命为生，不以观身相的兽明为生，也不以邪命为生，不以占星的兽明为生，也不以邪命为生，不以从事信使和差役为生，也不以邪命为生，不以解说身相的兽明为生。 |
| dhammena bhikkhaṁ pariyesitvā bhuñjāmī”ti. | having sought my alms-food righteously, I eat.” | 我如法地乞食； |
| Atha kho sucimukhī paribbājikā rājagahe rathiyāya rathiyaṁ, siṅghāṭakena siṅghāṭakaṁ upasaṅkamitvā evamārocesi: | Then the female wanderer Sucimukhī, going from street to street and from crossroad to crossroad in Rājagaha, announced: | 如法地乞食后，我吃饭。” |
| “dhammikaṁ samaṇā sakyaputtiyā āhāraṁ āhārenti; | “The ascetics, the sons of the Sakyan, eat righteous food; | 然后，女游方者须唧目佉，在王舍城从一条街到另一条街，从一个十字路口到另一个十字路口，宣布道： |
| anavajjaṁ samaṇā sakyaputtiyā āhāraṁ āhārenti. | the ascetics, the sons of the Sakyan, eat blameless food. | “沙门，释迦族之子，吃的是正食； |
| Detha samaṇānaṁ sakyaputtiyānaṁ piṇḍan”ti. | Give alms to the ascetics, the sons of the Sakyan.” | 沙门，释迦族之子，吃的是无过失的食物。 |
| Sāriputtavaggo paṭhamo. | First Chapter: Sāriputta. | 布施给沙门，释迦族之子吧。” |
| Vivekajaṁ avitakkaṁ, | Born of Seclusion, Without Thought, | 第一品：舍利弗。 |
| pīti upekkhā catutthakaṁ; | Rapture, Equanimity as the fourth; | 离生，无寻， |
| Ākāsañceva viññāṇaṁ, | Infinity of Space and Consciousness, | 喜，舍为第四； |
| ākiñcaṁ nevasaññinā; | Nothingness, Neither-Perception; | 空无边处与识无边处， |
| dasamaṁ sūcimukhī cāti. | and the tenth is Sucimukhī. | 无所有处，非想非非想处； |
| Sāriputtasaṁyuttaṁ samattaṁ. | The Connected Discourses with Sāriputta is concluded. | 第十则是须唧目佉。 |
| 舍利弗相应部终。 |
29 - SN 29 Moggallāna: Connected Discourses with Moggallāna
| ==================== SN29 - Moggallānasaṃyutta ==================== | ==================== SN29 - Connected Discourses with Moggallāna ==================== | ==================== SN29 - 目犍连相应 ==================== |
29.1 - SN 29.1 Suddhika: The Simple Version
| --- SN29.1 - Suddhikasutta --- | --- SN29.1 - The Simple Version --- | --- SN29.1 - 简略版 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| “Catasso imā, bhikkhave, nāgayoniyo. | “Bhikkhus, there are these four kinds of nāga birth. | “诸比丘，有此四种龙之生。 |
| Katamā catasso? | What are the four? | 是哪四种？ |
| Aṇḍajā nāgā, jalābujā nāgā, saṁsedajā nāgā, opapātikā nāgā— | Egg-born nāgas, womb-born nāgas, moisture-born nāgas, and spontaneously born nāgas— | 卵生龙、胎生龙、湿生龙、及化生龙—— |
| imā kho, bhikkhave, catasso nāgayoniyo”ti. | these, bhikkhus, are the four kinds of nāga birth.” | 诸比丘，此为四种龙之生。” |
29.2 - SN 29.2 Paṇītatara: More Excellent
| --- SN29.2 - Paṇītatarasutta --- | --- SN29.2 - More Excellent --- | --- SN29.2 - 更优者 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| “Catasso imā, bhikkhave, nāgayoniyo. | “Bhikkhus, there are these four kinds of nāga birth. | “诸比丘，有此四种龙之生。 |
| Katamā catasso? | What are the four? | 是哪四种？ |
| Aṇḍajā nāgā, jalābujā nāgā, saṁsedajā nāgā, opapātikā nāgā. | Egg-born nāgas, womb-born nāgas, moisture-born nāgas, and spontaneously born nāgas. | 卵生龙、胎生龙、湿生龙、及化生龙。 |
| Tatra, bhikkhave, aṇḍajehi nāgehi jalābujā ca saṁsedajā ca opapātikā ca nāgā paṇītatarā. | Among them, bhikkhus, womb-born, moisture-born, and spontaneously born nāgas are more excellent than the egg-born nāgas. | 其中，诸比丘，胎生、湿生、及化生龙比卵生龙更优。 |
| Tatra, bhikkhave, aṇḍajehi ca jalābujehi ca nāgehi saṁsedajā ca opapātikā ca nāgā paṇītatarā. | Among them, bhikkhus, moisture-born and spontaneously born nāgas are more excellent than the egg-born and womb-born nāgas. | 其中，诸比丘，湿生与化生龙比卵生与胎生龙更优。 |
| Tatra, bhikkhave, aṇḍajehi ca jalābujehi ca saṁsedajehi ca nāgehi opapātikā nāgā paṇītatarā. | Among them, bhikkhus, spontaneously born nāgas are more excellent than the egg-born, womb-born, and moisture-born nāgas. | 其中，诸比丘，化生龙比卵生、胎生、及湿生龙更优。 |
| Imā kho, bhikkhave, catasso nāgayoniyo”ti. | These, bhikkhus, are the four kinds of nāga birth.” | 诸比丘，此为四种龙之生。” |
| Dutiyaṁ. | Second. | 第二。 |
29.3 - SN 29.3 Uposatha: The Uposatha
| --- SN29.3 - Uposathasutta --- | --- SN29.3 - The Uposatha --- | --- SN29.3 - 布萨 --- |
| Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. | On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. | 有一次，世尊住在舍卫城的祇园，给孤独园。 |
| Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: | Then a certain bhikkhu approached the Blessed One; having approached, he sat down at one side. Seated at one side, that bhikkhu said this to the Blessed One: | 那时，某位比丘走近世尊；走近后，他坐在一旁。坐在一旁的比丘对世尊这样说： |
| “ko nu kho, bhante, hetu, ko paccayo, yena m’idhekacce aṇḍajā nāgā uposathaṁ upavasanti vossaṭṭhakāyā ca bhavantī”ti? | “What, venerable sir, is the cause, what is the reason why some egg-born nāgas here observe the Uposatha and put their bodies aside?” | “尊者，是何因、何缘，此处有些卵生龙守布萨并舍弃其身？” |
| “Idha, bhikkhu, ekaccānaṁ aṇḍajānaṁ nāgānaṁ evaṁ hoti: | “Here, bhikkhu, it occurs to some egg-born nāgas: | “在此，比丘，某些卵生龙如此想： |
| ‘mayaṁ kho pubbe kāyena dvayakārino ahumha, vācāya dvayakārino, manasā dvayakārino. | ‘Formerly, we were duplicitous by way of body, duplicitous by way of speech, and duplicitous by way of mind. | ‘以前，我们在身、语、意上行为诡诈。 |
| Te mayaṁ kāyena dvayakārino, vācāya dvayakārino, manasā dvayakārino, kāyassa bhedā paraṁ maraṇā aṇḍajānaṁ nāgānaṁ sahabyataṁ upapannā. | We, being duplicitous by way of body, speech, and mind, with the breakup of the body, after death, have been reborn in the company of egg-born nāgas. | 我们，因身、语、意行为诡诈，身坏命终后，重生为卵生龙。 |
| Sacajja mayaṁ kāyena sucaritaṁ careyyāma, vācāya sucaritaṁ careyyāma, manasā sucaritaṁ careyyāma, evaṁ mayaṁ kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyyāma. | If we were now to practice good conduct by way of body, speech, and mind, then with the breakup of the body, after death, we would be reborn in a good destination, a heavenly world. | 如果我们现在能在身、语、意上修习善行，那么身坏命终后，我们将重生于善趣、天界。 |
| Handa mayaṁ etarahi kāyena sucaritaṁ carāma, vācāya sucaritaṁ carāma, manasā sucaritaṁ carāmā’ti. | Come, let us now practice good conduct by way of body, speech, and mind.’ | 来吧，让我们现在就在身、语、意上修习善行。’ |
| Ayaṁ kho, bhikkhu, hetu, ayaṁ paccayo, yena m’idhekacce aṇḍajā nāgā uposathaṁ upavasanti vossaṭṭhakāyā ca bhavantī”ti. | This, bhikkhu, is the cause, this is the reason why some egg-born nāgas here observe the Uposatha and put their bodies aside.” | 此，比丘，是因，是缘，此处有些卵生龙守布萨并舍弃其身。” |
| Tatiyaṁ. | Third. | 第三。 |
29.4 - SN 29.4 Dutiyauposatha: A Second Sutta on the Uposatha
| --- SN29.4 - Dutiyauposathasutta --- | --- SN29.4 - A Second Sutta on the Uposatha --- | --- SN29.4 - 第二部关于布萨的经 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Atha kho aññataro bhikkhu yena bhagavā …pe… ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: | Then a certain bhikkhu approached the Blessed One … and so on … seated at one side, that bhikkhu said this to the Blessed One: | 那时，某位比丘走近世尊……等等……坐在一旁的比丘对世尊这样说： |
| “ko nu kho, bhante, hetu, ko paccayo, yena m’idhekacce jalābujā nāgā uposathaṁ upavasanti vossaṭṭhakāyā ca bhavantī”ti? | “What, venerable sir, is the cause, what is the reason why some womb-born nāgas here observe the Uposatha and put their bodies aside?” | “尊者，是何因、何缘，此处有些胎生龙守布萨并舍弃其身？” |
| (Sabbaṁ vitthāretabbaṁ.) | (The whole thing should be elaborated.) | （全部内容应详细阐述。） |
| “Ayaṁ kho, bhikkhu, hetu, ayaṁ paccayo, yena m’idhekacce jalābujā nāgā uposathaṁ upavasanti vossaṭṭhakāyā ca bhavantī”ti. | “This, bhikkhu, is the cause, this is the reason why some womb-born nāgas here observe the Uposatha and put their bodies aside.” | “此，比丘，是因，是缘，此处有些胎生龙守布萨并舍弃其身。” |
| Catutthaṁ. | Fourth. | 第四。 |
29.5 - SN 29.5 Tatiyauposatha: A Third Sutta on the Uposatha
| --- SN29.5 - Tatiyauposathasutta --- | --- SN29.5 - A Third Sutta on the Uposatha --- | --- SN29.5 - 第三部关于布萨的经 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: | Seated at one side, that bhikkhu said this to the Blessed One: | 坐在一旁的比丘对世尊这样说： |
| “ko nu kho, bhante, hetu, ko paccayo, yena m’idhekacce saṁsedajā nāgā uposathaṁ upavasanti vossaṭṭhakāyā ca bhavantī”ti? | “What, venerable sir, is the cause, what is the reason why some moisture-born nāgas here observe the Uposatha and put their bodies aside?” | “尊者，是何因、何缘，此处有些湿生龙守布萨并舍弃其身？” |
| (Sabbaṁ vitthāretabbaṁ.) | (The whole thing should be elaborated.) | （全部内容应详细阐述。） |
| “Ayaṁ kho, bhikkhu, hetu, ayaṁ paccayo, yena m’idhekacce saṁsedajā nāgā uposathaṁ upavasanti vossaṭṭhakāyā ca bhavantī”ti. | “This, bhikkhu, is the cause, this is the reason why some moisture-born nāgas here observe the Uposatha and put their bodies aside.” | “此，比丘，是因，是缘，此处有些湿生龙守布萨并舍弃其身。” |
29.6 - SN 29.6 Catutthauposatha: A Fourth Sutta on the Uposatha
| --- SN29.6 - Catutthauposathasutta --- | --- SN29.6 - A Fourth Sutta on the Uposatha --- | --- SN29.6 - 第四部关于布萨的经 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: | Seated at one side, that bhikkhu said this to the Blessed One: | 坐在一旁的比丘对世尊这样说： |
| “ko nu kho, bhante, hetu, ko paccayo, yena m’idhekacce opapātikā nāgā uposathaṁ upavasanti vossaṭṭhakāyā ca bhavantī”ti? | “What, venerable sir, is the cause, what is the reason why some spontaneously born nāgas here observe the Uposatha and put their bodies aside?” | “尊者，是何因、何缘，此处有些化生龙守布萨并舍弃其身？” |
| “Idha, bhikkhu, ekaccānaṁ opapātikānaṁ nāgānaṁ evaṁ hoti: | “Here, bhikkhu, it occurs to some spontaneously born nāgas: | “在此，比丘，某些化生龙如此想： |
| ‘mayaṁ kho pubbe kāyena dvayakārino ahumha, vācāya dvayakārino, manasā dvayakārino. | ‘Formerly, we were duplicitous by way of body, duplicitous by way of speech, and duplicitous by way of mind. | ‘以前，我们在身、语、意上行为诡诈。 |
| Te mayaṁ kāyena dvayakārino, vācāya dvayakārino, manasā dvayakārino, kāyassa bhedā paraṁ maraṇā opapātikānaṁ nāgānaṁ sahabyataṁ upapannā. | We, being duplicitous by way of body, speech, and mind, with the breakup of the body, after death, have been reborn in the company of spontaneously born nāgas. | 我们，因身、语、意行为诡诈，身坏命终后，重生为化生龙。 |
| Sacajja mayaṁ kāyena sucaritaṁ careyyāma, vācāya … manasā sucaritaṁ careyyāma, evaṁ mayaṁ kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyyāma. | If we were now to practice good conduct by way of body, speech, … and mind, then with the breakup of the body, after death, we would be reborn in a good destination, a heavenly world. | 如果我们现在能在身、语……意上修习善行，那么身坏命终后，我们将重生于善趣、天界。 |
| Handa mayaṁ etarahi kāyena sucaritaṁ carāma, vācāya … manasā sucaritaṁ carāmā’ti. | Come, let us now practice good conduct by way of body, speech, … and mind.’ | 来吧，让我们现在就在身、语……意上修习善行。’ |
| Ayaṁ kho, bhikkhu, hetu, ayaṁ paccayo, yena m’idhekacce opapātikā nāgā uposathaṁ upavasanti vossaṭṭhakāyā ca bhavantī”ti. | This, bhikkhu, is the cause, this is the reason why some spontaneously born nāgas here observe the Uposatha and put their bodies aside.” | 此，比丘，是因，是缘，此处有些化生龙守布萨并舍弃其身。” |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
29.7 - SN 29.7 Suta: Having Heard
| --- SN29.7 - Sutasutta --- | --- SN29.7 - Having Heard --- | --- SN29.7 - 听闻后 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: | Seated at one side, that bhikkhu said this to the Blessed One: | 坐在一旁的比丘对世尊这样说： |
| “ko nu kho, bhante, hetu, ko paccayo, yena midhekacco kāyassa bhedā paraṁ maraṇā aṇḍajānaṁ nāgānaṁ sahabyataṁ upapajjatī”ti? | “What, venerable sir, is the cause, what is the reason why someone here, with the breakup of the body, after death, is reborn in the company of egg-born nāgas?” | “尊者，是何因、何缘，此处某人身坏命终后，重生为卵生龙？” |
| “Idha, bhikkhu, ekacco kāyena dvayakārī hoti, vācāya dvayakārī hoti, manasā dvayakārī hoti. | “Here, bhikkhu, someone is of twofold conduct by body, twofold conduct by speech, and twofold conduct by mind. | “在此，比丘，某人在身行、语行、意行上皆为双重。 |
| Tassa sutaṁ hoti: | He has heard: | 他曾听闻： |
| ‘aṇḍajā nāgā dīghāyukā vaṇṇavanto sukhabahulā’ti. | ‘Egg-born nāgas are long-lived, beautiful, and have much happiness.’ | ‘卵生龙长寿、美丽、且多乐。’ |
| Tassa evaṁ hoti: | It occurs to him: | 他心生此念： |
| ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā aṇḍajānaṁ nāgānaṁ sahabyataṁ upapajjeyyan’ti. | ‘Oh, that I might, with the breakup of the body, after death, be reborn in the company of egg-born nāgas!’ | ‘哦，愿我身坏命终后，重生为卵生龙！’ |
| So kāyassa bhedā paraṁ maraṇā aṇḍajānaṁ nāgānaṁ sahabyataṁ upapajjati. | With the breakup of the body, after death, he is reborn in the company of egg-born nāgas. | 身坏命终后，他重生为卵生龙。 |
| Ayaṁ kho, bhikkhu, hetu, ayaṁ paccayo, yena midhekacco kāyassa bhedā paraṁ maraṇā aṇḍajānaṁ nāgānaṁ sahabyataṁ upapajjatī”ti. | This, bhikkhu, is the cause, this is the reason why someone here, with the breakup of the body, after death, is reborn in the company of egg-born nāgas.” | 此，比丘，是因，是缘，此处某人身坏命终后，重生为卵生龙。” |
29.8 - SN 29.8 Dutiyasuta: A Second Sutta on Having Heard
| --- SN29.8 - Dutiyasutasutta --- | --- SN29.8 - A Second Sutta on Having Heard --- | --- SN29.8 - 第二部关于听闻后的经 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: | Seated at one side, that bhikkhu said this to the Blessed One: | 坐在一旁的比丘对世尊这样说： |
| “ko nu kho, bhante, hetu, ko paccayo, yena midhekacco kāyassa bhedā paraṁ maraṇā jalābujānaṁ nāgānaṁ sahabyataṁ upapajjatī”ti? | “What, venerable sir, is the cause, what is the reason why someone here, with the breakup of the body, after death, is reborn in the company of womb-born nāgas?” | “尊者，是何因、何缘，此处某人身坏命终后，重生为胎生龙？” |
| …pe… | … and so on … | ……等等…… |
| Ayaṁ kho, bhikkhu, hetu, ayaṁ paccayo, yena midhekacco kāyassa bhedā paraṁ maraṇā jalābujānaṁ nāgānaṁ sahabyataṁ upapajjatī”ti. | This, bhikkhu, is the cause, this is the reason why someone here, with the breakup of the body, after death, is reborn in the company of womb-born nāgas.” | 此，比丘，是因，是缘，此处某人身坏命终后，重生为胎生龙。” |
29.9 - SN 29.9 Tatiyasuta: A Third Sutta on Having Heard
| --- SN29.9 - Tatiyasutasutta --- | --- SN29.9 - A Third Sutta on Having Heard --- | --- SN29.9 - 第三部关于听闻后的经 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: | Seated at one side, that bhikkhu said this to the Blessed One: | 坐在一旁的比丘对世尊这样说： |
| “ko nu kho, bhante, hetu, ko paccayo, yena midhekacco kāyassa bhedā paraṁ maraṇā saṁsedajānaṁ nāgānaṁ sahabyataṁ upapajjatī”ti? | “What, venerable sir, is the cause, what is the reason why someone here, with the breakup of the body, after death, is reborn in the company of moisture-born nāgas?” | “尊者，是何因、何缘，此处某人身坏命终后，重生为湿生龙？” |
| …pe… | … and so on … | ……等等…… |
| Ayaṁ kho, bhikkhu, hetu, ayaṁ paccayo, yena midhekacco kāyassa bhedā paraṁ maraṇā saṁsedajānaṁ nāgānaṁ sahabyataṁ upapajjatī”ti. | This, bhikkhu, is the cause, this is the reason why someone here, with the breakup of the body, after death, is reborn in the company of moisture-born nāgas.” | 此，比丘，是因，是缘，此处某人身坏命终后，重生为湿生龙。” |
29.10 - SN 29.10 Catutthasuta: A Fourth Sutta on Having Heard
| --- SN29.10 - Catutthasutasutta --- | --- SN29.10 - A Fourth Sutta on Having Heard --- | --- SN29.10 - 第四部关于听闻后的经 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: | Seated at one side, that bhikkhu said this to the Blessed One: | 坐在一旁的比丘对世尊这样说： |
| “ko nu kho, bhante, hetu, ko paccayo, yena midhekacco kāyassa bhedā paraṁ maraṇā opapātikānaṁ nāgānaṁ sahabyataṁ upapajjatī”ti? | “What, venerable sir, is the cause, what is the reason why someone here, with the breakup of the body, after death, is reborn in the company of spontaneously born nāgas?” | “尊者，是何因、何缘，此处某人身坏命终后，重生为化生龙？” |
| “Idha, bhikkhu, ekacco kāyena dvayakārī hoti, vācāya dvayakārī, manasā dvayakārī. | “Here, bhikkhu, someone is of twofold conduct by body, twofold conduct by speech, and twofold conduct by mind. | “在此，比丘，某人在身行、语行、意行上皆为双重。 |
| Tassa sutaṁ hoti: | He has heard: | 他曾听闻： |
| ‘opapātikā nāgā dīghāyukā vaṇṇavanto sukhabahulā’ti. | ‘Spontaneously born nāgas are long-lived, beautiful, and have much happiness.’ | ‘化生龙长寿、美丽、且多乐。’ |
| Tassa evaṁ hoti: | It occurs to him: | 他心生此念： |
| ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā opapātikānaṁ nāgānaṁ sahabyataṁ upapajjeyyan’ti. | ‘Oh, that I might, with the breakup of the body, after death, be reborn in the company of spontaneously born nāgas!’ | ‘哦，愿我身坏命终后，重生为化生龙！’ |
| So kāyassa bhedā paraṁ maraṇā opapātikānaṁ nāgānaṁ sahabyataṁ upapajjati. | With the breakup of the body, after death, he is reborn in the company of spontaneously born nāgas. | 身坏命终后，他重生为化生龙。 |
| Ayaṁ kho, bhikkhu, hetu, ayaṁ paccayo, yena midhekacco kāyassa bhedā paraṁ maraṇā opapātikānaṁ nāgānaṁ sahabyataṁ upapajjatī”ti. | This, bhikkhu, is the cause, this is the reason why someone here, with the breakup of the body, after death, is reborn in the company of spontaneously born nāgas.” | 此，比丘，是因，是缘，此处某人身坏命终后，重生为化生龙。” |
29.11 - SN 29.11 - Aṇḍajadānūpakāra: Ten Suttas on Supporting with Gifts to the Egg-Born
| --- SN29.11-20 - Aṇḍajadānūpakārasuttadasaka --- | --- SN29.11-20 - Ten Suttas on Supporting with Gifts to the Egg-Born --- | --- SN29.11-20 - 十部关于布施供养卵生龙的经 --- |
| Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: | Seated at one side, that bhikkhu said this to the Blessed One: | 坐在一旁的比丘对世尊这样说： |
| “ko nu kho, bhante, hetu, ko paccayo, yena midhekacco kāyassa bhedā paraṁ maraṇā aṇḍajānaṁ nāgānaṁ sahabyataṁ upapajjatī”ti? | “What, venerable sir, is the cause, what is the reason why someone here, with the breakup of the body, after death, is reborn in the company of egg-born nāgas?” | “尊者，是何因、何缘，此处某人身坏命终后，重生为卵生龙？” |
| “Idha, bhikkhu, ekacco kāyena dvayakārī hoti, vācāya dvayakārī, manasā dvayakārī. | “Here, bhikkhu, someone is of twofold conduct by body, twofold conduct by speech, and twofold conduct by mind. | “在此，比丘，某人在身行、语行、意行上皆为双重。 |
| Tassa sutaṁ hoti: | He has heard: | 他曾听闻： |
| ‘aṇḍajā nāgā dīghāyukā vaṇṇavanto sukhabahulā’ti. | ‘Egg-born nāgas are long-lived, beautiful, and have much happiness.’ | ‘卵生龙长寿、美丽、且多乐。’ |
| Tassa evaṁ hoti: | It occurs to him: | 他心生此念： |
| ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā aṇḍajānaṁ nāgānaṁ sahabyataṁ upapajjeyyan’ti. | ‘Oh, that I might, with the breakup of the body, after death, be reborn in the company of egg-born nāgas!’ | ‘哦，愿我身坏命终后，重生为卵生龙！’ |
| So annaṁ deti. | He gives food. | 他布施食物。 |
| So kāyassa bhedā paraṁ maraṇā aṇḍajānaṁ nāgānaṁ sahabyataṁ upapajjati. | With the breakup of the body, after death, he is reborn in the company of egg-born nāgas. | 身坏命终后，他重生为卵生龙。 |
| Ayaṁ kho, bhikkhu, hetu …pe… upapajjatīti …pe… | This, bhikkhu, is the cause … and so on … is reborn … and so on … | 此，比丘，是因……等等……重生……等等…… |
| so pānaṁ deti …pe… | he gives drink … and so on … | 他布施饮料……等等…… |
| vatthaṁ deti …pe… | gives clothing … and so on … | 布施衣服……等等…… |
| yānaṁ deti …pe… | gives a vehicle … and so on … | 布施车乘……等等…… |
| mālaṁ deti …pe… | gives garlands … and so on … | 布施花环……等等…… |
| gandhaṁ deti …pe… | gives fragrances … and so on … | 布施香料……等等…… |
| vilepanaṁ deti …pe… | gives ointments … and so on … | 布施膏油……等等…… |
| seyyaṁ deti …pe… | gives a bed … and so on … | 布施床座……等等…… |
| āvasathaṁ deti …pe… | gives a dwelling … and so on … | 布施住所……等等…… |
| padīpeyyaṁ deti. | gives a lamp. | 布施灯明。 |
| So kāyassa bhedā paraṁ maraṇā aṇḍajānaṁ nāgānaṁ sahabyataṁ upapajjati. | With the breakup of the body, after death, he is reborn in the company of egg-born nāgas. | 身坏命终后，他重生为卵生龙。 |
| Ayaṁ kho, bhikkhu, hetu, ayaṁ paccayo, yena midhekacco kāyassa bhedā paraṁ maraṇā aṇḍajānaṁ nāgānaṁ sahabyataṁ upapajjatī”ti. | This, bhikkhu, is the cause, this is the reason why someone here, with the breakup of the body, after death, is reborn in the company of egg-born nāgas.” | 此，比丘，是因，是缘，此处某人身坏命终后，重生为卵生龙。” |
29.21 - SN 29.21 - Jalābujādidānūpakāra: Thirty Suttas on Supporting with Gifts to the Womb-Born, etc.
| --- SN29.21-50 - Jalābujādidānūpakārasuttattiṁsaka --- | --- SN29.21-50 - Thirty Suttas on Supporting with Gifts to the Womb-Born, etc. --- | --- SN29.21-50 - 三十部关于布施供养胎生龙等的经 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: | Seated at one side, that bhikkhu said this to the Blessed One: | 坐在一旁的比丘对世尊这样说： |
| “ko nu kho, bhante, hetu, ko paccayo, yena midhekacco kāyassa bhedā paraṁ maraṇā jalābujānaṁ nāgānaṁ …pe… | “What, venerable sir, is the cause, what is the reason why someone here, with the breakup of the body, after death, is reborn in the company of womb-born nāgas … and so on … | “尊者，是何因、何缘，此处某人身坏命终后，重生为胎生龙……等等…… |
| saṁsedajānaṁ nāgānaṁ …pe… | moisture-born nāgas … and so on … | 湿生龙……等等…… |
| opapātikānaṁ nāgānaṁ sahabyataṁ upapajjatī”ti? | spontaneously born nāgas?” | 化生龙？” |
| “Idha, bhikkhu, ekacco kāyena dvayakārī hoti, vācāya dvayakārī, manasā dvayakārī. | “Here, bhikkhu, someone is of twofold conduct by body, twofold conduct by speech, and twofold conduct by mind. | “在此，比丘，某人在身行、语行、意行上皆为双重。 |
| Tassa sutaṁ hoti: | He has heard: | 他曾听闻： |
| ‘opapātikā nāgā dīghāyukā vaṇṇavanto sukhabahulā’ti. | ‘Spontaneously born nāgas are long-lived, beautiful, and have much happiness.’ | ‘化生龙长寿、美丽、且多乐。’ |
| Tassa evaṁ hoti: | It occurs to him: | 他心生此念： |
| ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā opapātikānaṁ nāgānaṁ sahabyataṁ upapajjeyyan’ti. | ‘Oh, that I might, with the breakup of the body, after death, be reborn in the company of spontaneously born nāgas!’ | ‘哦，愿我身坏命终后，重生为化生龙！’ |
| So annaṁ deti …pe… | He gives food … and so on … | 他布施食物……等等…… |
| pānaṁ deti …pe… | gives drink … and so on … | 布施饮料……等等…… |
| padīpeyyaṁ deti. | gives a lamp. | 布施灯明。 |
| So kāyassa bhedā paraṁ maraṇā opapātikānaṁ nāgānaṁ sahabyataṁ upapajjati. | With the breakup of the body, after death, he is reborn in the company of spontaneously born nāgas. | 身坏命终后，他重生为化生龙。 |
| Ayaṁ kho, bhikkhu, hetu, ayaṁ paccayo, yena midhekacco kāyassa bhedā paraṁ maraṇā opapātikānaṁ nāgānaṁ sahabyataṁ upapajjatī”ti. | This, bhikkhu, is the cause, this is the reason why someone here, with the breakup of the body, after death, is reborn in the company of spontaneously born nāgas.” | 此，比丘，是因，是缘，此处某人身坏命终后，重生为化生龙。” |
| (Iminā peyyālena dasa dasa suttantā kātabbā. | (In this repetitive way, ten suttas each should be composed. | （以此重复方式，应各作十经。 |
| Evaṁ catūsu yonīsu cattālīsaṁ veyyākaraṇā honti. | Thus, for the four kinds of birth, there are forty expositions. | 因此，四种生类，共有四十篇阐述。 |
| Purimehi pana dasahi suttantehi saha honti paṇṇāsasuttantāti.) | Together with the first ten suttas, there are fifty suttas.) | 与最初的十经合计，共有五十经。） |
| Nāgavaggo paṭhamo. | The First Chapter on Nāgas. | 龙品第一。 |
| Suddhikaṁ paṇītataraṁ, | Simple, more excellent, | 简略，更优， |
| caturo ca uposathā; | and four on the Uposatha; | 及四篇关于布萨； |
| Tassa sutaṁ caturo ca, | Four on having heard, | 四篇关于听闻， |
| dānūpakārā ca tālīsaṁ; | and forty on supporting with gifts; | 及四十篇关于布施供养； |
| Paṇṇāsa piṇḍato suttā, | Fifty suttas in total, | 总共五十经， |
| nāgamhi suppakāsitāti. | well-expounded in the Nāga section. | 在龙品中善说。 |
| Nāgasaṁyuttaṁ samattaṁ. | The Connected Discourses on Nāgas is concluded. | 龙相应部终。 |
30 - SN 30 Kassapa: Connected Discourses with Kassapa
| ==================== SN30 - Kassapasaṃyutta ==================== | ==================== SN30 - Connected Discourses with Kassapa ==================== | ==================== SN30 - 迦叶相应 ==================== |
30.1 - SN 30.1 Suddhika: The Simple Version
| --- SN30.1 - Suddhikasutta --- | --- SN30.1 - The Simple Version --- | --- SN30.1 - 简略版 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| “Catasso imā, bhikkhave, supaṇṇayoniyo. | “Bhikkhus, there are these four kinds of supaṇṇa birth. | “诸比丘，有此四种金翅鸟之生。 |
| Katamā catasso? | What are the four? | 是哪四种？ |
| Aṇḍajā supaṇṇā, jalābujā supaṇṇā, saṁsedajā supaṇṇā, opapātikā supaṇṇā— | Egg-born supaṇṇas, womb-born supaṇṇas, moisture-born supaṇṇas, and spontaneously born supaṇṇas— | 卵生金翅鸟、胎生金翅鸟、湿生金翅鸟、及化生金翅鸟—— |
| imā kho, bhikkhave, catasso supaṇṇayoniyo”ti. | these, bhikkhus, are the four kinds of supaṇṇa birth.” | 诸比丘，此为四种金翅鸟之生。” |
30.2 - SN 30.2 Haranti: They Seize
| --- SN30.2 - Harantisutta --- | --- SN30.2 - They Seize --- | --- SN30.2 - 彼等捕食 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| “Catasso imā, bhikkhave, supaṇṇayoniyo. | “Bhikkhus, there are these four kinds of supaṇṇa birth. | “诸比丘，有此四种金翅鸟之生。 |
| Katamā catasso? | What are the four? | 是哪四种？ |
| Aṇḍajā …pe… | Egg-born … and so on … | 卵生……等等…… |
| imā kho, bhikkhave, catasso supaṇṇayoniyo. | these, bhikkhus, are the four kinds of supaṇṇa birth. | 诸比丘，此为四种金翅鸟之生。 |
| Tatra, bhikkhave, aṇḍajā supaṇṇā aṇḍajeva nāge haranti, na jalābuje, na saṁsedaje, na opapātike. | Among them, bhikkhus, egg-born supaṇṇas seize only egg-born nāgas, not womb-born, not moisture-born, not spontaneously born ones. | 其中，诸比丘，卵生金翅鸟只捕食卵生龙，不捕食胎生、湿生、化生者。 |
| Tatra, bhikkhave, jalābujā supaṇṇā aṇḍaje ca jalābuje ca nāge haranti, na saṁsedaje, na opapātike. | Among them, bhikkhus, womb-born supaṇṇas seize both egg-born and womb-born nāgas, not moisture-born, not spontaneously born ones. | 其中，诸比丘，胎生金翅鸟捕食卵生及胎生龙，不捕食湿生、化生者。 |
| Tatra, bhikkhave, saṁsedajā supaṇṇā aṇḍaje ca jalābuje ca saṁsedaje ca nāge haranti, na opapātike. | Among them, bhikkhus, moisture-born supaṇṇas seize egg-born, womb-born, and moisture-born nāgas, not spontaneously born ones. | 其中，诸比丘，湿生金翅鸟捕食卵生、胎生、及湿生龙，不捕食化生者。 |
| Tatra, bhikkhave, opapātikā supaṇṇā aṇḍaje ca jalābuje ca saṁsedaje ca opapātike ca nāge haranti. | Among them, bhikkhus, spontaneously born supaṇṇas seize egg-born, womb-born, moisture-born, and spontaneously born nāgas. | 其中，诸比丘，化生金翅鸟捕食卵生、胎生、湿生、及化生龙。 |
| Imā kho, bhikkhave, catasso supaṇṇayoniyo”ti. | These, bhikkhus, are the four kinds of supaṇṇa birth.” | 诸比丘，此为四种金翅鸟之生。” |
| Dutiyaṁ. | Second. | 第二。 |
30.3 - SN 30.3 Dvayakārī: Of Twofold Conduct
| --- SN30.3 - Dvayakārīsutta --- | --- SN30.3 - Of Twofold Conduct --- | --- SN30.3 - 双重行为 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: | A certain bhikkhu approached the Blessed One; having approached and paid homage to the Blessed One, he sat down at one side. Seated at one side, that bhikkhu said this to the Blessed One: | 某位比丘走近世尊；走近并顶礼世尊后，他坐在一旁。坐在一旁的比丘对世尊这样说： |
| “ko nu kho, bhante, hetu, ko paccayo, yena midhekacco kāyassa bhedā paraṁ maraṇā aṇḍajānaṁ supaṇṇānaṁ sahabyataṁ upapajjatī”ti? | “What, venerable sir, is the cause, what is the reason why someone here, with the breakup of the body, after death, is reborn in the company of egg-born supaṇṇas?” | “尊者，是何因、何缘，此处某人身坏命终后，重生为卵生金翅鸟？” |
| “Idha, bhikkhu, ekacco kāyena dvayakārī hoti, vācāya dvayakārī, manasā dvayakārī. | “Here, bhikkhu, someone is of twofold conduct by body, twofold conduct by speech, and twofold conduct by mind. | “在此，比丘，某人在身行、语行、意行上皆为双重。 |
| Tassa sutaṁ hoti: | He has heard: | 他曾听闻： |
| ‘aṇḍajā supaṇṇā dīghāyukā vaṇṇavanto sukhabahulā’ti. | ‘Egg-born supaṇṇas are long-lived, beautiful, and have much happiness.’ | ‘卵生金翅鸟长寿、美丽、且多乐。’ |
| Tassa evaṁ hoti: | It occurs to him: | 他心生此念： |
| ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā aṇḍajānaṁ supaṇṇānaṁ sahabyataṁ upapajjeyyan’ti. | ‘Oh, that I might, with the breakup of the body, after death, be reborn in the company of egg-born supaṇṇas!’ | ‘哦，愿我身坏命终后，重生为卵生金翅鸟！’ |
| So kāyassa bhedā paraṁ maraṇā aṇḍajānaṁ supaṇṇānaṁ sahabyataṁ upapajjati. | With the breakup of the body, after death, he is reborn in the company of egg-born supaṇṇas. | 身坏命终后，他重生为卵生金翅鸟。 |
| Ayaṁ kho, bhikkhu, hetu, ayaṁ paccayo, yena midhekacco kāyassa bhedā paraṁ maraṇā aṇḍajānaṁ supaṇṇānaṁ sahabyataṁ upapajjatī”ti. | This, bhikkhu, is the cause, this is the reason why someone here, with the breakup of the body, after death, is reborn in the company of egg-born supaṇṇas.” | 此，比丘，是因，是缘，此处某人身坏命终后，重生为卵生金翅鸟。” |
| Tatiyaṁ. | Third. | 第三。 |
30.4 - SN 30.4 - Dutiyādidvayakārī: The Trio of Suttas on Twofold Conduct, Second and Following
| --- SN30.4-6 - Dutiyādidvayakārīsuttattika --- | --- SN30.4-6 - The Trio of Suttas on Twofold Conduct, Second and Following --- | --- SN30.4-6 - 第二部及后续关于双重行为的三部经 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: | Seated at one side, that bhikkhu said this to the Blessed One: | 坐在一旁的比丘对世尊这样说： |
| “ko nu kho, bhante, hetu, ko paccayo, yena midhekacco kāyassa bhedā paraṁ maraṇā jalābujānaṁ supaṇṇānaṁ …pe… | “What, venerable sir, is the cause, what is the reason why someone here, with the breakup of the body, after death, is reborn in the company of womb-born supaṇṇas … and so on … | “尊者，是何因、何缘，此处某人身坏命终后，重生为胎生金翅鸟……等等…… |
| saṁsedajānaṁ supaṇṇānaṁ …pe… | moisture-born supaṇṇas … and so on … | 湿生金翅鸟……等等…… |
| opapātikānaṁ supaṇṇānaṁ sahabyataṁ upapajjatī”ti? | spontaneously born supaṇṇas?” | 化生金翅鸟？” |
| “Idha, bhikkhu, ekacco kāyena dvayakārī hoti, vācāya dvayakārī, manasā dvayakārī. | “Here, bhikkhu, someone is of twofold conduct by body, twofold conduct by speech, and twofold conduct by mind. | “在此，比丘，某人在身行、语行、意行上皆为双重。 |
| Tassa sutaṁ hoti: | He has heard: | 他曾听闻： |
| ‘opapātikā supaṇṇā dīghāyukā vaṇṇavanto sukhabahulā’ti. | ‘Spontaneously born supaṇṇas are long-lived, beautiful, and have much happiness.’ | ‘化生金翅鸟长寿、美丽、且多乐。’ |
| Tassa evaṁ hoti: | It occurs to him: | 他心生此念： |
| ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā opapātikānaṁ supaṇṇānaṁ sahabyataṁ upapajjeyyan’ti. | ‘Oh, that I might, with the breakup of the body, after death, be reborn in the company of spontaneously born supaṇṇas!’ | ‘哦，愿我身坏命终后，重生为化生金翅鸟！’ |
| So kāyassa bhedā paraṁ maraṇā opapātikānaṁ supaṇṇānaṁ sahabyataṁ upapajjati. | With the breakup of the body, after death, he is reborn in the company of spontaneously born supaṇṇas. | 身坏命终后，他重生为化生金翅鸟。 |
| Ayaṁ kho, bhikkhu, hetu, ayaṁ paccayo, yena midhekacco kāyassa bhedā paraṁ maraṇā opapātikānaṁ supaṇṇānaṁ sahabyataṁ upapajjatī”ti. | This, bhikkhu, is the cause, this is the reason why someone here, with the breakup of the body, after death, is reborn in the company of spontaneously born supaṇṇas.” | 此，比丘，是因，是缘，此处某人身坏命终后，重生为化生金翅鸟。” |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
30.7 - SN 30.7 - Aṇḍajadānūpakāra: Ten Suttas on Supporting the Egg-Born with Gifts
| --- SN30.7-16 - Aṇḍajadānūpakārasuttadasaka --- | --- SN30.7-16 - Ten Suttas on Supporting the Egg-Born with Gifts --- | --- SN30.7-16 - 十部关于布施供养卵生金翅鸟的经 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: | Seated at one side, that bhikkhu said this to the Blessed One: | 坐在一旁的比丘对世尊这样说： |
| “ko nu kho, bhante, hetu, ko paccayo, yena midhekacco kāyassa bhedā paraṁ maraṇā aṇḍajānaṁ supaṇṇānaṁ sahabyataṁ upapajjatī”ti? | “What, venerable sir, is the cause, what is the reason why someone here, with the breakup of the body, after death, is reborn in the company of egg-born supaṇṇas?” | “尊者，是何因、何缘，此处某人身坏命终后，重生为卵生金翅鸟？” |
| “Idha, bhikkhu, ekacco kāyena dvayakārī hoti, vācāya dvayakārī, manasā dvayakārī. | “Here, bhikkhu, someone is of twofold conduct by body, twofold conduct by speech, and twofold conduct by mind. | “在此，比丘，某人在身行、语行、意行上皆为双重。 |
| Tassa sutaṁ hoti: | He has heard: | 他曾听闻： |
| ‘aṇḍajā supaṇṇā dīghāyukā vaṇṇavanto sukhabahulā’ti. | ‘Egg-born supaṇṇas are long-lived, beautiful, and have much happiness.’ | ‘卵生金翅鸟长寿、美丽、且多乐。’ |
| Tassa evaṁ hoti: | It occurs to him: | 他心生此念： |
| ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā aṇḍajānaṁ supaṇṇānaṁ sahabyataṁ upapajjeyyan’ti. | ‘Oh, that I might, with the breakup of the body, after death, be reborn in the company of egg-born supaṇṇas!’ | ‘哦，愿我身坏命终后，重生为卵生金翅鸟！’ |
| So annaṁ deti …pe… | He gives food … and so on … | 他布施食物……等等…… |
| pānaṁ deti … | gives drink … | 布施饮料… |
| vatthaṁ deti … | gives clothing … | 布施衣服… |
| yānaṁ deti … | gives a vehicle … | 布施车乘… |
| mālaṁ deti … | gives garlands … | 布施花环… |
| gandhaṁ deti … | gives fragrances … | 布施香料… |
| vilepanaṁ deti … | gives ointments … | 布施膏油… |
| seyyaṁ deti … | gives a bed … | 布施床座… |
| āvasathaṁ deti … | gives a dwelling … | 布施住所… |
| padīpeyyaṁ deti. | gives a lamp. | 布施灯明。 |
| So kāyassa bhedā paraṁ maraṇā aṇḍajānaṁ supaṇṇānaṁ sahabyataṁ upapajjati. | With the breakup of the body, after death, he is reborn in the company of egg-born supaṇṇas. | 身坏命终后，他重生为卵生金翅鸟。 |
| Ayaṁ kho, bhikkhu, hetu, ayaṁ paccayo, yena midhekacco kāyassa bhedā paraṁ maraṇā aṇḍajānaṁ supaṇṇānaṁ sahabyataṁ upapajjatī”ti. | This, bhikkhu, is the cause, this is the reason why someone here, with the breakup of the body, after death, is reborn in the company of egg-born supaṇṇas.” | 此，比丘，是因，是缘，此处某人身坏命终后，重生为卵生金翅鸟。” |
30.17 - SN 30.17 - Jalābujadānūpakāra: Supporting the Womb-Born with Gifts
| --- SN30.17-46 - Jalābujadānūpakārasutta --- | --- SN30.17-46 - Supporting the Womb-Born with Gifts --- | --- SN30.17-46 - 布施供养胎生金翅鸟 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: | Seated at one side, that bhikkhu said this to the Blessed One: | 坐在一旁的比丘对世尊这样说： |
| “ko nu kho, bhante, hetu, ko paccayo, yena midhekacco kāyassa bhedā paraṁ maraṇā jalābujānaṁ supaṇṇānaṁ …pe… | “What, venerable sir, is the cause, what is the reason why someone here, with the breakup of the body, after death, is reborn in the company of womb-born supaṇṇas … and so on … | “尊者，是何因、何缘，此处某人身坏命终后，重生为胎生金翅鸟……等等…… |
| saṁsedajānaṁ supaṇṇānaṁ …pe… | moisture-born supaṇṇas … and so on … | 湿生金翅鸟……等等…… |
| opapātikānaṁ supaṇṇānaṁ sahabyataṁ upapajjatī”ti? | spontaneously born supaṇṇas?” | 化生金翅鸟？” |
| “Idha, bhikkhu, ekacco kāyena dvayakārī hoti, vācāya dvayakārī, manasā dvayakārī. | “Here, bhikkhu, someone is of twofold conduct by body, twofold conduct by speech, and twofold conduct by mind. | “在此，比丘，某人在身行、语行、意行上皆为双重。 |
| Tassa sutaṁ hoti: | He has heard: | 他曾听闻： |
| ‘opapātikā supaṇṇā dīghāyukā vaṇṇavanto sukhabahulā’ti. | ‘Spontaneously born supaṇṇas are long-lived, beautiful, and have much happiness.’ | ‘化生金翅鸟长寿、美丽、且多乐。’ |
| Tassa evaṁ hoti: | It occurs to him: | 他心生此念： |
| ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā opapātikānaṁ supaṇṇānaṁ sahabyataṁ upapajjeyyan’ti. | ‘Oh, that I might, with the breakup of the body, after death, be reborn in the company of spontaneously born supaṇṇas!’ | ‘哦，愿我身坏命终后，重生为化生金翅鸟！’ |
| So annaṁ deti …pe… | He gives food … and so on … | 他布施食物……等等…… |
| pānaṁ deti …pe… | gives drink … and so on … | 布施饮料……等等…… |
| padīpeyyaṁ deti. | gives a lamp. | 布施灯明。 |
| So kāyassa bhedā paraṁ maraṇā opapātikānaṁ supaṇṇānaṁ sahabyataṁ upapajjati. | With the breakup of the body, after death, he is reborn in the company of spontaneously born supaṇṇas. | 身坏命终后，他重生为化生金翅鸟。 |
| Ayaṁ kho, bhikkhu, hetu, ayaṁ paccayo, yena midhekacco kāyassa bhedā paraṁ maraṇā opapātikānaṁ supaṇṇānaṁ sahabyataṁ upapajjatī”ti. | This, bhikkhu, is the cause, this is the reason why someone here, with the breakup of the body, after death, is reborn in the company of spontaneously born supaṇṇas.” | 此，比丘，是因，是缘，此处某人身坏命终后，重生为化生金翅鸟。” |
| Chacattālīsamaṁ. | Forty-sixth. | 第四十六。 |
| (Evaṁ piṇḍakena chacattālīsaṁ suttantā honti.) | (Thus, in total there are forty-six suttas.) | （因此，总共有四十六部经。） |
| Supaṇṇavaggo paṭhamo. | The First Chapter on Supaṇṇas. | 金翅鸟品第一。 |
| Suddhikaṁ haranti ceva, | Simple, and they seize, | 简略，及彼等捕食， |
| dvayakārī ca caturo; | and four on twofold conduct; | 及四篇关于双重行为； |
| Dānūpakārā tālīsaṁ, | Forty on supporting with gifts, | 四十篇关于布施供养， |
| supaṇṇe suppakāsitāti. | well-expounded in the Supaṇṇa section. | 在金翅鸟品中善说。 |
| Supaṇṇasaṁyuttaṁ samattaṁ. | The Connected Discourses on Supaṇṇas is concluded. | 金翅鸟相应部终。 |
31 - SN 31 Lohicca: Connected Discourses with Lohicca
| ==================== SN31 - Lohiccasaṃyutta ==================== | ==================== SN31 - Connected Discourses with Lohicca ==================== | ==================== SN31 - 楼夷相应 ==================== |
31.1 - SN 31.1 Suddhika: The Simple Version
| --- SN31.1 - Suddhikasutta --- | --- SN31.1 - The Simple Version --- | --- SN31.1 - 简略版 --- |
| Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme …pe… | On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park … and so on … | 有一次，世尊住在舍卫城的祇园，给孤独园……等等…… |
| bhagavā etadavoca: | the Blessed One said this: | 世尊如是说： |
| “gandhabbakāyike vo, bhikkhave, deve desessāmi. | “Bhikkhus, I will teach you about the devas of the gandhabba host. | “诸比丘，我将为你们说乾闼婆众天。 |
| Taṁ suṇātha. | Listen to that. | 谛听。 |
| Katamā ca, bhikkhave, gandhabbakāyikā devā? | And what, bhikkhus, are the devas of the gandhabba host? | 诸比丘，何为乾闼婆众天？ |
| Santi, bhikkhave, mūlagandhe adhivatthā devā. | There are, bhikkhus, devas who dwell in the scent of roots. | 有，诸比丘，住于根香之天。 |
| Santi, bhikkhave, sāragandhe adhivatthā devā. | There are, bhikkhus, devas who dwell in the scent of heartwood. | 有，诸比丘，住于心材香之天。 |
| Santi, bhikkhave, pheggugandhe adhivatthā devā. | There are, bhikkhus, devas who dwell in the scent of softwood. | 有，诸比丘，住于软木香之天。 |
| Santi, bhikkhave, tacagandhe adhivatthā devā. | There are, bhikkhus, devas who dwell in the scent of bark. | 有，诸比丘，住于皮香之天。 |
| Santi, bhikkhave, papaṭikagandhe adhivatthā devā. | There are, bhikkhus, devas who dwell in the scent of sapwood. | 有，诸比丘，住于边材香之天。 |
| Santi, bhikkhave, pattagandhe adhivatthā devā. | There are, bhikkhus, devas who dwell in the scent of leaves. | 有，诸比丘，住于叶香之天。 |
| Santi, bhikkhave, pupphagandhe adhivatthā devā. | There are, bhikkhus, devas who dwell in the scent of flowers. | 有，诸比丘，住于花香之天。 |
| Santi, bhikkhave, phalagandhe adhivatthā devā. | There are, bhikkhus, devas who dwell in the scent of fruits. | 有，诸比丘，住于果香之天。 |
| Santi, bhikkhave, rasagandhe adhivatthā devā. | There are, bhikkhus, devas who dwell in the scent of tastes. | 有，诸比丘，住于味香之天。 |
| Santi, bhikkhave, gandhagandhe adhivatthā devā. | There are, bhikkhus, devas who dwell in the scent of scent. | 有，诸比丘，住于香香之天。 |
| Ime vuccanti, bhikkhave, gandhabbakāyikā devā”ti. | These, bhikkhus, are called the devas of the gandhabba host.” | 诸比丘，此等名为乾闼婆众天。” |
31.2 - SN 31.2 Sucarita: Good Conduct
| --- SN31.2 - Sucaritasutta --- | --- SN31.2 - Good Conduct --- | --- SN31.2 - 善行 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: | Seated at one side, that bhikkhu said this to the Blessed One: | 坐在一旁的比丘对世尊这样说： |
| “ko nu kho, bhante, hetu, ko paccayo, yena midhekacco kāyassa bhedā paraṁ maraṇā gandhabbakāyikānaṁ devānaṁ sahabyataṁ upapajjatī”ti? | “What, venerable sir, is the cause, what is the reason why someone here, with the breakup of the body, after death, is reborn in the company of the devas of the gandhabba host?” | “尊者，是何因、何缘，此处某人身坏命终后，重生为乾闼婆众天？” |
| “Idha, bhikkhu, ekacco kāyena sucaritaṁ carati, vācāya sucaritaṁ carati, manasā sucaritaṁ carati. | “Here, bhikkhu, someone engages in good conduct by body, good conduct by speech, and good conduct by mind. | “在此，比丘，某人身行善，语行善，意行善。 |
| Tassa sutaṁ hoti: | He has heard: | 他曾听闻： |
| ‘gandhabbakāyikā devā dīghāyukā vaṇṇavanto sukhabahulā’ti. | ‘The devas of the gandhabba host are long-lived, beautiful, and have much happiness.’ | ‘乾闼婆众天长寿、美丽、且多乐。’ |
| Tassa evaṁ hoti: | It occurs to him: | 他心生此念： |
| ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā gandhabbakāyikānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti. | ‘Oh, that I might, with the breakup of the body, after death, be reborn in the company of the devas of the gandhabba host!’ | ‘哦，愿我身坏命终后，重生为乾闼婆众天！’ |
| So kāyassa bhedā paraṁ maraṇā gandhabbakāyikānaṁ devānaṁ sahabyataṁ upapajjati. | With the breakup of the body, after death, he is reborn in the company of the devas of the gandhabba host. | 身坏命终后，他重生为乾闼婆众天。 |
| Ayaṁ kho, bhikkhu, hetu, ayaṁ paccayo, yena midhekacco kāyassa bhedā paraṁ maraṇā gandhabbakāyikānaṁ devānaṁ sahabyataṁ upapajjatī”ti. | This, bhikkhu, is the cause, this is the reason why someone here, with the breakup of the body, after death, is reborn in the company of the devas of the gandhabba host.” | 此，比丘，是因，是缘，此处某人身坏命终后，重生为乾闼婆众天。” |
| Dutiyaṁ. | Second. | 第二。 |
31.3 - SN 31.3 Mūlagandhadātā: Giver of Root Scent
| --- SN31.3 - Mūlagandhadātāsutta --- | --- SN31.3 - Giver of Root Scent --- | --- SN31.3 - 施根香者 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: | Seated at one side, that bhikkhu said this to the Blessed One: | 坐在一旁的比丘对世尊这样说： |
| “ko nu kho, bhante, hetu, ko paccayo, yena midhekacco kāyassa bhedā paraṁ maraṇā mūlagandhe adhivatthānaṁ devānaṁ sahabyataṁ upapajjatī”ti? | “What, venerable sir, is the cause, what is the reason why someone here, with the breakup of the body, after death, is reborn in the company of the devas who dwell in the scent of roots?” | “尊者，是何因、何缘，此处某人身坏命终后，重生为住于根香之天？” |
| “Idha, bhikkhu, ekacco kāyena sucaritaṁ carati, vācāya sucaritaṁ carati, manasā sucaritaṁ carati. | “Here, bhikkhu, someone engages in good conduct by body, good conduct by speech, and good conduct by mind. | “在此，比丘，某人身行善，语行善，意行善。 |
| Tassa sutaṁ hoti: | He has heard: | 他曾听闻： |
| ‘mūlagandhe adhivatthā devā dīghāyukā vaṇṇavanto sukhabahulā’ti. | ‘The devas who dwell in the scent of roots are long-lived, beautiful, and have much happiness.’ | ‘住于根香之天长寿、美丽、且多乐。’ |
| Tassa evaṁ hoti: | It occurs to him: | 他心生此念： |
| ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā mūlagandhe adhivatthānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti. | ‘Oh, that I might, with the breakup of the body, after death, be reborn in the company of the devas who dwell in the scent of roots!’ | ‘哦，愿我身坏命终后，重生为住于根香之天！’ |
| So dātā hoti mūlagandhānaṁ. | He is a giver of root scents. | 他是施根香者。 |
| So kāyassa bhedā paraṁ maraṇā mūlagandhe adhivatthānaṁ devānaṁ sahabyataṁ upapajjati. | With the breakup of the body, after death, he is reborn in the company of the devas who dwell in the scent of roots. | 身坏命终后，他重生为住于根香之天。 |
| Ayaṁ kho, bhikkhu, hetu …pe… | This, bhikkhu, is the cause … and so on … | 此，比丘，是因……等等…… |
| yena midhekacco kāyassa bhedā paraṁ maraṇā mūlagandhe adhivatthānaṁ devānaṁ sahabyataṁ upapajjatī”ti. | why someone here, with the breakup of the body, after death, is reborn in the company of the devas who dwell in the scent of roots.” | 为何此处某人身坏命终后，重生为住于根香之天。” |
| Tatiyaṁ. | Third. | 第三。 |
31.4 - SN 31.4 - Sāragandhādidātā: The Set of Nine Suttas on Givers of Heartwood Scent, etc.
| --- SN31.4-12 - Sāragandhādidātāsuttanavaka --- | --- SN31.4-12 - The Set of Nine Suttas on Givers of Heartwood Scent, etc. --- | --- SN31.4-12 - 关于施心材香等的一组九经 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: | Seated at one side, that bhikkhu said this to the Blessed One: | 坐在一旁的比丘对世尊这样说： |
| “ko nu kho, bhante, hetu, ko paccayo, yena midhekacco kāyassa bhedā paraṁ maraṇā sāragandhe adhivatthānaṁ devānaṁ …pe… | “What, venerable sir, is the cause, what is the reason why someone here, with the breakup of the body, after death, is reborn in the company of the devas who dwell in the scent of heartwood … and so on … | “尊者，是何因、何缘，此处某人身坏命终后，重生为住于心材香之天……等等…… |
| pheggugandhe adhivatthānaṁ devānaṁ … | the devas who dwell in the scent of softwood … | 住于软木香之天… |
| tacagandhe adhivatthānaṁ devānaṁ … | the devas who dwell in the scent of bark … | 住于皮香之天… |
| papaṭikagandhe adhivatthānaṁ devānaṁ … | the devas who dwell in the scent of sapwood … | 住于边材香之天… |
| pattagandhe adhivatthānaṁ devānaṁ … | the devas who dwell in the scent of leaves … | 住于叶香之天… |
| pupphagandhe adhivatthānaṁ devānaṁ … | the devas who dwell in the scent of flowers … | 住于花香之天… |
| phalagandhe adhivatthānaṁ devānaṁ … | the devas who dwell in the scent of fruits … | 住于果香之天… |
| rasagandhe adhivatthānaṁ devānaṁ … | the devas who dwell in the scent of tastes … | 住于味香之天… |
| gandhagandhe adhivatthānaṁ devānaṁ sahabyataṁ upapajjatī”ti? | the devas who dwell in the scent of scent?” | 住于香香之天？” |
| “Idha, bhikkhu, ekacco kāyena sucaritaṁ carati, vācāya sucaritaṁ carati, manasā sucaritaṁ carati. | “Here, bhikkhu, someone engages in good conduct by body, good conduct by speech, and good conduct by mind. | “在此，比丘，某人身行善，语行善，意行善。 |
| Tassa sutaṁ hoti: | He has heard: | 他曾听闻： |
| ‘sāragandhe adhivatthā devā dīghāyukā vaṇṇavanto sukhabahulā’ti. | ‘The devas who dwell in the scent of heartwood are long-lived, beautiful, and have much happiness.’ | ‘住于心材香之天长寿、美丽、且多乐。’ |
| Tassa evaṁ hoti: | It occurs to him: | 他心生此念： |
| ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā sāragandhe adhivatthānaṁ devānaṁ …pe… | ‘Oh, that I might, with the breakup of the body, after death, be reborn in the company of the devas who dwell in the scent of heartwood … and so on … | ‘哦，愿我身坏命终后，重生为住于心材香之天……等等…… |
| pheggugandhe adhivatthānaṁ devānaṁ … | the devas who dwell in the scent of softwood … | 住于软木香之天… |
| tacagandhe adhivatthānaṁ devānaṁ … | the devas who dwell in the scent of bark … | 住于皮香之天… |
| papaṭikagandhe adhivatthānaṁ devānaṁ … | the devas who dwell in the scent of sapwood … | 住于边材香之天… |
| pattagandhe adhivatthānaṁ devānaṁ … | the devas who dwell in the scent of leaves … | 住于叶香之天… |
| pupphagandhe adhivatthānaṁ devānaṁ … | the devas who dwell in the scent of flowers … | 住于花香之天… |
| phalagandhe adhivatthānaṁ devānaṁ … | the devas who dwell in the scent of fruits … | 住于果香之天… |
| rasagandhe adhivatthānaṁ devānaṁ … | the devas who dwell in the scent of tastes … | 住于味香之天… |
| gandhagandhe adhivatthānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti. | the devas who dwell in the scent of scent!’ | 住于香香之天！’ |
| So dātā hoti sāragandhānaṁ …pe… | He is a giver of heartwood scents … and so on … | 他是施心材香者……等等…… |
| so dātā hoti pheggugandhānaṁ … | he is a giver of softwood scents … | 他是施软木香者… |
| so dātā hoti tacagandhānaṁ … | he is a giver of bark scents … | 他是施皮香者… |
| so dātā hoti papaṭikagandhānaṁ … | he is a giver of sapwood scents … | 他是施边材香者… |
| so dātā hoti pattagandhānaṁ … | he is a giver of leaf scents … | 他是施叶香者… |
| so dātā hoti pupphagandhānaṁ … | he is a giver of flower scents … | 他是施花香者… |
| so dātā hoti phalagandhānaṁ … | he is a giver of fruit scents … | 他是施果香者… |
| so dātā hoti rasagandhānaṁ … | he is a giver of taste scents … | 他是施味香者… |
| so dātā hoti gandhagandhānaṁ. | he is a giver of scent-scents. | 他是施香香者。 |
| So kāyassa bhedā paraṁ maraṇā gandhagandhe adhivatthānaṁ devānaṁ sahabyataṁ upapajjati. | With the breakup of the body, after death, he is reborn in the company of the devas who dwell in the scent of scent. | 身坏命终后，他重生为住于香香之天。 |
| Ayaṁ kho, bhikkhu, hetu, ayaṁ paccayo, yena midhekacco kāyassa bhedā paraṁ maraṇā gandhagandhe adhivatthānaṁ devānaṁ sahabyataṁ upapajjatī”ti. | This, bhikkhu, is the cause, this is the reason why someone here, with the breakup of the body, after death, is reborn in the company of the devas who dwell in the scent of scent.” | 此，比丘，是因，是缘，此处某人身坏命终后，重生为住于香香之天。” |
31.13 - SN 31.13 - Mūlagandhadānūpakāra: Ten Suttas on Supporting with Gifts of Root Scent
| --- SN31.13-22 - Mūlagandhadānūpakārasuttadasaka --- | --- SN31.13-22 - Ten Suttas on Supporting with Gifts of Root Scent --- | --- SN31.13-22 - 十部关于布施供养根香的经 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: | Seated at one side, that bhikkhu said this to the Blessed One: | 坐在一旁的比丘对世尊这样说： |
| “ko nu kho, bhante, hetu, ko paccayo, yena midhekacco kāyassa bhedā paraṁ maraṇā mūlagandhe adhivatthānaṁ devānaṁ sahabyataṁ upapajjatī”ti? | “What, venerable sir, is the cause, what is the reason why someone here, with the breakup of the body, after death, is reborn in the company of the devas who dwell in the scent of roots?” | “尊者，是何因、何缘，此处某人身坏命终后，重生为住于根香之天？” |
| “Idha, bhikkhu, ekacco kāyena sucaritaṁ carati, vācāya sucaritaṁ carati, manasā sucaritaṁ carati. | “Here, bhikkhu, someone engages in good conduct by body, good conduct by speech, and good conduct by mind. | “在此，比丘，某人身行善，语行善，意行善。 |
| Tassa sutaṁ hoti: | He has heard: | 他曾听闻： |
| ‘mūlagandhe adhivatthā devā dīghāyukā vaṇṇavanto sukhabahulā’ti. | ‘The devas who dwell in the scent of roots are long-lived, beautiful, and have much happiness.’ | ‘住于根香之天长寿、美丽、且多乐。’ |
| Tassa evaṁ hoti: | It occurs to him: | 他心生此念： |
| ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā mūlagandhe adhivatthānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti. | ‘Oh, that I might, with the breakup of the body, after death, be reborn in the company of the devas who dwell in the scent of roots!’ | ‘哦，愿我身坏命终后，重生为住于根香之天！’ |
| So annaṁ deti …pe… | He gives food … and so on … | 他布施食物……等等…… |
| pānaṁ deti … | gives drink … | 布施饮料… |
| vatthaṁ deti … | gives clothing … | 布施衣服… |
| yānaṁ deti … | gives a vehicle … | 布施车乘… |
| mālaṁ deti … | gives garlands … | 布施花环… |
| gandhaṁ deti … | gives fragrances … | 布施香料… |
| vilepanaṁ deti … | gives ointments … | 布施膏油… |
| seyyaṁ deti … | gives a bed … | 布施床座… |
| āvasathaṁ deti … | gives a dwelling … | 布施住所… |
| padīpeyyaṁ deti. | gives a lamp. | 布施灯明。 |
| So kāyassa bhedā paraṁ maraṇā mūlagandhe adhivatthānaṁ devānaṁ sahabyataṁ upapajjati. | With the breakup of the body, after death, he is reborn in the company of the devas who dwell in the scent of roots. | 身坏命终后，他重生为住于根香之天。 |
| Ayaṁ kho, bhikkhu, hetu, ayaṁ paccayo, yena midhekacco kāyassa bhedā paraṁ maraṇā mūlagandhe adhivatthānaṁ devānaṁ sahabyataṁ upapajjatī”ti. | This, bhikkhu, is the cause, this is the reason why someone here, with the breakup of the body, after death, is reborn in the company of the devas who dwell in the scent of roots.” | 此，比丘，是因，是缘，此处某人身坏命终后，重生为住于根香之天。” |
31.23 - SN 31.23 - Sāragandhādidānūpakāra: Ninety Suttas on Supporting with Gifts of Heartwood Scent, etc.
| --- SN31.23-112 - Sāragandhādidānūpakārasuttanavutika --- | --- SN31.23-112 - Ninety Suttas on Supporting with Gifts of Heartwood Scent, etc. --- | --- SN31.23-112 - 九十部关于布施供养心材香等的经 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: | Seated at one side, that bhikkhu said this to the Blessed One: | 坐在一旁的比丘对世尊这样说： |
| “ko nu kho, bhante, hetu, ko paccayo, yena midhekacco kāyassa bhedā paraṁ maraṇā sāragandhe adhivatthānaṁ devānaṁ …pe… | “What, venerable sir, is the cause, what is the reason why someone here, with the breakup of the body, after death, is reborn in the company of the devas who dwell in the scent of heartwood … and so on … | “尊者，是何因、何缘，此处某人身坏命终后，重生为住于心材香之天……等等…… |
| pheggugandhe adhivatthānaṁ devānaṁ … | the devas who dwell in the scent of softwood … | 住于软木香之天… |
| tacagandhe adhivatthānaṁ devānaṁ … | the devas who dwell in the scent of bark … | 住于皮香之天… |
| papaṭikagandhe adhivatthānaṁ devānaṁ … | the devas who dwell in the scent of sapwood … | 住于边材香之天… |
| pattagandhe adhivatthānaṁ devānaṁ … | the devas who dwell in the scent of leaves … | 住于叶香之天… |
| pupphagandhe adhivatthānaṁ devānaṁ … | the devas who dwell in the scent of flowers … | 住于花香之天… |
| phalagandhe adhivatthānaṁ devānaṁ … | the devas who dwell in the scent of fruits … | 住于果香之天… |
| rasagandhe adhivatthānaṁ devānaṁ … | the devas who dwell in the scent of tastes … | 住于味香之天… |
| gandhagandhe adhivatthānaṁ devānaṁ sahabyataṁ upapajjatī”ti? | the devas who dwell in the scent of scent?” | 住于香香之天？” |
| “Idha, bhikkhu, ekacco kāyena sucaritaṁ carati, vācāya sucaritaṁ carati, manasā sucaritaṁ carati. | “Here, bhikkhu, someone engages in good conduct by body, good conduct by speech, and good conduct by mind. | “在此，比丘，某人身行善，语行善，意行善。 |
| Tassa sutaṁ hoti: | He has heard: | 他曾听闻： |
| ‘gandhagandhe adhivatthā devā dīghāyukā vaṇṇavanto sukhabahulā’ti. | ‘The devas who dwell in the scent of scent are long-lived, beautiful, and have much happiness.’ | ‘住于香香之天长寿、美丽、且多乐。’ |
| Tassa evaṁ hoti: | It occurs to him: | 他心生此念： |
| ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā gandhagandhe adhivatthānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti. | ‘Oh, that I might, with the breakup of the body, after death, be reborn in the company of the devas who dwell in the scent of scent!’ | ‘哦，愿我身坏命终后，重生为住于香香之天！’ |
| So annaṁ deti …pe… | He gives food … and so on … | 他布施食物……等等…… |
| pānaṁ deti … | gives drink … | 布施饮料… |
| vatthaṁ deti … | gives clothing … | 布施衣服… |
| yānaṁ deti … | gives a vehicle … | 布施车乘… |
| mālaṁ deti … | gives garlands … | 布施花环… |
| gandhaṁ deti … | gives fragrances … | 布施香料… |
| vilepanaṁ deti … | gives ointments … | 布施膏油… |
| seyyaṁ deti … | gives a bed … | 布施床座… |
| āvasathaṁ deti … | gives a dwelling … | 布施住所… |
| padīpeyyaṁ deti. | gives a lamp. | 布施灯明。 |
| So kāyassa bhedā paraṁ maraṇā gandhagandhe adhivatthānaṁ devānaṁ sahabyataṁ upapajjati. | With the breakup of the body, after death, he is reborn in the company of the devas who dwell in the scent of scent. | 身坏命终后，他重生为住于香香之天。 |
| Ayaṁ kho, bhikkhu, hetu, ayaṁ paccayo, yena midhekacco kāyassa bhedā paraṁ maraṇā gandhagandhe adhivatthānaṁ devānaṁ sahabyataṁ upapajjatī”ti. | This, bhikkhu, is the cause, this is the reason why someone here, with the breakup of the body, after death, is reborn in the company of the devas who dwell in the scent of scent.” | 此，比丘，是因，是缘，此处某人身坏命终后，重生为住于香香之天。” |
| Dvādasasatimaṁ. | One hundred and twelfth. | 第一百一十二。 |
| (Evaṁ piṇḍakena ekasatañca dvādasa ca suttantā honti.) | (Thus, in total there are one hundred and twelve suttas.) | （因此，总共有一百一十二部经。） |
| Gandhabbavaggo paṭhamo. | The First Chapter on Gandhabbas. | 乾闼婆品第一。 |
| Suddhikañca sucaritaṁ, | Simple and good conduct, | 简略与善行， |
| dātā hi apare dasa; | then ten more on being a giver; | 然后十篇关于为施者； |
| Dānūpakārā satadhā, | Supporting with gifts a hundredfold, | 布施供养百倍， |
| gandhabbe suppakāsitāti. | well-expounded in the Gandhabba section. | 在乾闼婆品中善说。 |
| Gandhabbakāyasaṁyuttaṁ samattaṁ. | The Connected Discourses on the Gandhabba Host is concluded. | 乾闼婆众相应部终。 |
| ==================== SN32 - Yamaka ==================== | ==================== SN32 - Pairs ==================== | ==================== SN32 - 双品 ==================== |
32.1 - SN 32.1 Suddhika: The Simple Version
| --- SN32.1 - Suddhikasutta --- | --- SN32.1 - The Simple Version --- | --- SN32.1 - 简略版 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| “Valāhakakāyike vo, bhikkhave, deve desessāmi. | “Bhikkhus, I will teach you about the devas of the cloud host. | “诸比丘，我将为你们说云众天。 |
| Taṁ suṇātha. | Listen to that. | 谛听。 |
| Katame ca, bhikkhave, valāhakakāyikā devā? | And what, bhikkhus, are the devas of the cloud host? | 诸比丘，何为云众天？ |
| Santi, bhikkhave, sītavalāhakā devā; | There are, bhikkhus, devas of the cold clouds; | 有，诸比丘，寒云天； |
| santi uṇhavalāhakā devā; | there are devas of the hot clouds; | 有热云天； |
| santi abbhavalāhakā devā; | there are devas of the thunder clouds; | 有雷云天； |
| santi vātavalāhakā devā; | there are devas of the windy clouds; | 有风云天； |
| santi vassavalāhakā devā— | there are devas of the rainy clouds— | 有雨云天—— |
| ime vuccanti, bhikkhave, ‘valāhakakāyikā devā’”ti. | these, bhikkhus, are called the ‘devas of the cloud host.’” | 诸比丘，此等名为‘云众天’。” |
32.2 - SN 32.2 Sucarita: Good Conduct
| --- SN32.2 - Sucaritasutta --- | --- SN32.2 - Good Conduct --- | --- SN32.2 - 善行 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: | Seated at one side, that bhikkhu said this to the Blessed One: | 坐在一旁的比丘对世尊这样说： |
| “ko nu kho, bhante, hetu, ko paccayo, yena midhekacco kāyassa bhedā paraṁ maraṇā valāhakakāyikānaṁ devānaṁ sahabyataṁ upapajjatī”ti? | “What, venerable sir, is the cause, what is the reason why someone here, with the breakup of the body, after death, is reborn in the company of the devas of the cloud host?” | “尊者，是何因、何缘，此处某人身坏命终后，重生为云众天？” |
| “Idha, bhikkhu, ekacco kāyena sucaritaṁ carati, vācāya sucaritaṁ carati, manasā sucaritaṁ carati. | “Here, bhikkhu, someone engages in good conduct by body, good conduct by speech, and good conduct by mind. | “在此，比丘，某人身行善，语行善，意行善。 |
| Tassa sutaṁ hoti: | He has heard: | 他曾听闻： |
| ‘valāhakakāyikā devā dīghāyukā vaṇṇavanto sukhabahulā’ti. | ‘The devas of the cloud host are long-lived, beautiful, and have much happiness.’ | ‘云众天长寿、美丽、且多乐。’ |
| Tassa evaṁ hoti: | It occurs to him: | 他心生此念： |
| ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā valāhakakāyikānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti. | ‘Oh, that I might, with the breakup of the body, after death, be reborn in the company of the devas of the cloud host!’ | ‘哦，愿我身坏命终后，重生为云众天！’ |
| So kāyassa bhedā paraṁ maraṇā valāhakakāyikānaṁ devānaṁ sahabyataṁ upapajjati. | With the breakup of the body, after death, he is reborn in the company of the devas of the cloud host. | 身坏命终后，他重生为云众天。 |
| Ayaṁ kho, bhikkhu, hetu, ayaṁ paccayo, yena midhekacco kāyassa bhedā paraṁ maraṇā valāhakakāyikānaṁ devānaṁ sahabyataṁ upapajjatī”ti. | This, bhikkhu, is the cause, this is the reason why someone here, with the breakup of the body, after death, is reborn in the company of the devas of the cloud host.” | 此，比丘，是因，是缘，此处某人身坏命终后，重生为云众天。” |
| Dutiyaṁ. | Second. | 第二。 |
32.3 - SN 32.3 - Sītavalāhakadānūpakāra: Ten Suttas on Supporting the Cold-Cloud Devas with Gifts
| --- SN32.3-12 - Sītavalāhakadānūpakārasuttadasaka --- | --- SN32.3-12 - Ten Suttas on Supporting the Cold-Cloud Devas with Gifts --- | --- SN32.3-12 - 十部关于布施供养寒云天的经 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: | Seated at one side, that bhikkhu said this to the Blessed One: | 坐在一旁的比丘对世尊这样说： |
| “ko nu kho, bhante, hetu, ko paccayo, yena midhekacco kāyassa bhedā paraṁ maraṇā sītavalāhakānaṁ devānaṁ sahabyataṁ upapajjatī”ti? | “What, venerable sir, is the cause, what is the reason why someone here, with the breakup of the body, after death, is reborn in the company of the devas of the cold clouds?” | “尊者，是何因、何缘，此处某人身坏命终后，重生为寒云天？” |
| “Idha, bhikkhu, ekacco kāyena sucaritaṁ carati, vācāya sucaritaṁ carati, manasā sucaritaṁ carati. | “Here, bhikkhu, someone engages in good conduct by body, good conduct by speech, and good conduct by mind. | “在此，比丘，某人身行善，语行善，意行善。 |
| Tassa sutaṁ hoti: | He has heard: | 他曾听闻： |
| ‘sītavalāhakā devā dīghāyukā vaṇṇavanto sukhabahulā’ti. | ‘The devas of the cold clouds are long-lived, beautiful, and have much happiness.’ | ‘寒云天长寿、美丽、且多乐。’ |
| Tassa evaṁ hoti: | It occurs to him: | 他心生此念： |
| ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā sītavalāhakānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti. | ‘Oh, that I might, with the breakup of the body, after death, be reborn in the company of the devas of the cold clouds!’ | ‘哦，愿我身坏命终后，重生为寒云天！’ |
| So annaṁ deti …pe… | He gives food … and so on … | 他布施食物……等等…… |
| padīpeyyaṁ deti. | gives a lamp. | 布施灯明。 |
| So kāyassa bhedā paraṁ maraṇā sītavalāhakānaṁ devānaṁ sahabyataṁ upapajjati. | With the breakup of the body, after death, he is reborn in the company of the devas of the cold clouds. | 身坏命终后，他重生为寒云天。 |
| Ayaṁ kho, bhikkhu, hetu, ayaṁ paccayo, yena midhekacco kāyassa bhedā paraṁ maraṇā sītavalāhakānaṁ devānaṁ sahabyataṁ upapajjatī”ti. | This, bhikkhu, is the cause, this is the reason why someone here, with the breakup of the body, after death, is reborn in the company of the devas of the cold clouds.” | 此，比丘，是因，是缘，此处某人身坏命终后，重生为寒云天。” |
32.13 - SN 32.13 - Uṇhavalāhakadānūpakāra: Suttas on Supporting the Hot-Cloud Devas with Gifts
| --- SN32.13-52 - Uṇhavalāhakadānūpakārasutta --- | --- SN32.13-52 - Suttas on Supporting the Hot-Cloud Devas with Gifts --- | --- SN32.13-52 - 关于布施供养热云天的经 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: | Seated at one side, that bhikkhu said this to the Blessed One: | 坐在一旁的比丘对世尊这样说： |
| “ko nu kho, bhante, hetu, ko paccayo, yena midhekacco kāyassa bhedā paraṁ maraṇā uṇhavalāhakānaṁ devānaṁ …pe… | “What, venerable sir, is the cause, what is the reason why someone here, with the breakup of the body, after death, is reborn in the company of the devas of the hot clouds … and so on … | “尊者，是何因、何缘，此处某人身坏命终后，重生为热云天……等等…… |
| abbhavalāhakānaṁ devānaṁ …pe… | the devas of the thunder clouds … and so on … | 雷云天……等等…… |
| vātavalāhakānaṁ devānaṁ …pe… | the devas of the windy clouds … and so on … | 风云天……等等…… |
| vassavalāhakānaṁ devānaṁ sahabyataṁ upapajjatī”ti? | the devas of the rainy clouds?” | 雨云天？” |
| “Idha, bhikkhu, ekacco kāyena sucaritaṁ carati, vācāya sucaritaṁ carati, manasā sucaritaṁ carati. | “Here, bhikkhu, someone engages in good conduct by body, good conduct by speech, and good conduct by mind. | “在此，比丘，某人身行善，语行善，意行善。 |
| Tassa sutaṁ hoti: | He has heard: | 他曾听闻： |
| ‘vassavalāhakā devā dīghāyukā vaṇṇavanto sukhabahulā’ti. | ‘The devas of the rainy clouds are long-lived, beautiful, and have much happiness.’ | ‘雨云天长寿、美丽、且多乐。’ |
| Tassa evaṁ hoti: | It occurs to him: | 他心生此念： |
| ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā vassavalāhakānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti. | ‘Oh, that I might, with the breakup of the body, after death, be reborn in the company of the devas of the rainy clouds!’ | ‘哦，愿我身坏命终后，重生为雨云天！’ |
| So annaṁ deti …pe… | He gives food … and so on … | 他布施食物……等等…… |
| padīpeyyaṁ deti. | gives a lamp. | 布施灯明。 |
| So kāyassa bhedā paraṁ maraṇā vassavalāhakānaṁ devānaṁ sahabyataṁ upapajjati. | With the breakup of the body, after death, he is reborn in the company of the devas of the rainy clouds. | 身坏命终后，他重生为雨云天。 |
| Ayaṁ kho, bhikkhu, hetu, ayaṁ paccayo, yena midhekacco kāyassa bhedā paraṁ maraṇā vassavalāhakānaṁ devānaṁ sahabyataṁ upapajjatī”ti. | This, bhikkhu, is the cause, this is the reason why someone here, with the breakup of the body, after death, is reborn in the company of the devas of the rainy clouds.” | 此，比丘，是因，是缘，此处某人身坏命终后，重生为雨云天。” |
32.53 - SN 32.53 Sītavalāhaka: The Cold-Cloud Devas
| --- SN32.53 - Sītavalāhakasutta --- | --- SN32.53 - The Cold-Cloud Devas --- | --- SN32.53 - 寒云天 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: | Seated at one side, that bhikkhu said this to the Blessed One: | 坐在一旁的比丘对世尊这样说： |
| “ko nu kho, bhante, hetu, ko paccayo, yenekadā sītaṁ hotī”ti? | “What, venerable sir, is the cause, what is the reason why it is sometimes cold?” | “尊者，是何因、何缘，有时会冷？” |
| “Santi, bhikkhu, sītavalāhakā nāma devā. | “There are, bhikkhu, devas called the devas of the cold clouds. | “有，比丘，名为寒云之天。 |
| Tesaṁ yadā evaṁ hoti: | When it occurs to them: | 当他们心生此念： |
| ‘yannūna mayaṁ sakāya ratiyā vaseyyāmā’ti, tesaṁ taṁ cetopaṇidhimanvāya sītaṁ hoti. | ‘Come now, let us indulge in our own enjoyment,’ then in accordance with their mental resolve, it becomes cold. | ‘来吧，让我们尽情享受自己的乐趣吧，’于是随其心念，天就变冷。 |
| Ayaṁ kho, bhikkhu, hetu, ayaṁ paccayo, yenekadā sītaṁ hotī”ti. | This, bhikkhu, is the cause, this is the reason why it is sometimes cold.” | 此，比丘，是因，是缘，有时会冷。” |
32.54 - SN 32.54 Uṇhavalāhaka: The Hot-Cloud Devas
| --- SN32.54 - Uṇhavalāhakasutta --- | --- SN32.54 - The Hot-Cloud Devas --- | --- SN32.54 - 热云天 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: | Seated at one side, that bhikkhu said this to the Blessed One: | 坐在一旁的比丘对世尊这样说： |
| “ko nu kho, bhante, hetu, ko paccayo, yenekadā uṇhaṁ hotī”ti? | “What, venerable sir, is the cause, what is the reason why it is sometimes hot?” | “尊者，是何因、何缘，有时会热？” |
| “Santi, bhikkhu, uṇhavalāhakā nāma devā. | “There are, bhikkhu, devas called the devas of the hot clouds. | “有，比丘，名为热云之天。 |
| Tesaṁ yadā evaṁ hoti: | When it occurs to them: | 当他们心生此念： |
| ‘yannūna mayaṁ sakāya ratiyā vaseyyāmā’ti, tesaṁ taṁ cetopaṇidhimanvāya uṇhaṁ hoti. | ‘Come now, let us indulge in our own enjoyment,’ then in accordance with their mental resolve, it becomes hot. | ‘来吧，让我们尽情享受自己的乐趣吧，’于是随其心念，天就变热。 |
| Ayaṁ kho, bhikkhu, hetu, ayaṁ paccayo, yenekadā uṇhaṁ hotī”ti. | This, bhikkhu, is the cause, this is the reason why it is sometimes hot.” | 此，比丘，是因，是缘，有时会热。” |
| Catupaññāsamaṁ. | Fifty-fourth. | 第五十四。 |
32.55 - SN 32.55 Abbhavalāhaka: The Thunder-Cloud Devas
| --- SN32.55 - Abbhavalāhakasutta --- | --- SN32.55 - The Thunder-Cloud Devas --- | --- SN32.55 - 雷云天 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: | Seated at one side, that bhikkhu said this to the Blessed One: | 坐在一旁的比丘对世尊这样说： |
| “ko nu kho, bhante, hetu, ko paccayo, yenekadā abbhaṁ hotī”ti? | “What, venerable sir, is the cause, what is the reason why there is sometimes thunder?” | “尊者，是何因、何缘，有时会打雷？” |
| “Santi, bhikkhu, abbhavalāhakā nāma devā. | “There are, bhikkhu, devas called the devas of the thunder clouds. | “有，比丘，名为雷云之天。 |
| Tesaṁ yadā evaṁ hoti: | When it occurs to them: | 当他们心生此念： |
| ‘yannūna mayaṁ sakāya ratiyā vaseyyāmā’ti, tesaṁ taṁ cetopaṇidhimanvāya abbhaṁ hoti. | ‘Come now, let us indulge in our own enjoyment,’ then in accordance with their mental resolve, there is thunder. | ‘来吧，让我们尽情享受自己的乐趣吧，’于是随其心念，就有雷声。 |
| Ayaṁ kho, bhikkhu, hetu, ayaṁ paccayo, yenekadā abbhaṁ hotī”ti. | This, bhikkhu, is the cause, this is the reason why there is sometimes thunder.” | 此，比丘，是因，是缘，有时会打雷。” |
| Pañcapaññāsamaṁ. | Fifty-fifth. | 第五十五。 |
32.56 - SN 32.56 Vātavalāhaka: The Windy-Cloud Devas
| --- SN32.56 - Vātavalāhakasutta --- | --- SN32.56 - The Windy-Cloud Devas --- | --- SN32.56 - 风云天 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: | Seated at one side, that bhikkhu said this to the Blessed One: | 坐在一旁的比丘对世尊这样说： |
| “ko nu kho, bhante, hetu, ko paccayo, yenekadā vāto hotī”ti? | “What, venerable sir, is the cause, what is the reason why there is sometimes wind?” | “尊者，是何因、何缘，有时会起风？” |
| “Santi, bhikkhu, vātavalāhakā nāma devā. | “There are, bhikkhu, devas called the devas of the windy clouds. | “有，比丘，名为风云之天。 |
| Tesaṁ yadā evaṁ hoti: | When it occurs to them: | 当他们心生此念： |
| ‘yannūna mayaṁ sakāya ratiyā vaseyyāmā’ti, tesaṁ taṁ cetopaṇidhimanvāya vāto hoti. | ‘Come now, let us indulge in our own enjoyment,’ then in accordance with their mental resolve, there is wind. | ‘来吧，让我们尽情享受自己的乐趣吧，’于是随其心念，就有风。 |
| Ayaṁ kho, bhikkhu, hetu, ayaṁ paccayo, yenekadā vāto hotī”ti. | This, bhikkhu, is the cause, this is the reason why there is sometimes wind.” | 此，比丘，是因，是缘，有时会起风。” |
| Chappaññāsamaṁ. | Fifty-sixth. | 第五十六。 |
32.57 - SN 32.57 Vassavalāhaka: The Rainy-Cloud Devas
| --- SN32.57 - Vassavalāhakasutta --- | --- SN32.57 - The Rainy-Cloud Devas --- | --- SN32.57 - 雨云天 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: | Seated at one side, that bhikkhu said this to the Blessed One: | 坐在一旁的比丘对世尊这样说： |
| “ko nu kho, bhante, hetu, ko paccayo, yenekadā devo vassatī”ti? | “What, venerable sir, is the cause, what is the reason why it sometimes rains?” | “尊者，是何因、何缘，有时会下雨？” |
| “Santi, bhikkhu, vassavalāhakā nāma devā. | “There are, bhikkhu, devas called the devas of the rainy clouds. | “有，比丘，名为雨云之天。 |
| Tesaṁ yadā evaṁ hoti: | When it occurs to them: | 当他们心生此念： |
| ‘yannūna mayaṁ sakāya ratiyā vaseyyāmā’ti, tesaṁ taṁ cetopaṇidhimanvāya devo vassati. | ‘Come now, let us indulge in our own enjoyment,’ then in accordance with their mental resolve, it rains. | ‘来吧，让我们尽情享受自己的乐趣吧，’于是随其心念，就下雨。 |
| Ayaṁ kho, bhikkhu, hetu, ayaṁ paccayo, yenekadā devo vassatī”ti. | This, bhikkhu, is the cause, this is the reason why it sometimes rains.” | 此，比丘，是因，是缘，有时会下雨。” |
| Sattapaññāsamaṁ. | Fifty-seventh. | 第五十七。 |
| Sattapaññāsasuttantaṁ niṭṭhitaṁ. | The fifty-seven suttas are concluded. | 五十七部经结束。 |
| Valāhakavaggo paṭhamo. | The First Chapter on Clouds. | 云品第一。 |
| Suddhikaṁ sucaritañca, | Simple, and good conduct, | 简略，与善行， |
| dānūpakārapaññāsaṁ; | fifty on supporting with gifts; | 五十篇关于布施供养； |
| Sītaṁ uṇhañca abbhañca, | Cold, and hot, and thunder, | 寒，与热，与雷， |
| vātavassavalāhakāti. | and the windy and rainy clouds. | 及风云与雨云。 |
| Valāhakasaṁyuttaṁ samattaṁ. | The Connected Discourses on Clouds is concluded. | 云相应部终。 |
33 - SN 33 Vacchagotta: Connected Discourses with Vacchagotta
| ==================== SN33 - Vacchagottasaṃyutta ==================== | ==================== SN33 - Connected Discourses with Vacchagotta ==================== | ==================== SN33 - 婆蹉种相应 ==================== |
33.1 - SN 33.1 Rūpaaññāṇa: Ignorance of Form
| --- SN33.1 - Rūpaaññāṇasutta --- | --- SN33.1 - Ignorance of Form --- | --- SN33.1 - 色无知 --- |
| Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. | On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. | 有一次，世尊住在舍卫城的祇园，给孤独园。 |
| Atha kho vacchagotto paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. | Then the wanderer Vacchagotta approached the Blessed One; having approached, he exchanged greetings with the Blessed One. | 那时，游方者婆蹉种走近世尊；走近后，他与世尊互相问候。 |
| Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho vacchagotto paribbājako bhagavantaṁ etadavoca: | After exchanging pleasant and courteous greetings, he sat down at one side. Seated at one side, the wanderer Vacchagotta said this to the Blessed One: | 互相问候寒暄后，他坐在一旁。坐在一旁的游方者婆蹉种对世尊这样说： |
| “ko nu kho, bho gotama, hetu, ko paccayo, yānimāni anekavihitāni diṭṭhigatāni loke uppajjanti— | “What, Master Gotama, is the cause, what is the reason why these many kinds of speculative views arise in the world— | “乔达摩大师，是何因、何缘，世间生起这许多种类的邪见—— |
| sassato lokoti vā, asassato lokoti vā, antavā lokoti vā, anantavā lokoti vā, taṁ jīvaṁ taṁ sarīranti vā, aññaṁ jīvaṁ aññaṁ sarīranti vā, hoti tathāgato paraṁ maraṇāti vā, na hoti tathāgato paraṁ maraṇāti vā, hoti ca na ca hoti tathāgato paraṁ maraṇāti vā, neva hoti na na hoti tathāgato paraṁ maraṇāti vā”ti? | ‘The world is eternal,’ or ‘the world is not eternal,’ or ‘the world is finite,’ or ‘the world is infinite,’ or ‘the soul and the body are the same,’ or ‘the soul is one thing and the body another,’ or ‘the Tathāgata exists after death,’ or ‘the Tathāgata does not exist after death,’ or ‘the Tathāgata both exists and does not exist after death,’ or ‘the Tathāgata neither exists nor does not exist after death’?” | ‘世界是永恒的’，或‘世界不是永恒的’，或‘世界是有限的’，或‘世界是无限的’，或‘灵魂与身体是同一的’，或‘灵魂是一回事，身体是另一回事’，或‘如来死后存在’，或‘如来死后不存在’，或‘如来死后既存在又不存在’，或‘如来死后既不存在也不存在’？” |
| “Rūpe kho, vaccha, aññāṇā, rūpasamudaye aññāṇā, rūpanirodhe aññāṇā, rūpanirodhagāminiyā paṭipadāya aññāṇā; | “It is, Vaccha, because of ignorance of form, ignorance of the origin of form, ignorance of the cessation of form, ignorance of the practice leading to the cessation of form; | “婆蹉，是因为对色的无知，对色之起源的无知，对色之寂灭的无知，对导致色之寂灭的修行之无知； |
| evamimāni anekavihitāni diṭṭhigatāni loke uppajjanti— | that these many kinds of speculative views arise in the world— | 所以世间生起这许多种类的邪见—— |
| sassato lokoti vā …pe… | ‘The world is eternal’ … and so on … | ‘世界是永恒的’……等等…… |
| neva hoti na na hoti tathāgato paraṁ maraṇāti vāti. | ‘the Tathāgata neither exists nor does not exist after death.’ | ‘如来死后既不存在也不存在’。 |
| Ayaṁ kho, vaccha, hetu, ayaṁ paccayo, yānimāni anekavihitāni diṭṭhigatāni loke uppajjanti— | This, Vaccha, is the cause, this is the reason why these many kinds of speculative views arise in the world— | 此，婆蹉，是因，是缘，世间生起这许多种类的邪见—— |
| sassato lokoti vā, asassato lokoti vā …pe… | ‘The world is eternal,’ or ‘the world is not eternal’ … and so on … | ‘世界是永恒的’，或‘世界不是永恒的’……等等…… |
| neva hoti na na hoti tathāgato paraṁ maraṇāti vā”ti. | ‘the Tathāgata neither exists nor does not exist after death.’” | ‘如来死后既不存在也不存在’。” |
33.2 - SN 33.2 Vedanāaññāṇa: Ignorance of Feeling
| --- SN33.2 - Vedanāaññāṇasutta --- | --- SN33.2 - Ignorance of Feeling --- | --- SN33.2 - 受无知 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Ekamantaṁ nisinno kho vacchagotto paribbājako bhagavantaṁ etadavoca: | Seated at one side, the wanderer Vacchagotta said this to the Blessed One: | 坐在一旁的游方者婆蹉种对世尊这样说： |
| “ko nu kho, bho gotama, hetu, ko paccayo, yānimāni anekavihitāni diṭṭhigatāni loke uppajjanti— | “What, Master Gotama, is the cause, what is the reason why these many kinds of speculative views arise in the world— | “乔达摩大师，是何因、何缘，世间生起这许多种类的邪见—— |
| sassato lokoti vā, asassato lokoti vā …pe… | ‘The world is eternal,’ or ‘the world is not eternal’ … and so on … | ‘世界是永恒的’，或‘世界不是永恒的’……等等…… |
| neva hoti na na hoti tathāgato paraṁ maraṇāti vā”ti? | ‘the Tathāgata neither exists nor does not exist after death’?” | ‘如来死后既不存在也不存在’？” |
| “Vedanāya kho, vaccha, aññāṇā, vedanāsamudaye aññāṇā, vedanānirodhe aññāṇā, vedanānirodhagāminiyā paṭipadāya aññāṇā; | “It is, Vaccha, because of ignorance of feeling, ignorance of the origin of feeling, ignorance of the cessation of feeling, ignorance of the practice leading to the cessation of feeling; | “婆蹉，是因为对受的无知，对受之起源的无知，对受之寂灭的无知，对导致受之寂灭的修行之无知； |
| evamimāni anekavihitāni diṭṭhigatāni loke uppajjanti— | that these many kinds of speculative views arise in the world— | 所以世间生起这许多种类的邪见—— |
| sassato lokoti vā, asassato lokoti vā …pe… | ‘The world is eternal,’ or ‘the world is not eternal’ … and so on … | ‘世界是永恒的’，或‘世界不是永恒的’……等等…… |
| neva hoti na na hoti tathāgato paraṁ maraṇāti vāti. | ‘the Tathāgata neither exists nor does not exist after death.’ | ‘如来死后既不存在也不存在’。 |
| Ayaṁ kho, vaccha, hetu, ayaṁ paccayo, yānimāni anekavihitāni diṭṭhigatāni loke uppajjanti— | This, Vaccha, is the cause, this is the reason why these many kinds of speculative views arise in the world— | 此，婆蹉，是因，是缘，世间生起这许多种类的邪见—— |
| sassato lokoti vā, asassato lokoti vā …pe… | ‘The world is eternal,’ or ‘the world is not eternal’ … and so on … | ‘世界是永恒的’，或‘世界不是永恒的’……等等…… |
| neva hoti na na hoti tathāgato paraṁ maraṇāti vā”ti. | ‘the Tathāgata neither exists nor does not exist after death.’” | ‘如来死后既不存在也不存在’。” |
| Dutiyaṁ. | Second. | 第二。 |
33.3 - SN 33.3 Saññāaññāṇa: Ignorance of Perception
| --- SN33.3 - Saññāaññāṇasutta --- | --- SN33.3 - Ignorance of Perception --- | --- SN33.3 - 想无知 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Ekamantaṁ nisinno kho vacchagotto paribbājako bhagavantaṁ etadavoca: | Seated at one side, the wanderer Vacchagotta said this to the Blessed One: | 坐在一旁的游方者婆蹉种对世尊这样说： |
| “ko nu kho, bho gotama, hetu, ko paccayo, yānimāni anekavihitāni diṭṭhigatāni loke uppajjanti— | “What, Master Gotama, is the cause, what is the reason why these many kinds of speculative views arise in the world— | “乔达摩大师，是何因、何缘，世间生起这许多种类的邪见—— |
| sassato lokoti vā, asassato lokoti vā …pe… | ‘The world is eternal,’ or ‘the world is not eternal’ … and so on … | ‘世界是永恒的’，或‘世界不是永恒的’……等等…… |
| neva hoti na na hoti tathāgato paraṁ maraṇāti vā”ti? | ‘the Tathāgata neither exists nor does not exist after death’?” | ‘如来死后既不存在也不存在’？” |
| “Saññāya kho, vaccha, aññāṇā, saññāsamudaye aññāṇā, saññānirodhe aññāṇā, saññānirodhagāminiyā paṭipadāya aññāṇā; | “It is, Vaccha, because of ignorance of perception, ignorance of the origin of perception, ignorance of the cessation of perception, ignorance of the practice leading to the cessation of perception; | “婆蹉，是因为对想的无知，对想之起源的无知，对想之寂灭的无知，对导致想之寂灭的修行之无知； |
| evamimāni anekavihitāni diṭṭhigatāni loke uppajjanti— | that these many kinds of speculative views arise in the world— | 所以世间生起这许多种类的邪见—— |
| sassato lokoti vā, asassato lokoti vā …pe… | ‘The world is eternal,’ or ‘the world is not eternal’ … and so on … | ‘世界是永恒的’，或‘世界不是永恒的’……等等…… |
| neva hoti na na hoti tathāgato paraṁ maraṇāti vāti. | ‘the Tathāgata neither exists nor does not exist after death.’ | ‘如来死后既不存在也不存在’。 |
| Ayaṁ kho, vaccha, hetu, ayaṁ paccayo, yānimāni anekavihitāni diṭṭhigatāni loke uppajjanti— | This, Vaccha, is the cause, this is the reason why these many kinds of speculative views arise in the world— | 此，婆蹉，是因，是缘，世间生起这许多种类的邪见—— |
| sassato lokoti vā, asassato lokoti vā …pe… | ‘The world is eternal,’ or ‘the world is not eternal’ … and so on … | ‘世界是永恒的’，或‘世界不是永恒的’……等等…… |
| neva hoti na na hoti tathāgato paraṁ maraṇāti vā”ti. | ‘the Tathāgata neither exists nor does not exist after death.’” | ‘如来死后既不存在也不存在’。” |
| Tatiyaṁ. | Third. | 第三。 |
33.4 - SN 33.4 Saṅkhāraaññāṇa: Ignorance of Volitional Formations
| --- SN33.4 - Saṅkhāraaññāṇasutta --- | --- SN33.4 - Ignorance of Volitional Formations --- | --- SN33.4 - 行无知 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Ekamantaṁ nisinno kho vacchagotto paribbājako bhagavantaṁ etadavoca: | Seated at one side, the wanderer Vacchagotta said this to the Blessed One: | 坐在一旁的游方者婆蹉种对世尊这样说： |
| “ko nu kho, bho gotama, hetu, ko paccayo, yānimāni anekavihitāni diṭṭhigatāni loke uppajjanti— | “What, Master Gotama, is the cause, what is the reason why these many kinds of speculative views arise in the world— | “乔达摩大师，是何因、何缘，世间生起这许多种类的邪见—— |
| sassato lokoti vā, asassato lokoti vā …pe… | ‘The world is eternal,’ or ‘the world is not eternal’ … and so on … | ‘世界是永恒的’，或‘世界不是永恒的’……等等…… |
| neva hoti na na hoti tathāgato paraṁ maraṇāti vā”ti? | ‘the Tathāgata neither exists nor does not exist after death’?” | ‘如来死后既不存在也不存在’？” |
| “Saṅkhāresu kho, vaccha, aññāṇā, saṅkhārasamudaye aññāṇā, saṅkhāranirodhe aññāṇā, saṅkhāranirodhagāminiyā paṭipadāya aññāṇā; | “It is, Vaccha, because of ignorance of volitional formations, ignorance of the origin of volitional formations, ignorance of the cessation of volitional formations, ignorance of the practice leading to the cessation of volitional formations; | “婆蹉，是因为对行（心行）的无知，对行之起源的无知，对行之寂灭的无知，对导致行之寂灭的修行之无知； |
| evamimāni anekavihitāni diṭṭhigatāni loke uppajjanti— | that these many kinds of speculative views arise in the world— | 所以世间生起这许多种类的邪见—— |
| sassato lokoti vā, asassato lokoti vā …pe… | ‘The world is eternal,’ or ‘the world is not eternal’ … and so on … | ‘世界是永恒的’，或‘世界不是永恒的’……等等…… |
| neva hoti na na hoti tathāgato paraṁ maraṇāti vāti. | ‘the Tathāgata neither exists nor does not exist after death.’ | ‘如来死后既不存在也不存在’。 |
| Ayaṁ kho, vaccha, hetu, ayaṁ paccayo, yānimāni anekavihitāni diṭṭhigatāni loke uppajjanti— | This, Vaccha, is the cause, this is the reason why these many kinds of speculative views arise in the world— | 此，婆蹉，是因，是缘，世间生起这许多种类的邪见—— |
| sassato lokoti vā, asassato lokoti vā …pe… | ‘The world is eternal,’ or ‘the world is not eternal’ … and so on … | ‘世界是永恒的’，或‘世界不是永恒的’……等等…… |
| neva hoti na na hoti tathāgato paraṁ maraṇāti vā”ti. | ‘the Tathāgata neither exists nor does not exist after death.’” | ‘如来死后既不存在也不存在’。” |
| Catutthaṁ. | Fourth. | 第四。 |
33.5 - SN 33.5 Viññāṇaaññāṇa: Ignorance of Consciousness
| --- SN33.5 - Viññāṇaaññāṇasutta --- | --- SN33.5 - Ignorance of Consciousness --- | --- SN33.5 - 识无知 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Ekamantaṁ nisinno kho vacchagotto paribbājako bhagavantaṁ etadavoca: | Seated at one side, the wanderer Vacchagotta said this to the Blessed One: | 坐在一旁的游方者婆蹉种对世尊这样说： |
| “ko nu kho, bho gotama, hetu, ko paccayo, yānimāni anekavihitāni diṭṭhigatāni loke uppajjanti— | “What, Master Gotama, is the cause, what is the reason why these many kinds of speculative views arise in the world— | “乔达摩大师，是何因、何缘，世间生起这许多种类的邪见—— |
| sassato lokoti vā, asassato lokoti vā …pe… | ‘The world is eternal,’ or ‘the world is not eternal’ … and so on … | ‘世界是永恒的’，或‘世界不是永恒的’……等等…… |
| neva hoti na na hoti tathāgato paraṁ maraṇāti vā”ti? | ‘the Tathāgata neither exists nor does not exist after death’?” | ‘如来死后既不存在也不存在’？” |
| “Viññāṇe kho, vaccha, aññāṇā, viññāṇasamudaye aññāṇā, viññāṇanirodhe aññāṇā, viññāṇanirodhagāminiyā paṭipadāya aññāṇā; | “It is, Vaccha, because of ignorance of consciousness, ignorance of the origin of consciousness, ignorance of the cessation of consciousness, ignorance of the practice leading to the cessation of consciousness; | “婆蹉，是因为对识的无知，对识之起源的无知，对识之寂灭的无知，对导致识之寂灭的修行之无知； |
| evamimāni anekavihitāni diṭṭhigatāni loke uppajjanti— | that these many kinds of speculative views arise in the world— | 所以世间生起这许多种类的邪见—— |
| sassato lokoti vā, asassato lokoti vā …pe… | ‘The world is eternal,’ or ‘the world is not eternal’ … and so on … | ‘世界是永恒的’，或‘世界不是永恒的’……等等…… |
| neva hoti na na hoti tathāgato paraṁ maraṇāti vāti. | ‘the Tathāgata neither exists nor does not exist after death.’ | ‘如来死后既不存在也不存在’。 |
| Ayaṁ kho, vaccha, hetu, ayaṁ paccayo, yānimāni anekavihitāni diṭṭhigatāni loke uppajjanti— | This, Vaccha, is the cause, this is the reason why these many kinds of speculative views arise in the world— | 此，婆蹉，是因，是缘，世间生起这许多种类的邪见—— |
| sassato lokoti vā, asassato lokoti vā …pe… | ‘The world is eternal,’ or ‘the world is not eternal’ … and so on … | ‘世界是永恒的’，或‘世界不是永恒的’……等等…… |
| neva hoti na na hoti tathāgato paraṁ maraṇāti vā”ti. | ‘the Tathāgata neither exists nor does not exist after death.’” | ‘如来死后既不存在也不存在’。” |
33.6 - SN 33.6 - Rūpaadassanādi: The Five Suttas on Not Seeing Form, etc.
| --- SN33.6-10 - Rūpaadassanādisuttapañcaka --- | --- SN33.6-10 - The Five Suttas on Not Seeing Form, etc. --- | --- SN33.6-10 - 五部关于不见色等的经 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Ekamantaṁ nisinno kho vacchagotto paribbājako bhagavantaṁ etadavoca: | Seated at one side, the wanderer Vacchagotta said this to the Blessed One: | 坐在一旁的游方者婆蹉种对世尊这样说： |
| “ko nu kho, bho gotama, hetu, ko paccayo, yānimāni anekavihitāni diṭṭhigatāni loke uppajjanti— | “What, Master Gotama, is the cause, what is the reason why these many kinds of speculative views arise in the world— | “乔达摩大师，是何因、何缘，世间生起这许多种类的邪见—— |
| sassato lokoti vā, asassato lokoti vā …pe… | ‘The world is eternal,’ or ‘the world is not eternal’ … and so on … | ‘世界是永恒的’，或‘世界不是永恒的’……等等…… |
| neva hoti na na hoti tathāgato paraṁ maraṇāti vā”ti? | ‘the Tathāgata neither exists nor does not exist after death’?” | ‘如来死后既不存在也不存在’？” |
| “Rūpe kho, vaccha, adassanā …pe… | “It is, Vaccha, because of not seeing form … and so on … | “婆蹉，是因为不见色……等等…… |
| rūpanirodhagāminiyā paṭipadāya adassanā …pe… | not seeing the practice leading to the cessation of form … and so on … | 不见导致色之寂灭的修行……等等…… |
| vedanāya … | of feeling … | 于受…… |
| saññāya … | of perception … | 于想…… |
| saṅkhāresu kho, vaccha, adassanā …pe… | It is, Vaccha, because of not seeing volitional formations … and so on … | 婆蹉，是因为不见行……等等…… |
| viññāṇe kho, vaccha, adassanā …pe… viññāṇanirodhagāminiyā paṭipadāya adassanā …pe…. | It is, Vaccha, because of not seeing consciousness … and so on … not seeing the practice leading to the cessation of consciousness … and so on …. | 婆蹉，是因为不见识……等等……不见导致识之寂灭的修行……等等…… |
| --- SN33.11-15 - SN33.11-15 --- | --- SN33.11-15 - SN33.11-15 --- | --- SN33.11-15 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| “Rūpe kho, vaccha, anabhisamayā …pe… rūpanirodhagāminiyā paṭipadāya anabhisamayā …pe…. | “It is, Vaccha, because of not comprehending form … and so on … not comprehending the practice leading to the cessation of form … and so on …. | “婆蹉，是因为不理解色……等等……不理解导致色寂灭的修行……等等……。 |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| “Vedanāya kho, vaccha, anabhisamayā …pe…. | “It is, Vaccha, because of not comprehending feeling … and so on …. | “婆蹉，是因为不理解受……等等……。 |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| “Saññāya kho, vaccha, anabhisamayā …pe…. | “It is, Vaccha, because of not comprehending perception … and so on …. | “婆蹉，是因为不理解想……等等……。 |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| “Saṅkhāresu kho, vaccha, anabhisamayā …pe…. | “It is, Vaccha, because of not comprehending volitional formations … and so on …. | “婆蹉，是因为不理解行……等等……。 |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| “Viññāṇe kho, vaccha, anabhisamayā …pe…. | “It is, Vaccha, because of not comprehending consciousness … and so on …. | “婆蹉，是因为不理解识……等等……。 |
| --- SN33.16-20 - SN33.16-20 --- | --- SN33.16-20 - SN33.16-20 --- | --- SN33.16-20 - SN33.16-20 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Ekamantaṁ nisinno kho vacchagotto paribbājako bhagavantaṁ etadavoca— | Seated at one side, the wanderer Vacchagotta said this to the Blessed One— | 坐在一旁的游方者婆蹉种对世尊这样说— |
| ko nu kho, bho gotama, hetu, ko paccayo …pe… | What, Master Gotama, is the cause, what is the reason … and so on … | 乔达摩大师，是何因、何缘……等等…… |
| rūpe kho, vaccha, ananubodhā …pe… “rūpanirodhagāminiyā paṭipadāya ananubodhā …pe…. | It is, Vaccha, because of not awakening to form … and so on … “not awakening to the practice leading to the cessation of form … and so on …. | 婆蹉，是因为不觉悟色……等等……“不觉悟导致色寂灭的修行……等等……。 |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| “Vedanāya kho, vaccha …pe…. | “Because of not awakening to feeling, Vaccha … and so on …. | “因为不觉悟受，婆蹉……等等……。 |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| “Saññāya kho, vaccha …pe…. | “Because of not awakening to perception, Vaccha … and so on …. | “因为不觉悟想，婆蹉……等等……。 |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| “Saṅkhāresu kho, vaccha …pe…. | “Because of not awakening to volitional formations, Vaccha … and so on …. | “因为不觉悟行，婆蹉……等等……。 |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| “Viññāṇe kho, vaccha, ananubodhā …pe… | “It is, Vaccha, because of not awakening to consciousness … and so on … | “婆蹉，是因为不觉悟识……等等…… |
| viññāṇanirodhagāminiyā paṭipadāya ananubodhā …pe… | not awakening to the practice leading to the cessation of consciousness … and so on … | 不觉悟导致识寂灭的修行……等等…… |
33.21 - SN 33.21 - Rūpaappaṭivedhādi: The Five Suttas on Not Penetrating Form, etc.
| --- SN33.21-25 - Rūpaappaṭivedhādisuttapañcaka --- | --- SN33.21-25 - The Five Suttas on Not Penetrating Form, etc. --- | --- SN33.21-25 - 五部关于不通达色等的经 --- |
| Sāvatthinidānaṁ. Ko nu kho, bho gotama, hetu, ko paccayo …pe…. | At Sāvatthī. What, Master Gotama, is the cause, what is the reason … and so on …. | 在舍卫城。乔达摩大师，是何因、何缘……等等…… |
| “Rūpe kho, vaccha, appaṭivedhā …pe… viññāṇe kho, vaccha, appaṭivedhā …pe…. | “It is, Vaccha, because of not penetrating form … and so on … It is, Vaccha, because of not penetrating consciousness … and so on …. | “婆蹉，是因为不通达色……等等……婆蹉，是因为不通达识……等等……。 |
| Pañcavīsatimaṁ. | Twenty-fifth. | 第二十五。 |
33.26 - SN 33.26 - Rūpaasallakkhaṇādi: The Five Suttas on Not Discerning Form, etc.
| --- SN33.26-30 - Rūpaasallakkhaṇādisuttapañcaka --- | --- SN33.26-30 - The Five Suttas on Not Discerning Form, etc. --- | --- SN33.26-30 - 五部关于不辨别色等的经 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| “Rūpe kho, vaccha, asallakkhaṇā …pe… viññāṇe kho, vaccha, asallakkhaṇā …pe…. | “It is, Vaccha, because of not discerning form … and so on … It is, Vaccha, because of not discerning consciousness … and so on …. | “婆蹉，是因为不辨别色……等等……婆蹉，是因为不辨别识……等等……。 |
| Tiṁsatimaṁ. | Thirtieth. | 第三十。 |
33.31 - SN 33.31 - Rūpaanupalakkhaṇādi: The Five Suttas on Not Observing Form, etc.
| --- SN33.31-35 - Rūpaanupalakkhaṇādisuttapañcaka --- | --- SN33.31-35 - The Five Suttas on Not Observing Form, etc. --- | --- SN33.31-35 - 五部关于不观察色等的经 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| “Rūpe kho, vaccha, anupalakkhaṇā …pe… viññāṇe kho, vaccha, anupalakkhaṇā …pe…. | “It is, Vaccha, because of not observing form … and so on … It is, Vaccha, because of not observing consciousness … and so on …. | “婆蹉，是因为不观察色……等等……婆蹉，是因为不观察识……等等……。 |
| Pañcatiṁsatimaṁ. | Thirty-fifth. | 第三十五。 |
33.36 - SN 33.36 - Rūpaappaccupalakkhaṇādi: The Five Suttas on Not Reflecting Upon Form, etc.
| --- SN33.36-40 - Rūpaappaccupalakkhaṇādisuttapañcaka --- | --- SN33.36-40 - The Five Suttas on Not Reflecting Upon Form, etc. --- | --- SN33.36-40 - 五部关于不思惟色等的经 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| “Rūpe kho, vaccha, appaccupalakkhaṇā …pe… viññāṇe kho, vaccha, appaccupalakkhaṇā …pe…. | “It is, Vaccha, because of not reflecting upon form … and so on … It is, Vaccha, because of not reflecting upon consciousness … and so on …. | “婆蹉，是因为不思惟色……等等……婆蹉，是因为不思惟识……等等……。 |
33.41 - SN 33.41 - Rūpaasamapekkhaṇādi: The Five Suttas on Not Considering Form, etc.
| --- SN33.41-45 - Rūpaasamapekkhaṇādisuttapañcaka --- | --- SN33.41-45 - The Five Suttas on Not Considering Form, etc. --- | --- SN33.41-45 - 五部关于不审察色等的经 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| “Rūpe kho, vaccha, asamapekkhaṇā …pe… viññāṇe kho, vaccha, asamapekkhaṇā …pe…. | “It is, Vaccha, because of not considering form … and so on … It is, Vaccha, because of not considering consciousness … and so on …. | “婆蹉，是因为不审察色……等等……婆蹉，是因为不审察识……等等……。 |
| Pañcacattālīsamaṁ. | Forty-fifth. | 第四十五。 |
33.46 - SN 33.46 - Rūpaappaccupekkhaṇādi: The Five Suttas on Not Contemplating Form, etc.
| --- SN33.46-50 - Rūpaappaccupekkhaṇādisuttapañcaka --- | --- SN33.46-50 - The Five Suttas on Not Contemplating Form, etc. --- | --- SN33.46-50 - 五部关于不静观色等的经 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| “Rūpe kho, vaccha, appaccupekkhaṇā …pe… viññāṇe kho, vaccha, appaccupekkhaṇā …pe…. | “It is, Vaccha, because of not contemplating form … and so on … It is, Vaccha, because of not contemplating consciousness … and so on …. | “婆蹉，是因为不静观色……等等……婆蹉，是因为不静观识……等等……。 |
| --- SN33.51-54 - SN33.51-54 --- | --- SN33.51-54 - SN33.51-54 --- | --- SN33.51-54 - SN33.51-54 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Atha kho vacchagotto paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. | Then the wanderer Vacchagotta approached the Blessed One; having approached, he exchanged greetings with the Blessed One. | 那时，游方者婆蹉种走近世尊；走近后，他与世尊互相问候。 |
| Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho vacchagotto paribbājako bhagavantaṁ etadavoca: | After exchanging pleasant and courteous greetings, he sat down at one side. Seated at one side, the wanderer Vacchagotta said this to the Blessed One: | 互相问候寒暄后，他坐在一旁。坐在一旁的游方者婆蹉种对世尊这样说： |
| “ko nu kho, bho gotama, hetu, ko paccayo, yānimāni anekavihitāni diṭṭhigatāni loke uppajjanti— | “What, Master Gotama, is the cause, what is the reason why these many kinds of speculative views arise in the world— | “乔达摩大师，是何因、何缘，世间生起这许多种类的邪见—— |
| sassato lokoti vā …pe… | ‘The world is eternal,’ or … and so on … | ‘世界是永恒的’，或……等等…… |
| neva hoti na na hoti tathāgato paraṁ maraṇāti vā”ti? | ‘the Tathāgata neither exists nor does not exist after death’?” | ‘如来死后既不存在也不存在’？” |
| “Rūpe kho, vaccha, appaccakkhakammā, rūpasamudaye appaccakkhakammā, rūpanirodhe appaccakkhakammā, rūpanirodhagāminiyā paṭipadāya appaccakkhakammā …pe…. | “It is, Vaccha, because of not directly realizing form, not directly realizing the origin of form, not directly realizing the cessation of form, not directly realizing the practice leading to the cessation of form … and so on …. | “婆蹉，是因为不亲证色，不亲证色之起源，不亲证色之寂灭，不亲证导致色之寂灭的修行……等等……。 |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| “Vedanāya kho, vaccha, appaccakkhakammā …pe… vedanānirodhagāminiyā paṭipadāya appaccakkhakammā …pe…. | “It is, Vaccha, because of not directly realizing feeling … and so on … not directly realizing the practice leading to the cessation of feeling … and so on …. | “婆蹉，是因为不亲证受……等等……不亲证导致受之寂灭的修行……等等……。 |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| “Saññāya kho, vaccha, appaccakkhakammā …pe… saññānirodhagāminiyā paṭipadāya appaccakkhakammā …pe…. | “It is, Vaccha, because of not directly realizing perception … and so on … not directly realizing the practice leading to the cessation of perception … and so on …. | “婆蹉，是因为不亲证想……等等……不亲证导致想之寂灭的修行……等等……。 |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| “Saṅkhāresu kho, vaccha, appaccakkhakammā …pe… saṅkhāranirodhagāminiyā paṭipadāya appaccakkhakammā …pe…. | “It is, Vaccha, because of not directly realizing volitional formations … and so on … not directly realizing the practice leading to the cessation of volitional formations … and so on …. | “婆蹉，是因为不亲证行……等等……不亲证导致行之寂灭的修行……等等……。 |
| Catupaññāsamaṁ. | Fifty-fourth. | 第五十四。 |
33.55 - SN 33.55 Viññāṇaappaccakkhakamma: Not Directly Realizing Consciousness
| --- SN33.55 - Viññāṇaappaccakkhakammasutta --- | --- SN33.55 - Not Directly Realizing Consciousness --- | --- SN33.55 - 不亲证实识 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| “Viññāṇe kho, vaccha, appaccakkhakammā, viññāṇasamudaye appaccakkhakammā, viññāṇanirodhe appaccakkhakammā, viññāṇanirodhagāminiyā paṭipadāya appaccakkhakammā; | “It is, Vaccha, because of not directly realizing consciousness, not directly realizing the origin of consciousness, not directly realizing the cessation of consciousness, not directly realizing the practice leading to the cessation of consciousness; | “婆蹉，是因为不亲证实识，不亲证实识之起源，不亲证实识之寂灭，不亲证实导致识之寂灭的修行； |
| evamimāni anekavihitāni diṭṭhigatāni loke uppajjanti— | that these many kinds of speculative views arise in the world— | 所以世间生起这许多种类的邪见—— |
| sassato lokoti vā, asassato lokoti vā …pe… | ‘The world is eternal,’ or ‘the world is not eternal’ … and so on … | ‘世界是永恒的’，或‘世界不是永恒的’……等等…… |
| neva hoti na na hoti tathāgato paraṁ maraṇāti vāti. | ‘the Tathāgata neither exists nor does not exist after death.’ | ‘如来死后既不存在也不存在’。 |
| Ayaṁ kho, vaccha, hetu, ayaṁ paccayo, yānimāni anekavihitāni diṭṭhigatāni loke uppajjanti— | This, Vaccha, is the cause, this is the reason why these many kinds of speculative views arise in the world— | 此，婆蹉，是因，是缘，世间生起这许多种类的邪见—— |
| sassato lokoti vā, asassato lokoti vā, antavā lokoti vā, anantavā lokoti vā, taṁ jīvaṁ taṁ sarīranti vā, aññaṁ jīvaṁ aññaṁ sarīranti vā, hoti tathāgato paraṁ maraṇāti vā, na hoti tathāgato paraṁ maraṇāti vā, hoti ca na ca hoti tathāgato paraṁ maraṇāti vā, neva hoti na na hoti tathāgato paraṁ maraṇāti vā”ti. | ‘The world is eternal,’ or ‘the world is not eternal,’ or ‘the world is finite,’ or ‘the world is infinite,’ or ‘the soul and the body are the same,’ or ‘the soul is one thing and the body another,’ or ‘the Tathāgata exists after death,’ or ‘the Tathāgata does not exist after death,’ or ‘the Tathāgata both exists and does not exist after death,’ or ‘the Tathāgata neither exists nor does not exist after death.’” | ‘世界是永恒的’，或‘世界不是永恒的’，或‘世界是有限的’，或‘世界是无限的’，或‘灵魂与身体是同一的’，或‘灵魂是一回事，身体是另一回事’，或‘如来死后存在’，或‘如来死后不存在’，或‘如来死后既存在又不存在’，或‘如来死后既不存在也不存在’。” |
| Pañcapaññāsamaṁ. | Fifty-fifth. | 第五十五。 |
| Vacchagottavaggo paṭhamo. | The First Chapter on Vacchagotta. | 婆蹉种品第一。 |
| Aññāṇā adassanā ceva, | Ignorance and Not Seeing, | 无知与不见， |
| Anabhisamayā ananubodhā; | Not Comprehending, Not Awakening to; | 不解，不觉； |
| Appaṭivedhā asallakkhaṇā, | Not Penetrating, Not Discerning, | 不通，不辨， |
| Anupalakkhaṇena appaccupalakkhaṇā; | Not Observing and Not Reflecting Upon; | 不观与不思； |
| Asamapekkhaṇā appaccupekkhaṇā, | Not Considering, Not Contemplating, | 不察，不观， |
| Appaccakkhakammanti. | and Not Directly Realizing. | 及不亲证。 |
| Vacchagottasaṁyuttaṁ samattaṁ. | The Connected Discourses with Vacchagotta is concluded. | 婆蹉种相应部终。 |
34 - SN 34 Jhāna: Connected Discourses on Jhāna
| ==================== SN34 - Jhānasaṃyutta ==================== | ==================== SN34 - Connected Discourses on Jhāna ==================== | ==================== SN34 - 禅定相应 ==================== |
34.1 - SN 34.1 Samādhimūlakasamāpatti: Attainment Rooted in Concentration
| --- SN34.1 - Samādhimūlakasamāpattisutta --- | --- SN34.1 - Attainment Rooted in Concentration --- | --- SN34.1 - 以定为根之得 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| “Cattārome, bhikkhave, jhāyī. | “Bhikkhus, there are these four kinds of meditators. | “诸比丘，有此四种禅修者。 |
| Katame cattāro? | What four? | 哪四种？ |
| Idha, bhikkhave, ekacco jhāyī samādhismiṁ samādhikusalo hoti, na samādhismiṁ samāpattikusalo. | Here, bhikkhus, a certain meditator is skilled in concentration in regard to concentration, but not skilled in attainment in regard to concentration. | 在此，诸比丘，某禅修者于定中善于定，然于定中不善于得。 |
| Idha pana, bhikkhave, ekacco jhāyī samādhismiṁ samāpattikusalo hoti, na samādhismiṁ samādhikusalo. | Here, bhikkhus, a certain meditator is skilled in attainment in regard to concentration, but not skilled in concentration in regard to concentration. | 在此，诸比丘，某禅修者于定中善于得，然于定中不善于定。 |
| Idha pana, bhikkhave, ekacco jhāyī neva samādhismiṁ samādhikusalo hoti, na ca samādhismiṁ samāpattikusalo. | Here, bhikkhus, a certain meditator is neither skilled in concentration in regard to concentration, nor skilled in attainment in regard to concentration. | 在此，诸比丘，某禅修者于定中既不善于定，亦不善于得。 |
| Idha pana, bhikkhave, ekacco jhāyī samādhismiṁ samādhikusalo ca hoti, samādhismiṁ samāpattikusalo ca. | Here, bhikkhus, a certain meditator is skilled in concentration in regard to concentration and also skilled in attainment in regard to concentration. | 在此，诸比-丘，某禅修者于定中善于定，亦善于得。 |
| Tatra, bhikkhave, yvāyaṁ jhāyī samādhismiṁ samādhikusalo ca hoti samādhismiṁ samāpattikusalo ca ayaṁ imesaṁ catunnaṁ jhāyīnaṁ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro ca. | Among them, bhikkhus, that meditator who is skilled in concentration in regard to concentration and also skilled in attainment in regard to concentration is the foremost, the best, the chief, the highest, and the most excellent of these four meditators. | 其中，诸比丘，彼禅修者于定中善于定，亦善于得者，为此四禅修者中之最前、最胜、最上、最高、最优者。 |
| Seyyathāpi, bhikkhave, gavā khīraṁ, khīramhā dadhi, dadhimhā navanītaṁ, navanītamhā sappi, sappimhā sappimaṇḍo tatra aggamakkhāyati; | Just as, bhikkhus, from a cow comes milk, from milk comes curds, from curds comes fresh butter, from fresh butter comes ghee, and from ghee comes the cream of ghee, which is reckoned the foremost in that case; | 正如，诸比丘，由牛生乳，由乳生酪，由酪生生酥，由生酥生熟酥，由熟酥生醍醐，于此中醍醐被认为最上； |
| evameva kho, bhikkhave, yvāyaṁ jhāyī samādhismiṁ samādhikusalo ca hoti samādhismiṁ samāpattikusalo ca ayaṁ imesaṁ catunnaṁ jhāyīnaṁ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro cā”ti. | so too, bhikkhus, that meditator who is skilled in concentration in regard to concentration and also skilled in attainment in regard to concentration is the foremost, the best, the chief, the highest, and the most excellent of these four meditators.” | 同样地，诸比丘，彼禅修者于定中善于定，亦善于得者，为此四禅修者中之最前、最胜、最上、最高、最优者。” |
34.2 - SN 34.2 Samādhimūlakaṭhiti: Stability Rooted in Concentration
| --- SN34.2 - Samādhimūlakaṭhitisutta --- | --- SN34.2 - Stability Rooted in Concentration --- | --- SN34.2 - 以定为根之住 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| “Cattārome, bhikkhave, jhāyī. | “Bhikkhus, there are these four kinds of meditators. | “诸比丘，有此四种禅修者。 |
| Katame cattāro? | What four? | 哪四种？ |
| Idha, bhikkhave, ekacco jhāyī samādhismiṁ samādhikusalo hoti, na samādhismiṁ ṭhitikusalo. | Here, bhikkhus, a certain meditator is skilled in concentration in regard to concentration, but not skilled in stability in regard to concentration. | 在此，诸比丘，某禅修者于定中善于定，然于定中不善于住。 |
| Idha pana, bhikkhave, ekacco jhāyī samādhismiṁ ṭhitikusalo hoti, na samādhismiṁ samādhikusalo. | Here, bhikkhus, a certain meditator is skilled in stability in regard to concentration, but not skilled in concentration in regard to concentration. | 在此，诸比丘，某禅修者于定中善于住，然于定中不善于定。 |
| Idha pana, bhikkhave, ekacco jhāyī neva samādhismiṁ samādhikusalo hoti, na ca samādhismiṁ ṭhitikusalo. | Here, bhikkhus, a certain meditator is neither skilled in concentration in regard to concentration, nor skilled in stability in regard to concentration. | 在此，诸比丘，某禅修者于定中既不善于定，亦不善于住。 |
| Idha pana, bhikkhave, ekacco jhāyī samādhismiṁ samādhikusalo ca hoti, samādhismiṁ ṭhitikusalo ca. | Here, bhikkhus, a certain meditator is skilled in concentration in regard to concentration and also skilled in stability in regard to concentration. | 在此，诸比丘，某禅修者于定中善于定，亦善于住。 |
| Tatra, bhikkhave, yvāyaṁ jhāyī samādhismiṁ samādhikusalo ca hoti samādhismiṁ ṭhitikusalo ca ayaṁ imesaṁ catunnaṁ jhāyīnaṁ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro ca. | Among them, bhikkhus, that meditator who is skilled in concentration in regard to concentration and also skilled in stability in regard to concentration is the foremost, the best, the chief, the highest, and the most excellent of these four meditators. | 其中，诸比丘，彼禅修者于定中善于定，亦善于住者，为此四禅修者中之最前、最胜、最上、最高、最优者。 |
| Seyyathāpi, bhikkhave, gavā khīraṁ, khīramhā dadhi, dadhimhā navanītaṁ, navanītamhā sappi, sappimhā sappimaṇḍo tatra aggamakkhāyati; | Just as, bhikkhus, from a cow comes milk, from milk comes curds, from curds comes fresh butter, from fresh butter comes ghee, and from ghee comes the cream of ghee, which is reckoned the foremost in that case; | 正如，诸比丘，由牛生乳，由乳生酪，由酪生生酥，由生酥生熟酥，由熟酥生醍醐，于此中醍醐被认为最上； |
| evameva kho, bhikkhave, yvāyaṁ jhāyī samādhismiṁ samādhikusalo ca hoti samādhismiṁ ṭhitikusalo ca ayaṁ imesaṁ catunnaṁ jhāyīnaṁ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro cā”ti. | so too, bhikkhus, that meditator who is skilled in concentration in regard to concentration and also skilled in stability in regard to concentration is the foremost, the best, the chief, the highest, and the most excellent of these four meditators.” | 同样地，诸比丘，彼禅修者于定中善于定，亦善于住者，为此四禅修者中之最前、最胜、最上、最高、最优者。” |
| Dutiyaṁ. | Second. | 第二。 |
34.3 - SN 34.3 Samādhimūlakavuṭṭhāna: Emergence Rooted in Concentration
| --- SN34.3 - Samādhimūlakavuṭṭhānasutta --- | --- SN34.3 - Emergence Rooted in Concentration --- | --- SN34.3 - 以定为根之出 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| “Cattārome, bhikkhave, jhāyī. | “Bhikkhus, there are these four kinds of meditators. | “诸比丘，有此四种禅修者。 |
| Katame cattāro? | What four? | 哪四种？ |
| Idha, bhikkhave, ekacco jhāyī samādhismiṁ samādhikusalo hoti, na samādhismiṁ vuṭṭhānakusalo. | Here, bhikkhus, a certain meditator is skilled in concentration in regard to concentration, but not skilled in emergence in regard to concentration. | 在此，诸比丘，某禅修者于定中善于定，然于定中不善于出。 |
| Idha pana, bhikkhave, ekacco jhāyī samādhismiṁ vuṭṭhānakusalo hoti, na samādhismiṁ samādhikusalo. | Here, bhikkhus, a certain meditator is skilled in emergence in regard to concentration, but not skilled in concentration in regard to concentration. | 在此，诸比丘，某禅修者于定中善于出，然于定中不善于定。 |
| Idha pana, bhikkhave, ekacco jhāyī neva samādhismiṁ samādhikusalo hoti, na ca samādhismiṁ vuṭṭhānakusalo. | Here, bhikkhus, a certain meditator is neither skilled in concentration in regard to concentration, nor skilled in emergence in regard to concentration. | 在此，诸比丘，某禅修者于定中既不善于定，亦不善于出。 |
| Idha pana, bhikkhave, ekacco jhāyī samādhismiṁ samādhikusalo ca hoti, samādhismiṁ vuṭṭhānakusalo ca. | Here, bhikkhus, a certain meditator is skilled in concentration in regard to concentration and also skilled in emergence in regard to concentration. | 在此，诸比丘，某禅修者于定中善于定，亦善于出。 |
| Tatra, bhikkhave, yvāyaṁ jhāyī samādhismiṁ samādhikusalo ca hoti samādhismiṁ vuṭṭhānakusalo ca ayaṁ imesaṁ catunnaṁ jhāyīnaṁ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro ca. | Among them, bhikkhus, that meditator who is skilled in concentration in regard to concentration and also skilled in emergence in regard to concentration is the foremost, the best, the chief, the highest, and the most excellent of these four meditators. | 其中，诸比丘，彼禅修者于定中善于定，亦善于出者，为此四禅修者中之最前、最胜、最上、最高、最优者。 |
| Seyyathāpi, bhikkhave, gavā khīraṁ …pe… | Just as, bhikkhus, from a cow comes milk … and so on … | 正如，诸比丘，由牛生乳……等等…… |
| pavaro cā”ti. | the most excellent.” | 最优者。” |
| Tatiyaṁ. | Third. | 第三。 |
34.4 - SN 34.4 Samādhimūlakakallita: Pliancy Rooted in Concentration
| --- SN34.4 - Samādhimūlakakallitasutta --- | --- SN34.4 - Pliancy Rooted in Concentration --- | --- SN34.4 - 以定为根之柔顺 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| “Cattārome, bhikkhave, jhāyī. | “Bhikkhus, there are these four kinds of meditators. | “诸比丘，有此四种禅修者。 |
| Katame cattāro? | What four? | 哪四种？ |
| Idha, bhikkhave, ekacco jhāyī samādhismiṁ samādhikusalo hoti, na samādhismiṁ kallitakusalo. | Here, bhikkhus, a certain meditator is skilled in concentration in regard to concentration, but not skilled in pliancy in regard to concentration. | 在此，诸比丘，某禅修者于定中善于定，然于定中不善于柔顺。 |
| Idha pana, bhikkhave, ekacco jhāyī samādhismiṁ kallitakusalo hoti, na samādhismiṁ samādhikusalo. | Here, bhikkhus, a certain meditator is skilled in pliancy in regard to concentration, but not skilled in concentration in regard to concentration. | 在此，诸比丘，某禅修者于定中善于柔顺，然于定中不善于定。 |
| Idha pana, bhikkhave, ekacco jhāyī neva samādhismiṁ samādhikusalo hoti, na ca samādhismiṁ kallitakusalo. | Here, bhikkhus, a certain meditator is neither skilled in concentration in regard to concentration, nor skilled in pliancy in regard to concentration. | 在此，诸比-丘，某禅修者于定中既不善于定，亦不善于柔顺。 |
| Idha pana, bhikkhave, ekacco jhāyī samādhismiṁ samādhikusalo ca hoti, samādhismiṁ kallitakusalo ca. | Here, bhikkhus, a certain meditator is skilled in concentration in regard to concentration and also skilled in pliancy in regard to concentration. | 在此，诸比丘，某禅修者于定中善于定，亦善于柔顺。 |
| Tatra, bhikkhave, yvāyaṁ jhāyī samādhismiṁ samādhikusalo ca hoti samādhismiṁ kallitakusalo ca ayaṁ imesaṁ catunnaṁ jhāyīnaṁ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro ca. | Among them, bhikkhus, that meditator who is skilled in concentration in regard to concentration and also skilled in pliancy in regard to concentration is the foremost, the best, the chief, the highest, and the most excellent of these four meditators. | 其中，诸比丘，彼禅修者于定中善于定，亦善于柔顺者，为此四禅修者中之最前、最胜、最上、最高、最优者。 |
| Seyyathāpi, bhikkhave, gavā khīraṁ …pe… | Just as, bhikkhus, from a cow comes milk … and so on … | 正如，诸比丘，由牛生乳……等等…… |
| pavaro cā”ti. | the most excellent.” | 最优者。” |
| Catutthaṁ. | Fourth. | 第四。 |
34.5 - SN 34.5 Samādhimūlakaārammaṇa: Object Rooted in Concentration
| --- SN34.5 - Samādhimūlakaārammaṇasutta --- | --- SN34.5 - Object Rooted in Concentration --- | --- SN34.5 - 以定为根之境 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| “Cattārome, bhikkhave, jhāyī. | “Bhikkhus, there are these four kinds of meditators. | “诸比丘，有此四种禅修者。 |
| Katame cattāro? | What four? | 哪四种？ |
| Idha, bhikkhave, ekacco jhāyī samādhismiṁ samādhikusalo hoti, na samādhismiṁ ārammaṇakusalo. | Here, bhikkhus, a certain meditator is skilled in concentration in regard to concentration, but not skilled in the object in regard to concentration. | 在此，诸比丘，某禅修者于定中善于定，然于定中不善于境。 |
| Idha pana, bhikkhave, ekacco jhāyī samādhismiṁ ārammaṇakusalo hoti, na samādhismiṁ samādhikusalo. | Here, bhikkhus, a certain meditator is skilled in the object in regard to concentration, but not skilled in concentration in regard to concentration. | 在此，诸比-丘，某禅修者于定中善于境，然于定中不善于定。 |
| Idha pana, bhikkhave, ekacco jhāyī neva samādhismiṁ samādhikusalo hoti, na ca samādhismiṁ ārammaṇakusalo. | Here, bhikkhus, a certain meditator is neither skilled in concentration in regard to concentration, nor skilled in the object in regard to concentration. | 在此，诸比丘，某禅修者于定中既不善于定，亦不善于境。 |
| Idha pana, bhikkhave, ekacco jhāyī samādhismiṁ samādhikusalo ca hoti, samādhismiṁ ārammaṇakusalo ca. | Here, bhikkhus, a certain meditator is skilled in concentration in regard to concentration and also skilled in the object in regard to concentration. | 在此，诸比丘，某禅修者于定中善于定，亦善于境。 |
| Tatra, bhikkhave, yvāyaṁ jhāyī samādhismiṁ samādhikusalo ca hoti samādhismiṁ ārammaṇakusalo ca ayaṁ imesaṁ catunnaṁ jhāyīnaṁ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro ca. | Among them, bhikkhus, that meditator who is skilled in concentration in regard to concentration and also skilled in the object in regard to concentration is the foremost, the best, the chief, the highest, and the most excellent of these four meditators. | 其中，诸比丘，彼禅修者于定中善于定，亦善于境者，为此四禅修者中之最前、最胜、最上、最高、最优者。 |
| Seyyathāpi, bhikkhave, gavā khīraṁ …pe… | Just as, bhikkhus, from a cow comes milk … and so on … | 正如，诸比丘，由牛生乳……等等…… |
| pavaro cā”ti. | the most excellent.” | 最优者。” |
34.6 - SN 34.6 Samādhimūlakagocara: Range Rooted in Concentration
| --- SN34.6 - Samādhimūlakagocarasutta --- | --- SN34.6 - Range Rooted in Concentration --- | --- SN34.6 - 以定为根之范围 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| “Cattārome, bhikkhave, jhāyī. | “Bhikkhus, there are these four kinds of meditators. | “诸比丘，有此四种禅修者。 |
| Katame cattāro? | What four? | 哪四种？ |
| Idha, bhikkhave, ekacco jhāyī samādhismiṁ samādhikusalo hoti, na samādhismiṁ gocarakusalo. | Here, bhikkhus, a certain meditator is skilled in concentration in regard to concentration, but not skilled in the range in regard to concentration. | 在此，诸比丘，某禅修者于定中善于定，然于定中不善于范围。 |
| Idha pana, bhikkhave, ekacco jhāyī samādhismiṁ gocarakusalo hoti, na samādhismiṁ samādhikusalo. | Here, bhikkhus, a certain meditator is skilled in the range in regard to concentration, but not skilled in concentration in regard to concentration. | 在此，诸比丘，某禅修者于定中善于范围，然于定中不善于定。 |
| Idha pana, bhikkhave, ekacco jhāyī neva samādhismiṁ samādhikusalo hoti, na ca samādhismiṁ gocarakusalo. | Here, bhikkhus, a certain meditator is neither skilled in concentration in regard to concentration, nor skilled in the range in regard to concentration. | 在此，诸比丘，某禅修者于定中既不善于定，亦不善于范围。 |
| Idha pana, bhikkhave, ekacco jhāyī samādhismiṁ samādhikusalo ca hoti, samādhismiṁ gocarakusalo ca. | Here, bhikkhus, a certain meditator is skilled in concentration in regard to concentration and also skilled in the range in regard to concentration. | 在此，诸比丘，某禅修者于定中善于定，亦善于范围。 |
| Tatra, bhikkhave, yvāyaṁ jhāyī samādhismiṁ samādhikusalo ca hoti samādhismiṁ gocarakusalo ca ayaṁ imesaṁ catunnaṁ jhāyīnaṁ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro ca. | Among them, bhikkhus, that meditator who is skilled in concentration in regard to concentration and also skilled in the range in regard to concentration is the foremost, the best, the chief, the highest, and the most excellent of these four meditators. | 其中，诸比丘，彼禅修者于定中善于定，亦善于范围者，为此四禅修者中之最前、最胜、最上、最高、最优者。 |
| Seyyathāpi, bhikkhave, gavā khīraṁ …pe… | Just as, bhikkhus, from a cow comes milk … and so on … | 正如，诸比丘，由牛生乳……等等…… |
| pavaro cā”ti. | the most excellent.” | 最优者。” |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
34.7 - SN 34.7 Samādhimūlakaabhinīhāra: Resolve Rooted in Concentration
| --- SN34.7 - Samādhimūlakaabhinīhārasutta --- | --- SN34.7 - Resolve Rooted in Concentration --- | --- SN34.7 - 以定为根之决意 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| “Cattārome, bhikkhave, jhāyī. | “Bhikkhus, there are these four kinds of meditators. | “诸比丘，有此四种禅修者。 |
| Katame cattāro? | What four? | 哪四种？ |
| Idha, bhikkhave, ekacco jhāyī samādhismiṁ samādhikusalo hoti, na samādhismiṁ abhinīhārakusalo. | Here, bhikkhus, a certain meditator is skilled in concentration in regard to concentration, but not skilled in resolve in regard to concentration. | 在此，诸比丘，某禅修者于定中善于定，然于定中不善于决意。 |
| Idha pana, bhikkhave, ekacco jhāyī samādhismiṁ abhinīhārakusalo hoti, na samādhismiṁ samādhikusalo. | Here, bhikkhus, a certain meditator is skilled in resolve in regard to concentration, but not skilled in concentration in regard to concentration. | 在此，诸比丘，某禅修者于定中善于决意，然于定中不善于定。 |
| Idha pana, bhikkhave, ekacco jhāyī neva samādhismiṁ samādhikusalo hoti, na ca samādhismiṁ abhinīhārakusalo. | Here, bhikkhus, a certain meditator is neither skilled in concentration in regard to concentration, nor skilled in resolve in regard to concentration. | 在此，诸比丘，某禅修者于定中既不善于定，亦不善于决意。 |
| Idha pana, bhikkhave, ekacco jhāyī samādhismiṁ samādhikusalo ca hoti, samādhismiṁ abhinīhārakusalo ca. | Here, bhikkhus, a certain meditator is skilled in concentration in regard to concentration and also skilled in resolve in regard to concentration. | 在此，诸比丘，某禅修者于定中善于定，亦善于决意。 |
| Tatra, bhikkhave, yvāyaṁ jhāyī samādhismiṁ samādhikusalo ca hoti samādhismiṁ abhinīhārakusalo ca ayaṁ imesaṁ catunnaṁ jhāyīnaṁ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro ca. | Among them, bhikkhus, that meditator who is skilled in concentration in regard to concentration and also skilled in resolve in regard to concentration is the foremost, the best, the chief, the highest, and the most excellent of these four meditators. | 其中，诸比丘，彼禅修者于定中善于定，亦善于决意者，为此四禅修者中之最前、最胜、最上、最高、最优者。 |
| Seyyathāpi, bhikkhave, gavā khīraṁ …pe… | Just as, bhikkhus, from a cow comes milk … and so on … | 正如，诸比丘，由牛生乳……等等…… |
| pavaro cā”ti. | the most excellent.” | 最优者。” |
34.8 - SN 34.8 Samādhimūlakasakkaccakārī: Thorough Action Rooted in Concentration
| --- SN34.8 - Samādhimūlakasakkaccakārīsutta --- | --- SN34.8 - Thorough Action Rooted in Concentration --- | --- SN34.8 - 以定为根之遍作 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| “Cattārome, bhikkhave, jhāyī. | “Bhikkhus, there are these four kinds of meditators. | “诸比丘，有此四种禅修者。 |
| Katame cattāro? | What four? | 哪四种？ |
| Idha, bhikkhave, ekacco jhāyī samādhismiṁ samādhikusalo hoti, na samādhismiṁ sakkaccakārī. | Here, bhikkhus, a certain meditator is skilled in concentration in regard to concentration, but not a thorough doer in regard to concentration. | 在此，诸比丘，某禅修者于定中善于定，然于定中不为遍作。 |
| Idha pana, bhikkhave, ekacco jhāyī samādhismiṁ sakkaccakārī hoti, na samādhismiṁ samādhikusalo. | Here, bhikkhus, a certain meditator is a thorough doer in regard to concentration, but not skilled in concentration in regard to concentration. | 在此，诸比丘，某禅修者于定中为遍作，然于定中不善于定。 |
| Idha pana, bhikkhave, ekacco jhāyī neva samādhismiṁ samādhikusalo hoti, na ca samādhismiṁ sakkaccakārī. | Here, bhikkhus, a certain meditator is neither skilled in concentration in regard to concentration, nor a thorough doer in regard to concentration. | 在此，诸比丘，某禅修者于定中既不善于定，亦不为遍作。 |
| Idha pana, bhikkhave, ekacco jhāyī samādhismiṁ samādhikusalo ca hoti, samādhismiṁ sakkaccakārī ca. | Here, bhikkhus, a certain meditator is skilled in concentration in regard to concentration and also a thorough doer in regard to concentration. | 在此，诸比丘，某禅修者于定中善于定，亦为遍作。 |
| Tatra, bhikkhave, yvāyaṁ jhāyī samādhismiṁ samādhikusalo ca hoti samādhismiṁ sakkaccakārī ca ayaṁ imesaṁ catunnaṁ jhāyīnaṁ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro ca. | Among them, bhikkhus, that meditator who is skilled in concentration in regard to concentration and also a thorough doer in regard to concentration is the foremost, the best, the chief, the highest, and the most excellent of these four meditators. | 其中，诸比丘，彼禅修者于定中善于定，亦为遍作者，为此四禅修者中之最前、最胜、最上、最高、最优者。 |
| Seyyathāpi, bhikkhave, gavā khīraṁ …pe… | Just as, bhikkhus, from a cow comes milk … and so on … | 正如，诸比丘，由牛生乳……等等…… |
| pavaro cā”ti. | the most excellent.” | 最优者。” |
34.9 - SN 34.9 Samādhimūlakasātaccakārī: Continuous Action Rooted in Concentration
| --- SN34.9 - Samādhimūlakasātaccakārīsutta --- | --- SN34.9 - Continuous Action Rooted in Concentration --- | --- SN34.9 - 以定为根之相续作 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| “Cattārome, bhikkhave, jhāyī. | “Bhikkhus, there are these four kinds of meditators. | “诸比丘，有此四种禅修者。 |
| Katame cattāro? | What four? | 哪四种？ |
| Idha, bhikkhave, ekacco jhāyī samādhismiṁ samādhikusalo hoti, na samādhismiṁ sātaccakārī. | Here, bhikkhus, a certain meditator is skilled in concentration in regard to concentration, but not a continuous doer in regard to concentration. | 在此，诸比丘，某禅修者于定中善于定，然于定中不为相续作。 |
| Idha pana, bhikkhave, ekacco jhāyī samādhismiṁ sātaccakārī hoti, na samādhismiṁ samādhikusalo. | Here, bhikkhus, a certain meditator is a continuous doer in regard to concentration, but not skilled in concentration in regard to concentration. | 在此，诸比丘，某禅修者于定中为相续作，然于定中不善于定。 |
| Idha pana, bhikkhave, ekacco jhāyī neva samādhismiṁ samādhikusalo hoti, na ca samādhismiṁ sātaccakārī. | Here, bhikkhus, a certain meditator is neither skilled in concentration in regard to concentration, nor a continuous doer in regard to concentration. | 在此，诸比丘，某禅修者于定中既不善于定，亦不为相续作。 |
| Idha pana, bhikkhave, ekacco jhāyī samādhismiṁ samādhikusalo ca hoti, samādhismiṁ sātaccakārī ca. | Here, bhikkhus, a certain meditator is skilled in concentration in regard to concentration and also a continuous doer in regard to concentration. | 在此，诸比丘，某禅修者于定中善于定，亦为相续作。 |
| Tatra, bhikkhave, yvāyaṁ jhāyī samādhismiṁ samādhikusalo ca hoti, samādhismiṁ sātaccakārī ca ayaṁ imesaṁ catunnaṁ jhāyīnaṁ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro ca. | Among them, bhikkhus, that meditator who is skilled in concentration in regard to concentration and also a continuous doer in regard to concentration is the foremost, the best, the chief, the highest, and the most excellent of these four meditators. | 其中，诸比丘，彼禅修者于定中善于定，亦为相续作者，为此四禅修者中之最前、最胜、最上、最高、最优者。 |
| Seyyathāpi, bhikkhave, gavā khīraṁ …pe… | Just as, bhikkhus, from a cow comes milk … and so on … | 正如，诸比丘，由牛生乳……等等…… |
| pavaro cā”ti. | the most excellent.” | 最优者。” |
34.10 - SN 34.10 Samādhimūlakasappāyakārī: Suitable Action Rooted in Concentration
| --- SN34.10 - Samādhimūlakasappāyakārīsutta --- | --- SN34.10 - Suitable Action Rooted in Concentration --- | --- SN34.10 - 以定为根之适合作 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| “Cattārome, bhikkhave, jhāyī. | “Bhikkhus, there are these four kinds of meditators. | “诸比丘，有此四种禅修者。 |
| Katame cattāro? | What four? | 哪四种？ |
| Idha, bhikkhave, ekacco jhāyī samādhismiṁ samādhikusalo hoti, na samādhismiṁ sappāyakārī. | Here, bhikkhus, a certain meditator is skilled in concentration in regard to concentration, but not a suitable doer in regard to concentration. | 在此，诸比丘，某禅修者于定中善于定，然于定中不为适合作。 |
| Idha pana, bhikkhave, ekacco jhāyī samādhismiṁ sappāyakārī hoti, na samādhismiṁ samādhikusalo. | Here, bhikkhus, a certain meditator is a suitable doer in regard to concentration, but not skilled in concentration in regard to concentration. | 在此，诸比丘，某禅修者于定中为适合作，然于定中不善于定。 |
| Idha pana, bhikkhave, ekacco jhāyī neva samādhismiṁ samādhikusalo hoti, na ca samādhismiṁ sappāyakārī. | Here, bhikkhus, a certain meditator is neither skilled in concentration in regard to concentration, nor a suitable doer in regard to concentration. | 在此，诸比丘，某禅修者于定中既不善于定，亦不为适合作。 |
| Idha pana, bhikkhave, ekacco jhāyī samādhismiṁ samādhikusalo ca hoti, samādhismiṁ sappāyakārī ca. | Here, bhikkhus, a certain meditator is skilled in concentration in regard to concentration and also a suitable doer in regard to concentration. | 在此，诸比丘，某禅修者于定中善于定，亦为适合作。 |
| Tatra, bhikkhave, yvāyaṁ jhāyī samādhismiṁ samādhikusalo ca hoti samādhismiṁ sappāyakārī ca ayaṁ imesaṁ catunnaṁ jhāyīnaṁ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro ca. | Among them, bhikkhus, that meditator who is skilled in concentration in regard to concentration and also a suitable doer in regard to concentration is the foremost, the best, the chief, the highest, and the most excellent of these four meditators. | 其中，诸比丘，彼禅修者于定中善于定，亦为适合作者，为此四禅修者中之最前、最胜、最上、最高、最优者。 |
| Seyyathāpi, bhikkhave, gavā khīraṁ …pe… | Just as, bhikkhus, from a cow comes milk … and so on … | 正如，诸比丘，由牛生乳……等等…… |
| pavaro cā”ti. | the most excellent.” | 最优者。” |
| (Samādhimūlakaṁ.) | (Rooted in Concentration.) | （以定为根） |
34.11 - SN 34.11 Samāpattimūlakaṭhiti: Stability Rooted in Attainment
| --- SN34.11 - Samāpattimūlakaṭhitisutta --- | --- SN34.11 - Stability Rooted in Attainment --- | --- SN34.11 - 以得为根之住 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| “Cattārome, bhikkhave, jhāyī. | “Bhikkhus, there are these four kinds of meditators. | “诸比丘，有此四种禅修者。 |
| Katame cattāro? | What four? | 哪四种？ |
| Idha, bhikkhave, ekacco jhāyī samādhismiṁ samāpattikusalo hoti, na samādhismiṁ ṭhitikusalo. | Here, bhikkhus, a certain meditator is skilled in attainment in regard to concentration, but not skilled in stability in regard to concentration. | 在此，诸比丘，某禅修者于定中善于得，然于定中不善于住。 |
| Idha pana, bhikkhave, ekacco jhāyī samādhismiṁ ṭhitikusalo hoti, na samādhismiṁ samāpattikusalo. | Here, bhikkhus, a certain meditator is skilled in stability in regard to concentration, but not skilled in attainment in regard to concentration. | 在此，诸比丘，某禅修者于定中善于住，然于定中不善于得。 |
| Idha pana, bhikkhave, ekacco jhāyī neva samādhismiṁ samāpattikusalo hoti, na ca samādhismiṁ ṭhitikusalo. | Here, bhikkhus, a certain meditator is neither skilled in attainment in regard to concentration, nor skilled in stability in regard to concentration. | 在此，诸比丘，某禅修者于定中既不善于得，亦不善于住。 |
| Idha pana, bhikkhave, ekacco jhāyī samādhismiṁ samāpattikusalo ca hoti, samādhismiṁ ṭhitikusalo ca. | Here, bhikkhus, a certain meditator is skilled in attainment in regard to concentration and also skilled in stability in regard to concentration. | 在此，诸比丘，某禅修者于定中善于得，亦善于住。 |
| Tatra, bhikkhave, yvāyaṁ jhāyī samādhismiṁ samāpattikusalo ca hoti, samādhismiṁ ṭhitikusalo ca ayaṁ imesaṁ catunnaṁ jhāyīnaṁ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro ca. | Among them, bhikkhus, that meditator who is skilled in attainment in regard to concentration and also skilled in stability in regard to concentration is the foremost, the best, the chief, the highest, and the most excellent of these four meditators. | 其中，诸比丘，彼禅修者于定中善于得，亦善于住者，为此四禅修者中之最前、最胜、最上、最高、最优者。 |
| Seyyathāpi, bhikkhave, gavā khīraṁ …pe… | Just as, bhikkhus, from a cow comes milk … and so on … | 正如，诸比丘，由牛生乳……等等…… |
| pavaro cā”ti. | the most excellent.” | 最优者。” |
34.12 - SN 34.12 Samāpattimūlakavuṭṭhāna: Emergence Rooted in Attainment
| --- SN34.12 - Samāpattimūlakavuṭṭhānasutta --- | --- SN34.12 - Emergence Rooted in Attainment --- | --- SN34.12 - 以得为根之出 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| “Cattārome, bhikkhave, jhāyī. | “Bhikkhus, there are these four kinds of meditators. | “诸比丘，有此四种禅修者。 |
| Katame cattāro? | What four? | 哪四种？ |
| Idha, bhikkhave, ekacco jhāyī samādhismiṁ samāpattikusalo hoti, na samādhismiṁ vuṭṭhānakusalo. | Here, bhikkhus, a certain meditator is skilled in attainment in regard to concentration, but not skilled in emergence in regard to concentration. | 在此，诸比丘，某禅修者于定中善于得，然于定中不善于出。 |
| Idha pana, bhikkhave, ekacco jhāyī samādhismiṁ vuṭṭhānakusalo hoti, na samādhismiṁ samāpattikusalo. | Here, bhikkhus, a certain meditator is skilled in emergence in regard to concentration, but not skilled in attainment in regard to concentration. | 在此，诸比丘，某禅修者于定中善于出，然于定中不善于得。 |
| Idha pana, bhikkhave, ekacco jhāyī neva samādhismiṁ samāpattikusalo hoti, na ca samādhismiṁ vuṭṭhānakusalo. | Here, bhikkhus, a certain meditator is neither skilled in attainment in regard to concentration, nor skilled in emergence in regard to concentration. | 在此，诸比丘，某禅修者于定中既不善于得，亦不善于出。 |
| Idha pana, bhikkhave, ekacco jhāyī samādhismiṁ samāpattikusalo ca hoti, samādhismiṁ vuṭṭhānakusalo ca. | Here, bhikkhus, a certain meditator is skilled in attainment in regard to concentration and also skilled in emergence in regard to concentration. | 在此，诸比丘，某禅修者于定中善于得，亦善于出。 |
| Tatra, bhikkhave, yvāyaṁ jhāyī …pe… | Among them, bhikkhus, that meditator … and so on … | 其中，诸比丘，彼禅修者……等等…… |
| pavaro cā”ti. | the most excellent.” | 最优者。” |
34.13 - SN 34.13 Samāpattimūlakakallita: Pliancy Rooted in Attainment
| --- SN34.13 - Samāpattimūlakakallitasutta --- | --- SN34.13 - Pliancy Rooted in Attainment --- | --- SN34.13 - 以得为根之柔顺 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| “Cattārome, bhikkhave, jhāyī. | “Bhikkhus, there are these four kinds of meditators. | “诸比丘，有此四种禅修者。 |
| Katame cattāro? | What four? | 哪四种？ |
| Idha, bhikkhave, ekacco jhāyī samādhismiṁ samāpattikusalo hoti, na samādhismiṁ kallitakusalo. | Here, bhikkhus, a certain meditator is skilled in attainment in regard to concentration, but not skilled in pliancy in regard to concentration. | 在此，诸比丘，某禅修者于定中善于得，然于定中不善于柔顺。 |
| Idha pana, bhikkhave, ekacco jhāyī samādhismiṁ kallitakusalo hoti, na samādhismiṁ samāpattikusalo. | Here, bhikkhus, a certain meditator is skilled in pliancy in regard to concentration, but not skilled in attainment in regard to concentration. | 在此，诸比丘，某禅修者于定中善于柔顺，然于定中不善于得。 |
| Idha pana, bhikkhave, ekacco jhāyī neva samādhismiṁ samāpattikusalo hoti, na ca samādhismiṁ kallitakusalo. | Here, bhikkhus, a certain meditator is neither skilled in attainment in regard to concentration, nor skilled in pliancy in regard to concentration. | 在此，诸比丘，某禅修者于定中既不善于得，亦不善于柔顺。 |
| Idha pana, bhikkhave, ekacco jhāyī samādhismiṁ samāpattikusalo ca hoti, samādhismiṁ kallitakusalo ca. | Here, bhikkhus, a certain meditator is skilled in attainment in regard to concentration and also skilled in pliancy in regard to concentration. | 在此，诸比丘，某禅修者于定中善于得，亦善于柔顺。 |
| Tatra …pe… | There … and so on … | 彼处……等等…… |
| pavaro cā”ti. | the most excellent.” | 最优者。” |
34.14 - SN 34.14 Samāpattimūlakaārammaṇa: Object Rooted in Attainment
| --- SN34.14 - Samāpattimūlakaārammaṇasutta --- | --- SN34.14 - Object Rooted in Attainment --- | --- SN34.14 - 以得为根之境 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| “Cattārome, bhikkhave, jhāyī. | “Bhikkhus, there are these four kinds of meditators. | “诸比丘，有此四种禅修者。 |
| Katame cattāro? | What four? | 哪四种？ |
| Idha, bhikkhave, ekacco jhāyī samādhismiṁ samāpattikusalo hoti, na samādhismiṁ ārammaṇakusalo. | Here, bhikkhus, a certain meditator is skilled in attainment in regard to concentration, but not skilled in the object in regard to concentration. | 在此，诸比丘，某禅修者于定中善于得，然于定中不善于境。 |
| Idha pana, bhikkhave, ekacco jhāyī samādhismiṁ ārammaṇakusalo hoti, na samādhismiṁ samāpattikusalo. | Here, bhikkhus, a certain meditator is skilled in the object in regard to concentration, but not skilled in attainment in regard to concentration. | 在此，诸比丘，某禅修者于定中善于境，然于定中不善于得。 |
| Idha pana, bhikkhave, ekacco jhāyī neva samādhismiṁ samāpattikusalo hoti, na ca samādhismiṁ ārammaṇakusalo. | Here, bhikkhus, a certain meditator is neither skilled in attainment in regard to concentration, nor skilled in the object in regard to concentration. | 在此，诸比丘，某禅修者于定中既不善于得，亦不善于境。 |
| Idha pana, bhikkhave, ekacco jhāyī samādhismiṁ samāpattikusalo ca hoti, samādhismiṁ ārammaṇakusalo ca. | Here, bhikkhus, a certain meditator is skilled in attainment in regard to concentration and also skilled in the object in regard to concentration. | 在此，诸比丘，某禅修者于定中善于得，亦善于境。 |
| Tatra …pe… | There … and so on … | 彼处……等等…… |
| pavaro cā”ti. | the most excellent.” | 最优者。” |
34.15 - SN 34.15 Samāpattimūlakagocara: Range Rooted in Attainment
| --- SN34.15 - Samāpattimūlakagocarasutta --- | --- SN34.15 - Range Rooted in Attainment --- | --- SN34.15 - 以得为根之范围 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| “Cattārome, bhikkhave, jhāyī. | “Bhikkhus, there are these four kinds of meditators. | “诸比丘，有此四种禅修者。 |
| Katame cattāro? | What four? | 哪四种？ |
| Idha, bhikkhave, ekacco jhāyī samādhismiṁ samāpattikusalo hoti, na samādhismiṁ gocarakusalo. | Here, bhikkhus, a certain meditator is skilled in attainment in regard to concentration, but not skilled in the range in regard to concentration. | 在此，诸比丘，某禅修者于定中善于得，然于定中不善于范围。 |
| Idha pana, bhikkhave, ekacco jhāyī samādhismiṁ gocarakusalo hoti, na samādhismiṁ samāpattikusalo. | Here, bhikkhus, a certain meditator is skilled in the range in regard to concentration, but not skilled in attainment in regard to concentration. | 在此，诸比丘，某禅修者于定中善于范围，然于定中不善于得。 |
| Idha pana, bhikkhave, ekacco jhāyī neva samādhismiṁ samāpattikusalo hoti, na ca samādhismiṁ gocarakusalo. | Here, bhikkhus, a certain meditator is neither skilled in attainment in regard to concentration, nor skilled in the range in regard to concentration. | 在此，诸比丘，某禅修者于定中既不善于得，亦不善于范围。 |
| Idha pana, bhikkhave, ekacco jhāyī samādhismiṁ samāpattikusalo ca hoti, samādhismiṁ gocarakusalo ca. | Here, bhikkhus, a certain meditator is skilled in attainment in regard to concentration and also skilled in the range in regard to concentration. | 在此，诸比丘，某禅修者于定中善于得，亦善于范围。 |
| Tatra …pe… | There … and so on … | 彼处……等等…… |
| pavaro cā”ti. | the most excellent.” | 最优者。” |
34.16 - SN 34.16 Samāpattimūlakaabhinīhāra: Resolve Rooted in Attainment
| --- SN34.16 - Samāpattimūlakaabhinīhārasutta --- | --- SN34.16 - Resolve Rooted in Attainment --- | --- SN34.16 - 以得为根之决意 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| “Cattārome, bhikkhave, jhāyī. | “Bhikkhus, there are these four kinds of meditators. | “诸比丘，有此四种禅修者。 |
| Katame cattāro? | What four? | 哪四种？ |
| Idha, bhikkhave, ekacco jhāyī samādhismiṁ samāpattikusalo hoti, na samādhismiṁ abhinīhārakusalo. | Here, bhikkhus, a certain meditator is skilled in attainment in regard to concentration, but not skilled in resolve in regard to concentration. | 在此，诸比丘，某禅修者于定中善于得，然于定中不善于决意。 |
| Idha pana, bhikkhave, ekacco jhāyī samādhismiṁ abhinīhārakusalo hoti, na samādhismiṁ samāpattikusalo. | Here, bhikkhus, a certain meditator is skilled in resolve in regard to concentration, but not skilled in attainment in regard to concentration. | 在此，诸比丘，某禅修者于定中善于决意，然于定中不善于得。 |
| Idha pana, bhikkhave, ekacco jhāyī neva samādhismiṁ samāpattikusalo hoti, na ca samādhismiṁ abhinīhārakusalo. | Here, bhikkhus, a certain meditator is neither skilled in attainment in regard to concentration, nor skilled in resolve in regard to concentration. | 在此，诸比丘，某禅修者于定中既不善于得，亦不善于决意。 |
| Idha pana, bhikkhave, ekacco jhāyī samādhismiṁ samāpattikusalo ca hoti, samādhismiṁ abhinīhārakusalo ca. | Here, bhikkhus, a certain meditator is skilled in attainment in regard to concentration and also skilled in resolve in regard to concentration. | 在此，诸比丘，某禅修者于定中善于得，亦善于决意。 |
| Tatra …pe… | There … and so on … | 彼处……等等…… |
| pavaro cā”ti. | the most excellent.” | 最优者。” |
34.17 - SN 34.17 Samāpattimūlakasakkacca: Thoroughness Rooted in Attainment
| --- SN34.17 - Samāpattimūlakasakkaccasutta --- | --- SN34.17 - Thoroughness Rooted in Attainment --- | --- SN34.17 - 以得为根之遍作 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| “Cattārome, bhikkhave, jhāyī. | “Bhikkhus, there are these four kinds of meditators. | “诸比丘，有此四种禅修者。 |
| Katame cattāro? | What four? | 哪四种？ |
| Idha, bhikkhave, ekacco jhāyī samādhismiṁ samāpattikusalo hoti, na samādhismiṁ sakkaccakārī. | Here, bhikkhus, a certain meditator is skilled in attainment in regard to concentration, but not a thorough doer in regard to concentration. | 在此，诸比丘，某禅修者于定中善于得，然于定中不为遍作。 |
| Idha pana, bhikkhave, ekacco jhāyī samādhismiṁ sakkaccakārī hoti, na samādhismiṁ samāpattikusalo. | Here, bhikkhus, a certain meditator is a thorough doer in regard to concentration, but not skilled in attainment in regard to concentration. | 在此，诸比丘，某禅修者于定中为遍作，然于定中不善于得。 |
| Idha pana, bhikkhave, ekacco jhāyī neva samādhismiṁ samāpattikusalo hoti, na ca samādhismiṁ sakkaccakārī. | Here, bhikkhus, a certain meditator is neither skilled in attainment in regard to concentration, nor a thorough doer in regard to concentration. | 在此，诸比丘，某禅修者于定中既不善于得，亦不为遍作。 |
| Idha pana, bhikkhave, ekacco jhāyī samādhismiṁ samāpattikusalo ca hoti, samādhismiṁ sakkaccakārī ca. | Here, bhikkhus, a certain meditator is skilled in attainment in regard to concentration and also a thorough doer in regard to concentration. | 在此，诸比丘，某禅修者于定中善于得，亦为遍作。 |
| Tatra …pe… | There … and so on … | 彼处……等等…… |
| pavaro cā”ti. | the most excellent.” | 最优者。” |
34.18 - SN 34.18 Samāpattimūlakasātacca: Continuity Rooted in Attainment
| --- SN34.18 - Samāpattimūlakasātaccasutta --- | --- SN34.18 - Continuity Rooted in Attainment --- | --- SN34.18 - 以得为根之相续作 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| “Cattārome, bhikkhave, jhāyī. | “Bhikkhus, there are these four kinds of meditators. | “诸比丘，有此四种禅修者。 |
| Katame cattāro? | What four? | 哪四种？ |
| Idha, bhikkhave, ekacco jhāyī samādhismiṁ samāpattikusalo hoti, na samādhismiṁ sātaccakārī. | Here, bhikkhus, a certain meditator is skilled in attainment in regard to concentration, but not a continuous doer in regard to concentration. | 在此，诸比丘，某禅修者于定中善于得，然于定中不为相续作。 |
| Idha pana, bhikkhave, ekacco jhāyī samādhismiṁ sātaccakārī hoti, na samādhismiṁ samāpattikusalo. | Here, bhikkhus, a certain meditator is a continuous doer in regard to concentration, but not skilled in attainment in regard to concentration. | 在此，诸比丘，某禅修者于定中为相续作，然于定中不善于得。 |
| Idha pana, bhikkhave, ekacco jhāyī neva samādhismiṁ samāpattikusalo hoti, na ca samādhismiṁ sātaccakārī. | Here, bhikkhus, a certain meditator is neither skilled in attainment in regard to concentration, nor a continuous doer in regard to concentration. | 在此，诸比丘，某禅修者于定中既不善于得，亦不为相续作。 |
| Idha pana, bhikkhave, ekacco jhāyī samādhismiṁ samāpattikusalo ca hoti, samādhismiṁ sātaccakārī ca. | Here, bhikkhus, a certain meditator is skilled in attainment in regard to concentration and also a continuous doer in regard to concentration. | 在此，诸比丘，某禅修者于定中善于得，亦为相续作。 |
| Tatra …pe… | There … and so on … | 彼处……等等…… |
| pavaro cā”ti. | the most excellent.” | 最优者。” |
34.19 - SN 34.19 Samāpattimūlakasappāyakārī: Suitability Rooted in Attainment
| --- SN34.19 - Samāpattimūlakasappāyakārīsutta --- | --- SN34.19 - Suitability Rooted in Attainment --- | --- SN34.19 - 以得为根之适合作 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| “Cattārome, bhikkhave, jhāyī. | “Bhikkhus, there are these four kinds of meditators. | “诸比丘，有此四种禅修者。 |
| Katame cattāro? | What four? | 哪四种？ |
| Idha, bhikkhave, ekacco jhāyī samādhismiṁ samāpattikusalo hoti, na samādhismiṁ sappāyakārī. | Here, bhikkhus, a certain meditator is skilled in attainment in regard to concentration, but not a suitable doer in regard to concentration. | 在此，诸比丘，某禅修者于定中善于得，然于定中不为适合作。 |
| Idha pana, bhikkhave, ekacco jhāyī samādhismiṁ sappāyakārī hoti, na samādhismiṁ samāpattikusalo. | Here, bhikkhus, a certain meditator is a suitable doer in regard to concentration, but not skilled in attainment in regard to concentration. | 在此，诸比丘，某禅修者于定中为适合作，然于定中不善于得。 |
| Idha pana, bhikkhave, ekacco jhāyī neva samādhismiṁ samāpattikusalo hoti, na ca samādhismiṁ sappāyakārī. | Here, bhikkhus, a certain meditator is neither skilled in attainment in regard to concentration, nor a suitable doer in regard to concentration. | 在此，诸比丘，某禅修者于定中既不善于得，亦不为适合作。 |
| Idha pana, bhikkhave, ekacco jhāyī samādhismiṁ samāpattikusalo ca hoti, samādhismiṁ sappāyakārī ca. | Here, bhikkhus, a certain meditator is skilled in attainment in regard to concentration and also a suitable doer in regard to concentration. | 在此，诸比丘，某禅修者于定中善于得，亦为适合作。 |
| Tatra, bhikkhave, yvāyaṁ jhāyī samādhismiṁ samāpattikusalo ca hoti samādhismiṁ sappāyakārī ca ayaṁ imesaṁ catunnaṁ jhāyīnaṁ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro ca. | Among them, bhikkhus, that meditator who is skilled in attainment in regard to concentration and also a suitable doer in regard to concentration is the foremost, the best, the chief, the highest, and the most excellent of these four meditators. | 其中，诸比丘，彼禅修者于定中善于得，亦为适合作者，为此四禅修者中之最前、最胜、最上、最高、最优者。 |
| Seyyathāpi, bhikkhave, gavā khīraṁ, khīramhā dadhi, dadhimhā navanītaṁ, navanītamhā sappi, sappimhā sappimaṇḍo tatra aggamakkhāyati; | Just as, bhikkhus, from a cow comes milk, from milk comes curds, from curds comes fresh butter, from fresh butter comes ghee, and from ghee comes the cream of ghee, which is reckoned the foremost in that case; | 正如，诸比丘，由牛生乳，由乳生酪，由酪生生酥，由生酥生熟酥，由熟酥生醍醐，于此中醍醐被认为最上； |
| evameva kho, bhikkhave, yvāyaṁ jhāyī samādhismiṁ samāpattikusalo ca hoti samādhismiṁ sappāyakārī ca ayaṁ imesaṁ catunnaṁ jhāyīnaṁ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro cā”ti. | so too, bhikkhus, that meditator who is skilled in attainment in regard to concentration and also a suitable doer in regard to concentration is the foremost, the best, the chief, the highest, and the most excellent of these four meditators.” | 同样地，诸比丘，彼禅修者于定中善于得，亦为适合作者，为此四禅修者中之最前、最胜、最上、最高、最优者。” |
| Ekūnavīsatimaṁ. | Nineteenth. | 第十九。 |
| (Samāpattimūlakaṁ.) | (Rooted in Attainment.) | （以得为根） |
| --- SN34.20-27 - Ṭhitimūlakavuṭṭhānasuttādiaṭṭhaka --- | --- SN34.20-27 - Eight Suttas on Emergence etc. Rooted in Stability --- | --- SN34.20-27 - 以住为根之出等八经 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| “Cattārome, bhikkhave, jhāyī. | “Bhikkhus, there are these four kinds of meditators. | “诸比丘，有此四种禅修者。 |
| Katame cattāro? | What four? | 哪四种？ |
| Idha, bhikkhave, ekacco jhāyī samādhismiṁ ṭhitikusalo hoti, na samādhismiṁ vuṭṭhānakusalo. | Here, bhikkhus, a certain meditator is skilled in stability in regard to concentration, but not skilled in emergence in regard to concentration. | 在此，诸比丘，某禅修者于定中善于住，然于定中不善于出。 |
| Idha pana, bhikkhave, ekacco jhāyī samādhismiṁ vuṭṭhānakusalo hoti, na samādhismiṁ ṭhitikusalo. | Here, bhikkhus, a certain meditator is skilled in emergence in regard to concentration, but not skilled in stability in regard to concentration. | 在此，诸比丘，某禅修者于定中善于出，然于定中不善于住。 |
| Idha pana, bhikkhave, ekacco jhāyī neva samādhismiṁ ṭhitikusalo hoti, na ca samādhismiṁ vuṭṭhānakusalo. | Here, bhikkhus, a certain meditator is neither skilled in stability in regard to concentration, nor skilled in emergence in regard to concentration. | 在此，诸比丘，某禅修者于定中既不善于住，亦不善于出。 |
| Idha pana, bhikkhave, ekacco jhāyī samādhismiṁ ṭhitikusalo ca hoti, samādhismiṁ vuṭṭhānakusalo ca. | Here, bhikkhus, a certain meditator is skilled in stability in regard to concentration and also skilled in emergence in regard to concentration. | 在此，诸比丘，某禅修者于定中善于住，亦善于出。 |
| Tatra, bhikkhave, yvāyaṁ jhāyī …pe… | Among them, bhikkhus, that meditator … and so on … | 其中，诸比丘，彼禅修者……等等…… |
| uttamo ca pavaro cā”ti. | the highest and the most excellent.” | 最高与最优者。” |
| (Purimamūlakāni viya yāva sattavīsatimā ṭhitimūlakasappāyakārīsuttā aṭṭha suttāni pūretabbāni.) | (Like the preceding rooted sections, eight suttas up to the twenty-seventh, the sutta on suitable action rooted in stability, are to be completed.) | （如同前述以根为本的章节，八部经直到第二十七部，关于以住为根的适合作的经文，都应完成。） |
| (Ṭhitimūlakaṁ.) | (Rooted in Stability.) | （以住为根） |
| --- SN34.28-34 - Vuṭṭhānamūlakakallitasuttādisattaka --- | --- SN34.28-34 - Seven Suttas on Pliancy etc. Rooted in Emergence --- | --- SN34.28-34 - 以出为根之柔顺等七经 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| “Cattārome, bhikkhave, jhāyī. | “Bhikkhus, there are these four kinds of meditators. | “诸比丘，有此四种禅修者。 |
| Katame cattāro? | What four? | 哪四种？ |
| Idha, bhikkhave, ekacco jhāyī samādhismiṁ vuṭṭhānakusalo hoti, na samādhismiṁ kallitakusalo … | Here, bhikkhus, a certain meditator is skilled in emergence in regard to concentration, but not skilled in pliancy in regard to concentration … | 在此，诸比丘，某禅修者于定中善于出，然于定中不善于柔顺… |
| samādhismiṁ kallitakusalo hoti, na samādhismiṁ vuṭṭhānakusalo … | is skilled in pliancy in regard to concentration, but not skilled in emergence in regard to concentration … | 于定中善于柔顺，然于定中不善于出… |
| neva samādhismiṁ vuṭṭhānakusalo hoti, na ca samādhismiṁ kallitakusalo … | is neither skilled in emergence in regard to concentration, nor skilled in pliancy in regard to concentration … | 于定中既不善于出，亦不善于柔顺… |
| samādhismiṁ vuṭṭhānakusalo ca hoti samādhismiṁ kallitakusalo ca. | is skilled in emergence in regard to concentration and also skilled in pliancy in regard to concentration. | 于定中善于出，亦善于柔顺。 |
| Tatra, bhikkhave, yvāyaṁ jhāyī …pe… | Among them, bhikkhus, that meditator … and so on … | 其中，诸比丘，彼禅修者……等等…… |
| uttamo ca pavaro cā”ti. | the highest and the most excellent.” | 最高与最优者。” |
| Aṭṭhavīsatimaṁ. | Twenty-eighth. | 第二十八。 |
| (Purimamūlakāni viya yāva catuttiṁsatimā vuṭṭhānamūlakasappāyakārīsuttā satta suttāni pūretabbāni.) | (Like the preceding rooted sections, seven suttas up to the thirty-fourth, the sutta on suitable action rooted in emergence, are to be completed.) | （如同前述以根为本的章节，七部经直到第三十四部，关于以出为根的适合作的经文，都应完成。） |
| (Vuṭṭhānamūlakaṁ.) | (Rooted in Emergence.) | （以出为根） |
| --- SN34.35-40 - Kallitamūlakaārammaṇasuttādichakka --- | --- SN34.35-40 - Six Suttas on Object etc. Rooted in Pliancy --- | --- SN34.35-40 - 以柔顺为根之境等六经 --- |
| Sāvatthinidānaṁ … | At Sāvatthī … | 在舍卫城… |
| “samādhismiṁ kallitakusalo hoti, na samādhismiṁ ārammaṇakusalo … | “is skilled in pliancy in regard to concentration, but not skilled in the object in regard to concentration … | “于定中善于柔顺，然于定中不善于境… |
| samādhismiṁ ārammaṇakusalo hoti, na samādhismiṁ kallitakusalo … | is skilled in the object in regard to concentration, but not skilled in pliancy in regard to concentration … | 于定中善于境，然于定中不善于柔顺… |
| neva samādhismiṁ kallitakusalo hoti, na ca samādhismiṁ ārammaṇakusalo … | is neither skilled in pliancy in regard to concentration, nor skilled in the object in regard to concentration … | 于定中既不善于柔顺，亦不善于境… |
| samādhismiṁ kallitakusalo ca hoti, samādhismiṁ ārammaṇakusalo ca. | is skilled in pliancy in regard to concentration and also skilled in the object in regard to concentration. | 于定中善于柔顺，亦善于境。 |
| Tatra, bhikkhave, yvāyaṁ jhāyī …pe… | Among them, bhikkhus, that meditator … and so on … | 其中，诸比丘，彼禅修者……等等…… |
| uttamo ca pavaro cā”ti. | the highest and the most excellent.” | 最高与最优者。” |
| Pañcatiṁsatimaṁ. | Thirty-fifth. | 第三十五。 |
| (Purimamūlakāni viya yāva cattālīsamā kallitamūlakasappāyakārīsuttā cha suttāni pūretabbāni.) | (Like the preceding rooted sections, six suttas up to the fortieth, the sutta on suitable action rooted in pliancy, are to be completed.) | （如同前述以根为本的章节，六部经直到第四十部，关于以柔顺为根的适合作的经文，都应完成。） |
| (Kallitamūlakaṁ.) | (Rooted in Pliancy.) | （以柔顺为根） |
| --- SN34.41-45 - Ārammaṇamūlakagocarasuttādipañcaka --- | --- SN34.41-45 - Five Suttas on Range etc. Rooted in Object --- | --- SN34.41-45 - 以境为根之范围等五经 --- |
| Sāvatthinidānaṁ … | At Sāvatthī … | 在舍卫城… |
| “samādhismiṁ ārammaṇakusalo hoti, na samādhismiṁ gocarakusalo … | “is skilled in the object in regard to concentration, but not skilled in the range in regard to concentration … | “于定中善于境，然于定中不善于范围… |
| samādhismiṁ gocarakusalo hoti, na samādhismiṁ ārammaṇakusalo … | is skilled in the range in regard to concentration, but not skilled in the object in regard to concentration … | 于定中善于范围，然于定中不善于境… |
| neva samādhismiṁ ārammaṇakusalo hoti, na ca samādhismiṁ gocarakusalo … | is neither skilled in the object in regard to concentration, nor skilled in the range in regard to concentration … | 于定中既不善于境，亦不善于范围… |
| samādhismiṁ ārammaṇakusalo ca hoti, samādhismiṁ gocarakusalo ca. | is skilled in the object in regard to concentration and also skilled in the range in regard to concentration. | 于定中善于境，亦善于范围。 |
| Tatra, bhikkhave, yvāyaṁ jhāyī …pe… | Among them, bhikkhus, that meditator … and so on … | 其中，诸比丘，彼禅修者……等等…… |
| uttamo ca pavaro cā”ti. | the highest and the most excellent.” | 最高与最优者。” |
| Ekacattālīsamaṁ. | Forty-first. | 第四十一。 |
| (Purimamūlakāni viya yāva pañcacattālīsamā ārammaṇamūlakasappāyakārīsuttā pañca suttāni pūretabbāni.) | (Like the preceding rooted sections, five suttas up to the forty-fifth, the sutta on suitable action rooted in object, are to be completed.) | （如同前述以根为本的章节，五部经直到第四十五部，关于以境为根的适合作的经文，都应完成。） |
| (Ārammaṇamūlakaṁ.) | (Rooted in Object.) | （以境为根） |
| --- SN34.46-49 - SN34.46-49 --- | --- SN34.46-49 - SN34.46-49 --- | --- SN34.46-49 --- |
| Sāvatthinidānaṁ … | At Sāvatthī … | 在舍卫城… |
| “samādhismiṁ gocarakusalo hoti, na samādhismiṁ abhinīhārakusalo … | “is skilled in the range in regard to concentration, but not skilled in resolve in regard to concentration … | “于定中善于范围，然于定中不善于决意… |
| samādhismiṁ abhinīhārakusalo hoti, na samādhismiṁ gocarakusalo … | is skilled in resolve in regard to concentration, but not skilled in the range in regard to concentration … | 于定中善于决意，然于定中不善于范围… |
| neva samādhismiṁ gocarakusalo hoti, na ca samādhismiṁ abhinīhārakusalo … | is neither skilled in the range in regard to concentration, nor skilled in resolve in regard to concentration … | 于定中既不善于范围，亦不善于决意… |
| samādhismiṁ gocarakusalo ca hoti, samādhismiṁ abhinīhārakusalo ca … | is skilled in the range in regard to concentration and also skilled in resolve in regard to concentration … | 于定中善于范围，亦善于决意… |
| seyyathāpi, bhikkhave, gavā khīraṁ, khīramhā dadhi, dadhimhā navanītaṁ, navanītamhā sappi, sappimhā sappimaṇḍo tatra aggamakkhāyati; | Just as, bhikkhus, from a cow comes milk, from milk comes curds, from curds comes fresh butter, from fresh butter comes ghee, and from ghee comes the cream of ghee, which is reckoned the foremost in that case; | 正如，诸比丘，由牛生乳，由乳生酪，由酪生生酥，由生酥生熟酥，由熟酥生醍醐，于此中醍醐被认为最上； |
| evameva kho, bhikkhave, yvāyaṁ jhāyī samādhismiṁ gocarakusalo ca hoti samādhismiṁ abhinīhārakusalo ca ayaṁ imesaṁ catunnaṁ jhāyīnaṁ …pe… | so too, bhikkhus, that meditator who is skilled in the range in regard to concentration and also skilled in resolve in regard to concentration is the foremost of these four … and so on … | 同样地，诸比丘，彼禅修者于定中善于范围，亦善于决意者，为此四者中之最前……等等…… |
| uttamo ca pavaro cā”ti. | the highest and the most excellent.” | 最高与最优者。” |
| Chacattālīsamaṁ. | Forty-sixth. | 第四十六。 |
| “Samādhismiṁ gocarakusalo hoti, na samādhismiṁ sakkaccakārī …pe…. | “Is skilled in the range in regard to concentration, but not a thorough doer … and so on …. | “于定中善于范围，然不为遍作…等等…。 |
| Vitthāretabbaṁ. | It should be elaborated. | 应当详述。 |
| Sattacattālīsamaṁ. | Forty-seventh. | 第四十七。 |
| “Samādhismiṁ gocarakusalo hoti, na samādhismiṁ sātaccakārī …pe…. | “Is skilled in the range in regard to concentration, but not a continuous doer … and so on …. | “于定中善于范围，然不为相续作…等等…。 |
| Aṭṭhacattālīsamaṁ. | Forty-eighth. | 第四十八。 |
| “Samādhismiṁ gocarakusalo hoti, na samādhismiṁ sappāyakārī …pe…. | “Is skilled in the range in regard to concentration, but not a suitable doer … and so on …. | “于定中善于范围，然不为适合作…等等…。 |
| Ekūnapaññāsamaṁ. | Forty-ninth. | 第四十九。 |
| (Gocaramūlakaṁ.) | (Rooted in Range.) | （以范围为根） |
| --- SN34.50-52 - SN34.50-52 --- | --- SN34.50-52 - SN34.50-52 --- | --- SN34.50-52 --- |
| Sāvatthinidānaṁ … | At Sāvatthī … | 在舍卫城… |
| “samādhismiṁ abhinīhārakusalo hoti, na samādhismiṁ sakkaccakārī … | “is skilled in resolve in regard to concentration, but not a thorough doer … | “于定中善于决意，然不为遍作… |
| samādhismiṁ sakkaccakārī hoti, na samādhismiṁ abhinīhārakusalo … | is a thorough doer in regard to concentration, but not skilled in resolve … | 于定中为遍作，然于定中不善于决意… |
| neva samādhismiṁ abhinīhārakusalo hoti, na ca samādhismiṁ sakkaccakārī … | is neither skilled in resolve in regard to concentration, nor a thorough doer … | 于定中既不善于决意，亦不为遍作… |
| samādhismiṁ abhinīhārakusalo ca hoti, samādhismiṁ sakkaccakārī ca. | is skilled in resolve in regard to concentration and also a thorough doer. | 于定中善于决意，亦为遍作。 |
| Tatra, bhikkhave, yvāyaṁ jhāyī …pe… | Among them, bhikkhus, that meditator … and so on … | 其中，诸比丘，彼禅修者……等等…… |
| uttamo ca pavaro cā”ti. | the highest and the most excellent.” | 最高与最优者。” |
| “Samādhismiṁ abhinīhārakusalo hoti, na samādhismiṁ sātaccakārī …pe…. | “Is skilled in resolve in regard to concentration, but not a continuous doer … and so on …. | “于定中善于决意，然不为相续作…等等…。 |
| “Samādhismiṁ abhinīhārakusalo hoti, na samādhismiṁ sappāyakārī …pe…. | “Is skilled in resolve in regard to concentration, but not a suitable doer … and so on …. | “于定中善于决意，然不为适合作…等等…。 |
| (Abhinīhāramūlakaṁ.) | (Rooted in Resolve.) | （以决意为根） |
| --- SN34.53-54 - SN34.53-54 --- | --- SN34.53-54 - SN34.53-54 --- | --- SN34.53-54 --- |
| Sāvatthinidānaṁ … | At Sāvatthī … | 在舍卫城… |
| “samādhismiṁ sakkaccakārī hoti, na samādhismiṁ sātaccakārī … | “is a thorough doer in regard to concentration, but not a continuous doer … | “于定中为遍作，然不为相续作… |
| samādhismiṁ sātaccakārī hoti, na samādhismiṁ sakkaccakārī … | is a continuous doer in regard to concentration, but not a thorough doer … | 于定中为相续作，然不为遍作… |
| neva samādhismiṁ sakkaccakārī hoti, na ca samādhismiṁ sātaccakārī … | is neither a thorough doer in regard to concentration, nor a continuous doer … | 于定中既不为遍作，亦不为相续作… |
| samādhismiṁ sakkaccakārī ca hoti, samādhismiṁ sātaccakārī ca. | is both a thorough doer in regard to concentration and a continuous doer. | 于定中既为遍作，亦为相续作。 |
| Tatra, bhikkhave, yvāyaṁ …pe… | Among them, bhikkhus, that one … and so on … | 其中，诸比丘，彼一……等等…… |
| uttamo ca pavaro cā”ti. | the highest and the most excellent.” | 最高与最优者。” |
| “Samādhismiṁ sakkaccakārī hoti, na samādhismiṁ sappāyakārī …pe…. | “Is a thorough doer in regard to concentration, but not a suitable doer … and so on …. | “于定中为遍作，然不为适合作…等等…。 |
| Catupaññāsamaṁ. | Fifty-fourth. | 第五十四。 |
34.55 - SN 34.55 Sātaccamūlakasappāyakārī: Suitable Action Rooted in Continuous Action
| --- SN34.55 - Sātaccamūlakasappāyakārīsutta --- | --- SN34.55 - Suitable Action Rooted in Continuous Action --- | --- SN34.55 - 以相续作为根之适合作 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| “Cattārome, bhikkhave, jhāyī. | “Bhikkhus, there are these four kinds of meditators. | “诸比丘，有此四种禅修者。 |
| Katame cattāro? | What four? | 哪四种？ |
| Idha, bhikkhave, ekacco jhāyī samādhismiṁ sātaccakārī hoti, na samādhismiṁ sappāyakārī. | Here, bhikkhus, a certain meditator is a continuous doer in regard to concentration, but not a suitable doer. | 在此，诸比丘，某禅修者于定中为相续作，然不为适合作。 |
| Idha pana, bhikkhave, ekacco jhāyī samādhismiṁ sappāyakārī hoti, na samādhismiṁ sātaccakārī. | Here, bhikkhus, a certain meditator is a suitable doer in regard to concentration, but not a continuous doer. | 在此，诸比丘，某禅修者于定中为适合作，然不为相续作。 |
| Idha pana, bhikkhave, ekacco jhāyī neva samādhismiṁ sātaccakārī hoti, na ca samādhismiṁ sappāyakārī. | Here, bhikkhus, a certain meditator is neither a continuous doer in regard to concentration, nor a suitable doer. | 在此，诸比丘，某禅修者于定中既不为相续作，亦不为适合作。 |
| Idha pana, bhikkhave, ekacco jhāyī samādhismiṁ sātaccakārī ca hoti, samādhismiṁ sappāyakārī ca. | Here, bhikkhus, a certain meditator is both a continuous doer in regard to concentration and a suitable doer. | 在此，诸比丘，某禅修者于定中既为相续作，亦为适合作。 |
| Tatra, bhikkhave, yvāyaṁ jhāyī samādhismiṁ sātaccakārī ca hoti samādhismiṁ sappāyakārī ca ayaṁ imesaṁ catunnaṁ jhāyīnaṁ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro ca. | Among them, bhikkhus, that meditator who is both a continuous doer in regard to concentration and a suitable doer is the foremost, the best, the chief, the highest, and the most excellent of these four meditators. | 其中，诸比丘，彼禅修者于定中既为相续作，亦为适合作者，为此四禅修者中之最前、最胜、最上、最高、最优者。 |
| Seyyathāpi, bhikkhave, gavā khīraṁ, khīramhā dadhi, dadhimhā navanītaṁ, navanītamhā sappi, sappimhā sappimaṇḍo tatra aggamakkhāyati; | Just as, bhikkhus, from a cow comes milk, from milk comes curds, from curds comes fresh butter, from fresh butter comes ghee, and from ghee comes the cream of ghee, which is reckoned the foremost in that case; | 正如，诸比丘，由牛生乳，由乳生酪，由酪生生酥，由生酥生熟酥，由熟酥生醍醐，于此中醍醐被认为最上； |
| evameva kho, bhikkhave, yvāyaṁ jhāyī samādhismiṁ sātaccakārī ca hoti, samādhismiṁ sappāyakārī ca ayaṁ imesaṁ catunnaṁ jhāyīnaṁ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro cā”ti. | so too, bhikkhus, that meditator who is both a continuous doer in regard to concentration and a suitable doer is the foremost, the best, the chief, the highest, and the most excellent of these four meditators.” | 同样地，诸比丘，彼禅修者于定中既为相续作，亦为适合作者，为此四禅修者中之最前、最胜、最上、最高、最优者。” |
| Idamavoca bhagavā. | The Blessed One said this. | 世尊如是说。 |
| Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. | Those bhikkhus, gratified, rejoiced in the Blessed One’s words. | 彼诸比丘，心怀喜悦，欢喜于世尊之言。 |
| Pañcapaññāsamaṁ. | Fifty-fifth. | 第五十五。 |
| (Yathā pañcapaññāsaṁ veyyākaraṇāni honti tathā vitthāretabbāni.) | (It should be elaborated so that there are fifty-five expositions.) | （应详述以成五十五篇阐述。） |
| Khandhavaggo tatiyo. | The Third Chapter on the Aggregates. | 蕴品第三。 |
| Samādhi samāpatti ṭhiti ca, | Concentration, attainment, and stability, | 定，得，与住， |
| Vuṭṭhānaṁ kallitārammaṇena ca; | Emergence, and with pliancy, object; | 出，与柔顺，境； |
| Gocarā abhinīhāro sakkacca, | Range, resolve, thorough, | 范围，决意，遍作， |
| Sātacca athopi sappāyanti. | Continuous, and also suitable. | 相续，及亦适作。 |
| Jhānasaṁyuttaṁ samattaṁ. | The Connected Discourses on Jhāna is concluded. | 禅定相应部终。 |
| Khandha rādhasaṁyuttañca, | Aggregates, and the Rādha Connected Discourses, | 蕴，与罗陀相应部， |
| diṭṭhiokkanta uppādā; | Views, Entry, Arising; | 见，入，生起； |
| Kilesa sāriputtā ca, | Defilements, and with Sāriputta, | 烦恼，与舍利弗， |
| nāgā supaṇṇa gandhabbā; | Nāgas, Supaṇṇas, Gandhabbas; | 龙，金翅鸟，乾闼婆； |
| Valāha vacchajhānanti, | Clouds, Vaccha, and Jhāna, | 云，婆蹉，与禅定， |
| khandhavaggamhi terasāti. | thirteen in the Chapter on the Aggregates. | 蕴品中十三。 |
| Khandhavaggasaṁyuttapāḷi niṭṭhitā. | The Pāḷi of the Connected Discourses on the Chapter of the Aggregates is concluded. | 蕴品相应部巴利文终。 |
35 - SN 35 Saḷāyatana: Connected Discourses on the Six Sense Bases
| ==================== SN35 - Saḷāyatanasaṃyutta ==================== | ==================== SN35 - Connected Discourses on the Six Sense Bases ==================== | ==================== SN35 - 六处相应 ==================== |
35.1 - SN 35.1 Ajjhattānicca: Internal as Impermanent
| --- SN35.1 - Ajjhattāniccasutta --- | --- SN35.1 - Internal as Impermanent --- | --- SN35.1 - 内处为无常 --- |
| Evaṁ me sutaṁ. | Thus have I heard. | 如是我闻。 |
| Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. | On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. | 一时，佛在舍卫国祇树给孤独园。 |
| Tatra kho bhagavā bhikkhū āmantesi: | There the Blessed One addressed the bhikkhus: | 尔时，世尊告诸比丘： |
| “bhikkhavo”ti. | “Bhikkhus.” | “诸比丘。” |
| “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. | “Venerable sir,” those bhikkhus replied to the Blessed One. | “尊者，”彼诸比丘应诺世尊。 |
| Bhagavā etadavoca: | The Blessed One said this: | 世尊如是说： |
| “Cakkhuṁ, bhikkhave, aniccaṁ. | “The eye, bhikkhus, is impermanent. | “诸比丘，眼是无常的。 |
| Yadaniccaṁ taṁ dukkhaṁ; | What is impermanent is suffering; | 凡无常者皆是苦； |
| yaṁ dukkhaṁ tadanattā. | what is suffering is not-self. | 凡是苦者皆非我。 |
| Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. | What is not-self should be seen as it really is with right understanding thus: ‘This is not mine, this I am not, this is not my self.’ | 凡非我者，应以正慧如实观照，谓：‘此非我所，我非此，此非我之我。’ |
| Sotaṁ aniccaṁ. | The ear is impermanent. | 耳是无常的。 |
| Yadaniccaṁ …pe… | What is impermanent … and so on … | 凡无常者……等等…… |
| ghānaṁ aniccaṁ. | The nose is impermanent. | 鼻是无常的。 |
| Yadaniccaṁ …pe… | What is impermanent … and so on … | 凡无常者……等等…… |
| jivhā aniccā. | The tongue is impermanent. | 舌是无常的。 |
| Yadaniccaṁ taṁ dukkhaṁ; | What is impermanent is suffering; | 凡无常者皆是苦； |
| yaṁ dukkhaṁ tadanattā. | what is suffering is not-self. | 凡是苦者皆非我。 |
| Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. | What is not-self should be seen as it really is with right understanding thus: ‘This is not mine, this I am not, this is not my self.’ | 凡非我者，应以正慧如实观照，谓：‘此非我所，我非此，此非我之我。’ |
| Kāyo anicco. | The body is impermanent. | 身是无常的。 |
| Yadaniccaṁ …pe… | What is impermanent … and so on … | 凡无常者……等等…… |
| mano anicco. | The mind is impermanent. | 意是无常的。 |
| Yadaniccaṁ taṁ dukkhaṁ; | What is impermanent is suffering; | 凡无常者皆是苦； |
| yaṁ dukkhaṁ tadanattā. | what is suffering is not-self. | 凡是苦者皆非我。 |
| Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. | What is not-self should be seen as it really is with right understanding thus: ‘This is not mine, this I am not, this is not my self.’ | 凡非我者，应以正慧如实观照，谓：‘此非我所，我非此，此非我之我。’ |
| Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, sotasmimpi nibbindati, ghānasmimpi nibbindati, jivhāyapi nibbindati, kāyasmimpi nibbindati, manasmimpi nibbindati. | Seeing thus, bhikkhus, the instructed noble-one's-disciple becomes disenchanted with the eye, disenchanted with the ear, disenchanted with the nose, disenchanted with the tongue, disenchanted with the body, disenchanted with the mind. | 诸比丘，如是观者，多闻圣弟子于眼生厌，于耳生厌，于鼻生厌，于舌生厌，于身生厌，于意生厌。 |
| Nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. | Being disenchanted, he becomes dispassionate. Through dispassion, he is liberated. When liberated, there comes the knowledge: ‘It is liberated.’ | 既厌，则离欲。因离欲，得解脱。解脱时，有知：‘已解脱’。 |
| ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti. | He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’” | 彼了知：‘生已尽，梵行已立，所作已办，不受后有。’” |
35.2 - SN 35.2 Ajjhattadukkha: Internal as Suffering
| --- SN35.2 - Ajjhattadukkhasutta --- | --- SN35.2 - Internal as Suffering --- | --- SN35.2 - 内处为苦 --- |
| “Cakkhuṁ, bhikkhave, dukkhaṁ. | “The eye, bhikkhus, is suffering. | “诸比丘，眼是苦。 |
| Yaṁ dukkhaṁ tadanattā; | What is suffering is not-self; | 凡是苦者皆非我； |
| yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. | what is not-self should be seen as it really is with right understanding thus: ‘This is not mine, this I am not, this is not my self.’ | 凡非我者，应以正慧如实观照，谓：‘此非我所，我非此，此非我之我。’ |
| Sotaṁ dukkhaṁ …pe… | The ear is suffering … and so on … | 耳是苦……等等…… |
| ghānaṁ dukkhaṁ … | the nose is suffering … | 鼻是苦…… |
| jivhā dukkhā … | the tongue is suffering … | 舌是苦…… |
| kāyo dukkho … | the body is suffering … | 身是苦…… |
| mano dukkho. | the mind is suffering. | 意是苦。 |
| Yaṁ dukkhaṁ tadanattā; | What is suffering is not-self; | 凡是苦者皆非我； |
| yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. | what is not-self should be seen as it really is with right understanding thus: ‘This is not mine, this I am not, this is not my self.’ | 凡非我者，应以正慧如实观照，谓：‘此非我所，我非此，此非我之我。’ |
| Evaṁ passaṁ …pe… | Seeing thus … and so on … | 如是观……等等…… |
| nāparaṁ itthattāyāti pajānātī”ti. | he understands: ‘there is no more for this state of being.’” | 彼了知：‘不受后有。’” |
| Dutiyaṁ. | Second. | 第二。 |
35.3 - SN 35.3 Ajjhattānatta: Internal as Not-Self
| --- SN35.3 - Ajjhattānattasutta --- | --- SN35.3 - Internal as Not-Self --- | --- SN35.3 - 内处为非我 --- |
| “Cakkhuṁ, bhikkhave, anattā. | “The eye, bhikkhus, is not-self. | “诸比丘，眼是非我。 |
| Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. | What is not-self should be seen as it really is with right understanding thus: ‘This is not mine, this I am not, this is not my self.’ | 凡非我者，应以正慧如实观照，谓：‘此非我所，我非此，此非我之我。’ |
| Sotaṁ anattā …pe… | The ear is not-self … and so on … | 耳是非我……等等…… |
| ghānaṁ anattā … | the nose is not-self … | 鼻是非我…… |
| jivhā anattā … | the tongue is not-self … | 舌是非我…… |
| kāyo anattā … | the body is not-self … | 身是非我…… |
| mano anattā. | the mind is not-self. | 意是非我。 |
| Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. | What is not-self should be seen as it really is with right understanding thus: ‘This is not mine, this I am not, this is not my self.’ | 凡非我者，应以正慧如实观照，谓：‘此非我所，我非此，此非我之我。’ |
| Evaṁ passaṁ …pe… | Seeing thus … and so on … | 如是观……等等…… |
| nāparaṁ itthattāyāti pajānātī”ti. | he understands: ‘there is no more for this state of being.’” | 彼了知：‘不受后有。’” |
| Tatiyaṁ. | Third. | 第三。 |
35.4 - SN 35.4 Bāhirānicca: External as Impermanent
| --- SN35.4 - Bāhirāniccasutta --- | --- SN35.4 - External as Impermanent --- | --- SN35.4 - 外处为无常 --- |
| “Rūpā, bhikkhave, aniccā. | “Forms, bhikkhus, are impermanent. | “诸比丘，色是无常的。 |
| Yadaniccaṁ taṁ dukkhaṁ; | What is impermanent is suffering; | 凡无常者皆是苦； |
| yaṁ dukkhaṁ tadanattā. | what is suffering is not-self. | 凡是苦者皆非我。 |
| Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. | What is not-self should be seen as it really is with right understanding thus: ‘This is not mine, this I am not, this is not my self.’ | 凡非我者，应以正慧如实观照，谓：‘此非我所，我非此，此非我之我。’ |
| Saddā … | Sounds … | 声… |
| gandhā … | odors … | 香… |
| rasā … | tastes … | 味… |
| phoṭṭhabbā … | tactile objects … | 触… |
| dhammā aniccā. | mental phenomena are impermanent. | 法是无常的。 |
| Yadaniccaṁ taṁ dukkhaṁ; | What is impermanent is suffering; | 凡无常者皆是苦； |
| yaṁ dukkhaṁ tadanattā. | what is suffering is not-self. | 凡是苦者皆非我。 |
| Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. | What is not-self should be seen as it really is with right understanding thus: ‘This is not mine, this I am not, this is not my self.’ | 凡非我者，应以正慧如实观照，谓：‘此非我所，我非此，此非我之我。’ |
| Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpesupi nibbindati, saddesupi nibbindati, gandhesupi nibbindati, rasesupi nibbindati, phoṭṭhabbesupi nibbindati, dhammesupi nibbindati. | Seeing thus, bhikkhus, the instructed noble-one's-disciple becomes disenchanted with forms, disenchanted with sounds, disenchanted with odors, disenchanted with tastes, disenchanted with tactile objects, disenchanted with mental phenomena. | 诸比-丘，如是观者，多闻圣弟子于色生厌，于声生厌，于香生厌，于味生厌，于触生厌，于法生厌。 |
| Nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. | Being disenchanted, he becomes dispassionate. Through dispassion, he is liberated. When liberated, there comes the knowledge: ‘It is liberated.’ | 既厌，则离欲。因离欲，得解脱。解脱时，有知：‘已解脱’。 |
| ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti. | He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’” | 彼了知：‘生已尽，梵行已立，所作已办，不受后有。’” |
| Catutthaṁ. | Fourth. | 第四。 |
35.5 - SN 35.5 Bāhiradukkha: External as Suffering
| --- SN35.5 - Bāhiradukkhasutta --- | --- SN35.5 - External as Suffering --- | --- SN35.5 - 外处为苦 --- |
| “Rūpā, bhikkhave, dukkhā. | “Forms, bhikkhus, are suffering. | “诸比丘，色是苦。 |
| Yaṁ dukkhaṁ tadanattā; | What is suffering is not-self; | 凡是苦者皆非我； |
| yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. | what is not-self should be seen as it really is with right understanding thus: ‘This is not mine, this I am not, this is not my self.’ | 凡非我者，应以正慧如实观照，谓：‘此非我所，我非此，此非我之我。’ |
| Saddā … | Sounds … | 声… |
| gandhā … | odors … | 香… |
| rasā … | tastes … | 味… |
| phoṭṭhabbā … | tactile objects … | 触… |
| dhammā dukkhā. | mental phenomena are suffering. | 法是苦。 |
| Yaṁ dukkhaṁ tadanattā. | What is suffering is not-self. | 凡是苦者皆非我； |
| Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. | What is not-self should be seen as it really is with right understanding thus: ‘This is not mine, this I am not, this is not my self.’ | 凡非我者，应以正慧如实观照，谓：‘此非我所，我非此，此非我之我。’ |
| Evaṁ passaṁ …pe… | Seeing thus … and so on … | 如是观……等等…… |
| nāparaṁ itthattāyāti pajānātī”ti. | he understands: ‘there is no more for this state of being.’” | 彼了知：‘不受后有。’” |
35.6 - SN 35.6 Bāhirānatta: External as Not-Self
| --- SN35.6 - Bāhirānattasutta --- | --- SN35.6 - External as Not-Self --- | --- SN35.6 - 外处为非我 --- |
| “Rūpā, bhikkhave, anattā. | “Forms, bhikkhus, are not-self. | “诸比丘，色是非我。 |
| Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. | What is not-self should be seen as it really is with right understanding thus: ‘This is not mine, this I am not, this is not my self.’ | 凡非我者，应以正慧如实观照，谓：‘此非我所，我非此，此非我之我。’ |
| Saddā …pe… | Sounds … and so on … | 声……等等…… |
| gandhā … | odors … | 香… |
| rasā … | tastes … | 味… |
| phoṭṭhabbā … | tactile objects … | 触… |
| dhammā anattā. | mental phenomena are not-self. | 法是非我。 |
| Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. | What is not-self should be seen as it really is with right understanding thus: ‘This is not mine, this I am not, this is not my self.’ | 凡非我者，应以正慧如实观照，谓：‘此非我所，我非此，此非我之我。’ |
| Evaṁ passaṁ …pe… | Seeing thus … and so on … | 如是观……等等…… |
| nāparaṁ itthattāyāti pajānātī”ti. | he understands: ‘there is no more for this state of being.’” | 彼了知：‘不受后有。’” |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
35.7 - SN 35.7 Ajjhattāniccātītānāgata: The Internal in the Past and Future as Impermanent
| --- SN35.7 - Ajjhattāniccātītānāgatasutta --- | --- SN35.7 - The Internal in the Past and Future as Impermanent --- | --- SN35.7 - 过去未来内处为无常 --- |
| “Cakkhuṁ, bhikkhave, aniccaṁ atītānāgataṁ; | “The eye, bhikkhus, was impermanent in the past and will be in the future; | “诸比丘，眼于过去为无常，于未来亦为无常； |
| ko pana vādo paccuppannassa. | what to say of the present? | 况于现在乎？ |
| Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītasmiṁ cakkhusmiṁ anapekkho hoti; | Seeing thus, bhikkhus, the instructed noble-one's-disciple is without concern for the past eye; | 诸比丘，如是观者，多闻圣弟子于过去眼无所顾念； |
| anāgataṁ cakkhuṁ nābhinandati; | he does not delight in the future eye; | 于未来眼无所欣乐； |
| paccuppannassa cakkhussa nibbidāya virāgāya nirodhāya paṭipanno hoti. | he is practicing for disenchantment, dispassion, and cessation in regard to the present eye. | 于现在眼，为厌离、离欲、寂灭而修行。 |
| Sotaṁ aniccaṁ … | The ear is impermanent … | 耳是无常的… |
| ghānaṁ aniccaṁ … | the nose is impermanent … | 鼻是无常的… |
| jivhā aniccā atītānāgatā; | the tongue was impermanent in the past and will be in the future; | 舌于过去为无常，于未来亦为无常； |
| ko pana vādo paccuppannāya. | what to say of the present? | 况于现在乎？ |
| Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītāya jivhāya anapekkho hoti; | Seeing thus, bhikkhus, the instructed noble-one's-disciple is without concern for the past tongue; | 诸比丘，如是观者，多闻圣弟子于过去舌无所顾念； |
| anāgataṁ jivhaṁ nābhinandati; | he does not delight in the future tongue; | 于未来舌无所欣乐； |
| paccuppannāya jivhāya nibbidāya virāgāya nirodhāya paṭipanno hoti. | he is practicing for disenchantment, dispassion, and cessation in regard to the present tongue. | 于现在舌，为厌离、离欲、寂灭而修行。 |
| Kāyo anicco …pe… | The body is impermanent … and so on … | 身是无常的……等等…… |
| mano anicco atītānāgato; | the mind was impermanent in the past and will be in the future; | 意于过去为无常，于未来亦为无常； |
| ko pana vādo paccuppannassa. | what to say of the present? | 况于现在乎？ |
| Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītasmiṁ manasmiṁ anapekkho hoti; | Seeing thus, bhikkhus, the instructed noble-one's-disciple is without concern for the past mind; | 诸比丘，如是观者，多闻圣弟子于过去意无所顾念； |
| anāgataṁ manaṁ nābhinandati; | he does not delight in the future mind; | 于未来意无所欣乐； |
| paccuppannassa manassa nibbidāya virāgāya nirodhāya paṭipanno hotī”ti. | he is practicing for disenchantment, dispassion, and cessation in regard to the present mind.” | 于现在意，为厌离、离欲、寂灭而修行。” |
35.8 - SN 35.8 Ajjhattadukkhātītānāgata: The Internal in the Past and Future as Suffering
| --- SN35.8 - Ajjhattadukkhātītānāgatasutta --- | --- SN35.8 - The Internal in the Past and Future as Suffering --- | --- SN35.8 - 过去未来内处为苦 --- |
| “Cakkhuṁ, bhikkhave, dukkhaṁ atītānāgataṁ; | “The eye, bhikkhus, was suffering in the past and will be in the future; | “诸比丘，眼于过去为苦，于未来亦为苦； |
| ko pana vādo paccuppannassa. | what to say of the present? | 况于现在乎？ |
| Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītasmiṁ cakkhusmiṁ anapekkho hoti; | Seeing thus, bhikkhus, the instructed noble-one's-disciple is without concern for the past eye; | 诸比丘，如是观者，多闻圣弟子于过去眼无所顾念； |
| anāgataṁ cakkhuṁ nābhinandati; | he does not delight in the future eye; | 于未来眼无所欣乐； |
| paccuppannassa cakkhussa nibbidāya virāgāya nirodhāya paṭipanno hoti. | he is practicing for disenchantment, dispassion, and cessation in regard to the present eye. | 于现在眼，为厌离、离欲、寂灭而修行。 |
| Sotaṁ dukkhaṁ …pe… | The ear is suffering … and so on … | 耳是苦……等等…… |
| ghānaṁ dukkhaṁ …pe… | the nose is suffering … and so on … | 鼻是苦……等等…… |
| jivhā dukkhā atītānāgatā; | the tongue was suffering in the past and will be in the future; | 舌于过去为苦，于未来亦为苦； |
| ko pana vādo paccuppannāya. | what to say of the present? | 况于现在乎？ |
| Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītāya jivhāya anapekkho hoti; | Seeing thus, bhikkhus, the instructed noble-one's-disciple is without concern for the past tongue; | 诸比丘，如是观者，多闻圣弟子于过去舌无所顾念； |
| anāgataṁ jivhaṁ nābhinandati; | he does not delight in the future tongue; | 于未来舌无所欣乐； |
| paccuppannāya jivhāya nibbidāya virāgāya nirodhāya paṭipanno hoti. | he is practicing for disenchantanment, dispassion, and cessation in regard to the present tongue. | 于现在舌，为厌离、离欲、寂灭而修行。 |
| Kāyo dukkho …pe… | The body is suffering … and so on … | 身是苦……等等…… |
| mano dukkho atītānāgato; | the mind was suffering in the past and will be in the future; | 意于过去为苦，于未来亦为苦； |
| ko pana vādo paccuppannassa. | what to say of the present? | 况于现在乎？ |
| Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītasmiṁ manasmiṁ anapekkho hoti; | Seeing thus, bhikkhus, the instructed noble-one's-disciple is without concern for the past mind; | 诸比丘，如是观者，多闻圣弟子于过去意无所顾念； |
| anāgataṁ manaṁ nābhinandati; | he does not delight in the future mind; | 于未来意无所欣乐； |
| paccuppannassa manassa nibbidāya virāgāya nirodhāya paṭipanno hotī”ti. | he is practicing for disenchantment, dispassion, and cessation in regard to the present mind.” | 于现在意，为厌离、离欲、寂灭而修行。” |
35.9 - SN 35.9 Ajjhattānattātītānāgata: The Internal in the Past and Future as Not-Self
| --- SN35.9 - Ajjhattānattātītānāgatasutta --- | --- SN35.9 - The Internal in the Past and Future as Not-Self --- | --- SN35.9 - 过去未来内处为非我 --- |
| “Cakkhuṁ, bhikkhave, anattā atītānāgataṁ; | “The eye, bhikkhus, was not-self in the past and will be in the future; | “诸比丘，眼于过去为非我，于未来亦为非我； |
| ko pana vādo paccuppannassa. | what to say of the present? | 况于现在乎？ |
| Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītasmiṁ cakkhusmiṁ anapekkho hoti; | Seeing thus, bhikkhus, the instructed noble-one's-disciple is without concern for the past eye; | 诸比丘，如是观者，多闻圣弟子于过去眼无所顾念； |
| anāgataṁ cakkhuṁ nābhinandati; | he does not delight in the future eye; | 于未来眼无所欣乐； |
| paccuppannassa cakkhussa nibbidāya virāgāya nirodhāya paṭipanno hoti. | he is practicing for disenchantment, dispassion, and cessation in regard to the present eye. | 于现在眼，为厌离、离欲、寂灭而修行。 |
| Sotaṁ anattā …pe… | The ear is not-self … and so on … | 耳是非我……等等…… |
| ghānaṁ anattā …pe… | the nose is not-self … and so on … | 鼻是非我……等等…… |
| jivhā anattā atītānāgatā; | the tongue was not-self in the past and will be in the future; | 舌于过去为非我，于未来亦为非我； |
| ko pana vādo paccuppannāya. | what to say of the present? | 况于现在乎？ |
| Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītāya jivhāya anapekkho hoti; | Seeing thus, bhikkhus, the instructed noble-one's-disciple is without concern for the past tongue; | 诸比丘，如是观者，多闻圣弟子于过去舌无所顾念； |
| anāgataṁ jivhaṁ nābhinandati; | he does not delight in the future tongue; | 于未来舌无所欣乐； |
| paccuppannāya jivhāya nibbidāya virāgāya nirodhāya paṭipanno hoti. | he is practicing for disenchantment, dispassion, and cessation in regard to the present tongue. | 于现在舌，为厌离、离欲、寂灭而修行。 |
| Kāyo anattā …pe… | The body is not-self … and so on … | 身是非我……等等…… |
| mano anattā atītānāgato; | the mind was not-self in the past and will be in the future; | 意于过去为非我，于未来亦为非我； |
| ko pana vādo paccuppannassa. | what to say of the present? | 况于现在乎？ |
| Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītasmiṁ manasmiṁ anapekkho hoti; | Seeing thus, bhikkhus, the instructed noble-one's-disciple is without concern for the past mind; | 诸比丘，如是观者，多闻圣弟子于过去意无所顾念； |
| anāgataṁ manaṁ nābhinandati; | he does not delight in the future mind; | 于未来意无所欣乐； |
| paccuppannassa manassa nibbidāya virāgāya nirodhāya paṭipanno hotī”ti. | he is practicing for disenchantment, dispassion, and cessation in regard to the present mind.” | 于现在意，为厌离、离欲、寂灭而修行。” |
35.10 - SN 35.10 Bāhirāniccātītānāgata: The External in the Past and Future as Impermanent
| --- SN35.10 - Bāhirāniccātītānāgatasutta --- | --- SN35.10 - The External in the Past and Future as Impermanent --- | --- SN35.10 - 过去未来外处为无常 --- |
| “Rūpā, bhikkhave, aniccā atītānāgatā; | “Forms, bhikkhus, were impermanent in the past and will be in the future; | “诸比丘，色于过去为无常，于未来亦为无常； |
| ko pana vādo paccuppannānaṁ. | what to say of the present? | 况于现在乎？ |
| Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītesu rūpesu anapekkho hoti; | Seeing thus, bhikkhus, the instructed noble-one's-disciple is without concern for past forms; | 诸比丘，如是观者，多闻圣弟子于过去色无所顾念； |
| anāgate rūpe nābhinandati; | he does not delight in future forms; | 于未来色无所欣乐； |
| paccuppannānaṁ rūpānaṁ nibbidāya virāgāya nirodhāya paṭipanno hoti. | he is practicing for disenchantment, dispassion, and cessation in regard to present forms. | 于现在色，为厌离、离欲、寂灭而修行。 |
| Saddā … | Sounds … | 声… |
| gandhā … | odors … | 香… |
| rasā … | tastes … | 味… |
| phoṭṭhabbā … | tactile objects … | 触… |
| dhammā aniccā atītānāgatā; | mental phenomena were impermanent in the past and will be in the future; | 法于过去为无常，于未来亦为无常； |
| ko pana vādo paccuppannānaṁ. | what to say of the present? | 况于现在乎？ |
| Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītesu dhammesu anapekkho hoti; | Seeing thus, bhikkhus, the instructed noble-one's-disciple is without concern for past mental phenomena; | 诸比-丘，如是观者，多闻圣弟子于过去法无所顾念； |
| anāgate dhamme nābhinandati; | he does not delight in future mental phenomena; | 于未来法无所欣乐； |
| paccuppannānaṁ dhammānaṁ nibbidāya virāgāya nirodhāya paṭipanno hotī”ti. | he is practicing for disenchantment, dispassion, and cessation in regard to present mental phenomena.” | 于现在法，为厌离、离欲、寂灭而修行。” |
35.11 - SN 35.11 Bāhiradukkhātītānāgata: The External in the Past and Future as Suffering
| --- SN35.11 - Bāhiradukkhātītānāgatasutta --- | --- SN35.11 - The External in the Past and Future as Suffering --- | --- SN35.11 - 过去未来外处为苦 --- |
| “Rūpā, bhikkhave, dukkhā atītānāgatā; | “Forms, bhikkhus, were suffering in the past and will be in the future; | “诸比丘，色于过去为苦，于未来亦为苦； |
| ko pana vādo paccuppannānaṁ. | what to say of the present? | 况于现在乎？ |
| Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītesu rūpesu anapekkho hoti; | Seeing thus, bhikkhus, the instructed noble-one's-disciple is without concern for past forms; | 诸比丘，如是观者，多闻圣弟子于过去色无所顾念； |
| anāgate rūpe nābhinandati; paccuppannānaṁ rūpānaṁ nibbidāya virāgāya nirodhāya paṭipanno hotī”ti …pe…. | he does not delight in future forms; he is practicing for disenchantment, dispassion, and cessation in regard to present forms.” … and so on …. | 于未来色无所欣乐；于现在色，为厌离、离欲、寂灭而修行。”……等等……。 |
35.12 - SN 35.12 Bāhirānattātītānāgata: The External in the Past and Future as Not-Self
| --- SN35.12 - Bāhirānattātītānāgatasutta --- | --- SN35.12 - The External in the Past and Future as Not-Self --- | --- SN35.12 - 过去未来外处为非我 --- |
| “Rūpā, bhikkhave, anattā atītānāgatā; | “Forms, bhikkhus, were not-self in the past and will be in the future; | “诸比丘，色于过去为非我，于未来亦为非我； |
| ko pana vādo paccuppannānaṁ. | what to say of the present? | 况于现在乎？ |
| Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītesu rūpesu anapekkho hoti; | Seeing thus, bhikkhus, the instructed noble-one's-disciple is without concern for past forms; | 诸比丘，如是观者，多闻圣弟子于过去色无所顾念； |
| anāgate rūpe nābhinandati; | he does not delight in future forms; | 于未来色无所欣乐； |
| paccuppannānaṁ rūpānaṁ nibbidāya virāgāya nirodhāya paṭipanno hoti. | he is practicing for disenchantment, dispassion, and cessation in regard to present forms. | 于现在色，为厌离、离欲、寂灭而修行。 |
| Saddā … | Sounds … | 声… |
| gandhā … | odors … | 香… |
| rasā … | tastes … | 味… |
| phoṭṭhabbā … | tactile objects … | 触… |
| dhammā anattā atītānāgatā; | mental phenomena were not-self in the past and will be in the future; | 法于过去为非我，于未来亦为非我； |
| ko pana vādo paccuppannānaṁ. | what to say of the present? | 况于现在乎？ |
| Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītesu dhammesu anapekkho hoti; | Seeing thus, bhikkhus, the instructed noble-one's-disciple is without concern for past mental phenomena; | 诸比-丘，如是观者，多闻圣弟子于过去法无所顾念； |
| anāgate dhamme nābhinandati; | he does not delight in future mental phenomena; | 于未来法无所欣乐； |
| paccuppannānaṁ dhammānaṁ nibbidāya virāgāya nirodhāya paṭipanno hotī”ti. | he is practicing for disenchantment, dispassion, and cessation in regard to present mental phenomena.” | 于现在法，为厌离、离欲、寂灭而修行。” |
| Aniccavaggo paṭhamo. | The First Chapter: Impermanence. | 第一品：无常。 |
| Aniccaṁ dukkhaṁ anattā ca, | Impermanent, suffering, and not-self, | 无常、苦、非我， |
| tayo ajjhattabāhirā; | three internal and external; | 内外各三； |
| Yadaniccena tayo vuttā, | With ‘what is impermanent’ three are spoken, | 以‘凡无常者’说三， |
| te te ajjhattabāhirāti. | those are internal and external. | 此为内外。 |
35.13 - SN 35.13 Paṭhamapubbesambodha: First Sutta on Before Enlightenment
| --- SN35.13 - Paṭhamapubbesambodhasutta --- | --- SN35.13 - First Sutta on Before Enlightenment --- | --- SN35.13 - 第一部关于觉悟前的经 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| “Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi: | “Bhikkhus, before my enlightenment, while I was still an unenlightened Bodhisatta, it occurred to me: | “诸比丘，在我觉悟之前，当我还是未觉悟的菩萨时，我曾这样想： |
| ‘ko nu kho cakkhussa assādo, ko ādīnavo, kiṁ nissaraṇaṁ? | ‘What now is the gratification in the eye, what is the danger, what is the escape? | ‘眼之乐味为何，其患为何，其出离为何？ |
| Ko sotassa …pe… | What of the ear … and so on … | 耳之……等等…… |
| ko ghānassa … | what of the nose … | 鼻之…… |
| ko jivhāya … | what of the tongue … | 舌之…… |
| ko kāyassa … | what of the body … | 身之…… |
| ko manassa assādo, ko ādīnavo, kiṁ nissaraṇan’ti? | what is the gratification in the mind, what is the danger, what is the escape?’ | 意之乐味为何，其患为何，其出离为何？’ |
| Tassa mayhaṁ, bhikkhave, etadahosi: | Then, bhikkhus, it occurred to me: | 于是，诸比丘，我这样想： |
| ‘yaṁ kho cakkhuṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ cakkhussa assādo. | ‘Whatever pleasure and joy arise in dependence on the eye, this is the gratification of the eye. | ‘凡缘眼而生之喜乐，此为眼之乐味。 |
| Yaṁ cakkhuṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ, ayaṁ cakkhussa ādīnavo. | That the eye is impermanent, suffering, and subject to change, this is the danger of the eye. | 眼之无常、苦、变易法，此为眼之患。 |
| Yo cakkhusmiṁ chandarāgavinayo chandarāgappahānaṁ, idaṁ cakkhussa nissaraṇaṁ. | The removal of desire and lust, the abandoning of desire and lust for the eye, this is the escape from the eye. | 于眼之欲贪之去除，于眼之欲贪之舍弃，此为眼之出离。 |
| Yaṁ sotaṁ …pe… | Whatever of the ear … and so on … | 凡缘耳……等等…… |
| yaṁ ghānaṁ …pe… | whatever of the nose … and so on … | 凡缘鼻……等等…… |
| yaṁ jivhaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ jivhāya assādo. | whatever pleasure and joy arise in dependence on the tongue, this is the gratification of the tongue. | 凡缘舌而生之喜乐，此为舌之乐味。 |
| Yaṁ jivhā aniccā dukkhā vipariṇāmadhammā, ayaṁ jivhāya ādīnavo. | That the tongue is impermanent, suffering, and subject to change, this is the danger of the tongue. | 舌之无常、苦、变易法，此为舌之患。 |
| Yo jivhāya chandarāgavinayo chandarāgappahānaṁ, idaṁ jivhāya nissaraṇaṁ. | The removal of desire and lust, the abandoning of desire and lust for the tongue, this is the escape from the tongue. | 于舌之欲贪之去除，于舌之欲贪之舍弃，此为舌之出离。 |
| Yaṁ kāyaṁ …pe… | Whatever of the body … and so on … | 凡缘身……等等…… |
| yaṁ manaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ manassa assādo. | whatever pleasure and joy arise in dependence on the mind, this is the gratification of the mind. | 凡缘意而生之喜乐，此为意之乐味。 |
| Yaṁ mano anicco dukkho vipariṇāmadhammo, ayaṁ manassa ādīnavo. | That the mind is impermanent, suffering, and subject to change, this is the danger of the mind. | 意之无常、苦、变易法，此为意之患。 |
| Yo manasmiṁ chandarāgavinayo chandarāgappahānaṁ, idaṁ manassa nissaraṇan’ti. | The removal of desire and lust, the abandoning of desire and lust for the mind, this is the escape from the mind.’ | 于意之欲贪之去除，于意之欲贪之舍弃，此为意之出离。’ |
| Yāvakīvañcāhaṁ, bhikkhave, imesaṁ channaṁ ajjhattikānaṁ āyatanānaṁ evaṁ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṁ nābbhaññāsiṁ, neva tāvāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ. | So long, bhikkhus, as I did not directly know as they really are the gratification as gratification, the danger as danger, and the escape as escape in the case of these six internal sense bases, for so long, bhikkhus, I did not claim to have awakened to the unsurpassed perfect enlightenment in this world with its devas, Māra, and Brahmā, in this population with its ascetics and brahmins, its devas and humans. | 诸比丘，只要我未如实地亲知此六内处之乐味为乐味，患为患，出离为出离，那么，诸比丘，我未曾在此有天、魔、梵之世间，有沙门、婆罗门、天人之众生中，宣称已觉悟无上正等正觉。 |
| Yato ca khvāhaṁ, bhikkhave, imesaṁ channaṁ ajjhattikānaṁ āyatanānaṁ evaṁ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṁ abbhaññāsiṁ, athāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ. | But when, bhikkhus, I directly knew as they really are the gratification as gratification, the danger as danger, and the escape as escape in the case of these six internal sense bases, then, bhikkhus, I claimed to have awakened to the unsurpassed perfect enlightenment in this world with its devas, Māra, and Brahmā, in this population with its ascetics and brahmins, its devas and humans. | 但当，诸比-丘，我如实地亲知此六内处之乐味为乐味，患为患，出离为出离时，那时，诸比-丘，我宣称已在此有天、魔、梵之世间，有沙门、婆罗门、天人之众生中，觉悟无上正等正觉。 |
| Ñāṇañca pana me dassanaṁ udapādi: | And knowledge and vision arose in me: | 我生起知见： |
| ‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’”ti. | ‘Unshakeable is my liberation; this is the last birth; there is now no further becoming.’” | ‘我解脱不动；此是最后生；今后不再有。’” |
35.14 - SN 35.14 Dutiyapubbesambodha: Second Sutta on Before Enlightenment
| --- SN35.14 - Dutiyapubbesambodhasutta --- | --- SN35.14 - Second Sutta on Before Enlightenment --- | --- SN35.14 - 第二部关于觉悟前的经 --- |
| “Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi: | “Bhikkhus, before my enlightenment, while I was still an unenlightened Bodhisatta, it occurred to me: | “诸比丘，在我觉悟之前，当我还是未觉悟的菩萨时，我曾这样想： |
| ‘ko nu kho rūpānaṁ assādo, ko ādīnavo, kiṁ nissaraṇaṁ? | ‘What now is the gratification in forms, what is the danger, what is the escape? | ‘色之乐味为何，其患为何，其出离为何？ |
| Ko saddānaṁ …pe… | What of sounds … and so on … | 声之……等等…… |
| ko gandhānaṁ … | what of odors … | 香之…… |
| ko rasānaṁ … | what of tastes … | 味之…… |
| ko phoṭṭhabbānaṁ … | what of tactile objects … | 触之…… |
| ko dhammānaṁ assādo, ko ādīnavo, kiṁ nissaraṇan’ti? | what is the gratification in mental phenomena, what is the danger, what is the escape?’ | 法之乐味为何，其患为何，其出离为何？’ |
| Tassa mayhaṁ, bhikkhave, etadahosi: | Then, bhikkhus, it occurred to me: | 于是，诸比丘，我这样想： |
| ‘yaṁ kho rūpe paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ rūpānaṁ assādo. | ‘Whatever pleasure and joy arise in dependence on forms, this is the gratification of forms. | ‘凡缘色而生之喜乐，此为色之乐味。 |
| Yaṁ rūpā aniccā dukkhā vipariṇāmadhammā, ayaṁ rūpānaṁ ādīnavo. | That forms are impermanent, suffering, and subject to change, this is the danger of forms. | 色之无常、苦、变易法，此为色之患。 |
| Yo rūpesu chandarāgavinayo chandarāgappahānaṁ, idaṁ rūpānaṁ nissaraṇaṁ. | The removal of desire and lust, the abandoning of desire and lust for forms, this is the escape from forms. | 于色之欲贪之去除，于色之欲贪之舍弃，此为色之出离。 |
| Yaṁ sadde … | Whatever of sounds … | 凡缘声…… |
| gandhe … | odors … | 香…… |
| rase … | tastes … | 味…… |
| phoṭṭhabbe … | tactile objects … | 触…… |
| yaṁ dhamme paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ dhammānaṁ assādo. | whatever pleasure and joy arise in dependence on mental phenomena, this is the gratification of mental phenomena. | 凡缘法而生之喜乐，此为法之乐味。 |
| Yaṁ dhammā aniccā dukkhā vipariṇāmadhammā, ayaṁ dhammānaṁ ādīnavo. | That mental phenomena are impermanent, suffering, and subject to change, this is the danger of mental phenomena. | 法之无常、苦、变易法，此为法之患。 |
| Yo dhammesu chandarāgavinayo chandarāgappahānaṁ, idaṁ dhammānaṁ nissaraṇan’ti. | The removal of desire and lust, the abandoning of desire and lust for mental phenomena, this is the escape from mental phenomena.’ | 于法之欲贪之去除，于法之欲贪之舍弃，此为法之出离。’ |
| Yāvakīvañcāhaṁ, bhikkhave, imesaṁ channaṁ bāhirānaṁ āyatanānaṁ evaṁ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṁ nābbhaññāsiṁ, neva tāvāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ. | So long, bhikkhus, as I did not directly know as they really are the gratification as gratification, the danger as danger, and the escape as escape in the case of these six external sense bases, for so long, bhikkhus, I did not claim to have awakened to the unsurpassed perfect enlightenment in this world with its devas, Māra, and Brahmā, in this population with its ascetics and brahmins, its devas and humans. | 诸比丘，只要我未如实地亲知此六外处之乐味为乐味，患为患，出离为出离，那么，诸比丘，我未曾在此有天、魔、梵之世间，有沙门、婆罗门、天人之众生中，宣称已觉悟无上正等正觉。 |
| Yato ca khvāhaṁ, bhikkhave, imesaṁ channaṁ bāhirānaṁ āyatanānaṁ evaṁ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṁ abbhaññāsiṁ, athāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ. | But when, bhikkhus, I directly knew as they really are the gratification as gratification, the danger as danger, and the escape as escape in the case of these six external sense bases, then, bhikkhus, I claimed to have awakened to the unsurpassed perfect enlightenment in this world with its devas, Māra, and Brahmā, in this population with its ascetics and brahmins, its devas and humans. | 但当，诸比-丘，我如实地亲知此六外处之乐味为乐味，患为患，出离为出离时，那时，诸比-丘，我宣称已在此有天、魔、梵之世间，有沙门、婆罗门、天人之众生中，觉悟无上正等正觉。 |
| Ñāṇañca pana me dassanaṁ udapādi: | And knowledge and vision arose in me: | 我生起知见： |
| ‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’”ti. | ‘Unshakeable is my liberation; this is the last birth; there is now no further becoming.’” | ‘我解脱不动；此是最后生；今后不再有。’” |
| Dutiyaṁ. | Second. | 第二。 |
35.15 - SN 35.15 Paṭhamaassādapariyesana: First Sutta on the Search for Gratification
| --- SN35.15 - Paṭhamaassādapariyesanasutta --- | --- SN35.15 - First Sutta on the Search for Gratification --- | --- SN35.15 - 第一部关于寻求乐味的经 --- |
| “Cakkhussāhaṁ, bhikkhave, assādapariyesanaṁ acariṁ. | “Bhikkhus, I engaged in the search for the gratification in the eye. | “诸比丘，我曾探求眼之乐味。 |
| Yo cakkhussa assādo tadajjhagamaṁ. | Whatever is the gratification in the eye, that I found. | 凡眼之乐味，我已发现。 |
| Yāvatā cakkhussa assādo paññāya me so sudiṭṭho. | Insofar as there is gratification in the eye, that has been well seen by me with wisdom. | 眼之乐味，我已以智慧善见。 |
| Cakkhussāhaṁ, bhikkhave, ādīnavapariyesanaṁ acariṁ. | Bhikkhus, I engaged in the search for the danger in the eye. | 诸比丘，我曾探求眼之过患。 |
| Yo cakkhussa ādīnavo tadajjhagamaṁ. | Whatever is the danger in the eye, that I found. | 凡眼之过患，我已发现。 |
| Yāvatā cakkhussa ādīnavo paññāya me so sudiṭṭho. | Insofar as there is danger in the eye, that has been well seen by me with wisdom. | 眼之过患，我已以智慧善见。 |
| Cakkhussāhaṁ, bhikkhave, nissaraṇapariyesanaṁ acariṁ. | Bhikkhus, I engaged in the search for the escape from the eye. | 诸比-丘，我曾探求眼之出离。 |
| Yaṁ cakkhussa nissaraṇaṁ tadajjhagamaṁ. | Whatever is the escape from the eye, that I found. | 凡眼之出离，我已发现。 |
| Yāvatā cakkhussa nissaraṇaṁ, paññāya me taṁ sudiṭṭhaṁ. | Insofar as there is escape from the eye, that has been well seen by me with wisdom. | 眼之出离，我已以智慧善见。 |
| Sotassāhaṁ, bhikkhave … | Of the ear, bhikkhus … | 于耳，诸比丘… |
| ghānassāhaṁ, bhikkhave … | of the nose, bhikkhus … | 于鼻，诸比丘… |
| jivhāyāhaṁ bhikkhave, assādapariyesanaṁ acariṁ. | Of the tongue, bhikkhus, I engaged in the search for gratification. | 于舌，诸比丘，我曾探求乐味。 |
| Yo jivhāya assādo tadajjhagamaṁ. | Whatever is the gratification in the tongue, that I found. | 凡舌之乐味，我已发现。 |
| Yāvatā jivhāya assādo paññāya me so sudiṭṭho. | Insofar as there is gratification in the tongue, that has been well seen by me with wisdom. | 舌之乐味，我已以智慧善见。 |
| Jivhāyāhaṁ, bhikkhave, ādīnavapariyesanaṁ acariṁ. | Of the tongue, bhikkhus, I engaged in the search for danger. | 于舌，诸比丘，我曾探求过患。 |
| Yo jivhāya ādīnavo tadajjhagamaṁ. | Whatever is the danger in the tongue, that I found. | 凡舌之过患，我已发现。 |
| Yāvatā jivhāya ādīnavo paññāya me so sudiṭṭho. | Insofar as there is danger in the tongue, that has been well seen by me with wisdom. | 舌之过患，我已以智慧善见。 |
| Jivhāyāhaṁ, bhikkhave, nissaraṇapariyesanaṁ acariṁ. | Of the tongue, bhikkhus, I engaged in the search for escape. | 于舌，诸比丘，我曾探求出离。 |
| Yaṁ jivhāya nissaraṇaṁ tadajjhagamaṁ. | Whatever is the escape from the tongue, that I found. | 凡舌之出离，我已发现。 |
| Yāvatā jivhāya nissaraṇaṁ, paññāya me taṁ sudiṭṭhaṁ …pe… | Insofar as there is escape from the tongue, that has been well seen by me with wisdom … and so on … | 舌之出离，我已以智慧善见……等等…… |
| manassāhaṁ, bhikkhave, assādapariyesanaṁ acariṁ. | Of the mind, bhikkhus, I engaged in the search for gratification. | 于意，诸比丘，我曾探求乐味。 |
| Yo manassa assādo tadajjhagamaṁ. | Whatever is the gratification in the mind, that I found. | 凡意之乐味，我已发现。 |
| Yāvatā manassa assādo paññāya me so sudiṭṭho. | Insofar as there is gratification in the mind, that has been well seen by me with wisdom. | 意之乐味，我已以智慧善见。 |
| Manassāhaṁ, bhikkhave, ādīnavapariyesanaṁ acariṁ. | Of the mind, bhikkhus, I engaged in the search for danger. | 于意，诸比丘，我曾探求过患。 |
| Yo manassa ādīnavo tadajjhagamaṁ. | Whatever is the danger in the mind, that I found. | 凡意之过患，我已发现。 |
| Yāvatā manassa ādīnavo paññāya me so sudiṭṭho. | Insofar as there is danger in the mind, that has been well seen by me with wisdom. | 意之过患，我已以智慧善见。 |
| Manassāhaṁ, bhikkhave, nissaraṇapariyesanaṁ acariṁ. | Of the mind, bhikkhus, I engaged in the search for escape. | 于意，诸比丘，我曾探求出离。 |
| Yaṁ manassa nissaraṇaṁ tadajjhagamaṁ. | Whatever is the escape from the mind, that I found. | 凡意之出离，我已发现。 |
| Yāvatā manassa nissaraṇaṁ, paññāya me taṁ sudiṭṭhaṁ. | Insofar as there is escape from the mind, that has been well seen by me with wisdom. | 意之出离，我已以智慧善见。 |
| Yāvakīvañcāhaṁ, bhikkhave, imesaṁ channaṁ ajjhattikānaṁ āyatanānaṁ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṁ nābbhaññāsiṁ …pe… | So long, bhikkhus, as I did not directly know as they really are the gratification as gratification, the danger as danger, and the escape as escape in the case of these six internal sense bases … and so on … | 诸比丘，只要我未如实地亲知此六内处之乐味为乐味，患为患，出离为出离……等等…… |
| paccaññāsiṁ. | I claimed. | 我宣称。 |
| Ñāṇañca pana me dassanaṁ udapādi: | And knowledge and vision arose in me: | 我生起知见： |
| ‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’”ti. | ‘Unshakeable is my liberation; this is the last birth; there is now no further becoming.’” | ‘我解脱不动；此是最后生；今后不再有。’” |
| Tatiyaṁ. | Third. | 第三。 |
35.16 - SN 35.16 Dutiyaassādapariyesana: Second Sutta on the Search for Gratification
| --- SN35.16 - Dutiyaassādapariyesanasutta --- | --- SN35.16 - Second Sutta on the Search for Gratification --- | --- SN35.16 - 第二部关于寻求乐味的经 --- |
| “Rūpānāhaṁ, bhikkhave, assādapariyesanaṁ acariṁ. | “Bhikkhus, I engaged in the search for the gratification in forms. | “诸比丘，我曾探求色之乐味。 |
| Yo rūpānaṁ assādo tadajjhagamaṁ. | Whatever is the gratification in forms, that I found. | 凡色之乐味，我已发现。 |
| Yāvatā rūpānaṁ assādo paññāya me so sudiṭṭho. | Insofar as there is gratification in forms, that has been well seen by me with wisdom. | 色之乐味，我已以智慧善见。 |
| Rūpānāhaṁ, bhikkhave, ādīnavapariyesanaṁ acariṁ. | Bhikkhus, I engaged in the search for the danger in forms. | 诸比丘，我曾探求色之过患。 |
| Yo rūpānaṁ ādīnavo tadajjhagamaṁ. | Whatever is the danger in forms, that I found. | 凡色之过患，我已发现。 |
| Yāvatā rūpānaṁ ādīnavo paññāya me so sudiṭṭho. | Insofar as there is danger in forms, that has been well seen by me with wisdom. | 色之过患，我已以智慧善见。 |
| Rūpānāhaṁ, bhikkhave, nissaraṇapariyesanaṁ acariṁ. | Bhikkhus, I engaged in the search for the escape from forms. | 诸比-丘，我曾探求色之出离。 |
| Yaṁ rūpānaṁ nissaraṇaṁ tadajjhagamaṁ. | Whatever is the escape from forms, that I found. | 凡色之出离，我已发现。 |
| Yāvatā rūpānaṁ nissaraṇaṁ, paññāya me taṁ sudiṭṭhaṁ. | Insofar as there is escape from forms, that has been well seen by me with wisdom. | 色之出离，我已以智慧善见。 |
| Saddānāhaṁ, bhikkhave … | Of sounds, bhikkhus … | 于声，诸比丘… |
| gandhānāhaṁ, bhikkhave … | of odors, bhikkhus … | 于香，诸比丘… |
| rasānāhaṁ, bhikkhave … | of tastes, bhikkhus … | 于味，诸比丘… |
| phoṭṭhabbānāhaṁ, bhikkhave … | of tactile objects, bhikkhus … | 于触，诸比丘… |
| dhammānāhaṁ, bhikkhave, assādapariyesanaṁ acariṁ. | Of mental phenomena, bhikkhus, I engaged in the search for gratification. | 于法，诸比丘，我曾探求乐味。 |
| Yo dhammānaṁ assādo tadajjhagamaṁ. | Whatever is the gratification in mental phenomena, that I found. | 凡法之乐味，我已发现。 |
| Yāvatā dhammānaṁ assādo paññāya me so sudiṭṭho. | Insofar as there is gratification in mental phenomena, that has been well seen by me with wisdom. | 法之乐味，我已以智慧善见。 |
| Dhammānāhaṁ, bhikkhave, ādīnavapariyesanaṁ acariṁ. | Of mental phenomena, bhikkhus, I engaged in the search for danger. | 于法，诸比丘，我曾探求过患。 |
| Yo dhammānaṁ ādīnavo tadajjhagamaṁ. | Whatever is the danger in mental phenomena, that I found. | 凡法之过患，我已发现。 |
| Yāvatā dhammānaṁ ādīnavo paññāya me so sudiṭṭho. | Insofar as there is danger in mental phenomena, that has been well seen by me with wisdom. | 法之过患，我已以智慧善见。 |
| Dhammānāhaṁ, bhikkhave, nissaraṇapariyesanaṁ acariṁ. | Of mental phenomena, bhikkhus, I engaged in the search for escape. | 于法，诸比丘，我曾探求出离。 |
| Yaṁ dhammānaṁ nissaraṇaṁ tadajjhagamaṁ. | Whatever is the escape from mental phenomena, that I found. | 凡法之出离，我已发现。 |
| Yāvatā dhammānaṁ nissaraṇaṁ, paññāya me taṁ sudiṭṭhaṁ. | Insofar as there is escape from mental phenomena, that has been well seen by me with wisdom. | 法之出离，我已以智慧善见。 |
| Yāvakīvañcāhaṁ, bhikkhave, imesaṁ channaṁ bāhirānaṁ āyatanānaṁ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṁ nābbhaññāsiṁ …pe… paccaññāsiṁ. | So long, bhikkhus, as I did not directly know as they really are the gratification as gratification, the danger as danger, and the escape as escape in the case of these six external sense bases … and so on … I claimed. | 诸比丘，只要我未如实地亲知此六外处之乐味为乐味，患为患，出离为出离……等等……我宣称。 |
| Ñāṇañca pana me dassanaṁ udapādi: | And knowledge and vision arose in me: | 我生起知见： |
| ‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’”ti. | ‘Unshakeable is my liberation; this is the last birth; there is now no further becoming.’” | ‘我解脱不动；此是最后生；今后不再有。’” |
| Catutthaṁ. | Fourth. | 第四。 |
35.17 - SN 35.17 Paṭhamanoceassāda: First Sutta on If There Were No Gratification
| --- SN35.17 - Paṭhamanoceassādasutta --- | --- SN35.17 - First Sutta on If There Were No Gratification --- | --- SN35.17 - 第一部关于若无乐味的经 --- |
| “No cedaṁ, bhikkhave, cakkhussa assādo abhavissa, nayidaṁ sattā cakkhusmiṁ sārajjeyyuṁ. | “If, bhikkhus, there were no gratification in the eye, beings would not become enamored of the eye. | “诸比丘，若眼中无乐味，众生则不于眼生爱。 |
| Yasmā ca kho, bhikkhave, atthi cakkhussa assādo tasmā sattā cakkhusmiṁ sārajjanti. | But because, bhikkhus, there is gratification in the eye, therefore beings become enamored of the eye. | 但因为，诸比丘，眼中有乐味，所以众生于眼生爱。 |
| No cedaṁ, bhikkhave, cakkhussa ādīnavo abhavissa, nayidaṁ sattā cakkhusmiṁ nibbindeyyuṁ. | If, bhikkhus, there were no danger in the eye, beings would not become disenchanted with the eye. | 诸比丘，若眼中无过患，众生则不于眼生厌。 |
| Yasmā ca kho, bhikkhave, atthi cakkhussa ādīnavo tasmā sattā cakkhusmiṁ nibbindanti. | But because, bhikkhus, there is danger in the eye, therefore beings become disenchanted with the eye. | 但因为，诸比丘，眼中有过患，所以众生于眼生厌。 |
| No cedaṁ, bhikkhave, cakkhussa nissaraṇaṁ abhavissa, nayidaṁ sattā cakkhusmā nissareyyuṁ. | If, bhikkhus, there were no escape from the eye, beings would not escape from the eye. | 诸比丘，若眼中无出离，众生则不能出离于眼。 |
| Yasmā ca kho, bhikkhave, atthi cakkhussa nissaraṇaṁ tasmā sattā cakkhusmā nissaranti. | But because, bhikkhus, there is escape from the eye, therefore beings escape from the eye. | 但因为，诸比丘，眼中有出离，所以众生能出离于眼。 |
| No cedaṁ, bhikkhave, sotassa assādo abhavissa … | If, bhikkhus, there were no gratification in the ear … | 诸比丘，若耳中无乐味… |
| no cedaṁ, bhikkhave, ghānassa assādo abhavissa … | if, bhikkhus, there were no gratification in the nose … | 诸比丘，若鼻中无乐味… |
| no cedaṁ, bhikkhave, jivhāya assādo abhavissa, nayidaṁ sattā jivhāya sārajjeyyuṁ. | if, bhikkhus, there were no gratification in the tongue, beings would not become enamored of the tongue. | 诸比丘，若舌中无乐味，众生则不于舌生爱。 |
| Yasmā ca kho, bhikkhave, atthi jivhāya assādo, tasmā sattā jivhāya sārajjanti. | But because, bhikkhus, there is gratification in the tongue, therefore beings become enamored of the tongue. | 但因为，诸比丘，舌中有乐味，所以众生于舌生爱。 |
| No cedaṁ, bhikkhave, jivhāya ādīnavo abhavissa, nayidaṁ sattā jivhāya nibbindeyyuṁ. | If, bhikkhus, there were no danger in the tongue, beings would not become disenchanted with the tongue. | 诸比丘，若舌中无过患，众生则不于舌生厌。 |
| Yasmā ca kho, bhikkhave, atthi jivhāya ādīnavo, tasmā sattā jivhāya nibbindanti. | But because, bhikkhus, there is danger in the tongue, therefore beings become disenchanted with the tongue. | 但因为，诸比丘，舌中有过患，所以众生于舌生厌。 |
| No cedaṁ, bhikkhave, jivhāya nissaraṇaṁ abhavissa, nayidaṁ sattā jivhāya nissareyyuṁ. | If, bhikkhus, there were no escape from the tongue, beings would not escape from the tongue. | 诸比丘，若舌中无出离，众生则不能出离于舌。 |
| Yasmā ca kho, bhikkhave, atthi jivhāya nissaraṇaṁ, tasmā sattā jivhāya nissaranti. | But because, bhikkhus, there is escape from the tongue, therefore beings escape from the tongue. | 但因为，诸比-丘，舌中有出离，所以众生能出离于舌。 |
| No cedaṁ, bhikkhave, kāyassa assādo abhavissa … | If, bhikkhus, there were no gratification in the body … | 诸比丘，若身中无乐味… |
| no cedaṁ, bhikkhave, manassa assādo abhavissa, nayidaṁ sattā manasmiṁ sārajjeyyuṁ. | if, bhikkhus, there were no gratification in the mind, beings would not become enamored of the mind. | 诸比丘，若意中无乐味，众生则不于意生爱。 |
| Yasmā ca kho, bhikkhave, atthi manassa assādo, tasmā sattā manasmiṁ sārajjanti. | But because, bhikkhus, there is gratification in the mind, therefore beings become enamored of the mind. | 但因为，诸比丘，意中有乐味，所以众生于意生爱。 |
| No cedaṁ, bhikkhave, manassa ādīnavo abhavissa, nayidaṁ sattā manasmiṁ nibbindeyyuṁ. | If, bhikkhus, there were no danger in the mind, beings would not become disenchanted with the mind. | 诸比丘，若意中无过患，众生则不于意生厌。 |
| Yasmā ca kho, bhikkhave, atthi manassa ādīnavo, tasmā sattā manasmiṁ nibbindanti. | But because, bhikkhus, there is danger in the mind, therefore beings become disenchanted with the mind. | 但因为，诸比丘，意中有过患，所以众生于意生厌。 |
| No cedaṁ, bhikkhave, manassa nissaraṇaṁ abhavissa, nayidaṁ sattā manasmā nissareyyuṁ. | If, bhikkhus, there were no escape from the mind, beings would not escape from the mind. | 诸比丘，若意中无出离，众生则不能出离于意。 |
| Yasmā ca kho, bhikkhave, atthi manassa nissaraṇaṁ, tasmā sattā manasmā nissaranti. | But because, bhikkhus, there is escape from the mind, therefore beings escape from the mind. | 但因为，诸比-丘，意中有出离，所以众生能出离于意。 |
| Yāvakīvañca, bhikkhave, sattā imesaṁ channaṁ ajjhattikānaṁ āyatanānaṁ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṁ nābbhaññaṁsu, neva tāva, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaññuttā vippamuttā vimariyādīkatena cetasā vihariṁsu. | So long, bhikkhus, as beings did not directly know as they really are the gratification as gratification, the danger as danger, and the escape as escape in the case of these six internal sense bases, for so long, bhikkhus, beings in this world with its devas, Māra, and Brahmā, in this population with its ascetics and brahmins, its devas and humans, did not dwell escaped, disjoined, liberated, with an unrestricted mind. | 诸比丘，只要众生未如实地亲知此六内处之乐味为乐味，患为患，出离为出离，那么，诸比丘，此世间有天、魔、梵，有沙门、婆罗门、天人之众生，不能得离、解脱、自在，心无挂碍而住。 |
| Yato ca kho, bhikkhave, sattā imesaṁ channaṁ ajjhattikānaṁ āyatanānaṁ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṁ abbhaññaṁsu, atha, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaññuttā vippamuttā vimariyādīkatena cetasā viharantī”ti. | But when, bhikkhus, beings directly knew as they really are the gratification as gratification, the danger as danger, and the escape as escape in the case of these six internal sense bases, then, bhikkhus, beings in this world with its devas, Māra, and Brahmā, in this population with its ascetics and brahmins, its devas and humans, dwell escaped, disjoined, liberated, with an unrestricted mind.” | 但当，诸比-丘，众生如实地亲知此六内处之乐味为乐味，患为患，出离为出离时，那时，诸比-丘，此世间有天、魔、梵，有沙门、婆罗门、天人之众生，得离、解脱、自在，心无挂碍而住。” |
35.18 - SN 35.18 Dutiyanoceassāda: Second Sutta on If There Were No Gratification
| --- SN35.18 - Dutiyanoceassādasutta --- | --- SN35.18 - Second Sutta on If There Were No Gratification --- | --- SN35.18 - 第二部关于若无乐味的经 --- |
| “No cedaṁ, bhikkhave, rūpānaṁ assādo abhavissa, nayidaṁ sattā rūpesu sārajjeyyuṁ. | “If, bhikkhus, there were no gratification in forms, beings would not become enamored of forms. | “诸比丘，若色中无乐味，众生则不于色生爱。 |
| Yasmā ca kho, bhikkhave, atthi rūpānaṁ assādo, tasmā sattā rūpesu sārajjanti. | But because, bhikkhus, there is gratification in forms, therefore beings become enamored of forms. | 但因为，诸比丘，色中有乐味，所以众生于色生爱。 |
| No cedaṁ, bhikkhave, rūpānaṁ ādīnavo abhavissa, nayidaṁ sattā rūpesu nibbindeyyuṁ. | If, bhikkhus, there were no danger in forms, beings would not become disenchanted with forms. | 诸比丘，若色中无过患，众生则不于色生厌。 |
| Yasmā ca kho, bhikkhave, atthi rūpānaṁ ādīnavo, tasmā sattā rūpesu nibbindanti. | But because, bhikkhus, there is danger in forms, therefore beings become disenchanted with forms. | 但因为，诸比丘，色中有过患，所以众生于色生厌。 |
| No cedaṁ, bhikkhave, rūpānaṁ nissaraṇaṁ abhavissa, nayidaṁ sattā rūpehi nissareyyuṁ. | If, bhikkhus, there were no escape from forms, beings would not escape from forms. | 诸比丘，若色中无出离，众生则不能出离于色。 |
| Yasmā ca kho, bhikkhave, atthi rūpānaṁ nissaraṇaṁ, tasmā sattā rūpehi nissaranti. | But because, bhikkhus, there is escape from forms, therefore beings escape from forms. | 但因为，诸比丘，色中有出离，所以众生能出离于色。 |
| No cedaṁ, bhikkhave, saddānaṁ … | If, bhikkhus, of sounds … | 诸比丘，于声… |
| gandhānaṁ … | of odors … | 于香… |
| rasānaṁ … | of tastes … | 于味… |
| phoṭṭhabbānaṁ … | of tactile objects … | 于触… |
| dhammānaṁ assādo abhavissa, nayidaṁ sattā dhammesu sārajjeyyuṁ. | If there were no gratification in mental phenomena, beings would not become enamored of mental phenomena. | 若法中无乐味，众生则不于法生爱。 |
| Yasmā ca kho, bhikkhave, atthi dhammānaṁ assādo, tasmā sattā dhammesu sārajjanti. | But because, bhikkhus, there is gratification in mental phenomena, therefore beings become enamored of mental phenomena. | 但因为，诸比丘，法中有乐味，所以众生于法生爱。 |
| No cedaṁ, bhikkhave, dhammānaṁ ādīnavo abhavissa, nayidaṁ sattā dhammesu nibbindeyyuṁ. | If, bhikkhus, there were no danger in mental phenomena, beings would not become disenchanted with mental phenomena. | 诸比丘，若法中无过患，众生则不于法生厌。 |
| Yasmā ca kho, bhikkhave, atthi dhammānaṁ ādīnavo, tasmā sattā dhammesu nibbindanti. | But because, bhikkhus, there is danger in mental phenomena, therefore beings become disenchanted with mental phenomena. | 但因为，诸比丘，法中有过患，所以众生于法生厌。 |
| No cedaṁ, bhikkhave, dhammānaṁ nissaraṇaṁ abhavissa, nayidaṁ sattā dhammehi nissareyyuṁ. | If, bhikkhus, there were no escape from mental phenomena, beings would not escape from mental phenomena. | 诸比丘，若法中无出离，众生则不能出离于法。 |
| Yasmā ca kho, bhikkhave, atthi dhammānaṁ nissaraṇaṁ, tasmā sattā dhammehi nissaranti. | But because, bhikkhus, there is escape from mental phenomena, therefore beings escape from mental phenomena. | 但因为，诸比-丘，法中有出离，所以众生能出离于法。 |
| Yāvakīvañca, bhikkhave, sattā imesaṁ channaṁ bāhirānaṁ āyatanānaṁ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṁ nābbhaññaṁsu, neva tāva, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaññuttā vippamuttā vimariyādīkatena cetasā vihariṁsu. | So long, bhikkhus, as beings did not directly know as they really are the gratification as gratification, the danger as danger, and the escape as escape in the case of these six external sense bases, for so long, bhikkhus, beings in this world with its devas, Māra, and Brahmā, in this population with its ascetics and brahmins, its devas and humans, did not dwell escaped, disjoined, liberated, with an unrestricted mind. | 诸比丘，只要众生未如实地亲知此六外处之乐味为乐味，患为患，出离为出离，那么，诸比-丘，此世间有天、魔、梵，有沙门、婆罗门、天人之众生，不能得离、解脱、自在，心无挂碍而住。 |
| Yato ca kho, bhikkhave, sattā imesaṁ channaṁ bāhirānaṁ āyatanānaṁ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṁ abbhaññaṁsu, atha, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaññuttā vippamuttā vimariyādīkatena cetasā viharantī”ti. | But when, bhikkhus, beings directly knew as they really are the gratification as gratification, the danger as danger, and the escape as escape in the case of these six external sense bases, then, bhikkhus, beings in this world with its devas, Māra, and Brahmā, in this population with its ascetics and brahmins, its devas and humans, dwell escaped, disjoined, liberated, with an unrestricted mind.” | 但当，诸比-丘，众生如实地亲知此六外处之乐味为乐味，患为患，出离为出离时，那时，诸比-丘，此世间有天、魔、梵，有沙门、婆罗门、天人之众生，得离、解脱、自在，心无挂碍而住。” |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
35.19 - SN 35.19 Paṭhamābhinanda: First Sutta on Delighting
| --- SN35.19 - Paṭhamābhinandasutta --- | --- SN35.19 - First Sutta on Delighting --- | --- SN35.19 - 第一部关于喜悦的经 --- |
| “Yo, bhikkhave, cakkhuṁ abhinandati, dukkhaṁ so abhinandati. | “Bhikkhus, one who delights in the eye, delights in suffering. | “诸比丘，喜悦于眼者，即喜悦于苦。 |
| Yo dukkhaṁ abhinandati, aparimutto so dukkhasmāti vadāmi. | One who delights in suffering, I say, is not freed from suffering. | 喜悦于苦者，我说，未从苦中解脱。 |
| Yo sotaṁ …pe… | One who delights in the ear … and so on … | 喜悦于耳……等等…… |
| yo ghānaṁ …pe… | one who delights in the nose … and so on … | 喜悦于鼻……等等…… |
| yo jivhaṁ abhinandati, dukkhaṁ so abhinandati. | one who delights in the tongue, delights in suffering. | 喜悦于舌者，即喜悦于苦。 |
| Yo dukkhaṁ abhinandati, aparimutto so dukkhasmā”ti vadāmi. | One who delights in suffering, I say, is not freed from suffering. | 喜悦于苦者，我说，未从苦中解脱。 |
| Yo kāyaṁ …pe… | One who delights in the body … and so on … | 喜悦于身……等等…… |
| yo manaṁ abhinandati, dukkhaṁ so abhinandati. | one who delights in the mind, delights in suffering. | 喜悦于意者，即喜悦于苦。 |
| Yo dukkhaṁ abhinandati, aparimutto so dukkhasmā”ti vadāmi. | One who delights in suffering, I say, is not freed from suffering. | 喜悦于苦者，我说，未从苦中解脱。 |
| “Yo ca kho, bhikkhave, cakkhuṁ nābhinandati, dukkhaṁ so nābhinandati. | But, bhikkhus, one who does not delight in the eye, does not delight in suffering. | 然而，诸比丘，不喜悦于眼者，不喜悦于苦。 |
| Yo dukkhaṁ nābhinandati, parimutto so dukkhasmāti vadāmi. | One who does not delight in suffering, I say, is freed from suffering. | 不喜悦于苦者，我说，已从苦中解脱。 |
| Yo sotaṁ …pe… | One who does not delight in the ear … and so on … | 不喜悦于耳……等等…… |
| yo ghānaṁ …pe… | one who does not delight in the nose … and so on … | 不喜悦于鼻……等等…… |
| yo jivhaṁ nābhinandati, dukkhaṁ so nābhinandati. | one who does not delight in the tongue, does not delight in suffering. | 不喜悦于舌者，不喜悦于苦。 |
| Yo dukkhaṁ nābhinandati, parimutto so dukkhasmāti vadāmi. | One who does not delight in suffering, I say, is freed from suffering. | 不喜悦于苦者，我说，已从苦中解脱。 |
| Yo kāyaṁ …pe… | One who does not delight in the body … and so on … | 不喜悦于身……等等…… |
| yo manaṁ nābhinandati, dukkhaṁ so nābhinandati. | one who does not delight in the mind, does not delight in suffering. | 不喜悦于意者，不喜悦于苦。 |
| Yo dukkhaṁ nābhinandati, parimutto so dukkhasmā”ti vadāmi. | One who does not delight in suffering, I say, is freed from suffering.” | 不喜悦于苦者，我说，已从苦中解脱。” |
35.20 - SN 35.20 Dutiyābhinanda: Second Sutta on Delighting
| --- SN35.20 - Dutiyābhinandasutta --- | --- SN35.20 - Second Sutta on Delighting --- | --- SN35.20 - 第二部关于喜悦的经 --- |
| “Yo, bhikkhave, rūpe abhinandati, dukkhaṁ so abhinandati. | “Bhikkhus, one who delights in forms, delights in suffering. | “诸比丘，喜悦于色者，即喜悦于苦。 |
| Yo dukkhaṁ abhinandati, aparimutto so dukkhasmāti vadāmi. | One who delights in suffering, I say, is not freed from suffering. | 喜悦于苦者，我说，未从苦中解脱。 |
| Yo sadde …pe… | One who delights in sounds … and so on … | 喜悦于声……等等…… |
| gandhe … | odors … | 香… |
| rase … | tastes … | 味… |
| phoṭṭhabbe … | tactile objects … | 触… |
| dhamme abhinandati, dukkhaṁ so abhinandati. | mental phenomena, delights in suffering. | 法者，即喜悦于苦。 |
| Yo dukkhaṁ abhinandati, aparimutto so dukkhasmā”ti vadāmi. | One who delights in suffering, I say, is not freed from suffering. | 喜悦于苦者，我说，未从苦中解脱。 |
| “Yo ca kho, bhikkhave, rūpe nābhinandati, dukkhaṁ so nābhinandati. | But, bhikkhus, one who does not delight in forms, does not delight in suffering. | 然而，诸比丘，不喜悦于色者，不喜悦于苦。 |
| Yo dukkhaṁ nābhinandati, parimutto so dukkhasmā”ti vadāmi. | One who does not delight in suffering, I say, is freed from suffering. | 不喜悦于苦者，我说，已从苦中解脱。 |
| Yo sadde …pe… | One who does not delight in sounds … and so on … | 不喜悦于声……等等…… |
| gandhe … | odors … | 香… |
| rase … | tastes … | 味… |
| phoṭṭhabbe … | tactile objects … | 触… |
| dhamme nābhinandati, dukkhaṁ so nābhinandati. | mental phenomena, does not delight in suffering. | 法者，不喜悦于苦。 |
| Yo dukkhaṁ nābhinandati, parimutto so dukkhasmā”ti vadāmi. | One who does not delight in suffering, I say, is freed from suffering.” | 不喜悦于苦者，我说，已从苦中解脱。” |
35.21 - SN 35.21 Paṭhamadukkhuppāda: First Sutta on the Arising of Suffering
| --- SN35.21 - Paṭhamadukkhuppādasutta --- | --- SN35.21 - First Sutta on the Arising of Suffering --- | --- SN35.21 - 第一部关于苦之生起的经 --- |
| “Yo, bhikkhave, cakkhussa uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṁ ṭhiti, jarāmaraṇassa pātubhāvo. | “Bhikkhus, the arising, continuation, production, and manifestation of the eye is the arising of suffering, the continuation of diseases, and the manifestation of aging and death. | “诸比丘，眼之生起、持续、产生、显现，即苦之生起、病之持续、老死之显现。 |
| Yo sotassa …pe… | Of the ear … and so on … | 于耳……等等…… |
| yo ghānassa … | of the nose … | 于鼻… |
| yo jivhāya … | of the tongue … | 于舌… |
| yo kāyassa … | of the body … | 于身… |
| yo manassa uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṁ ṭhiti, jarāmaraṇassa pātubhāvo. | the arising, continuation, production, and manifestation of the mind is the arising of suffering, the continuation of diseases, and the manifestation of aging and death. | 意之生起、持续、产生、显现，即苦之生起、病之持续、老死之显现。 |
| Yo ca kho, bhikkhave, cakkhussa nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṁ vūpasamo, jarāmaraṇassa atthaṅgamo. | And, bhikkhus, the cessation, pacification, and disappearance of the eye is the cessation of suffering, the pacification of diseases, and the disappearance of aging and death. | 并且，诸比丘，眼之止息、寂静、消失，即苦之止息、病之寂静、老死之消失。 |
| Yo sotassa … | Of the ear … | 于耳… |
| yo ghānassa … | of the nose … | 于鼻… |
| yo jivhāya … | of the tongue … | 于舌… |
| yo kāyassa … | of the body … | 于身… |
| yo manassa nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṁ vūpasamo, jarāmaraṇassa atthaṅgamo”ti. | the cessation, pacification, and disappearance of the mind is the cessation of suffering, the pacification of diseases, and the disappearance of aging and death.” | 意之止息、寂静、消失，即苦之止息、病之寂静、老死之消失。” |
35.22 - SN 35.22 Dutiyadukkhuppāda: Second Sutta on the Arising of Suffering
| --- SN35.22 - Dutiyadukkhuppādasutta --- | --- SN35.22 - Second Sutta on the Arising of Suffering --- | --- SN35.22 - 第二部关于苦之生起的经 --- |
| “Yo, bhikkhave, rūpānaṁ uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṁ ṭhiti, jarāmaraṇassa pātubhāvo. | “Bhikkhus, the arising, continuation, production, and manifestation of forms is the arising of suffering, the continuation of diseases, and the manifestation of aging and death. | “诸比丘，色之生起、持续、产生、显现，即苦之生起、病之持续、老死之显现。 |
| Yo saddānaṁ …pe… | Of sounds … and so on … | 于声……等等…… |
| yo gandhānaṁ … | of odors … | 于香… |
| yo rasānaṁ … | of tastes … | 于味… |
| yo phoṭṭhabbānaṁ … | of tactile objects … | 于触… |
| yo dhammānaṁ uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṁ ṭhiti, jarāmaraṇassa pātubhāvo. | the arising, continuation, production, and manifestation of mental phenomena is the arising of suffering, the continuation of diseases, and the manifestation of aging and death. | 法之生起、持续、产生、显现，即苦之生起、病之持续、老死之显现。 |
| Yo ca kho, bhikkhave, rūpānaṁ nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṁ vūpasamo, jarāmaraṇassa atthaṅgamo. | And, bhikkhus, the cessation, pacification, and disappearance of forms is the cessation of suffering, the pacification of diseases, and the disappearance of aging and death. | 并且，诸比丘，色之止息、寂静、消失，即苦之止息、病之寂静、老死之消失。 |
| Yo saddānaṁ …pe… | Of sounds … and so on … | 于声……等等…… |
| yo gandhānaṁ … | of odors … | 于香… |
| yo rasānaṁ … | of tastes … | 于味… |
| yo phoṭṭhabbānaṁ … | of tactile objects … | 于触… |
| yo dhammānaṁ nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṁ vūpasamo, jarāmaraṇassa atthaṅgamo”ti. | the cessation, pacification, and disappearance of mental phenomena is the cessation of suffering, the pacification of diseases, and the disappearance of aging and death.” | 法之止息、寂静、消失，即苦之止息、病之寂静、老死之消失。” |
| Yamakavaggo dutiyo. | The Second Chapter: Pairs. | 第二品：双品。 |
| Sambodhena duve vuttā, | Two are spoken on Enlightenment, | 二篇说于觉悟， |
| Assādena apare duve; | two more on Gratification; | 二篇复说于乐味； |
| No cetena duve vuttā, | Two are spoken on If There Were Not, | 二篇说于若无， |
| Abhinandena apare duve; | two more on Delighting; | 二篇复说于喜悦； |
| Uppādena duve vuttā, | Two are spoken on Arising, | 二篇说于生起， |
| Vaggo tena pavuccatīti. | the chapter is thus declared. | 此品如是宣说。 |
35.23 - SN 35.23 Sabba: The All
| --- SN35.23 - Sabbasutta --- | --- SN35.23 - The All --- | --- SN35.23 - 一切 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| “Sabbaṁ vo, bhikkhave, desessāmi. | “Bhikkhus, I will teach you the All. | “诸比丘，我将为你们教导‘一切’。 |
| Taṁ suṇātha. | Listen to that. | 谛听。 |
| Kiñca, bhikkhave, sabbaṁ? | And what, bhikkhus, is the All? | 诸比丘，何为‘一切’？ |
| Cakkhuñceva rūpā ca, sotañca saddā ca, ghānañca gandhā ca, jivhā ca rasā ca, kāyo ca phoṭṭhabbā ca, mano ca dhammā ca— | The eye and forms, the ear and sounds, the nose and odors, the tongue and tastes, the body and tactile objects, the mind and mental phenomena— | 眼与色，耳与声，鼻与香，舌与味，身与触，意与法—— |
| idaṁ vuccati, bhikkhave, sabbaṁ. | this, bhikkhus, is called the All. | 诸比丘，此名为‘一切’。 |
| Yo, bhikkhave, evaṁ vadeyya: | Bhikkhus, if anyone were to say: | 诸比丘，若有人言： |
| ‘ahametaṁ sabbaṁ paccakkhāya aññaṁ sabbaṁ paññāpessāmī’ti, tassa vācāvatthukamevassa; | ‘Having rejected this All, I will make known another All,’ that would be mere talk on his part; | ‘舍此一切，我将宣说另一一切’，此仅为其口头之言； |
| puṭṭho ca na sampāyeyya, uttariñca vighātaṁ āpajjeyya. | and when questioned he would not be able to reply and, further, would meet with vexation. | 当被质问时，他将无法回答，并且会遇到烦恼。 |
| Taṁ kissa hetu? | For what reason? | 是何原因？ |
| Yathā taṁ, bhikkhave, avisayasmin”ti. | Because, bhikkhus, it would be beyond his range.” | 因为，诸比丘，那已超出他的范围。” |
35.24 - SN 35.24 Pahāna: Abandoning
| --- SN35.24 - Pahānasutta --- | --- SN35.24 - Abandoning --- | --- SN35.24 - 舍弃 --- |
| “Sabbappahānāya vo, bhikkhave, dhammaṁ desessāmi. | “Bhikkhus, I will teach you the Dhamma for the abandoning of the All. | “诸比丘，我将为你们教导舍弃一切之法。 |
| Taṁ suṇātha. | Listen to that. | 谛听。 |
| Katamo ca, bhikkhave, sabbappahānāya dhammo? | And what, bhikkhus, is the Dhamma for the abandoning of the All? | 诸比丘，何为舍弃一切之法？ |
| Cakkhuṁ, bhikkhave, pahātabbaṁ, rūpā pahātabbā, cakkhuviññāṇaṁ pahātabbaṁ, cakkhusamphasso pahātabbo, yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi pahātabbaṁ …pe… | The eye, bhikkhus, is to be abandoned, forms are to be abandoned, eye-consciousness is to be abandoned, eye-contact is to be abandoned, and whatever feeling—pleasant, painful, or neither-painful-nor-pleasant—arises in dependence on eye-contact, that too is to be abandoned … and so on … | 诸比丘，眼当舍弃，色当舍弃，眼识当舍弃，眼触当舍弃，以及凡因眼触而生之受——乐、苦、或不苦不乐——亦当舍弃……等等…… |
| jivhā pahātabbā, rasā pahātabbā, jivhāviññāṇaṁ pahātabbaṁ, jivhāsamphasso pahātabbo, yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi pahātabbaṁ. | The tongue is to be abandoned, tastes are to be abandoned, tongue-consciousness is to be abandoned, tongue-contact is to be abandoned, and whatever feeling—pleasant, painful, or neither-painful-nor-pleasant—arises in dependence on tongue-contact, that too is to be abandoned. | 舌当舍弃，味当舍弃，舌识当舍弃，舌触当舍弃，以及凡因舌触而生之受——乐、苦、或不苦不乐——亦当舍弃。 |
| Kāyo pahātabbo … | The body is to be abandoned … | 身当舍弃… |
| mano pahātabbo, dhammā pahātabbā, manoviññāṇaṁ pahātabbaṁ, manosamphasso pahātabbo, yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi pahātabbaṁ. | The mind is to be abandoned, mental phenomena are to be abandoned, mind-consciousness is to be abandoned, mind-contact is to be abandoned, and whatever feeling—pleasant, painful, or neither-painful-nor-pleasant—arises in dependence on mind-contact, that too is to be abandoned. | 意当舍弃，法当舍弃，意识当舍弃，意触当舍弃，以及凡因意触而生之受——乐、苦、或不苦不乐——亦当舍弃。 |
| Ayaṁ kho, bhikkhave, sabbappahānāya dhammo”ti. | This, bhikkhus, is the Dhamma for the abandoning of the All.” | 诸比丘，此为舍弃一切之法。” |
| Dutiyaṁ. | Second. | 第二。 |
35.25 - SN 35.25 Abhiññāpariññāpahāna: Direct Knowledge, Full Understanding, and Abandoning
| --- SN35.25 - Abhiññāpariññāpahānasutta --- | --- SN35.25 - Direct Knowledge, Full Understanding, and Abandoning --- | --- SN35.25 - 亲知、遍知与舍弃 --- |
| “Sabbaṁ abhiññā pariññā pahānāya vo, bhikkhave, dhammaṁ desessāmi. | “Bhikkhus, I will teach you the Dhamma for directly knowing, fully understanding, and abandoning the All. | “诸比丘，我将为你们教导亲知、遍知、舍弃一切之法。 |
| Taṁ suṇātha. | Listen to that. | 谛听。 |
| Katamo ca, bhikkhave, sabbaṁ abhiññā pariññā pahānāya dhammo? | And what, bhikkhus, is the Dhamma for directly knowing, fully understanding, and abandoning the All? | 诸比丘，何为亲知、遍知、舍弃一切之法？ |
| Cakkhuṁ, bhikkhave, abhiññā pariññā pahātabbaṁ, rūpā abhiññā pariññā pahātabbā, cakkhuviññāṇaṁ abhiññā pariññā pahātabbaṁ, cakkhusamphasso abhiññā pariññā pahātabbo, yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi abhiññā pariññā pahātabbaṁ …pe… | The eye, bhikkhus, is to be directly known, fully understood, and abandoned; forms are to be directly known, fully understood, and abandoned; eye-consciousness is to be directly known, fully understood, and abandoned; eye-contact is to be directly known, fully understood, and abandoned; and whatever feeling—pleasant, painful, or neither-painful-nor-pleasant—arises in dependence on eye-contact, that too is to be directly known, fully understood, and abandoned … and so on … | 诸比丘，眼当亲知、遍知、舍弃；色当亲知、遍知、舍弃；眼识当亲知、遍知、舍弃；眼触当亲知、遍知、舍弃；以及凡因眼触而生之受——乐、苦、或不苦不乐——亦当亲知、遍知、舍弃……等等…… |
| jivhā abhiññā pariññā pahātabbā, rasā abhiññā pariññā pahātabbā, jivhāviññāṇaṁ abhiññā pariññā pahātabbaṁ, jivhāsamphasso abhiññā pariññā pahātabbo, yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi abhiññā pariññā pahātabbaṁ. | The tongue is to be directly known, fully understood, and abandoned; tastes are to be directly known, fully understood, and abandoned; tongue-consciousness is to be directly known, fully understood, and abandoned; tongue-contact is to be directly known, fully understood, and abandoned; and whatever feeling—pleasant, painful, or neither-painful-nor-pleasant—arises in dependence on tongue-contact, that too is to be directly known, fully understood, and abandoned. | 舌当亲知、遍知、舍弃；味当亲知、遍知、舍弃；舌识当亲知、遍知、舍弃；舌触当亲知、遍知、舍弃；以及凡因舌触而生之受——乐、苦、或不苦不乐——亦当亲知、遍知、舍弃。 |
| Kāyo abhiññā pariññā pahātabbo … | The body is to be directly known, fully understood, and abandoned … | 身当亲知、遍知、舍弃… |
| mano abhiññā pariññā pahātabbo, dhammā abhiññā pariññā pahātabbā, manoviññāṇaṁ abhiññā pariññā pahātabbaṁ, manosamphasso abhiññā pariññā pahātabbo, yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi abhiññā pariññā pahātabbaṁ. | The mind is to be directly known, fully understood, and abandoned; mental phenomena are to be directly known, fully understood, and abandoned; mind-consciousness is to be directly known, fully understood, and abandoned; mind-contact is to be directly known, fully understood, and abandoned; and whatever feeling—pleasant, painful, or neither-painful-nor-pleasant—arises in dependence on mind-contact, that too is to be directly known, fully understood, and abandoned. | 意当亲知、遍知、舍弃；法当亲知、遍知、舍弃；意识当亲知、遍知、舍弃；意触当亲知、遍知、舍弃；以及凡因意触而生之受——乐、苦、或不苦不乐——亦当亲知、遍知、舍弃。 |
| Ayaṁ kho, bhikkhave, sabbaṁ abhiññā pariññā pahānāya dhammo”ti. | This, bhikkhus, is the Dhamma for directly knowing, fully understanding, and abandoning the All.” | 诸比丘，此为亲知、遍知、舍弃一切之法。” |
| Tatiyaṁ. | Third. | 第三。 |
35.26 - SN 35.26 Paṭhamaaparijānana: First Sutta on Not Fully Understanding
| --- SN35.26 - Paṭhamaaparijānanasutta --- | --- SN35.26 - First Sutta on Not Fully Understanding --- | --- SN35.26 - 第一部关于不遍知的经 --- |
| “Sabbaṁ, bhikkhave, anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya. | “Bhikkhus, without directly knowing, without fully understanding, without becoming dispassionate towards, and without abandoning the All, one is incapable of the destruction of suffering. | “诸比丘，若不亲知、不遍知、不离欲、不舍弃一切，则不能灭苦。 |
| Kiñca, bhikkhave, anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya? | And what, bhikkhus, without directly knowing, without fully understanding, without becoming dispassionate towards, and without abandoning is one incapable of the destruction of suffering? | 诸比丘，若不亲知、不遍知、不离欲、不舍弃何者，则不能灭苦？ |
| Cakkhuṁ, bhikkhave, anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya. | The eye, bhikkhus, without directly knowing, without fully understanding, without becoming dispassionate towards, and without abandoning it, one is incapable of the destruction of suffering. | 诸比丘，眼，若不亲知、不遍知、不离欲、不舍弃，则不能灭苦。 |
| Rūpe anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya. | Forms, without directly knowing, without fully understanding, without becoming dispassionate towards, and without abandoning them, one is incapable of the destruction of suffering. | 色，若不亲知、不遍知、不离欲、不舍弃，则不能灭苦。 |
| Cakkhuviññāṇaṁ anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya. | Eye-consciousness, without directly knowing, without fully understanding, without becoming dispassionate towards, and without abandoning it, one is incapable of the destruction of suffering. | 眼识，若不亲知、不遍知、不离欲、不舍弃，则不能灭苦。 |
| Cakkhusamphassaṁ anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya. | Eye-contact, without directly knowing, without fully understanding, without becoming dispassionate towards, and without abandoning it, one is incapable of the destruction of suffering. | 眼触，若不亲知、不遍知、不离欲、不舍弃，则不能灭苦。 |
| Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya …pe… | Whatever feeling—pleasant, painful, or neither-painful-nor-pleasant—arises in dependence on eye-contact, that too, without directly knowing, without fully understanding, without becoming dispassionate towards, and without abandoning it, one is incapable of the destruction of suffering … and so on … | 凡因眼触而生之受——乐、苦、或不苦不乐——亦若不亲知、不遍知、不离欲、不舍弃，则不能灭苦……等等…… |
| jivhaṁ anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya. | The tongue, without directly knowing, without fully understanding, without becoming dispassionate towards, and without abandoning it, one is incapable of the destruction of suffering. | 舌，若不亲知、不遍知、不离欲、不舍弃，则不能灭苦。 |
| Rase …pe… | Tastes … and so on … | 味……等等…… |
| jivhāviññāṇaṁ …pe… | tongue-consciousness … and so on … | 舌识……等等…… |
| jivhāsamphassaṁ …pe… | tongue-contact … and so on … | 舌触……等等…… |
| yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya. | whatever feeling—pleasant, painful, or neither-painful-nor-pleasant—arises in dependence on tongue-contact, that too, without directly knowing, without fully understanding, without becoming dispassionate towards, and without abandoning it, one is incapable of the destruction of suffering. | 凡因舌触而生之受——乐、苦、或不苦不乐——亦若不亲知、不遍知、不离欲、不舍弃，则不能灭苦。 |
| Kāyaṁ …pe… | The body … and so on … | 身……等等…… |
| manaṁ anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya. | The mind, without directly knowing, without fully understanding, without becoming dispassionate towards, and without abandoning it, one is incapable of the destruction of suffering. | 意，若不亲知、不遍知、不离欲、不舍弃，则不能灭苦。 |
| Dhamme …pe… | Mental phenomena … and so on … | 法……等等…… |
| manoviññāṇaṁ …pe… | mind-consciousness … and so on … | 意识……等等…… |
| manosamphassaṁ …pe… | mind-contact … and so on … | 意触……等等…… |
| yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya. | whatever feeling—pleasant, painful, or neither-painful-nor-pleasant—arises in dependence on mind-contact, that too, without directly knowing, without fully understanding, without becoming dispassionate towards, and without abandoning it, one is incapable of the destruction of suffering. | 凡因意触而生之受——乐、苦、或不苦不乐——亦若不亲知、不遍知、不离欲、不舍弃，则不能灭苦。 |
| Idaṁ kho, bhikkhave, sabbaṁ anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya. | This, bhikkhus, is the All that, without directly knowing, without fully understanding, without becoming dispassionate towards, and without abandoning, one is incapable of the destruction of suffering. | 诸比丘，此为一切，若不亲知、不遍知、不离欲、不舍弃，则不能灭苦。 |
| Sabbañca kho, bhikkhave, abhijānaṁ parijānaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāya. | But, bhikkhus, by directly knowing, by fully understanding, by becoming dispassionate towards, and by abandoning the All, one is capable of the destruction of suffering. | 然而，诸比丘，由亲知、由遍知、由离欲、由舍弃一切，则能灭苦。 |
| Kiñca, bhikkhave, sabbaṁ abhijānaṁ parijānaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāya? | And what, bhikkhus, by directly knowing, by fully understanding, by becoming dispassionate towards, and by abandoning is one capable of the destruction of suffering? | 诸比丘，由亲知、由遍知、由离欲、由舍弃何者，则能灭苦？ |
| Cakkhuṁ, bhikkhave, abhijānaṁ parijānaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāya. | The eye, bhikkhus, by directly knowing, by fully understanding, by becoming dispassionate towards, and by abandoning it, one is capable of the destruction of suffering. | 诸比丘，眼，由亲知、由遍知、由离欲、由舍弃，则能灭苦。 |
| Rūpe abhijānaṁ parijānaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāya. | Forms, by directly knowing, by fully understanding, by becoming dispassionate towards, and by abandoning them, one is capable of the destruction of suffering. | 色，由亲知、由遍知、由离欲、由舍弃，则能灭苦。 |
| Cakkhuviññāṇaṁ abhijānaṁ parijānaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāya. | Eye-consciousness, by directly knowing, by fully understanding, by becoming dispassionate towards, and by abandoning it, one is capable of the destruction of suffering. | 眼识，由亲知、由遍知、由离欲、由舍弃，则能灭苦。 |
| Cakkhusamphassaṁ abhijānaṁ parijānaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāya. | Eye-contact, by directly knowing, by fully understanding, by becoming dispassionate towards, and by abandoning it, one is capable of the destruction of suffering. | 眼触，由亲知、由遍知、由离欲、由舍弃，则能灭苦。 |
| Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi abhijānaṁ parijānaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāya …pe… | Whatever feeling—pleasant, painful, or neither-painful-nor-pleasant—arises in dependence on eye-contact, that too, by directly knowing, by fully understanding, by becoming dispassionate towards, and by abandoning it, one is capable of the destruction of suffering … and so on … | 凡因眼触而生之受——乐、苦、或不苦不乐——亦由亲知、由遍知、由离欲、由舍弃，则能灭苦……等等…… |
| jivhaṁ abhijānaṁ parijānaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāya. | The tongue, by directly knowing, by fully understanding, by becoming dispassionate towards, and by abandoning it, one is capable of the destruction of suffering. | 舌，由亲知、由遍知、由离欲、由舍弃，则能灭苦。 |
| Rase …pe… | Tastes … and so on … | 味……等等…… |
| jivhāviññāṇaṁ …pe… | tongue-consciousness … and so on … | 舌识……等等…… |
| jivhāsamphassaṁ …pe… | tongue-contact … and so on … | 舌触……等等…… |
| yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi abhijānaṁ parijānaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāya. | whatever feeling—pleasant, painful, or neither-painful-nor-pleasant—arises in dependence on tongue-contact, that too, by directly knowing, by fully understanding, by becoming dispassionate towards, and by abandoning it, one is capable of the destruction of suffering. | 凡因舌触而生之受——乐、苦、或不苦不乐——亦由亲知、由遍知、由离欲、由舍弃，则能灭苦。 |
| Kāyaṁ …pe… | The body … and so on … | 身……等等…… |
| manaṁ abhijānaṁ parijānaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāya. | The mind, by directly knowing, by fully understanding, by becoming dispassionate towards, and by abandoning it, one is capable of the destruction of suffering. | 意，由亲知、由遍知、由离欲、由舍弃，则能灭苦。 |
| Dhamme …pe… | Mental phenomena … and so on … | 法……等等…… |
| manoviññāṇaṁ …pe… | mind-consciousness … and so on … | 意识……等等…… |
| manosamphassaṁ …pe… | mind-contact … and so on … | 意触……等等…… |
| yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi abhijānaṁ parijānaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāya. | whatever feeling—pleasant, painful, or neither-painful-nor-pleasant—arises in dependence on mind-contact, that too, by directly knowing, by fully understanding, by becoming dispassionate towards, and by abandoning it, one is capable of the destruction of suffering. | 凡因意触而生之受——乐、苦、或不苦不乐——亦由亲知、由遍知、由离欲、由舍弃，则能灭苦。 |
| Idaṁ kho, bhikkhave, sabbaṁ abhijānaṁ parijānaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāyā”ti. | This, bhikkhus, is the All that, by directly knowing, by fully understanding, by becoming dispassionate towards, and by abandoning, one is capable of the destruction of suffering.” | 诸比丘，此为一切，由亲知、由遍知、由离欲、由舍弃，则能灭苦。” |
| Catutthaṁ. | Fourth. | 第四。 |
35.27 - SN 35.27 Dutiyaaparijānana: Second Sutta on Not Fully Understanding
| --- SN35.27 - Dutiyaaparijānanasutta --- | --- SN35.27 - Second Sutta on Not Fully Understanding --- | --- SN35.27 - 第二部关于不遍知的经 --- |
| “Sabbaṁ, bhikkhave, anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya. | “Bhikkhus, without directly knowing, without fully understanding, without becoming dispassionate towards, and without abandoning the All, one is incapable of the destruction of suffering. | “诸比丘，若不亲知、不遍知、不离欲、不舍弃一切，则不能灭苦。 |
| Kiñca, bhikkhave, sabbaṁ anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya? | And what, bhikkhus, without directly knowing, without fully understanding, without becoming dispassionate towards, and without abandoning is one incapable of the destruction of suffering? | 诸比丘，若不亲知、不遍知、不离欲、不舍弃何者，则不能灭苦？ |
| Yañca, bhikkhave, cakkhu, ye ca rūpā, yañca cakkhuviññāṇaṁ, ye ca cakkhuviññāṇaviññātabbā dhammā …pe… | The eye, bhikkhus, and forms, and eye-consciousness, and things cognizable by eye-consciousness … and so on … | 诸比丘，眼、色、眼识、及眼识所识之法……等等…… |
| yā ca jivhā, ye ca rasā, yañca jivhāviññāṇaṁ, ye ca jivhāviññāṇaviññātabbā dhammā; | the tongue, and tastes, and tongue-consciousness, and things cognizable by tongue-consciousness; | 舌、味、舌识、及舌识所识之法； |
| yo ca kāyo, ye ca phoṭṭhabbā, yañca kāyaviññāṇaṁ, ye ca kāyaviññāṇaviññātabbā dhammā; | the body, and tactile objects, and body-consciousness, and things cognizable by body-consciousness; | 身、触、身识、及身识所识之法； |
| yo ca mano, ye ca dhammā, yañca manoviññāṇaṁ, ye ca manoviññāṇaviññātabbā dhammā— | the mind, and mental phenomena, and mind-consciousness, and things cognizable by mind-consciousness— | 意、法、意识、及意识所识之法—— |
| idaṁ kho, bhikkhave, sabbaṁ anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya. | this, bhikkhus, is the All that, without directly knowing, without fully understanding, without becoming dispassionate towards, and without abandoning, one is incapable of the destruction of suffering. | 诸比丘，此为一切，若不亲知、不遍知、不离欲、不舍弃，则不能灭苦。 |
| Sabbaṁ, bhikkhave, abhijānaṁ parijānaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāya. | Bhikkhus, by directly knowing, by fully understanding, by becoming dispassionate towards, and by abandoning the All, one is capable of the destruction of suffering. | 诸比丘，由亲知、由遍知、由离欲、由舍弃一切，则能灭苦。 |
| Kiñca, bhikkhave, sabbaṁ abhijānaṁ parijānaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāya? | And what, bhikkhus, by directly knowing, by fully understanding, by becoming dispassionate towards, and by abandoning is one capable of the destruction of suffering? | 诸比丘，由亲知、由遍知、由离欲、由舍弃何者，则能灭苦？ |
| Yañca, bhikkhave, cakkhu, ye ca rūpā, yañca cakkhuviññāṇaṁ, ye ca cakkhuviññāṇaviññātabbā dhammā …pe… | The eye, bhikkhus, and forms, and eye-consciousness, and things cognizable by eye-consciousness … and so on … | 诸比丘，眼、色、眼识、及眼识所识之法……等等…… |
| yā ca jivhā, ye ca rasā, yañca jivhāviññāṇaṁ, ye ca jivhāviññāṇaviññātabbā dhammā; | the tongue, and tastes, and tongue-consciousness, and things cognizable by tongue-consciousness; | 舌、味、舌识、及舌识所识之法； |
| yo ca kāyo, ye ca phoṭṭhabbā, yañca kāyaviññāṇaṁ, ye ca kāyaviññāṇaviññātabbā dhammā; | the body, and tactile objects, and body-consciousness, and things cognizable by body-consciousness; | 身、触、身识、及身识所识之法； |
| yo ca mano, ye ca dhammā, yañca manoviññāṇaṁ, ye ca manoviññāṇaviññātabbā dhammā— | the mind, and mental phenomena, and mind-consciousness, and things cognizable by mind-consciousness— | 意、法、意识、及意识所识之法—— |
| idaṁ kho, bhikkhave, sabbaṁ abhijānaṁ parijānaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāyā”ti. | this, bhikkhus, is the All that, by directly knowing, by fully understanding, by becoming dispassionate towards, and by abandoning, one is capable of the destruction of suffering.” | 诸比丘，此为一切，由亲知、由遍知、由离欲、由舍弃，则能灭苦。” |
35.28 - SN 35.28 Āditta: The Fire Sermon
| --- SN35.28 - Ādittasutta --- | --- SN35.28 - The Fire Sermon --- | --- SN35.28 - 燃火之教 --- |
| Ekaṁ samayaṁ bhagavā gayāyaṁ viharati gayāsīse saddhiṁ bhikkhusahassena. | On one occasion the Blessed One was dwelling at Gayā, at Gayāsīsa, together with a thousand bhikkhus. | 一时，世尊住于伽耶，伽耶山顶，与千比丘俱。 |
| Tatra kho bhagavā bhikkhū āmantesi: | There the Blessed One addressed the bhikkhus: | 尔时，世尊告诸比丘： |
| “sabbaṁ, bhikkhave, ādittaṁ. | “Bhikkhus, the All is burning. | “诸比丘，一切皆在燃烧。 |
| Kiñca, bhikkhave, sabbaṁ ādittaṁ? | And what, bhikkhus, is the All that is burning? | 诸比丘，何为一切皆在燃烧？ |
| Cakkhu, bhikkhave, ādittaṁ, rūpā ādittā, cakkhuviññāṇaṁ ādittaṁ, cakkhusamphasso āditto. Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi ādittaṁ. | The eye, bhikkhus, is burning, forms are burning, eye-consciousness is burning, eye-contact is burning. And whatever feeling—pleasant, painful, or neither-painful-nor-pleasant—arises in dependence on eye-contact, that too is burning. | 诸比丘，眼在燃烧，色在燃烧，眼识在燃烧，眼触在燃烧。以及凡因眼触而生之受——乐、苦、或不苦不乐——亦在燃烧。 |
| Kena ādittaṁ? | Burning with what? | 以何燃烧？ |
| ‘Rāgagginā, dosagginā, mohagginā ādittaṁ, jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittan’ti vadāmi …pe… | ‘Burning with the fire of lust, with the fire of hatred, with the fire of delusion; burning with birth, aging, and death; with sorrows, lamentations, pains, griefs, and despairs, I say.’ … and so on … | ‘以贪火、嗔火、痴火燃烧；以生、老、死燃烧；以愁、悲、苦、忧、恼燃烧，我说。’……等等…… |
| jivhā ādittā, rasā ādittā, jivhāviññāṇaṁ ādittaṁ, jivhāsamphasso āditto. Yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi ādittaṁ. | The tongue is burning, tastes are burning, tongue-consciousness is burning, tongue-contact is burning. And whatever feeling—pleasant, painful, or neither-painful-nor-pleasant—arises in dependence on tongue-contact, that too is burning. | 舌在燃烧，味在燃烧，舌识在燃烧，舌触在燃烧。以及凡因舌触而生之受——乐、苦、或不苦不乐——亦在燃烧。 |
| Kena ādittaṁ? | Burning with what? | 以何燃烧？ |
| ‘Rāgagginā, dosagginā, mohagginā ādittaṁ, jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittan’ti vadāmi …pe… | ‘Burning with the fire of lust, with the fire of hatred, with the fire of delusion; burning with birth, aging, and death; with sorrows, lamentations, pains, griefs, and despairs, I say.’ … and so on … | ‘以贪火、嗔火、痴火燃烧；以生、老、死燃烧；以愁、悲、苦、忧、恼燃烧，我说。’……等等…… |
| mano āditto, dhammā ādittā, manoviññāṇaṁ ādittaṁ, manosamphasso āditto. Yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi ādittaṁ. | The mind is burning, mental phenomena are burning, mind-consciousness is burning, mind-contact is burning. And whatever feeling—pleasant, painful, or neither-painful-nor-pleasant—arises in dependence on mind-contact, that too is burning. | 意在燃烧，法在燃烧，意识在燃烧，意触在燃烧。以及凡因意触而生之受——乐、苦、或不苦不乐——亦在燃烧。 |
| Kena ādittaṁ? | Burning with what? | 以何燃烧？ |
| ‘Rāgagginā, dosagginā, mohagginā ādittaṁ, jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittan’ti vadāmi. | ‘Burning with the fire of lust, with the fire of hatred, with the fire of delusion; burning with birth, aging, and death; with sorrows, lamentations, pains, griefs, and despairs, I say.’ | ‘以贪火、嗔火、痴火燃烧；以生、老、死燃烧；以愁、悲、苦、忧、恼燃烧，我说。’ |
| Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati, yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati …pe… | Seeing thus, bhikkhus, the instructed noble-one's-disciple becomes disenchanted with the eye, disenchanted with forms, disenchanted with eye-consciousness, disenchanted with eye-contact, and with whatever feeling—pleasant, painful, or neither-painful-nor-pleasant—arises in dependence on eye-contact, with that too he becomes disenchanted … and so on … | 诸比丘，如是观者，多闻圣弟子于眼生厌，于色生厌，于眼识生厌，于眼触生厌，以及凡因眼触而生之受——乐、苦、或不苦不乐——于彼亦生厌……等等…… |
| yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati. | and with whatever feeling—pleasant, painful, or neither-painful-nor-pleasant—arises in dependence on mind-contact, with that too he becomes disenchanted. | 以及凡因意触而生之受——乐、苦、或不苦不乐——于彼亦生厌。 |
| Nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. | Being disenchanted, he becomes dispassionate. Through dispassion, he is liberated. When liberated, there comes the knowledge: ‘It is liberated.’ | 既厌，则离欲。因离欲，得解脱。解脱时，有知：‘已解脱’。 |
| ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti. | He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’” | 彼了知：‘生已尽，梵行已立，所作已办，不受后有。’” |
| Idamavoca bhagavā. | The Blessed One said this. | 世尊如是说。 |
| Attamanā te bhikkhū bhagavato bhāsitaṁ abhinanduṁ. | Those bhikkhus, gratified, rejoiced in the Blessed One’s words. | 彼诸比丘，心怀喜悦，欢喜于世尊之言。 |
| Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne tassa bhikkhusahassassa anupādāya āsavehi cittāni vimucciṁsūti. | And while this exposition was being spoken, the minds of those thousand bhikkhus were liberated from the taints by non-clinging. | 当此教示被宣说时，彼千比丘之心，因无执而从诸漏中解脱。 |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
35.29 - SN 35.29 Addhabhūta: Overwhelmed
| --- SN35.29 - Addhabhūtasutta --- | --- SN35.29 - Overwhelmed --- | --- SN35.29 - 压倒 --- |
| Evaṁ me sutaṁ— | Thus have I heard— | 如是我闻—— |
| ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. | On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary. | 一时，世尊住于王舍城竹林精舍，松鼠保护区。 |
| Tatra kho bhagavā bhikkhū āmantesi: | There the Blessed One addressed the bhikkhus: | 尔时，世尊告诸比丘： |
| “sabbaṁ, bhikkhave, addhabhūtaṁ. | “Bhikkhus, the All is overwhelmed. | “诸比丘，一切皆被压倒。 |
| Kiñca, bhikkhave, sabbaṁ addhabhūtaṁ? | And what, bhikkhus, is the All that is overwhelmed? | 诸比丘，何为一切皆被压倒？ |
| Cakkhu, bhikkhave, addhabhūtaṁ, rūpā addhabhūtā, cakkhuviññāṇaṁ addhabhūtaṁ, cakkhusamphasso addhabhūto, yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi addhabhūtaṁ. | The eye, bhikkhus, is overwhelmed, forms are overwhelmed, eye-consciousness is overwhelmed, eye-contact is overwhelmed, and whatever feeling—pleasant, painful, or neither-painful-nor-pleasant—arises in dependence on eye-contact, that too is overwhelmed. | 诸比丘，眼被压倒，色被压倒，眼识被压倒，眼触被压倒，以及凡因眼触而生之受——乐、苦、或不苦不乐——亦被压倒。 |
| Kena addhabhūtaṁ? | Overwhelmed by what? | 被何压倒？ |
| ‘Jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi addhabhūtan’ti vadāmi …pe… | ‘Overwhelmed by birth, aging, and death; by sorrows, lamentations, pains, griefs, and despairs, I say.’ … and so on … | ‘被生、老、死压倒；被愁、悲、苦、忧、恼压倒，我说。’……等等…… |
| jivhā addhabhūtā, rasā addhabhūtā, jivhāviññāṇaṁ addhabhūtaṁ, jivhāsamphasso addhabhūto, yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi addhabhūtaṁ. | The tongue is overwhelmed, tastes are overwhelmed, tongue-consciousness is overwhelmed, tongue-contact is overwhelmed, and whatever feeling—pleasant, painful, or neither-painful-nor-pleasant—arises in dependence on tongue-contact, that too is overwhelmed. | 舌被压倒，味被压倒，舌识被压倒，舌触被压倒，以及凡因舌触而生之受——乐、苦、或不苦不乐——亦被压倒。 |
| Kena addhabhūtaṁ? | Overwhelmed by what? | 被何压倒？ |
| ‘Jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi addhabhūtan’ti vadāmi. | ‘Overwhelmed by birth, aging, and death; by sorrows, lamentations, pains, griefs, and despairs, I say.’ | ‘被生、老、死压倒；被愁、悲、苦、忧、恼压倒，我说。’ |
| Kāyo addhabhūto …pe… | The body is overwhelmed … and so on … | 身被压倒……等等…… |
| mano addhabhūto, dhammā addhabhūtā, manoviññāṇaṁ addhabhūtaṁ, manosamphasso addhabhūto, yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi addhabhūtaṁ. | The mind is overwhelmed, mental phenomena are overwhelmed, mind-consciousness is overwhelmed, mind-contact is overwhelmed, and whatever feeling—pleasant, painful, or neither-painful-nor-pleasant—arises in dependence on mind-contact, that too is overwhelmed. | 意被压倒，法被压倒，意识被压倒，意触被压倒，以及凡因意触而生之受——乐、苦、或不苦不乐——亦被压倒。 |
| Kena addhabhūtaṁ? | Overwhelmed by what? | 被何压倒？ |
| ‘Jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi addhabhūtan’ti vadāmi. | ‘Overwhelmed by birth, aging, and death; by sorrows, lamentations, pains, griefs, and despairs, I say.’ | ‘被生、老、死压倒；被愁、悲、苦、忧、恼压倒，我说。’ |
| Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati …pe… | Seeing thus, bhikkhus, the instructed noble-one's-disciple becomes disenchanted with the eye, disenchanted with forms, disenchanted with eye-consciousness, disenchanted with eye-contact … and so on … | 诸比丘，如是观者，多闻圣弟子于眼生厌，于色生厌，于眼识生厌，于眼触生厌……等等…… |
| yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati. | and with whatever feeling—pleasant, painful, or neither-painful-nor-pleasant—arises in dependence on mind-contact, with that too he becomes disenchanted. | 以及凡因意触而生之受——乐、苦、或不苦不乐——于彼亦生厌。 |
| Nibbindaṁ virajjati, virāgā vimuccati, vimuttasmiṁ ‘vimuttam’iti ñāṇaṁ hoti, | Being disenchanted, he becomes dispassionate. Through dispassion, he is liberated. When liberated, there comes the knowledge: ‘It is liberated.’ | 既厌，则离欲。因离欲，得解脱。解脱时，有知：‘已解脱’。 |
| ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti. | He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’” | 彼了知：‘生已尽，梵行已立，所作已办，不受后有。’” |
35.30 - SN 35.30 Samugghātasāruppa: Suitable for Uprooting Conceivings
| --- SN35.30 - Samugghātasāruppasutta --- | --- SN35.30 - Suitable for Uprooting Conceivings --- | --- SN35.30 - 适合于根除臆想 --- |
| “Sabbamaññitasamugghātasāruppaṁ vo, bhikkhave, paṭipadaṁ desessāmi. | “Bhikkhus, I will teach you the practice suitable for the uprooting of all conceivings. | “诸比丘，我将为你们教导适合根除一切臆想的修行法门。 |
| Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmīti. | Listen to that, pay close attention, I will speak.” | 谛听，仔细留意，我将宣说。” |
| Katamā ca sā, bhikkhave, sabbamaññitasamugghātasāruppā paṭipadā? | And what, bhikkhus, is that practice suitable for the uprooting of all conceivings? | 诸比丘，何为适合根除一切臆想的修行法门？ |
| Idha, bhikkhave, bhikkhu cakkhuṁ na maññati, cakkhusmiṁ na maññati, cakkhuto na maññati, cakkhuṁ meti na maññati. | Here, bhikkhus, a bhikkhu does not conceive the eye, he does not conceive in the eye, he does not conceive from the eye, he does not conceive ‘the eye is mine.’ | 在此，诸比丘，一比丘不臆想眼，不于眼中臆想，不从眼臆想，不臆想‘眼是我的’。 |
| Rūpe na maññati, rūpesu na maññati, rūpato na maññati, rūpā meti na maññati. | He does not conceive forms, he does not conceive in forms, he does not conceive from forms, he does not conceive ‘forms are mine.’ | 他不臆想色，不于色中臆想，不从色臆想，不臆想‘色是我的’。 |
| Cakkhuviññāṇaṁ na maññati, cakkhuviññāṇasmiṁ na maññati, cakkhuviññāṇato na maññati, cakkhuviññāṇaṁ meti na maññati. | He does not conceive eye-consciousness, he does not conceive in eye-consciousness, he does not conceive from eye-consciousness, he does not conceive ‘eye-consciousness is mine.’ | 他不臆想眼识，不于眼识中臆想，不从眼识臆想，不臆想‘眼识是我的’。 |
| Cakkhusamphassaṁ na maññati, cakkhusamphassasmiṁ na maññati, cakkhusamphassato na maññati, cakkhusamphasso meti na maññati. | He does not conceive eye-contact, he does not conceive in eye-contact, he does not conceive from eye-contact, he does not conceive ‘eye-contact is mine.’ | 他不臆想眼触，不于眼触中臆想，不从眼触臆想，不臆想‘眼触是我的’。 |
| Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṁ meti na maññati …pe… | Whatever feeling arises with eye-contact as condition—whether pleasant or painful or neither-painful-nor-pleasant—that too he does not conceive, he does not conceive in that, he does not conceive from that, he does not conceive ‘that is mine.’ … and so on … | 凡以眼触为缘而生之受——无论是乐、苦、或不苦不乐——彼亦不臆想，不于其中臆想，不从其臆想，不臆想‘那是我的’。……等等…… |
| jivhaṁ na maññati, jivhāya na maññati, jivhāto na maññati, jivhā meti na maññati. | he does not conceive the tongue, he does not conceive in the tongue, he does not conceive from the tongue, he does not conceive ‘the tongue is mine.’ | 他不臆想舌，不于舌中臆想，不从舌臆想，不臆想‘舌是我的’。 |
| Rase na maññati, rasesu na maññati, rasato na maññati, rasā meti na maññati. | He does not conceive tastes, he does not conceive in tastes, he does not conceive from tastes, he does not conceive ‘tastes are mine.’ | 他不臆想味，不于味中臆想，不从味臆想，不臆想‘味是我的’。 |
| Jivhāviññāṇaṁ na maññati, jivhāviññāṇasmiṁ na maññati, jivhāviññāṇato na maññati, jivhāviññāṇaṁ meti na maññati. | He does not conceive tongue-consciousness, he does not conceive in tongue-consciousness, he does not conceive from tongue-consciousness, he does not conceive ‘tongue-consciousness is mine.’ | 他不臆想舌识，不于舌识中臆想，不从舌识臆想，不臆想‘舌识是我的’。 |
| Jivhāsamphassaṁ na maññati, jivhāsamphassasmiṁ na maññati, jivhāsamphassato na maññati, jivhāsamphasso meti na maññati. | He does not conceive tongue-contact, he does not conceive in tongue-contact, he does not conceive from tongue-contact, he does not conceive ‘tongue-contact is mine.’ | 他不臆想舌触，不于舌触中臆想，不从舌触臆想，不臆想‘舌触是我的’。 |
| Yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṁ meti na maññati …pe… | Whatever feeling arises with tongue-contact as condition—whether pleasant or painful or neither-painful-nor-pleasant—that too he does not conceive, he does not conceive in that, he does not conceive from that, he does not conceive ‘that is mine.’ … and so on … | 凡以舌触为缘而生之受——无论是乐、苦、或不苦不乐——彼亦不臆想，不于其中臆想，不从其臆想，不臆想‘那是我的’。……等等…… |
| manaṁ na maññati, manasmiṁ na maññati, manato na maññati, mano meti na maññati. | he does not conceive the mind, he does not conceive in the mind, he does not conceive from the mind, he does not conceive ‘the mind is mine.’ | 他不臆想意，不于意中臆想，不从意臆想，不臆想‘意是我的’。 |
| Dhamme na maññati, dhammesu na maññati, dhammato na maññati, dhammā meti na maññati. | He does not conceive mental phenomena, he does not conceive in mental phenomena, he does not conceive from mental phenomena, he does not conceive ‘mental phenomena are mine.’ | 他不臆想法，不于法中臆想，不从法臆想，不臆想‘法是我的’。 |
| Manoviññāṇaṁ na maññati, manoviññāṇasmiṁ na maññati, manoviññāṇato na maññati, manoviññāṇaṁ meti na maññati. | He does not conceive mind-consciousness, he does not conceive in mind-consciousness, he does not conceive from mind-consciousness, he does not conceive ‘mind-consciousness is mine.’ | 他不臆想意识，不于意识中臆想，不从意识臆想，不臆想‘意识是我的’。 |
| Manosamphassaṁ na maññati, manosamphassasmiṁ na maññati, manosamphassato na maññati, manosamphasso meti na maññati. | He does not conceive mind-contact, he does not conceive in mind-contact, he does not conceive from mind-contact, he does not conceive ‘mind-contact is mine.’ | 他不臆想意触，不于意触中臆想，不从意触臆想，不臆想‘意触是我的’。 |
| Yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṁ meti na maññati. | Whatever feeling arises with mind-contact as condition—whether pleasant or painful or neither-painful-nor-pleasant—that too he does not conceive, he does not conceive in that, he does not conceive from that, he does not conceive ‘that is mine.’ | 凡以意触为缘而生之受——无论是乐、苦、或不苦不乐——彼亦不臆想，不于其中臆想，不从其臆想，不臆想‘那是我的’。 |
| Sabbaṁ na maññati, sabbasmiṁ na maññati, sabbato na maññati, sabbaṁ meti na maññati. | He does not conceive ‘all,’ he does not conceive in ‘all,’ he does not conceive from ‘all,’ he does not conceive ‘‘all’ is mine.’ | 他不臆想‘一切’，不于‘一切’中臆想，不从‘一切’臆想，不臆想‘‘一切’是我的’。 |
| So evaṁ amaññamāno na ca kiñci loke upādiyati. | Thus not conceiving, he does not cling to anything in the world. | 如是不臆想，他于世间无所执着。 |
| Anupādiyaṁ na paritassati. Aparitassaṁ paccattaññeva parinibbāyati. | Not clinging, he is not agitated. Not being agitated, he personally attains Nibbāna. | 不执着，则不被扰动。不被扰动，他亲证涅槃。 |
| ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. | He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’ | 彼了知：‘生已尽，梵行已立，所作已办，不受后有。’ |
| Ayaṁ kho sā, bhikkhave, sabbamaññitasamugghātasāruppā paṭipadā”ti. | This, bhikkhus, is that practice suitable for the uprooting of all conceivings.” | 诸比丘，此即为适合根除一切臆想的修行法门。” |
35.31 - SN 35.31 Paṭhamasamugghātasappāya: First Sutta on What is Suitable for Uprooting Conceivings
| --- SN35.31 - Paṭhamasamugghātasappāyasutta --- | --- SN35.31 - First Sutta on What is Suitable for Uprooting Conceivings --- | --- SN35.31 - 第一部关于适合根除臆想的经 --- |
| “Sabbamaññitasamugghātasappāyaṁ vo, bhikkhave, paṭipadaṁ desessāmi. | “Bhikkhus, I will teach you the practice suitable for the uprooting of all conceivings. | “诸比丘，我将为你们教导适合根除一切臆想的修行法门。 |
| Taṁ suṇātha. | Listen to that. | 谛听。 |
| Katamā ca sā, bhikkhave, sabbamaññitasamugghātasappāyā paṭipadā? | And what, bhikkhus, is that practice suitable for the uprooting of all conceivings? | 诸比丘，何为适合根除一切臆想的修行法门？ |
| Idha, bhikkhave, bhikkhu cakkhuṁ na maññati, cakkhusmiṁ na maññati, cakkhuto na maññati, cakkhuṁ meti na maññati. | Here, bhikkhus, a bhikkhu does not conceive the eye, he does not conceive in the eye, he does not conceive from the eye, he does not conceive ‘the eye is mine.’ | 在此，诸比丘，一比丘不臆想眼，不于眼中臆想，不从眼臆想，不臆想‘眼是我的’。 |
| Rūpe na maññati …pe… | He does not conceive forms … and so on … | 他不臆想色……等等…… |
| cakkhuviññāṇaṁ na maññati, cakkhusamphassaṁ na maññati, yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṁ meti na maññati. | he does not conceive eye-consciousness, he does not conceive eye-contact, and whatever feeling arises with eye-contact as condition—whether pleasant or painful or neither-painful-nor-pleasant—that too he does not conceive, he does not conceive in that, he does not conceive from that, he does not conceive ‘that is mine.’ | 他不臆想眼识，他不臆想眼触，以及凡以眼触为缘而生之受——无论是乐、苦、或不苦不乐——彼亦不臆想，不于其中臆想，不从其臆想，不臆想‘那是我的’。 |
| Yañhi, bhikkhave, maññati, yasmiṁ maññati, yato maññati, yaṁ meti maññati, tato taṁ hoti aññathā. | For, bhikkhus, what one conceives, in what one conceives, from what one conceives, what one conceives as ‘mine’—that becomes otherwise. | 因为，诸比丘，人所臆想的，于何处臆想，从何处臆想，所臆想为‘我的’——那会变异。 |
| Aññathābhāvī bhavasatto loko bhavamevābhinandati …pe… | The world, attached to existence, changing as it is, delights only in existence. … and so on … | 世间，执着于存在，变幻无常，只乐于存在。……等等…… |
| jivhaṁ na maññati, jivhāya na maññati, jivhāto na maññati, jivhā meti na maññati. | he does not conceive the tongue, he does not conceive in the tongue, he does not conceive from the tongue, he does not conceive ‘the tongue is mine.’ | 他不臆想舌，不于舌中臆想，不从舌臆想，不臆想‘舌是我的’。 |
| Rase na maññati …pe… | He does not conceive tastes … and so on … | 他不臆想味……等等…… |
| jivhāviññāṇaṁ na maññati, jivhāsamphassaṁ na maññati. | he does not conceive tongue-consciousness, he does not conceive tongue-contact. | 他不臆想舌识，他不臆想舌触。 |
| Yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṁ meti na maññati. | Whatever feeling arises with tongue-contact as condition—whether pleasant or painful or neither-painful-nor-pleasant—that too he does not conceive, he does not conceive in that, he does not conceive from that, he does not conceive ‘that is mine.’ | 凡以舌触为缘而生之受——无论是乐、苦、或不苦不乐——彼亦不臆想，不于其中臆想，不从其臆想，不臆想‘那是我的’。 |
| Yañhi, bhikkhave, maññati, yasmiṁ maññati, yato maññati, yaṁ meti maññati, tato taṁ hoti aññathā. | For, bhikkhus, what one conceives, in what one conceives, from what one conceives, what one conceives as ‘mine’—that becomes otherwise. | 因为，诸比丘，人所臆想的，于何处臆想，从何处臆想，所臆想为‘我的’——那会变异。 |
| Aññathābhāvī bhavasatto loko bhavamevābhinandati …pe… | The world, attached to existence, changing as it is, delights only in existence. … and so on … | 世间，执着于存在，变幻无常，只乐于存在。……等等…… |
| manaṁ na maññati, manasmiṁ na maññati, manato na maññati, mano meti na maññati. | he does not conceive the mind, he does not conceive in the mind, he does not conceive from the mind, he does not conceive ‘the mind is mine.’ | 他不臆想意，不于意中臆想，不从意臆想，不臆想‘意是我的’。 |
| Dhamme na maññati …pe… | He does not conceive mental phenomena … and so on … | 他不臆想法……等等…… |
| manoviññāṇaṁ na maññati, manosamphassaṁ na maññati. | he does not conceive mind-consciousness, he does not conceive mind-contact. | 他不臆想意识，他不臆想意触。 |
| Yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṁ meti na maññati. | Whatever feeling arises with mind-contact as condition—whether pleasant or painful or neither-painful-nor-pleasant—that too he does not conceive, he does not conceive in that, he does not conceive from that, he does not conceive ‘that is mine.’ | 凡以意触为缘而生之受——无论是乐、苦、或不苦不乐——彼亦不臆想，不于其中臆想，不从其臆想，不臆想‘那是我的’。 |
| Yañhi, bhikkhave, maññati, yasmiṁ maññati, yato maññati, yaṁ meti maññati, tato taṁ hoti aññathā. | For, bhikkhus, what one conceives, in what one conceives, from what one conceives, what one conceives as ‘mine’—that becomes otherwise. | 因为，诸比丘，人所臆想的，于何处臆想，从何处臆想，所臆想为‘我的’——那会变异。 |
| Aññathābhāvī bhavasatto loko bhavamevābhinandati. | The world, attached to existence, changing as it is, delights only in existence. | 世间，执着于存在，变幻无常，只乐于存在。 |
| Yāvatā, bhikkhave, khandhadhātuāyatanaṁ tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṁ meti na maññati. | Whatever pertains to the aggregates, elements, and sense bases, that too he does not conceive, he does not conceive in that, he does not conceive from that, he does not conceive ‘that is mine.’ | 凡关乎蕴、界、处者，彼亦不臆想，不于其中臆想，不从其臆想，不臆想‘那是我的’。 |
| So evaṁ amaññamāno na ca kiñci loke upādiyati. | Thus not conceiving, he does not cling to anything in the world. | 如是不臆想，他于世间无所执着。 |
| Anupādiyaṁ na paritassati. Aparitassaṁ paccattaññeva parinibbāyati. | Not clinging, he is not agitated. Not being agitated, he personally attains Nibbāna. | 不执着，则不被扰动。不被扰动，他亲证涅槃。 |
| ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. | He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’ | 彼了知：‘生已尽，梵行已立，所作已办，不受后有。’ |
| Ayaṁ kho sā, bhikkhave, sabbamaññitasamugghātasappāyā paṭipadā”ti. | This, bhikkhus, is that practice suitable for the uprooting of all conceivings.” | 诸比丘，此即为适合根除一切臆想的修行法门。” |
35.32 - SN 35.32 Dutiyasamugghātasappāya: Second Sutta on What is Suitable for Uprooting Conceivings
| --- SN35.32 - Dutiyasamugghātasappāyasutta --- | --- SN35.32 - Second Sutta on What is Suitable for Uprooting Conceivings --- | --- SN35.32 - 第二部关于适合根除臆想的经 --- |
| “Sabbamaññitasamugghātasappāyaṁ vo, bhikkhave, paṭipadaṁ desessāmi. | “Bhikkhus, I will teach you the practice suitable for the uprooting of all conceivings. | “诸比丘，我将为你们教导适合根除一切臆想的修行法门。 |
| Taṁ suṇātha. | Listen to that. | 谛听。 |
| Katamā ca sā, bhikkhave, sabbamaññitasamugghātasappāyā paṭipadā? | And what, bhikkhus, is that practice suitable for the uprooting of all conceivings? | 诸比丘，何为适合根除一切臆想的修行法门？ |
| Taṁ kiṁ maññatha, bhikkhave, | What do you think, bhikkhus, | 你们认为如何，诸比丘， |
| cakkhu niccaṁ vā aniccaṁ vā”ti? | is the eye permanent or impermanent?” | 眼是常还是无常？” |
| “Aniccaṁ, bhante”. | “Impermanent, venerable sir.” | “无常，尊者。” |
| “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? | “But what is impermanent, is it suffering or happiness?” | “但凡无常者，是苦还是乐？” |
| “Dukkhaṁ, bhante”. | “Suffering, venerable sir.” | “苦，尊者。” |
| “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: | “But what is impermanent, suffering, and subject to change, is it fitting to regard that as: | “但凡无常、苦、变易法，视之为： |
| ‘etaṁ mama, esohamasmi, eso me attā’”ti? | ‘This is mine, this I am, this is my self’?” | ‘这是我的，我是这个，这是我的我’，是否合适？” |
| “No hetaṁ bhante”. | “No, venerable sir.” | “不合适，尊者。” |
| “Rūpā …pe… | “Forms … and so on … | “色……等等…… |
| cakkhuviññāṇaṁ … | eye-consciousness … | 眼识… |
| cakkhusamphasso nicco vā anicco vā”ti? | is eye-contact permanent or impermanent?” | 眼触是常还是无常？” |
| “Anicco, bhante” …pe…. | “Impermanent, venerable sir.” … and so on …. | “无常，尊者。”……等等……。 |
| “Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi niccaṁ vā aniccaṁ vā”ti? | “And whatever feeling arises with eye-contact as condition—whether pleasant or painful or neither-painful-nor-pleasant—is that too permanent or impermanent?” | “以及凡以眼触为缘而生之受——无论是乐、苦、或不苦不乐——那也是常还是无常？” |
| “Aniccaṁ, bhante”. | “Impermanent, venerable sir.” | “无常，尊者。” |
| “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? | “But what is impermanent, is it suffering or happiness?” | “但凡无常者，是苦还是乐？” |
| “Dukkhaṁ, bhante”. | “Suffering, venerable sir.” | “苦，尊者。” |
| “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: | “But what is impermanent, suffering, and subject to change, is it fitting to regard that as: | “但凡无常、苦、变易法，视之为： |
| ‘etaṁ mama, esohamasmi, eso me attā’”ti? | ‘This is mine, this I am, this is my self’?” | ‘这是我的，我是这个，这是我的我’，是否合适？” |
| “No hetaṁ, bhante” …pe…. | “No, venerable sir.” … and so on …. | “不合适，尊者。”……等等……。 |
| “Jivhā niccā vā aniccā vā”ti? | “Is the tongue permanent or impermanent?” | “舌是常还是无常？” |
| “Aniccā, bhante” …pe…. | “Impermanent, venerable sir.” … and so on …. | “无常，尊者。”……等等……。 |
| “Rasā … | “Tastes … | “味… |
| jivhāviññāṇaṁ … | tongue-consciousness … | 舌识… |
| jivhāsamphasso …pe… | tongue-contact … and so on … | 舌触……等等…… |
| yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi niccaṁ vā aniccaṁ vā”ti? | and whatever feeling arises with tongue-contact as condition—whether pleasant or painful or neither-painful-nor-pleasant—is that too permanent or impermanent?” | 以及凡以舌触为缘而生之受——无论是乐、苦、或不苦不乐——那也是常还是无常？” |
| “Aniccaṁ, bhante” …pe… | “Impermanent, venerable sir.” … and so on … | “无常，尊者。”……等等…… |
| dhammā … | mental phenomena … | 法… |
| manoviññāṇaṁ … | mind-consciousness … | 意识… |
| manosamphasso nicco vā anicco vā”ti? | is mind-contact permanent or impermanent?” | 意触是常还是无常？” |
| “Anicco, bhante”. | “Impermanent, venerable sir.” | “无常，尊者。” |
| “Yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi niccaṁ vā aniccaṁ vā”ti? | “And whatever feeling arises with mind-contact as condition—whether pleasant or painful or neither-painful-nor-pleasant—is that too permanent or impermanent?” | “以及凡以意触为缘而生之受——无论是乐、苦、或不苦不乐——那也是常还是无常？” |
| “Aniccaṁ, bhante”. | “Impermanent, venerable sir.” | “无常，尊者。” |
| “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? | “But what is impermanent, is it suffering or happiness?” | “但凡无常者，是苦还是乐？” |
| “Dukkhaṁ bhante”. | “Suffering, venerable sir.” | “苦，尊者。” |
| “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: | “But what is impermanent, suffering, and subject to change, is it fitting to regard that as: | “但凡无常、苦、变易法，视之为： |
| ‘etaṁ mama, esohamasmi, eso me attā’”ti? | ‘This is mine, this I am, this is my self’?” | ‘这是我的，我是这个，这是我的我’，是否合适？” |
| “No hetaṁ, bhante”. | “No, venerable sir.” | “不合适，尊者。” |
| “Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati. | “Seeing thus, bhikkhus, the instructed noble-one's-disciple becomes disenchanted with the eye, disenchanted with forms, disenchanted with eye-consciousness, disenchanted with eye-contact. | “诸比丘，如是观者，多闻圣弟子于眼生厌，于色生厌，于眼识生厌，于眼触生厌。 |
| Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati …pe… | And whatever feeling arises with eye-contact as condition—whether pleasant or painful or neither-painful-nor-pleasant—with that too he becomes disenchanted. … and so on … | 以及凡以眼触为缘而生之受——无论是乐、苦、或不苦不乐——于彼亦生厌。……等等…… |
| jivhāyapi nibbindati, rasesupi …pe… yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati …pe…. | He becomes disenchanted with the tongue, disenchanted with tastes … and so on … and whatever feeling arises with tongue-contact as condition—whether pleasant or painful or neither-painful-nor-pleasant—with that too he becomes disenchanted. … and so on …. | 他于舌生厌，于味生厌……等等……以及凡以舌触为缘而生之受——无论是乐、苦、或不苦不乐——于彼亦生厌。……等等……。 |
| Manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati, manosamphassepi nibbindati. | He becomes disenchanted with the mind, disenchanted with mental phenomena, disenchanted with mind-consciousness, disenchanted with mind-contact. | 他于意生厌，于法生厌，于意识生厌，于意触生厌。 |
| Yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati. | And whatever feeling arises with mind-contact as condition—whether pleasant or painful or neither-painful-nor-pleasant—with that too he becomes disenchanted. | 以及凡以意触为缘而生之受——无论是乐、苦、或不苦不乐——于彼亦生厌。 |
| Nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. | Being disenchanted, he becomes dispassionate. Through dispassion, he is liberated. When liberated, there comes the knowledge: ‘It is liberated.’ | 既厌，则离欲。因离欲，得解脱。解脱时，有知：‘已解脱’。 |
| ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. | He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’ | 彼了知：‘生已尽，梵行已立，所作已办，不受后有。’ |
| Ayaṁ kho sā, bhikkhave, sabbamaññitasamugghātasappāyā paṭipadā”ti. | This, bhikkhus, is that practice suitable for the uprooting of all conceivings.” | 诸比丘，此即为适合根除一切臆想的修行法门。” |
| Sabbavaggo tatiyo. | The Third Chapter on the All. | 第三品 一切。 |
| Sabbañca dvepi pahānā, | The All, and two on Abandonment, | 一切，及二篇论舍弃， |
| parijānāpare duve; | Two more on Full Understanding; | 二篇复论遍知； |
| Ādittaṁ addhabhūtañca, | The Burning and the Afflicted, | 燃烧与苦恼， |
| sāruppā dve ca sappāyā; | Two on Suitable and two on Congenial; | 二篇论适合与二篇论合宜； |
| Vaggo tena pavuccatīti. | The chapter is thus declared. | 此品如是宣说。 |
| --- SN35.33-42 - SN35.33-42 --- | --- SN35.33-42 - SN35.33-42 --- | --- SN35.33-42 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Tatra kho …pe… | There … and so on … | 彼处……等等…… |
| “sabbaṁ, bhikkhave, jātidhammaṁ. | “Bhikkhus, the All is of a nature to be born. | “诸比丘，一切皆有生性。 |
| Kiñca, bhikkhave, sabbaṁ jātidhammaṁ? | And what, bhikkhus, is the All that is of a nature to be born? | 诸比丘，何为一切有生性？ |
| Cakkhu, bhikkhave, jātidhammaṁ. | The eye, bhikkhus, is of a nature to be born. | 诸比丘，眼有生性。 |
| Rūpā … | Forms … | 色… |
| cakkhuviññāṇaṁ … | eye-consciousness … | 眼识… |
| cakkhusamphasso jātidhammo. | eye-contact is of a nature to be born. | 眼触有生性。 |
| Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi jātidhammaṁ …pe… | And whatever feeling arises with eye-contact as condition—whether pleasant or painful or neither-painful-nor-pleasant—that too is of a nature to be born. … and so on … | 以及凡以眼触为缘而生之受——无论是乐、苦、或不苦不乐——那亦有生性。……等等…… |
| jivhā … | The tongue … | 舌… |
| rasā … | tastes … | 味… |
| jivhāviññāṇaṁ … | tongue-consciousness … | 舌识… |
| jivhāsamphasso … | tongue-contact … | 舌触… |
| yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi jātidhammaṁ. | and whatever feeling arises with tongue-contact as condition—whether pleasant or painful or neither-painful-nor-pleasant—that too is of a nature to be born. | 以及凡以舌触为缘而生之受——无论是乐、苦、或不苦不乐——那亦有生性。 |
| Kāyo …pe… | The body … and so on … | 身……等等…… |
| mano jātidhammo, dhammā jātidhammā, manoviññāṇaṁ jātidhammaṁ, manosamphasso jātidhammo. | The mind is of a nature to be born, mental phenomena are of a nature to be born, mind-consciousness is of a nature to be born, mind-contact is of a nature to be born. | 意有生性，法有生性，意识有生性，意触有生性。 |
| Yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi jātidhammaṁ. | And whatever feeling arises with mind-contact as condition—whether pleasant or painful or neither-painful-nor-pleasant—that too is of a nature to be born. | 以及凡以意触为缘而生之受——无论是乐、苦、或不苦不乐——那亦有生性。 |
| Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi … cakkhuviññāṇepi … cakkhusamphassepi …pe… | Seeing thus, bhikkhus, the instructed noble-one's-disciple becomes disenchanted with the eye, with forms … with eye-consciousness … with eye-contact … and so on … | 诸比丘，如是观者，多闻圣弟子于眼、于色……于眼识……于眼触……等等……生厌 |
| nāparaṁ itthattāyāti pajānātī”ti. | he understands: ‘there is no more for this state of being.’” | 彼了知：‘不受后有。’” |
| “Sabbaṁ, bhikkhave, jarādhammaṁ … | “Bhikkhus, the All is of a nature to age … | “诸比丘，一切皆有老性… |
| saṅkhittaṁ. | in brief. | 简言之。 |
| Dutiyaṁ. | Second. | 第二。 |
| “Sabbaṁ, bhikkhave, byādhidhammaṁ … | “Bhikkhus, the All is of a nature to be diseased … | “诸比丘，一切皆有病性… |
| saṅkhittaṁ. | in brief. | 简言之。 |
| Tatiyaṁ. | Third. | 第三。 |
| “Sabbaṁ, bhikkhave, maraṇadhammaṁ … | “Bhikkhus, the All is of a nature to die … | “诸比丘，一切皆有死性… |
| saṅkhittaṁ. | in brief. | 简言之。 |
| Catutthaṁ. | Fourth. | 第四。 |
| “Sabbaṁ, bhikkhave, sokadhammaṁ … | “Bhikkhus, the All is of a nature to be sorrowful … | “诸比丘，一切皆有愁性… |
| saṅkhittaṁ. | in brief. | 简言之。 |
| “Sabbaṁ, bhikkhave, saṅkilesikadhammaṁ … | “Bhikkhus, the All is of a nature to be defiled … | “诸比丘，一切皆有染性… |
| saṅkhittaṁ. | in brief. | 简言之。 |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
| “Sabbaṁ, bhikkhave, khayadhammaṁ … | “Bhikkhus, the All is of a nature to be destroyed … | “诸比丘，一切皆有坏性… |
| saṅkhittaṁ. | in brief. | 简言之。 |
| “Sabbaṁ, bhikkhave, vayadhammaṁ … | “Bhikkhus, the All is of a vanishing nature … | “诸比丘，一切皆有灭性… |
| saṅkhittaṁ. | in brief. | 简言之。 |
| “Sabbaṁ, bhikkhave, samudayadhammaṁ … | “Bhikkhus, the All is of an arising nature … | “诸比丘，一切皆有起性… |
| saṅkhittaṁ. | in brief. | 简言之。 |
| “Sabbaṁ, bhikkhave, nirodhadhammaṁ … | “Bhikkhus, the All is of a ceasing nature … | “诸比丘，一切皆有止性… |
| saṅkhittaṁ. | in brief. | 简言之。 |
| Jātidhammavaggo catuttho. | The Fourth Chapter: Of the Nature to Be Born. | 第四品：生性。 |
| Jātijarābyādhimaraṇaṁ, | Birth, aging, disease, death, | 生、老、病、死， |
| Soko ca saṅkilesikaṁ; | Sorrow and that which is defiling; | 愁与染污； |
| Khayavayasamudayaṁ, | Destruction, vanishing, arising, | 坏、灭、起， |
| Nirodhadhammena te dasāti. | And with the nature of cessation, these are ten. | 及与止性，此为十。 |
| --- SN35.43-51 - SN35.43-51 --- | --- SN35.43-51 - SN35.43-51 --- | --- SN35.43-51 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Tatra kho …pe… | There … and so on … | 彼处……等等…… |
| “sabbaṁ, bhikkhave, aniccaṁ. | “Bhikkhus, the All is impermanent. | “诸比丘，一切皆无常。 |
| Kiñca, bhikkhave, sabbaṁ aniccaṁ? | And what, bhikkhus, is the All that is impermanent? | 诸比丘，何为一切无常？ |
| Cakkhu, bhikkhave, aniccaṁ, rūpā aniccā, cakkhuviññāṇaṁ aniccaṁ, cakkhusamphasso anicco. | The eye, bhikkhus, is impermanent, forms are impermanent, eye-consciousness is impermanent, eye-contact is impermanent. | 诸比丘，眼无常，色无常，眼识无常，眼触无常。 |
| Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccaṁ …pe… | And whatever feeling arises with eye-contact as condition—whether pleasant or painful or neither-painful-nor-pleasant—that too is impermanent. … and so on … | 以及凡以眼触为缘而生之受——无论是乐、苦、或不苦不乐——那亦是无常。……等等…… |
| jivhā aniccā, rasā aniccā, jivhāviññāṇaṁ aniccaṁ, jivhāsamphasso anicco. | The tongue is impermanent, tastes are impermanent, tongue-consciousness is impermanent, tongue-contact is impermanent. | 舌无常，味无常，舌识无常，舌触无常。 |
| Yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccaṁ. | And whatever feeling arises with tongue-contact as condition—whether pleasant or painful or neither-painful-nor-pleasant—that too is impermanent. | 以及凡以舌触为缘而生之受——无论是乐、苦、或不苦不乐——那亦是无常。 |
| Kāyo anicco …pe… | The body is impermanent … and so on … | 身无常……等等…… |
| mano anicco, dhammā aniccā, manoviññāṇaṁ aniccaṁ, manosamphasso anicco. | The mind is impermanent, mental phenomena are impermanent, mind-consciousness is impermanent, mind-contact is impermanent. | 意无常，法无常，意识无常，意触无常。 |
| Yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccaṁ. | And whatever feeling arises with mind-contact as condition—whether pleasant or painful or neither-painful-nor-pleasant—that too is impermanent. | 以及凡以意触为缘而生之受——无论是乐、苦、或不苦不乐——那亦是无常。 |
| Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati. | Seeing thus, bhikkhus, the instructed noble-one's-disciple becomes disenchanted with the eye, disenchanted with forms, disenchanted with eye-consciousness, disenchanted with eye-contact. | 诸比丘，如是观者，多闻圣弟子于眼生厌，于色生厌，于眼识生厌，于眼触生厌。 |
| Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati …pe… | And whatever feeling arises with eye-contact as condition—whether pleasant or painful or neither-painful-nor-pleasant—with that too he becomes disenchanted. … and so on … | 以及凡以眼触为缘而生之受——无论是乐、苦、或不苦不乐——于彼亦生厌。……等等…… |
| manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati, manosamphassepi nibbindati, | He becomes disenchanted with the mind, disenchanted with mental phenomena, disenchanted with mind-consciousness, disenchanted with mind-contact, | 他于意生厌，于法生厌，于意识生厌，于意触生厌， |
| yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati. | and whatever feeling arises with mind-contact as condition—whether pleasant or painful or neither-painful-nor-pleasant—with that too he becomes disenchanted. | 以及凡以意触为缘而生之受——无论是乐、苦、或不苦不乐——于彼亦生厌。 |
| Nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. | Being disenchanted, he becomes dispassionate. Through dispassion, he is liberated. When liberated, there comes the knowledge: ‘It is liberated.’ | 既厌，则离欲。因离欲，得解脱。解脱时，有知：‘已解脱’。 |
| ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti. | He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’” | 彼了知：‘生已尽，梵行已立，所作已办，不受后有。’” |
| “Sabbaṁ, bhikkhave, dukkhaṁ …pe…. | “Bhikkhus, the All is suffering … and so on …. | “诸比-丘，一切皆苦……等等……。 |
| Dutiyaṁ. | Second. | 第二。 |
| “Sabbaṁ, bhikkhave, anattā …pe…. | “Bhikkhus, the All is not-self … and so on …. | “诸比丘，一切皆非我……等等……。 |
| Tatiyaṁ. | Third. | 第三。 |
| “Sabbaṁ, bhikkhave, abhiññeyyaṁ …pe…. | “Bhikkhus, the All is to be directly known … and so on …. | “诸比丘，一切当亲知……等等……。 |
| Catutthaṁ. | Fourth. | 第四。 |
| “Sabbaṁ, bhikkhave, pariññeyyaṁ …pe…. | “Bhikkhus, the All is to be fully understood … and so on …. | “诸比丘，一切当遍知……等等……。 |
| “Sabbaṁ, bhikkhave, pahātabbaṁ …pe…. | “Bhikkhus, the All is to be abandoned … and so on …. | “诸比丘，一切当舍弃……等等……。 |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
| “Sabbaṁ, bhikkhave, sacchikātabbaṁ …pe…. | “Bhikkhus, the All is to be realized … and so on …. | “诸比丘，一切当证悟……等等……。 |
| “Sabbaṁ, bhikkhave, abhiññāpariññeyyaṁ …pe…. | “Bhikkhus, the All is to be directly known and fully understood … and so on …. | “诸比丘，一切当亲知与遍知……等等……。 |
| “Sabbaṁ, bhikkhave, upaddutaṁ …pe…. | “Bhikkhus, the All is troubled … and so on …. | “诸比丘，一切皆有恼……等等……。 |
35.52 - SN 35.52 Upassaṭṭha: Oppressed
| --- SN35.52 - Upassaṭṭhasutta --- | --- SN35.52 - Oppressed --- | --- SN35.52 - 压迫 --- |
| “Sabbaṁ, bhikkhave, upassaṭṭhaṁ. | “Bhikkhus, the All is oppressed. | “诸比丘，一切皆受压迫。 |
| Kiñca, bhikkhave, sabbaṁ upassaṭṭhaṁ? | And what, bhikkhus, is the All that is oppressed? | 诸比丘，何为一切受压迫？ |
| Cakkhu, bhikkhave, upassaṭṭhaṁ, rūpā upassaṭṭhā, cakkhuviññāṇaṁ upassaṭṭhaṁ, cakkhusamphasso upassaṭṭho. | The eye, bhikkhus, is oppressed, forms are oppressed, eye-consciousness is oppressed, eye-contact is oppressed. | 诸比丘，眼受压迫，色受压迫，眼识受压迫，眼触受压迫。 |
| Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi upassaṭṭhaṁ …pe… | And whatever feeling arises with eye-contact as condition—whether pleasant or painful or neither-painful-nor-pleasant—that too is oppressed. … and so on … | 以及凡以眼触为缘而生之受——无论是乐、苦、或不苦不乐——那亦受压迫。……等等…… |
| jivhā upassaṭṭhā, rasā upassaṭṭhā, jivhāviññāṇaṁ upassaṭṭhaṁ, jivhāsamphasso upassaṭṭho. | The tongue is oppressed, tastes are oppressed, tongue-consciousness is oppressed, tongue-contact is oppressed. | 舌受压迫，味受压迫，舌识受压迫，舌触受压迫。 |
| Yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi upassaṭṭhaṁ. | And whatever feeling arises with tongue-contact as condition—whether pleasant or painful or neither-painful-nor-pleasant—that too is oppressed. | 以及凡以舌触为缘而生之受——无论是乐、苦、或不苦不乐——那亦受压迫。 |
| Kāyo upassaṭṭho … | The body is oppressed … | 身受压迫… |
| mano upassaṭṭho, dhammā upassaṭṭhā, manoviññāṇaṁ upassaṭṭhaṁ, manosamphasso upassaṭṭho. | The mind is oppressed, mental phenomena are oppressed, mind-consciousness is oppressed, mind-contact is oppressed. | 意受压迫，法受压迫，意识受压迫，意触受压迫。 |
| Yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi upassaṭṭhaṁ. | And whatever feeling arises with mind-contact as condition—whether pleasant or painful or neither-painful-nor-pleasant—that too is oppressed. | 以及凡以意触为缘而生之受——无论是乐、苦、或不苦不乐——那亦受压迫。 |
| Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati. | Seeing thus, bhikkhus, the instructed noble-one's-disciple becomes disenchanted with the eye, disenchanted with forms, disenchanted with eye-consciousness, disenchanted with eye-contact. | 诸比丘，如是观者，多闻圣弟子于眼生厌，于色生厌，于眼识生厌，于眼触生厌。 |
| Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati …pe… | And whatever feeling arises with eye-contact as condition—whether pleasant or painful or neither-painful-nor-pleasant—with that too he becomes disenchanted. … and so on … | 以及凡以眼触为缘而生之受——无论是乐、苦、或不苦不乐——于彼亦生厌。……等等…… |
| manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati, manosamphassepi nibbindati. | He becomes disenchanted with the mind, disenchanted with mental phenomena, disenchanted with mind-consciousness, disenchanted with mind-contact. | 他于意生厌，于法生厌，于意识生厌，于意触生厌。 |
| Yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati. | And whatever feeling arises with mind-contact as condition—whether pleasant or painful or neither-painful-nor-pleasant—with that too he becomes disenchanted. | 以及凡以意触为缘而生之受——无论是乐、苦、或不苦不乐——于彼亦生厌。 |
| Nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. | Being disenchanted, he becomes dispassionate. Through dispassion, he is liberated. When liberated, there comes the knowledge: ‘It is liberated.’ | 既厌，则离欲。因离欲，得解脱。解脱时，有知：‘已解脱’。 |
| ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti. | He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’” | 彼了知：‘生已尽，梵行已立，所作已办，不受后有。’” |
| Sabbaaniccavaggo pañcamo. | The Fifth Chapter on the All as Impermanent. | 第五品 一切无常。 |
| Aniccaṁ dukkhaṁ anattā, | Impermanent, suffering, not-self, | 无常、苦、非我， |
| abhiññeyyaṁ pariññeyyaṁ; | To be directly known, to be fully understood; | 当亲知，当遍知； |
| Pahātabbaṁ sacchikātabbaṁ, | To be abandoned, to be realized, | 当舍弃，当证悟， |
| abhiññeyyapariññeyyaṁ; | To be directly known and fully understood; | 当亲知与遍知； |
| Upaddutaṁ upassaṭṭhaṁ, | Troubled, oppressed, | 有恼、受压迫， |
| vaggo tena pavuccatīti. | The chapter is thus declared. | 此品如是宣说。 |
| Saḷāyatanavagge paṭhamapaṇṇāsako samatto. | The first fifty in the Chapter on the Six Sense Bases is concluded. | 六处品初五十竟。 |
| Tassa vagguddānaṁ | The summary of its chapters: | 其品之摘要： |
| Aniccavaggaṁ yamakaṁ, | The Chapter on Impermanence, the Pair, | 无常品、双品、 |
| Sabbaṁ vaggaṁ jātidhammaṁ; | The Chapter on the All, the Nature of Birth; | 一切品、生性品； |
| Aniccavaggena paññāsaṁ, | With the Chapter on Impermanence, fifty, | 与无常品共五十， |
| Pañcamo tena pavuccatīti. | The fifth is thus declared. | 第五如是宣说。 |
35.53 - SN 35.53 Avijjāpahāna: Abandonment of Ignorance
| --- SN35.53 - Avijjāpahānasutta --- | --- SN35.53 - Abandonment of Ignorance --- | --- SN35.53 - 舍断无明 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: | Then a certain bhikkhu approached the Blessed One; having approached and paid homage to the Blessed One, he sat down at one side. Seated at one side, that bhikkhu said this to the Blessed One: | 那时，某位比丘走近世尊；走近并顶礼世尊后，他坐在一旁。坐在一旁的比丘对世尊这样说： |
| “kathaṁ nu kho, bhante, jānato kathaṁ passato avijjā pahīyati, vijjā uppajjatī”ti? | “Venerable sir, how should one know, how should one see, for ignorance to be abandoned and true knowledge to arise?” | “尊者，当如何知、如何见，才能舍断无明，生起正知？” |
| “Cakkhuṁ kho, bhikkhu, aniccato jānato passato avijjā pahīyati, vijjā uppajjati. | “Bhikkhu, for one who knows and sees the eye as impermanent, ignorance is abandoned and true knowledge arises. | “比丘，对于知见眼为无常者，无明被舍断，正知生起。 |
| Rūpe aniccato jānato passato avijjā pahīyati, vijjā uppajjati. | For one who knows and sees forms as impermanent, ignorance is abandoned and true knowledge arises. | 对于知见色为无常者，无明被舍断，正知生起。 |
| Cakkhuviññāṇaṁ … | Eye-consciousness … | 眼识… |
| cakkhusamphassaṁ … | eye-contact … | 眼触… |
| yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccato jānato passato avijjā pahīyati, vijjā uppajjati. | and whatever feeling arises with eye-contact as condition—whether pleasant or painful or neither-painful-nor-pleasant—for one who knows and sees that too as impermanent, ignorance is abandoned and true knowledge arises. | 以及凡以眼触为缘而生之受——无论是乐、苦、或不苦不乐——对于知见彼亦为无常者，无明被舍断，正知生起。 |
| Sotaṁ … | The ear … | 耳… |
| ghānaṁ … | the nose … | 鼻… |
| jivhaṁ … | the tongue … | 舌… |
| kāyaṁ … | the body … | 身… |
| manaṁ aniccato jānato passato avijjā pahīyati, vijjā uppajjati. | for one who knows and sees the mind as impermanent, ignorance is abandoned and true knowledge arises. | 对于知见意为无常者，无明被舍断，正知生起。 |
| Dhamme … | Mental phenomena … | 法尘… |
| manoviññāṇaṁ … | mind-consciousness … | 意识… |
| manosamphassaṁ … | mind-contact … | 意触… |
| yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccato jānato passato avijjā pahīyati, vijjā uppajjati. | and whatever feeling arises with mind-contact as condition—whether pleasant or painful or neither-painful-nor-pleasant—for one who knows and sees that too as impermanent, ignorance is abandoned and true knowledge arises. | 以及凡以意触为缘而生之受——无论是乐、苦、或不苦不乐——对于知见彼亦为无常者，无明被舍断，正知生起。 |
| Evaṁ kho, bhikkhu, jānato evaṁ passato avijjā pahīyati, vijjā uppajjatī”ti. | Thus, bhikkhu, for one who knows thus, for one who sees thus, ignorance is abandoned and true knowledge arises.” | 如是，比丘，对于如是知、如是见者，无明被舍断，正知生起。” |
35.54 - SN 35.54 Saṁyojanappahāna: Abandonment of Fetters
| --- SN35.54 - Saṁyojanappahānasutta --- | --- SN35.54 - Abandonment of Fetters --- | --- SN35.54 - 舍断结缚 --- |
| “Kathaṁ nu kho, bhante, jānato, kathaṁ passato, saṁyojanā pahīyantī”ti? | “Venerable sir, how should one know, how should one see, for the fetters to be abandoned?” | “尊者，当如何知、如何见，才能舍断结缚？” |
| “Cakkhuṁ kho, bhikkhu, aniccato jānato passato saṁyojanā pahīyanti. | “Bhikkhu, for one who knows and sees the eye as impermanent, the fetters are abandoned. | “比丘，对于知见眼为无常者，结缚被舍断。 |
| Rūpe … | Forms … | 色… |
| cakkhuviññāṇaṁ … | eye-consciousness … | 眼识… |
| cakkhusamphassaṁ … | eye-contact … | 眼触… |
| yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccato jānato passato saṁyojanā pahīyanti. | and whatever feeling arises with eye-contact as condition—whether pleasant or painful or neither-painful-nor-pleasant—for one who knows and sees that too as impermanent, the fetters are abandoned. | 以及凡以眼触为缘而生之受——无论是乐、苦、或不苦不乐——对于知见彼亦为无常者，结缚被舍断。 |
| Sotaṁ … | The ear … | 耳… |
| ghānaṁ … | the nose … | 鼻… |
| jivhaṁ … | the tongue … | 舌… |
| kāyaṁ … | the body … | 身… |
| manaṁ … | the mind … | 意… |
| dhamme … | mental phenomena … | 法尘… |
| manoviññāṇaṁ … | mind-consciousness … | 意识… |
| manosamphassaṁ … | mind-contact … | 意触… |
| yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccato jānato passato saṁyojanā pahīyanti. | and whatever feeling arises with mind-contact as condition—whether pleasant or painful or neither-painful-nor-pleasant—for one who knows and sees that too as impermanent, the fetters are abandoned. | 以及凡以意触为缘而生之受——无论是乐、苦、或不苦不乐——对于知见彼亦为无常者，结缚被舍断。 |
| Evaṁ kho, bhikkhu, jānato evaṁ passato saṁyojanā pahīyantī”ti. | Thus, bhikkhu, for one who knows thus, for one who sees thus, the fetters are abandoned.” | 如是，比丘，对于如是知、如是见者，结缚被舍断。” |
| Dutiyaṁ. | Second. | 第二。 |
35.55 - SN 35.55 Saṁyojanasamugghāta: Uprooting of Fetters
| --- SN35.55 - Saṁyojanasamugghātasutta --- | --- SN35.55 - Uprooting of Fetters --- | --- SN35.55 - 根除结缚 --- |
| “Kathaṁ nu kho, bhante, jānato, kathaṁ passato saṁyojanā samugghātaṁ gacchantī”ti? | “Venerable sir, how should one know, how should one see, for the fetters to be uprooted?” | “尊者，当如何知、如何见，才能根除结缚？” |
| “Cakkhuṁ kho, bhikkhu, anattato jānato passato saṁyojanā samugghātaṁ gacchanti. | “Bhikkhu, for one who knows and sees the eye as not-self, the fetters are uprooted. | “比丘，对于知见眼为非我者，结缚被根除。 |
| Rūpe anattato … | Forms as not-self … | 色为非我… |
| cakkhuviññāṇaṁ … | eye-consciousness … | 眼识… |
| cakkhusamphassaṁ … | eye-contact … | 眼触… |
| yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi anattato jānato passato saṁyojanā samugghātaṁ gacchanti. | and whatever feeling arises with eye-contact as condition—whether pleasant or painful or neither-painful-nor-pleasant—for one who knows and sees that too as not-self, the fetters are uprooted. | 以及凡以眼触为缘而生之受——无论是乐、苦、或不苦不乐——对于知见彼亦为非我者，结缚被根除。 |
| Sotaṁ … | The ear … | 耳… |
| ghānaṁ … | the nose … | 鼻… |
| jivhaṁ … | the tongue … | 舌… |
| kāyaṁ … | the body … | 身… |
| manaṁ … | the mind … | 意… |
| dhamme … | mental phenomena … | 法尘… |
| manoviññāṇaṁ … | mind-consciousness … | 意识… |
| manosamphassaṁ … | mind-contact … | 意触… |
| yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi anattato jānato passato saṁyojanā samugghātaṁ gacchanti. | and whatever feeling arises with mind-contact as condition—whether pleasant or painful or neither-painful-nor-pleasant—for one who knows and sees that too as not-self, the fetters are uprooted. | 以及凡以意触为缘而生之受——无论是乐、苦、或不苦不乐——对于知见彼亦为非我者，结缚被根除。 |
| Evaṁ kho, bhikkhu, jānato evaṁ passato saṁyojanā samugghātaṁ gacchantī”ti. | Thus, bhikkhu, for one who knows thus, for one who sees thus, the fetters are uprooted.” | 如是，比丘，对于如是知、如是见者，结缚被根除。” |
| Tatiyaṁ. | Third. | 第三。 |
35.56 - SN 35.56 Āsavapahāna: Abandonment of Taints
| --- SN35.56 - Āsavapahānasutta --- | --- SN35.56 - Abandonment of Taints --- | --- SN35.56 - 舍断漏 --- |
| “Kathaṁ nu kho, bhante, jānato, kathaṁ passato āsavā pahīyantī”ti …pe…. | “Venerable sir, how should one know, how should one see, for the taints to be abandoned?” … and so on …. | “尊者，当如何知、如何见，才能舍断诸漏？”……等等……。 |
| Catutthaṁ. | Fourth. | 第四。 |
35.57 - SN 35.57 Āsavasamugghāta: Uprooting of Taints
| --- SN35.57 - Āsavasamugghātasutta --- | --- SN35.57 - Uprooting of Taints --- | --- SN35.57 - 根除漏 --- |
| “Kathaṁ nu kho, bhante, jānato, kathaṁ passato āsavā samugghātaṁ gacchantī”ti …pe…. | “Venerable sir, how should one know, how should one see, for the taints to be uprooted?” … and so on …. | “尊者，当如何知、如何见，才能根除诸漏？”……等等……。 |
35.58 - SN 35.58 Anusayapahāna: Abandonment of Underlying Tendencies
| --- SN35.58 - Anusayapahānasutta --- | --- SN35.58 - Abandonment of Underlying Tendencies --- | --- SN35.58 - 舍断随眠 --- |
| “Kathaṁ nu kho …pe… anusayā pahīyantī”ti …pe…. | “Venerable sir, how should one … and so on … for the underlying tendencies to be abandoned?” … and so on …. | “尊者，当如何……等等……才能舍断随眠？”……等等……。 |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
35.59 - SN 35.59 Anusayasamugghāta: Uprooting of Underlying Tendencies
| --- SN35.59 - Anusayasamugghātasutta --- | --- SN35.59 - Uprooting of Underlying Tendencies --- | --- SN35.59 - 根除随眠 --- |
| “Kathaṁ nu kho …pe… | “Venerable sir, how should one … and so on … | “尊者，当如何……等等…… |
| anusayā samugghātaṁ gacchantī”ti? | for the underlying tendencies to be uprooted?” | 才能根除随眠？” |
| “Cakkhuṁ kho, bhikkhu, anattato jānato passato anusayā samugghātaṁ gacchanti …pe… | “Bhikkhu, for one who knows and sees the eye as not-self, the underlying tendencies are uprooted … and so on … | “比丘，对于知见眼为非我者，随眠被根除……等等…… |
| sotaṁ … | the ear … | 耳… |
| ghānaṁ … | the nose … | 鼻… |
| jivhaṁ … | the tongue … | 舌… |
| kāyaṁ … | the body … | 身… |
| manaṁ … | the mind … | 意… |
| dhamme … | mental phenomena … | 法尘… |
| manoviññāṇaṁ … | mind-consciousness … | 意识… |
| manosamphassaṁ … | mind-contact … | 意触… |
| yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi anattato jānato passato anusayā samugghātaṁ gacchanti. | and whatever feeling arises with mind-contact as condition—whether pleasant or painful or neither-painful-nor-pleasant—for one who knows and sees that too as not-self, the underlying tendencies are uprooted. | 以及凡以意触为缘而生之受——无论是乐、苦、或不苦不乐——对于知见彼亦为非我者，随眠被根除。 |
| Evaṁ kho, bhikkhu, jānato evaṁ passato anusayā samugghātaṁ gacchantī”ti. | Thus, bhikkhu, for one who knows thus, for one who sees thus, the underlying tendencies are uprooted.” | 如是，比丘，对于如是知、如是见者，随眠被根除。” |
35.60 - SN 35.60 Sabbupādānapariññā: Full Understanding of All Clinging
| --- SN35.60 - Sabbupādānapariññāsutta --- | --- SN35.60 - Full Understanding of All Clinging --- | --- SN35.60 - 遍知一切执取 --- |
| “Sabbupādānapariññāya vo, bhikkhave, dhammaṁ desessāmi. | “Bhikkhus, I will teach you the Dhamma for the full understanding of all clinging. | “诸比丘，我将为你们教导遍知一切执取之法。 |
| Taṁ suṇātha. | Listen to that. | 谛听。 |
| Katamo ca, bhikkhave, sabbupādānapariññāya dhammo? | And what, bhikkhus, is the Dhamma for the full understanding of all clinging? | 诸比丘，何为遍知一切执取之法？ |
| Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ. Tiṇṇaṁ saṅgati phasso. | Dependent on the eye and forms, eye-consciousness arises. The meeting of the three is contact. | 缘眼与色，眼识生。三者之会为触。 |
| Phassapaccayā vedanā. | With contact as condition, feeling arises. | 以触为缘，受生。 |
| Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati, vedanāyapi nibbindati. | Seeing thus, bhikkhus, the instructed noble-one's-disciple becomes disenchanted with the eye, disenchanted with forms, disenchanted with eye-consciousness, disenchanted with eye-contact, and disenchanted with feeling. | 诸比丘，如是观者，多闻圣弟子于眼生厌，于色生厌，于眼识生厌，于眼触生厌，于受生厌。 |
| Nibbindaṁ virajjati; virāgā vimuccati; vimokkhā ‘pariññātaṁ me upādānan’ti pajānāti. | Being disenchanted, he becomes dispassionate. Through dispassion, he is liberated. Through liberation, he understands: ‘My clinging has been fully understood.’ | 既厌，则离欲。因离欲，得解脱。因解脱，了知：‘我执取已遍知。’ |
| Sotañca paṭicca sadde ca uppajjati … | Dependent on the ear and sounds, … | 缘耳与声，… |
| ghānañca paṭicca gandhe ca … | dependent on the nose and odors, … | 缘鼻与香，… |
| jivhañca paṭicca rase ca … | dependent on the tongue and tastes, … | 缘舌与味，… |
| kāyañca paṭicca phoṭṭhabbe ca … | dependent on the body and tactile objects, … | 缘身与触，… |
| manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ. Tiṇṇaṁ saṅgati phasso. | dependent on the mind and mental phenomena, mind-consciousness arises. The meeting of the three is contact. | 缘意与法，意识生。三者之会为触。 |
| Phassapaccayā vedanā. | With contact as condition, feeling arises. | 以触为缘，受生。 |
| Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati, manosamphassepi nibbindati, vedanāyapi nibbindati. | Seeing thus, bhikkhus, the instructed noble-one's-disciple becomes disenchanted with the mind, disenchanted with mental phenomena, disenchanted with mind-consciousness, disenchanted with mind-contact, and disenchanted with feeling. | 诸比丘，如是观者，多闻圣弟子于意生厌，于法生厌，于意识生厌，于意触生厌，于受生厌。 |
| Nibbindaṁ virajjati; virāgā vimuccati; vimokkhā ‘pariññātaṁ me upādānan’ti pajānāti. | Being disenchanted, he becomes dispassionate. Through dispassion, he is liberated. Through liberation, he understands: ‘My clinging has been fully understood.’ | 既厌，则离欲。因离欲，得解脱。因解脱，了知：‘我执取已遍知。’ |
| Ayaṁ kho, bhikkhave, sabbupādānapariññāya dhammo”ti. | This, bhikkhus, is the Dhamma for the full understanding of all clinging.” | 诸比丘，此为遍知一切执取之法。” |
35.61 - SN 35.61 Paṭhamasabbupādānapariyādāna: First Sutta on the Full Exhaustion of All Clinging
| --- SN35.61 - Paṭhamasabbupādānapariyādānasutta --- | --- SN35.61 - First Sutta on the Full Exhaustion of All Clinging --- | --- SN35.61 - 第一部关于遍尽一切执取的经 --- |
| “Sabbupādānapariyādānāya vo, bhikkhave, dhammaṁ desessāmi. | “Bhikkhus, I will teach you the Dhamma for the full exhaustion of all clinging. | “诸比丘，我将为你们教导遍尽一切执取之法。 |
| Taṁ suṇātha. | Listen to that. | 谛听。 |
| Katamo ca, bhikkhave, sabbupādānapariyādānāya dhammo? | And what, bhikkhus, is the Dhamma for the full exhaustion of all clinging? | 诸比丘，何为遍尽一切执取之法？ |
| Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ. Tiṇṇaṁ saṅgati phasso. | Dependent on the eye and forms, eye-consciousness arises. The meeting of the three is contact. | 缘眼与色，眼识生。三者之会为触。 |
| Phassapaccayā vedanā. | With contact as condition, feeling arises. | 以触为缘，受生。 |
| Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati, vedanāyapi nibbindati. | Seeing thus, bhikkhus, the instructed noble-one's-disciple becomes disenchanted with the eye, disenchanted with forms, disenchanted with eye-consciousness, disenchanted with eye-contact, and disenchanted with feeling. | 诸比丘，如是观者，多闻圣弟子于眼生厌，于色生厌，于眼识生厌，于眼触生厌，于受生厌。 |
| Nibbindaṁ virajjati; virāgā vimuccati; vimokkhā ‘pariyādinnaṁ me upādānan’ti pajānāti …pe… | Being disenchanted, he becomes dispassionate. Through dispassion, he is liberated. Through liberation, he understands: ‘My clinging has been fully exhausted.’ … and so on … | 既厌，则离欲。因离欲，得解脱。因解脱，了知：‘我执取已遍尽。’……等等…… |
| jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṁ …pe… | Dependent on the tongue and tastes, tongue-consciousness arises … and so on … | 缘舌与味，舌识生……等等…… |
| manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ. Tiṇṇaṁ saṅgati phasso. | Dependent on the mind and mental phenomena, mind-consciousness arises. The meeting of the three is contact. | 缘意与法，意识生。三者之会为触。 |
| Phassapaccayā vedanā. | With contact as condition, feeling arises. | 以触为缘，受生。 |
| Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati manosamphassepi nibbindati, vedanāyapi nibbindati. | Seeing thus, bhikkhus, the instructed noble-one's-disciple becomes disenchanted with the mind, disenchanted with mental phenomena, disenchanted with mind-consciousness, disenchanted with mind-contact, and disenchanted with feeling. | 诸比丘，如是观者，多闻圣弟子于意生厌，于法生厌，于意识生厌，于意触生厌，于受生厌。 |
| Nibbindaṁ virajjati; virāgā vimuccati; vimokkhā ‘pariyādinnaṁ me upādānan’ti pajānāti. | Being disenchanted, he becomes dispassionate. Through dispassion, he is liberated. Through liberation, he understands: ‘My clinging has been fully exhausted.’ | 既厌，则离欲。因离欲，得解脱。因解脱，了知：‘我执取已遍尽。’ |
| Ayaṁ kho, bhikkhave, sabbupādānapariyādānāya dhammo”ti. | This, bhikkhus, is the Dhamma for the full exhaustion of all clinging.” | 诸比丘，此为遍尽一切执取之法。” |
35.62 - SN 35.62 Dutiyasabbupādānapariyādāna: The Second Discourse on the Wearing Away of All Clinging
| --- SN35.62 - Dutiyasabbupādānapariyādānasutta --- | --- SN35.62 - The Second Discourse on the Wearing Away of All Clinging --- | --- SN35.62 - 第二部关于遍尽一切执取的论说 --- |
| “Sabbupādānapariyādānāya vo, bhikkhave, dhammaṁ desessāmi. | "I will teach you, bhikkhus, the teaching for the wearing away of all clinging. | “我将教导你们，诸比丘，遍尽一切执取的教法。 |
| Taṁ suṇātha. | Listen to this. | 谛听。 |
| Katamo ca, bhikkhave, sabbupādānapariyādānāya dhammo? | And what, bhikkhus, is the teaching for the wearing away of all clinging? | 诸比丘，何为遍尽一切执取的教法？ |
| Taṁ kiṁ maññatha, bhikkhave, | What do you think, bhikkhus, | 你们认为如何，诸比丘， |
| cakkhu niccaṁ vā aniccaṁ vā”ti? | is the eye permanent or impermanent?" | 眼是常还是无常？” |
| “Aniccaṁ, bhante”. | Impermanent, sir. | 无常，尊者。 |
| “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? | And what is impermanent, is that suffering or happiness? | 凡无常者，是苦是乐？ |
| “Dukkhaṁ, bhante”. | Suffering, sir. | 苦，尊者。 |
| “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: | "And what is impermanent, suffering, subject to change, is it fitting to regard it thus: | “凡无常、苦、变易法，视之为： |
| ‘etaṁ mama, esohamasmi, eso me attā’”ti? | 'This is mine, I am this, this is my self'?" | ‘此是我所，我是此，此是我之我’，是否合适？” |
| “No hetaṁ, bhante”. | No indeed, sir. | 实不合适，尊者。 |
| “Rūpā …pe… | "Forms... | “色… |
| cakkhuviññāṇaṁ niccaṁ vā aniccaṁ vā”ti? | is eye-consciousness permanent or impermanent?" | 眼识是常还是无常？” |
| “Aniccaṁ, bhante” …pe…. | "Impermanent, sir"... | “无常，尊者”… |
| “Cakkhusamphasso nicco vā anicco vā”ti? | Is eye-contact permanent or impermanent? | 眼触是常还是无常？ |
| “Anicco, bhante” …pe…. | "Impermanent, sir"... | “无常，尊者”… |
| “Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi niccaṁ vā aniccaṁ vā”ti? | And whatever feeling arises conditioned by eye-contact—pleasant, painful, or neither-painful-nor-pleasant—is that too permanent or impermanent? | 以及凡因眼触而生之受——乐、苦、或不苦不乐——那也是常还是无常？ |
| “Aniccaṁ, bhante” …pe…. | "Impermanent, sir"... | “无常，尊者”… |
| “Sotaṁ … | "The ear... | “耳… |
| ghānaṁ … | the nose... | 鼻… |
| jivhā … | the tongue... | 舌… |
| kāyo … | the body... | 身… |
| mano … | the mind... | 意… |
| dhammā … | mental objects... | 法尘… |
| manoviññāṇaṁ … | mind-consciousness... | 意识… |
| manosamphasso … | mind-contact... | 意触… |
| yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, tampi niccaṁ vā aniccaṁ vā”ti? | and whatever feeling arises conditioned by mind-contact—pleasant, painful, or neither-painful-nor-pleasant—is that too permanent or impermanent?" | 以及凡因意触而生之受——乐、苦、或不苦不乐——那也是常还是无常？” |
| “Aniccaṁ, bhante”. | Impermanent, sir. | 无常，尊者。 |
| “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? | And what is impermanent, is that suffering or happiness? | 凡无常者，是苦是乐？ |
| “Dukkhaṁ, bhante”. | Suffering, sir. | 苦，尊者。 |
| “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: | "And what is impermanent, suffering, subject to change, is it fitting to regard it thus: | “凡无常、苦、变易法，视之为： |
| ‘etaṁ mama, esohamasmi, eso me attā’”ti? | 'This is mine, I am this, this is my self'?" | ‘此是我所，我是此，此是我之我’，是否合适？” |
| “No hetaṁ, bhante”. | No indeed, sir. | 实不合适，尊者。 |
| “Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati. | "Seeing thus, bhikkhus, the instructed noble-one's-disciple becomes dispassionate toward the eye, becomes dispassionate toward forms, becomes dispassionate toward eye-consciousness, becomes dispassionate toward eye-contact. | “诸比丘，如是观者，多闻圣弟子于眼生厌，于色生厌，于眼识生厌，于眼触生厌。 |
| Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati …pe… | Whatever feeling arises conditioned by eye-contact—pleasant, painful, or neither-painful-nor-pleasant—toward that too he becomes dispassionate... | 凡因眼触而生之受——乐、苦、或不苦不乐——于彼亦生厌… |
| jivhāyapi nibbindati, rasesupi nibbindati, jivhāviññāṇepi nibbindati, jivhāsamphassepi nibbindati, yampidaṁ jivhāsamphassapaccayā uppajjati …pe… | he becomes dispassionate toward the tongue, becomes dispassionate toward tastes, becomes dispassionate toward tongue-consciousness, becomes dispassionate toward tongue-contact, whatever arises conditioned by tongue-contact... | 他于舌生厌，于味生厌，于舌识生厌，于舌触生厌，凡因舌触而生者… |
| manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati, manosamphassepi nibbindati. | he becomes dispassionate toward the mind, becomes dispassionate toward mental objects, becomes dispassionate toward mind-consciousness, becomes dispassionate toward mind-contact. | 他于意生厌，于法生厌，于意识生厌，于意触生厌。 |
| Yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati. | Whatever feeling arises conditioned by mind-contact—pleasant, painful, or neither-painful-nor-pleasant—toward that too he becomes dispassionate. | 凡因意触而生之受——乐、苦、或不苦不乐——于彼亦生厌。 |
| Nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. | Being dispassionate, he becomes dispassionate; through dispassion he is liberated; in the liberated one there arises the knowledge that he is liberated. | 既厌，则离欲；因离欲，得解脱；于解脱者，生起解脱之知。 |
| ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. | He understands: 'Birth is destroyed, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of being.' | 彼了知：‘生已尽，梵行已立，所作已办，不受后有。’ |
| Ayaṁ kho, bhikkhave, sabbupādānapariyādānāya dhammo”ti. | This, bhikkhus, is the teaching for the wearing away of all clinging." | 诸比-丘，此即为遍尽一切执取的教法。” |
| Avijjāvaggo paṭhamo. | The first chapter on ignorance. | 无明品第一。 |
| Avijjā saṁyojanā dve, | Ignorance, two on fetters, | 无明，二篇论结， |
| āsavena duve vuttā; | two spoken with taints; | 二篇与漏俱说； |
| Anusayā apare dve, | Two more on underlying tendencies, | 二篇复论随眠， |
| pariññā dve pariyādinnaṁ; | two on full understanding, wearing away; | 二篇论遍知、消磨； |
| Vaggo tena pavuccatīti. | The chapter is so called. | 此品如是称。 |
35.63 - SN 35.63 Paṭhamamigajāla: First Sutta on Migajala
| --- SN35.63 - Paṭhamamigajālasutta --- | --- SN35.63 - First Sutta on Migajala --- | --- SN35.63 - 第一部关于弥迦迦罗的经 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Atha kho āyasmā migajālo yena bhagavā …pe… | Then the Venerable Migajala went to the Blessed One... | 尔时，尊者弥迦迦罗诣世尊所… |
| ekamantaṁ nisinno kho āyasmā migajālo bhagavantaṁ etadavoca: | Having sat down at one side, the Venerable Migajala said this to the Blessed One: | 坐在一旁，尊者弥迦迦罗对世尊说： |
| “‘ekavihārī, ekavihārī’ti, bhante, vuccati. | “‘Dwelling alone, dwelling alone,’ venerable sir, is said. | “‘独住，独住’，尊者，如是说。 |
| Kittāvatā nu kho, bhante, ekavihārī hoti, kittāvatā ca pana sadutiyavihārī hotī”ti? | In what way, venerable sir, does one dwell alone, and in what way does one dwell with a companion?” | 尊者，以何方式为独住，以何方式为与伴侣共住？” |
| “Santi kho, migajāla, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. | “Migajala, there are forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, connected with sensual desire, tantalizing. | “弥迦迦罗，有眼所识之色，可爱、可喜、可意、悦人，与欲相应，引人入胜。 |
| Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. | If a bhikkhu welcomes it, speaks in praise of it, and remains holding to it, | 若比丘欢迎之，称赞之，并执持之， |
| Tassa taṁ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. | for him, as he is welcoming it, speaking in praise of it, and remaining holding to it, delight arises. | 于彼欢迎、称赞、执持之时，喜悦生起。 |
| Nandiyā sati sārāgo hoti; | When there is delight, there is lust; | 有喜悦则有欲； |
| sārāge sati saṁyogo hoti. | when there is lust, there is a fetter. | 有欲则有结。 |
| Nandisaṁyojanasaṁyutto kho, migajāla, bhikkhu sadutiyavihārīti vuccati. | A bhikkhu bound by the fetter of delight, Migajala, is called one who dwells with a companion. | 弥迦迦罗，为喜悦之结所缚的比丘，称为与伴侣共住者。 |
| …pe… | …and so on… | …等等… |
| Santi kho, migajāla, jivhāviññeyyā rasā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. | There are, Migajala, tastes cognizable by the tongue that are desirable, lovely, agreeable, pleasing, connected with sensual desire, tantalizing. | 弥迦迦罗，有舌所识之味，可爱、可喜、可意、悦人，与欲相应，引人入胜。 |
| Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. | If a bhikkhu welcomes it, speaks in praise of it, and remains holding to it, | 若比丘欢迎之，称赞之，并执持之， |
| Tassa taṁ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. | for him, as he is welcoming it, speaking in praise of it, and remaining holding to it, delight arises. | 于彼欢迎、称赞、执持之时，喜悦生起。 |
| Nandiyā sati sārāgo hoti; | When there is delight, there is lust; | 有喜悦则有欲； |
| sārāge sati saṁyogo hoti. | when there is lust, there is a fetter. | 有欲则有结。 |
| Nandisaṁyojanasaṁyutto kho, migajāla, bhikkhu sadutiyavihārīti vuccati. | A bhikkhu bound by the fetter of delight, Migajala, is called one who dwells with a companion. | 弥迦迦迦罗，为喜悦之结所缚的比丘，称为与伴侣共住者。 |
| Evaṁvihārī ca, migajāla, bhikkhu kiñcāpi araññavanapatthāni pantāni senāsanāni paṭisevati appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni; | And a bhikkhu dwelling thus, Migajala, although he might resort to remote jungle-thicket resting places, quiet and silent, isolated from people, suitable for seclusion; | 弥迦迦罗，如是住的比丘，纵使他居于远离人烟的丛林深处，寂静无声，适合独处； |
| atha kho sadutiyavihārīti vuccati. | is still called one who dwells with a companion. | 仍称为与伴侣共住者。 |
| Taṁ kissa hetu? | For what reason? | 是何原因？ |
| Taṇhā hissa dutiyā, sāssa appahīnā. | Craving is his companion, and it has not been abandoned by him. | 渴爱是他的伴侣，而他尚未舍弃。 |
| Tasmā ‘sadutiyavihārī’ti vuccati. | Therefore he is called ‘one who dwells with a companion.’ | 因此他被称为‘与伴侣共住者’。 |
| Santi ca kho, migajāla, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. | And, Migajala, there are forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, connected with sensual desire, tantalizing. | 并且，弥迦迦罗，有眼所识之色，可爱、可喜、可意、悦人，与欲相应，引人入胜。 |
| Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. | If a bhikkhu does not welcome it, does not speak in praise of it, and does not remain holding to it, | 若比丘不欢迎之，不称赞之，亦不执持之， |
| Tassa taṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato nandī nirujjhati. | for him, as he is not welcoming it, not speaking in praise of it, and not remaining holding to it, delight ceases. | 于彼不欢迎、不称赞、不执持之时，喜悦止息。 |
| Nandiyā asati sārāgo na hoti; | When there is no delight, there is no lust; | 无喜悦则无欲； |
| sārāge asati saṁyogo na hoti. | when there is no lust, there is no fetter. | 无欲则无结。 |
| Nandisaṁyojanavisaṁyutto kho, migajāla, bhikkhu ekavihārīti vuccati …pe… | A bhikkhu freed from the fetter of delight, Migajala, is called one who dwells alone …and so on… | 弥迦迦罗，从喜悦之结中解脱的比丘，称为独住者……等等…… |
| santi ca kho, migajāla, jivhāviññeyyā rasā …pe… | and there are, Migajala, tastes cognizable by the tongue… and so on… | 又有，弥迦迦罗，舌所识之味……等等…… |
| santi ca kho, migajāla, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. | and there are, Migajala, mental phenomena cognizable by the mind that are desirable, lovely, agreeable, pleasing, connected with sensual desire, tantalizing. | 又有，弥迦迦罗，意所识之法，可爱、可喜、可意、悦人，与欲相应，引人入胜。 |
| Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. | If a bhikkhu does not welcome it, does not speak in praise of it, and does not remain holding to it, | 若比丘不欢迎之，不称赞之，亦不执持之， |
| Tassa taṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato nandī nirujjhati. | for him, as he is not welcoming it, not speaking in praise of it, and not remaining holding to it, delight ceases. | 于彼不欢迎、不称赞、不执持之时，喜悦止息。 |
| Nandiyā asati sārāgo na hoti; | When there is no delight, there is no lust; | 无喜悦则无欲； |
| sārāge asati saṁyogo na hoti. | when there is no lust, there is no fetter. | 无欲则无结。 |
| Nandisaṁyojanavippayutto kho, migajāla, bhikkhu ekavihārīti vuccati. | A bhikkhu dissociated from the fetter of delight, Migajala, is called one who dwells alone. | 弥迦迦罗，从喜悦之结中解脱的比丘，称为独住者。 |
| Evaṁvihārī ca, migajāla, bhikkhu kiñcāpi gāmante viharati ākiṇṇo bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi rājūhi rājamahāmattehi titthiyehi titthiyasāvakehi. | And a bhikkhu dwelling thus, Migajala, although he might dwell near a village, crowded with bhikkhus, bhikkhunīs, male lay followers, female lay followers, kings, royal ministers, sectarians, and their disciples, | 弥迦迦罗，如是住的比丘，纵使他住在村庄附近，比丘、比丘尼、男居士、女居士、国王、王臣、外道及其弟子拥挤之处， |
| Atha kho ekavihārīti vuccati. | is still called one who dwells alone. | 仍称为独住者。 |
| Taṁ kissa hetu? | For what reason? | 是何原因？ |
| Taṇhā hissa dutiyā, sāssa pahīnā. | Craving is his companion, and it has been abandoned by him. | 渴爱是他的伴侣，而他已舍弃。 |
| Tasmā ‘ekavihārī’ti vuccatī”ti. | Therefore he is called ‘one who dwells alone.’” | 因此他被称为‘独住者’。” |
35.64 - SN 35.64 Dutiyamigajāla: Second Sutta on Migajala
| --- SN35.64 - Dutiyamigajālasutta --- | --- SN35.64 - Second Sutta on Migajala --- | --- SN35.64 - 第二部关于弥迦迦罗的经 --- |
| Atha kho āyasmā migajālo yena bhagavā tenupasaṅkami …pe… | Then the Venerable Migajala approached the Blessed One … and so on … | 尔时，尊者弥迦迦罗诣世尊所……等等…… |
| ekamantaṁ nisinno kho āyasmā migajālo bhagavantaṁ etadavoca: | Sitting at one side, the Venerable Migajala said to the Blessed One: | 坐在一旁，尊者弥迦迦罗对世尊说： |
| “sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu, yamahaṁ bhagavato dhammaṁ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti. | “Venerable sir, it would be good if the Blessed One would teach me the Dhamma in brief, so that, having heard the Dhamma from the Blessed One, I might dwell alone, withdrawn, diligent, ardent, and resolute.” | “尊者，善哉世尊为我略说法要，我闻世尊法后，得独一静处，精勤、炽燃、坚毅而住。” |
| “Santi kho, migajāla, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. | “There are, Migajala, forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, connected with sensual desire, tantalizing. | “弥迦迦罗，有眼所识之色，可爱、可喜、可意、悦人，与欲相应，引人入胜。 |
| Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. | If a bhikkhu welcomes it, speaks in praise of it, and remains holding to it, | 若比丘欢迎之，称赞之，并执持之， |
| Tassa taṁ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. | for him, as he is welcoming it, speaking in praise of it, and remaining holding to it, delight arises. | 于彼欢迎、称赞、执持之时，喜悦生起。 |
| Nandisamudayā dukkhasamudayo, migajālāti vadāmi …pe… | From the arising of delight comes the arising of suffering, I say, Migajala. …and so on… | 由喜悦之生起，苦生起，我说，弥迦迦罗。……等等…… |
| santi ca kho, migajāla, jivhāviññeyyā rasā …pe… | and there are, Migajala, tastes cognizable by the tongue … and so on … | 又有，弥迦迦罗，舌所识之味……等等…… |
| santi ca kho, migajāla, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. | and there are, Migajala, mental phenomena cognizable by the mind that are desirable, lovely, agreeable, pleasing, connected with sensual desire, tantalizing. | 又有，弥迦迦罗，意所识之法，可爱、可喜、可意、悦人，与欲相应，引人入胜。 |
| Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. | If a bhikkhu welcomes it, speaks in praise of it, and remains holding to it, | 若比丘欢迎之，称赞之，并执持之， |
| Tassa taṁ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. | for him, as he is welcoming it, speaking in praise of it, and remaining holding to it, delight arises. | 于彼欢迎、称赞、执持之时，喜悦生起。 |
| Nandisamudayā dukkhasamudayo, migajālāti vadāmi. | From the arising of delight comes the arising of suffering, I say, Migajala. | 由喜悦之生起，苦生起，我说，弥迦迦罗。 |
| Santi ca kho, migajāla, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. | And, Migajala, there are forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, connected with sensual desire, tantalizing. | 并且，弥迦迦罗，有眼所识之色，可爱、可喜、可意、悦人，与欲相应，引人入胜。 |
| Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato nandī nirujjhati. | If a bhikkhu does not welcome it, does not speak in praise of it, and does not remain holding to it, for him, as he is not welcoming it, not speaking in praise of it, and not remaining holding to it, delight ceases. | 若比丘不欢迎之，不称赞之，亦不执持之，于彼不欢迎、不称赞、不执持之时，喜悦止息。 |
| Nandinirodhā dukkhanirodho, migajālāti vadāmi …pe… | From the cessation of delight comes the cessation of suffering, I say, Migajala. …and so on… | 由喜悦之止息，苦止息，我说，弥迦迦罗。……等等…… |
| santi ca kho, migajāla, jivhāviññeyyā rasā iṭṭhā kantā …pe… | and there are, Migajala, tastes cognizable by the tongue that are desirable, lovely… and so on… | 又有，弥迦迦罗，舌所识之味，可爱、可喜……等等…… |
| santi ca kho, migajāla, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. | and there are, Migajala, mental phenomena cognizable by the mind that are desirable, lovely, agreeable, pleasing, connected with sensual desire, tantalizing. | 又有，弥迦迦罗，意所识之法，可爱、可喜、可意、悦人，与欲相应，引人入胜。 |
| Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato nandī nirujjhati. | If a bhikkhu does not welcome it, does not speak in praise of it, and does not remain holding to it, for him, as he is not welcoming it, not speaking in praise of it, and not remaining holding to it, delight ceases. | 若比丘不欢迎之，不称赞之，亦不执持之，于彼不欢迎、不称赞、不执持之时，喜悦止息。 |
| Nandinirodhā dukkhanirodho, migajālāti vadāmī”ti. | From the cessation of delight comes the cessation of suffering, I say, Migajala.” | 由喜悦之止息，苦止息，我说，弥迦迦罗。” |
| Atha kho āyasmā migajālo bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. | Then the Venerable Migajala, having delighted and rejoiced in the Blessed One’s statement, rose from his seat, and after paying homage to the Blessed One, keeping him on his right, he departed. | 尔时，尊者弥迦迦罗，欢喜信受世尊所说，从座起，顶礼世尊，右绕而去。 |
| Atha kho āyasmā migajālo eko vūpakaṭṭho appamatto ātāpī pahitatto viharato nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi. | Then the Venerable Migajala, dwelling alone, withdrawn, diligent, ardent, and resolute, in no long time … that for the sake of which clansmen rightly go forth from the household life into homelessness, that unsurpassed culmination of the holy life, he dwelt having realized it for himself with direct knowledge in this very life. | 尔时，尊者弥迦迦罗，独一静处，精勤、炽燃、坚毅而住，不久……族姓子为之而出家，趣于无家，彼无上梵行之究竟，于此生中自证知而住。 |
| “Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. | He knew: “Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.” | 彼知：“生已尽，梵行已立，所作已办，不受后有。” |
| Aññataro ca panāyasmā migajālo arahataṁ ahosīti. | And the Venerable Migajala became one of the arahants. | 尊者弥迦迦罗成为阿罗汉之一。 |
| Dutiyaṁ. | The second. | 第二。 |
35.65 - SN 35.65 Paṭhamasamiddhimārapañhā: First Sutta on the Question of Māra to Samiddhi
| --- SN35.65 - Paṭhamasamiddhimārapañhāsutta --- | --- SN35.65 - First Sutta on the Question of Māra to Samiddhi --- | --- SN35.65 - 第一部关于魔罗向三弥提提问的经 --- |
| Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. | On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary. | 一时，世尊住于王舍城竹林精舍，松鼠保护区。 |
| Atha kho āyasmā samiddhi yena bhagavā …pe… | Then the Venerable Samiddhi went to the Blessed One … and so on … | 尔时，尊者三弥提诣世尊所……等等…… |
| bhagavantaṁ etadavoca: | said this to the Blessed One: | 对世尊说： |
| “‘māro, māro’ti, bhante, vuccati. | “‘Māra, Māra,’ it is said, venerable sir. | “‘魔罗，魔罗’，如是说，尊者。 |
| Kittāvatā nu kho, bhante, māro vā assa mārapaññatti vā”ti? | In what way, venerable sir, is there Māra or the designation ‘Māra’?” | 尊者，以何方式有魔罗，或称‘魔罗’？” |
| “Yattha kho, samiddhi, atthi cakkhu, atthi rūpā, atthi cakkhuviññāṇaṁ, atthi cakkhuviññāṇaviññātabbā dhammā, atthi tattha māro vā mārapaññatti vā. | “Where there is an eye, Samiddhi, where there are forms, where there is eye-consciousness, where there are phenomena to be cognized by eye-consciousness, there is Māra or the designation ‘Māra.’ | “三弥提，有眼处，有色处，有眼识处，有眼识所识之法处，即有魔罗或称‘魔罗’。 |
| Atthi sotaṁ, atthi saddā, atthi sotaviññāṇaṁ, atthi sotaviññāṇaviññātabbā dhammā, atthi tattha māro vā mārapaññatti vā. | Where there is an ear, where there are sounds, where there is ear-consciousness, where there are phenomena to be cognized by ear-consciousness, there is Māra or the designation ‘Māra.’ | 有耳处，有声处，有耳识处，有耳识所识之法处，即有魔罗或称‘魔罗’。 |
| Atthi ghānaṁ, atthi gandhā, atthi ghānaviññāṇaṁ, atthi ghānaviññāṇaviññātabbā dhammā, atthi tattha māro vā mārapaññatti vā. | Where there is a nose, where there are odors, where there is nose-consciousness, where there are phenomena to be cognized by nose-consciousness, there is Māra or the designation ‘Māra.’ | 有鼻处，有香处，有鼻识处，有鼻识所识之法处，即有魔罗或称‘魔罗’。 |
| Atthi jivhā, atthi rasā, atthi jivhāviññāṇaṁ, atthi jivhāviññāṇaviññātabbā dhammā, atthi tattha māro vā mārapaññatti vā. | Where there is a tongue, where there are tastes, where there is tongue-consciousness, where there are phenomena to be cognized by tongue-consciousness, there is Māra or the designation ‘Māra.’ | 有舌处，有味处，有舌识处，有舌识所识之法处，即有魔罗或称‘魔罗’。 |
| Atthi kāyo, atthi phoṭṭhabbā, atthi kāyaviññāṇaṁ, atthi kāyaviññāṇaviññātabbā dhammā, atthi tattha māro vā mārapaññatti vā. | Where there is a body, where there are tangibles, where there is body-consciousness, where there are phenomena to be cognized by body-consciousness, there is Māra or the designation ‘Māra.’ | 有身处，有触处，有身识处，有身识所识之法处，即有魔罗或称‘魔罗’。 |
| Atthi mano, atthi dhammā, atthi manoviññāṇaṁ, atthi manoviññāṇaviññātabbā dhammā, atthi tattha māro vā mārapaññatti vā. | Where there is a mind, where there are mental phenomena, where there is mind-consciousness, where there are phenomena to be cognized by mind-consciousness, there is Māra or the designation ‘Māra.’ | 有意处，有法处，有意识处，有意识所识之法处，即有魔罗或称‘魔罗’。 |
| Yattha ca kho, samiddhi, natthi cakkhu, natthi rūpā, natthi cakkhuviññāṇaṁ, natthi cakkhuviññāṇaviññātabbā dhammā, natthi tattha māro vā mārapaññatti vā. | And where, Samiddhi, there is no eye, no forms, no eye-consciousness, no phenomena to be cognized by eye-consciousness, there is no Māra or the designation ‘Māra.’ | 三弥提，无眼处，无色处，无眼识处，无眼识所识之法处，即无魔罗或称‘魔罗’。 |
| Natthi sotaṁ …pe… | no ear… and so on… | 无耳……等等…… |
| natthi ghānaṁ …pe… | no nose… and so on… | 无鼻……等等…… |
| natthi jivhā, natthi rasā, natthi jivhāviññāṇaṁ, natthi jivhāviññāṇaviññātabbā dhammā, natthi tattha māro vā mārapaññatti vā. | no tongue, no tastes, no tongue-consciousness, no phenomena to be cognized by tongue-consciousness, there is no Māra or the designation ‘Māra.’ | 无舌，无味，无舌识，无舌识所识之法，即无魔罗或称‘魔罗’。 |
| Natthi kāyo …pe…. | no body… and so on… | 无身……等等…… |
| Natthi mano, natthi dhammā, natthi manoviññāṇaṁ, natthi manoviññāṇaviññātabbā dhammā, natthi tattha māro vā mārapaññatti vā”ti. | no mind, no mental phenomena, no mind-consciousness, no phenomena to be cognized by mind-consciousness, there is no Māra or the designation ‘Māra.’” | 无意，无法，无意识，无意识所识之法，即无魔罗或称‘魔罗’。” |
| Tatiyaṁ. | The third. | 第三。 |
35.66 - SN 35.66 Samiddhisattapañhā: The Sutta on the Question of a Being to Samiddhi
| --- SN35.66 - Samiddhisattapañhāsutta --- | --- SN35.66 - The Sutta on the Question of a Being to Samiddhi --- | --- SN35.66 - 关于众生向三弥提提问的经 --- |
| “‘Satto, satto’ti, bhante, vuccati. | “‘A being, a being,’ it is said, venerable sir. | “‘众生，众生’，如是说，尊者。 |
| Kittāvatā nu kho, bhante, satto vā assa sattapaññatti vā”ti …pe…. | In what way, venerable sir, is there a being or the designation ‘a being’?” …and so on…. | 尊者，以何方式有众生，或称‘众生’？”……等等……。 |
| Catutthaṁ. | The fourth. | 第四。 |
35.67 - SN 35.67 Samiddhidukkhapañhā: The Sutta on the Question of Suffering to Samiddhi
| --- SN35.67 - Samiddhidukkhapañhāsutta --- | --- SN35.67 - The Sutta on the Question of Suffering to Samiddhi --- | --- SN35.67 - 关于苦向三弥提提问的经 --- |
| “‘Dukkhaṁ, dukkhan’ti, bhante, vuccati. | “‘Suffering, suffering,’ it is said, venerable sir. | “‘苦，苦’，如是说，尊者。 |
| Kittāvatā nu kho, bhante, dukkhaṁ vā assa dukkhapaññatti vā”ti …pe…. | In what way, venerable sir, is there suffering or the designation ‘suffering’?” …and so on…. | 尊者，以何方式有苦，或称‘苦’？”……等等……。 |
35.68 - SN 35.68 Samiddhilokapañhā: The Sutta on the Question of the World to Samiddhi
| --- SN35.68 - Samiddhilokapañhāsutta --- | --- SN35.68 - The Sutta on the Question of the World to Samiddhi --- | --- SN35.68 - 关于世界向三弥提提问的经 --- |
| “‘Loko, loko’ti, bhante, vuccati. | “‘The world, the world,’ it is said, venerable sir. | “‘世界，世界’，如是说，尊者。 |
| Kittāvatā nu kho, bhante, loko vā assa lokapaññatti vā”ti? | In what way, venerable sir, is there the world or the designation ‘the world’?” | 尊者，以何方式有世界，或称‘世界’？” |
| “Yattha kho, samiddhi, atthi cakkhu, atthi rūpā, atthi cakkhuviññāṇaṁ, atthi cakkhuviññāṇaviññātabbā dhammā, atthi tattha loko vā lokapaññatti vāti …pe… | “Where there is an eye, Samiddhi, where there are forms, where there is eye-consciousness, where there are phenomena to be cognized by eye-consciousness, there is the world or the designation ‘the world.’ …and so on… | “三弥提，有眼处，有色处，有眼识处，有眼识所识之法处，即有世界或称‘世界’。……等等…… |
| atthi jivhā …pe… | where there is a tongue … and so on … | 有舌处……等等…… |
| atthi mano, atthi dhammā, atthi manoviññāṇaṁ, atthi manoviññāṇaviññātabbā dhammā, atthi tattha loko vā lokapaññatti vā. | where there is a mind, where there are mental phenomena, where there is mind-consciousness, where there are phenomena to be cognized by mind-consciousness, there is the world or the designation ‘the world.’ | 有意处，有法处，有意识处，有意识所识之法处，即有世界或称‘世界’。 |
| Yattha ca kho, samiddhi, natthi cakkhu, natthi rūpā, natthi cakkhuviññāṇaṁ, natthi cakkhuviññāṇaviññātabbā dhammā, natthi tattha loko vā lokapaññatti vā …pe… | And where, Samiddhi, there is no eye, no forms, no eye-consciousness, no phenomena to be cognized by eye-consciousness, there is no world or the designation ‘the world.’ …and so on… | 三弥提，无眼处，无色处，无眼识处，无眼识所识之法处，即无世界或称‘世界’。……等等…… |
| natthi jivhā …pe… | no tongue … and so on … | 无舌……等等…… |
| natthi mano, natthi dhammā, natthi manoviññāṇaṁ, natthi manoviññāṇaviññātabbā dhammā, natthi tattha loko vā lokapaññatti vā”ti. | no mind, no mental phenomena, no mind-consciousness, no phenomena to be cognized by mind-consciousness, there is no world or the designation ‘the world.’” | 无意，无法，无意识，无意识所识之法，即无世界或称‘世界’。” |
| Chaṭṭhaṁ. | The sixth. | 第六。 |
35.69 - SN 35.69 Upasenaāsīvisa: The Sutta on Upasena and the Venomous Snake
| --- SN35.69 - Upasenaāsīvisasutta --- | --- SN35.69 - The Sutta on Upasena and the Venomous Snake --- | --- SN35.69 - 关于优婆先那与毒蛇的经 --- |
| Ekaṁ samayaṁ āyasmā ca sāriputto āyasmā ca upaseno rājagahe viharanti sītavane sappasoṇḍikapabbhāre. | On one occasion the Venerable Sāriputta and the Venerable Upasena were dwelling at Rājagaha in the Cool Wood at the Snakeshood Grotto. | 一时，尊者舍利弗与尊者优波先那住于王舍城寒林蛇头窟。 |
| Tena kho pana samayena āyasmato upasenassa kāye āsīviso patito hoti. | Now on that occasion a venomous snake fell on the Venerable Upasena’s body. | 其时，一条毒蛇落在尊者优波先那身上。 |
| Atha kho āyasmā upaseno bhikkhū āmantesi: | Then the Venerable Upasena addressed the bhikkhus thus: | 于是尊者优波先那对诸比丘说： |
| “etha me, āvuso, imaṁ kāyaṁ mañcakaṁ āropetvā bahiddhā nīharatha. | “Come, friends, lift this body of mine onto a cot and carry it outside | “来，朋友们，将我此身抬上床榻，抬到外面去 |
| Purāyaṁ kāyo idheva vikirati; | before this body is scattered right here, | 在此身散坏之前， |
| seyyathāpi bhusamuṭṭhī”ti. | like a handful of chaff.” | 如一捧糠秕。” |
| Evaṁ vutte, āyasmā sāriputto āyasmantaṁ upasenaṁ etadavoca: | When this was said, the Venerable Sāriputta said to the Venerable Upasena: | 闻此言，尊者舍利弗对尊者优波先那说： |
| “na kho pana mayaṁ passāma āyasmato upasenassa kāyassa vā aññathattaṁ indriyānaṁ vā vipariṇāmaṁ. | “But we do not see any change in the Venerable Upasena’s body nor any alteration in his faculties. | “但我们未见尊者优波先那身有何变化，亦未见其诸根有何变异。 |
| Atha ca panāyasmā upaseno evamāha: | And yet the Venerable Upasena says this: | 然尊者优波先那却说： |
| ‘etha me, āvuso, imaṁ kāyaṁ mañcakaṁ āropetvā bahiddhā nīharatha. | ‘Come, friends, lift this body of mine onto a cot and carry it outside before this body is scattered right here, like a handful of chaff.’” | ‘来，朋友们，将我此身抬上床榻，抬到外面去，在此身散坏之前，如一捧糠秕。’” |
| Purāyaṁ kāyo idheva vikirati; | “For one, friend Sāriputta, to whom it might occur: | “舍利弗友，对于可能心生此念者： |
| seyyathāpi bhusamuṭṭhī’”ti. | ‘I am the eye’ or ‘the eye is mine,’ …and so on… | ‘我是眼’或‘眼是我的’，……等等…… |
| “Yassa nūna, āvuso sāriputta, evamassa: | ‘I am the tongue’ or ‘the tongue is mine,’ … | ‘我是舌’或‘舌是我的’，… |
| ‘ahaṁ cakkhūti vā mama cakkhūti vā …pe… | ‘I am the mind’ or ‘the mind is mine,’ | ‘我是意’或‘意是我的’， |
| ahaṁ jivhāti vā mama jivhāti vā … | for him, friend Sāriputta, there might be a change in the body or an alteration in the faculties. | 舍利弗友，于彼，身或有变，诸根或有异。 |
| ahaṁ manoti vā mama mano’ti vā. | But for me, friend Sāriputta, it does not occur: | 但我，舍利弗友，不生此念： |
| Tassa, āvuso sāriputta, siyā kāyassa vā aññathattaṁ indriyānaṁ vā vipariṇāmo. | ‘I am the eye’ or ‘the eye is mine,’ …and so on… | ‘我是眼’或‘眼是我的’，……等等…… |
| Mayhañca kho, āvuso sāriputta, na evaṁ hoti: | ‘I am the tongue’ or ‘the tongue is mine,’ …and so on… | ‘我是舌’或‘舌是我的’，……等等…… |
| ‘ahaṁ cakkhūti vā mama cakkhūti vā …pe… | ‘I am the mind’ or ‘the mind is mine.’ | ‘我是意’或‘意是我的’。 |
| ahaṁ jivhāti vā mama jivhāti vā …pe… | For me, friend Sāriputta, what change will there be in the body, or what alteration in the faculties?” | 于我，舍利弗友，身将有何变，诸根将有何异？” |
| ahaṁ manoti vā mama manoti vā’. | For the Venerable Upasena’s underlying tendency to I-making, mine-making, and conceit had been thoroughly uprooted for a long time. | 尊者优波先那之我慢、我所慢、及骄慢之潜在倾向，久已彻底根除。 |
| Tassa mayhañca kho, āvuso sāriputta, kiṁ kāyassa vā aññathattaṁ bhavissati, indriyānaṁ vā vipariṇāmo”ti. | Therefore it did not occur to the Venerable Upasena: | 因此尊者优波先那不生此念： |
| Tathā hi panāyasmato upasenassa dīgharattaṁ ahaṅkāramamaṅkāramānānusayo susamūhato. | “‘I am the eye’ or ‘the eye is mine,’ …and so on… | “‘我是眼’或‘眼是我的’，……等等…… |
| Tasmā āyasmato upasenassa na evaṁ hoti: | ‘I am the tongue’ or ‘the tongue is mine,’ …and so on… | ‘我是舌’或‘舌是我的’，……等等…… |
| “‘ahaṁ cakkhūti vā mama cakkhūti vā …pe… | ‘I am the mind’ or ‘the mind is mine.’” | ‘我是意’或‘意是我的’。” |
| ahaṁ jivhāti vā mama jivhāti vā …pe… | Then those bhikkhus, having lifted the Venerable Upasena’s body onto a cot, carried it outside. | 于是诸比-丘，将尊者优波先那之身抬上床榻，抬至外面。 |
| ahaṁ manoti vā mama mano’ti vā”ti. | Then the Venerable Upasena’s body was scattered right there, | 于是尊者优波先那之身，就在那里散坏， |
| Atha kho te bhikkhū āyasmato upasenassa kāyaṁ mañcakaṁ āropetvā bahiddhā nīhariṁsu. | like a handful of chaff. | 如一捧糠秕。 |
| Atha kho āyasmato upasenassa kāyo tattheva vikiri; | ||
| seyyathāpi bhusamuṭṭhīti. |
35.70 - SN 35.70 Upavāṇasandiṭṭhika: The Sutta on the Visible Dhamma with Upavāṇa
| --- SN35.70 - Upavāṇasandiṭṭhikasutta --- | --- SN35.70 - The Sutta on the Visible Dhamma with Upavāṇa --- | --- SN35.70 - 关于与优婆婆那可见之法的经 --- |
| Atha kho āyasmā upavāṇo yena bhagavā tenupasaṅkami …pe… | Then the Venerable Upavāṇa approached the Blessed One … and so on … | 尔时，尊者优婆婆那诣世尊所……等等…… |
| ekamantaṁ nisinno kho āyasmā upavāṇo bhagavantaṁ etadavoca: | Sitting at one side, the Venerable Upavāṇa said to the Blessed One: | 坐在一旁，尊者优婆婆那对世尊说： |
| “‘sandiṭṭhiko dhammo, sandiṭṭhiko dhammo’ti, bhante, vuccati. | “‘The Dhamma is visible here and now, the Dhamma is visible here and now,’ it is said, venerable sir. | “‘法是现见，法是现见’，如是说，尊者。 |
| Kittāvatā nu kho, bhante, sandiṭṭhiko dhammo hoti, akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī”ti? | In what way, venerable sir, is the Dhamma visible here and now, timeless, inviting inspection, leading onward, to be experienced by the wise for themselves?” | 尊者，以何方式，法是现见、无时、来观、导前、智者自证？” |
| “Idha pana, upavāṇa, bhikkhu cakkhunā rūpaṁ disvā rūpappaṭisaṁvedī ca hoti rūparāgappaṭisaṁvedī ca. | “Here, Upavāṇa, a bhikkhu, having seen a form with the eye, is one who experiences the form and who experiences lust for the form. | “在此，优婆婆那，一比丘，以眼见色后，是体验色者，亦是体验对色之欲者。 |
| Santañca ajjhattaṁ rūpesu rāgaṁ ‘atthi me ajjhattaṁ rūpesu rāgo’ti pajānāti. | He understands of the lust for forms existing internally: ‘There is in me an internal lust for forms.’ | 他了知内心存在的对色之欲：‘我内有对色之欲。’ |
| Yaṁ taṁ, upavāṇa, bhikkhu cakkhunā rūpaṁ disvā rūpappaṭisaṁvedī ca hoti rūparāgappaṭisaṁvedī ca. | That a bhikkhu, Upavāṇa, having seen a form with the eye, is one who experiences the form and who experiences lust for the form, | 优婆婆那，一比丘，以眼见色后，是体验色者，亦是体验对色之欲者， |
| Santañca ajjhattaṁ rūpesu rāgaṁ ‘atthi me ajjhattaṁ rūpesu rāgo’ti pajānāti. | and understands of the lust for forms existing internally: ‘There is in me an internal lust for forms,’ | 并了知内心存在的对色之欲：‘我内有对色之欲’， |
| Evampi kho, upavāṇa, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhi …pe…. | in this way, Upavāṇa, the Dhamma is visible here and now, timeless, inviting inspection, leading onward, to be experienced by the wise for themselves …and so on…. | 以此方式，优婆婆那，法是现见、无时、来观、导前、智者自证……等等……。 |
| Puna caparaṁ, upavāṇa, bhikkhu jivhāya rasaṁ sāyitvā rasappaṭisaṁvedī ca hoti rasarāgappaṭisaṁvedī ca. | Furthermore, Upavāṇa, a bhikkhu, having savored a taste with the tongue, is one who experiences the taste and who experiences lust for the taste. | 再者，优婆婆那，一比丘，以舌尝味后，是体验味者，亦是体验对味之欲者。 |
| Santañca ajjhattaṁ rasesu rāgaṁ ‘atthi me ajjhattaṁ rasesu rāgo’ti pajānāti. | He understands of the lust for tastes existing internally: ‘There is in me an internal lust for tastes.’ | 他了知内心存在的对味之欲：‘我内有对味之欲。’ |
| Yaṁ taṁ, upavāṇa, bhikkhu jivhāya rasaṁ sāyitvā rasappaṭisaṁvedī ca hoti rasarāgappaṭisaṁvedī ca. | That a bhikkhu, Upavāṇa, having savored a taste with the tongue, is one who experiences the taste and who experiences lust for the taste, | 优婆婆那，一比丘，以舌尝味后，是体验味者，亦是体验对味之欲者， |
| Santañca ajjhattaṁ rasesu rāgaṁ ‘atthi me ajjhattaṁ rasesu rāgo’ti pajānāti. Evampi kho, upavāṇa, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhi …pe…. | and understands of the lust for tastes existing internally: ‘There is in me an internal lust for tastes,’ in this way, Upavāṇa, the Dhamma is visible here and now, timeless, inviting inspection, leading onward, to be experienced by the wise for themselves …and so on…. | 并了知内心存在的对味之欲：‘我内有对味之欲’，以此方式，优婆婆那，法是现见、无时、来观、导前、智者自证……等等……。 |
| Puna caparaṁ, upavāṇa, bhikkhu manasā dhammaṁ viññāya dhammappaṭisaṁvedī ca hoti dhammarāgappaṭisaṁvedī ca. | Furthermore, Upavāṇa, a bhikkhu, having cognized a mental phenomenon with the mind, is one who experiences the mental phenomenon and who experiences lust for the mental phenomenon. | 再者，优婆婆那，一比丘，以意认知法后，是体验法者，亦是体验对法之欲者。 |
| Santañca ajjhattaṁ dhammesu rāgaṁ ‘atthi me ajjhattaṁ dhammesu rāgo’ti pajānāti. | He understands of the lust for mental phenomena existing internally: ‘There is in me an internal lust for mental phenomena.’ | 他了知内心存在的对法之欲：‘我内有对法之欲。’ |
| Yaṁ taṁ, upavāṇa, bhikkhu manasā dhammaṁ viññāya dhammappaṭisaṁvedī ca hoti dhammarāgappaṭisaṁvedī ca. | That a bhikkhu, Upavāṇa, having cognized a mental phenomenon with the mind, is one who experiences the mental phenomenon and who experiences lust for the mental phenomenon, | 优婆婆那，一比丘，以意认知法后，是体验法者，亦是体验对法之欲者， |
| Santañca ajjhattaṁ dhammesu rāgaṁ ‘atthi me ajjhattaṁ dhammesu rāgo’ti pajānāti. | and understands of the lust for mental phenomena existing internally: ‘There is in me an internal lust for mental phenomena,’ | 并了知内心存在的对法之欲：‘我内有对法之欲’， |
| Evampi kho, upavāṇa, sandiṭṭhiko dhammo hoti …pe… paccattaṁ veditabbo viññūhi …pe…. | in this way, Upavāṇa, the Dhamma is visible here and now … and so on … to be experienced by the wise for themselves …and so on…. | 以此方式，优婆婆那，法是现见……等等……智者自证……等等……。 |
| Idha pana, upavāṇa, bhikkhu cakkhunā rūpaṁ disvā rūpappaṭisaṁvedī ca hoti, no ca rūparāgappaṭisaṁvedī. | Here, Upavāṇa, a bhikkhu, having seen a form with the eye, is one who experiences the form, but not one who experiences lust for the form. | 在此，优婆婆那，一比-丘，以眼见色后，是体验色者，但非体验对色之欲者。 |
| Asantañca ajjhattaṁ rūpesu rāgaṁ ‘natthi me ajjhattaṁ rūpesu rāgo’ti pajānāti. | He understands of the lust for forms not existing internally: ‘There is in me no internal lust for forms.’ | 他了知内心不存在的对色之欲：‘我内无对色之欲。’ |
| Yaṁ taṁ, upavāṇa, bhikkhu cakkhunā rūpaṁ disvā rūpappaṭisaṁvedīhi kho hoti, no ca rūparāgappaṭisaṁvedī. | That a bhikkhu, Upavāṇa, having seen a form with the eye, is one who experiences the form, but not one who experiences lust for the form, | 优婆婆那，一比丘，以眼见色后，是体验色者，但非体验对色之欲者， |
| Asantañca ajjhattaṁ rūpesu rāgaṁ ‘natthi me ajjhattaṁ rūpesu rāgo’ti pajānāti. | and understands of the lust for forms not existing internally: ‘There is in me no internal lust for forms,’ | 并了知内心不存在的对色之欲：‘我内无对色之欲’， |
| Evampi kho, upavāṇa, sandiṭṭhiko dhammo hoti, akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhi …pe…. | in this way too, Upavāṇa, the Dhamma is visible here and now, timeless, inviting inspection, leading onward, to be experienced by the wise for themselves …and so on…. | 以此方式，优婆婆那，法亦是现见、无时、来观、导前、智者自证……等等……。 |
| Puna caparaṁ, upavāṇa, bhikkhu jivhāya rasaṁ sāyitvā rasappaṭisaṁvedīhi kho hoti, no ca rasarāgappaṭisaṁvedī. Asantañca ajjhattaṁ rasesu rāgaṁ ‘natthi me ajjhattaṁ rasesu rāgo’ti pajānāti …pe…. | Furthermore, Upavāṇa, a bhikkhu, having savored a taste with the tongue, is one who experiences the taste, but not one who experiences lust for the taste. He understands of the lust for tastes not existing internally: ‘There is in me no internal lust for tastes.’ …and so on…. | 再者，优婆婆那，一比丘，以舌尝味后，是体验味者，但非体验对味之欲者。他了知内心不存在的对味之欲：‘我内无对味之欲。’……等等……。 |
| Puna caparaṁ, upavāṇa, bhikkhu manasā dhammaṁ viññāya dhammappaṭisaṁvedīhi kho hoti, no ca dhammarāgappaṭisaṁvedī. | Furthermore, Upavāṇa, a bhikkhu, having cognized a mental phenomenon with the mind, is one who experiences the mental phenomenon, but not one who experiences lust for the mental phenomenon. | 再者，优婆婆那，一比-丘，以意认知法后，是体验法者，但非体验对法之欲者。 |
| Asantañca ajjhattaṁ dhammesu rāgaṁ ‘natthi me ajjhattaṁ dhammesu rāgo’ti pajānāti. | He understands of the lust for mental phenomena not existing internally: ‘There is in me no internal lust for mental phenomena.’ | 他了知内心不存在的对法之欲：‘我内无对法之欲。’ |
| Yaṁ taṁ, upavāṇa, bhikkhu manasā dhammaṁ viññāya dhammappaṭisaṁvedīhi kho hoti, no ca dhammarāgappaṭisaṁvedī. | That a bhikkhu, Upavāṇa, having cognized a mental phenomenon with the mind, is one who experiences the mental phenomenon, but not one who experiences lust for the mental phenomenon, | 优婆婆那，一比丘，以意认知法后，是体验法者，但非体验对法之欲者， |
| Asantañca ajjhattaṁ dhammesu rāgaṁ ‘natthi me ajjhattaṁ dhammesu rāgo’ti pajānāti. | and understands of the lust for mental phenomena not existing internally: ‘There is in me no internal lust for mental phenomena,’ | 并了知内心不存在的对法之欲：‘我内无对法之欲’， |
| Evampi kho, upavāṇa, sandiṭṭhiko dhammo hoti, akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī”ti. | in this way too, Upavāṇa, the Dhamma is visible here and now, timeless, inviting inspection, leading onward, to be experienced by the wise for themselves.” | 以此方式，优婆婆那，法亦是现见、无时、来观、导前、智者自证。” |
35.71 - SN 35.71 Paṭhamachaphassāyatana: First Sutta on the Six Sense Bases
| --- SN35.71 - Paṭhamachaphassāyatanasutta --- | --- SN35.71 - First Sutta on the Six Sense Bases --- | --- SN35.71 - 第一部关于六处的经 --- |
| “Yo hi koci, bhikkhave, bhikkhu channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti. | “Bhikkhus, if any bhikkhu does not know as it really is the origin and the passing away, the gratification, the danger, and the escape in the case of the six sense bases, | “诸比丘，若有比丘不如实知六处之生灭、乐味、过患、出离， |
| Avusitaṁ tena brahmacariyaṁ, ārakā so imasmā dhammavinayā”ti. | the holy life has not been lived by him; he is far from this Dhamma and discipline.” | 彼未修梵行；彼远离此法与律。” |
| Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca: | When this was said, a certain bhikkhu said to the Blessed One: | 闻此言，某比丘对世尊说： |
| “etthāhaṁ, bhante, anassasaṁ. | “Here, venerable sir, I am lost. | “于此，尊者，我迷失了。 |
| Ahañhi, bhante, channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāmī”ti. | For I, venerable sir, do not know as it really is the origin and the passing away, the gratification, the danger, and the escape in the case of the six sense bases.” | 因为我，尊者，不如实知六处之生灭、乐味、过患、出离。” |
| “Taṁ kiṁ maññasi, bhikkhu, | “What do you think, bhikkhu, | “你认为如何，比丘， |
| cakkhuṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassasī”ti? | do you regard the eye thus: ‘This is mine, this I am, this is my self’?” | 你是否视眼为：‘此是我所，我是此，此是我之我’？” |
| “No hetaṁ, bhante”. | “Surely not, venerable sir.” | “绝非如此，尊者。” |
| “Sādhu, bhikkhu, ettha ca te, bhikkhu, cakkhu ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya sudiṭṭhaṁ bhavissati. | “Good, bhikkhu! Here, bhikkhu, it should be well seen by you with right wisdom as it really is that the eye is ‘not mine, this I am not, this is not my self.’ | “善哉，比丘！在此，比丘，你当以正慧如实善见，眼为‘非我所，我非此，此非我之我’。 |
| Esevanto dukkhassa …pe… | This is the end of suffering. …and so on… | 此是苦之终结。……等等…… |
| jivhaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassasī”ti? | Do you regard the tongue thus: ‘This is mine, this I am, this is my self’?” | 你是否视舌为：‘此是我所，我是此，此是我之我’？” |
| “No hetaṁ, bhante”. | “Surely not, venerable sir.” | “绝非如此，尊者。” |
| “Sādhu, bhikkhu, ettha ca te, bhikkhu, jivhā ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya sudiṭṭhaṁ bhavissati. | “Good, bhikkhu! Here, bhikkhu, it should be well seen by you with right wisdom as it really is that the tongue is ‘not mine, this I am not, this is not my self.’ | “善哉，比丘！在此，比丘，你当以正慧如实善见，舌为‘非我所，我非此，此非我之我’。 |
| Esevanto dukkhassa …pe… | This is the end of suffering. …and so on… | 此是苦之终结。……等等…… |
| manaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassasī”ti? | Do you regard the mind thus: ‘This is mine, this I am, this is my self’?” | 你是否视意为：‘此是我所，我是此，此是我之我’？” |
| “No hetaṁ, bhante”. | “Surely not, venerable sir.” | “绝非如此，尊者。” |
| “Sādhu, bhikkhu, ettha ca te, bhikkhu, mano ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya sudiṭṭhaṁ bhavissati. | “Good, bhikkhu! Here, bhikkhu, it should be well seen by you with right wisdom as it really is that the mind is ‘not mine, this I am not, this is not my self.’ | “善哉，比丘！在此，比丘，你当以正慧如实善见，意为‘非我所，我非此，此非我之我’。 |
| Esevanto dukkhassā”ti. | This is the end of suffering.” | 此是苦之终结。” |
35.72 - SN 35.72 Dutiyachaphassāyatana: Second Sutta on the Six Sense Bases
| --- SN35.72 - Dutiyachaphassāyatanasutta --- | --- SN35.72 - Second Sutta on the Six Sense Bases --- | --- SN35.72 - 第二部关于六处的经 --- |
| “Yo hi koci, bhikkhave, bhikkhu channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti. | “Bhikkhus, if any bhikkhu does not know as it really is the origin and the passing away, the gratification, the danger, and the escape in the case of the six sense bases, | “诸比丘，若有比丘不如实知六处之生灭、乐味、过患、出离， |
| Avusitaṁ tena brahmacariyaṁ, ārakā so imasmā dhammavinayā”ti. | the holy life has not been lived by him; he is far from this Dhamma and discipline.” | 彼未修梵行；彼远离此法与律。” |
| Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca: | When this was said, a certain bhikkhu said to the Blessed One: | 闻此言，某比丘对世尊说： |
| “etthāhaṁ, bhante, anassasaṁ panassasaṁ. | “Here, venerable sir, I am lost and have regained my breath. | “于此，尊者，我迷失了，又恢复了气息。 |
| Ahañhi, bhante, channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāmī”ti. | For I, venerable sir, do not know as it really is the origin and the passing away, the gratification, the danger, and the escape in the case of the six sense bases.” | 因为我，尊者，不如实知六处之生灭、乐味、过患、出离。” |
| “Taṁ kiṁ maññasi, bhikkhu, | “What do you think, bhikkhu, | “你认为如何，比丘， |
| cakkhuṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassasī”ti? | do you regard the eye thus: ‘This is not mine, this I am not, this is not my self’?” | 你是否视眼为：‘此非我所，我非此，此非我之我’？” |
| “Evaṁ, bhante”. | “Even so, venerable sir.” | “诚然，尊者。” |
| “Sādhu, bhikkhu, ettha ca te, bhikkhu, cakkhu ‘netaṁ mama, nesohamasmi na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya sudiṭṭhaṁ bhavissati. | “Good, bhikkhu! Here, bhikkhu, it should be well seen by you with right wisdom as it really is that the eye is ‘not mine, this I am not, this is not my self.’ | “善哉，比丘！在此，比丘，你当以正慧如实善见，眼为‘非我所，我非此，此非我之我’。 |
| Evaṁ te etaṁ paṭhamaṁ phassāyatanaṁ pahīnaṁ bhavissati āyatiṁ apunabbhavāya …pe…. | Thus this first sense base of yours will be abandoned, for the sake of no future rebirth. …and so on…. | 如是，你此第一处将被舍弃，为无未来重生之故。……等等……。 |
| “Jivhaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassasī”ti? | Do you regard the tongue thus: ‘This is not mine, this I am not, this is not my self’?” | 你是否视舌为：‘此非我所，我非此，此非我之我’？” |
| “Evaṁ, bhante”. | “Even so, venerable sir.” | “诚然，尊者。” |
| “Sādhu, bhikkhu, ettha ca te, bhikkhu, jivhā ‘netaṁ mama, nesohamasmi na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya sudiṭṭhaṁ bhavissati. Evaṁ te etaṁ catutthaṁ phassāyatanaṁ pahīnaṁ bhavissati āyatiṁ apunabbhavāya …pe…. | “Good, bhikkhu! Here, bhikkhu, it should be well seen by you with right wisdom as it really is that the tongue is ‘not mine, this I am not, this is not my self.’ Thus this fourth sense base of yours will be abandoned, for the sake of no future rebirth. …and so on…. | “善哉，比丘！在此，比丘，你当以正慧如实善见，舌为‘非我所，我非此，此非我之我’。如是，你此第四处将被舍弃，为无未来重生之故。……等等……。 |
| “Manaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassasī”ti? | Do you regard the mind thus: ‘This is not mine, this I am not, this is not my self’?” | 你是否视意为：‘此非我所，我非此，此非我之我’？” |
| “Evaṁ, bhante”. | “Even so, venerable sir.” | “诚然，尊者。” |
| “Sādhu, bhikkhu, ettha ca te, bhikkhu, mano ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya sudiṭṭhaṁ bhavissati. | “Good, bhikkhu! Here, bhikkhu, it should be well seen by you with right wisdom as it really is that the mind is ‘not mine, this I am not, this is not my self.’ | “善哉，比丘！在此，比丘，你当以正慧如实善见，意为‘非我所，我非此，此非我之我’。 |
| Evaṁ te etaṁ chaṭṭhaṁ phassāyatanaṁ pahīnaṁ bhavissati āyatiṁ apunabbhavāyā”ti. | Thus this sixth sense base of yours will be abandoned, for the sake of no future rebirth.” | 如是，你此第六处将被舍弃，为无未来重生之故。” |
35.73 - SN 35.73 Tatiyachaphassāyatana: Third Sutta on the Six Sense Bases
| --- SN35.73 - Tatiyachaphassāyatanasutta --- | --- SN35.73 - Third Sutta on the Six Sense Bases --- | --- SN35.73 - 第三部关于六处的经 --- |
| “Yo hi koci, bhikkhave, bhikkhu channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti. | “Bhikkhus, if any bhikkhu does not know as it really is the origin and the passing away, the gratification, the danger, and the escape in the case of the six sense bases, | “诸比丘，若有比丘不如实知六处之生灭、乐味、过患、出离， |
| Avusitaṁ tena brahmacariyaṁ, ārakā so imasmā dhammavinayā”ti. | the holy life has not been lived by him; he is far from this Dhamma and discipline.” | 彼未修梵行；彼远离此法与律。” |
| Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca: | When this was said, a certain bhikkhu said to the Blessed One: | 闻此言，某比丘对世尊说： |
| “etthāhaṁ, bhante, anassasaṁ panassasaṁ. | “Here, venerable sir, I am lost and have regained my breath. | “于此，尊者，我迷失了，又恢复了气息。 |
| Ahañhi, bhante, channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāmī”ti. | For I, venerable sir, do not know as it really is the origin and the passing away, the gratification, the danger, and the escape in the case of the six sense bases.” | 因为我，尊者，不如实知六处之生灭、乐味、过患、出离。” |
| “Taṁ kiṁ maññasi, bhikkhu, | “What do you think, bhikkhu, | “你认为如何，比丘， |
| cakkhu niccaṁ vā aniccaṁ vā”ti? | is the eye permanent or impermanent?” | 眼是常还是无常？” |
| “Aniccaṁ, bhante”. | “Impermanent, venerable sir.” | “无常，尊者。” |
| “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? | “But what is impermanent, is that suffering or happiness?” | “但凡无常者，是苦还是乐？” |
| “Dukkhaṁ, bhante”. | “Suffering, venerable sir.” | “苦，尊者。” |
| “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: | “But what is impermanent, suffering, and subject to change, is it fitting to regard that thus: | “但凡无常、苦、变易法，视之为： |
| ‘etaṁ mama, esohamasmi, eso me attā’”ti? | ‘This is mine, this I am, this is my self’?” | ‘此是我所，我是此，此是我之我’，是否合适？” |
| “No hetaṁ, bhante”. | “Surely not, venerable sir.” | “绝非如此，尊者。” |
| “Sotaṁ … | “The ear… | “耳… |
| ghānaṁ … | the nose… | 鼻… |
| jivhā … | the tongue… | 舌… |
| kāyo … | the body… | 身… |
| mano nicco vā anicco vā”ti? | is the mind permanent or impermanent?” | 意是常还是无常？” |
| “Anicco, bhante”. | “Impermanent, venerable sir.” | “无常，尊者。” |
| “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? | “But what is impermanent, is that suffering or happiness?” | “但凡无常者，是苦还是乐？” |
| “Dukkhaṁ, bhante”. | “Suffering, venerable sir.” | “苦，尊者。” |
| “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: | “But what is impermanent, suffering, and subject to change, is it fitting to regard that thus: | “但凡无常、苦、变易法，视之为： |
| ‘etaṁ mama, esohamasmi, eso me attā’”ti? | ‘This is mine, this I am, this is my self’?” | ‘此是我所，我是此，此是我之我’，是否合适？” |
| “No hetaṁ, bhante”. | “Surely not, venerable sir.” | “绝非如此，尊者。” |
| “Evaṁ passaṁ, bhikkhu, sutavā ariyasāvako cakkhusmimpi nibbindati, sotasmimpi nibbindati, ghānasmimpi nibbindati, jivhāyapi nibbindati, kāyasmimpi nibbindati, manasmimpi nibbindati. | “Seeing thus, bhikkhu, a well-taught noble-one's-disciple experiences revulsion towards the eye, experiences revulsion towards the ear, experiences revulsion towards the nose, experiences revulsion towards the tongue, experiences revulsion towards the body, experiences revulsion towards the mind. | “比丘，如是观者，多闻圣弟子于眼生厌，于耳生厌，于鼻生厌，于舌生厌，于身生厌，于意生厌。 |
| Nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. | Experiencing revulsion, he becomes dispassionate. Through dispassion, he is liberated. When liberated, there is knowledge that he is liberated. | 既厌，则离欲。因离欲，得解脱。解脱时，有知已解脱。 |
| ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti. | He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’” | 彼了知：‘生已尽，梵行已立，所作已办，不受后有。’” |
| Migajālavaggo dutiyo. | The Migajala Section, the second. | 弥迦迦罗品，第二。 |
| Migajālena dve vuttā, | Two are spoken on Migajala, | 二篇说于弥迦迦罗， |
| Cattāro ca samiddhinā; | And four with Samiddhi; | 及四篇与三弥提； |
| Upaseno upavāṇo, | Upasena, Upavāṇa, | 优波先那，优婆婆那， |
| Chaphassāyatanikā tayoti. | And three on the Six Sense Bases. | 及三篇论六处。 |
35.74 - SN 35.74 Paṭhamagilāna: First Sutta on Sickness
| --- SN35.74 - Paṭhamagilānasutta --- | --- SN35.74 - First Sutta on Sickness --- | --- SN35.74 - 第一部关于疾病的经 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami …pe… ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: | Then a certain bhikkhu approached the Blessed One … and so on … having sat down at one side, that bhikkhu said to the Blessed One: | 尔时，某比丘诣世尊所……等等……坐在一旁，彼比丘对世尊说： |
| “amukasmiṁ, bhante, vihāre aññataro bhikkhu navo appaññāto ābādhiko dukkhito bāḷhagilāno. | “Venerable sir, in a certain dwelling, a certain bhikkhu who is new, unknown, is afflicted, suffering, and gravely ill. | “尊者，在某住所，有一位新来的、不知名的比丘，身患疾病，痛苦不堪，病情严重。 |
| Sādhu, bhante, bhagavā yena so bhikkhu tenupasaṅkamatu anukampaṁ upādāyā”ti. | It would be good, venerable sir, if the Blessed One would approach that bhikkhu out of compassion.” | 善哉，尊者，愿世尊出于慈悲，前往探视那位比丘。” |
| Atha kho bhagavā navavādañca sutvā gilānavādañca, “appaññāto bhikkhū”ti iti viditvā yena so bhikkhu tenupasaṅkami. | Then the Blessed One, having heard the report of a new bhikkhu and the report of his illness, and having understood, "The bhikkhu is unknown," he approached that bhikkhu. | 尔时，世尊闻新比丘之报，及其病况，并了知“彼比丘不知名”，遂往彼比丘处。 |
| Addasā kho so bhikkhu bhagavantaṁ dūratova āgacchantaṁ. | That bhikkhu saw the Blessed One coming from a distance. | 彼比丘远远望见世尊前来。 |
| Disvāna mañcake samadhosi. | Seeing him, he stirred on his cot. | 见之，遂于榻上移动。 |
| Atha kho bhagavā taṁ bhikkhuṁ etadavoca: | Then the Blessed One said to that bhikkhu: | 尔时，世尊对彼比丘说： |
| “alaṁ, bhikkhu, mā tvaṁ mañcake samadhosi. | “Enough, bhikkhu, do not stir on the cot. | “够了，比丘，不要在榻上移动。 |
| Santimāni āsanāni paññattāni, tatthāhaṁ nisīdissāmī”ti. | There are these seats made ready, I will sit there.” | 有这些座位已备好，我将坐彼处。” |
| Nisīdi bhagavā paññatte āsane. | The Blessed One sat down on the prepared seat. | 世尊于备好之座坐下。 |
| Nisajja kho bhagavā taṁ bhikkhuṁ etadavoca: | Having sat down, the Blessed One said to that bhikkhu: | 坐已，世尊对彼比丘说： |
| “kacci te, bhikkhu, khamanīyaṁ, kacci yāpanīyaṁ, kacci dukkhā vedanā paṭikkamanti no abhikkamanti, paṭikkamosānaṁ paññāyati no abhikkamo”ti? | “I hope you are bearing up, bhikkhu, I hope you are getting better. I hope your painful feelings are subsiding and not increasing, that their subsiding is apparent and not their increase?” | “比丘，你还好吗？你身体好些了吗？你的苦受是减轻了还是增加了？是减轻明显还是增加明显？” |
| “Na me, bhante, khamanīyaṁ, na yāpanīyaṁ, bāḷhā me dukkhā vedanā abhikkamanti no paṭikkamanti, abhikkamosānaṁ paññāyati no paṭikkamo”ti. | “Venerable sir, I am not bearing up, I am not getting better. My painful feelings are increasing, not subsiding; their increase is apparent, not their subsiding.” | “尊者，我不好，身体没有好转。我的苦受在增加，没有减轻；增加明显，减轻不明显。” |
| “Kacci te, bhikkhu, na kiñci kukkuccaṁ, na koci vippaṭisāro”ti? | “I hope, bhikkhu, that you have no cause for remorse, no cause for regret?” | “比丘，我希望你无悔恨，无懊恼？” |
| “Taggha me, bhante, anappakaṁ kukkuccaṁ, anappako vippaṭisāro”ti. | “Indeed, venerable sir, I have no little remorse, no little regret.” | “实然，尊者，我颇有悔恨，颇有懊恼。” |
| “Kacci pana taṁ, bhikkhu, attā sīlato upavadatī”ti? | “But I hope, bhikkhu, that your self does not reproach you in regard to virtue?” | “但比丘，我希望你的自我不因德行而责备你？” |
| “Na kho maṁ, bhante, attā sīlato upavadatī”ti. | “No, venerable sir, my self does not reproach me in regard to virtue.” | “不，尊者，我的自我不因德行而责备我。” |
| “No ce kira te, bhikkhu, attā sīlato upavadati, atha kiñca te kukkuccaṁ ko ca vippaṭisāro”ti? | “If, then, bhikkhu, your self does not reproach you in regard to virtue, then what is your remorse and what is your regret?” | “那么，比丘，若你的自我不因德行而责备你，你的悔恨和懊恼又是什么呢？” |
| “Na khvāhaṁ, bhante, sīlavisuddhatthaṁ bhagavatā dhammaṁ desitaṁ ājānāmī”ti. | “I do not understand, venerable sir, that the Dhamma was taught by the Blessed One for the sake of the purification of virtue.” | “尊者，我不明白世尊所说法是为了德行清净。” |
| “No ce kira tvaṁ, bhikkhu, sīlavisuddhatthaṁ mayā dhammaṁ desitaṁ ājānāsi, atha kimatthaṁ carahi tvaṁ, bhikkhu, mayā dhammaṁ desitaṁ ājānāsī”ti? | “If you, bhikkhu, do not understand that the Dhamma was taught by me for the sake of the purification of virtue, then for what purpose do you understand the Dhamma was taught by me?” | “比丘，若你不明白我所说法是为了德行清净，那你认为我所说法是为了什么呢？” |
| “Rāgavirāgatthaṁ khvāhaṁ, bhante, bhagavatā dhammaṁ desitaṁ ājānāmī”ti. | “I understand, venerable sir, that the Dhamma was taught by the Blessed One for the sake of the fading away of lust.” | “尊者，我明白世尊所说法是为了贪欲的消退。” |
| “Sādhu sādhu, bhikkhu. | “Good, good, bhikkhu! | “善哉，善哉，比丘！ |
| Sādhu kho tvaṁ, bhikkhu, rāgavirāgatthaṁ mayā dhammaṁ desitaṁ ājānāsi. | It is good, bhikkhu, that you understand the Dhamma was taught by me for the sake of the fading away of lust. | 善哉，比丘，你明白我所说法是为了贪欲的消退。 |
| Rāgavirāgattho hi, bhikkhu, mayā dhammo desito. | For the Dhamma was taught by me, bhikkhu, for the sake of the fading away of lust. | 因为，比丘，我所说法，是为了贪欲的消退。 |
| Taṁ kiṁ maññasi, bhikkhu, | What do you think, bhikkhu, | 你认为如何，比丘， |
| cakkhu niccaṁ vā aniccaṁ vā”ti? | is the eye permanent or impermanent?” | 眼是常还是无常？” |
| “Aniccaṁ, bhante”. | “Impermanent, venerable sir.” | “无常，尊者。” |
| “ …pe… | “ … and so on … | “……等等…… |
| Sotaṁ … | The ear … | 耳… |
| ghānaṁ … | the nose … | 鼻… |
| jivhā … | the tongue … | 舌… |
| kāyo … | the body … | 身… |
| mano nicco vā anicco vā”ti? | is the mind permanent or impermanent?” | 意是常还是无常？” |
| “Anicco, bhante”. | “Impermanent, venerable sir.” | “无常，尊者。” |
| “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? | “But what is impermanent, is that suffering or happiness?” | “但凡无常者，是苦还是乐？” |
| “Dukkhaṁ, bhante”. | “Suffering, venerable sir.” | “苦，尊者。” |
| “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: | “But what is impermanent, suffering, and subject to change, is it fitting to regard that thus: | “但凡无常、苦、变易法，视之为： |
| ‘etaṁ mama, esohamasmi, eso me attā’”ti? | ‘This is mine, this I am, this is my self’?” | ‘此是我所，我是此，此是我之我’，是否合适？” |
| “No hetaṁ, bhante”. | “Surely not, venerable sir.” | “绝非如此，尊者。” |
| “Evaṁ passaṁ, bhikkhu, sutavā ariyasāvako cakkhusmimpi nibbindati, sotasmimpi nibbindati …pe… manasmimpi nibbindati. | “Seeing thus, bhikkhu, a well-taught noble-one's-disciple experiences revulsion towards the eye, experiences revulsion towards the ear …and so on… experiences revulsion towards the mind. | “比丘，如是观者，多闻圣弟子于眼生厌，于耳生厌……等等……于意生厌。 |
| Nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. | Experiencing revulsion, he becomes dispassionate. Through dispassion, he is liberated. When liberated, there is knowledge that he is liberated. | 既厌，则离欲。因离欲，得解脱。解脱时，有知已解脱。 |
| ‘Khīṇā jāti …pe… nāparaṁ itthattāyā’ti pajānātī”ti. | He understands: ‘Destroyed is birth …and so on… there is no more for this state of being.’” | 彼了知：‘生已尽……等等……不受后有。’” |
| Idamavoca bhagavā. | The Blessed One said this. | 世尊如是说。 |
| Attamano so bhikkhu bhagavato bhāsitaṁ abhinandi. | That bhikkhu, gratified, rejoiced in what the Blessed One had said. | 彼比丘，心怀喜悦，欢喜于世尊所说。 |
| Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne tassa bhikkhuno virajaṁ vītamalaṁ dhammacakkhuṁ udapādi: | And while this exposition was being spoken, the dust-free, stainless Dhamma eye arose in that bhikkhu: | 当此教示被宣说时，彼比丘生起无尘、无垢之法眼： |
| “yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti. | “Whatever is subject to origination is all subject to cessation.” | “凡集法者，皆是灭法。” |
35.75 - SN 35.75 Dutiyagilāna: Second Sutta on Sickness
| --- SN35.75 - Dutiyagilānasutta --- | --- SN35.75 - Second Sutta on Sickness --- | --- SN35.75 - 第二部关于疾病的经 --- |
| Atha kho aññataro bhikkhu …pe… bhagavantaṁ etadavoca: | Then a certain bhikkhu … and so on … said to the Blessed One: | 尔时，某比丘……等等……对世尊说： |
| “amukasmiṁ, bhante, vihāre aññataro bhikkhu navo appaññāto ābādhiko dukkhito bāḷhagilāno. | “Venerable sir, in a certain dwelling, a certain bhikkhu who is new, unknown, is afflicted, suffering, and gravely ill. | “尊者，在某住所，有一位新来的、不知名的比丘，身患疾病，痛苦不堪，病情严重。 |
| Sādhu, bhante, bhagavā yena so bhikkhu tenupasaṅkamatu anukampaṁ upādāyā”ti. | It would be good, venerable sir, if the Blessed One would approach that bhikkhu out of compassion.” | 善哉，尊者，愿世尊出于慈悲，前往探视那位比丘。” |
| Atha kho bhagavā navavādañca sutvā gilānavādañca, “appaññāto bhikkhū”ti iti viditvā yena so bhikkhu tenupasaṅkami. | Then the Blessed One, having heard the report of a new bhikkhu and the report of his illness, and having understood, "The bhikkhu is unknown," he approached that bhikkhu. | 尔时，世尊闻新比丘之报，及其病况，并了知“彼比丘不知名”，遂往彼比丘处。 |
| Addasā kho so bhikkhu bhagavantaṁ dūratova āgacchantaṁ. | That bhikkhu saw the Blessed One coming from a distance. | 彼比丘远远望见世尊前来。 |
| Disvāna mañcake samadhosi. | Seeing him, he stirred on his cot. | 见之，遂于榻上移动。 |
| Atha kho bhagavā taṁ bhikkhuṁ etadavoca: | Then the Blessed One said to that bhikkhu: | 尔时，世尊对彼比丘说： |
| “alaṁ, bhikkhu, mā tvaṁ mañcake samadhosi. | “Enough, bhikkhu, do not stir on the cot. | “够了，比丘，不要在榻上移动。 |
| Santimāni āsanāni paññattāni, tatthāhaṁ nisīdissāmī”ti. | There are these seats made ready, I will sit there.” | 有这些座位已备好，我将坐彼处。” |
| Nisīdi bhagavā paññatte āsane. Nisajja kho bhagavā taṁ bhikkhuṁ etadavoca: | The Blessed One sat down on the prepared seat. Having sat down, the Blessed One said to that bhikkhu: | 世尊于备好之座坐下。坐已，世尊对彼比丘说： |
| “kacci te, bhikkhu, khamanīyaṁ, kacci yāpanīyaṁ, kacci dukkhā vedanā paṭikkamanti no abhikkamanti, paṭikkamosānaṁ paññāyati no abhikkamo”ti? | “I hope you are bearing up, bhikkhu, I hope you are getting better. I hope your painful feelings are subsiding and not increasing, that their subsiding is apparent and not their increase?” | “比丘，你还好吗？你身体好些了吗？你的苦受是减轻了还是增加了？是减轻明显还是增加明显？” |
| “Na me, bhante, khamanīyaṁ, na yāpanīyaṁ …pe… | “Venerable sir, I am not bearing up, I am not getting better …and so on… | “尊者，我不好，身体没有好转……等等…… |
| na kho maṁ, bhante, attā sīlato upavadatī”ti. | No, venerable sir, my self does not reproach me in regard to virtue.” | 不，尊者，我的自我不因德行而责备我。” |
| “No ce kira te, bhikkhu, attā sīlato upavadati, atha kiñca te kukkuccaṁ ko ca vippaṭisāro”ti? | “If, then, bhikkhu, your self does not reproach you in regard to virtue, then what is your remorse and what is your regret?” | “那么，比丘，若你的自我不因德行而责备你，你的悔恨和懊恼又是什么呢？” |
| “Na khvāhaṁ, bhante, sīlavisuddhatthaṁ bhagavatā dhammaṁ desitaṁ ājānāmī”ti. | “I do not understand, venerable sir, that the Dhamma was taught by the Blessed One for the sake of the purification of virtue.” | “尊者，我不明白世尊所说法是为了德行清净。” |
| “No ce kira tvaṁ, bhikkhu, sīlavisuddhatthaṁ mayā dhammaṁ desitaṁ ājānāsi, atha kimatthaṁ carahi tvaṁ, bhikkhu, mayā dhammaṁ desitaṁ ājānāsī”ti? | “If you, bhikkhu, do not understand that the Dhamma was taught by me for the sake of the purification of virtue, then for what purpose do you understand the Dhamma was taught by me?” | “比丘，若你不明白我所说法是为了德行清净，那你认为我所说法是为了什么呢？” |
| “Anupādāparinibbānatthaṁ khvāhaṁ, bhante, bhagavatā dhammaṁ desitaṁ ājānāmī”ti. | “I understand, venerable sir, that the Dhamma was taught by the Blessed One for the sake of final Nibbāna without clinging.” | “尊者，我明白世尊所说法是为了无执取之究竟涅槃。” |
| “Sādhu sādhu, bhikkhu. | “Good, good, bhikkhu! | “善哉，善哉，比丘！ |
| Sādhu kho tvaṁ, bhikkhu, anupādāparinibbānatthaṁ mayā dhammaṁ desitaṁ ājānāsi. | It is good, bhikkhu, that you understand the Dhamma was taught by me for the sake of final Nibbāna without clinging. | 善哉，比丘，你明白我所说法是为了无执取之究竟涅槃。 |
| Anupādāparinibbānattho hi, bhikkhu, mayā dhammo desito. | For the Dhamma was taught by me, bhikkhu, for the sake of final Nibbāna without clinging. | 因为，比丘，我所说法，是为了无执取之究竟涅槃。 |
| Taṁ kiṁ maññasi, bhikkhu, | What do you think, bhikkhu, | 你认为如何，比丘， |
| cakkhu niccaṁ vā aniccaṁ vā”ti? | is the eye permanent or impermanent?” | 眼是常还是无常？” |
| “Aniccaṁ, bhante”. | “Impermanent, venerable sir.” | “无常，尊者。” |
| “ …pe… | “ … and so on … | “……等等…… |
| Sotaṁ … | The ear … | 耳… |
| ghānaṁ … | the nose … | 鼻… |
| jivhā … | the tongue … | 舌… |
| kāyo … | the body … | 身… |
| mano … | the mind … | 意… |
| manoviññāṇaṁ … | mind-consciousness … | 意识… |
| manosamphasso … | mind-contact … | 意触… |
| yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi niccaṁ vā aniccaṁ vā”ti? | and whatever feeling arises with mind-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—is that too permanent or impermanent?” | 以及凡以意触为缘而生之受——无论是乐、苦、或不苦不乐——那也是常还是无常？” |
| “Aniccaṁ, bhante”. | “Impermanent, venerable sir.” | “无常，尊者。” |
| “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? | “But what is impermanent, is that suffering or happiness?” | “但凡无常者，是苦还是乐？” |
| “Dukkhaṁ, bhante”. | “Suffering, venerable sir.” | “苦，尊者。” |
| “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: | “But what is impermanent, suffering, and subject to change, is it fitting to regard that thus: | “但凡无常、苦、变易法，视之为： |
| ‘etaṁ mama, esohamasmi, eso me attā’”ti? | ‘This is mine, this I am, this is my self’?” | ‘此是我所，我是此，此是我之我’，是否合适？” |
| “No hetaṁ, bhante”. | “Surely not, venerable sir.” | “绝非如此，尊者。” |
| “Evaṁ passaṁ, bhikkhu, sutavā ariyasāvako cakkhusmimpi nibbindati …pe… | “Seeing thus, bhikkhu, a well-taught noble-one's-disciple experiences revulsion towards the eye …and so on… | “比丘，如是观者，多闻圣弟子于眼生厌……等等…… |
| manasmimpi … | in the mind … | 于意… |
| manoviññāṇepi … | in mind-consciousness … | 于意识… |
| manosamphassepi nibbindati. | in mind-contact he experiences revulsion. | 于意触生厌。 |
| Yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati. | And whatever feeling arises with mind-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—in that too he experiences revulsion. | 以及凡以意触为缘而生之受——无论是乐、苦、或不苦不乐——于彼亦生厌。 |
| Nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. | Experiencing revulsion, he becomes dispassionate. Through dispassion, he is liberated. When liberated, there is knowledge that he is liberated. | 既厌，则离欲。因离欲，得解脱。解脱时，有知已解脱。 |
| ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti. | He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’” | 彼了知：‘生已尽，梵行已立，所作已办，不受后有。’” |
| Idamavoca bhagavā. | The Blessed One said this. | 世尊如是说。 |
| Attamano so bhikkhu bhagavato bhāsitaṁ abhinandi. | That bhikkhu, gratified, rejoiced in what the Blessed One had said. | 彼比丘，心怀喜悦，欢喜于世尊所说。 |
| Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne tassa bhikkhussa anupādāya āsavehi cittaṁ vimuccīti. | And while this exposition was being spoken, the mind of that bhikkhu was liberated from the taints through non-clinging. | 当此教示被宣说时，彼比丘之心，因无执而从诸漏中解脱。 |
| Dutiyaṁ. | The second. | 第二。 |
35.76 - SN 35.76 Rādhaanicca: The Sutta to Rādha on Impermanence
| --- SN35.76 - Rādhaaniccasutta --- | --- SN35.76 - The Sutta to Rādha on Impermanence --- | --- SN35.76 - 向罗陀说无常经 --- |
| Atha kho āyasmā rādho …pe… | Then the Venerable Rādha … and so on … | 尔时，尊者罗陀……等等…… |
| ekamantaṁ nisinno kho āyasmā rādho bhagavantaṁ etadavoca: | Sitting at one side, the Venerable Rādha said to the Blessed One: | 坐在一旁，尊者罗陀对世尊说： |
| “sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu, yamahaṁ bhagavato dhammaṁ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti. | “Venerable sir, it would be good if the Blessed One would teach me the Dhamma in brief, so that, having heard the Dhamma from the Blessed One, I might dwell alone, withdrawn, diligent, ardent, and resolute.” | “尊者，善哉世尊为我略说法要，我闻世尊法后，得独一静处，精勤、炽燃、坚毅而住。” |
| “Yaṁ kho, rādha, aniccaṁ tatra te chando pahātabbo. | “Whatever is impermanent, Rādha, you should abandon desire for it. | “罗陀，凡无常者，汝当舍离对彼之欲。 |
| Kiñca, rādha, aniccaṁ tatra te chando pahātabbo? | And what, Rādha, is impermanent for which you should abandon desire? | 罗陀，何为无常，汝当舍离对彼之欲？ |
| Cakkhu aniccaṁ, rūpā aniccā, cakkhuviññāṇaṁ … | The eye is impermanent, forms are impermanent, eye-consciousness… | 眼是无常，色是无常，眼识… |
| cakkhusamphasso … | eye-contact… | 眼触… |
| yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccaṁ. Tatra te chando pahātabbo …pe… | and whatever feeling arises with eye-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—that too is impermanent. There you should abandon desire. …and so on… | 以及凡以眼触为缘而生之受——无论是乐、苦、或不苦不乐——那亦是无常。汝当于彼舍离欲。……等等…… |
| jivhā … | The tongue… | 舌… |
| kāyo … | the body… | 身… |
| mano anicco. Tatra te chando pahātabbo. | the mind is impermanent. There you should abandon desire. | 意是无常的。汝当于彼舍离欲。 |
| Dhammā … | Mental phenomena… | 法尘… |
| manoviññāṇaṁ … | mind-consciousness… | 意识… |
| manosamphasso … | mind-contact… | 意触… |
| yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccaṁ. Tatra te chando pahātabbo. | and whatever feeling arises with mind-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—that too is impermanent. There you should abandon desire. | 以及凡以意触为缘而生之受——无论是乐、苦、或不苦不乐——那亦是无常。汝当于彼舍离欲。 |
| Yaṁ kho, rādha, aniccaṁ tatra te chando pahātabbo”ti. | Whatever is impermanent, Rādha, you should abandon desire for it.” | 罗陀，凡无常者，汝当舍离对彼之欲。” |
| Tatiyaṁ. | The third. | 第三。 |
35.77 - SN 35.77 Rādhadukkha: The Sutta to Rādha on Suffering
| --- SN35.77 - Rādhadukkhasutta --- | --- SN35.77 - The Sutta to Rādha on Suffering --- | --- SN35.77 - 向罗陀说苦经 --- |
| “Yaṁ kho, rādha, dukkhaṁ tatra te chando pahātabbo. | “Whatever is suffering, Rādha, you should abandon desire for it. | “罗陀，凡是苦者，汝当舍离对彼之欲。 |
| Kiñca, rādha, dukkhaṁ? | And what, Rādha, is suffering? | 罗陀，何为苦？ |
| Cakkhu kho, rādha, dukkhaṁ. Tatra te chando pahātabbo. | The eye, Rādha, is suffering. There you should abandon desire. | 罗陀，眼是苦。汝当于彼舍离欲。 |
| Rūpā … | Forms… | 色… |
| cakkhuviññāṇaṁ … | eye-consciousness… | 眼识… |
| cakkhusamphasso … | eye-contact… | 眼触… |
| yampidaṁ cakkhusamphassa …pe… adukkhamasukhaṁ vā tampi dukkhaṁ. Tatra te chando pahātabbo …pe… | and whatever feeling arises with eye-contact …and so on… or neither-painful-nor-pleasant—that too is suffering. There you should abandon desire. …and so on… | 以及凡因眼触而生之受……等等……或不苦不乐者——彼亦是苦。汝当于彼舍离欲。……等等…… |
| mano dukkho … | the mind is suffering… | 意是苦… |
| dhammā … | mental phenomena… | 法尘… |
| manoviññāṇaṁ … | mind-consciousness… | 意识… |
| manosamphasso … | mind-contact… | 意触… |
| yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi dukkhaṁ. Tatra te chando pahātabbo. | and whatever feeling arises with mind-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—that too is suffering. There you should abandon desire. | 以及凡以意触为缘而生之受——无论是乐、苦、或不苦不乐——那亦是苦。汝当于彼舍离欲。 |
| Yaṁ kho, rādha, dukkhaṁ tatra te chando pahātabbo”ti. | Whatever is suffering, Rādha, you should abandon desire for it.” | 罗陀，凡是苦者，汝当舍离对彼之欲。” |
| Catutthaṁ. | The fourth. | 第四。 |
35.78 - SN 35.78 Rādhaanatta: The Sutta to Rādha on Not-Self
| --- SN35.78 - Rādhaanattasutta --- | --- SN35.78 - The Sutta to Rādha on Not-Self --- | --- SN35.78 - 向罗陀说非我经 --- |
| “Yo kho, rādha, anattā tatra te chando pahātabbo. | “Whatever, Rādha, is not-self, you should abandon desire for it. | “罗陀，凡非我者，汝当舍离对彼之欲。 |
| Ko ca, rādha, anattā? | And what, Rādha, is not-self? | 罗陀，何为非我？ |
| Cakkhu kho, rādha, anattā. Tatra te chando pahātabbo. | The eye, Rādha, is not-self. There you should abandon desire. | 罗陀，眼是非我。汝当于彼舍离欲。 |
| Rūpā … | Forms… | 色… |
| cakkhuviññāṇaṁ … | eye-consciousness… | 眼识… |
| cakkhusamphasso … | eye-contact… | 眼触… |
| yampidaṁ cakkhusamphassapaccayā …pe… | and whatever feeling arises with eye-contact as condition …and so on… | 以及凡以眼触为缘而生之受……等等…… |
| mano anattā … | the mind is not-self… | 意是非我… |
| dhammā … | mental phenomena… | 法尘… |
| manoviññāṇaṁ … | mind-consciousness… | 意识… |
| manosamphasso … | mind-contact… | 意触… |
| yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi anattā. Tatra te chando pahātabbo. | and whatever feeling arises with mind-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—that too is not-self. There you should abandon desire. | 以及凡以意触为缘而生之受——无论是乐、苦、或不苦不乐——那亦是非我。汝当于彼舍离欲。 |
| Yo kho, rādha, anattā tatra te chando pahātabbo”ti. | Whatever, Rādha, is not-self, you should abandon desire for it.” | 罗陀，凡非我者，汝当舍离对彼之欲。” |
35.79 - SN 35.79 Paṭhamaavijjāpahāna: First Sutta on Abandoning Ignorance
| --- SN35.79 - Paṭhamaavijjāpahānasutta --- | --- SN35.79 - First Sutta on Abandoning Ignorance --- | --- SN35.79 - 第一部关于舍断无明的经 --- |
| Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami …pe… | Then a certain bhikkhu approached the Blessed One … and so on … | 尔时，某比丘诣世尊所……等等…… |
| ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: | Sitting at one side, that bhikkhu said to the Blessed One: | 坐在一旁，彼比丘对世尊说： |
| “atthi nu kho, bhante, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti? | “Venerable sir, is there one thing for the abandoning of which ignorance is abandoned in a bhikkhu and true knowledge arises?” | “尊者，是否有一法，舍断之则比丘无明舍断，正知生起？” |
| “Atthi kho, bhikkhu, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti. | “There is, bhikkhu, one thing for the abandoning of which ignorance is abandoned in a bhikkhu and true knowledge arises.” | “有，比丘，有一法，舍断之则比丘无明舍断，正知生起。” |
| “Katamo pana, bhante, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti? | “And what, venerable sir, is that one thing for the abandoning of which ignorance is abandoned in a bhikkhu and true knowledge arises?” | “尊者，是何一法，舍断之则比丘无明舍断，正知生起？” |
| “Avijjā kho, bhikkhu, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti. | “Ignorance, bhikkhu, is that one thing for the abandoning of which ignorance is abandoned in a bhikkhu and true knowledge arises.” | “比丘，无明即是彼一法，舍断之则比丘无明舍断，正知生起。” |
| “Kathaṁ pana, bhante, jānato, kathaṁ passato bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti? | “But, venerable sir, knowing in what way, seeing in what way, is ignorance abandoned in a bhikkhu and true knowledge arises?” | “然而，尊者，以何方式知，以何方式见，比丘无明舍断，正知生起？” |
| “Cakkhuṁ kho, bhikkhu, aniccato jānato passato bhikkhuno avijjā pahīyati, vijjā uppajjati. Rūpe … cakkhuviññāṇaṁ … cakkhusamphassaṁ … | “For a bhikkhu who knows and sees the eye as impermanent, bhikkhu, ignorance is abandoned and true knowledge arises. Forms… eye-consciousness… eye-contact… | “比丘，于知见眼为无常之比丘，无明舍断，正知生起。色……眼识……眼触…… |
| yampidaṁ, cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccato jānato passato bhikkhuno avijjā pahīyati, vijjā uppajjati …pe… | and whatever feeling arises with eye-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—for one who knows and sees that too as impermanent, ignorance is abandoned and true knowledge arises. …and so on… | 以及凡以眼触为缘而生之受——无论是乐、苦、或不苦不乐——于知见彼亦为无常者，无明舍断，正知生起。……等等…… |
| manaṁ aniccato jānato passato bhikkhuno avijjā pahīyati, vijjā uppajjati. Dhamme … manoviññāṇaṁ … manosamphassaṁ … | For one who knows and sees the mind as impermanent, bhikkhu, ignorance is abandoned and true knowledge arises. Mental phenomena… mind-consciousness… mind-contact… | 于知见意为无常之比丘，无明舍断，正知生起。法尘……意识……意触…… |
| yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccato jānato passato bhikkhuno avijjā pahīyati, vijjā uppajjati. | and whatever feeling arises with mind-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—for one who knows and sees that too as impermanent, ignorance is abandoned and true knowledge arises. | 以及凡以意触为缘而生之受——无论是乐、苦、或不苦不乐——于知见彼亦为无常者，无明舍断，正知生起。 |
| Evaṁ kho, bhikkhu, jānato evaṁ passato bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti. | It is by knowing in this way, bhikkhu, by seeing in this way, that ignorance is abandoned in a bhikkhu and true knowledge arises.” | 比丘，以如是知，如是见，比丘无明舍断，正知生起。” |
| Chaṭṭhaṁ. | The sixth. | 第六。 |
35.80 - SN 35.80 Dutiyaavijjāpahāna: Second Sutta on Abandoning Ignorance
| --- SN35.80 - Dutiyaavijjāpahānasutta --- | --- SN35.80 - Second Sutta on Abandoning Ignorance --- | --- SN35.80 - 第二部关于舍断无明的经 --- |
| Atha kho aññataro bhikkhu …pe… etadavoca: | Then a certain bhikkhu … and so on … said this: | 尔时，某比丘……等等……如是说： |
| “atthi nu kho, bhante, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti? | “Venerable sir, is there one thing for the abandoning of which ignorance is abandoned in a bhikkhu and true knowledge arises?” | “尊者，是否有一法，舍断之则比丘无明舍断，正知生起？” |
| “Atthi kho, bhikkhu, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti. | “There is, bhikkhu, one thing for the abandoning of which ignorance is abandoned in a bhikkhu and true knowledge arises.” | “有，比丘，有一法，舍断之则比丘无明舍断，正知生起。” |
| “Katamo pana, bhante, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti? | “And what, venerable sir, is that one thing for the abandoning of which ignorance is abandoned in a bhikkhu and true knowledge arises?” | “尊者，是何一法，舍断之则比丘无明舍断，正知生起？” |
| “Avijjā kho, bhikkhu, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti. | “Ignorance, bhikkhu, is that one thing for the abandoning of which ignorance is abandoned in a bhikkhu and true knowledge arises.” | “比丘，无明即是彼一法，舍断之则比丘无明舍断，正知生起。” |
| “Kathaṁ pana, bhante, jānato, kathaṁ passato avijjā pahīyati, vijjā uppajjatī”ti? | “But, venerable sir, knowing in what way, seeing in what way, is ignorance abandoned and true knowledge arises?” | “然而，尊者，以何方式知，以何方式见，比丘无明舍断，正知生起？” |
| “Idha, bhikkhu, bhikkhuno sutaṁ hoti: | “Here, bhikkhu, a bhikkhu has heard: | “在此，比丘，一比丘曾闻： |
| ‘sabbe dhammā nālaṁ abhinivesāyā’ti. | ‘All phenomena are unworthy of attachment.’ | ‘一切法皆不值得执着。’ |
| Evañcetaṁ, bhikkhu, bhikkhuno sutaṁ hoti: | When a bhikkhu has heard this, bhikkhu: | 比丘，当一比丘闻此： |
| ‘sabbe dhammā nālaṁ abhinivesāyā’ti. | ‘All phenomena are unworthy of attachment,’ | ‘一切法皆不值得执着’， |
| So sabbaṁ dhammaṁ abhijānāti, sabbaṁ dhammaṁ abhiññāya sabbaṁ dhammaṁ parijānāti, sabbaṁ dhammaṁ pariññāya sabbanimittāni aññato passati, cakkhuṁ aññato passati, rūpe … | he directly knows every phenomenon; having directly known every phenomenon, he fully understands every phenomenon; having fully understood every phenomenon, he sees all signs differently. He sees the eye differently, forms… | 他亲知每一法；亲知每一法后，他遍知每一法；遍知每一法后，他见一切相皆异。他见眼异，色…… |
| cakkhuviññāṇaṁ … | eye-consciousness… | 眼识… |
| cakkhusamphassaṁ … | eye-contact… | 眼触… |
| yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aññato passati …pe… | and whatever feeling arises with eye-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—that too he sees differently. …and so on… | 以及凡以眼触为缘而生之受——无论是乐、苦、或不苦不乐——彼亦见异。……等等…… |
| manaṁ aññato passati, dhamme … | He sees the mind differently, mental phenomena… | 他见意异，法尘… |
| manoviññāṇaṁ … | mind-consciousness… | 意识… |
| manosamphassaṁ … | mind-contact… | 意触… |
| yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aññato passati. | and whatever feeling arises with mind-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—that too he sees differently. | 以及凡以意触为缘而生之受——无论是乐、苦、或不苦不乐——彼亦见异。 |
| Evaṁ kho, bhikkhu, jānato evaṁ passato bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti. | It is by knowing in this way, bhikkhu, by seeing in this way, that ignorance is abandoned in a bhikkhu and true knowledge arises.” | 比丘，以如是知，如是见，比丘无明舍断，正知生起。” |
35.81 - SN 35.81 Sambahulabhikkhu: The Sutta to a Number of Bhikkhus
| --- SN35.81 - Sambahulabhikkhusutta --- | --- SN35.81 - The Sutta to a Number of Bhikkhus --- | --- SN35.81 - 向众比丘说经 --- |
| Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu …pe… ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: | Then a number of bhikkhus went to the Blessed One … and so on … sitting at one side, those bhikkhus said to the Blessed One: | 尔时，众比丘诣世尊所……等等……坐在一旁，彼诸比丘对世尊说： |
| “idha no, bhante, aññatitthiyā paribbājakā amhe evaṁ pucchanti: | “Venerable sir, here wanderers of other sects ask us thus: | “尊者，此处有外道游方者问我等云： |
| ‘kimatthiyaṁ, āvuso, samaṇe gotame brahmacariyaṁ vussatī’ti? | ‘For what purpose, friends, is the holy life lived under the ascetic Gotama?’ | ‘朋友们，为何在沙门乔达摩座下修梵行？’ |
| Evaṁ puṭṭhā mayaṁ, bhante, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākaroma: | Being asked thus, venerable sir, we explain to those wanderers of other sects in this way: | 如是问已，尊者，我等如是向彼外道游方者解释： |
| ‘dukkhassa kho, āvuso, pariññatthaṁ bhagavati brahmacariyaṁ vussatī’ti. | ‘For the full understanding of suffering, friends, the holy life is lived under the Blessed One.’ | ‘朋友们，为遍知苦，于世尊座下修梵行。’ |
| Kacci mayaṁ, bhante, evaṁ puṭṭhā evaṁ byākaramānā vuttavādino ceva bhagavato homa, na ca bhagavantaṁ abhūtena abbhācikkhāma, dhammassa cānudhammaṁ byākaroma, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchatī”ti? | Venerable sir, when asked thus and explaining thus, I hope that we state what has been said by the Blessed One and do not misrepresent the Blessed One with what is untrue, and that we explain in accordance with the Dhamma, and that no reasonable consequence of our statement would give ground for criticism?” | 尊者，如是问，如是答，我等所说是否为世尊所说，未以不实歪曲世尊，且依法解释，我等之言是否无可非议？” |
| “Taggha tumhe, bhikkhave, evaṁ puṭṭhā evaṁ byākaramānā vuttavādino ceva me hotha, na ca maṁ abhūtena abbhācikkhatha, dhammassa cānudhammaṁ byākarotha, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchati. | “Indeed, bhikkhus, when asked thus and explaining thus, you state what has been said by me and do not misrepresent me with what is untrue, and you explain in accordance with the Dhamma, and no reasonable consequence of your statement would give ground for criticism. | “诚然，诸比丘，如是问，如是答，汝等所说乃我所说，未以不实歪曲我，且依法解释，汝等之言无可非议。 |
| Dukkhassa hi, bhikkhave, pariññatthaṁ mayi brahmacariyaṁ vussati. | For the holy life is lived under me, bhikkhus, for the full understanding of suffering. | 因为，诸比丘，于我座下修梵行，乃为遍知苦。 |
| Sace pana vo, bhikkhave, aññatitthiyā paribbājakā evaṁ puccheyyuṁ: | But if, bhikkhus, wanderers of other sects were to ask you thus: | 但若，诸比丘，外道游方者如是问汝等： |
| ‘katamaṁ pana taṁ, āvuso, dukkhaṁ, yassa pariññāya samaṇe gotame brahmacariyaṁ vussatī’ti? | ‘But what, friends, is that suffering for the full understanding of which the holy life is lived under the ascetic Gotama?’ | ‘然而，朋友们，何为彼苦，为遍知之而于沙门乔达摩座下修梵行？’ |
| Evaṁ puṭṭhā tumhe, bhikkhave, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyātha: | Being asked thus, bhikkhus, you should explain to those wanderers of other sects in this way: | 如是问已，诸比丘，汝等当如是向彼外道游方者解释： |
| ‘cakkhu kho, āvuso, dukkhaṁ, tassa pariññāya bhagavati brahmacariyaṁ vussati. | ‘The eye, friends, is suffering; for the full understanding of this, the holy life is lived under the Blessed One. | ‘朋友们，眼是苦；为遍知此，于世尊座下修梵行。 |
| Rūpā …pe… | Forms… and so on… | 色……等等…… |
| yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi dukkhaṁ. | and whatever feeling arises with eye-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—that too is suffering. | 以及凡以眼触为缘而生之受——无论是乐、苦、或不苦不乐——那亦是苦。 |
| Tassa pariññāya bhagavati brahmacariyaṁ vussati …pe… | For the full understanding of this, the holy life is lived under the Blessed One. …and so on… | 为遍知此，于世尊座下修梵行。……等等…… |
| mano dukkho …pe… | The mind is suffering… and so on… | 意是苦……等等…… |
| yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi dukkhaṁ. | and whatever feeling arises with mind-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—that too is suffering. | 以及凡以意触为缘而生之受——无论是乐、苦、或不苦不乐——那亦是苦。 |
| Tassa pariññāya bhagavati brahmacariyaṁ vussati. | For the full understanding of this, the holy life is lived under the Blessed One. | 为遍知此，于世尊座下修梵行。 |
| Idaṁ kho taṁ, āvuso, dukkhaṁ, tassa pariññāya bhagavati brahmacariyaṁ vussatī’ti. | This, friends, is that suffering for the full understanding of which the holy life is lived under the Blessed One.’ | 朋友们，此即为彼苦，为遍知之而于世尊座下修梵行。’ |
| Evaṁ puṭṭhā tumhe, bhikkhave, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyāthā”ti. | Being asked thus, bhikkhus, you should explain to those wanderers of other sects in this way.” | 如是问已，诸比丘，汝等当如是向彼外道游方者解释。” |
35.82 - SN 35.82 Lokapañhā: The Sutta on the Question of the World
| --- SN35.82 - Lokapañhāsutta --- | --- SN35.82 - The Sutta on the Question of the World --- | --- SN35.82 - 关于世界问题的经 --- |
| Atha kho aññataro bhikkhu yena bhagavā …pe… ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: | Then a certain bhikkhu went to the Blessed One … and so on … sitting at one side, that bhikkhu said to the Blessed One: | 尔时，某比丘诣世尊所……等等……坐在一旁，彼比丘对世尊说： |
| “‘Loko, loko’ti, bhante, vuccati. | “‘The world, the world,’ it is said, venerable sir. | “‘世界，世界’，如是说，尊者。 |
| Kittāvatā nu kho, bhante, lokoti vuccatī”ti? | In what way, venerable sir, is it said to be ‘the world’?” | 尊者，以何方式说为‘世界’？” |
| “‘Lujjatī’ti kho, bhikkhu, tasmā lokoti vuccati. | “Because it crumbles, bhikkhu, it is therefore called ‘the world.’ | “比丘，因其会崩坏，故称为‘世界’。 |
| Kiñca lujjati? | And what crumbles? | 何者会崩坏？ |
| Cakkhu kho, bhikkhu, lujjati. | The eye, bhikkhu, crumbles. | 比丘，眼会崩坏。 |
| Rūpā lujjanti, cakkhuviññāṇaṁ lujjati, cakkhusamphasso lujjati, yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi lujjati …pe… | Forms crumble, eye-consciousness crumbles, eye-contact crumbles, and whatever feeling arises with eye-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—that too crumbles. …and so on… | 色会崩坏，眼识会崩坏，眼触会崩坏，以及凡以眼触为缘而生之受——无论是乐、苦、或不苦不乐——那亦会崩坏。……等等…… |
| jivhā lujjati …pe… | The tongue crumbles …and so on… | 舌会崩坏……等等…… |
| mano lujjati, dhammā lujjanti, manoviññāṇaṁ lujjati, manosamphasso lujjati, yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi lujjati. | The mind crumbles, mental phenomena crumble, mind-consciousness crumbles, mind-contact crumbles, and whatever feeling arises with mind-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—that too crumbles. | 意会崩坏，法会崩坏，意识会崩坏，意触会崩坏，以及凡以意触为缘而生之受——无论是乐、苦、或不苦不乐——那亦会崩坏。 |
| Lujjatīti kho, bhikkhu, tasmā lokoti vuccatī”ti. | Because it crumbles, bhikkhu, it is therefore called ‘the world.’” | 比丘，因其会崩坏，故称为‘世界’。” |
35.83 - SN 35.83 Phaggunapañhā: The Sutta on the Question of Phagguna
| --- SN35.83 - Phaggunapañhāsutta --- | --- SN35.83 - The Sutta on the Question of Phagguna --- | --- SN35.83 - 关于颇求那问题的经 --- |
| Atha kho āyasmā phagguno …pe… ekamantaṁ nisinno kho āyasmā phagguno bhagavantaṁ etadavoca: | Then the Venerable Phagguna … and so on … sitting at one side, the Venerable Phagguna said to the Blessed One: | 尔时，尊者颇求那……等等……坐在一旁，尊者颇求那对世尊说： |
| “Atthi nu kho, bhante, taṁ cakkhu, yena cakkhunā atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivaṭṭe paññāpayamāno paññāpeyya …pe… | “Is there, venerable sir, that eye by which one could designate past Buddhas who have attained final Nibbāna, who have cut off proliferation, cut off the cycle, exhausted the cycle, who have passed beyond all suffering? …and so on… | “尊者，是否有彼眼，能以之指称过去已证究竟涅槃、断尽戏论、断尽轮回、穷尽轮回、超越一切苦之诸佛？……等等…… |
| atthi nu kho, bhante, sā jivhā, yāya jivhāya atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivaṭṭe paññāpayamāno paññāpeyya …pe… | Is there, venerable sir, that tongue, by which one could designate past Buddhas who have attained final Nibbāna, who have cut off proliferation, cut off the cycle, exhausted the cycle, who have passed beyond all suffering? …and so on… | 尊者，是否有彼舌，能以之指称过去已证究竟涅槃、断尽戏论、断尽轮回、穷尽轮回、超越一切苦之诸佛？……等等…… |
| atthi nu kho so, bhante, mano, yena manena atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivaṭṭe paññāpayamāno paññāpeyyā”ti? | Is there, venerable sir, that mind, by which one could designate past Buddhas who have attained final Nibbāna, who have cut off proliferation, cut off the cycle, exhausted the cycle, who have passed beyond all suffering?” | 尊者，是否有彼意，能以之指称过去已证究竟涅槃、断尽戏论、断尽轮回、穷尽轮回、超越一切苦之诸佛？” |
| “Natthi kho taṁ, phagguna, cakkhu, yena cakkhunā atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivaṭṭe paññāpayamāno paññāpeyya …pe… | “There is no such eye, Phagguna, by which one could designate past Buddhas who have attained final Nibbāna, who have cut off proliferation, cut off the cycle, exhausted the cycle, who have passed beyond all suffering. …and so on… | “颇求那，无有彼眼，能以之指称过去已证究竟涅槃、断尽戏论、断尽轮回、穷尽轮回、超越一切苦之诸佛。……等等…… |
| natthi kho sā, phagguna, jivhā, yāya jivhāya atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivaṭṭe paññāpayamāno paññāpeyya …pe… | There is no such tongue, Phagguna, by which one could designate past Buddhas who have attained final Nibbāna, who have cut off proliferation, cut off the cycle, exhausted the cycle, who have passed beyond all suffering. …and so on… | 颇求那，无有彼舌，能以之指称过去已证究竟涅槃、断尽戏论、断尽轮回、穷尽轮回、超越一切苦之诸佛。……等等…… |
| natthi kho so, phagguna, mano, yena manena atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivaṭṭe paññāpayamāno paññāpeyyā”ti. | There is no such mind, Phagguna, by which one could designate past Buddhas who have attained final Nibbāna, who have cut off proliferation, cut off the cycle, exhausted the cycle, who have passed beyond all suffering.” | 颇求那，无有彼意，能以之指称过去已证究竟涅槃、断尽戏论、断尽轮回、穷尽轮回、超越一切苦之诸佛。” |
| Gilānavaggo tatiyo. | The Sickness Section, the third. | 病品，第三。 |
| Gilānena duve vuttā, | Two are spoken on Sickness, | 二篇说于病， |
| rādhena apare tayo; | three more on Rādha; | 三篇复说于罗陀； |
| Avijjāya ca dve vuttā, | And two are spoken on Ignorance, | 及二篇说于无明， |
| bhikkhu loko ca phaggunoti. | the bhikkhu, the world, and Phagguna. | 比丘、世界、与颇求那。 |
35.84 - SN 35.84 Palokadhamma: The Sutta on the Nature of Disintegration
| --- SN35.84 - Palokadhammasutta --- | --- SN35.84 - The Sutta on the Nature of Disintegration --- | --- SN35.84 - 关于崩坏性质的经 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Atha kho āyasmā ānando yena bhagavā tenupasaṅkami …pe… ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: | Then the Venerable Ānanda went to the Blessed One … and so on … sitting at one side, the Venerable Ānanda said to the Blessed One: | 尔时，尊者阿难诣世尊所……等等……坐在一旁，尊者阿难对世尊说： |
| “‘Loko, loko’ti, bhante, vuccati. | “‘The world, the world,’ it is said, venerable sir. | “‘世界，世界’，如是说，尊者。 |
| Kittāvatā nu kho, bhante, lokoti vuccatī”ti? | In what way, venerable sir, is it said to be ‘the world’?” | 尊者，以何方式说为‘世界’？” |
| “Yaṁ kho, ānanda, palokadhammaṁ, ayaṁ vuccati ariyassa vinaye loko. | “That which has the nature of breaking up, Ānanda, is called ‘the world’ in the discipline of the noble ones. | “阿难，凡有崩坏性质者，于圣者之律中，称为‘世界’。 |
| Kiñca, ānanda, palokadhammaṁ? | And what, Ānanda, has the nature of breaking up? | 阿难，何者有崩坏性质？ |
| Cakkhu kho, ānanda, palokadhammaṁ, rūpā palokadhammā, cakkhuviññāṇaṁ palokadhammaṁ, cakkhusamphasso palokadhammo, yampidaṁ cakkhusamphassapaccayā …pe… tampi palokadhammaṁ …pe… | The eye, Ānanda, has the nature of breaking up, forms have the nature of breaking up, eye-consciousness has the nature of breaking up, eye-contact has the nature of breaking up, and whatever feeling arises with eye-contact as condition … and so on … that too has the nature of breaking up. …and so on… | 阿难，眼有崩坏性质，色有崩坏性质，眼识有崩坏性质，眼触有崩有崩坏性质，以及凡以眼触为缘而生之受……等等……那亦有崩坏性质。……等等…… |
| jivhā palokadhammā, rasā palokadhammā, jivhāviññāṇaṁ palokadhammaṁ, jivhāsamphasso palokadhammo, yampidaṁ jivhāsamphassapaccayā …pe… tampi palokadhammaṁ …pe… | The tongue has the nature of breaking up, tastes have the nature of breaking up, tongue-consciousness has the nature of breaking up, tongue-contact has the nature of breaking up, and whatever feeling arises with tongue-contact as condition … and so on … that too has the nature of breaking up. …and so on… | 舌有崩坏性质，味有崩坏性质，舌识有崩坏性质，舌触有崩坏性质，以及凡以舌触为缘而生之受……等等……那亦有崩坏性质。……等等…… |
| mano palokadhammo, dhammā palokadhammā, manoviññāṇaṁ palokadhammaṁ, manosamphasso palokadhammo, yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi palokadhammaṁ. | The mind has the nature of breaking up, mental phenomena have the nature of breaking up, mind-consciousness has the nature of breaking up, mind-contact has the nature of breaking up, and whatever feeling arises with mind-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—that too has the nature of breaking up. | 意有崩坏性质，法有崩坏性质，意识有崩坏性质，意触有崩坏性质，以及凡以意触为缘而生之受——无论是乐、苦、或不苦不乐——那亦有崩坏性质。 |
| Yaṁ kho, ānanda, palokadhammaṁ, ayaṁ vuccati ariyassa vinaye loko”ti. | That which has the nature of breaking up, Ānanda, is called ‘the world’ in the discipline of the noble ones.” | 阿难，凡有崩坏性质者，于圣者之律中，称为‘世界’。” |
35.85 - SN 35.85 Suññataloka: The Sutta on the Empty World
| --- SN35.85 - Suññatalokasutta --- | --- SN35.85 - The Sutta on the Empty World --- | --- SN35.85 - 空世间经 --- |
| Atha kho āyasmā ānando …pe… bhagavantaṁ etadavoca: | Then the Venerable Ānanda … and so on … said to the Blessed One: | 尔时，尊者阿难……等等……对世尊说： |
| “‘suñño loko, suñño loko’ti, bhante, vuccati. | “‘The world is empty, the world is empty,’ it is said, venerable sir. | “‘世间空，世间空’，如是说，尊者。 |
| Kittāvatā nu kho, bhante, suñño lokoti vuccatī”ti? | In what way, venerable sir, is it said that the world is empty?” | 尊者，以何义说世间空？” |
| “Yasmā ca kho, ānanda, suññaṁ attena vā attaniyena vā tasmā suñño lokoti vuccati. | “Because, Ānanda, it is empty of a self or of what belongs to a self, it is therefore said that the world is empty. | “阿难，因为它空于我或我所，故说世间空。 |
| Kiñca, ānanda, suññaṁ attena vā attaniyena vā? | And what, Ānanda, is empty of a self or of what belongs to a self? | 阿难，何者空于我或我所？ |
| Cakkhu kho, ānanda, suññaṁ attena vā attaniyena vā. | The eye, Ānanda, is empty of a self or of what belongs to a self. | 阿难，眼空于我或我所。 |
| Rūpā suññā attena vā attaniyena vā, cakkhuviññāṇaṁ suññaṁ attena vā attaniyena vā, cakkhusamphasso suñño attena vā attaniyena vā …pe… | Forms are empty of a self or of what belongs to a self, eye-consciousness is empty of a self or of what belongs to a self, eye-contact is empty of a self or of what belongs to a self …and so on… | 色空于我或我所，眼识空于我或我所，眼触空于我或我所……等等…… |
| yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi suññaṁ attena vā attaniyena vā. | and whatever feeling arises with mind-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—that too is empty of a self or of what belongs to a self. | 以及凡以意触为缘而生之受——无论是乐、苦、或不苦不乐——那亦空于我或我所。 |
| Yasmā ca kho, ānanda, suññaṁ attena vā attaniyena vā, tasmā suñño lokoti vuccatī”ti. | Because, Ānanda, it is empty of a self or of what belongs to a self, it is therefore said that the world is empty.” | 阿难，因为它空于我或我所，故说世间空。” |
| Dutiyaṁ. | The second. | 第二。 |
35.86 - SN 35.86 Saṅkhittadhamma: The Sutta of the Brief Teaching
| --- SN35.86 - Saṅkhittadhammasutta --- | --- SN35.86 - The Sutta of the Brief Teaching --- | --- SN35.86 - 略教经 --- |
| Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: | Sitting at one side, the Venerable Ānanda said to the Blessed One: | 坐在一旁，尊者阿难对世尊说： |
| “sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu, yamahaṁ bhagavato dhammaṁ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti. | “Venerable sir, it would be good if the Blessed One would teach me the Dhamma in brief, so that, having heard the Dhamma from the Blessed One, I might dwell alone, withdrawn, diligent, ardent, and resolute.” | “尊者，善哉世尊为我略说法要，我闻世尊法后，得独一静处，精勤、炽燃、坚毅而住。” |
| “Taṁ kiṁ maññasi, ānanda, | “What do you think, Ānanda, | “你认为如何，阿难， |
| cakkhu niccaṁ vā aniccaṁ vā”ti? | is the eye permanent or impermanent?” | 眼是常还是无常？” |
| “Aniccaṁ, bhante”. | “Impermanent, venerable sir.” | “无常，尊者。” |
| “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? | “But what is impermanent, is that suffering or happiness?” | “但凡无常者，是苦还是乐？” |
| “Dukkhaṁ, bhante”. | “Suffering, venerable sir.” | “苦，尊者。” |
| “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: | “But what is impermanent, suffering, and subject to change, is it fitting to regard that thus: | “但凡无常、苦、变易法，视之为： |
| ‘etaṁ mama, esohamasmi, eso me attā’”ti? | ‘This is mine, this I am, this is my self’?” | ‘此是我所，我是此，此是我之我’，是否合适？” |
| “No hetaṁ, bhante”. | “Surely not, venerable sir.” | “绝非如此，尊者。” |
| “Rūpā niccā vā aniccā vā”ti? | “Are forms permanent or impermanent?” | “色是常是无常？” |
| “Aniccā, bhante” …pe…. | “Impermanent, venerable sir.” …and so on…. | “无常，尊者。”……等等……。 |
| “Cakkhuviññāṇaṁ …pe… | “Eye-consciousness … and so on… | “眼识……等等…… |
| yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi niccaṁ vā aniccaṁ vā”ti? | and whatever feeling arises with eye-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—is that too permanent or impermanent?” | 以及凡以眼触为缘而生之受——无论是乐、苦、或不苦不乐——那也是常还是无常？” |
| “Aniccaṁ, bhante”. | “Impermanent, venerable sir.” | “无常，尊者。” |
| “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? | “But what is impermanent, is that suffering or happiness?” | “但凡无常者，是苦还是乐？” |
| “Dukkhaṁ, bhante”. | “Suffering, venerable sir.” | “苦，尊者。” |
| “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: | “But what is impermanent, suffering, and subject to change, is it fitting to regard that thus: | “但凡无常、苦、变易法，视之为： |
| ‘etaṁ mama, esohamasmi, eso me attā’”ti? | ‘This is mine, this I am, this is my self’?” | ‘此是我所，我是此，此是我之我’，是否合适？” |
| “No hetaṁ, bhante” …pe…. | “Surely not, venerable sir.” …and so on…. | “绝非如此，尊者。”……等等……。 |
| “Jivhā niccā vā aniccā vā”ti? | “Is the tongue permanent or impermanent?” | “舌是常还是无常？” |
| “Aniccā, bhante” …pe…. | “Impermanent, venerable sir.” …and so on…. | “无常，尊者。”……等等……。 |
| “Jivhāviññāṇaṁ … | “Tongue-consciousness … | “舌识… |
| jivhāsamphasso …pe… | tongue-contact … and so on… | 舌触……等等…… |
| yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi niccaṁ vā aniccaṁ vā”ti? | and whatever feeling arises with mind-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—is that too permanent or impermanent?” | 以及凡以意触为缘而生之受——无论是乐、苦、或不苦不乐——那也是常还是无常？” |
| “Aniccaṁ, bhante”. | “Impermanent, venerable sir.” | “无常，尊者。” |
| “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? | “But what is impermanent, is that suffering or happiness?” | “但凡无常者，是苦还是乐？” |
| “Dukkhaṁ, bhante”. | “Suffering, venerable sir.” | “苦，尊者。” |
| “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: | “But what is impermanent, suffering, and subject to change, is it fitting to regard that thus: | “但凡无常、苦、变易法，视之为： |
| ‘etaṁ mama, esohamasmi, eso me attā’”ti? | ‘This is mine, this I am, this is my self’?” | ‘此是我所，我是此，此是我之我’，是否合适？” |
| “No hetaṁ, bhante”. | “Surely not, venerable sir.” | “绝非如此，尊者。” |
| “Evaṁ passaṁ, ānanda, sutavā ariyasāvako cakkhusmimpi nibbindati …pe… cakkhusamphassepi nibbindati …pe… | “Seeing thus, Ānanda, a well-taught noble-one's-disciple experiences revulsion towards the eye … and so on … towards eye-contact he experiences revulsion … and so on … | “阿难，如是观者，多闻圣弟子于眼生厌……等等……于眼触生厌……等等…… |
| yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati. | and whatever feeling arises with mind-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—in that too he experiences revulsion. | 以及凡以意触为缘而生之受——无论是乐、苦、或不苦不乐——于彼亦生厌。 |
| Nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. | Experiencing revulsion, he becomes dispassionate. Through dispassion, he is liberated. When liberated, there is knowledge that he is liberated. | 既厌，则离欲。因离欲，得解脱。解脱时，有知已解脱。 |
| ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti. | He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’” | 彼了知：‘生已尽，梵行已立，所作已办，不受后有。’” |
| Tatiyaṁ. | The third. | 第三。 |
35.87 - SN 35.87 Channa: The Sutta on Channa
| --- SN35.87 - Channasutta --- | --- SN35.87 - The Sutta on Channa --- | --- SN35.87 - 阐陀经 --- |
| Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. | On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary. | 一时，世尊住于王舍城竹林精舍，松鼠保护区。 |
| Tena kho pana samayena āyasmā ca sāriputto āyasmā ca mahācundo āyasmā ca channo gijjhakūṭe pabbate viharanti. | Now at that time the Venerable Sāriputta, the Venerable Mahācunda, and the Venerable Channa were dwelling on the Vultures’ Peak mountain. | 其时，尊者舍利弗、尊者摩诃纯陀、及尊者阐陀住于灵鹫山。 |
| Tena kho pana samayena yena āyasmā channo ābādhiko hoti dukkhito bāḷhagilāno. | And on that occasion the Venerable Channa was afflicted, suffering, and gravely ill. | 其时，尊者阐陀身患疾病，痛苦不堪，病情严重。 |
| Atha kho āyasmā sāriputto sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā mahācundo tenupasaṅkami; upasaṅkamitvā āyasmantaṁ mahācundaṁ etadavoca: | Then the Venerable Sāriputta, having risen from seclusion in the evening, approached the Venerable Mahācunda; having approached, he said to the Venerable Mahācunda: | 尔时，尊者舍利弗于傍晚从独住处起，诣尊者摩诃纯陀所；诣已，对尊者摩诃纯陀说： |
| “āyāmāvuso cunda, yenāyasmā channo tenupasaṅkamissāma gilānapucchakā”ti. | “Let’s go, friend Cunda, to the Venerable Channa to ask about his illness.” | “走吧，纯陀友，去探问尊者阐陀的病情。” |
| “Evamāvuso”ti kho āyasmā mahācundo āyasmato sāriputtassa paccassosi. | “Even so, friend,” the Venerable Mahācunda replied to the Venerable Sāriputta. | “诚然，朋友。”尊者摩诃纯陀应诺尊者舍利弗。 |
| Atha kho āyasmā ca sāriputto āyasmā ca mahācundo yenāyasmā channo tenupasaṅkamiṁsu; upasaṅkamitvā paññatte āsane nisīdiṁsu. Nisajja kho āyasmā sāriputto āyasmantaṁ channaṁ etadavoca: | Then the Venerable Sāriputta and the Venerable Mahācunda approached the Venerable Channa; having approached, they sat down on the prepared seats. Having sat down, the Venerable Sāriputta said to the Venerable Channa: | 尔时，尊者舍利弗与尊者摩诃纯陀诣尊者阐陀所；诣已，于备好之座坐下。坐已，尊者舍利弗对尊者阐陀说： |
| “kacci te, āvuso channa, khamanīyaṁ, kacci yāpanīyaṁ, kacci dukkhā vedanā paṭikkamanti no abhikkamanti, paṭikkamosānaṁ paññāyati no abhikkamo”ti? | “I hope you are bearing up, friend Channa, I hope you are getting better. I hope your painful feelings are subsiding and not increasing, that their subsiding is apparent and not their increase?” | “阐陀友，你还好吗？你身体好些了吗？你的苦受是减轻了还是增加了？是减轻明显还是增加明显？” |
| “Na me, āvuso sāriputta, khamanīyaṁ na yāpanīyaṁ, bāḷhā me dukkhā vedanā abhikkamanti no paṭikkamanti, abhikkamosānaṁ paññāyati no paṭikkamo. | “I am not bearing up, friend Sāriputta, I am not getting better. My painful feelings are increasing, not subsiding; their increase is apparent, not their subsiding. | “舍利弗友，我不好，身体没有好转。我的苦受在增加，没有减轻；增加明显，减轻不明显。 |
| Seyyathāpi, āvuso, balavā puriso tiṇhena sikharena muddhani abhimattheyya; evameva kho, āvuso, adhimattā vātā muddhani ūhananti. | Just as if, friend, a strong man were to crush my head with a sharp-pointed blade; even so, friend, excessive winds rack my head. | 朋友，犹如一强壮男子，以利刃刺我头；朋友，剧烈之风亦如是折磨我头。 |
| Na me, āvuso, khamanīyaṁ, na yāpanīyaṁ …pe… no paṭikkamo. | I am not bearing up, friend, I am not getting better … and so on … not their subsiding. | 朋友，我不好，身体没有好转……等等……减轻不明显。 |
| Seyyathāpi, āvuso, balavā puriso daḷhena varattakkhaṇḍena sīse sīsaveṭhaṁ dadeyya; evameva kho, āvuso, adhimattā sīse sīsavedanā. | Just as if, friend, a strong man were to give me a headband with a tough leather strap; even so, friend, the pains in my head are excessive. | 朋友，犹如一强壮男子，以坚韧皮带为我束头；朋友，我头痛亦如是剧烈。 |
| Na me, āvuso, khamanīyaṁ, na yāpanīyaṁ …pe… no paṭikkamo. | I am not bearing up, friend, I am not getting better … and so on … not their subsiding. | 朋友，我不好，身体没有好-转……等等……减轻不明显。 |
| Seyyathāpi, āvuso, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṁ parikanteyya; evameva kho adhimattā vātā kucchiṁ parikantanti. | Just as if, friend, a skilled butcher or his apprentice were to carve up the belly with a sharp butcher's knife; even so, excessive winds are carving up my belly. | 朋友，犹如一熟练屠夫或其学徒，以利屠刀剖我腹；剧烈之风亦如是剖我腹。 |
| Na me, āvuso, khamanīyaṁ, na yāpanīyaṁ …pe… no paṭikkamo. | I am not bearing up, friend, I am not getting better … and so on … not their subsiding. | 朋友，我不好，身体没有好转……等等……减轻不明显。 |
| Seyyathāpi, āvuso, dve balavanto purisā dubbalataraṁ purisaṁ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṁ samparitāpeyyuṁ; evameva kho, āvuso, adhimatto kāyasmiṁ ḍāho. | Just as if, friend, two strong men, having grabbed a weaker man by the arms, were to heat him up and roast him over a pit of hot coals; even so, friend, the burning in my body is excessive. | 朋友，犹如二强壮男子，各执一弱者之臂，于热炭坑上加热炙烤；朋友，我身之灼热亦如是剧烈。 |
| Na me, āvuso, khamanīyaṁ, na yāpanīyaṁ, bāḷhā me dukkhā vedanā abhikkamanti no paṭikkamanti, abhikkamosānaṁ paññāyati no paṭikkamo. | I am not bearing up, friend, I am not getting better, my painful feelings are increasing, not subsiding; their increase is apparent, not their subsiding. | 朋友，我不好，身体没有好转，我的苦受在增加，没有减轻；增加明显，减轻不明显。 |
| Satthaṁ, āvuso sāriputta, āharissāmi, nāvakaṅkhāmi jīvitan”ti. | I will use the knife, friend Sāriputta, I do not long for life.” | 舍利弗友，我将用刀，我不贪恋生命。” |
| “Mā āyasmā channo satthaṁ āharesi. | “May the Venerable Channa not use the knife. | “愿尊者阐陀勿用刀。 |
| Yāpetāyasmā channo, yāpentaṁ mayaṁ āyasmantaṁ channaṁ icchāma. | May the Venerable Channa live on; we wish for the Venerable Channa to live on. | 愿尊者阐陀活下去；我等愿尊者阐陀活下去。 |
| Sace āyasmato channassa natthi sappāyāni bhojanāni, ahaṁ āyasmato channassa sappāyāni bhojanāni pariyesissāmi. | If the Venerable Channa has no suitable food, I will search for suitable food for the Venerable Channa. | 若尊者阐陀无适宜之食，我将为尊者阐陀寻找适宜之食。 |
| Sace āyasmato channassa natthi sappāyāni bhesajjāni, ahaṁ āyasmato channassa sappāyāni bhesajjāni pariyesissāmi. | If the Venerable Channa has no suitable medicine, I will search for suitable medicine for the Venerable Channa. | 若尊者阐陀无适宜之药，我将为尊者阐陀寻找适宜之药。 |
| Sace āyasmato channassa natthi patirūpā upaṭṭhākā, ahaṁ āyasmantaṁ channaṁ upaṭṭhahissāmi. | If the Venerable Channa has no proper attendant, I will attend to the Venerable Channa. | 若尊者阐陀无适当之侍者，我将侍奉尊者阐陀。 |
| Mā āyasmā channo satthaṁ āharesi. | May the Venerable Channa not use the knife. | 愿尊者阐陀勿用刀。 |
| Yāpetāyasmā channo, yāpentaṁ mayaṁ āyasmantaṁ channaṁ icchāmā”ti. | May the Venerable Channa live on; we wish for the Venerable Channa to live on.” | 愿尊者阐陀活下去；我等愿尊者阐陀活下去。” |
| “Na me, āvuso sāriputta, natthi sappāyāni bhojanāni; | “Friend Sāriputta, it is not that I have no suitable food; | “舍利弗友，非我无适宜之食； |
| atthi me sappāyāni bhojanāni. | I have suitable food. | 我有适宜之食。 |
| Napi me natthi sappāyāni bhesajjāni; | Nor is it that I have no suitable medicine; | 亦非我无适宜之药； |
| atthi me sappāyāni bhesajjāni. | I have suitable medicine. | 我有适宜之药。 |
| Napi me natthi patirūpā upaṭṭhākā; | Nor is it that I have no proper attendant; | 亦非我无适当之侍者； |
| atthi me patirūpā upaṭṭhākā. | I have a proper attendant. | 我有适当之侍者。 |
| Api ca me, āvuso, satthā pariciṇṇo dīgharattaṁ manāpeneva, no amanāpena. | Moreover, friend, for a long time the Teacher has been attended to by me with pleasure, not with displeasure. | 再者，朋友，我长久以来侍奉老师，心怀喜悦，而非不悦。 |
| Etañhi, āvuso, sāvakassa patirūpaṁ yaṁ satthāraṁ paricareyya manāpeneva, no amanāpena. | For this, friend, is proper for a disciple, that he should attend to the Teacher with pleasure, not with displeasure. | 因为，朋友，弟子应以喜悦，而非不悦侍奉老师，此为正当。 |
| ‘Anupavajjaṁ channo bhikkhu satthaṁ āharissatī’ti—evametaṁ, āvuso sāriputta, dhārehī”ti. | ‘Blamelessly the bhikkhu Channa will use the knife’—thus, friend Sāriputta, should you bear this in mind.” | ‘比丘阐陀将无过失地用刀’——舍利弗友，你当如是铭记。” |
| “Puccheyyāma mayaṁ āyasmantaṁ channaṁ kañcideva desaṁ, sace āyasmā channo okāsaṁ karoti pañhassa veyyākaraṇāyā”ti. | “We would ask the Venerable Channa a certain point, if the Venerable Channa grants us the opportunity for the explanation of the question.” | “我等欲问尊者阐陀某事，若尊者阐陀赐予我等解释此问之机。” |
| “Pucchāvuso sāriputta, sutvā vedissāmā”ti. | “Ask, friend Sāriputta, having heard, I will know.” | “问吧，舍利弗友，闻后我便知晓。” |
| “Cakkhuṁ, āvuso channa, cakkhuviññāṇaṁ cakkhuviññāṇaviññātabbe dhamme ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassasi …pe… | “The eye, friend Channa, eye-consciousness, and things cognizable by eye-consciousness—do you regard these as ‘This is mine, this I am, this is my self’? …and so on… | “阐陀友，眼、眼识、及眼识所识之法——汝等视之为‘此是我所，我是此，此是我之我’否？……等等…… |
| jivhaṁ, āvuso channa, jivhāviññāṇaṁ jivhāviññāṇaviññātabbe dhamme ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassasi …pe… | the tongue, friend Channa, tongue-consciousness, and things cognizable by tongue-consciousness—do you regard these as ‘This is mine, this I am, this is my self’? …and so on… | 阐陀友，舌、舌识、及舌识所识之法——汝等视之为‘此是我所，我是此，此是我之我’否？……等等…… |
| manaṁ, āvuso channa, manoviññāṇaṁ manoviññāṇaviññātabbe dhamme ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassasī”ti? | the mind, friend Channa, mind-consciousness, and things cognizable by mind-consciousness—do you regard these as ‘This is mine, this I am, this is my self’?” | 阐陀友，意、意识、及意识所识之法——汝等视之为‘此是我所，我是此，此是我之我’否？” |
| “Cakkhuṁ, āvuso sāriputta, cakkhuviññāṇaṁ cakkhuviññāṇaviññātabbe dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassāmi …pe… | “The eye, friend Sāriputta, eye-consciousness, and things cognizable by eye-consciousness—I regard these as ‘This is not mine, this I am not, this is not my self.’ …and so on… | “舍利弗友，眼、眼识、及眼识所识之法——我视之为‘此非我所，我非此，此非我之我。’……等等…… |
| jivhaṁ, āvuso sāriputta, jivhāviññāṇaṁ jivhāviññāṇaviññātabbe dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassāmi …pe… | the tongue, friend Sāriputta, tongue-consciousness, and things cognizable by tongue-consciousness—I regard these as ‘This is not mine, this I am not, this is not my self.’ …and so on… | 舍利弗友，舌、舌识、及舌识所识之法——我视之为‘此非我所，我非此，此非我之我。’……等等…… |
| manaṁ, āvuso sāriputta, manoviññāṇaṁ manoviññāṇaviññātabbe dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassāmī”ti. | the mind, friend Sāriputta, mind-consciousness, and things cognizable by mind-consciousness—I regard these as ‘This is not mine, this I am not, this is not my self.’” | 舍利弗友，意、意识、及意识所识之法——我视之为‘此非我所，我非此，此非我之我。’” |
| “Cakkhusmiṁ, āvuso channa, cakkhuviññāṇe cakkhuviññāṇaviññātabbesu dhammesu kiṁ disvā kiṁ abhiññāya cakkhuṁ cakkhuviññāṇaṁ cakkhuviññāṇaviññātabbe dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassasi … | “In the eye, friend Channa, in eye-consciousness, in things cognizable by eye-consciousness, having seen what, having directly known what, do you regard the eye, eye-consciousness, and things cognizable by eye-consciousness as ‘This is not mine, this I am not, this is not my self’? … | “阐陀友，于眼、于眼识、于眼识所识之法，见何、亲知何，汝视眼、眼识、及眼识所识之法为‘此非我所，我非此，此非我之我’？… |
| jivhāya, āvuso channa, jivhāviññāṇe jivhāviññāṇaviññātabbesu dhammesu kiṁ disvā kiṁ abhiññāya jivhaṁ jivhāviññāṇaṁ jivhāviññāṇaviññātabbe dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassasi … | in the tongue, friend Channa, in tongue-consciousness, in things cognizable by tongue-consciousness, having seen what, having directly known what, do you regard the tongue, tongue-consciousness, and things cognizable by tongue-consciousness as ‘This is not mine, this I am not, this is not my self’? … | 阐陀友，于舌、于舌识、于舌识所识之法，见何、亲知何，汝视舌、舌识、及舌识所识之法为‘此非我所，我非此，此非我之我’？… |
| manasmiṁ, āvuso channa, manoviññāṇe manoviññāṇaviññātabbesu dhammesu kiṁ disvā kiṁ abhiññāya manaṁ manoviññāṇaṁ manoviññāṇaviññātabbe dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassasī”ti? | in the mind, friend Channa, in mind-consciousness, in things cognizable by mind-consciousness, having seen what, having directly known what, do you regard the mind, mind-consciousness, and things cognizable by mind-consciousness as ‘This is not mine, this I am not, this is not my self’?” | 阐陀友，于意、于意识、于意识所识之法，见何、亲知何，汝视意、意识、及意识所识之法为‘此非我所，我非此，此非我之我’？” |
| “Cakkhusmiṁ, āvuso sāriputta, cakkhuviññāṇe cakkhuviññāṇaviññātabbesu dhammesu nirodhaṁ disvā nirodhaṁ abhiññāya cakkhuṁ cakkhuviññāṇaṁ cakkhuviññāṇaviññātabbe dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassāmi …pe… | “In the eye, friend Sāriputta, in eye-consciousness, in things cognizable by eye-consciousness, having seen cessation, having directly known cessation, I regard the eye, eye-consciousness, and things cognizable by eye-consciousness as ‘This is not mine, this I am not, this is not my self.’ …and so on… | “舍利弗友，于眼、于眼识、于眼识所识之法，见灭、亲知灭，我视眼、眼识、及眼识所识之法为‘此非我所，我非此，此非我之我。’……等等…… |
| jivhāya, āvuso sāriputta, jivhāviññāṇe jivhāviññāṇaviññātabbesu dhammesu nirodhaṁ disvā nirodhaṁ abhiññāya jivhaṁ jivhāviññāṇaṁ jivhāviññāṇaviññātabbe dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassāmi …pe… | in the tongue, friend Sāriputta, in tongue-consciousness, in things cognizable by tongue-consciousness, having seen cessation, having directly known cessation, I regard the tongue, tongue-consciousness, and things cognizable by tongue-consciousness as ‘This is not mine, this I am not, this is not my self.’ …and so on… | 舍利弗友，于舌、于舌识、于舌识所识之法，见灭、亲知灭，我视舌、舌识、及舌识所识之法为‘此非我所，我非此，此非我之我。’……等等…… |
| manasmiṁ, āvuso sāriputta, manoviññāṇe manoviññāṇaviññātabbesu dhammesu nirodhaṁ disvā nirodhaṁ abhiññāya manaṁ manoviññāṇaṁ manoviññāṇaviññātabbe dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassāmī”ti. | in the mind, friend Sāriputta, in mind-consciousness, in things cognizable by mind-consciousness, having seen cessation, having directly known cessation, I regard the mind, mind-consciousness, and things cognizable by mind-consciousness as ‘This is not mine, this I am not, this is not my self.’” | 舍利弗友，于意、于意识、于意识所识之法，见灭、亲知灭，我视意、意识、及意识所识之法为‘此非我所，我非此，此非我之我。’” |
| Evaṁ vutte, āyasmā mahācundo āyasmantaṁ channaṁ etadavoca: | When this was said, the Venerable Mahācunda said to the Venerable Channa: | 闻此言，尊者摩诃纯陀对尊者阐陀说： |
| “tasmātiha, āvuso channa, idampi tassa bhagavato sāsanaṁ niccakappaṁ sādhukaṁ manasi kātabbaṁ: | “Therefore, friend Channa, this teaching of the Blessed One should always be well attended to in the mind: | “因此，阐陀友，此世尊之教诲，当常于心中善加忆念： |
| ‘nissitassa calitaṁ, anissitassa calitaṁ natthi. | ‘For one who is dependent there is agitation; for one who is independent there is no agitation. | ‘有所依者则有动摇；无所依者则无动摇。 |
| Calite asati passaddhi hoti. | When there is no agitation, there is tranquility. | 无动摇时，则有轻安。 |
| Passaddhiyā sati nati na hoti. | When there is tranquility, there is no inclination. | 有轻安时，则无倾向。 |
| Natiyā asati āgatigati na hoti. | When there is no inclination, there is no coming and going. | 无倾向时，则无来去。 |
| Āgatigatiyā asati cutūpapāto na hoti. | When there is no coming and going, there is no passing away and reappearing. | 无来去时，则无死生。 |
| Cutūpapāte asati nevidha na huraṁ na ubhayamantarena. | When there is no passing away and reappearing, there is neither here nor beyond nor in between the two. | 无死生时，则无此世、彼世、亦无二者之间。 |
| Esevanto dukkhassā’”ti. | This itself is the end of suffering.’” | 此即是苦之终结。’” |
| Atha kho āyasmā ca sāriputto āyasmā ca mahācundo āyasmantaṁ channaṁ iminā ovādena ovaditvā uṭṭhāyāsanā pakkamiṁsu. | Then the Venerable Sāriputta and the Venerable Mahācunda, having given this exhortation to the Venerable Channa, rose from their seats and departed. | 尔时，尊者舍利弗与尊者摩诃纯陀，以此劝诫尊者阐陀后，从座起而去。 |
| Atha kho āyasmā channo acirapakkantesu tesu āyasmantesu satthaṁ āharesi. | Then, not long after those venerable ones had departed, the Venerable Channa used the knife. | 尔时，彼诸尊者离去后不久，尊者阐陀用刀。 |
| Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sāriputto bhagavantaṁ etadavoca: | Then the Venerable Sāriputta went to the Blessed One; having approached and paid homage to the Blessed One, he sat down at one side. Sitting at one side, the Venerable Sāriputta said to the Blessed One: | 尔时，尊者舍利弗诣世尊所；诣已，顶礼世尊，坐于一旁。坐于一旁，尊者舍利弗对世尊说： |
| “āyasmatā, bhante, channena satthaṁ āharitaṁ. | “Venerable sir, the Venerable Channa has used the knife. | “尊者，尊者阐陀已用刀。 |
| Tassa kā gati ko abhisamparāyo”ti? | What is his destination, what is his future course?” | 他去向何处，未来何所趋？” |
| “Nanu te, sāriputta, channena bhikkhunā sammukhāyeva anupavajjatā byākatā”ti? | “But Sāriputta, was it not declared by the bhikkhu Channa in your very presence that he was blameless?” | “但舍利弗，阐陀比丘非于汝面前宣称其无过失耶？” |
| “Atthi, bhante, pubbavijjanaṁ nāma vajjigāmo. | “Venerable sir, there is a Vajjian village named Pubbavijjana. | “尊者，有一跋耆村名为普婆毗阇那。 |
| Tatthāyasmato channassa mittakulāni suhajjakulāni upavajjakulānī”ti. | There the Venerable Channa had families of friends, families of intimates, families who were blameworthy.” | 彼处，尊者阐陀有友家、亲家、应受责备之家。” |
| “Honti hete, sāriputta, channassa bhikkhuno mittakulāni suhajjakulāni upavajjakulāni. | “These families of friends, families of intimates, and blameworthy families of the bhikkhu Channa did exist, Sāriputta. | “舍利弗，阐陀比丘之此等友家、亲家、应受责备之家确实存在。 |
| Na kho panāhaṁ, sāriputta, ettāvatā saupavajjoti vadāmi. | But I do not say, Sāriputta, that to this extent he is blameworthy. | 但我非谓，舍利弗，其过失至此程度。 |
| Yo kho, sāriputta, tañca kāyaṁ nikkhipati, aññañca kāyaṁ upādiyati, tamahaṁ saupavajjoti vadāmi. | One who, Sāriputta, lays down this body and takes up another body, that one I call blameworthy. | 舍利弗，舍此身而取他身者，我称之为有过失。 |
| Taṁ channassa bhikkhuno natthi. | This did not happen for the bhikkhu Channa. | 此事未发生于阐陀比丘。 |
| ‘Anupavajjaṁ channena bhikkhunā satthaṁ āharitan’ti— | ‘Blamelessly the bhikkhu Channa used the knife’— | ‘阐陀比丘无过失地用刀’—— |
| evametaṁ, sāriputta, dhārehī”ti. | thus, Sāriputta, should you bear this in mind.” | 舍利弗，汝当如是铭记。” |
| Catutthaṁ. | The fourth. | 第四。 |
35.88 - SN 35.88 Puṇṇa: The Sutta on Puṇṇa
| --- SN35.88 - Puṇṇasutta --- | --- SN35.88 - The Sutta on Puṇṇa --- | --- SN35.88 - 富楼那经 --- |
| Atha kho āyasmā puṇṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā …pe… ekamantaṁ nisinno kho āyasmā puṇṇo bhagavantaṁ etadavoca: | Then the Venerable Puṇṇa went to the Blessed One; having approached … and so on … sitting at one side, the Venerable Puṇṇa said to the Blessed One: | 尔时，尊者富楼那诣世尊所；诣已……等等……坐于一旁，尊者富楼那对世尊说： |
| “sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu, yamahaṁ bhagavato dhammaṁ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti. | “Venerable sir, it would be good if the Blessed One would teach me the Dhamma in brief, so that, having heard the Dhamma from the Blessed One, I might dwell alone, withdrawn, diligent, ardent, and resolute.” | “尊者，善哉世尊为我略说法要，我闻世尊法后，得独一静处，精勤、炽燃、坚毅而住。” |
| “Santi kho, puṇṇa, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. | “There are, Puṇṇa, forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, connected with sensual desire, tantalizing. | “富楼那，有眼所识之色，可爱、可喜、可意、悦人，与欲相应，引人入胜。 |
| Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. | If a bhikkhu welcomes it, speaks in praise of it, and remains holding to it, | 若比丘欢迎之，称赞之，并执持之， |
| Tassa taṁ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. | for him, as he is welcoming it, speaking in praise of it, and remaining holding to it, delight arises. | 于彼欢迎、称赞、执持之时，喜悦生起。 |
| ‘Nandisamudayā dukkhasamudayo, puṇṇā’ti vadāmi …pe… | ‘From the arising of delight comes the arising of suffering,’ I say, Puṇṇa. …and so on… | ‘由喜悦之生起，苦生起’，我说，富楼那。……等等…… |
| santi kho, puṇṇa, jivhāviññeyyā rasā …pe… | There are, Puṇṇa, tastes cognizable by the tongue… and so on… | 富楼那，有舌所识之味……等等…… |
| santi kho, puṇṇa, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. | There are, Puṇṇa, mental phenomena cognizable by the mind that are desirable, lovely, agreeable, pleasing, connected with sensual desire, tantalizing. | 富楼那，有意识所识之法，可爱、可喜、可意、悦人，与欲相应，引人入胜。 |
| Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. | If a bhikkhu welcomes it, speaks in praise of it, and remains holding to it, | 若比-丘欢迎之，称赞之，并执持之， |
| Tassa taṁ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. | for him, as he is welcoming it, speaking in praise of it, and remaining holding to it, delight arises. | 于彼欢迎、称赞、执持之时，喜悦生起。 |
| ‘Nandisamudayā dukkhasamudayo, puṇṇā’ti vadāmi. | ‘From the arising of delight comes the arising of suffering,’ I say, Puṇṇa. | ‘由喜悦之生起，苦生起’，我说，富楼那。 |
| Santi kho, puṇṇa, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. | There are, Puṇṇa, forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, connected with sensual desire, tantalizing. | 富楼那，有眼所识之色，可爱、可喜、可意、悦人，与欲相应，引人入胜。 |
| Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, tassa taṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato nirujjhati nandī. | If a bhikkhu does not welcome it, does not speak in praise of it, and does not remain holding to it, for him, as he is not welcoming it, not speaking in praise of it, and not remaining holding to it, delight ceases. | 若比丘不欢迎之，不称赞之，亦不执持之，于彼不欢迎、不称赞、不执持之时，喜悦止息。 |
| ‘Nandinirodhā dukkhanirodho, puṇṇā’ti vadāmi …pe… | ‘From the cessation of delight comes the cessation of suffering,’ I say, Puṇṇa. …and so on… | ‘由喜悦之止息，苦止息’，我说，富楼那。……等等…… |
| santi kho, puṇṇa, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. | There are, Puṇṇa, mental phenomena cognizable by the mind that are desirable, lovely, agreeable, pleasing, connected with sensual desire, tantalizing. | 富楼那，有意识所识之法，可爱、可喜、可意、悦人，与欲相应，引人入胜。 |
| Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, tassa taṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato nirujjhati nandī. | If a bhikkhu does not welcome it, does not speak in praise of it, and does not remain holding to it, for him, as he is not welcoming it, not speaking in praise of it, and not remaining holding to it, delight ceases. | 若比丘不欢迎之，不称赞之，亦不执持之，于彼不欢迎、不称赞、不执持之时，喜悦止息。 |
| ‘Nandinirodhā dukkhanirodho, puṇṇā’ti vadāmi. | ‘From the cessation of delight comes the cessation of suffering,’ I say, Puṇṇa. | ‘由喜悦之止息，苦止息’，我说，富楼那。 |
| Iminā tvaṁ, puṇṇa, mayā saṅkhittena ovādena ovadito katamasmiṁ janapade viharissasī”ti? | Having been advised by me with this brief exhortation, Puṇṇa, in which country will you dwell?” | 富楼那，受我此略教已，汝将住于何国？” |
| “Atthi, bhante, sunāparanto nāma janapado, tatthāhaṁ viharissāmī”ti. | “Venerable sir, there is a country named Sunāparanta; I will dwell there.” | “尊者，有一国名为输那盘陀；我将住彼处。” |
| “Caṇḍā kho, puṇṇa, sunāparantakā manussā; | “The people of Sunāparanta are fierce, Puṇṇa. | “富楼那，输那盘陀之人凶猛。 |
| pharusā kho, puṇṇa, sunāparantakā manussā. | The people of Sunāparanta are rough, Puṇṇa. | 富楼那，输那盘陀之人粗暴。 |
| Sace taṁ, puṇṇa, sunāparantakā manussā akkosissanti paribhāsissanti, tatra te, puṇṇa, kinti bhavissatī”ti? | If, Puṇṇa, the people of Sunāparanta were to insult and revile you, what would you think then, Puṇṇa?” | 富楼那，若输那盘陀之人辱骂汝，汝将作何想？” |
| “Sace maṁ, bhante, sunāparantakā manussā akkosissanti paribhāsissanti, tatra me evaṁ bhavissati: | “If, venerable sir, the people of Sunāparanta were to insult and revile me, then I would think: | “尊者，若输那盘陀之人辱骂我，我当思： |
| ‘bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṁ me nayime pāṇinā pahāraṁ dentī’ti. | ‘These people of Sunāparanta are good, truly good, in that they do not strike me with their hands.’ | ‘此输那盘陀之人善，实善，因其未以手击我。’ |
| Evamettha, bhagavā, bhavissati; | Thus I would think, Blessed One; | 世尊，我当作是念； |
| evamettha, sugata, bhavissatī”ti. | thus I would think, Fortunate One.” | 善逝，我当作是念。” |
| “Sace pana te, puṇṇa, sunāparantakā manussā pāṇinā pahāraṁ dassanti, tatra pana te, puṇṇa, kinti bhavissatī”ti? | “But if, Puṇṇa, the people of Sunāparanta were to strike you with their hands, what would you think then, Puṇṇa?” | “但富楼那，若输那盘陀之人以手击汝，汝将作何想？” |
| “Sace me, bhante, sunāparantakā manussā pāṇinā pahāraṁ dassanti, tatra me evaṁ bhavissati: | “If, venerable sir, the people of Sunāparanta were to strike me with their hands, then I would think: | “尊者，若输那盘陀之人以手击我，我当思： |
| ‘bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṁ me nayime leḍḍunā pahāraṁ dentī’ti. | ‘These people of Sunāparanta are good, truly good, in that they do not strike me with a clod.’ | ‘此输那盘陀之人善，实善，因其未以土块击我。’ |
| Evamettha, bhagavā, bhavissati; | Thus I would think, Blessed One; | 世尊，我当作是念； |
| evamettha, sugata, bhavissatī”ti. | thus I would think, Fortunate One.” | 善逝，我当作是念。” |
| “Sace pana te, puṇṇa, sunāparantakā manussā leḍḍunā pahāraṁ dassanti, tatra pana te, puṇṇa, kinti bhavissatī”ti? | “But if, Puṇṇa, the people of Sunāparanta were to strike you with a clod, what would you think then, Puṇṇa?” | “但富楼那，若输那盘陀之人以土块击汝，汝将作何想？” |
| “Sace me, bhante, sunāparantakā manussā leḍḍunā pahāraṁ dassanti, tatra me evaṁ bhavissati: | “If, venerable sir, the people of Sunāparanta were to strike me with a clod, then I would think: | “尊者，若输那盘陀之人以土块击我，我当思： |
| ‘bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṁ me nayime daṇḍena pahāraṁ dentī’ti. | ‘These people of Sunāparanta are good, truly good, in that they do not strike me with a stick.’ | ‘此输那盘陀之人善，实善，因其未以杖击我。’ |
| Evamettha, bhagavā, bhavissati; | Thus I would think, Blessed One; | 世尊，我当作是念； |
| evamettha, sugata, bhavissatī”ti. | thus I would think, Fortunate One.” | 善逝，我当作是念。” |
| “Sace pana puṇṇa, sunāparantakā manussā daṇḍena pahāraṁ dassanti, tatra pana te, puṇṇa, kinti bhavissatī”ti? | “But if, Puṇṇa, the people of Sunāparanta were to strike you with a stick, what would you think then, Puṇṇa?” | “但富楼那，若输那盘陀之人以杖击汝，汝将作何想？” |
| “Sace me, bhante, sunāparantakā manussā daṇḍena pahāraṁ dassanti, tatra me evaṁ bhavissati: | “If, venerable sir, the people of Sunāparanta were to strike me with a stick, then I would think: | “尊者，若输那盘陀之人以杖击我，我当思： |
| ‘bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṁ me nayime satthena pahāraṁ dentī’ti. | ‘These people of Sunāparanta are good, truly good, in that they do not strike me with a weapon.’ | ‘此输那盘陀之人善，实善，因其未以兵器击我。’ |
| Evamettha, bhagavā, bhavissati; | Thus I would think, Blessed One; | 世尊，我当作是念； |
| evamettha, sugata, bhavissatī”ti. | thus I would think, Fortunate One.” | 善逝，我当作是念。” |
| “Sace pana te, puṇṇa, sunāparantakā manussā satthena pahāraṁ dassanti, tatra pana te, puṇṇa, kinti bhavissatī”ti? | “But if, Puṇṇa, the people of Sunāparanta were to strike you with a weapon, what would you think then, Puṇṇa?” | “但富楼那，若输那盘陀之人以兵器击汝，汝将作何想？” |
| “Sace me, bhante, sunāparantakā manussā satthena pahāraṁ dassanti, tatra me evaṁ bhavissati: | “If, venerable sir, the people of Sunāparanta were to strike me with a weapon, then I would think: | “尊者，若输那盘陀之人以兵器击我，我当思： |
| ‘bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṁ maṁ nayime tiṇhena satthena jīvitā voropentī’ti. | ‘These people of Sunāparanta are good, truly good, in that they do not deprive me of life with a sharp weapon.’ | ‘此输那盘陀之人善，实善，因其未以利器夺我性命。’ |
| Evamettha, bhagavā, bhavissati; | Thus I would think, Blessed One; | 世尊，我当作是念； |
| evamettha, sugata, bhavissatī”ti. | thus I would think, Fortunate One.” | 善逝，我当作是念。” |
| “Sace pana taṁ, puṇṇa, sunāparantakā manussā tiṇhena satthena jīvitā voropessanti, tatra pana te, puṇṇa, kinti bhavissatī”ti? | “But if, Puṇṇa, the people of Sunāparanta were to deprive you of life with a sharp weapon, what would you think then, Puṇṇa?” | “但富楼那，若输那盘陀之人以利器夺汝性命，汝将作何想？” |
| “Sace maṁ, bhante, sunāparantakā manussā tiṇhena satthena jīvitā voropessanti, tatra me evaṁ bhavissati: | “If, venerable sir, the people of Sunāparanta were to deprive me of life with a sharp weapon, then I would think: | “尊者，若输那盘陀之人以利器夺我性命，我当思： |
| ‘santi kho tassa bhagavato sāvakā kāyena ca jīvitena ca aṭṭīyamānā harāyamānā jigucchamānā satthahārakaṁ pariyesanti, taṁ me idaṁ apariyiṭṭhaññeva satthahārakaṁ laddhan’ti. | ‘There are disciples of the Blessed One who, being troubled, humiliated, and disgusted by the body and by life, search for an executioner; I have found this executioner without even searching for one.’ | ‘有世尊之弟子，因身与命而烦恼、羞辱、厌恶，寻觅行刑者；我未寻而得此行刑者。’ |
| Evamettha, bhagavā, bhavissati; | Thus I would think, Blessed One; | 世尊，我当作是念； |
| evamettha, sugata, bhavissatī”ti. | thus I would think, Fortunate One.” | 善逝，我当作是念。” |
| “Sādhu sādhu, puṇṇa. | “Good, good, Puṇṇa! | “善哉，善哉，富楼那！ |
| Sakkhissasi kho tvaṁ, puṇṇa, iminā damūpasamena samannāgato sunāparantasmiṁ janapade vatthuṁ. | Endowed with this self-control and peacefulness, Puṇṇa, you will be able to dwell in the country of Sunāparanta. | 富楼那，具足此自制与寂静，汝将能住于输那盘陀国。 |
| Yassadāni tvaṁ, puṇṇa, kālaṁ maññasī”ti. | Now, Puṇṇa, it is time for you to do what you think fit.” | 富楼那，今正是汝认为适宜之时。” |
| Atha kho āyasmā puṇṇo bhagavato vacanaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā senāsanaṁ saṁsāmetvā pattacīvaramādāya yena sunāparanto janapado tena cārikaṁ pakkāmi. | Then the Venerable Puṇṇa, having delighted and rejoiced in the Blessed One’s words, rose from his seat, and after paying homage to the Blessed One, keeping him on his right, he set his lodging in order, took his bowl and robe, and set out on a journey to the country of Sunāparanta. | 尔时，尊者富楼那，欢喜信受世尊之言，从座起，顶礼世尊，右绕而去，收拾住处，持钵与衣，启程前往输那盘陀国。 |
| Anupubbena cārikaṁ caramāno yena sunāparanto janapado tadavasari. | Wandering by stages, he arrived in the country of Sunāparanta. | 次第游行，抵达输那盘陀国。 |
| Tatra sudaṁ āyasmā puṇṇo sunāparantasmiṁ janapade viharati. | There the Venerable Puṇṇa dwelt in the country of Sunāparanta. | 彼处，尊者富楼那住于输那盘陀国。 |
| Atha kho āyasmā puṇṇo tenevantaravassena pañcamattāni upāsakasatāni paṭivedesi. | Then, during that very rainy season, the Venerable Puṇṇa established five hundred male lay followers. | 于是，于彼雨季，尊者富楼那建立五百男居士。 |
| Tenevantaravassena pañcamattāni upāsikāsatāni paṭivedesi. | During that very rainy season, he established five hundred female lay followers. | 于彼雨季，建立五百女居士。 |
| Tenevantaravassena tisso vijjā sacchākāsi. | During that very rainy season, he realized the three true knowledges. | 于彼雨季，证得三明。 |
| Tenevantaravassena parinibbāyi. | During that very rainy season, he attained final Nibbāna. | 于彼雨季，证入究竟涅槃。 |
| Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu …pe… ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: | Then a number of bhikkhus went to the Blessed One … and so on … sitting at one side, those bhikkhus said to the Blessed One: | 尔时，众比丘诣世尊所……等等……坐于一旁，彼诸比丘对世尊说： |
| “yo so, bhante, puṇṇo nāma kulaputto bhagavatā saṅkhittena ovādena ovadito, so kālaṅkato. | “Venerable sir, the clansman named Puṇṇa, who was advised with a brief exhortation by the Blessed One, has passed away. | “尊者，名为富楼那之族姓子，受世尊略教者，已逝。 |
| Tassa kā gati ko abhisamparāyo”ti? | What is his destination, what is his future course?” | 他去向何处，未来何所趋？” |
| “Paṇḍito, bhikkhave, puṇṇo kulaputto, paccapādi dhammassānudhammaṁ, na ca maṁ dhammādhikaraṇaṁ vihesesi. | “Bhikkhus, the clansman Puṇṇa was wise, he practiced in accordance with the Dhamma, and he did not trouble me on account of the Dhamma. | “诸比丘，族姓子富楼那乃智者，依法修行，未因法而扰我。 |
| Parinibbuto, bhikkhave, puṇṇo kulaputto”ti. | The clansman Puṇṇa, bhikkhus, has attained final Nibbāna.” | 诸比丘，族姓子富楼那已证究竟涅槃。” |
35.89 - SN 35.89 Bāhiya: The Sutta on Bāhiya
| --- SN35.89 - Bāhiyasutta --- | --- SN35.89 - The Sutta on Bāhiya --- | --- SN35.89 - 婆醯迦经 --- |
| Atha kho āyasmā bāhiyo yena bhagavā tenupasaṅkami …pe… ekamantaṁ nisinno kho āyasmā bāhiyo bhagavantaṁ etadavoca: | Then the Venerable Bāhiya went to the Blessed One … and so on … sitting at one side, the Venerable Bāhiya said to the Blessed One: | 尔时，尊者婆醯迦诣世尊所……等等……坐于一旁，尊者婆醯迦对世尊说： |
| “sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu, yamahaṁ bhagavato dhammaṁ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti. | “Venerable sir, it would be good if the Blessed One would teach me the Dhamma in brief, so that, having heard the Dhamma from the Blessed One, I might dwell alone, withdrawn, diligent, ardent, and resolute.” | “尊者，善哉世尊为我略说法要，我闻世尊法后，得独一静处，精勤、炽燃、坚毅而住。” |
| “Taṁ kiṁ maññasi, bāhiya, | “What do you think, Bāhiya, | “你认为如何，婆醯迦， |
| cakkhu niccaṁ vā aniccaṁ vā”ti? | is the eye permanent or impermanent?” | 眼是常还是无常？” |
| “Aniccaṁ, bhante”. | “Impermanent, venerable sir.” | “无常，尊者。” |
| “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? | “But what is impermanent, is that suffering or happiness?” | “但凡无常者，是苦还是乐？” |
| “Dukkhaṁ, bhante”. | “Suffering, venerable sir.” | “苦，尊者。” |
| “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: | “But what is impermanent, suffering, and subject to change, is it fitting to regard that thus: | “但凡无常、苦、变易法，视之为： |
| ‘etaṁ mama, esohamasmi, eso me attā’”ti? | ‘This is mine, this I am, this is my self’?” | ‘此是我所，我是此，此是我之我’，是否合适？” |
| “No hetaṁ, bhante”. | “Surely not, venerable sir.” | “绝非如此，尊者。” |
| “Rūpā niccā vā aniccā vā”ti? | “Are forms permanent or impermanent?” | “色是常是无常？” |
| “Aniccā, bhante” …pe… | “Impermanent, venerable sir.” …and so on… | “无常，尊者。”……等等…… |
| cakkhuviññāṇaṁ …pe… | eye-consciousness … and so on… | 眼识……等等…… |
| cakkhusamphasso …pe… | eye-contact … and so on… | 眼触……等等…… |
| yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi niccaṁ vā aniccaṁ vā”ti? | and whatever feeling arises with mind-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—is that too permanent or impermanent?” | 以及凡以意触为缘而生之受——无论是乐、苦、或不苦不乐——那也是常还是无常？” |
| “Aniccaṁ, bhante”. | “Impermanent, venerable sir.” | “无常，尊者。” |
| “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? | “But what is impermanent, is that suffering or happiness?” | “但凡无常者，是苦还是乐？” |
| “Dukkhaṁ, bhante”. | “Suffering, venerable sir.” | “苦，尊者。” |
| “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: | “But what is impermanent, suffering, and subject to change, is it fitting to regard that thus: | “但凡无常、苦、变易法，视之为： |
| ‘etaṁ mama, esohamasmi, eso me attā’”ti? | ‘This is mine, this I am, this is my self’?” | ‘此是我所，我是此，此是我之我’，是否合适？” |
| “No hetaṁ, bhante”. | “Surely not, venerable sir.” | “绝非如此，尊者。” |
| “Evaṁ passaṁ, bāhiya, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati …pe… | “Seeing thus, Bāhiya, a well-taught noble-one's-disciple experiences revulsion towards the eye, and revulsion towards forms, and revulsion towards eye-consciousness, and revulsion towards eye-contact …and so on… | “婆醯迦，如是观者，多闻圣弟子于眼生厌，于色生厌，于眼识生厌，于眼触生厌……等等…… |
| yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati. | and whatever feeling arises with mind-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—in that too he experiences revulsion. | 以及凡以意触为缘而生之受——无论是乐、苦、或不苦不乐——于彼亦生厌。 |
| Nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. | Experiencing revulsion, he becomes dispassionate. Through dispassion, he is liberated. When liberated, there is knowledge that he is liberated. | 既厌，则离欲。因离欲，得解脱。解脱时，有知已解脱。 |
| ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti. | He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’” | 彼了知：‘生已尽，梵行已立，所作已办，不受后有。’” |
| Atha kho āyasmā bāhiyo bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. | Then the Venerable Bāhiya, having delighted and rejoiced in the Blessed One’s statement, rose from his seat, and after paying homage to the Blessed One, keeping him on his right, he departed. | 尔时，尊者婆醯迦，欢喜信受世尊所说，从座起，顶礼世尊，右绕而去。 |
| Atha kho āyasmā bāhiyo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi. | Then the Venerable Bāhiya, dwelling alone, withdrawn, diligent, ardent, and resolute, in no long time—that for the sake of which clansmen rightly go forth from the household life into homelessness, that unsurpassed culmination of the holy life, he dwelt having realized it for himself with direct knowledge in this very life. | 尔时，尊者婆醯迦，独一静处，精勤、炽燃、坚毅而住，不久——族姓子为之而出家，趣于无家，彼无上梵行之究竟，于此生中自证知而住。 |
| “Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. | He knew: “Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.” | 彼知：“生已尽，梵行已立，所作已办，不受后有。” |
| Aññataro ca panāyasmā bāhiyo arahataṁ ahosīti. | And the Venerable Bāhiya became one of the arahants. | 尊者婆醯迦成为阿罗汉之一。 |
| Chaṭṭhaṁ. | The sixth. | 第六。 |
35.90 - SN 35.90 Paṭhamaejā: First Sutta on Agitation
| --- SN35.90 - Paṭhamaejāsutta --- | --- SN35.90 - First Sutta on Agitation --- | --- SN35.90 - 第一部关于动摇的经 --- |
| “Ejā, bhikkhave, rogo, ejā gaṇḍo, ejā sallaṁ. | “Agitation, bhikkhus, is a disease, agitation is a boil, agitation is a dart. | “诸比丘，动摇是病，动摇是痈，动摇是箭。 |
| Tasmātiha, bhikkhave, tathāgato anejo viharati vītasallo. | Therefore, bhikkhus, the Tathāgata dwells unagitated, without a dart. | 因此，诸比丘，如来安住不动摇，无箭。 |
| Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya ‘anejo vihareyyaṁ vītasallo’ti, | Therefore, bhikkhus, if a bhikkhu should wish, ‘May I dwell unagitated, without a dart,’ | 因此，诸比丘，若有比丘愿：‘愿我安住不动摇，无箭’， |
| cakkhuṁ na maññeyya, cakkhusmiṁ na maññeyya, cakkhuto na maññeyya, cakkhu meti na maññeyya; | he should not conceive the eye, he should not conceive in the eye, he should not conceive from the eye, he should not conceive ‘the eye is mine’; | 他不应臆想眼，不应于眼中臆想，不应从眼臆想，不应臆想‘眼是我的’； |
| rūpe na maññeyya, rūpesu na maññeyya, rūpato na maññeyya, rūpā meti na maññeyya; | he should not conceive forms, he should not conceive in forms, he should not conceive from forms, he should not conceive ‘forms are mine’; | 他不应臆想色，不应于色中臆想，不应从色臆想，不应臆想‘色是我的’； |
| cakkhuviññāṇaṁ na maññeyya, cakkhuviññāṇasmiṁ na maññeyya, cakkhuviññāṇato na maññeyya, cakkhuviññāṇaṁ meti na maññeyya; | he should not conceive eye-consciousness, he should not conceive in eye-consciousness, he should not conceive from eye-consciousness, he should not conceive ‘eye-consciousness is mine’; | 他不应臆想眼识，不应于眼识中臆想，不应从眼识臆想，不应臆想‘眼识是我的’； |
| cakkhusamphassaṁ na maññeyya, cakkhusamphassasmiṁ na maññeyya, cakkhusamphassato na maññeyya, cakkhusamphasso meti na maññeyya. | he should not conceive eye-contact, he should not conceive in eye-contact, he should not conceive from eye-contact, he should not conceive ‘eye-contact is mine.’ | 他不应臆想眼触，不应于眼触中臆想，不应从眼触臆想，不应臆想‘眼触是我的’。 |
| Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṁ meti na maññeyya. | And whatever feeling arises with eye-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—that too he should not conceive, in that he should not conceive, from that he should not conceive, ‘that is mine’ he should not conceive. | 以及凡以眼触为缘而生之受——无论是乐、苦、或不苦不乐——彼亦不应臆想，于彼不应臆想，从彼不应臆想，‘彼是我的’不应臆想。 |
| Sotaṁ na maññeyya …pe… | He should not conceive the ear … and so on… | 他不应臆想耳……等等…… |
| ghānaṁ na maññeyya …pe… | He should not conceive the nose … and so on… | 他不应臆想鼻……等等…… |
| jivhaṁ na maññeyya, jivhāya na maññeyya, jivhāto na maññeyya, jivhā meti na maññeyya; | he should not conceive the tongue, he should not conceive in the tongue, he should not conceive from the tongue, he should not conceive ‘the tongue is mine’; | 他不应臆想舌，不应于舌中臆想，不应从舌臆想，不应臆想‘舌是我的’； |
| rase na maññeyya …pe… | he should not conceive tastes … and so on… | 他不应臆想味……等等…… |
| jivhāviññāṇaṁ na maññeyya …pe… | he should not conceive tongue-consciousness … and so on… | 他不应臆想舌识……等等…… |
| jivhāsamphassaṁ na maññeyya …pe… | he should not conceive tongue-contact … and so on… | 他不应臆想舌触……等等…… |
| yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṁ meti na maññeyya. | and whatever feeling arises with tongue-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—that too he should not conceive, in that he should not conceive, from that he should not conceive, ‘that is mine’ he should not conceive. | 以及凡以舌触为缘而生之受——无论是乐、苦、或不苦不乐——彼亦不应臆想，于彼不应臆想，从彼不应臆想，‘彼是我的’不应臆想。 |
| Kāyaṁ na maññeyya …pe… | He should not conceive the body … and so on… | 他不应臆想身……等等…… |
| manaṁ na maññeyya, manasmiṁ na maññeyya, manato na maññeyya, mano meti na maññeyya; | he should not conceive the mind, he should not conceive in the mind, he should not conceive from the mind, he should not conceive ‘the mind is mine’; | 他不应臆想意，不应于意中臆想，不应从意臆想，不应臆想‘意是我的’； |
| dhamme na maññeyya …pe… | he should not conceive mental phenomena … and so on… | 他不应臆想法……等等…… |
| mano viññāṇaṁ …pe… | mind-consciousness … and so on… | 意识……等等…… |
| manosamphassaṁ …pe… | mind-contact … and so on… | 意触……等等…… |
| yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṁ meti na maññeyya; | and whatever feeling arises with mind-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—that too he should not conceive, in that he should not conceive, from that he should not conceive, ‘that is mine’ he should not conceive; | 以及凡以意触为缘而生之受——无论是乐、苦、或不苦不乐——彼亦不应臆想，于彼不应臆想，从彼不应臆想，‘彼是我的’不应臆想； |
| sabbaṁ na maññeyya, sabbasmiṁ na maññeyya, sabbato na maññeyya, sabbaṁ meti na maññeyya. | he should not conceive the all, he should not conceive in the all, he should not conceive from the all, he should not conceive ‘the all is mine.’ | 他不应臆想一切，不应于一切中臆想，不应从一切臆想，不应臆想‘一切是我的’。 |
| So evaṁ amaññamāno na kiñcipi loke upādiyati. | Not conceiving thus, he does not cling to anything in the world. | 如是不臆想，他于世间无所执着。 |
| Anupādiyaṁ na paritassati. Aparitassaṁ paccattaññeva parinibbāyati. | Not clinging, he is not agitated. Being unagitated, he personally attains Nibbāna. | 不执着，则不动摇。不动摇，则亲证涅槃。 |
| ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ nāparaṁ itthattāyā’ti pajānātī”ti. | He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’” | 彼了知：‘生已尽，梵行已立，所作已办，不受后有。’” |
35.91 - SN 35.91 Dutiyaejā: Second Sutta on Agitation
| --- SN35.91 - Dutiyaejāsutta --- | --- SN35.91 - Second Sutta on Agitation --- | --- SN35.91 - 第二部关于动摇的经 --- |
| “Ejā, bhikkhave, rogo, ejā gaṇḍo, ejā sallaṁ. | “Agitation, bhikkhus, is a disease, agitation is a boil, agitation is a dart. | “诸比丘，动摇是病，动摇是痈，动摇是箭。 |
| Tasmātiha, bhikkhave, tathāgato anejo viharati vītasallo. | Therefore, bhikkhus, the Tathāgata dwells unagitated, without a dart. | 因此，诸比丘，如来安住不动摇，无箭。 |
| Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya ‘anejo vihareyyaṁ vītasallo’ti, | Therefore, bhikkhus, if a bhikkhu should wish, ‘May I dwell unagitated, without a dart,’ | 因此，诸比丘，若有比丘愿：‘愿我安住不动摇，无箭’， |
| cakkhuṁ na maññeyya, cakkhusmiṁ na maññeyya, cakkhuto na maññeyya, cakkhu meti na maññeyya; | he should not conceive the eye, he should not conceive in the eye, he should not conceive from the eye, he should not conceive ‘the eye is mine’; | 他不应臆想眼，不应于眼中臆想，不应从眼臆想，不应臆想‘眼是我的’； |
| rūpe na maññeyya … | he should not conceive forms… | 他不应臆想色… |
| cakkhuviññāṇaṁ … | eye-consciousness… | 眼识… |
| cakkhusamphassaṁ … | eye-contact… | 眼触… |
| yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṁ meti na maññeyya. | and whatever feeling arises with eye-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—that too he should not conceive, in that he should not conceive, from that he should not conceive, ‘that is mine’ he should not conceive. | 以及凡以眼触为缘而生之受——无论是乐、苦、或不苦不乐——彼亦不应臆想，于彼不应臆想，从彼不应臆想，‘彼是我的’不应臆想。 |
| Yañhi, bhikkhave, maññati, yasmiṁ maññati, yato maññati, yaṁ meti maññati, tato taṁ hoti aññathā. | For whatever one conceives, bhikkhus, in whatever one conceives, from whatever one conceives, what one conceives as ‘mine,’ from that it becomes otherwise. | 因为凡人所臆想者，诸比丘，于何处臆想，从何处臆想，所臆想为‘我的’，从彼则变异。 |
| Aññathābhāvī bhavasatto loko bhavameva abhinandati …pe…. | Being subject to change, the world, attached to existence, delights only in existence. …and so on…. | 世间变易，执着于有，唯乐于有。……等等…… |
| Jivhaṁ na maññeyya, jivhāya na maññeyya, jivhāto na maññeyya, jivhā meti na maññeyya; | He should not conceive the tongue, he should not conceive in the tongue, he should not conceive from the tongue, he should not conceive ‘the tongue is mine’; | 他不应臆想舌，不应于舌中臆想，不应从舌臆想，不应臆想‘舌是我的’； |
| rase na maññeyya … | he should not conceive tastes… | 他不应臆想味… |
| jivhāviññāṇaṁ … | tongue-consciousness… | 舌识… |
| jivhāsamphassaṁ … | tongue-contact… | 舌触… |
| yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṁ meti na maññeyya. | and whatever feeling arises with tongue-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—that too he should not conceive, in that he should not conceive, from that he should not conceive, ‘that is mine’ he should not conceive. | 以及凡以舌触为缘而生之受——无论是乐、苦、或不苦不乐——彼亦不应臆想，于彼不应臆想，从彼不应臆想，‘彼是我的’不应臆想。 |
| Yañhi, bhikkhave, maññati, yasmiṁ maññati, yato maññati, yaṁ meti maññati, tato taṁ hoti aññathā. Aññathābhāvī bhavasatto loko bhavameva abhinandati …pe…. | For whatever one conceives, bhikkhus, in whatever one conceives, from whatever one conceives, what one conceives as ‘mine,’ from that it becomes otherwise. Being subject to change, the world, attached to existence, delights only in existence. …and so on…. | 因为凡人所臆想者，诸比丘，于何处臆想，从何处臆想，所臆想为‘我的’，从彼则变异。世间变易，执着于有，唯乐于有。……等等…… |
| Manaṁ na maññeyya, manasmiṁ na maññeyya, manato na maññeyya, mano meti na maññeyya … | He should not conceive the mind, he should not conceive in the mind, he should not conceive from the mind, he should not conceive ‘the mind is mine’… | 他不应臆想意，不应于意中臆想，不应从意臆想，不应臆想‘意是我的’… |
| manoviññāṇaṁ … | mind-consciousness… | 意识… |
| manosamphassaṁ … | mind-contact… | 意触… |
| yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṁ meti na maññeyya. | and whatever feeling arises with mind-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—that too he should not conceive, in that he should not conceive, from that he should not conceive, ‘that is mine’ he should not conceive. | 以及凡以意触为缘而生之受——无论是乐、苦、或不苦不乐——彼亦不应臆想，于彼不应臆想，从彼不应臆想，‘彼是我的’不应臆想。 |
| Yañhi, bhikkhave, maññati, yasmiṁ maññati, yato maññati, yaṁ meti maññati, tato taṁ hoti aññathā. | For whatever one conceives, bhikkhus, in whatever one conceives, from whatever one conceives, what one conceives as ‘mine,’ from that it becomes otherwise. | 因为凡人所臆想者，诸比丘，于何处臆想，从何处臆想，所臆想为‘我的’，从彼则变异。 |
| Aññathābhāvī bhavasatto loko bhavameva abhinandati. | Being subject to change, the world, attached to existence, delights only in existence. | 世间变易，执着于有，唯乐于有。 |
| Yāvatā, bhikkhave, khandhadhātuāyatanā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṁ meti na maññeyya. | However far, bhikkhus, the aggregates, elements, and bases extend, that too he should not conceive, in that he should not conceive, from that he should not conceive, ‘that is mine’ he should not conceive. | 诸比丘，蕴、界、处所及之处，彼亦不应臆想，于彼不应臆想，从彼不应臆想，‘彼是我的’不应臆想。 |
| So evaṁ amaññamāno na kiñci loke upādiyati. | Not conceiving thus, he does not cling to anything in the world. | 如是不臆想，他于世间无所执着。 |
| Anupādiyaṁ na paritassati. Aparitassaṁ paccattaññeva parinibbāyati. | Not clinging, he is not agitated. Being unagitated, he personally attains Nibbāna. | 不执着，则不动摇。不动摇，则亲证涅槃。 |
| ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti. | He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’” | 彼了知：‘生已尽，梵行已立，所作已办，不受后有。’” |
35.92 - SN 35.92 Paṭhamadvaya: First Sutta on the Dyad
| --- SN35.92 - Paṭhamadvayasutta --- | --- SN35.92 - First Sutta on the Dyad --- | --- SN35.92 - 第一部关于二法的经 --- |
| “Dvayaṁ vo, bhikkhave, desessāmi. | “I will teach you a dyad, bhikkhus. | “我将教导你们二法，诸比丘。 |
| Taṁ suṇātha. | Listen to that. | 谛听。 |
| Kiñca, bhikkhave, dvayaṁ? | And what, bhikkhus, is the dyad? | 诸比丘，何为二法？ |
| Cakkhuñceva rūpā ca, sotañceva saddā ca, ghānañceva gandhā ca, jivhā ceva rasā ca, kāyo ceva phoṭṭhabbā ca, mano ceva dhammā ca— | The eye and forms, the ear and sounds, the nose and odors, the tongue and tastes, the body and tangibles, the mind and mental phenomena— | 眼与色，耳与声，鼻与香，舌与味，身与触，意与法—— |
| idaṁ vuccati, bhikkhave, dvayaṁ. | this, bhikkhus, is called the dyad. | 诸比丘，此名为二法。 |
| Yo, bhikkhave, evaṁ vadeyya: | If anyone, bhikkhus, should say thus: | 诸比丘，若有人如是说： |
| ‘ahametaṁ dvayaṁ paccakkhāya aññaṁ dvayaṁ paññapessāmī’ti, tassa vācāvatthukamevassa. | ‘Having rejected this dyad, I will proclaim another dyad,’ that would be mere talk on his part. | ‘舍此二法，我将宣说另一二法’，此仅为其口头之言。 |
| Puṭṭho ca na sampāyeyya. | And when questioned, he would not be able to reply. | 当被质问时，他将无法回答。 |
| Uttariñca vighātaṁ āpajjeyya. | Furthermore, he would fall into vexation. | 再者，他将陷入烦恼。 |
| Taṁ kissa hetu? | For what reason? | 是何原因？ |
| Yathā taṁ, bhikkhave, avisayasmin”ti. | Because, bhikkhus, it would be outside his domain.” | 因为，诸比丘，那已超出他的范围。” |
35.93 - SN 35.93 Dutiyadvaya: Second Sutta on the Dyad
| --- SN35.93 - Dutiyadvayasutta --- | --- SN35.93 - Second Sutta on the Dyad --- | --- SN35.93 - 第二部关于二法的经 --- |
| “Dvayaṁ, bhikkhave, paṭicca viññāṇaṁ sambhoti. | “Bhikkhus, consciousness arises in dependence on a dyad. | “诸比丘，识依二法而生。 |
| Kathañca, bhikkhave, dvayaṁ paṭicca viññāṇaṁ sambhoti? | And how, bhikkhus, does consciousness arise in dependence on a dyad? | 诸比丘，识如何依二法而生？ |
| Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ. | In dependence on the eye and forms, eye-consciousness arises. | 依眼与色，眼识生。 |
| Cakkhu aniccaṁ vipariṇāmi aññathābhāvi. | The eye is impermanent, subject to change, becoming otherwise. | 眼是无常，变易，成异。 |
| Rūpā aniccā vipariṇāmino aññathābhāvino. | Forms are impermanent, subject to change, becoming otherwise. | 色是无常，变易，成异。 |
| Itthetaṁ dvayaṁ calañceva byathañca aniccaṁ vipariṇāmi aññathābhāvi. | Thus this dyad is moving and agitated, impermanent, subject to change, becoming otherwise. | 如是此二法是动摇、扰动、无常、变易、成异。 |
| Cakkhuviññāṇaṁ aniccaṁ vipariṇāmi aññathābhāvi. | Eye-consciousness is impermanent, subject to change, becoming otherwise. | 眼识是无常，变易，成异。 |
| Yopi hetu yopi paccayo cakkhuviññāṇassa uppādāya, sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī. | Whatever is the cause, whatever is the condition for the arising of eye-consciousness, that cause and that condition too are impermanent, subject to change, becoming otherwise. | 凡为眼识生起之因、之缘，彼因彼缘亦是无常、变易、成异。 |
| Aniccaṁ kho pana, bhikkhave, paccayaṁ paṭicca uppannaṁ cakkhuviññāṇaṁ kuto niccaṁ bhavissati. | But how, bhikkhus, could eye-consciousness that has arisen in dependence on an impermanent condition be permanent? | 然而，诸比丘，依无常之缘而生之眼识，岂能为常？ |
| Yā kho, bhikkhave, imesaṁ tiṇṇaṁ dhammānaṁ saṅgati sannipāto samavāyo, ayaṁ vuccati cakkhusamphasso. | The meeting, coming together, and concurrence of these three things, bhikkhus, this is called eye-contact. | 此三法之会、集、合，诸比丘，此名为眼触。 |
| Cakkhusamphassopi anicco vipariṇāmī aññathābhāvī. | Eye-contact too is impermanent, subject to change, becoming otherwise. | 眼触亦是无常，变易，成异。 |
| Yopi hetu yopi paccayo cakkhusamphassassa uppādāya, sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī. | Whatever is the cause, whatever is the condition for the arising of eye-contact, that cause and that condition too are impermanent, subject to change, becoming otherwise. | 凡为眼触生起之因、之缘，彼因彼缘亦是无常、变易、成异。 |
| Aniccaṁ kho pana, bhikkhave, paccayaṁ paṭicca uppanno cakkhusamphasso kuto nicco bhavissati. | But how, bhikkhus, could eye-contact that has arisen in dependence on an impermanent condition be permanent? | 然而，诸比丘，依无常之缘而生之眼触，岂能为常？ |
| Phuṭṭho, bhikkhave, vedeti, phuṭṭho ceteti, phuṭṭho sañjānāti. | Having been contacted, bhikkhus, one feels; having been contacted, one wills; having been contacted, one perceives. | 触已，诸比丘，则有受；触已，则有思；触已，则有想。 |
| Itthetepi dhammā calā ceva byathā ca aniccā vipariṇāmino aññathābhāvino …pe… | Thus these phenomena too are moving and agitated, impermanent, subject to change, becoming otherwise. …and so on… | 如是此诸法亦是动摇、扰动、无常、变易、成异。……等等…… |
| Jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṁ. | In dependence on the tongue and tastes, tongue-consciousness arises. | 依舌与味，舌识生。 |
| Jivhā aniccā vipariṇāmī aññathābhāvī. | The tongue is impermanent, subject to change, becoming otherwise. | 舌是无常，变易，成异。 |
| Rasā aniccā vipariṇāmino aññathābhāvino. | Tastes are impermanent, subject to change, becoming otherwise. | 味是无常，变易，成异。 |
| Itthetaṁ dvayaṁ calañceva byathañca aniccaṁ vipariṇāmi aññathābhāvi. | Thus this dyad is moving and agitated, impermanent, subject to change, becoming otherwise. | 如是此二法是动摇、扰动、无常、变易、成异。 |
| Jivhāviññāṇaṁ aniccaṁ vipariṇāmi aññathābhāvi. | Tongue-consciousness is impermanent, subject to change, becoming otherwise. | 舌识是无常，变易，成异。 |
| Yopi hetu yopi paccayo jivhāviññāṇassa uppādāya, sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī. | Whatever is the cause, whatever is the condition for the arising of tongue-consciousness, that cause and that condition too are impermanent, subject to change, becoming otherwise. | 凡为舌识生起之因、之缘，彼因彼缘亦是无常、变易、成异。 |
| Aniccaṁ kho pana, bhikkhave, paccayaṁ paṭicca uppannaṁ jivhāviññāṇaṁ, kuto niccaṁ bhavissati. | But how, bhikkhus, could tongue-consciousness that has arisen in dependence on an impermanent condition be permanent? | 然而，诸比丘，依无常之缘而生之舌识，岂能为常？ |
| Yā kho, bhikkhave, imesaṁ tiṇṇaṁ dhammānaṁ saṅgati sannipāto samavāyo, ayaṁ vuccati jivhāsamphasso. | The meeting, coming together, and concurrence of these three things, bhikkhus, this is called tongue-contact. | 此三法之会、集、合，诸比丘，此名为舌触。 |
| Jivhāsamphassopi anicco vipariṇāmī aññathābhāvī. | Tongue-contact too is impermanent, subject to change, becoming otherwise. | 舌触亦是无常，变易，成异。 |
| Yopi hetu yopi paccayo jivhāsamphassassa uppādāya, sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī. | Whatever is the cause, whatever is the condition for the arising of tongue-contact, that cause and that condition too are impermanent, subject to change, becoming otherwise. | 凡为舌触生起之因、之缘，彼因彼缘亦是无常、变易、成异。 |
| Aniccaṁ kho pana, bhikkhave, paccayaṁ paṭicca uppanno jivhāsamphasso, kuto nicco bhavissati. | But how, bhikkhus, could tongue-contact that has arisen in dependence on an impermanent condition be permanent? | 然而，诸比丘，依无常之缘而生之舌触，岂能为常？ |
| Phuṭṭho, bhikkhave, vedeti, phuṭṭho ceteti, phuṭṭho sañjānāti. | Having been contacted, bhikkhus, one feels; having been contacted, one wills; having been contacted, one perceives. | 触已，诸比丘，则有受；触已，则有思；触已，则有想。 |
| Itthetepi dhammā calā ceva byathā ca aniccā vipariṇāmino aññathābhāvino …pe… | Thus these phenomena too are moving and agitated, impermanent, subject to change, becoming otherwise. …and so on… | 如是此诸法亦是动摇、扰动、无常、变易、成异。……等等…… |
| Manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ. | In dependence on the mind and mental phenomena, mind-consciousness arises. | 依意与法，意识生。 |
| Mano anicco vipariṇāmī aññathābhāvī. | The mind is impermanent, subject to change, becoming otherwise. | 意是无常，变易，成异。 |
| Dhammā aniccā vipariṇāmino aññathābhāvino. | Mental phenomena are impermanent, subject to change, becoming otherwise. | 法是无常，变易，成异。 |
| Itthetaṁ dvayaṁ calañceva byathañca aniccaṁ vipariṇāmi aññathābhāvi. | Thus this dyad is moving and agitated, impermanent, subject to change, becoming otherwise. | 如是此二法是动摇、扰动、无常、变易、成异。 |
| Manoviññāṇaṁ aniccaṁ vipariṇāmi aññathābhāvi. | Mind-consciousness is impermanent, subject to change, becoming otherwise. | 意识是无常，变易，成异。 |
| Yopi hetu yopi paccayo manoviññāṇassa uppādāya, sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī. | Whatever is the cause, whatever is the condition for the arising of mind-consciousness, that cause and that condition too are impermanent, subject to change, becoming otherwise. | 凡为意识生起之因、之缘，彼因彼缘亦是无常、变易、成异。 |
| Aniccaṁ kho pana, bhikkhave, paccayaṁ paṭicca uppannaṁ manoviññāṇaṁ, kuto niccaṁ bhavissati. | But how, bhikkhus, could mind-consciousness that has arisen in dependence on an impermanent condition be permanent? | 然而，诸比丘，依无常之缘而生之意识，岂能为常？ |
| Yā kho, bhikkhave, imesaṁ tiṇṇaṁ dhammānaṁ saṅgati sannipāto samavāyo, ayaṁ vuccati manosamphasso. | The meeting, coming together, and concurrence of these three things, bhikkhus, this is called mind-contact. | 此三法之会、集、合，诸比丘，此名为意触。 |
| Manosamphassopi anicco vipariṇāmī aññathābhāvī. | Mind-contact too is impermanent, subject to change, becoming otherwise. | 意触亦是无常，变易，成异。 |
| Yopi hetu yopi paccayo manosamphassassa uppādāya, sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī. | Whatever is the cause, whatever is the condition for the arising of mind-contact, that cause and that condition too are impermanent, subject to change, becoming otherwise. | 凡为意触生起之因、之缘，彼因彼缘亦是无常、变易、成异。 |
| Aniccaṁ kho pana, bhikkhave, paccayaṁ paṭicca uppanno manosamphasso, kuto nicco bhavissati. | But how, bhikkhus, could mind-contact that has arisen in dependence on an impermanent condition be permanent? | 然而，诸比丘，依无常之缘而生之意触，岂能为常？ |
| Phuṭṭho, bhikkhave, vedeti, phuṭṭho ceteti, phuṭṭho sañjānāti. | Having been contacted, bhikkhus, one feels; having been contacted, one wills; having been contacted, one perceives. | 触已，诸比丘，则有受；触已，则有思；触已，则有想。 |
| Itthetepi dhammā calā ceva byathā ca aniccā vipariṇāmino aññathābhāvino. | Thus these phenomena too are moving and agitated, impermanent, subject to change, becoming otherwise. | 如是此诸法亦是动摇、扰动、无常、变易、成异。 |
| Evaṁ kho, bhikkhave, dvayaṁ paṭicca viññāṇaṁ sambhotī”ti. | This is how, bhikkhus, consciousness arises in dependence on a dyad.” | 诸比丘，识如是依二法而生。” |
| Channavaggo catuttho. | The Channa Section, the fourth. | 阐陀品，第四。 |
| Palokasuññā saṅkhittaṁ, | Disintegration, Emptiness, and the Brief, | 崩坏、空、及略教， |
| channo puṇṇo ca bāhiyo; | Channa, Puṇṇa, and Bāhiya; | 阐陀、富楼那、及婆醯迦； |
| Ejena ca duve vuttā, | Two are spoken on Agitation, | 二篇说于动摇， |
| dvayehi apare duveti. | And two more on the Dyads. | 及二篇复说于二法。 |
35.94 - SN 35.94 Adantaagutta: The Sutta on the Untamed and Unguarded
| --- SN35.94 - Adantaaguttasutta --- | --- SN35.94 - The Sutta on the Untamed and Unguarded --- | --- SN35.94 - 未调伏未守护经 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| “Chayime, bhikkhave, phassāyatanā adantā aguttā arakkhitā asaṁvutā dukkhādhivāhā honti. | “These six sense bases, bhikkhus, untamed, unguarded, unprotected, and unrestrained, are bringers of suffering. | “此六处，诸比丘，未调伏、未守护、未防护、未制伏，是带来痛苦的。 |
| Katame cha? | Which six? | 哪六个？ |
| Cakkhu, bhikkhave, phassāyatanaṁ adantaṁ aguttaṁ arakkhitaṁ asaṁvutaṁ dukkhādhivāhaṁ hoti …pe… | The sense base of the eye, bhikkhus, untamed, unguarded, unprotected, and unrestrained, is a bringer of suffering. …and so on… | 诸比丘，眼处，未调伏、未守护、未防护、未制伏，是带来痛苦的。……等等…… |
| jivhā, bhikkhave, phassāyatanaṁ adantaṁ aguttaṁ arakkhitaṁ asaṁvutaṁ dukkhādhivāhaṁ hoti …pe… | The sense base of the tongue, bhikkhus, untamed, unguarded, unprotected, and unrestrained, is a bringer of suffering. …and so on… | 诸比丘，舌处，未调伏、未守护、未防护、未制伏，是带来痛苦的。……等等…… |
| mano, bhikkhave, phassāyatanaṁ adantaṁ aguttaṁ arakkhitaṁ asaṁvutaṁ dukkhādhivāhaṁ hoti. | The sense base of the mind, bhikkhus, untamed, unguarded, unprotected, and unrestrained, is a bringer of suffering. | 诸比丘，意处，未调伏、未守护、未防护、未制伏，是带来痛苦的。 |
| Ime kho, bhikkhave, cha phassāyatanā adantā aguttā arakkhitā asaṁvutā dukkhādhivāhā honti”. | These, bhikkhus, are the six sense bases that, untamed, unguarded, unprotected, and unrestrained, are bringers of suffering.” | 诸比丘，此为六处，未调伏、未守护、未防护、未制伏，是带来痛苦的。” |
| Chayime, bhikkhave, phassāyatanā sudantā suguttā surakkhitā susaṁvutā sukhādhivāhā honti. | “These six sense bases, bhikkhus, well-tamed, well-guarded, well-protected, and well-restrained, are bringers of happiness. | “此六处，诸比丘，善调伏、善守护、善防护、善制伏，是带来快乐的。 |
| Katame cha? | Which six? | 哪六个？ |
| Cakkhu, bhikkhave, phassāyatanaṁ sudantaṁ suguttaṁ surakkhitaṁ susaṁvutaṁ sukhādhivāhaṁ hoti …pe… | The sense base of the eye, bhikkhus, well-tamed, well-guarded, well-protected, and well-restrained, is a bringer of happiness. …and so on… | 诸比丘，眼处，善调伏、善守护、善防护、善制伏，是带来快乐的。……等等…… |
| jivhā, bhikkhave, phassāyatanaṁ sudantaṁ suguttaṁ surakkhitaṁ susaṁvutaṁ sukhādhivāhaṁ hoti …pe… | The sense base of the tongue, bhikkhus, well-tamed, well-guarded, well-protected, and well-restrained, is a bringer of happiness. …and so on… | 诸比-丘，舌处，善调伏、善守护、善防护、善制伏，是带来快乐的。……等等…… |
| mano, bhikkhave, phassāyatanaṁ sudantaṁ suguttaṁ surakkhitaṁ susaṁvutaṁ sukhādhivāhaṁ hoti. | The sense base of the mind, bhikkhus, well-tamed, well-guarded, well-protected, and well-restrained, is a bringer of happiness. | 诸比丘，意处，善调伏、善守护、善防护、善制伏，是带来快乐的。 |
| Ime kho, bhikkhave, cha phassāyatanā sudantā suguttā surakkhitā susaṁvutā sukhādhivāhā hontī”ti. | These, bhikkhus, are the six sense bases that, well-tamed, well-guarded, well-protected, and well-restrained, are bringers of happiness.” | 诸比丘，此为六处，善调伏、善守护、善防护、善制伏，是带来快乐的。” |
| Idamavoca bhagavā …pe… | The Blessed One said this … and so on … | 世尊如是说……等等…… |
| etadavoca satthā: | the Teacher said this: | 老师如是说： |
| “Saḷeva phassāyatanāni bhikkhavo, | “The six sense bases, O bhikkhus, | “六处，哦，诸比丘， |
| Asaṁvuto yattha dukkhaṁ nigacchati; | Where one, unrestrained, encounters suffering; | 于此不制者，遇苦； |
| Tesañca ye saṁvaraṇaṁ avedisuṁ, | And those who have learned their restraint, | 而学其制伏者， |
| Saddhādutiyā viharantānavassutā. | Dwell with faith as their companion, free from influxes. | 以信为伴，无漏而住。 |
| Disvāna rūpāni manoramāni, | Having seen delightful forms, | 见可喜之色， |
| Athopi disvāna amanoramāni; | And also having seen undelightful ones; | 亦见不可喜者； |
| Manorame rāgapathaṁ vinodaye, | He should dispel the path of lust for the delightful, | 当除可喜之欲道， |
| Na cāppiyaṁ meti manaṁ padosaye. | And not become averse in mind towards the unlovely. | 于不爱者心不生厌。 |
| Saddañca sutvā dubhayaṁ piyāppiyaṁ, | And having heard a sound, both pleasant and unpleasant, | 闻声，或悦耳或不悦， |
| Piyamhi sadde na samucchito siyā; | He should not be intoxicated by the pleasant sound; | 于悦耳声不应沉醉； |
| Athoppiye dosagataṁ vinodaye, | And he should dispel aversion towards the unpleasant, | 于不悦者当除厌恶， |
| Na cāppiyaṁ meti manaṁ padosaye. | And not become averse in mind towards the unlovely. | 于不爱者心不生厌。 |
| Gandhañca ghatvā surabhiṁ manoramaṁ, | And having smelled a fragrant, delightful scent, | 嗅芬芳怡人之香， |
| Athopi ghatvā asuciṁ akantiyaṁ; | And also having smelled a foul, disagreeable one; | 亦嗅恶臭难闻者； |
| Akantiyasmiṁ paṭighaṁ vinodaye, | He should dispel aversion for the disagreeable, | 于难闻者当除厌恶， |
| Chandānunīto na ca kantiye siyā. | And not be desirous and attached to the agreeable. | 于可意者不欲不着。 |
| Rasañca bhotvāna asāditañca sāduṁ, | And having tasted a flavor that is delicious, | 尝美味之味， |
| Athopi bhotvāna asādumekadā; | And also having sometimes tasted one that is not; | 亦或有时尝非美味者； |
| Sāduṁ rasaṁ nājjhosāya bhuñje, | One should not eat a delicious flavor with attachment, | 食美味不应执着， |
| Virodhamāsādusu nopadaṁsaye. | Nor show hostility towards the undelicious. | 于不美味不示敌意。 |
| Phassena phuṭṭho na sukhena majje, | Touched by a pleasant contact, he should not be intoxicated, | 触乐触不应沉醉， |
| Dukkhena phuṭṭhopi na sampavedhe; | And touched by a painful one, he should not tremble; | 触苦触不应战栗； |
| Phassadvayaṁ sukhadukkhe upekkhe, | He should be equanimous to the twofold contact, pleasant and painful, | 于乐苦二触当平等， |
| Anānuruddho aviruddha kenaci. | Neither attached to nor repelled by anything. | 于一切不着不拒。 |
| Papañcasaññā itarītarā narā, | People of various kinds, given to proliferating perceptions, | 种种之人，耽于戏论， |
| Papañcayantā upayanti saññino; | Proliferating, they approach things with their perceptions; | 戏论纷纭，以其知觉近物； |
| Manomayaṁ gehasitañca sabbaṁ, | Having cast off all that is mind-made and household-based, | 舍弃一切意造及家本， |
| Panujja nekkhammasitaṁ irīyati. | He fares forth intent on renunciation. | 彼一心出离而行。 |
| Evaṁ mano chassu yadā subhāvito, | Thus when the mind is well-developed in regard to the six, | 如是于六处心善修， |
| Phuṭṭhassa cittaṁ na vikampate kvaci; | The mind of one contacted does not waver anywhere; | 触者之心无处动摇； |
| Te rāgadose abhibhuyya bhikkhavo, | Having conquered lust and hate, O bhikkhus, | 征服贪嗔，哦诸比-丘， |
| Bhavattha jātimaraṇassa pāragā”ti. | You will become goers to the far shore of birth and death.” | 汝等将成生死彼岸之行者。” |
35.95 - SN 35.95 Mālukyaputta: The Sutta to Mālukyaputta
| --- SN35.95 - Mālukyaputtasutta --- | --- SN35.95 - The Sutta to Mālukyaputta --- | --- SN35.95 - 向摩罗迦子说经 --- |
| Atha kho āyasmā mālukyaputto yena bhagavā tenupasaṅkami …pe… ekamantaṁ nisinno kho āyasmā mālukyaputto bhagavantaṁ etadavoca: | Then the Venerable Mālukyaputta went to the Blessed One … and so on … sitting at one side, the Venerable Mālukyaputta said to the Blessed One: | 尔时，尊者摩罗迦子诣世尊所……等等……坐于一旁，尊者摩罗迦子对世尊说： |
| “sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu, yamahaṁ bhagavato dhammaṁ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti. | “Venerable sir, it would be good if the Blessed One would teach me the Dhamma in brief, so that, having heard the Dhamma from the Blessed One, I might dwell alone, withdrawn, diligent, ardent, and resolute.” | “尊者，善哉世尊为我略说法要，我闻世尊法后，得独一静处，精勤、炽燃、坚毅而住。” |
| “Ettha dāni, mālukyaputta, kiṁ dahare bhikkhū vakkhāma. | “Now, Mālukyaputta, what shall we say to the young bhikkhus, | “如今，摩罗迦子，我等当对青年比丘说何？ |
| Yatra hi nāma tvaṁ, bhikkhu, jiṇṇo vuddho mahallako addhagato vayoanuppatto saṅkhittena ovādaṁ yācasī”ti. | when you, a bhikkhu who is old, aged, elderly, who has gone on in years and reached old age, ask for an exhortation in brief?” | 汝一比丘，年老、耆宿、年迈，岁月已逝，垂垂老矣，尚求略教？” |
| “Kiñcāpāhaṁ, bhante, jiṇṇo vuddho mahallako addhagato vayoanuppatto. | “Although I am, venerable sir, old, aged, elderly, who has gone on in years and reached old age, | “虽然我，尊者，年老、耆宿、年迈，岁月已逝，垂垂老矣， |
| Desetu me, bhante, bhagavā saṅkhittena dhammaṁ, desetu sugato saṅkhittena dhammaṁ, appeva nāmāhaṁ bhagavato bhāsitassa atthaṁ ājāneyyaṁ. Appeva nāmāhaṁ bhagavato bhāsitassa dāyādo assan”ti. | let the Blessed One teach me the Dhamma in brief, let the Fortunate One teach the Dhamma in brief! Perhaps I may understand the meaning of the Blessed One’s utterance. Perhaps I may become an heir to the Blessed One’s utterance.” | 愿世尊为我略说法要，愿善逝略说法要！或许我能理解世尊所说之义。或许我能成为世尊所说之继承者。” |
| “Taṁ kiṁ maññasi, mālukyaputta, | “What do you think, Mālukyaputta, | “你认为如何，摩罗迦子， |
| ye te cakkhuviññeyyā rūpā adiṭṭhā adiṭṭhapubbā, na ca passasi, na ca te hoti passeyyanti? Atthi te tattha chando vā rāgo vā pemaṁ vā”ti? | those forms cognizable by the eye that are unseen, that you have not seen before, that you do not see, and that it does not occur to you ‘I should see’—do you have any desire or lust or affection for them?” | 彼眼所识之色，未见、昔未见、今不见、亦不念‘我当见’者——汝于彼有任何欲望、贪爱、或情爱否？” |
| “No hetaṁ, bhante”. | “Surely not, venerable sir.” | “绝非如此，尊者。” |
| “Ye te sotaviññeyyā saddā assutā assutapubbā, na ca suṇāsi, na ca te hoti suṇeyyanti? Atthi te tattha chando vā rāgo vā pemaṁ vā”ti? | “Those sounds cognizable by the ear that are unheard, that you have not heard before, that you do not hear, and that it does not occur to you ‘I should hear’—do you have any desire or lust or affection for them?” | “彼耳所识之声，未闻、昔未闻、今不闻、亦不念‘我当闻’者——汝于彼有任何欲望、贪爱、或情爱否？” |
| “No hetaṁ, bhante”. | “Surely not, venerable sir.” | “绝非如此，尊者。” |
| “Ye te ghānaviññeyyā gandhā aghāyitā aghāyitapubbā, na ca ghāyasi, na ca te hoti ghāyeyyanti? Atthi te tattha chando vā rāgo vā pemaṁ vā”ti? | “Those odors cognizable by the nose that are unsmelled, that you have not smelled before, that you do not smell, and that it does not occur to you ‘I should smell’—do you have any desire or lust or affection for them?” | “彼鼻所识之香，未嗅、昔未嗅、今不嗅、亦不念‘我当嗅’者——汝于彼有任何欲望、贪爱、或情爱否？” |
| “No hetaṁ, bhante”. | “Surely not, venerable sir.” | “绝非如此，尊者。” |
| “Ye te jivhāviññeyyā rasā asāyitā asāyitapubbā, na ca sāyasi, na ca te hoti sāyeyyanti? Atthi te tattha chando vā rāgo vā pemaṁ vā”ti? | “Those tastes cognizable by the tongue that are untasted, that you have not tasted before, that you do not taste, and that it does not occur to you ‘I should taste’—do you have any desire or lust or affection for them?” | “彼舌所识之味，未尝、昔未尝、今不尝、亦不念‘我当尝’者——汝于彼有任何欲望、贪爱、或情爱否？” |
| “No hetaṁ, bhante”. | “Surely not, venerable sir.” | “绝非如此，尊者。” |
| “Ye te kāyaviññeyyā phoṭṭhabbā asamphuṭṭhā asamphuṭṭhapubbā, na ca phusasi, na ca te hoti phuseyyanti? Atthi te tattha chando vā rāgo vā pemaṁ vā”ti? | “Those tangibles cognizable by the body that are untouched, that you have not touched before, that you do not touch, and that it does not occur to you ‘I should touch’—do you have any desire or lust or affection for them?” | “彼身所识之触，未触、昔未触、今不触、亦不念‘我当触’者——汝于彼有任何欲望、贪爱、或情爱否？” |
| “No hetaṁ, bhante”. | “Surely not, venerable sir.” | “绝非如此，尊者。” |
| “Ye te manoviññeyyā dhammā aviññātā aviññātapubbā, na ca vijānāsi, na ca te hoti vijāneyyanti? Atthi te tattha chando vā rāgo vā pemaṁ vā”ti? | “Those mental phenomena cognizable by the mind that are uncognized, that you have not cognized before, that you do not cognize, and that it does not occur to you ‘I should cognize’—do you have any desire or lust or affection for them?” | “彼意识所识之法，未识、昔未识、今不识、亦不念‘我当识’者——汝于彼有任何欲望、贪爱、或情爱否？” |
| “No hetaṁ, bhante”. | “Surely not, venerable sir.” | “绝非如此，尊者。” |
| “Ettha ca te, mālukyaputta, diṭṭhasutamutaviññātabbesu dhammesu diṭṭhe diṭṭhamattaṁ bhavissati, sute sutamattaṁ bhavissati, mute mutamattaṁ bhavissati, viññāte viññātamattaṁ bhavissati. | “Here, Mālukyaputta, in regard to phenomena seen, heard, sensed, and cognized: in the seen there will be only the seen, in the heard there will be only the heard, in the sensed there will be only the sensed, in the cognized there will be only the cognized. | “在此，摩罗迦子，于见、闻、觉、识之法：于见唯有见，于闻唯有闻，于觉唯有觉，于识唯有识。 |
| Yato kho te, mālukyaputta, diṭṭhasutamutaviññātabbesu dhammesu diṭṭhe diṭṭhamattaṁ bhavissati, sute sutamattaṁ bhavissati, mute mutamattaṁ bhavissati, viññāte viññātamattaṁ bhavissati; | When, Mālukyaputta, in regard to phenomena seen, heard, sensed, and cognized: in the seen there will be only the seen, in the heard there will be only the heard, in the sensed there will be only the sensed, in the cognized there will be only the cognized; | 摩罗迦子，当于见、闻、觉、识之法：于见唯有见，于闻唯有闻，于觉唯有觉，于识唯有识； |
| tato tvaṁ, mālukyaputta, na tena. | then, Mālukyaputta, you will not be by that. | 那时，摩罗迦子，你将不因此而有。 |
| Yato tvaṁ, mālukyaputta, na tena; | When, Mālukyaputta, you are not by that; | 摩罗迦子，当你不因此而有； |
| tato tvaṁ, mālukyaputta, na tattha. | then, Mālukyaputta, you will not be in that. | 那时，摩罗迦子，你将不在此中。 |
| Yato tvaṁ, mālukyaputta, na tattha; | When, Mālukyaputta, you are not in that; | 摩罗迦子，当你不在此中； |
| tato tvaṁ, mālukyaputta, nevidha, na huraṁ, na ubhayamantarena. | then, Mālukyaputta, you are neither here, nor beyond, nor in between the two. | 那时，摩罗迦子，你既不在此，亦不在彼，亦不在二者之间。 |
| Esevanto dukkhassā”ti. | This itself is the end of suffering.” | 此即是苦之终结。” |
| “Imassa khvāhaṁ, bhante, bhagavatā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāmi: | “Of what was stated in brief by the Blessed One, venerable sir, I understand the meaning in detail thus: | “世尊略说之义，尊者，我如是详细理解： |
| ‘Rūpaṁ disvā sati muṭṭhā, | ‘Having seen a form, mindfulness is lost, | ‘见色失念， |
| Piyaṁ nimittaṁ manasi karoto; | as one attends to a pleasing sign; | 作意于悦相； |
| Sārattacitto vedeti, | With a lustful mind one feels it, | 以贪心感受之， |
| Tañca ajjhosa tiṭṭhati. | and remains holding to it. | 并执持不放。 |
| Tassa vaḍḍhanti vedanā, | His feelings multiply, | 彼受增多， |
| anekā rūpasambhavā; | many born from form; | 多由色生； |
| Abhijjhā ca vihesā ca, | Covetousness and vexation, | 贪与恼， |
| cittamassūpahaññati; | assail his mind; | 侵其心； |
| Evaṁ ācinato dukkhaṁ, | Thus accumulating suffering, | 如是积苦， |
| ārā nibbāna vuccati. | he is said to be far from Nibbāna. | 谓之远离涅槃。 |
| Saddaṁ sutvā sati muṭṭhā, | Having heard a sound, mindfulness is lost, | 闻声失念， |
| Piyaṁ nimittaṁ manasi karoto; | as one attends to a pleasing sign; | 作意于悦相； |
| Sārattacitto vedeti, | With a lustful mind one feels it, | 以贪心感受之， |
| Tañca ajjhosa tiṭṭhati. | and remains holding to it. | 并执持不放。 |
| Tassa vaḍḍhanti vedanā, | His feelings multiply, | 彼受增多， |
| anekā saddasambhavā; | many born from sound; | 多由声生； |
| Abhijjhā ca vihesā ca, | Covetousness and vexation, | 贪与恼， |
| cittamassūpahaññati; | assail his mind; | 侵其心； |
| Evaṁ ācinato dukkhaṁ, | Thus accumulating suffering, | 如是积苦， |
| ārā nibbāna vuccati. | he is said to be far from Nibbāna. | 谓之远离涅槃。 |
| Gandhaṁ ghatvā sati muṭṭhā, | Having smelled an odor, mindfulness is lost, | 嗅香失念， |
| Piyaṁ nimittaṁ manasi karoto; | as one attends to a pleasing sign; | 作意于悦相； |
| Sārattacitto vedeti, | With a lustful mind one feels it, | 以贪心感受之， |
| Tañca ajjhosa tiṭṭhati. | and remains holding to it. | 并执持不放。 |
| Tassa vaḍḍhanti vedanā, | His feelings multiply, | 彼受增多， |
| anekā gandhasambhavā; | many born from odor; | 多由香生； |
| Abhijjhā ca vihesā ca, | Covetousness and vexation, | 贪与恼， |
| cittamassūpahaññati; | assail his mind; | 侵其心； |
| Evaṁ ācinato dukkhaṁ, | Thus accumulating suffering, | 如是积苦， |
| ārā nibbāna vuccati. | he is said to be far from Nibbāna. | 谓之远离涅槃。 |
| Rasaṁ bhotvā sati muṭṭhā, | Having tasted a flavor, mindfulness is lost, | 尝味失念， |
| Piyaṁ nimittaṁ manasi karoto; | as one attends to a pleasing sign; | 作意于悦相； |
| Sārattacitto vedeti, | With a lustful mind one feels it, | 以贪心感受之， |
| Tañca ajjhosa tiṭṭhati. | and remains holding to it. | 并执持不放。 |
| Tassa vaḍḍhanti vedanā, | His feelings multiply, | 彼受增多， |
| anekā rasasambhavā; | many born from flavor; | 多由味生； |
| Abhijjhā ca vihesā ca, | Covetousness and vexation, | 贪与恼， |
| cittamassūpahaññati; | assail his mind; | 侵其心； |
| Evaṁ ācinato dukkhaṁ, | Thus accumulating suffering, | 如是积苦， |
| ārā nibbāna vuccati. | he is said to be far from Nibbāna. | 谓之远离涅槃。 |
| Phassaṁ phussa sati muṭṭhā, | Having touched a tangible, mindfulness is lost, | 触触失念， |
| Piyaṁ nimittaṁ manasi karoto; | as one attends to a pleasing sign; | 作意于悦相； |
| Sārattacitto vedeti, | With a lustful mind one feels it, | 以贪心感受之， |
| Tañca ajjhosa tiṭṭhati. | and remains holding to it. | 并执持不放。 |
| Tassa vaḍḍhanti vedanā, | His feelings multiply, | 彼受增多， |
| anekā phassasambhavā; | many born from touch; | 多由触生； |
| Abhijjhā ca vihesā ca, | Covetousness and vexation, | 贪与恼， |
| cittamassūpahaññati; | assail his mind; | 侵其心； |
| Evaṁ ācinato dukkhaṁ, | Thus accumulating suffering, | 如是积苦， |
| ārā nibbāna vuccati. | he is said to be far from Nibbāna. | 谓之远离涅槃。 |
| Dhammaṁ ñatvā sati muṭṭhā, | Having known a mental phenomenon, mindfulness is lost, | 知法失念， |
| Piyaṁ nimittaṁ manasi karoto; | as one attends to a pleasing sign; | 作意于悦相； |
| Sārattacitto vedeti, | With a lustful mind one feels it, | 以贪心感受之， |
| Tañca ajjhosa tiṭṭhati. | and remains holding to it. | 并执持不放。 |
| Tassa vaḍḍhanti vedanā, | His feelings multiply, | 彼受增多， |
| anekā dhammasambhavā; | many born from mental phenomena; | 多由法生； |
| Abhijjhā ca vihesā ca, | Covetousness and vexation, | 贪与恼， |
| cittamassūpahaññati; | assail his mind; | 侵其心； |
| Evaṁ ācinato dukkhaṁ, | Thus accumulating suffering, | 如是积苦， |
| ārā nibbāna vuccati. | he is said to be far from Nibbāna. | 谓之远离涅槃。 |
| Na so rajjati rūpesu, | He is not impassioned for forms, | 于色不生情， |
| rūpaṁ disvā paṭissato; | having seen a form with mindfulness restored; | 见色念复还； |
| Virattacitto vedeti, | With a dispassionate mind he feels it, | 以离欲心感受之， |
| tañca nājjhosa tiṭṭhati. | and does not remain holding to it. | 不执持不放。 |
| Yathāssa passato rūpaṁ, | As he is seeing a form, | 如彼见色， |
| sevato cāpi vedanaṁ; | and also experiencing a feeling; | 亦复受感； |
| Khīyati nopacīyati, | It is exhausted, not accumulated, | 此灭非积， |
| evaṁ so caratī sato; | thus he fares mindfully; | 如是念行； |
| Evaṁ apacinato dukkhaṁ, | Thus diminishing suffering, | 如是减苦， |
| santike nibbāna vuccati. | he is said to be near Nibbāna. | 谓之近于涅槃。 |
| Na so rajjati saddesu, | He is not impassioned for sounds, | 于声不生情， |
| saddaṁ sutvā paṭissato; | having heard a sound with mindfulness restored; | 闻声念复还； |
| Virattacitto vedeti, | With a dispassionate mind he feels it, | 以离欲心感受之， |
| tañca nājjhosa tiṭṭhati. | and does not remain holding to it. | 不执持不放。 |
| Yathāssa suṇato saddaṁ, | As he is hearing a sound, | 如彼闻声， |
| sevato cāpi vedanaṁ; | and also experiencing a feeling; | 亦复受感； |
| Khīyati nopacīyati, | It is exhausted, not accumulated, | 此灭非积， |
| evaṁ so caratī sato; | thus he fares mindfully; | 如是念行； |
| Evaṁ apacinato dukkhaṁ, | Thus diminishing suffering, | 如是减苦， |
| santike nibbāna vuccati. | he is said to be near Nibbāna. | 谓之近于涅槃。 |
| Na so rajjati gandhesu, | He is not impassioned for odors, | 于香不生情， |
| gandhaṁ ghatvā paṭissato; | having smelled an odor with mindfulness restored; | 嗅香念复还； |
| Virattacitto vedeti, | With a dispassionate mind he feels it, | 以离欲心感受之， |
| tañca nājjhosa tiṭṭhati. | and does not remain holding to it. | 不执持不放。 |
| Yathāssa ghāyato gandhaṁ, | As he is smelling an odor, | 如彼嗅香， |
| sevato cāpi vedanaṁ; | and also experiencing a feeling; | 亦复受感； |
| Khīyati nopacīyati, | It is exhausted, not accumulated, | 此灭非积， |
| evaṁ so caratī sato; | thus he fares mindfully; | 如是念行； |
| Evaṁ apacinato dukkhaṁ, | Thus diminishing suffering, | 如是减苦， |
| santike nibbāna vuccati. | he is said to be near Nibbāna. | 谓之近于涅槃。 |
| Na so rajjati rasesu, | He is not impassioned for tastes, | 于味不生情， |
| rasaṁ bhotvā paṭissato; | having tasted a flavor with mindfulness restored; | 尝味念复还； |
| Virattacitto vedeti, | With a dispassionate mind he feels it, | 以离欲心感受之， |
| tañca nājjhosa tiṭṭhati. | and does not remain holding to it. | 不执持不放。 |
| Yathāssa sāyato rasaṁ, | As he is tasting a flavor, | 如彼尝味， |
| sevato cāpi vedanaṁ; | and also experiencing a feeling; | 亦复受感； |
| Khīyati nopacīyati, | It is exhausted, not accumulated, | 此灭非积， |
| evaṁ so caratī sato; | thus he fares mindfully; | 如是念行； |
| Evaṁ apacinato dukkhaṁ, | Thus diminishing suffering, | 如是减苦， |
| santike nibbāna vuccati. | he is said to be near Nibbāna. | 谓之近于涅槃。 |
| Na so rajjati phassesu, | He is not impassioned for tangibles, | 于触不生情， |
| phassaṁ phussa paṭissato; | having touched a tangible with mindfulness restored; | 触触念复还； |
| Virattacitto vedeti, | With a dispassionate mind he feels it, | 以离欲心感受之， |
| tañca nājjhosa tiṭṭhati. | and does not remain holding to it. | 不执持不放。 |
| Yathāssa phusato phassaṁ, | As he is touching a tangible, | 如彼触触， |
| sevato cāpi vedanaṁ; | and also experiencing a feeling; | 亦复受感； |
| Khīyati nopacīyati, | It is exhausted, not accumulated, | 此灭非积， |
| evaṁ so caratī sato; | thus he fares mindfully; | 如是念行； |
| Evaṁ apacinato dukkhaṁ, | Thus diminishing suffering, | 如是减苦， |
| santike nibbāna vuccati. | he is said to be near Nibbāna. | 谓之近于涅槃。 |
| Na so rajjati dhammesu, | He is not impassioned for mental phenomena, | 于法不生情， |
| dhammaṁ ñatvā paṭissato; | having known a mental phenomenon with mindfulness restored; | 知法念复还； |
| Virattacitto vedeti, | With a dispassionate mind he feels it, | 以离欲心感受之， |
| tañca nājjhosa tiṭṭhati. | and does not remain holding to it. | 不执持不放。 |
| Yathāssa jānato dhammaṁ, | As he is knowing a mental phenomenon, | 如彼知法， |
| Sevato cāpi vedanaṁ; | and also experiencing a feeling; | 亦复受感； |
| Khīyati nopacīyati, | It is exhausted, not accumulated, | 此灭非积， |
| Evaṁ so caratī sato; | thus he fares mindfully; | 如是念行； |
| Evaṁ apacinato dukkhaṁ, | Thus diminishing suffering, | 如是减苦， |
| Santike nibbāna vuccatī’ti. | he is said to be near Nibbāna.’ | 谓之近于涅槃。’ |
| Imassa khvāhaṁ, bhante, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāmī”ti. | Of what was stated in brief by the Blessed One, venerable sir, I understand the meaning in detail in this way.” | 世尊略说之义，尊者，我如是详细理解。” |
| “Sādhu sādhu, mālukyaputta. | “Good, good, Mālukyaputta! | “善哉，善哉，摩罗迦子！ |
| Sādhu kho tvaṁ, mālukyaputta, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsi: | It is good, Mālukyaputta, that of what was stated by me in brief, you understand the meaning in detail thus: | 善哉，摩罗迦子，我所略说，汝如是详细理解其义： |
| ‘Rūpaṁ disvā sati muṭṭhā, | ‘Having seen a form, mindfulness is lost, | ‘见色失念， |
| Piyaṁ nimittaṁ manasi karoto; | as one attends to a pleasing sign; | 作意于悦相； |
| Sārattacitto vedeti, | With a lustful mind one feels it, | 以贪心感受之， |
| Tañca ajjhosa tiṭṭhati. | and remains holding to it. | 并执持不放。 |
| Tassa vaḍḍhanti vedanā, | His feelings multiply, | 彼受增多， |
| anekā rūpasambhavā; | many born from form; | 多由色生； |
| Abhijjhā ca vihesā ca, | Covetousness and vexation, | 贪与恼， |
| cittamassūpahaññati; | assail his mind; | 侵其心； |
| Evaṁ ācinato dukkhaṁ, | Thus accumulating suffering, | 如是积苦， |
| ārā nibbāna vuccati. | he is said to be far from Nibbāna. | 谓之远离涅槃。 |
| …pe… | … and so on … | ……等等…… |
| Na so rajjati dhammesu, | He is not impassioned for mental phenomena, | 于法不生情， |
| dhammaṁ ñatvā paṭissato; | having known a mental phenomenon with mindfulness restored; | 知法念复还； |
| Virattacitto vedeti, | With a dispassionate mind he feels it, | 以离欲心感受之， |
| tañca nājjhosa tiṭṭhati. | and does not remain holding to it. | 不执持不放。 |
| Yathāssa vijānato dhammaṁ, | As he is cognizing a mental phenomenon, | 如彼识法， |
| Sevato cāpi vedanaṁ; | and also experiencing a feeling; | 亦复受感； |
| Khīyati nopacīyati, | It is exhausted, not accumulated, | 此灭非积， |
| Evaṁ so caratī sato; | thus he fares mindfully; | 如是念行； |
| Evaṁ apacinato dukkhaṁ, | Thus diminishing suffering, | 如是减苦， |
| Santike nibbāna vuccatī’ti. | he is said to be near Nibbāna.’ | 谓之近于涅槃。’ |
| Imassa kho, mālukyaputta, mayā saṅkhittena bhāsitassa evaṁ vitthārena attho daṭṭhabbo”ti. | Of what was stated by me in brief, Mālukyaputta, the meaning should be seen in detail in this way.” | 摩罗迦子，我所略说之义，当如是详细观之。” |
| Atha kho āyasmā mālukyaputto bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. | Then the Venerable Mālukyaputta, having delighted and rejoiced in the Blessed One’s statement, rose from his seat, and after paying homage to the Blessed One, keeping him on his right, he departed. | 尔时，尊者摩罗迦子，欢喜信受世尊所说，从座起，顶礼世尊，右绕而去。 |
| Atha kho āyasmā mālukyaputto eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi. | Then the Venerable Mālukyaputta, dwelling alone, withdrawn, diligent, ardent, and resolute, in no long time—that for the sake of which clansmen rightly go forth from the household life into homelessness, that unsurpassed culmination of the holy life, he dwelt having realized it for himself with direct knowledge in this very life. | 尔时，尊者摩罗迦子，独一静处，精勤、炽燃、坚毅而住，不久——族姓子为之而出家，趣于无家，彼无上梵行之究竟，于此生中自证知而住。 |
| “Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. | He knew: “Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.” | 彼知：“生已尽，梵行已立，所作已办，不受后有。” |
| Aññataro ca panāyasmā mālukyaputto arahataṁ ahosīti. | And the Venerable Mālukyaputta became one of the arahants. | 尊者摩罗迦子成为阿罗汉之一。 |
| Dutiyaṁ. | The second. | 第二。 |
35.96 - SN 35.96 Parihānadhamma: The Sutta on the State of Decline
| --- SN35.96 - Parihānadhammasutta --- | --- SN35.96 - The Sutta on the State of Decline --- | --- SN35.96 - 退失状态经 --- |
| “Parihānadhammañca vo, bhikkhave, desessāmi aparihānadhammañca cha ca abhibhāyatanāni. | “I will teach you, bhikkhus, the state of decline and the state of non-decline, and the six bases of mastery. | “我将教导你们，诸比丘，退失之境与不退失之境，以及六种制伏之基。 |
| Taṁ suṇātha. | Listen to that. | 谛听。 |
| Kathañca, bhikkhave, parihānadhammo hoti? | And how, bhikkhus, is there a state of decline? | 诸比丘，何为退失之境？ |
| Idha, bhikkhave, bhikkhuno cakkhunā rūpaṁ disvā uppajjanti pāpakā akusalā sarasaṅkappā saṁyojaniyā. | Here, bhikkhus, when a bhikkhu has seen a form with the eye, there arise evil, unwholesome thoughts of sensual longing connected with the fetters. | 在此，诸比丘，当一比丘以眼见色时，生起与结缚相连的恶、不善的欲念。 |
| Tañce bhikkhu adhivāseti nappajahati na vinodeti na byantīkaroti na anabhāvaṁ gameti, veditabbametaṁ, bhikkhave, bhikkhunā: | If the bhikkhu endures them and does not abandon, dispel, terminate, and obliterate them, it should be understood by that bhikkhu, bhikkhus: | 若比丘忍受之，不舍弃、不驱除、不终止、不消除之，彼比丘当了知，诸比丘： |
| ‘parihāyāmi kusalehi dhammehi’. | ‘I am declining in wholesome states.’ | ‘我于善法中退失。’ |
| Parihānañhetaṁ vuttaṁ bhagavatāti …pe…. | This is called decline by the Blessed One. …and so on…. | 此为世尊所说之退失。……等等…… |
| Puna caparaṁ, bhikkhave, bhikkhuno jivhāya rasaṁ sāyitvā uppajjanti …pe… | Furthermore, bhikkhus, when a bhikkhu has savored a taste with the tongue there arise … and so on … | 再者，诸比丘，当一比丘以舌尝味时，生起……等等…… |
| puna caparaṁ, bhikkhave, bhikkhuno manasā dhammaṁ viññāya uppajjanti pāpakā akusalā sarasaṅkappā saṁyojaniyā. | furthermore, bhikkhus, when a bhikkhu has cognized a mental phenomenon with the mind, there arise evil, unwholesome thoughts of sensual longing connected with the fetters. | 再者，诸比丘，当一比丘以意认知一法时，生起与结缚相连的恶、不善的欲念。 |
| Tañce bhikkhu adhivāseti nappajahati na vinodeti na byantīkaroti na anabhāvaṁ gameti, veditabbametaṁ, bhikkhave, bhikkhunā: | If the bhikkhu endures them and does not abandon, dispel, terminate, and obliterate them, it should be understood by that bhikkhu, bhikkhus: | 若比丘忍受之，不舍弃、不驱除、不终止、不消除之，彼比-丘当了知，诸比丘： |
| ‘parihāyāmi kusalehi dhammehi’. | ‘I am declining in wholesome states.’ | ‘我于善法中退失。’ |
| Parihānañhetaṁ vuttaṁ bhagavatāti. | This is called decline by the Blessed One. | 此为世尊所说之退失。 |
| Evaṁ kho, bhikkhave, parihānadhammo hoti. | This is how, bhikkhus, there is a state of decline. | 诸比丘，此为退失之境。 |
| Kathañca, bhikkhave, aparihānadhammo hoti? | And how, bhikkhus, is there a state of non-decline? | 诸比丘，何为不退失之境？ |
| Idha, bhikkhave, bhikkhuno cakkhunā rūpaṁ disvā uppajjanti pāpakā akusalā sarasaṅkappā saṁyojaniyā. | Here, bhikkhus, when a bhikkhu has seen a form with the eye, there arise evil, unwholesome thoughts of sensual longing connected with the fetters. | 在此，诸比丘，当一比丘以眼见色时，生起与结缚相连的恶、不善的欲念。 |
| Tañce bhikkhu nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṁ gameti, veditabbametaṁ, bhikkhave, bhikkhunā: | If the bhikkhu does not endure them but abandons, dispels, terminates, and obliterates them, it should be understood by that bhikkhu, bhikkhus: | 若比丘不忍受之，而舍弃、驱除、终止、消除之，彼比-丘当了知，诸比-丘： |
| ‘na parihāyāmi kusalehi dhammehi’. | ‘I am not declining in wholesome states.’ | ‘我于善法中不退失。’ |
| Aparihānañhetaṁ vuttaṁ bhagavatāti …pe…. | This is called non-decline by the Blessed One. …and so on…. | 此为世尊所说之不退失。……等等…… |
| Puna caparaṁ, bhikkhave, bhikkhuno jivhāya rasaṁ sāyitvā uppajjanti …pe… | Furthermore, bhikkhus, when a bhikkhu has savored a taste with the tongue there arise … and so on … | 再者，诸比丘，当一比丘以舌尝味时，生起……等等…… |
| puna caparaṁ, bhikkhave, bhikkhuno manasā dhammaṁ viññāya uppajjanti pāpakā akusalā sarasaṅkappā saṁyojaniyā. | furthermore, bhikkhus, when a bhikkhu has cognized a mental phenomenon with the mind, there arise evil, unwholesome thoughts of sensual longing connected with the fetters. | 再者，诸比丘，当一比丘以意认知一法时，生起与结缚相连的恶、不善的欲念。 |
| Tañce bhikkhu nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṁ gameti, veditabbametaṁ, bhikkhave, bhikkhunā: | If the bhikkhu does not endure them but abandons, dispels, terminates, and obliterates them, it should be understood by that bhikkhu, bhikkhus: | 若比丘不忍受之，而舍弃、驱除、终止、消除之，彼比-丘当了知，诸比-丘： |
| ‘na parihāyāmi kusalehi dhammehi’. | ‘I am not declining in wholesome states.’ | ‘我于善法中不退失。’ |
| Aparihānañhetaṁ vuttaṁ bhagavatāti. | This is called non-decline by the Blessed One. | 此为世尊所说之不退失。 |
| Evaṁ kho, bhikkhave, aparihānadhammo hoti. | This is how, bhikkhus, there is a state of non-decline. | 诸比丘，此为不退失之境。 |
| Katamāni ca, bhikkhave, cha abhibhāyatanāni? | And what, bhikkhus, are the six bases of mastery? | 诸比丘，何为六种制伏之基？ |
| Idha, bhikkhave, bhikkhuno cakkhunā rūpaṁ disvā nuppajjanti pāpakā akusalā sarasaṅkappā saṁyojaniyā. | Here, bhikkhus, when a bhikkhu has seen a form with the eye, evil, unwholesome thoughts of sensual longing connected with the fetters do not arise. | 在此，诸比丘，当一比丘以眼见色时，与结缚相连的恶、不善的欲念不生。 |
| Veditabbametaṁ, bhikkhave, bhikkhunā: | It should be understood by that bhikkhu, bhikkhus: | 彼比-丘当了知，诸比-丘： |
| ‘abhibhūtametaṁ āyatanaṁ’. | ‘This sense base has been mastered.’ | ‘此根已被制伏。’ |
| Abhibhāyatanañhetaṁ vuttaṁ bhagavatāti …pe… | This is called a base of mastery by the Blessed One. …and so on… | 此为世尊所说之制伏之基。……等等…… |
| puna caparaṁ, bhikkhave, bhikkhuno manasā dhammaṁ viññāya nuppajjanti pāpakā akusalā dhammā sarasaṅkappā saṁyojaniyā. | furthermore, bhikkhus, when a bhikkhu has cognized a mental phenomenon with the mind, evil, unwholesome states, thoughts of sensual longing connected with the fetters do not arise. | 再者，诸比丘，当一比丘以意认知一法时，与结缚相连的恶、不善法、欲念不生。 |
| Veditabbametaṁ, bhikkhave, bhikkhunā: | It should be understood by that bhikkhu, bhikkhus: | 彼比-丘当了知，诸比-丘： |
| ‘abhibhūtametaṁ āyatanaṁ’. | ‘This sense base has been mastered.’ | ‘此根已被制伏。’ |
| Abhibhāyatanañhetaṁ vuttaṁ bhagavatāti. | This is called a base of mastery by the Blessed One. | 此为世尊所说之制伏之基。 |
| Imāni vuccanti, bhikkhave, cha abhibhāyatanānī”ti. | These, bhikkhus, are called the six bases of mastery.” | 诸比丘，此为六种制伏之基。” |
| Tatiyaṁ. | The third. | 第三。 |
35.97 - SN 35.97 Pamādavihārī: The Sutta on Dwelling Heedlessly
| --- SN35.97 - Pamādavihārīsutta --- | --- SN35.97 - The Sutta on Dwelling Heedlessly --- | --- SN35.97 - 放逸住经 --- |
| “Pamādavihāriñca vo, bhikkhave, desessāmi appamādavihāriñca. | “I will teach you, bhikkhus, one who dwells heedlessly and one who dwells heedfully. | “我将教导你们，诸比丘，放逸住者与不放逸住者。 |
| Taṁ suṇātha. | Listen to that. | 谛听。 |
| Kathañca, bhikkhave, pamādavihārī hoti? | And how, bhikkhus, does one dwell heedlessly? | 诸比丘，何为放逸住？ |
| Cakkhundriyaṁ asaṁvutassa, bhikkhave, viharato cittaṁ byāsiñcati cakkhuviññeyyesu rūpesu. | For one dwelling with the eye faculty unrestrained, bhikkhus, the mind is scattered among forms cognizable by the eye. | 诸比丘，于眼根不制住者，心散于眼所识之色。 |
| tassa byāsittacittassa pāmojjaṁ na hoti. | For one whose mind is scattered, there is no gladness. | 心散者，无喜。 |
| Pāmojje asati pīti na hoti. | When there is no gladness, there is no rapture. | 无喜则无悦。 |
| Pītiyā asati passaddhi na hoti. | When there is no rapture, there is no tranquility. | 无悦则无轻安。 |
| Passaddhiyā asati dukkhaṁ hoti. | When there is no tranquility, there is suffering. | 无轻安则有苦。 |
| Dukkhino cittaṁ na samādhiyati. | The mind of one who is suffering is not concentrated. | 苦者之心不专注。 |
| Asamāhite citte dhammā na pātubhavanti. | When the mind is unconcentrated, phenomena do not become manifest. | 心不专注，法则不显现。 |
| Dhammānaṁ apātubhāvā pamādavihārītveva saṅkhaṁ gacchati …pe… | Because phenomena do not become manifest, one is reckoned as dwelling heedlessly. …and so on… | 因法不显现，故称为放逸住。……等等…… |
| jivhindriyaṁ asaṁvutassa, bhikkhave, viharato cittaṁ byāsiñcati jivhāviññeyyesu rasesu, | For one dwelling with the tongue faculty unrestrained, bhikkhus, the mind is scattered among tastes cognizable by the tongue, | 诸比丘，于舌根不制住者，心散于舌所识之味， |
| tassa byāsittacittassa …pe… | for one whose mind is scattered …and so on… | 心散者……等等…… |
| pamādavihārītveva saṅkhaṁ gacchati …pe… | one is reckoned as dwelling heedlessly. …and so on… | 称为放逸住。……等等…… |
| manindriyaṁ asaṁvutassa, bhikkhave, viharato cittaṁ byāsiñcati manoviññeyyesu dhammesu, | For one dwelling with the mind faculty unrestrained, bhikkhus, the mind is scattered among mental phenomena cognizable by the mind, | 诸比丘，于意根不制住者，心散于意所识之法， |
| tassa byāsittacittassa pāmojjaṁ na hoti. | for one whose mind is scattered, there is no gladness. | 心散者，无喜。 |
| Pāmojje asati pīti na hoti. | When there is no gladness, there is no rapture. | 无喜则无悦。 |
| Pītiyā asati passaddhi na hoti. | When there is no rapture, there is no tranquility. | 无悦则无轻安。 |
| Passaddhiyā asati dukkhaṁ hoti. | When there is no tranquility, there is suffering. | 无轻安则有苦。 |
| Dukkhino cittaṁ na samādhiyati. | The mind of one who is suffering is not concentrated. | 苦者之心不专注。 |
| Asamāhite citte dhammā na pātubhavanti. | When the mind is unconcentrated, phenomena do not become manifest. | 心不专注，法则不显现。 |
| Dhammānaṁ apātubhāvā pamādavihārītveva saṅkhaṁ gacchati. | Because phenomena do not become manifest, one is reckoned as dwelling heedlessly. | 因法不显现，故称为放逸住。 |
| Evaṁ kho, bhikkhave, pamādavihārī hoti. | This is how, bhikkhus, one dwells heedlessly. | 诸比丘，此为放逸住。 |
| Kathañca, bhikkhave, appamādavihārī hoti? | And how, bhikkhus, does one dwell heedfully? | 诸比丘，何为不放逸住？ |
| Cakkhundriyaṁ saṁvutassa, bhikkhave, viharato cittaṁ na byāsiñcati cakkhuviññeyyesu rūpesu, | For one dwelling with the eye faculty restrained, bhikkhus, the mind is not scattered among forms cognizable by the eye, | 诸比丘，于眼根制住者，心不散于眼所识之色， |
| tassa abyāsittacittassa pāmojjaṁ jāyati. | for one whose mind is not scattered, gladness is born. | 心不散者，喜生。 |
| Pamuditassa pīti jāyati. | For one who is gladdened, rapture is born. | 喜者，悦生。 |
| Pītimanassa kāyo passambhati. | For one of rapturous mind, the body becomes tranquil. | 悦心者，身轻安。 |
| Passaddhakāyo sukhaṁ viharati. | One with a tranquil body dwells happily. | 身轻安者，乐住。 |
| Sukhino cittaṁ samādhiyati. | The mind of one who is happy becomes concentrated. | 乐者之心专注。 |
| Samāhite citte dhammā pātubhavanti. | When the mind is concentrated, phenomena become manifest. | 心专注，法则显现。 |
| Dhammānaṁ pātubhāvā appamādavihārītveva saṅkhaṁ gacchati …pe… | Because phenomena become manifest, one is reckoned as dwelling heedfully. …and so on… | 因法显现，故称为不放逸住。……等等…… |
| jivhindriyaṁ saṁvutassa, bhikkhave, viharato cittaṁ na byāsiñcati …pe… | For one dwelling with the tongue faculty restrained, bhikkhus, the mind is not scattered… and so on… | 诸比丘，于舌根制住者，心不散……等等…… |
| appamādavihārītveva saṅkhaṁ gacchati. | one is reckoned as dwelling heedfully. | 称为不放逸住。 |
| Manindriyaṁ saṁvutassa, bhikkhave, viharato cittaṁ na byāsiñcati, manoviññeyyesu dhammesu, | For one dwelling with the mind faculty restrained, bhikkhus, the mind is not scattered among mental phenomena cognizable by the mind, | 诸比丘，于意根制住者，心不散于意所识之法， |
| tassa abyāsittacittassa pāmojjaṁ jāyati. | for one whose mind is not scattered, gladness is born. | 心不散者，喜生。 |
| Pamuditassa pīti jāyati. | For one who is gladdened, rapture is born. | 喜者，悦生。 |
| Pītimanassa kāyo passambhati. | For one of rapturous mind, the body becomes tranquil. | 悦心者，身轻安。 |
| Passaddhakāyo sukhaṁ viharati. | One with a tranquil body dwells happily. | 身轻安者，乐住。 |
| Sukhino cittaṁ samādhiyati. | The mind of one who is happy becomes concentrated. | 乐者之心专注。 |
| Samāhite citte dhammā pātubhavanti. | When the mind is concentrated, phenomena become manifest. | 心专注，法则显现。 |
| Dhammānaṁ pātubhāvā appamādavihārītveva saṅkhaṁ gacchati. | Because phenomena become manifest, one is reckoned as dwelling heedfully. | 因法显现，故称为不放逸住。 |
| Evaṁ kho, bhikkhave, appamādavihārī hotī”ti. | This is how, bhikkhus, one dwells heedfully.” | 诸比-丘，此为不放逸住。” |
| Catutthaṁ. | The fourth. | 第四。 |
35.98 - SN 35.98 Saṁvara: The Sutta on Restraint
| --- SN35.98 - Saṁvarasutta --- | --- SN35.98 - The Sutta on Restraint --- | --- SN35.98 - 制伏经 --- |
| “Saṁvarañca vo, bhikkhave, desessāmi, asaṁvarañca. | “I will teach you, bhikkhus, restraint and non-restraint. | “我将教导你们，诸比丘，制伏与不制伏。 |
| Taṁ suṇātha. | Listen to that. | 谛听。 |
| Kathañca, bhikkhave, asaṁvaro hoti? | And how, bhikkhus, is there non-restraint? | 诸比丘，何为不制伏？ |
| Santi, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. | There are, bhikkhus, forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, connected with sensual desire, tantalizing. | 诸比丘，有眼所识之色，可爱、可喜、可意、悦人，与欲相应，引人入胜。 |
| Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati, veditabbametaṁ, bhikkhave, bhikkhunā: | If a bhikkhu welcomes them, speaks in praise of them, and remains holding to them, it should be understood by that bhikkhu, bhikkhus: | 若比丘欢迎之，称赞之，并执持之，彼比丘当了知，诸比丘： |
| ‘parihāyāmi kusalehi dhammehi. | ‘I am declining in wholesome states. | ‘我于善法中退失。 |
| Parihānañhetaṁ vuttaṁ bhagavatā’ti …pe… | This is called decline by the Blessed One.’ …and so on… | 此为世尊所说之退失。’……等等…… |
| santi, bhikkhave, jivhāviññeyyā rasā …pe… | There are, bhikkhus, tastes cognizable by the tongue … and so on … | 诸比丘，有舌所识之味……等等…… |
| santi, bhikkhave, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. | There are, bhikkhus, mental phenomena cognizable by the mind that are desirable, lovely, agreeable, pleasing, connected with sensual desire, tantalizing. | 诸比丘，有意识所识之法，可爱、可喜、可意、悦人，与欲相应，引人入胜。 |
| Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati, veditabbametaṁ, bhikkhave, bhikkhunā: | If a bhikkhu welcomes them, speaks in praise of them, and remains holding to them, it should be understood by that bhikkhu, bhikkhus: | 若比丘欢迎之，称赞之，并执持之，彼比丘当了知，诸比丘： |
| ‘parihāyāmi kusalehi dhammehi. | ‘I am declining in wholesome states. | ‘我于善法中退失。 |
| Parihānañhetaṁ vuttaṁ bhagavatā’ti. | This is called decline by the Blessed One.’ | 此为世尊所说之退失。’ |
| Evaṁ kho, bhikkhave, asaṁvaro hoti. | This is how, bhikkhus, there is non-restraint. | 诸比丘，此为不制伏。 |
| Kathañca, bhikkhave, saṁvaro hoti? | And how, bhikkhus, is there restraint? | 诸比丘，何为制伏？ |
| Santi, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. | There are, bhikkhus, forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, connected with sensual desire, tantalizing. | 诸比丘，有眼所识之色，可爱、可喜、可意、悦人，与欲相应，引人入胜。 |
| Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, veditabbametaṁ, bhikkhave, bhikkhunā: | If a bhikkhu does not welcome them, does not speak in praise of them, and does not remain holding to them, it should be understood by that bhikkhu, bhikkhus: | 若比丘不欢迎之，不称赞之，亦不执持之，彼比丘当了知，诸比丘： |
| ‘na parihāyāmi kusalehi dhammehi. | ‘I am not declining in wholesome states. | ‘我于善法中不退失。 |
| Aparihānañhetaṁ vuttaṁ bhagavatā’ti …pe… | This is called non-decline by the Blessed One.’ …and so on… | 此为世尊所说之不退失。’……等等…… |
| santi, bhikkhave, jivhāviññeyyā rasā …pe… | There are, bhikkhus, tastes cognizable by the tongue … and so on … | 诸比丘，有舌所识之味……等等…… |
| santi, bhikkhave, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. | There are, bhikkhus, mental phenomena cognizable by the mind that are desirable, lovely, agreeable, pleasing, connected with sensual desire, tantalizing. | 诸比丘，有意识所识之法，可爱、可喜、可意、悦人，与欲相应，引人入胜。 |
| Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, veditabbametaṁ bhikkhunā: | If a bhikkhu does not welcome them, does not speak in praise of them, and does not remain holding to them, it should be understood by the bhikkhu: | 若比丘不欢迎之，不称赞之，亦不执持之，比丘当了知： |
| ‘na parihāyāmi kusalehi dhammehi. | ‘I am not declining in wholesome states. | ‘我于善法中不退失。 |
| Aparihānañhetaṁ vuttaṁ bhagavatā’ti. | This is called non-decline by the Blessed One.’ | 此为世尊所说之不退失。’ |
| Evaṁ kho, bhikkhave, saṁvaro hotī”ti. | This is how, bhikkhus, there is restraint.” | 诸比-丘，此为制伏。” |
35.99 - SN 35.99 Samādhi: The Sutta on Concentration
| --- SN35.99 - Samādhisutta --- | --- SN35.99 - The Sutta on Concentration --- | --- SN35.99 - 定经 --- |
| “Samādhiṁ, bhikkhave, bhāvetha. | “Develop concentration, bhikkhus. | “修习定，诸比丘。 |
| Samāhito, bhikkhave, bhikkhu yathābhūtaṁ pajānāti. | A concentrated bhikkhu, bhikkhus, understands as it really is. | 诸比丘，得定之比丘，如实了知。 |
| Kiñca yathābhūtaṁ pajānāti? | And what does he understand as it really is? | 他如实了知什么？ |
| ‘Cakkhu aniccan’ti yathābhūtaṁ pajānāti; | He understands as it really is: ‘The eye is impermanent’; | 他如实了知：‘眼是无常的’； |
| ‘rūpā aniccā’ti yathābhūtaṁ pajānāti; | he understands as it really is: ‘forms are impermanent’; | 他如实了知：‘色是无常的’； |
| ‘cakkhuviññāṇaṁ aniccan’ti yathābhūtaṁ pajānāti; | he understands as it really is: ‘eye-consciousness is impermanent’; | 他如实了知：‘眼识是无常的’； |
| ‘cakkhusamphasso anicco’ti yathābhūtaṁ pajānāti. | he understands as it really is: ‘eye-contact is impermanent.’ | 他如实了知：‘眼触是无常的’。 |
| ‘Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccan’ti yathābhūtaṁ pajānāti …pe… | He understands as it really is: ‘And whatever feeling arises with eye-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—that too is impermanent.’ …and so on… | 他如实了知：‘以及凡以眼触为缘而生之受——无论是乐、苦、或不苦不乐——那亦是无常的。’……等等…… |
| ‘mano aniccan’ti yathābhūtaṁ pajānāti. | He understands as it really is: ‘the mind is impermanent.’ | 他如实了知：‘意是无常的’。 |
| Dhammā … | Mental phenomena … | 法尘… |
| manoviññāṇaṁ … | mind-consciousness … | 意识… |
| manosamphasso … | mind-contact … | 意触… |
| ‘yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccan’ti yathābhūtaṁ pajānāti. | He understands as it really is: ‘and whatever feeling arises with mind-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—that too is impermanent.’ | 他如实了知：‘以及凡以意触为缘而生之受——无论是乐、苦、或不苦不乐——那亦是无常的。’ |
| Samādhiṁ, bhikkhave, bhāvetha. | Develop concentration, bhikkhus. | 修习定，诸比丘。 |
| Samāhito, bhikkhave, bhikkhu yathābhūtaṁ pajānātī”ti. | A concentrated bhikkhu, bhikkhus, understands as it really is.” | 诸比丘，得定之比丘，如实了知。” |
| Chaṭṭhaṁ. | The sixth. | 第六。 |
35.100 - SN 35.100 Paṭisallāna: The Sutta on Seclusion
| --- SN35.100 - Paṭisallānasutta --- | --- SN35.100 - The Sutta on Seclusion --- | --- SN35.100 - 独住经 --- |
| “Paṭisallāne, bhikkhave, yogamāpajjatha. | “Apply yourselves to seclusion, bhikkhus. | “致力于独住，诸比丘。 |
| Paṭisallīno, bhikkhave, bhikkhu yathābhūtaṁ pajānāti. | A secluded bhikkhu, bhikkhus, understands as it really is. | 诸比丘，独住之比丘，如实了知。 |
| Kiñca yathābhūtaṁ pajānāti? | And what does he understand as it really is? | 他如实了知什么？ |
| ‘Cakkhu aniccan’ti yathābhūtaṁ pajānāti; | He understands as it really is: ‘The eye is impermanent’; | 他如实了知：‘眼是无常的’； |
| ‘rūpā aniccā’ti yathābhūtaṁ pajānāti; | he understands as it really is: ‘forms are impermanent’; | 他如实了知：‘色是无常的’； |
| ‘cakkhuviññāṇaṁ aniccan’ti yathābhūtaṁ pajānāti; | he understands as it really is: ‘eye-consciousness is impermanent’; | 他如实了知：‘眼识是无常的’； |
| ‘cakkhusamphasso anicco’ti yathābhūtaṁ pajānāti …pe… | he understands as it really is: ‘eye-contact is impermanent.’ …and so on… | 他如实了知：‘眼触是无常的’。……等等…… |
| ‘yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccan’ti yathābhūtaṁ pajānāti. | He understands as it really is: ‘and whatever feeling arises with mind-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—that too is impermanent.’ | 他如实了知：‘以及凡以意触为缘而生之受——无论是乐、苦、或不苦不乐——那亦是无常的。’ |
| Paṭisallāne, bhikkhave, yogamāpajjatha. | Apply yourselves to seclusion, bhikkhus. | 致力于独住，诸比丘。 |
| Paṭisallīno, bhikkhave, bhikkhu yathābhūtaṁ pajānātī”ti. | A secluded bhikkhu, bhikkhus, understands as it really is.” | 诸比丘，独住之比丘，如实了知。” |
35.101 - SN 35.101 Paṭhamanatumhāka: First Sutta on Not Yours
| --- SN35.101 - Paṭhamanatumhākasutta --- | --- SN35.101 - First Sutta on Not Yours --- | --- SN35.101 - 第一部关于非你所有的经 --- |
| “Yaṁ, bhikkhave, na tumhākaṁ, taṁ pajahatha. | “Bhikkhus, what is not yours, abandon it. | “诸比丘，非你所有者，当舍之。 |
| Taṁ vo pahīnaṁ hitāya sukhāya bhavissati. | Your abandoning it will lead to your welfare and happiness. | 汝舍之，将为汝带来福利与快乐。 |
| Kiñca, bhikkhave, na tumhākaṁ? | And what, bhikkhus, is not yours? | 诸比丘，何者非你所有？ |
| Cakkhu, bhikkhave, na tumhākaṁ. | The eye, bhikkhus, is not yours. | 诸比丘，眼非你所有。 |
| Taṁ pajahatha. | Abandon it. | 舍之。 |
| Taṁ vo pahīnaṁ hitāya sukhāya bhavissati. | Your abandoning it will lead to your welfare and happiness. | 汝舍之，将为汝带来福利与快乐。 |
| Rūpā na tumhākaṁ. | Forms are not yours. | 色非你所有。 |
| Te pajahatha. | Abandon them. | 舍之。 |
| Te vo pahīnā hitāya sukhāya bhavissanti. | Your abandoning them will lead to your welfare and happiness. | 汝舍之，将为汝带来福利与快乐。 |
| Cakkhuviññāṇaṁ na tumhākaṁ. | Eye-consciousness is not yours. | 眼识非你所有。 |
| Taṁ pajahatha. | Abandon it. | 舍之。 |
| Taṁ vo pahīnaṁ hitāya sukhāya bhavissati. | Your abandoning it will lead to your welfare and happiness. | 汝舍之，将为汝带来福利与快乐。 |
| Cakkhusamphasso na tumhākaṁ. | Eye-contact is not yours. | 眼触非你所有。 |
| Taṁ pajahatha. | Abandon it. | 舍之。 |
| So vo pahīno hitāya sukhāya bhavissati. | Your abandoning it will lead to your welfare and happiness. | 汝舍之，将为汝带来福利与快乐。 |
| Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na tumhākaṁ. | And whatever feeling arises with eye-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—that too is not yours. | 以及凡以眼触为缘而生之受——无论是乐、苦、或不苦不乐——那亦非你所有。 |
| Taṁ pajahatha. | Abandon it. | 舍之。 |
| Taṁ vo pahīnaṁ hitāya sukhāya bhavissati. | Your abandoning it will lead to your welfare and happiness. | 汝舍之，将为汝带来福利与快乐。 |
| …pe… | …and so on… | ……等等…… |
| Jivhā na tumhākaṁ. | The tongue is not yours. | 舌非你所有。 |
| Taṁ pajahatha. | Abandon it. | 舍之。 |
| Sā vo pahīnā hitāya sukhāya bhavissati. | Your abandoning it will lead to your welfare and happiness. | 汝舍之，将为汝带来福利与快乐。 |
| Rasā na tumhākaṁ. | Tastes are not yours. | 味非你所有。 |
| Te pajahatha. | Abandon them. | 舍之。 |
| Te vo pahīnā hitāya sukhāya bhavissanti. | Your abandoning them will lead to your welfare and happiness. | 汝舍之，将为汝带来福利与快乐。 |
| Jivhāviññāṇaṁ na tumhākaṁ. | Tongue-consciousness is not yours. | 舌识非你所有。 |
| Taṁ pajahatha. | Abandon it. | 舍之。 |
| Taṁ vo pahīnaṁ hitāya sukhāya bhavissati. | Your abandoning it will lead to your welfare and happiness. | 汝舍之，将为汝带来福利与快乐。 |
| Jivhāsamphasso na tumhākaṁ. | Tongue-contact is not yours. | 舌触非你所有。 |
| Taṁ pajahatha. | Abandon it. | 舍之。 |
| So vo pahīno hitāya sukhāya bhavissati. | Your abandoning it will lead to your welfare and happiness. | 汝舍之，将为汝带来福利与快乐。 |
| Yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na tumhākaṁ. | And whatever feeling arises with tongue-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—that too is not yours. | 以及凡以舌触为缘而生之受——无论是乐、苦、或不苦不乐——那亦非你所有。 |
| Taṁ pajahatha. Taṁ vo pahīnaṁ hitāya sukhāya bhavissati …pe…. | Abandon it. Your abandoning it will lead to your welfare and happiness. …and so on…. | 舍之。汝舍之，将为汝带来福利与快乐。……等等……。 |
| Mano na tumhākaṁ. | The mind is not yours. | 意非你所有。 |
| Taṁ pajahatha. | Abandon it. | 舍之。 |
| So vo pahīno hitāya sukhāya bhavissati. | Your abandoning it will lead to your welfare and happiness. | 汝舍之，将为汝带来福利与快乐。 |
| Dhammā na tumhākaṁ. | Mental phenomena are not yours. | 法非你所有。 |
| Te pajahatha. | Abandon them. | 舍之。 |
| Te vo pahīnā hitāya sukhāya bhavissanti. | Your abandoning them will lead to your welfare and happiness. | 汝舍之，将为汝带来福利与快乐。 |
| Manoviññāṇaṁ na tumhākaṁ. | Mind-consciousness is not yours. | 意识非你所有。 |
| Taṁ pajahatha. | Abandon it. | 舍之。 |
| Taṁ vo pahīnaṁ hitāya sukhāya bhavissati. | Your abandoning it will lead to your welfare and happiness. | 汝舍之，将为汝带来福利与快乐。 |
| Manosamphasso na tumhākaṁ. | Mind-contact is not yours. | 意触非你所有。 |
| Taṁ pajahatha. | Abandon it. | 舍之。 |
| So vo pahīno hitāya sukhāya bhavissati. | Your abandoning it will lead to your welfare and happiness. | 汝舍之，将为汝带来福利与快乐。 |
| Yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na tumhākaṁ. | And whatever feeling arises with mind-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—that too is not yours. | 以及凡以意触为缘而生之受——无论是乐、苦、或不苦不乐——那亦非你所有。 |
| Taṁ pajahatha. | Abandon it. | 舍之。 |
| Taṁ vo pahīnaṁ hitāya sukhāya bhavissati. | Your abandoning it will lead to your welfare and happiness. | 汝舍之，将为汝带来福利与快乐。 |
| Seyyathāpi, bhikkhave, yaṁ imasmiṁ jetavane tiṇakaṭṭhasākhāpalāsaṁ taṁ jano hareyya vā ḍaheyya vā yathāpaccayaṁ vā kareyya, | Just as if, bhikkhus, whatever grass, sticks, branches, and foliage are in this Jeta’s Grove, a person might carry it off, or burn it, or do with it as he pleases, | 诸比丘，犹如祇园中所有草木枝叶，若有人取走、焚烧、或随意处置， |
| api nu tumhākaṁ evamassa: | would it occur to you: | 汝等会生此念否： |
| ‘amhe jano harati vā ḍahati vā yathāpaccayaṁ vā karotī’”ti? | ‘The person is carrying us off, or burning us, or doing with us as he pleases’?” | ‘此人取走我等、焚烧我等、或随意处置我等’？” |
| “No hetaṁ, bhante”. | “Surely not, venerable sir.” | “绝非如此，尊者。” |
| “Taṁ kissa hetu”? | “For what reason?” | “是何原因？” |
| “Na hi no etaṁ, bhante, attā vā attaniyaṁ vā”ti. | “Because, venerable sir, that is not our self nor what belongs to our self.” | “因为，尊者，那非我等之我，亦非我等之我所。” |
| “Evameva kho, bhikkhave, cakkhu na tumhākaṁ. | “Even so, bhikkhus, the eye is not yours. | “如是，诸比丘，眼非你所有。 |
| Taṁ pajahatha. | Abandon it. | 舍之。 |
| Taṁ vo pahīnaṁ hitāya sukhāya bhavissati. | Your abandoning it will lead to your welfare and happiness. | 汝舍之，将为汝带来福利与快乐。 |
| Rūpā na tumhākaṁ … | Forms are not yours … | 色非你所有… |
| cakkhuviññāṇaṁ … | eye-consciousness … | 眼识… |
| cakkhusamphasso …pe… | eye-contact …and so on… | 眼触……等等…… |
| yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na tumhākaṁ. | and whatever feeling arises with mind-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—that too is not yours. | 以及凡以意触为缘而生之受——无论是乐、苦、或不苦不乐——那亦非你所有。 |
| Taṁ pajahatha. | Abandon it. | 舍之。 |
| Taṁ vo pahīnaṁ hitāya sukhāya bhavissatī”ti. | Your abandoning it will lead to your welfare and happiness.” | 汝舍之，将为汝带来福利与快乐。” |
35.102 - SN 35.102 Dutiyanatumhāka: Second Sutta on Not Yours
| --- SN35.102 - Dutiyanatumhākasutta --- | --- SN35.102 - Second Sutta on Not Yours --- | --- SN35.102 - 第二部关于非你所有的经 --- |
| “Yaṁ, bhikkhave, na tumhākaṁ taṁ pajahatha. | “Bhikkhus, what is not yours, abandon it. | “诸比丘，非你所有者，当舍之。 |
| Taṁ vo pahīnaṁ hitāya sukhāya bhavissati. | Your abandoning it will lead to your welfare and happiness. | 汝舍之，将为汝带来福利与快乐。 |
| Kiñca, bhikkhave, na tumhākaṁ? | And what, bhikkhus, is not yours? | 诸比丘，何者非你所有？ |
| Cakkhu, bhikkhave, na tumhākaṁ. | The eye, bhikkhus, is not yours. | 诸比丘，眼非你所有。 |
| Taṁ pajahatha. | Abandon it. | 舍之。 |
| Taṁ vo pahīnaṁ hitāya sukhāya bhavissati. | Your abandoning it will lead to your welfare and happiness. | 汝舍之，将为汝带来福利与快乐。 |
| Rūpā na tumhākaṁ. | Forms are not yours. | 色非你所有。 |
| Te pajahatha. | Abandon them. | 舍之。 |
| Te vo pahīnā hitāya sukhāya bhavissanti. | Your abandoning them will lead to your welfare and happiness. | 汝舍之，将为汝带来福利与快乐。 |
| Cakkhuviññāṇaṁ na tumhākaṁ. | Eye-consciousness is not yours. | 眼识非你所有。 |
| Taṁ pajahatha. | Abandon it. | 舍之。 |
| Taṁ vo pahīnaṁ hitāya sukhāya bhavissati. | Your abandoning it will lead to your welfare and happiness. | 汝舍之，将为汝带来福利与快乐。 |
| Cakkhusamphasso na tumhākaṁ. | Eye-contact is not yours. | 眼触非你所有。 |
| Taṁ pajahatha. | Abandon it. | 舍之。 |
| So vo pahīno hitāya sukhāya bhavissati …pe… | Your abandoning it will lead to your welfare and happiness. …and so on… | 汝舍之，将为汝带来福利与快乐。……等等…… |
| yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na tumhākaṁ. | and whatever feeling arises with mind-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—that too is not yours. | 以及凡以意触为缘而生之受——无论是乐、苦、或不苦不乐——那亦非你所有。 |
| Taṁ pajahatha. | Abandon it. | 舍之。 |
| Taṁ vo pahīnaṁ hitāya sukhāya bhavissati. | Your abandoning it will lead to your welfare and happiness. | 汝舍之，将为汝带来福利与快乐。 |
| Yampi, bhikkhave, na tumhākaṁ, taṁ pajahatha. | Whatever, bhikkhus, is not yours, abandon it. | 诸比丘，凡非你所有者，当舍之。 |
| Taṁ vo pahīnaṁ hitāya sukhāya bhavissatī”ti. | Your abandoning it will lead to your welfare and happiness.” | 汝舍之，将为汝带来福利与快乐。” |
35.103 - SN 35.103 Udaka: The Sutta on Udaka
| --- SN35.103 - Udakasutta --- | --- SN35.103 - The Sutta on Udaka --- | --- SN35.103 - 优陀迦经 --- |
| “Udako sudaṁ, bhikkhave, rāmaputto evaṁ vācaṁ bhāsati: | “Bhikkhus, Udaka Rāmaputta used to speak this saying: | “诸比丘，优陀迦罗摩子曾说此言： |
| ‘idaṁ jātu vedagū, | ‘Knowing this for sure, the sage, | ‘确知此，贤者， |
| idaṁ jātu sabbajī, | all-conquering this for sure, | 确胜此， |
| idaṁ jātu apalikhataṁ | has dug up this for sure, | 确拔此， |
| gaṇḍamūlaṁ palikhaṇin’ti. | the digger of the boil’s root.’ | 拔痈根者。’ |
| Taṁ kho panetaṁ, bhikkhave, udako rāmaputto avedagūyeva samāno ‘vedagūsmī’ti bhāsati, asabbajīyeva samāno ‘sabbajīsmī’ti bhāsati, apalikhataṁyeva gaṇḍamūlaṁ palikhataṁ me ‘gaṇḍamūlan’ti bhāsati. | But, bhikkhus, Udaka Rāmaputta, without having been a sage, declared ‘I am a sage’; without having been all-conquering, declared ‘I am all-conquering’; without having dug up the root of the boil, declared ‘the root of the boil has been dug up by me.’ | 然而，诸比丘，优陀迦罗摩子，未曾为贤者，却宣称‘我是贤者’；未曾全胜，却宣称‘我全胜’；未曾拔除痈根，却宣称‘痈根已被我拔除’。 |
| Idha kho taṁ, bhikkhave, bhikkhu sammā vadamāno vadeyya: | It is here, bhikkhus, that a bhikkhu, speaking rightly, might say: | 于此，诸比丘，一比丘，若正说，或可言： |
| ‘idaṁ jātu vedagū, | ‘Knowing this for sure, the sage, | ‘确知此，贤者， |
| idaṁ jātu sabbajī, | all-conquering this for sure, | 确胜此， |
| idaṁ jātu apalikhataṁ | has dug up this for sure, | 确拔此， |
| gaṇḍamūlaṁ palikhaṇin’ti. | the digger of the boil’s root.’ | 拔痈根者。’ |
| Kathañca, bhikkhave, vedagū hoti? | And how, bhikkhus, is one a sage? | 诸比丘，何为贤者？ |
| Yato kho, bhikkhave, bhikkhu channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti; | When, bhikkhus, a bhikkhu understands as it really is the origin and the passing away, the gratification, the danger, and the escape in the case of the six sense bases; | 诸比丘，当一比丘如实了知六处之生灭、乐味、过患、出离； |
| evaṁ kho, bhikkhave, bhikkhu vedagū hoti. | in this way, bhikkhus, a bhikkhu is a sage. | 如是，诸比丘，一比丘是贤者。 |
| Kathañca, bhikkhave, bhikkhu sabbajī hoti? | And how, bhikkhus, is a bhikkhu all-conquering? | 诸比丘，何为比丘全胜？ |
| Yato kho, bhikkhave, bhikkhu channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto hoti; | When, bhikkhus, a bhikkhu, having understood as it really is the origin and the passing away, the gratification, the danger, and the escape in the case of the six sense bases, is liberated without clinging; | 诸比丘，当一比丘，如实了知六处之生灭、乐味、过患、出离后，无执而解脱； |
| evaṁ kho, bhikkhave, bhikkhu sabbajī hoti. | in this way, bhikkhus, a bhikkhu is all-conquering. | 如是，诸比丘，一比丘是全胜者。 |
| Kathañca, bhikkhave, bhikkhuno apalikhataṁ gaṇḍamūlaṁ palikhataṁ hoti? | And how, bhikkhus, has the root of the boil been dug up for a bhikkhu? | 诸比丘，何为比丘拔除痈根？ |
| Gaṇḍoti kho, bhikkhave, imassetaṁ cātumahābhūtikassa kāyassa adhivacanaṁ mātāpettikasambhavassa odanakummāsūpacayassa aniccucchādanaparimaddanabhedanaviddhaṁsanadhammassa. | ‘Boil,’ bhikkhus, is a designation for this body composed of the four great elements, produced by mother and father, built up of rice and gruel, subject to impermanence, to rubbing and massaging, to breaking and dispersal. | ‘痈’，诸比丘，是指此由四大构成、父母所生、米粥所长、无常、需摩擦按摩、会破散之身。 |
| Gaṇḍamūlanti kho, bhikkhave, taṇhāyetaṁ adhivacanaṁ. | ‘Root of the boil,’ bhikkhus, is a designation for craving. | ‘痈之根’，诸比丘，是指渴爱。 |
| Yato kho, bhikkhave, bhikkhuno taṇhā pahīnā hoti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā; | When, bhikkhus, a bhikkhu’s craving has been abandoned, cut off at the root, made like a palm stump, obliterated, so that it is no longer subject to future arising; | 诸比丘，当一比丘之渴爱被舍弃，断根，如断头棕榈，灭尽，不再有未来之生； |
| evaṁ kho, bhikkhave, bhikkhuno apalikhataṁ gaṇḍamūlaṁ palikhataṁ hoti. | in this way, bhikkhus, the root of the boil has been dug up for a bhikkhu. | 如是，诸比丘，比丘之痈根已被拔除。 |
| Udako sudaṁ, bhikkhave, rāmaputto evaṁ vācaṁ bhāsati: | Bhikkhus, Udaka Rāmaputta used to speak this saying: | 诸比丘，优陀迦罗摩子曾说此言： |
| ‘idaṁ jātu vedagū, | ‘Knowing this for sure, the sage, | ‘确知此，贤者， |
| idaṁ jātu sabbajī, | all-conquering this for sure, | 确胜此， |
| idaṁ jātu apalikhataṁ | has dug up this for sure, | 确拔此， |
| gaṇḍamūlaṁ palikhaṇin’ti. | the digger of the boil’s root.’ | 拔痈根者。’ |
| Taṁ kho panetaṁ, bhikkhave, udako rāmaputto avedagūyeva samāno ‘vedagūsmī’ti bhāsati, asabbajīyeva samāno ‘sabbajīsmī’ti bhāsati; apalikhataṁyeva gaṇḍamūlaṁ ‘palikhataṁ me gaṇḍamūlan’ti bhāsati. | But, bhikkhus, Udaka Rāmaputta, without having been a sage, declared ‘I am a sage’; without having been all-conquering, declared ‘I am all-conquering’; without having dug up the root of the boil, declared ‘the root of the boil has been dug up by me.’ | 然而，诸比-丘，优陀迦罗摩子，未曾为贤者，却宣称‘我是贤者’；未曾全胜，却宣称‘我全胜’；未曾拔除痈根，却宣称‘痈根已被我拔除’。 |
| Idha kho taṁ, bhikkhave, bhikkhu sammā vadamāno vadeyya: | It is here, bhikkhus, that a bhikkhu, speaking rightly, might say: | 于此，诸比丘，一比丘，若正说，或可言： |
| ‘idaṁ jātu vedagū, | ‘Knowing this for sure, the sage, | ‘确知此，贤者， |
| idaṁ jātu sabbajī, | all-conquering this for sure, | 确胜此， |
| idaṁ jātu apalikhataṁ | has dug up this for sure, | 确拔此， |
| gaṇḍamūlaṁ palikhaṇin’ti. | the digger of the boil’s root.’ | 拔痈根者。’ |
| Saḷavaggo pañcamo. | The Section of Sixes, the fifth. | 六处品，第五。 |
| Dve saṅgayhā parihānaṁ, | Two on Mālukyaputta, Decline, | 二篇论摩罗迦子，退失， |
| Pamādavihārī ca saṁvaro; | Dwelling Heedlessly, and Restraint; | 放逸住，与制伏； |
| Samādhi paṭisallānaṁ, | Concentration, Seclusion, | 定，独住， |
| Dve natumhākena uddakoti. | Two on Not Yours, and Udaka. | 二篇论非汝所有，与优陀迦。 |
| Saḷāyatanavagge dutiyapaṇṇāsako samatto. | The Second Fifty in the Division of the Six Sense Bases is completed. | 六处分别第二五十竟。 |
| Tassa vagguddānaṁ | The summary of the sections for that: | 彼品之摘要： |
| Avijjā migajālañca, | Ignorance, and Migajala, | 无明，与弥迦迦罗， |
| Gilānaṁ channaṁ catutthakaṁ; | Sickness, Channa the fourth; | 病，阐陀为第四； |
| Saḷavaggena paññāsaṁ, | With the Section of Sixes makes fifty, | 与六品共五十， |
| Dutiyo paṇṇāsako ayanti. | This is the second fifty. | 此为第二五十。 |
| Paṭhamasatakaṁ. | The First Hundred. | 初百。 |
35.104 - SN 35.104 Yogakkhemi: The Sutta on Security from Bondage
| --- SN35.104 - Yogakkhemisutta --- | --- SN35.104 - The Sutta on Security from Bondage --- | --- SN35.104 - 离缚安稳道经 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| “Yogakkhemipariyāyaṁ vo, bhikkhave, dhammapariyāyaṁ desessāmi. | “I will teach you, bhikkhus, a discourse on the way to security from bondage. | “我将教导你们，诸比丘，关于离缚安稳道的论述。 |
| Taṁ suṇātha. | Listen to that. | 谛听。 |
| Katamo ca, bhikkhave, yogakkhemipariyāyo dhammapariyāyo? | And what, bhikkhus, is the discourse on the way to security from bondage? | 诸比丘，何为离缚安稳道之论述？ |
| Santi, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. | There are, bhikkhus, forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, connected with sensual desire, tantalizing. | 诸比丘，有眼所识之色，可爱、可喜、可意、悦人，与欲相应，引人入胜。 |
| Te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. | These have been abandoned by the Tathāgata, cut off at the root, made like a palm stump, obliterated, so that they are no longer subject to future arising. | 此等已被如来舍弃，断根，如断头棕榈，灭尽，不再有未来之生。 |
| Tesañca pahānāya akkhāsi yogaṁ, tasmā tathāgato ‘yogakkhemī’ti vuccati …pe… | And he has declared the practice for their abandoning, therefore the Tathāgata is called ‘one who is secure from bondage.’ …and so on… | 他已宣说舍弃此等之修行，因此如来被称为‘离缚安稳者’。……等等…… |
| santi, bhikkhave, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. | There are, bhikkhus, mental phenomena cognizable by the mind that are desirable, lovely, agreeable, pleasing, connected with sensual desire, tantalizing. | 诸比丘，有意识所识之法，可爱、可喜、可意、悦人，与欲相应，引人入胜。 |
| Te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. | These have been abandoned by the Tathāgata, cut off at the root, made like a palm stump, obliterated, so that they are no longer subject to future arising. | 此等已被如来舍弃，断根，如断头棕榈，灭尽，不再有未来之生。 |
| Tesañca pahānāya akkhāsi yogaṁ, tasmā tathāgato ‘yogakkhemī’ti vuccati. | And he has declared the practice for their abandoning, therefore the Tathāgata is called ‘one who is secure from bondage.’ | 他已宣说舍弃此等之修行，因此如来被称为‘离缚安稳者’。 |
| Ayaṁ kho, bhikkhave, yogakkhemipariyāyo dhammapariyāyo”ti. | This, bhikkhus, is the discourse on the way to security from bondage.” | 诸比丘，此为离缚安稳道之论述。” |
35.105 - SN 35.105 Upādāya: The Sutta on Clinging
| --- SN35.105 - Upādāyasutta --- | --- SN35.105 - The Sutta on Clinging --- | --- SN35.105 - 执取经 --- |
| “Kismiṁ nu kho, bhikkhave, sati kiṁ upādāya uppajjati ajjhattaṁ sukhaṁ dukkhan”ti? | “When what exists, bhikkhus, clinging to what, does internal pleasure and pain arise?” | “诸比丘，何者存在，执取何者，内心之苦乐生起？” |
| “Bhagavaṁmūlakā no, bhante, dhammā …pe…. | “For us, venerable sir, the teachings are rooted in the Blessed One … and so on …. | “尊者，我等之教法，根源于世尊……等等……。 |
| “Cakkhusmiṁ kho, bhikkhave, sati cakkhuṁ upādāya uppajjati ajjhattaṁ sukhaṁ dukkhaṁ …pe… | “When the eye exists, bhikkhus, clinging to the eye, internal pleasure and pain arise. …and so on… | “诸比丘，眼存在时，执取于眼，内心之苦乐生起。……等等…… |
| manasmiṁ sati manaṁ upādāya uppajjati ajjhattaṁ sukhaṁ dukkhaṁ. | When the mind exists, clinging to the mind, internal pleasure and pain arise. | 意存在时，执取于意，内心之苦乐生起。 |
| Taṁ kiṁ maññatha, bhikkhave, | What do you think, bhikkhus, | 你认为如何，诸比丘， |
| cakkhu niccaṁ vā aniccaṁ vā”ti? | is the eye permanent or impermanent?” | 眼是常还是无常？” |
| “Aniccaṁ, bhante”. | “Impermanent, venerable sir.” | “无常，尊者。” |
| “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? | “But what is impermanent, is that suffering or happiness?” | “但凡无常者，是苦还是乐？” |
| “Dukkhaṁ, bhante”. | “Suffering, venerable sir.” | “苦，尊者。” |
| “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya uppajjeyya ajjhattaṁ sukhaṁ dukkhan”ti? | “But what is impermanent, suffering, and subject to change, could internal pleasure and pain arise without clinging to it?” | “但凡无常、苦、变易法，若不执取，内心之苦乐能否生起？” |
| “No hetaṁ, bhante” …pe…. | “Surely not, venerable sir.” …and so on…. | “绝非如此，尊者。”……等等……。 |
| “Jivhā niccā vā aniccā vā”ti? | “Is the tongue permanent or impermanent?” | “舌是常还是无常？” |
| “Aniccā, bhante”. | “Impermanent, venerable sir.” | “无常，尊者。” |
| “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? | “But what is impermanent, is that suffering or happiness?” | “但凡无常者，是苦还是乐？” |
| “Dukkhaṁ, bhante”. | “Suffering, venerable sir.” | “苦，尊者。” |
| “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya uppajjeyya ajjhattaṁ sukhaṁ dukkhan”ti? | “But what is impermanent, suffering, and subject to change, could internal pleasure and pain arise without clinging to it?” | “但凡无常、苦、变易法，若不执取，内心之苦乐能否生起？” |
| “No hetaṁ, bhante” …pe…. | “Surely not, venerable sir.” …and so on…. | “绝非如此，尊者。”……等等……。 |
| “Mano nicco vā anicco vā”ti? | “Is the mind permanent or impermanent?” | “意是常还是无常？” |
| “Anicco, bhante”. | “Impermanent, venerable sir.” | “无常，尊者。” |
| “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? | “But what is impermanent, is that suffering or happiness?” | “但凡无常者，是苦还是乐？” |
| “Dukkhaṁ, bhante”. | “Suffering, venerable sir.” | “苦，尊者。” |
| “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya uppajjeyya ajjhattaṁ sukhaṁ dukkhan”ti? | “But what is impermanent, suffering, and subject to change, could internal pleasure and pain arise without clinging to it?” | “但凡无常、苦、变易法，若不执取，内心之苦乐能否生起？” |
| “No hetaṁ, bhante”. | “Surely not, venerable sir.” | “绝非如此，尊者。” |
| “Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati …pe… manasmimpi nibbindati. | “Seeing thus, bhikkhus, a well-taught noble-one's-disciple experiences revulsion towards the eye … and so on … experiences revulsion towards the mind. | “诸比丘，如是观者，多闻圣弟子于眼生厌……等等……于意生厌。 |
| Nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. | Experiencing revulsion, he becomes dispassionate. Through dispassion, he is liberated. When liberated, there is knowledge that he is liberated. | 既厌，则离欲。因离欲，得解脱。解脱时，有知已解脱。 |
| ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti. | He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’” | 彼了知：‘生已尽，梵行已立，所作已办，不受后有。’” |
| Dutiyaṁ. | The second. | 第二。 |
35.106 - SN 35.106 Dukkhasamudaya: The Sutta on the Origin of Suffering
| --- SN35.106 - Dukkhasamudayasutta --- | --- SN35.106 - The Sutta on the Origin of Suffering --- | --- SN35.106 - 苦集经 --- |
| “Dukkhassa, bhikkhave, samudayañca atthaṅgamañca desessāmi. | “I will teach you, bhikkhus, the origin and the passing away of suffering. | “我将教导你们，诸比丘，苦之集与灭。 |
| Taṁ suṇātha. | Listen to that. | 谛听。 |
| Katamo ca, bhikkhave, dukkhassa samudayo? | And what, bhikkhus, is the origin of suffering? | 诸比丘，何为苦之集？ |
| Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ. Tiṇṇaṁ saṅgati phasso. | In dependence on the eye and forms, eye-consciousness arises. The meeting of the three is contact. | 依眼与色，眼识生。三事和合为触。 |
| Phassapaccayā vedanā; | With contact as condition, feeling; | 以触为缘，受； |
| vedanāpaccayā taṇhā. | with feeling as condition, craving. | 以受为缘，爱。 |
| Ayaṁ dukkhassa samudayo …pe… | This is the origin of suffering. …and so on… | 此为苦之集。……等等…… |
| jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṁ. Tiṇṇaṁ saṅgati phasso. | In dependence on the tongue and tastes, tongue-consciousness arises. The meeting of the three is contact. | 依舌与味，舌识生。三事和合为触。 |
| Phassapaccayā vedanā; | With contact as condition, feeling; | 以触为缘，受； |
| vedanāpaccayā taṇhā. | with feeling as condition, craving. | 以受为缘，爱。 |
| Ayaṁ dukkhassa samudayo …pe… manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ. | This is the origin of suffering. …and so on… In dependence on the mind and mental phenomena, mind-consciousness arises. | 此为苦之集。……等等……依意与法，意识生。 |
| Tiṇṇaṁ saṅgati phasso. | The meeting of the three is contact. | 三事和合为触。 |
| Phassapaccayā vedanā; | With contact as condition, feeling; | 以触为缘，受； |
| vedanāpaccayā taṇhā. | with feeling as condition, craving. | 以受为缘，爱。 |
| Ayaṁ kho, bhikkhave, dukkhassa samudayo. | This, bhikkhus, is the origin of suffering. | 诸比丘，此为苦之集。 |
| Katamo ca, bhikkhave, dukkhassa atthaṅgamo? | And what, bhikkhus, is the passing away of suffering? | 诸比丘，何为苦之灭？ |
| Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ. Tiṇṇaṁ saṅgati phasso. | In dependence on the eye and forms, eye-consciousness arises. The meeting of the three is contact. | 依眼与色，眼识生。三事和合为触。 |
| Phassapaccayā vedanā; | With contact as condition, feeling; | 以触为缘，受； |
| vedanāpaccayā taṇhā. | with feeling as condition, craving. | 以受为缘，爱。 |
| Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho; | Through the remainderless fading away and cessation of that very craving, clinging ceases; | 由彼爱之无余离欲灭，取灭； |
| upādānanirodhā bhavanirodho; | with the cessation of clinging, existence ceases; | 由取灭，有灭； |
| bhavanirodhā jātinirodho; | with the cessation of existence, birth ceases; | 由有灭，生灭； |
| jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. | with the cessation of birth, aging and death, sorrow, lamentation, pain, grief, and despair cease. | 由生灭，老死、愁、悲、苦、忧、恼灭。 |
| Evametassa kevalassa dukkhakkhandhassa nirodho hoti. | Such is the cessation of this whole mass of suffering. | 如是此纯大苦蕴之灭。 |
| Ayaṁ dukkhassa atthaṅgamo …pe… | This is the passing away of suffering. …and so on… | 此为苦之灭。……等等…… |
| jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṁ …pe… | In dependence on the tongue and tastes, tongue-consciousness arises … and so on … | 依舌与味，生……等等…… |
| manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ. Tiṇṇaṁ saṅgati phasso. | In dependence on the mind and mental phenomena, mind-consciousness arises. The meeting of the three is contact. | 依意与法，意识生。三事和合为触。 |
| Phassapaccayā vedanā; | With contact as condition, feeling; | 以触为缘，受； |
| vedanāpaccayā taṇhā. | with feeling as condition, craving. | 以受为缘，爱。 |
| Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho; | Through the remainderless fading away and cessation of that very craving, clinging ceases; | 由彼爱之无余离欲灭，取灭； |
| upādānanirodhā bhavanirodho; | with the cessation of clinging, existence ceases; | 由取灭……等等…… |
| bhavanirodhā jātinirodho; | with the cessation of existence, birth ceases; | 如是此纯大苦蕴之灭。 |
| jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. | with the cessation of birth, aging and death, sorrow, lamentation, pain, grief, and despair cease. | 诸比丘，此为苦之灭。” |
| Evametassa kevalassa dukkhakkhandhassa nirodho hoti. | Such is the cessation of this whole mass of suffering. | 第三。 |
| Ayaṁ kho, bhikkhave, dukkhassa atthaṅgamo”ti. | This, bhikkhus, is the passing away of suffering.” | |
| Tatiyaṁ. | The third. |
35.107 - SN 35.107 Lokasamudaya: The Sutta on the Origin of the World
| --- SN35.107 - Lokasamudayasutta --- | --- SN35.107 - The Sutta on the Origin of the World --- | --- SN35.107 - 世间集经 --- |
| “Lokassa, bhikkhave, samudayañca atthaṅgamañca desessāmi. | “I will teach you, bhikkhus, the origin and the passing away of the world. | “我将教导你们，诸比丘，世间之集与灭。 |
| Taṁ suṇātha. | Listen to that. | 谛听。 |
| Katamo ca, bhikkhave, lokassa samudayo? | And what, bhikkhus, is the origin of the world? | 诸比丘，何为世间之集？ |
| Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ. Tiṇṇaṁ saṅgati phasso. | In dependence on the eye and forms, eye-consciousness arises. The meeting of the three is contact. | 依眼与色，眼识生。三事和合为触。 |
| Phassapaccayā vedanā; | With contact as condition, feeling; | 以触为缘，受； |
| vedanāpaccayā taṇhā; | with feeling as condition, craving; | 以受为缘，爱； |
| taṇhāpaccayā upādānaṁ; | with craving as condition, clinging; | 以爱为缘，取； |
| upādānapaccayā bhavo; | with clinging as condition, existence; | 以取为缘，有； |
| bhavapaccayā jāti; | with existence as condition, birth; | 以有为缘，生； |
| jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. | with birth as condition, aging and death, sorrow, lamentation, pain, grief, and despair come to be. | 以生为缘，老死、愁、悲、苦、忧、恼生。 |
| Ayaṁ kho, bhikkhave, lokassa samudayo …pe… | This, bhikkhus, is the origin of the world. …and so on… | 诸比丘，此为世间之集。……等等…… |
| jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṁ …pe… | In dependence on the tongue and tastes, tongue-consciousness arises … and so on … | 依舌与味，舌识生……等等…… |
| manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ. Tiṇṇaṁ saṅgati phasso. | In dependence on the mind and mental phenomena, mind-consciousness arises. The meeting of the three is contact. | 依意与法，意识生。三事和合为触。 |
| Phassapaccayā vedanā; | With contact as condition, feeling; | 以触为缘，受； |
| vedanāpaccayā taṇhā; | with feeling as condition, craving; | 以受为缘，爱； |
| taṇhāpaccayā upādānaṁ; | with craving as condition, clinging; | 以爱为缘，取； |
| upādānapaccayā bhavo; | with clinging as condition, existence; | 以取为缘，有； |
| bhavapaccayā jāti; | with existence as condition, birth; | 以有为缘，生； |
| jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. | with birth as condition, aging and death, sorrow, lamentation, pain, grief, and despair come to be. | 以生为缘，老死、愁、悲、苦、忧、恼生。 |
| Ayaṁ kho, bhikkhave, lokassa samudayo. | This, bhikkhus, is the origin of the world. | 诸比丘，此为世间之集。 |
| Katamo ca, bhikkhave, lokassa atthaṅgamo? | And what, bhikkhus, is the passing away of the world? | 诸比丘，何为世间之灭？ |
| Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ. Tiṇṇaṁ saṅgati phasso. | In dependence on the eye and forms, eye-consciousness arises. The meeting of the three is contact. | 依眼与色，眼识生。三事和合为触。 |
| Phassapaccayā vedanā; | With contact as condition, feeling; | 以触为缘，受； |
| vedanāpaccayā taṇhā. | with feeling as condition, craving. | 以受为缘，爱。 |
| Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho; | Through the remainderless fading away and cessation of that very craving, clinging ceases; | 由彼爱之无余离欲灭，取灭； |
| upādānanirodhā bhavanirodho; | with the cessation of clinging, existence ceases; | 由取灭，有灭； |
| bhavanirodhā jātinirodho; | with the cessation of existence, birth ceases; | 由有灭，生灭； |
| jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. | with the cessation of birth, aging and death, sorrow, lamentation, pain, grief, and despair cease. | 由生灭，老死、愁、悲、苦、忧、恼灭。 |
| Evametassa kevalassa dukkhakkhandhassa nirodho hoti. | Such is the cessation of this whole mass of suffering. | 如是此纯大苦蕴之灭。 |
| Ayaṁ kho, bhikkhave, lokassa atthaṅgamo …pe… | This, bhikkhus, is the passing away of the world. …and so on… | 诸比丘，此为世间之灭。……等等…… |
| jivhañca paṭicca rase ca uppajjati …pe… | In dependence on the tongue and tastes, it arises … and so on … | 依舌与味，生……等等…… |
| manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ. Tiṇṇaṁ saṅgati phasso. | In dependence on the mind and mental phenomena, mind-consciousness arises. The meeting of the three is contact. | 依意与法，意识生。三事和合为触。 |
| Phassapaccayā vedanā; | With contact as condition, feeling; | 以触为缘，受； |
| vedanāpaccayā taṇhā. | with feeling as condition, craving. | 以受为缘，爱。 |
| Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho; | Through the remainderless fading away and cessation of that very craving, clinging ceases; | 由彼爱之无余离欲灭，取灭； |
| upādānanirodhā …pe… | with the cessation of clinging … and so on … | 由取灭……等等…… |
| evametassa kevalassa dukkhakkhandhassa nirodho hoti. | such is the cessation of this whole mass of suffering. | 如是此纯大苦蕴之灭。 |
| Ayaṁ kho, bhikkhave, lokassa atthaṅgamo”ti. | This, bhikkhus, is the passing away of the world.” | 诸比丘，此为世间之灭。” |
| Catutthaṁ. | The fourth. | 第四。 |
35.108 - SN 35.108 Seyyohamasmi: The Sutta on 'I Am Better'
| --- SN35.108 - Seyyohamasmisutta --- | --- SN35.108 - The Sutta on 'I Am Better' --- | --- SN35.108 - “我为胜”经 --- |
| “Kismiṁ nu kho, bhikkhave, sati kiṁ upādāya kiṁ abhinivissa seyyohamasmīti vā hoti, sadisohamasmīti vā hoti, hīnohamasmīti vā hotī”ti? | “When what exists, bhikkhus, clinging to what, holding to what, does it occur ‘I am better,’ or ‘I am equal,’ or ‘I am inferior’?” | “诸比丘，何者存在，执取何者，执持何者，而生‘我胜’、‘我等’、或‘我劣’之念？” |
| “Bhagavaṁmūlakā no, bhante, dhammā …pe…. | “For us, venerable sir, the teachings are rooted in the Blessed One … and so on …. | “尊者，我等之教法，根源于世尊……等等……。 |
| “Cakkhusmiṁ kho, bhikkhave, sati cakkhuṁ upādāya cakkhuṁ abhinivissa seyyohamasmīti vā hoti, sadisohamasmīti vā hoti, hīnohamasmīti vā hoti …pe… | “When the eye exists, bhikkhus, clinging to the eye, holding to the eye, it occurs ‘I am better,’ or ‘I am equal,’ or ‘I am inferior.’ …and so on… | “诸比丘，眼存在时，执取于眼，执持于眼，则生‘我胜’、‘我等’、或‘我劣’之念。……等等…… |
| jivhāya sati …pe… | When the tongue exists … and so on … | 舌存在时……等等…… |
| manasmiṁ sati manaṁ upādāya manaṁ abhinivissa seyyohamasmīti vā hoti, sadisohamasmīti vā hoti, hīnohamasmīti vā hoti. | When the mind exists, clinging to the mind, holding to the mind, it occurs ‘I am better,’ or ‘I am equal,’ or ‘I am inferior.’ | 意存在时，执取于意，执持于意，则生‘我胜’、‘我等’、或‘我劣’之念。 |
| Taṁ kiṁ maññatha, bhikkhave, | What do you think, bhikkhus, | 你认为如何，诸比丘， |
| cakkhu niccaṁ vā aniccaṁ vā”ti? | is the eye permanent or impermanent?” | 眼是常还是无常？” |
| “Aniccaṁ, bhante”. | “Impermanent, venerable sir.” | “无常，尊者。” |
| “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? | “But what is impermanent, is that suffering or happiness?” | “但凡无常者，是苦还是乐？” |
| “Dukkhaṁ, bhante”. | “Suffering, venerable sir.” | “苦，尊者。” |
| “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya seyyohamasmīti vā assa, sadisohamasmīti vā assa, hīnohamasmīti vā assā”ti? | “But for what is impermanent, suffering, and subject to change, without clinging to it, would there be ‘I am better,’ or ‘I am equal,’ or ‘I am inferior’?” | “但对于无常、苦、变易法，若不执取，岂有‘我胜’、‘我等’、或‘我劣’之念？” |
| “No hetaṁ, bhante” …pe… | “Surely not, venerable sir.” …and so on… | “绝非如此，尊者。”……等等…… |
| jivhā … | Is the tongue… | 舌是… |
| niccā vā aniccā vā”ti? | permanent or impermanent?” | 常还是无常？” |
| “Aniccā, bhante” …pe…. | “Impermanent, venerable sir.” …and so on…. | “无常，尊者。”……等等……。 |
| “Mano nicco vā anicco vā”ti? | “Is the mind permanent or impermanent?” | “意是常还是无常？” |
| “Anicco, bhante”. | “Impermanent, venerable sir.” | “无常，尊者。” |
| “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? | “But what is impermanent, is that suffering or happiness?” | “但凡无常者，是苦还是乐？” |
| “Dukkhaṁ, bhante”. | “Suffering, venerable sir.” | “苦，尊者。” |
| “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya seyyohamasmīti vā assa, sadisohamasmīti vā assa, hīnohamasmīti vā assā”ti? | “But for what is impermanent, suffering, and subject to change, without clinging to it, would there be ‘I am better,’ or ‘I am equal,’ or ‘I am inferior’?” | “但对于无常、苦、变易法，若不执取，岂有‘我胜’、‘我等’、或‘我劣’之念？” |
| “No hetaṁ, bhante”. | “Surely not, venerable sir.” | “绝非如此，尊者。” |
| “Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati …pe… manasmimpi nibbindati. | “Seeing thus, bhikkhus, a well-taught noble-one's-disciple experiences revulsion towards the eye … and so on … experiences revulsion towards the mind. | “诸比丘，如是观者，多闻圣弟子于眼生厌……等等……于意生厌。 |
| Nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. | Experiencing revulsion, he becomes dispassionate. Through dispassion, he is liberated. When liberated, there is knowledge that he is liberated. | 既厌，则离欲。因离欲，得解脱。解脱时，有知已解脱。 |
| ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti. | He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’” | 彼了知：‘生已尽，梵行已立，所作已办，不受后有。’” |
35.109 - SN 35.109 Saṁyojaniya: The Sutta on Things that Fetter
| --- SN35.109 - Saṁyojaniyasutta --- | --- SN35.109 - The Sutta on Things that Fetter --- | --- SN35.109 - 结缚法经 --- |
| “Saṁyojaniye ca, bhikkhave, dhamme desessāmi saṁyojanañca. | “I will teach you, bhikkhus, things that fetter and the fetter. | “我将教导你们，诸比丘，结缚之法与结缚。 |
| Taṁ suṇātha. | Listen to that. | 谛听。 |
| Katame ca, bhikkhave, saṁyojaniyā dhammā, katamañca saṁyojanaṁ? | And what, bhikkhus, are the things that fetter, and what is the fetter? | 诸比丘，何为结缚之法，何为结缚？ |
| Cakkhuṁ, bhikkhave, saṁyojaniyo dhammo. | The eye, bhikkhus, is a thing that fetters. | 诸比丘，眼是结缚之法。 |
| Yo tattha chandarāgo, taṁ tattha saṁyojanaṁ …pe… | The desire and lust for it, that is the fetter there. …and so on… | 于彼之欲贪，即是其结缚。……等等…… |
| jivhā saṁyojaniyo dhammo …pe… | The tongue is a thing that fetters. …and so on… | 舌是结缚之法。……等等…… |
| mano saṁyojaniyo dhammo. | The mind is a thing that fetters. | 意是结缚之法。 |
| Yo tattha chandarāgo, taṁ tattha saṁyojanaṁ. | The desire and lust for it, that is the fetter there. | 于彼之欲贪，即是其结缚。 |
| Ime vuccanti, bhikkhave, saṁyojaniyā dhammā, idaṁ saṁyojanan”ti. | These, bhikkhus, are called the things that fetter, and this is the fetter.” | 诸比丘，此等名为结缚之法，此即是结缚。” |
| Chaṭṭhaṁ. | The sixth. | 第六。 |
35.110 - SN 35.110 Upādāniya: The Sutta on Things that Can Be Clung To
| --- SN35.110 - Upādāniyasutta --- | --- SN35.110 - The Sutta on Things that Can Be Clung To --- | --- SN35.110 - 可执取法经 --- |
| “Upādāniye ca, bhikkhave, dhamme desessāmi upādānañca. | “I will teach you, bhikkhus, things that can be clung to and clinging. | “我将教导你们，诸比丘，可执取之法与执取。 |
| Taṁ suṇātha. | Listen to that. | 谛听。 |
| Katame ca, bhikkhave, upādāniyā dhammā, katamañca upādānaṁ? | And what, bhikkhus, are the things that can be clung to, and what is clinging? | 诸比丘，何为可执取之法，何为执取？ |
| Cakkhuṁ, bhikkhave, upādāniyo dhammo. | The eye, bhikkhus, is a thing that can be clung to. | 诸比丘，眼是可执取之法。 |
| Yo tattha chandarāgo, taṁ tattha upādānaṁ …pe… | The desire and lust for it, that is the clinging there. …and so on… | 于彼之欲贪，即是其执取。……等等…… |
| jivhā upādāniyo dhammo …pe… | The tongue is a thing that can be clung to. …and so on… | 舌是可执取之法。……等等…… |
| mano upādāniyo dhammo. | The mind is a thing that can be clung to. | 意是可执取之法。 |
| Yo tattha chandarāgo, taṁ tattha upādānaṁ. | The desire and lust for it, that is the clinging there. | 于彼之欲贪，即是其执取。 |
| Ime vuccanti, bhikkhave, upādāniyā dhammā, idaṁ upādānan”ti. | These, bhikkhus, are called the things that can be clung to, and this is clinging.” | 诸比丘，此等名为可执取之法，此即是执取。” |
35.111 - SN 35.111 Ajjhattikāyatanaparijānana: The Sutta on Fully Understanding the Internal Bases
| --- SN35.111 - Ajjhattikāyatanaparijānanasutta --- | --- SN35.111 - The Sutta on Fully Understanding the Internal Bases --- | --- SN35.111 - 遍知内处经 --- |
| “Cakkhuṁ, bhikkhave, anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya. | “Bhikkhus, without directly knowing, fully understanding, becoming dispassionate towards, and abandoning the eye, one is incapable of the destruction of suffering. | “诸比丘，若不亲知、不遍知、不离欲、不舍弃眼，则不能灭苦。 |
| Sotaṁ … | The ear … | 耳… |
| ghānaṁ … | the nose … | 鼻… |
| jivhaṁ … | the tongue … | 舌… |
| kāyaṁ … | the body … | 身… |
| manaṁ anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya. | without directly knowing, fully understanding, becoming dispassionate towards, and abandoning the mind, one is incapable of the destruction of suffering. | 若不亲知、不遍知、不离欲、不舍弃意，则不能灭苦。 |
| Cakkhuñca kho, bhikkhave, abhijānaṁ parijānaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāya …pe… | But by directly knowing, fully understanding, becoming dispassionate towards, and abandoning the eye, bhikkhus, one is capable of the destruction of suffering. …and so on… | 但由亲知、遍知、离欲、舍弃眼，诸比丘，则能灭苦。……等等…… |
| jivhaṁ … | the tongue … | 舌… |
| kāyaṁ … | the body … | 身… |
| manaṁ abhijānaṁ parijānaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāyā”ti. | by directly knowing, fully understanding, becoming dispassionate towards, and abandoning the mind, one is capable of the destruction of suffering.” | 由亲知、遍知、离欲、舍弃意，则能灭苦。” |
35.112 - SN 35.112 Bāhirāyatanaparijānana: The Sutta on Fully Understanding the External Bases
| --- SN35.112 - Bāhirāyatanaparijānanasutta --- | --- SN35.112 - The Sutta on Fully Understanding the External Bases --- | --- SN35.112 - 遍知外处经 --- |
| “Rūpe, bhikkhave, anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya. | “Bhikkhus, without directly knowing, fully understanding, becoming dispassionate towards, and abandoning forms, one is incapable of the destruction of suffering. | “诸比丘，若不亲知、不遍知、不离欲、不舍弃色，则不能灭苦。 |
| Sadde … | Sounds … | 声… |
| gandhe … | odors … | 香… |
| rase … | tastes … | 味… |
| phoṭṭhabbe … | tangibles … | 触… |
| dhamme anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya. | without directly knowing, fully understanding, becoming dispassionate towards, and abandoning mental phenomena, one is incapable of the destruction of suffering. | 若不亲知、不遍知、不离欲、不舍弃法，则不能灭苦。 |
| Rūpe ca kho, bhikkhave, abhijānaṁ parijānaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāya. | But by directly knowing, fully understanding, becoming dispassionate towards, and abandoning forms, bhikkhus, one is capable of the destruction of suffering. | 但由亲知、遍知、离欲、舍弃色，诸比丘，则能灭苦。 |
| Sadde … | Sounds … | 声… |
| gandhe … | odors … | 香… |
| rase … | tastes … | 味… |
| phoṭṭhabbe … | tangibles … | 触… |
| dhamme abhijānaṁ parijānaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāyā”ti. | by directly knowing, fully understanding, becoming dispassionate towards, and abandoning mental phenomena, one is capable of the destruction of suffering.” | 由亲知、遍知、离欲、舍弃法，则能灭苦。” |
35.113 - SN 35.113 Upassuti: The Sutta on Eavesdropping
| --- SN35.113 - Upassutisutta --- | --- SN35.113 - The Sutta on Eavesdropping --- | --- SN35.113 - 偷听经 --- |
| Ekaṁ samayaṁ bhagavā nātike viharati giñjakāvasathe. | On one occasion the Blessed One was dwelling among the Nādikans in the Brick Hall. | 一时，世尊住于那提迦之砖堂。 |
| Atha kho bhagavā rahogato paṭisallīno imaṁ dhammapariyāyaṁ abhāsi: | Then the Blessed One, in private and in seclusion, spoke this discourse on the Dhamma: | 尔时，世尊于私下独处时，说此法 discourse： |
| “cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ. Tiṇṇaṁ saṅgati phasso. | “In dependence on the eye and forms, eye-consciousness arises. The meeting of the three is contact. | “依眼与色，眼识生。三事和合为触。 |
| Phassapaccayā vedanā; | With contact as condition, feeling; | 以触为缘，受； |
| vedanāpaccayā taṇhā; | with feeling as condition, craving; | 以受为缘，爱； |
| taṇhāpaccayā upādānaṁ; | with craving as condition, clinging; | 以爱为缘，取； |
| upādānapaccayā bhavo; | with clinging as condition, existence; | 以取为缘，有； |
| bhavapaccayā jāti; | with existence as condition, birth; | 以有为缘，生； |
| jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. | with birth as condition, aging and death, sorrow, lamentation, pain, grief, and despair come to be. | 以生为缘，老死、愁、悲、苦、忧、恼生。 |
| Evametassa kevalassa dukkhakkhandhassa samudayo hoti. | Such is the origin of this whole mass of suffering. | 如是此纯大苦蕴之集。 |
| Jivhañca paṭicca rase ca uppajjati …pe… | In dependence on the tongue and tastes, it arises … and so on … | 依舌与味，生……等等…… |
| manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ. Tiṇṇaṁ saṅgati phasso. | In dependence on the mind and mental phenomena, mind-consciousness arises. The meeting of the three is contact. | 依意与法，意识生。三事和合为触。 |
| Phassapaccayā vedanā; | With contact as condition, feeling; | 以触为缘，受； |
| vedanāpaccayā taṇhā; | with feeling as condition, craving; | 以受为缘，爱； |
| taṇhāpaccayā upādānaṁ; | with craving as condition, clinging; | 以爱为缘，取； |
| upādānapaccayā bhavo; | with clinging as condition, existence; | 以取为缘，有； |
| bhavapaccayā jāti; | with existence as condition, birth; | 以有为缘，生； |
| jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. | with birth as condition, aging and death, sorrow, lamentation, pain, grief, and despair come to be. | 以生为缘，老死、愁、悲、苦、忧、恼生。 |
| Evametassa kevalassa dukkhakkhandhassa samudayo hoti. | Such is the origin of this whole mass of suffering. | 如是此纯大苦蕴之集。 |
| Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ. Tiṇṇaṁ saṅgati phasso. | In dependence on the eye and forms, eye-consciousness arises. The meeting of the three is contact. | 依眼与色，眼识生。三事和合为触。 |
| Phassapaccayā vedanā; | With contact as condition, feeling; | 以触为缘，受； |
| vedanāpaccayā taṇhā. | with feeling as condition, craving. | 以受为缘，爱。 |
| Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho; | Through the remainderless fading away and cessation of that very craving, clinging ceases; | 由彼爱之无余离欲灭，取灭； |
| upādānanirodhā bhavanirodho; | with the cessation of clinging, existence ceases; | 由取灭，有灭； |
| bhavanirodhā jātinirodho; | with the cessation of existence, birth ceases; | 由有灭，生灭； |
| jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. | with the cessation of birth, aging and death, sorrow, lamentation, pain, grief, and despair cease. | 由生灭，老死、愁、悲、苦、忧、恼灭。 |
| Evametassa kevalassa dukkhakkhandhassa nirodho hoti …pe… | Such is the cessation of this whole mass of suffering. …and so on… | 如是此纯大苦蕴之灭。……等等…… |
| jivhañca paṭicca rase ca uppajjati …pe… | In dependence on the tongue and tastes, it arises … and so on … | 依舌与味，生……等等…… |
| manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ. Tiṇṇaṁ saṅgati phasso. | In dependence on the mind and mental phenomena, mind-consciousness arises. The meeting of the three is contact. | 依意与法，意识生。三事和合为触。 |
| Phassapaccayā vedanā; | With contact as condition, feeling; | 以触为缘，受； |
| vedanāpaccayā taṇhā. | with feeling as condition, craving. | 以受为缘，爱。 |
| Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho; | Through the remainderless fading away and cessation of that very craving, clinging ceases; | 由彼爱之无余离欲灭，取灭； |
| upādānanirodhā …pe… | with the cessation of clinging … and so on … | 由取灭……等等…… |
| evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. | such is the cessation of this whole mass of suffering.” | 如是此纯大苦蕴之灭。” |
| Tena kho pana samayena aññataro bhikkhu bhagavato upassuti ṭhito hoti. | Now at that time, a certain bhikkhu was standing eavesdropping on the Blessed One. | 其时，某比丘立于世尊旁偷听。 |
| Addasā kho bhagavā taṁ bhikkhuṁ upassuti ṭhitaṁ. | The Blessed One saw that bhikkhu standing there eavesdropping. | 世尊见彼比丘立于彼处偷听。 |
| Disvāna taṁ bhikkhuṁ etadavoca: | Having seen him, the Blessed One said to that bhikkhu: | 见已，世尊对彼比丘说： |
| “assosi no tvaṁ, bhikkhu, imaṁ dhammapariyāyan”ti? | “Did you hear, bhikkhu, this discourse on the Dhamma?” | “比丘，汝闻此法 discourse 否？” |
| “Evaṁ, bhante”. | “Yes, venerable sir.” | “是，尊者。” |
| “Uggaṇhāhi tvaṁ, bhikkhu, imaṁ dhammapariyāyaṁ. | “Learn this discourse on the Dhamma, bhikkhu. | “学此法 discourse，比丘。 |
| Pariyāpuṇāhi tvaṁ, bhikkhu, imaṁ dhammapariyāyaṁ. | Master this discourse on the Dhamma, bhikkhu. | 掌握此法 discourse，比丘。 |
| Dhārehi tvaṁ, bhikkhu, imaṁ dhammapariyāyaṁ. | Remember this discourse on the Dhamma, bhikkhu. | 忆持此法 discourse，比丘。 |
| Atthasañhitoyaṁ, bhikkhu, dhammapariyāyo ādibrahmacariyako”ti. | This discourse on the Dhamma, bhikkhu, is connected with the goal, fundamental to the holy life.” | 此法 discourse，比丘，与目标相关，为梵行之根本。” |
| Yogakkhemivaggo paṭhamo. | The Section on Security from Bondage, the first. | 离缚安稳品，第一。 |
| Yogakkhemi upādāya, | Security from Bondage, Clinging, | 离缚安稳，执取， |
| Dukkhaṁ loko ca seyyo ca; | Suffering, the World, and Better; | 苦，世间，与胜； |
| Saṁyojanaṁ upādānaṁ, | Fettering, Clinging, | 结缚，执取， |
| Dve parijānaṁ upassutīti. | Two on Full Understanding, and Eavesdropping. | 二篇论遍知，与偷听。 |
35.114 - SN 35.114 Paṭhamamārapāsa: First Sutta on Māra's Snare
| --- SN35.114 - Paṭhamamārapāsasutta --- | --- SN35.114 - First Sutta on Māra's Snare --- | --- SN35.114 - 第一部关于魔罗之网的经 --- |
| “Santi, bhikkhave, cakkhuviññeyyā rūpā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. | “There are, bhikkhus, forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, connected with sensual desire, tantalizing. | “诸比丘，有眼所识之色，可爱、可喜、可意、悦人，与欲相应，引人入胜。 |
| Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati— | If a bhikkhu welcomes them, speaks in praise of them, and remains holding to them— | 若比丘欢迎之，称赞之，并执持之—— |
| ayaṁ vuccati, bhikkhave, bhikkhu āvāsagato mārassa, mārassa vasaṁ gato, paṭimukkassa mārapāso. | this, bhikkhus, is called a bhikkhu who has gone into Māra’s abode, has come under Māra’s control, Māra’s snare is cast over him. | 诸比丘，此名为入魔宫、受魔控、魔网所罩之比丘。 |
| Baddho so mārabandhanena yathākāmakaraṇīyo pāpimato …pe…. | He is bound by Māra’s bond, to be dealt with as the Evil One wishes. …and so on…. | 彼为魔缚所缚，任由恶者处置。……等等……。 |
| Santi, bhikkhave, jivhāviññeyyā rasā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. | There are, bhikkhus, tastes cognizable by the tongue that are desirable, lovely, agreeable, pleasing, connected with sensual desire, tantalizing. | 诸比丘，有舌所识之味，可爱、可喜、可意、悦人，与欲相应，引人入胜。 |
| Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati— | If a bhikkhu welcomes them, speaks in praise of them, and remains holding to them— | 若比丘欢迎之，称赞之，并执持之—— |
| ayaṁ vuccati, bhikkhave, bhikkhu āvāsagato mārassa, mārassa vasaṁ gato, paṭimukkassa mārapāso. Baddho so mārabandhanena …pe…. | this, bhikkhus, is called a bhikkhu who has gone into Māra’s abode, has come under Māra’s control, Māra’s snare is cast over him. He is bound by Māra’s bond … and so on…. | 诸比丘，此名为入魔宫、受魔控、魔网所罩之比丘。彼为魔缚所缚……等等……。 |
| Santi, bhikkhave, manoviññeyyā dhammā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. | There are, bhikkhus, mental phenomena cognizable by the mind that are desirable, lovely, agreeable, pleasing, connected with sensual desire, tantalizing. | 诸比丘，有意识所识之法，可爱、可喜、可意、悦人，与欲相应，引人入胜。 |
| Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati— | If a bhikkhu welcomes them, speaks in praise of them, and remains holding to them— | 若比丘欢迎之，称赞之，并执持之—— |
| ayaṁ vuccati, bhikkhave, bhikkhu āvāsagato mārassa, mārassa vasaṁ gato, paṭimukkassa mārapāso. | this, bhikkhus, is called a bhikkhu who has gone into Māra’s abode, has come under Māra’s control, Māra’s snare is cast over him. | 诸比丘，此名为入魔宫、受魔控、魔网所罩之比丘。 |
| Baddho so mārabandhanena yathākāmakaraṇīyo pāpimato …pe… | He is bound by Māra’s bond, to be dealt with as the Evil One wishes. …and so on… | 彼为魔缚所缚，任由恶者处置。……等等…… |
| Santi ca kho, bhikkhave, cakkhuviññeyyā rūpā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. | And there are, bhikkhus, forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, connected with sensual desire, tantalizing. | 又有，诸比丘，眼所识之色，可爱、可喜、可意、悦人，与欲相应，引人入胜。 |
| Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati— | If a bhikkhu does not welcome them, does not speak in praise of them, and does not remain holding to them— | 若比丘不欢迎之，不称赞之，亦不执持之—— |
| ayaṁ vuccati, bhikkhave, bhikkhu nāvāsagato mārassa, na mārassa vasaṁ gato, ummukkassa mārapāso. | this, bhikkhus, is called a bhikkhu who has not gone into Māra’s abode, has not come under Māra’s control, Māra’s snare is thrown off. | 诸比丘，此名为未入魔宫、未受魔控、魔网已脱之比丘。 |
| Mutto so mārabandhanena na yathākāmakaraṇīyo pāpimato …pe…. | He is freed from Māra’s bond, not to be dealt with as the Evil One wishes. …and so on…. | 彼已从魔缚中解脱，不为恶者所处置。……等等……。 |
| Santi, bhikkhave, jivhāviññeyyā rasā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. | There are, bhikkhus, tastes cognizable by the tongue that are desirable, lovely, agreeable, pleasing, connected with sensual desire, tantalizing. | 诸比丘，有舌所识之味，可爱、可喜、可意、悦人，与欲相应，引人入胜。 |
| Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati— | If a bhikkhu does not welcome them, does not speak in praise of them, and does not remain holding to them— | 若比丘不欢迎之，不称赞之，亦不执持之—— |
| ayaṁ vuccati, bhikkhave, bhikkhu nāvāsagato mārassa, na mārassa vasaṁ gato, ummukkassa mārapāso. Mutto so mārabandhanena na yathākāmakaraṇīyo pāpimato …pe…. | this, bhikkhus, is called a bhikkhu who has not gone into Māra’s abode, has not come under Māra’s control, Māra’s snare is thrown off. He is freed from Māra’s bond, not to be dealt with as the Evil One wishes. …and so on…. | 诸比丘，此名为未入魔宫、未受魔控、魔网已脱之比丘。彼已从魔缚中解脱，不为恶者所处置。……等等……。 |
| Santi, bhikkhave, manoviññeyyā dhammā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. | There are, bhikkhus, mental phenomena cognizable by the mind that are desirable, lovely, agreeable, pleasing, connected with sensual desire, tantalizing. | 诸比-丘，有意识所识之法，可爱、可喜、可意、悦人，与欲相应，引人入胜。 |
| Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati— | If a bhikkhu does not welcome them, does not speak in praise of them, and does not remain holding to them— | 若比丘不欢迎之，不称赞之，亦不执持之—— |
| ayaṁ vuccati, bhikkhave, bhikkhu nāvāsagato mārassa, na mārassa vasaṁ gato, ummukkassa mārapāso. | this, bhikkhus, is called a bhikkhu who has not gone into Māra’s abode, has not come under Māra’s control, Māra’s snare is thrown off. | 诸比丘，此名为未入魔宫、未受魔控、魔网已脱之比丘。 |
| Mutto so mārabandhanena na yathākāmakaraṇīyo pāpimato”ti. | He is freed from Māra’s bond, not to be dealt with as the Evil One wishes.” | 彼已从魔缚中解脱，不为恶者所处置。” |
35.115 - SN 35.115 Dutiyamārapāsa: Second Sutta on Māra's Snare
| --- SN35.115 - Dutiyamārapāsasutta --- | --- SN35.115 - Second Sutta on Māra's Snare --- | --- SN35.115 - 第二部关于魔罗之网的经 --- |
| “Santi, bhikkhave, cakkhuviññeyyā rūpā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. | “There are, bhikkhus, forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, connected with sensual desire, tantalizing. | “诸比丘，有眼所识之色，可爱、可喜、可意、悦人，与欲相应，引人入胜。 |
| Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati— | If a bhikkhu welcomes them, speaks in praise of them, and remains holding to them— | 若比丘欢迎之，称赞之，并执持之—— |
| ayaṁ vuccati, bhikkhave, bhikkhu baddho cakkhuviññeyyesu rūpesu, āvāsagato mārassa, mārassa vasaṁ gato, paṭimukkassa mārapāso. | this, bhikkhus, is called a bhikkhu who is bound by forms cognizable by the eye, who has gone into Māra’s abode, has come under Māra’s control, Māra’s snare is cast over him. | 诸比丘，此名为为眼所识之色所缚，已入魔宫、受魔控、魔网所罩之比丘。 |
| Baddho so mārabandhanena yathākāmakaraṇīyo pāpimato …pe…. | He is bound by Māra’s bond, to be dealt with as the Evil One wishes. …and so on…. | 彼为魔缚所缚，任由恶者处置。……等等……。 |
| Santi, bhikkhave, jivhāviññeyyā rasā …pe… | There are, bhikkhus, tastes cognizable by the tongue … and so on … | 诸比丘，有舌所识之味……等等…… |
| santi, bhikkhave, manoviññeyyā dhammā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. | There are, bhikkhus, mental phenomena cognizable by the mind that are desirable, lovely, agreeable, pleasing, connected with sensual desire, tantalizing. | 诸比丘，有意识所识之法，可爱、可喜、可意、悦人，与欲相应，引人入胜。 |
| Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati— | If a bhikkhu welcomes them, speaks in praise of them, and remains holding to them— | 若比丘欢迎之，称赞之，并执持之—— |
| ayaṁ vuccati, bhikkhave, bhikkhu baddho manoviññeyyesu dhammesu, āvāsagato mārassa, mārassa vasaṁ gato, paṭimukkassa mārapāso. | this, bhikkhus, is called a bhikkhu who is bound by mental phenomena cognizable by the mind, who has gone into Māra’s abode, has come under Māra’s control, Māra’s snare is cast over him. | 诸比丘，此名为为意识所识之法所缚，已入魔宫、受魔控、魔网所罩之比丘。 |
| Baddho so mārabandhanena yathākāmakaraṇīyo pāpimato …pe…. | He is bound by Māra’s bond, to be dealt with as the Evil One wishes. …and so on…. | 彼为魔缚所缚，任由恶者处置。……等等……。 |
| Santi ca kho, bhikkhave, cakkhuviññeyyā rūpā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. | And there are, bhikkhus, forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, connected with sensual desire, tantalizing. | 又有，诸比丘，眼所识之色，可爱、可喜、可意、悦人，与欲相应，引人入胜。 |
| Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati— | If a bhikkhu does not welcome them, does not speak in praise of them, and does not remain holding to them— | 若比丘不欢迎之，不称赞之，亦不执持之—— |
| ayaṁ vuccati, bhikkhave, bhikkhu mutto cakkhuviññeyyehi rūpehi, nāvāsagato mārassa, na mārassa vasaṁ gato, ummukkassa mārapāso. | this, bhikkhus, is called a bhikkhu who is freed from forms cognizable by the eye, who has not gone into Māra’s abode, has not come under Māra’s control, Māra’s snare is thrown off. | 诸比丘，此名为从眼所识之色中解脱，未入魔宫、未受魔控、魔网已脱之比丘。 |
| Mutto so mārabandhanena na yathākāmakaraṇīyo pāpimato …pe…. | He is freed from Māra’s bond, not to be dealt with as the Evil One wishes. …and so on…. | 彼已从魔缚中解脱，不为恶者所处置。……等等……。 |
| Santi, bhikkhave, jivhāviññeyyā rasā …pe… | There are, bhikkhus, tastes cognizable by the tongue … and so on … | 诸比丘，有舌所识之味……等等…… |
| santi, bhikkhave, manoviññeyyā dhammā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. | There are, bhikkhus, mental phenomena cognizable by the mind that are desirable, lovely, agreeable, pleasing, connected with sensual desire, tantalizing. | 诸比丘，有意识所识之法，可爱、可喜、可意、悦人，与欲相应，引人入胜。 |
| Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati— | If a bhikkhu does not welcome them, does not speak in praise of them, and does not remain holding to them— | 若比丘不欢迎之，不称赞之，亦不执持之—— |
| ayaṁ vuccati, bhikkhave, bhikkhu mutto manoviññeyyehi dhammehi, nāvāsagato mārassa, na mārassa vasaṁ gato, ummukkassa mārapāso. | this, bhikkhus, is called a bhikkhu who is freed from mental phenomena cognizable by the mind, who has not gone into Māra’s abode, has not come under Māra’s control, Māra’s snare is thrown off. | 诸比丘，此名为从意识所识之法中解脱，未入魔宫、未受魔控、魔网已脱之比丘。 |
| Mutto so mārabandhanena na yathākāmakaraṇīyo pāpimato”ti. | He is freed from Māra’s bond, not to be dealt with as the Evil One wishes.” | 彼已从魔缚中解脱，不为恶者所处置。” |
| Dutiyaṁ. | The second. | 第二。 |
35.116 - SN 35.116 Lokantagamana: The Sutta on Going to the End of the World
| --- SN35.116 - Lokantagamanasutta --- | --- SN35.116 - The Sutta on Going to the End of the World --- | --- SN35.116 - 走向世界尽头经 --- |
| “Nāhaṁ, bhikkhave, gamanena lokassa antaṁ ñāteyyaṁ, daṭṭheyyaṁ, patteyyanti vadāmi. | “I do not say, bhikkhus, that by going one can know, see, or reach the end of the world. | “我不说，诸比丘，藉由行走可以知、见、或到达世界之尽头。 |
| Na ca panāhaṁ, bhikkhave, appatvā lokassa antaṁ dukkhassa antakiriyaṁ vadāmī”ti. | And yet, bhikkhus, I do not say that without having reached the end of the world, one can make an end of suffering.” | 然而，诸比丘，我亦不说未达世界之尽头，可以终结苦。” |
| Idaṁ vatvā bhagavā uṭṭhāyāsanā vihāraṁ pāvisi. | Having said this, the Blessed One rose from his seat and entered his dwelling. | 如是说已，世尊从座起，入其住处。 |
| Atha kho tesaṁ bhikkhūnaṁ acirapakkantassa bhagavato etadahosi: | Then, not long after the Blessed One had left, it occurred to those bhikkhus: | 尔时，世尊离去后不久，彼诸比丘心生此念： |
| “idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: | “Friends, the Blessed One, having given this brief summary without analyzing the meaning in detail, has risen from his seat and entered his dwelling: | “朋友们，世尊，仅作此简要概括，未详细分析其义，便从座起，入其住处： |
| ‘“nāhaṁ, bhikkhave, gamanena lokassa antaṁ ñāteyyaṁ, daṭṭheyyaṁ, patteyyan”ti vadāmi. | ‘“I do not say, bhikkhus, that by going one can know, see, or reach the end of the world. | ‘“我不说，诸比丘，藉由行走可以知、见、或到达世界之尽头。 |
| Na ca panāhaṁ, bhikkhave, appatvā lokassa antaṁ dukkhassa antakiriyaṁ vadāmī’ti. | And yet, bhikkhus, I do not say that without having reached the end of the world, one can make an end of suffering.”’ | 然而，诸比丘，我亦不说未达世界之尽头，可以终结苦。”’ |
| Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā”ti? | Now who might analyze in detail the meaning of this brief summary given by the Blessed One, the meaning of which was not analyzed in detail?” | 如今谁能详细分析世尊此简要概括之义，其义未被详细分析？” |
| Atha kho tesaṁ bhikkhūnaṁ etadahosi: | Then it occurred to those bhikkhus: | 尔时彼诸比丘心生此念： |
| “ayaṁ kho āyasmā ānando satthu ceva saṁvaṇṇito, sambhāvito ca viññūnaṁ sabrahmacārīnaṁ. | “This Venerable Ānanda is praised by the Teacher and esteemed by his wise companions in the holy life. | “此尊者阿难为师所赞，为智者同梵行者所敬。 |
| Pahoti cāyasmā ānando imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ. | The Venerable Ānanda is capable of analyzing in detail the meaning of this brief summary given by the Blessed One, the meaning of which was not analyzed in detail. | 尊者阿难能详细分析世尊此简要概括之义，其义未被详细分析。 |
| Yannūna mayaṁ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ ānandaṁ etamatthaṁ paṭipuccheyyāmā”ti. | Suppose we were to go to the Venerable Ānanda; having gone, we could ask the Venerable Ānanda about this matter.” | 我等或可往尊者阿难处；往已，可问尊者阿难此事。” |
| Atha kho te bhikkhū yenāyasmā ānando tenupasaṅkamiṁsu; upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodiṁsu. | Then those bhikkhus went to the Venerable Ānanda; having gone, they exchanged greetings with the Venerable Ānanda. | 尔时，彼诸比丘往尊者阿难处；往已，与尊者阿难互致问候。 |
| Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū āyasmantaṁ ānandaṁ etadavocuṁ: | Having exchanged pleasant and courteous talk, they sat down at one side. Sitting at one side, those bhikkhus said to the Venerable Ānanda: | 互致愉悦有礼之言谈后，坐于一旁。坐于一旁，彼诸比丘对尊者阿难说： |
| “Idaṁ kho no, āvuso ānanda, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: | “Friend Ānanda, the Blessed One, having given this brief summary without analyzing the meaning in detail, has risen from his seat and entered his dwelling: | “阿难友，世尊，仅作此简要概括，未详细分析其义，便从座起，入其住处： |
| ‘nāhaṁ, bhikkhave, gamanena lokassa antaṁ ñāteyyaṁ, daṭṭheyyaṁ, patteyyanti vadāmi. | ‘I do not say, bhikkhus, that by going one can know, see, or reach the end of the world. | ‘我不说，诸比丘，藉由行走可以知、见、或到达世界之尽头。 |
| Na ca panāhaṁ, bhikkhave, appatvā lokassa antaṁ dukkhassa antakiriyaṁ vadāmī’ti. | And yet, bhikkhus, I do not say that without having reached the end of the world, one can make an end of suffering.’ | 然而，诸比丘，我亦不说未达世界之尽头，可以终结苦。’ |
| Tesaṁ no, āvuso, amhākaṁ acirapakkantassa bhagavato etadahosi: | For us, friend, not long after the Blessed One had left, it occurred: | 于我等，友，世尊离去后不久，心生此念： |
| ‘idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho— | ‘Friends, the Blessed One, having given this brief summary without analyzing the meaning in detail, has risen from his seat and entered his dwelling— | ‘朋友们，世尊，仅作此简要概括，未详细分析其义，便从座起，入其住处—— |
| nāhaṁ, bhikkhave, gamanena lokassa antaṁ ñāteyyaṁ, daṭṭheyyaṁ, patteyyanti vadāmi. | I do not say, bhikkhus, that by going one can know, see, or reach the end of the world. | 我不说，诸比丘，藉由行走可以知、见、或到达世界之尽头。 |
| Na ca panāhaṁ, bhikkhave, appatvā lokassa antaṁ dukkhassa antakiriyaṁ vadāmīti. | And yet, bhikkhus, I do not say that without having reached the end of the world, one can make an end of suffering. | 然而，诸比丘，我亦不说未达世界之尽头，可以终结苦。 |
| Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā’ti? | Now who might analyze in detail the meaning of this brief summary given by the Blessed One, the meaning of which was not analyzed in detail?’ | 如今谁能详细分析世尊此简要概括之义，其义未被详细分析？’ |
| Tesaṁ no, āvuso, amhākaṁ etadahosi: | For us, friend, it occurred: | 于我等，友，心生此念： |
| ‘ayaṁ kho, āvuso, āyasmā ānando satthu ceva saṁvaṇṇito, sambhāvito ca viññūnaṁ sabrahmacārīnaṁ. | ‘This Venerable Ānanda, friend, is praised by the Teacher and esteemed by his wise companions in the holy life. | ‘此尊者阿难，友，为师所赞，为智者同梵行者所敬。 |
| Pahoti cāyasmā ānando imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ. | The Venerable Ānanda is capable of analyzing in detail the meaning of this brief summary given by the Blessed One, the meaning of which was not analyzed in detail. | 尊者阿难能详细分析世尊此简要概括之义，其义未被详细分析。 |
| Yannūna mayaṁ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ ānandaṁ etamatthaṁ paṭipuccheyyāmā’ti. | Suppose we were to go to the Venerable Ānanda; having gone, we could ask the Venerable Ānanda about this matter.’ | 我等或可往尊者阿难处；往已，可问尊者阿难此事。’ |
| Vibhajatāyasmā ānando”ti. | Let the Venerable Ānanda analyze it.” | 愿尊者阿难分析之。” |
| “Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva, mūlaṁ atikkammeva, khandhaṁ sākhāpalāse sāraṁ pariyesitabbaṁ maññeyya; | “Just as if, friends, a man in need of heartwood, searching for heartwood, wandering in search of heartwood, would pass over the root and the trunk of a great, standing, sound tree, thinking that the heartwood should be sought in the branches and leaves; | “犹如，朋友们，一需心材之人，寻觅心材，为寻心材而游荡，竟越过一高大、挺立、坚实之树的根与干，以为心材当于枝叶中寻； |
| evaṁ sampadamidaṁ āyasmantānaṁ satthari sammukhībhūte taṁ bhagavantaṁ atisitvā amhe etamatthaṁ paṭipucchitabbaṁ maññatha. | so it is with you venerables, who, when the Teacher was present before you, passed over that Blessed One, thinking that we should be asked about this matter. | 诸位尊者亦复如是，师尊在前，竟越过彼世尊，以为当问我此事。 |
| So hāvuso, bhagavā jānaṁ jānāti, passaṁ passati— | For that Blessed One, friends, knows what should be known, sees what should be seen— | 因为彼世尊，朋友们，知所应知，见所应见—— |
| cakkhubhūto, ñāṇabhūto, dhammabhūto, brahmabhūto, vattā, pavattā, atthassa ninnetā, amatassa dātā, dhammassāmī, tathāgato. | he is the embodiment of vision, the embodiment of knowledge, the embodiment of Dhamma, the embodiment of holiness, the speaker, the proclaimer, the expounder of the meaning, the giver of the deathless, the master of the Dhamma, the Tathāgata. | 他是眼之化身，知之化身，法之化身，圣之化身，说法者，宣说者，义理阐释者，不死之施与者，法主，如来。 |
| So ceva panetassa kālo ahosi yaṁ bhagavantaṁyeva etamatthaṁ paṭipuccheyyātha. | And that was the time for you to ask the Blessed One himself about this matter. | 那时正是你们当问世尊本人此事之时。 |
| Yathā vo bhagavā byākareyya tathā vo dhāreyyāthā”ti. | As the Blessed One would have explained it to you, so should you have remembered it.” | 世尊如何为你们解释，你们就应当如何忆持。” |
| “Addhāvuso ānanda, bhagavā jānaṁ jānāti, passaṁ passati— | “Surely, friend Ānanda, the Blessed One knows what should be known, sees what should be seen— | “诚然，阿难友，世尊知所应知，见所应见—— |
| cakkhubhūto, ñāṇabhūto, dhammabhūto, brahmabhūto, vattā, pavattā, atthassa ninnetā, amatassa dātā, dhammassāmī, tathāgato. | he is the embodiment of vision, the embodiment of knowledge, the embodiment of Dhamma, the embodiment of holiness, the speaker, the proclaimer, the expounder of the meaning, the giver of the deathless, the master of the Dhamma, the Tathāgata. | 他是眼之化身，知之化身，法之化身，圣之化身，说法者，宣说者，义理阐释者，不死之施与者，法主，如来。 |
| So ceva panetassa kālo ahosi yaṁ bhagavantaṁyeva etamatthaṁ paṭipuccheyyāma. | And that was the time for us to ask the Blessed One himself about this matter. | 那时正是我们当问世尊本人此事之时。 |
| Yathā no bhagavā byākareyya tathā naṁ dhāreyyāma. | As the Blessed One would have explained it to us, so we should have remembered it. | 世尊如何为我们解释，我们就应当如何忆持。 |
| Api cāyasmā ānando satthu ceva saṁvaṇṇito, sambhāvito ca viññūnaṁ sabrahmacārīnaṁ. | But the Venerable Ānanda is praised by the Teacher and esteemed by his wise companions in the holy life. | 但尊者阿难为师所赞，为智者同梵行者所敬。 |
| Pahoti cāyasmā ānando imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ. | The Venerable Ānanda is capable of analyzing in detail the meaning of this brief summary given by the Blessed One, the meaning of which was not analyzed in detail. | 尊者阿难能详细分析世尊此简要概括之义，其义未被详细分析。 |
| Vibhajatāyasmā ānando agaruṁ karitvā”ti. | Let the Venerable Ānanda analyze it, without making it a burden.” | 愿尊者阿难分析之，勿以为累。” |
| “Tenahāvuso, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. | “In that case, friends, listen and pay close attention, I will speak.” | “若然，朋友们，谛听，仔细留意，我将宣说。” |
| “Evamāvuso”ti kho te bhikkhū āyasmato ānandassa paccassosuṁ. | “Yes, friend,” those bhikkhus replied to the Venerable Ānanda. | “是，朋友。”彼诸比丘应诺尊者阿难。 |
| Āyasmā ānando etadavoca: | The Venerable Ānanda said this: | 尊者阿难如是说： |
| “Yaṁ kho vo, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: | “That brief summary, friends, which the Blessed One gave without analyzing the meaning in detail before rising from his seat and entering the dwelling: | “彼简要概括，朋友们，世尊未详细分析其义，便从座起，入其住处： |
| ‘nāhaṁ, bhikkhave, gamanena lokassa antaṁ ñāteyyaṁ, daṭṭheyyaṁ, patteyyanti vadāmi. | ‘I do not say, bhikkhus, that by going one can know, see, or reach the end of the world. | ‘我不说，诸比丘，藉由行走可以知、见、或到达世界之尽头。 |
| Na ca panāhaṁ, bhikkhave, appatvā lokassa antaṁ dukkhassa antakiriyaṁ vadāmī’ti, | And yet, bhikkhus, I do not say that without having reached the end of the world, one can make an end of suffering,’ | 然而，诸比丘，我亦不说未达世界之尽头，可以终结苦，’ |
| imassa khvāhaṁ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ ājānāmi. | of this brief summary given by the Blessed One, friends, the meaning of which was not analyzed in detail, I understand the meaning in detail thus: | 世尊此简要概括，朋友们，其义未被详细分析，我如是详细理解其义： |
| Yena kho, āvuso, lokasmiṁ lokasaññī hoti lokamānī— | That in the world, friends, by which one is a perceiver of the world and a conceiver of the world— | 朋友们，世间中，人藉以感知世界、构想世界者—— |
| ayaṁ vuccati ariyassa vinaye loko. | this is called ‘the world’ in the discipline of the noble ones. | 此于圣者之律中，名为‘世界’。 |
| Kena cāvuso, lokasmiṁ lokasaññī hoti lokamānī? | And by what, friends, is one a perceiver of the world and a conceiver of the world in the world? | 朋友们，于世间中，人藉何者感知世界、构想世界？ |
| Cakkhunā kho, āvuso, lokasmiṁ lokasaññī hoti lokamānī. | By the eye, friends, one is a perceiver of the world and a conceiver of the world. | 以眼，朋友们，人感知世界、构想世界。 |
| Sotena kho, āvuso … | By the ear, friends … | 以耳，朋友们… |
| ghānena kho, āvuso … | by the nose, friends … | 以鼻，朋友们… |
| jivhāya kho, āvuso, lokasmiṁ lokasaññī hoti lokamānī. | by the tongue, friends, one is a perceiver of the world and a conceiver of the world. | 以舌，朋友们，人感知世界、构想世界。 |
| Kāyena kho, āvuso … | By the body, friends … | 以身，朋友们… |
| manena kho, āvuso, lokasmiṁ lokasaññī hoti lokamānī. | by the mind, friends, one is a perceiver of the world and a conceiver of the world. | 以意，朋友们，人感知世界、构想世界。 |
| Yena kho, āvuso, lokasmiṁ lokasaññī hoti lokamānī— | That in the world, friends, by which one is a perceiver of the world and a conceiver of the world— | 朋友们，世间中，人藉以感知世界、构想世界者—— |
| ayaṁ vuccati ariyassa vinaye loko. | this is called ‘the world’ in the discipline of the noble ones. | 此于圣者之律中，名为‘世界’。 |
| Yaṁ kho vo, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: | That brief summary, friends, which the Blessed One gave without analyzing the meaning in detail before rising from his seat and entering the dwelling: | 彼简要概括，朋友们，世尊未详细分析其义，便从座起，入其住处： |
| ‘nāhaṁ, bhikkhave, gamanena lokassa antaṁ ñāteyyaṁ, daṭṭheyyaṁ, patteyyanti vadāmi. | ‘I do not say, bhikkhus, that by going one can know, see, or reach the end of the world. | ‘我不说，诸比丘，藉由行走可以知、见、或到达世界之尽头。 |
| Na ca panāhaṁ, bhikkhave, appatvā lokassa antaṁ dukkhassa antakiriyaṁ vadāmī’ti, | And yet, bhikkhus, I do not say that without having reached the end of the world, one can make an end of suffering,’ | 然而，诸比丘，我亦不说未达世界之尽头，可以终结苦，’ |
| imassa khvāhaṁ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa evaṁ vitthārena atthaṁ ājānāmi. | of this brief summary given by the Blessed One, friends, the meaning of which was not analyzed in detail, I understand the meaning in detail thus. | 世尊此简要概括，朋友们，其义未被详细分析，我如是详细理解其义。 |
| Ākaṅkhamānā ca pana tumhe āyasmanto bhagavantaṁyeva upasaṅkamitvā etamatthaṁ paṭipuccheyyātha. | But if you venerable ones wish, you may approach the Blessed One himself and ask about this matter. | 但若诸位尊者愿意，可亲往世尊处，问此事。 |
| Yathā vo bhagavā byākaroti tathā naṁ dhāreyyāthā”ti. | As the Blessed One explains it to you, so you should remember it.” | 世尊如何为你们解释，你们就应当如何忆持。” |
| “Evamāvuso”ti kho te bhikkhū āyasmato ānandassa paṭissutvā uṭṭhāyāsanā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: | “Yes, friend,” those bhikkhus replied to the Venerable Ānanda, and rising from their seats they went to the Blessed One; having approached and paid homage to the Blessed One, they sat down at one side. Sitting at one side, those bhikkhus said to the Blessed One: | “是，朋友。”彼诸比丘应诺尊者阿难，从座起，往世尊处；诣已，顶礼世尊，坐于一旁。坐于一旁，彼诸比丘对世尊说： |
| “Yaṁ kho no, bhante, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: | “Venerable sir, that brief summary which the Blessed One gave without analyzing the meaning in detail before rising from his seat and entering the dwelling: | “尊者，彼简要概括，世尊未详细分析其义，便从座起，入其住处： |
| ‘nāhaṁ, bhikkhave, gamanena lokassa antaṁ ñāteyyaṁ, daṭṭheyyaṁ, patteyyanti vadāmi. | ‘I do not say, bhikkhus, that by going one can know, see, or reach the end of the world. | ‘我不说，诸比丘，藉由行走可以知、见、或到达世界之尽头。 |
| Na ca panāhaṁ, bhikkhave, appatvā lokassa antaṁ dukkhassa antakiriyaṁ vadāmī’ti. | And yet, bhikkhus, I do not say that without having reached the end of the world, one can make an end of suffering.’ | 然而，诸比丘，我亦不说未达世界之尽头，可以终结苦。’ |
| Tesaṁ no, bhante, amhākaṁ acirapakkantassa bhagavato etadahosi: | For us, venerable sir, not long after the Blessed One had left, it occurred: | 于我等，尊者，世尊离去后不久，心生此念： |
| ‘idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho— | ‘Friends, the Blessed One, having given this brief summary without analyzing the meaning in detail, has risen from his seat and entered his dwelling— | ‘朋友们，世尊，仅作此简要概括，未详细分析其义，便从座起，入其住处—— |
| nāhaṁ, bhikkhave, gamanena lokassa antaṁ ñāteyyaṁ, daṭṭheyyaṁ, patteyyanti vadāmi. | I do not say, bhikkhus, that by going one can know, see, or reach the end of the world. | 我不说，诸比丘，藉由行走可以知、见、或到达世界之尽头。 |
| Na ca panāhaṁ, bhikkhave, appatvā lokassa antaṁ dukkhassa antakiriyaṁ vadāmīti. | And yet, bhikkhus, I do not say that without having reached the end of the world, one can make an end of suffering. | 然而，诸比丘，我亦不说未达世界之尽头，可以终结苦。 |
| Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā’ti? | Now who might analyze in detail the meaning of this brief summary given by the Blessed One, the meaning of which was not analyzed in detail?’ | 如今谁能详细分析世尊此简要概括之义，其义未被详细分析？’ |
| Tesaṁ no, bhante, amhākaṁ etadahosi: | For us, venerable sir, it occurred: | 于我等，尊者，心生此念： |
| ‘ayaṁ kho āyasmā ānando satthu ceva saṁvaṇṇito, sambhāvito ca viññūnaṁ sabrahmacārīnaṁ. | ‘This Venerable Ānanda is praised by the Teacher and esteemed by his wise companions in the holy life. | ‘此尊者阿难为师所赞，为智者同梵行者所敬。 |
| Pahoti cāyasmā ānando imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ. | The Venerable Ānanda is capable of analyzing in detail the meaning of this brief summary given by the Blessed One, the meaning of which was not analyzed in detail. | 尊者阿难能详细分析世尊此简要概括之义，其义未被详细分析。 |
| Yannūna mayaṁ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ ānandaṁ etamatthaṁ paṭipuccheyyāmā’ti. | Suppose we were to go to the Venerable Ānanda; having gone, we could ask the Venerable Ānanda about this matter.’ | 我等或可往尊者阿难处；往已，可问尊者阿难此事。’ |
| Atha kho mayaṁ, bhante, yenāyasmā ānando tenupasaṅkamimha; upasaṅkamitvā āyasmantaṁ ānandaṁ etamatthaṁ paṭipucchimha. | Then, venerable sir, we went to the Venerable Ānanda; having gone, we asked the Venerable Ānanda about this matter. | 于是，尊者，我等往尊者阿难处；往已，问尊者阿难此事。 |
| Tesaṁ no, bhante, āyasmatā ānandena imehi ākārehi imehi padehi imehi byañjanehi attho vibhatto”ti. | For us, venerable sir, the meaning has been analyzed by the Venerable Ānanda with these phrases, these terms, these explanations.” | 于我等，尊者，其义已由尊者阿难以此等词、此等语、此等解释分析。” |
| “Paṇḍito, bhikkhave, ānando; mahāpañño, bhikkhave, ānando. | “Ānanda is wise, bhikkhus; Ānanda is of great wisdom, bhikkhus. | “阿难是智者，诸比丘；阿难有大智慧，诸比丘。 |
| Mañcepi tumhe, bhikkhave, etamatthaṁ paṭipuccheyyātha, ahampi taṁ evamevaṁ byākareyyaṁ yathā taṁ ānandena byākataṁ. | If you, bhikkhus, were to ask me about this matter, I too would explain it in the very same way that it has been explained by Ānanda. | 若你们，诸比丘，问我此事，我亦将以阿难所解释之同样方式解释之。 |
| Eso cevetassa attho, evañca naṁ dhāreyyāthā”ti. | This is the meaning of it, and so you should remember it.” | 此即其义，你们当如是忆持。” |
| Tatiyaṁ. | The third. | 第三。 |
35.117 - SN 35.117 Kāmaguṇa: The Sutta on Sensual Pleasures
| --- SN35.117 - Kāmaguṇasutta --- | --- SN35.117 - The Sutta on Sensual Pleasures --- | --- SN35.117 - 欲乐经 --- |
| “Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi: | “Bhikkhus, before my awakening, when I was an unawakened Bodhisatta, it occurred to me: | “诸比丘，在我觉悟之前，当我还是未觉悟的菩萨时，我曾这样想： |
| ‘yeme pañca kāmaguṇā cetaso samphuṭṭhapubbā atītā niruddhā vipariṇatā, tatra me cittaṁ bahulaṁ gacchamānaṁ gaccheyya paccuppannesu vā appaṁ vā anāgatesu’. | ‘These five strands of sensual pleasure which have been contacted by the mind in the past have ceased and changed. My mind, in going, might often go there, or to a small extent to the present, or to the future.’ | ‘此五欲乐，过去意所触，已灭已变。我心以往，或常往彼处，或少至现在，或至未来。’ |
| Tassa mayhaṁ, bhikkhave, etadahosi: | To me, bhikkhus, it occurred: | 于我，诸比丘，曾这样想： |
| ‘yeme pañca kāmaguṇā cetaso samphuṭṭhapubbā atītā niruddhā vipariṇatā, tatra me attarūpena appamādo sati cetaso ārakkho karaṇīyo’. | ‘These five strands of sensual pleasure which have been contacted by the mind in the past have ceased and changed. With regard to them, heedfulness in my own way, mindfulness, and protection of the mind should be practiced.’ | ‘此五欲乐，过去意所触，已灭已变。于彼，当以我自己的方式修习不放逸、正念、护心。’ |
| Tasmātiha, bhikkhave, tumhākampi ye te pañca kāmaguṇā cetaso samphuṭṭhapubbā atītā niruddhā vipariṇatā, tatra vo cittaṁ bahulaṁ gacchamānaṁ gaccheyya paccuppannesu vā appaṁ vā anāgatesu. | Therefore, bhikkhus, for you too, those five strands of sensual pleasure which have been contacted by the mind in the past have ceased and changed. Your mind, in going, might often go there, or to a small extent to the present, or to the future. | 因此，诸比丘，于你们亦然，彼五欲乐，过去意所触，已灭已变。你们之心，以往，或常往彼处，或少至现在，或至未来。 |
| Tasmātiha, bhikkhave, tumhākampi ye te pañca kāmaguṇā cetaso samphuṭṭhapubbā atītā niruddhā vipariṇatā, tatra vo attarūpehi appamādo sati cetaso ārakkho karaṇīyo. | Therefore, bhikkhus, for you too, those five strands of sensual pleasure which have been contacted by the mind in the past have ceased and changed. With regard to them, heedfulness in your own ways, mindfulness, and protection of the mind should be practiced. | 因此，诸比丘，于你们亦然，彼五欲乐，过去意所触，已灭已变。于彼，当以你们自己的方式修习不放逸、正念、护心。 |
| Tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe …pe… | Therefore, bhikkhus, that sense base should be known where the eye ceases and perception of form ceases, that sense base should be known. …and so on… | 因此，诸比丘，当知眼灭、色想灭之处，当知彼根。……等等…… |
| yattha jivhā ca nirujjhati, rasasaññā ca nirujjhati, se āyatane veditabbe …pe… | where the tongue ceases and perception of taste ceases, that sense base should be known. …and so on… | 舌灭、味想灭之处，当知彼根。……等等…… |
| yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe”ti. | where the mind ceases and perception of mental phenomena ceases, that sense base should be known.” | 意灭、法想灭之处，当知彼根。” |
| Idaṁ vatvā bhagavā uṭṭhāyāsanā vihāraṁ pāvisi. | Having said this, the Blessed One rose from his seat and entered his dwelling. | 如是说已，世尊从座起，入其住处。 |
| Atha kho tesaṁ bhikkhūnaṁ acirapakkantassa bhagavato etadahosi: | Then, not long after the Blessed One had left, it occurred to those bhikkhus: | 尔时，世尊离去后不久，彼诸比丘心生此念： |
| “idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: | “Friends, the Blessed One, having given this brief summary without analyzing the meaning in detail, has risen from his seat and entered his dwelling: | “朋友们，世尊，仅作此简要概括，未详细分析其义，便从座起，入其住处： |
| ‘tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe …pe… | ‘Therefore, bhikkhus, that sense base should be known where the eye ceases and perception of form ceases, that sense base should be known. …and so on… | ‘因此，诸比丘，当知眼灭、色想灭之处，当知彼根。……等等…… |
| yattha jivhā ca nirujjhati, rasasaññā ca nirujjhati, se āyatane veditabbe …pe… | where the tongue ceases and perception of taste ceases, that sense base should be known. …and so on… | 舌灭、味想灭之处，当知彼根。……等等…… |
| yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe’ti. | where the mind ceases and perception of mental phenomena ceases, that sense base should be known.’ | 意灭、法想灭之处，当知彼根。’ |
| Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā”ti? | Now who might analyze in detail the meaning of this brief summary given by the Blessed One, the meaning of which was not analyzed in detail?” | 如今谁能详细分析世尊此简要概括之义，其义未被详细分析？” |
| Atha kho tesaṁ bhikkhūnaṁ etadahosi: | Then it occurred to those bhikkhus: | 尔时彼诸比丘心生此念： |
| “ayaṁ kho āyasmā ānando satthu ceva saṁvaṇṇito, sambhāvito ca viññūnaṁ sabrahmacārīnaṁ. | “This Venerable Ānanda is praised by the Teacher and esteemed by his wise companions in the holy life. | “此尊者阿难为师所赞，为智者同梵行者所敬。 |
| Pahoti cāyasmā ānando imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ. | The Venerable Ānanda is capable of analyzing in detail the meaning of this brief summary given by the Blessed One, the meaning of which was not analyzed in detail. | 尊者阿难能详细分析世尊此简要概括之义，其义未被详细分析。 |
| Yannūna mayaṁ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ ānandaṁ etamatthaṁ paṭipuccheyyāmā”ti. | Suppose we were to go to the Venerable Ānanda; having gone, we could ask the Venerable Ānanda about this matter.” | 我等或可往尊者阿难处；往已，可问尊者阿难此事。” |
| Atha kho te bhikkhū yenāyasmā ānando tenupasaṅkamiṁsu; upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodiṁsu. | Then those bhikkhus went to the Venerable Ānanda; having gone, they exchanged greetings with the Venerable Ānanda. | 尔时，彼诸比丘往尊者阿难处；往已，与尊者阿难互致问候。 |
| Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū āyasmantaṁ ānandaṁ etadavocuṁ: | Having exchanged pleasant and courteous talk, they sat down at one side. Sitting at one side, those bhikkhus said to the Venerable Ānanda: | 互致愉悦有礼之言谈后，坐于一旁。坐于一旁，彼诸比丘对尊者阿难说： |
| “Idaṁ kho no, āvuso ānanda, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: | “Friend Ānanda, the Blessed One, having given this brief summary without analyzing the meaning in detail, has risen from his seat and entered his dwelling: | “阿难友，世尊，仅作此简要概括，未详细分析其义，便从座起，入其住处： |
| ‘tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe …pe… | ‘Therefore, bhikkhus, that sense base should be known where the eye ceases and perception of form ceases, that sense base should be known. …and so on… | ‘因此，诸比丘，当知眼灭、色想灭之处，当知彼根。……等等…… |
| yattha jivhā ca nirujjhati, rasasaññā ca nirujjhati, se āyatane veditabbe …pe… | where the tongue ceases and perception of taste ceases, that sense base should be known. …and so on… | 舌灭、味想灭之处，当知彼根。……等等…… |
| yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe’ti. | where the mind ceases and perception of mental phenomena ceases, that sense base should be known.’ | 意灭、法想灭之处，当知彼根。’ |
| Tesaṁ no, āvuso, amhākaṁ acirapakkantassa bhagavato etadahosi: | For us, friend, not long after the Blessed One had left, it occurred: | 于我等，友，世尊离去后不久，心生此念： |
| ‘idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: | ‘Friends, the Blessed One, having given this brief summary without analyzing the meaning in detail, has risen from his seat and entered his dwelling: | ‘朋友们，世尊，仅作此简要概括，未详细分析其义，便从座起，入其住处： |
| “tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe …pe… | “Therefore, bhikkhus, that sense base should be known where the eye ceases and perception of form ceases, that sense base should be known. …and so on… | “因此，诸比丘，当知眼灭、色想灭之处，当知彼根。……等等…… |
| yattha jivhā ca nirujjhati, rasasaññā ca nirujjhati se āyatane veditabbe …pe… | where the tongue ceases and perception of taste ceases, that sense base should be known. …and so on… | 舌灭、味想灭之处，当知彼根。……等等…… |
| yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe”ti. | where the mind ceases and perception of mental phenomena ceases, that sense base should be known.” | 意灭、法想灭之处，当知彼根。” |
| Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā’ti? | Now who might analyze in detail the meaning of this brief summary given by the Blessed One, the meaning of which was not analyzed in detail?’ | 如今谁能详细分析世尊此简要概括之义，其义未被详细分析？’ |
| Tesaṁ no, āvuso, amhākaṁ etadahosi: | For us, friend, it occurred: | 于我等，友，心生此念： |
| ‘ayaṁ kho āyasmā ānando satthu ceva saṁvaṇṇito, sambhāvito ca viññūnaṁ sabrahmacārīnaṁ. | ‘This Venerable Ānanda is praised by the Teacher and esteemed by his wise companions in the holy life. | ‘此尊者阿难为师所赞，为智者同梵行者所敬。 |
| Pahoti cāyasmā ānando imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ. | The Venerable Ānanda is capable of analyzing in detail the meaning of this brief summary given by the Blessed One, the meaning of which was not analyzed in detail. | 尊者阿难能详细分析世尊此简要概括之义，其义未被详细分析。 |
| Yannūna mayaṁ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ ānandaṁ etamatthaṁ paṭipuccheyyāmā’ti. | Suppose we were to go to the Venerable Ānanda; having gone, we could ask the Venerable Ānanda about this matter.’ | 我等或可往尊者阿难处；往已，可问尊者阿难此事。’ |
| Vibhajatāyasmā ānando”ti. | Let the Venerable Ānanda analyze it.” | 愿尊者阿难分析之。” |
| “Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa …pe… | “Just as if, friends, a man in need of heartwood, searching for heartwood, wandering in search of heartwood, of a great tree …and so on… | “犹如，朋友们，一需心材之人，寻觅心材，为寻心材而游荡，于大树……等等…… |
| vibhajatāyasmā ānando agaruṁ karitvā”ti. | let the Venerable Ānanda analyze it, without making it a burden.” | 愿尊者阿难分析之，勿以为累。” |
| “Tenahāvuso, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. | “In that case, friends, listen and pay close attention, I will speak.” | “若然，朋友们，谛听，仔细留意，我将宣说。” |
| “Evamāvuso”ti kho te bhikkhū āyasmato ānandassa paccassosuṁ. | “Yes, friend,” those bhikkhus replied to the Venerable Ānanda. | “是，朋友。”彼诸比丘应诺尊者阿难。 |
| Āyasmā ānando etadavoca: | The Venerable Ānanda said this: | 尊者阿难如是说： |
| “Yaṁ kho vo, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: | “That brief summary, friends, which the Blessed One gave without analyzing the meaning in detail before rising from his seat and entering the dwelling: | “彼简要概括，朋友们，世尊未详细分析其义，便从座起，入其住处： |
| ‘tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe …pe… | ‘Therefore, bhikkhus, that sense base should be known where the eye ceases and perception of form ceases, that sense base should be known. …and so on… | ‘因此，诸比丘，当知眼灭、色想灭之处，当知彼根。……等等…… |
| yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe’ti. | where the mind ceases and perception of mental phenomena ceases, that sense base should be known.’ | 意灭、法想灭之处，当知彼根。’ |
| Imassa khvāhaṁ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ ājānāmi. | Of this brief summary given by the Blessed One, friends, the meaning of which was not analyzed in detail, I understand the meaning in detail thus: | 世尊此简要概括，朋友们，其义未被详细分析，我如是详细理解其义： |
| Saḷāyatananirodhaṁ no etaṁ, āvuso, bhagavatā sandhāya bhāsitaṁ: | It was with reference to the cessation of the six sense bases, friends, that this was said by the Blessed One: | 朋友们，此乃世尊所说，指六处之灭： |
| ‘tasmātiha, bhikkhave, se āyatane veditabbe, yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe …pe… | ‘Therefore, bhikkhus, that sense base should be known, where the eye ceases and perception of form ceases, that sense base should be known. …and so on… | ‘因此，诸比丘，当知眼灭、色想灭之处，当知彼根。……等等…… |
| yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe’ti. | where the mind ceases and perception of mental phenomena ceases, that sense base should be known.’ | 意灭、法想灭之处，当知彼根。’ |
| Ayaṁ kho, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: | That brief summary, friends, which the Blessed One gave without analyzing the meaning in detail before rising from his seat and entering the dwelling: | 彼简要概括，朋友们，世尊未详细分析其义，便从座起，入其住处： |
| ‘tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe …pe… | ‘Therefore, bhikkhus, that sense base should be known where the eye ceases and perception of form ceases, that sense base should be known. …and so on… | ‘因此，诸比丘，当知眼灭、色想灭之处，当知彼根。……等等…… |
| yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe’ti. | where the mind ceases and perception of mental phenomena ceases, that sense base should be known.’ | 意灭、法想灭之处，当知彼根。’ |
| Imassa khvāhaṁ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa evaṁ vitthārena atthaṁ ājānāmi. | Of this brief summary given by the Blessed One, friends, the meaning of which was not analyzed in detail, I understand the meaning in detail thus. | 世尊此简要概括，朋友们，其义未被详细分析，我如是详细理解其义。 |
| Ākaṅkhamānā ca pana tumhe āyasmanto bhagavantaṁyeva upasaṅkamatha; | But if you venerable ones wish, you may approach the Blessed One himself; | 但若诸位尊者愿意，可亲往世尊处； |
| upasaṅkamitvā etamatthaṁ puccheyyātha. | having approached, you may ask about this matter. | 诣已，可问此事。 |
| Yathā vo bhagavā byākaroti tathā naṁ dhāreyyāthā”ti. | As the Blessed One explains it to you, so you should remember it.” | 世尊如何为你们解释，你们就应当如何忆持。” |
| “Evamāvuso”ti kho te bhikkhū āyasmato ānandassa paṭissutvā uṭṭhāyāsanā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: | “Yes, friend,” those bhikkhus replied to the Venerable Ānanda, and rising from their seats they went to the Blessed One; having approached and paid homage to the Blessed One, they sat down at one side. Sitting at one side, those bhikkhus said to the Blessed One: | “是，朋友。”彼诸比丘应诺尊者阿难，从座起，往世尊处；诣已，顶礼世尊，坐于一旁。坐于一旁，彼诸比丘对世尊说： |
| “Yaṁ kho no, bhante, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: | “Venerable sir, that brief summary which the Blessed One gave without analyzing the meaning in detail before rising from his seat and entering the dwelling: | “尊者，彼简要概括，世尊未详细分析其义，便从座起，入其住处： |
| ‘tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe …pe… | ‘Therefore, bhikkhus, that sense base should be known where the eye ceases and perception of form ceases, that sense base should be known. …and so on… | ‘因此，诸比丘，当知眼灭、色想灭之处，当知彼根。……等等…… |
| yattha jivhā ca nirujjhati, rasasaññā ca nirujjhati, se āyatane veditabbe …pe… | where the tongue ceases and perception of taste ceases, that sense base should be known. …and so on… | 舌灭、味想灭之处，当知彼根。……等等…… |
| yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe’ti, tesaṁ no, bhante, amhākaṁ acirapakkantassa bhagavato etadahosi: | where the mind ceases and perception of mental phenomena ceases, that sense base should be known,’ for us, venerable sir, not long after the Blessed One had left, it occurred: | 意灭、法想灭之处，当知彼根，’于我等，尊者，世尊离去后不久，心生此念： |
| ‘idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: | ‘Friends, the Blessed One, having given this brief summary without analyzing the meaning in detail, has risen from his seat and entered his dwelling: | ‘朋友们，世尊，仅作此简要概括，未详细分析其义，便从座起，入其住处： |
| “tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe …pe… | “Therefore, bhikkhus, that sense base should be known where the eye ceases and perception of form ceases, that sense base should be known. …and so on… | “因此，诸比丘，当知眼灭、色想灭之处，当知彼根。……等等…… |
| yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe”ti. | where the mind ceases and perception of mental phenomena ceases, that sense base should be known.” | 意灭、法想灭之处，当知彼根。” |
| Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā’ti? | Now who might analyze in detail the meaning of this brief summary given by the Blessed One, the meaning of which was not analyzed in detail?’ | 如今谁能详细分析世尊此简要概括之义，其义未被详细分析？’ |
| Tesaṁ no, bhante, amhākaṁ etadahosi: | For us, venerable sir, it occurred: | 于我等，尊者，心生此念： |
| ‘ayaṁ kho āyasmā ānando satthu ceva saṁvaṇṇito, sambhāvito ca viññūnaṁ sabrahmacārīnaṁ. | ‘This Venerable Ānanda is praised by the Teacher and esteemed by his wise companions in the holy life. | ‘此尊者阿难为师所赞，为智者同梵行者所敬。 |
| Pahoti cāyasmā ānando imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ. | The Venerable Ānanda is capable of analyzing in detail the meaning of this brief summary given by the Blessed One, the meaning of which was not analyzed in detail. | 尊者阿难能详细分析世尊此简要概括之义，其义未被详细分析。 |
| Yannūna mayaṁ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ ānandaṁ etamatthaṁ paṭipuccheyyāmā’ti. | Suppose we were to go to the Venerable Ānanda; having gone, we could ask the Venerable Ānanda about this matter.’ | 我等或可往尊者阿难处；往已，可问尊者阿难此事。’ |
| Atha kho mayaṁ, bhante, yenāyasmā ānando tenupasaṅkamimha; upasaṅkamitvā āyasmantaṁ ānandaṁ etamatthaṁ paṭipucchimha. | Then, venerable sir, we went to the Venerable Ānanda; having gone, we asked the Venerable Ānanda about this matter. | 于是，尊者，我等往尊者阿难处；往已，问尊者阿难此事。 |
| Tesaṁ no, bhante, āyasmatā ānandena imehi ākārehi, imehi padehi, imehi byañjanehi attho vibhatto”ti. | For us, venerable sir, the meaning has been analyzed by the Venerable Ānanda with these phrases, these terms, these explanations.” | 于我等，尊者，其义已由尊者阿难以此等词、此等语、此等解释分析。” |
| “Paṇḍito, bhikkhave, ānando; mahāpañño, bhikkhave, ānando. | “Ānanda is wise, bhikkhus; Ānanda is of great wisdom, bhikkhus. | “阿难是智者，诸比丘；阿难有大智慧，诸比丘。 |
| Mañcepi tumhe, bhikkhave, etamatthaṁ paṭipuccheyyātha, ahampi taṁ evamevaṁ byākareyyaṁ yathā taṁ ānandena byākataṁ. | If you, bhikkhus, were to ask me about this matter, I too would explain it in the very same way that it has been explained by Ānanda. | 若你们，诸比丘，问我此事，我亦将以阿难所解释之同样方式解释之。 |
| Eso cevetassa attho. Evañca naṁ dhāreyyāthā”ti. | This is the meaning of it. And so you should remember it.” | 此即其义。你们当如是忆持。” |
| Catutthaṁ. | The fourth. | 第四。 |
35.118 - SN 35.118 Sakkapañha: The Sutta on Sakka's Question
| --- SN35.118 - Sakkapañhasutta --- | --- SN35.118 - The Sutta on Sakka's Question --- | --- SN35.118 - 帝释问经 --- |
| Ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate. | On one occasion the Blessed One was dwelling at Rājagaha on the Vultures’ Peak mountain. | 一时，世尊住于王舍城灵鹫山。 |
| Atha kho sakko devānamindo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho sakko devānamindo bhagavantaṁ etadavoca: | Then Sakka, lord of the devas, went to the Blessed One; having approached and paid homage to the Blessed One, he stood at one side. Standing at one side, Sakka, lord of the devas, said to the Blessed One: | 尔时，天帝释诣世尊所；诣已，顶礼世尊，立于一旁。立于一旁，天帝释对世尊说： |
| “ko nu kho, bhante, hetu, ko paccayo yena m’idhekacce sattā diṭṭheva dhamme no parinibbāyanti? | “What, venerable sir, is the cause, what is the reason, why some beings here do not attain Nibbāna in this very life? | “尊者，是何因、何缘，此间有些众生于此生中不得涅槃？ |
| Ko pana, bhante, hetu, ko paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti? | And what, venerable sir, is the cause, what is the reason, why some beings here do attain Nibbāna in this very life?” | 尊者，又是何因、何缘，此间有些众生于此生中得证涅槃？” |
| “Santi kho, devānaminda, cakkhuviññeyyā rūpā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. | “There are, lord of the devas, forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, connected with sensual desire, tantalizing. | “天帝，有眼所识之色，可爱、可喜、可意、悦人，与欲相应，引人入胜。 |
| Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. | If a bhikkhu welcomes them, speaks in praise of them, and remains holding to them, | 若比丘欢迎之，称赞之，并执持之， |
| Tassa taṁ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṁ viññāṇaṁ hoti tadupādānaṁ. | for him, as he is welcoming them, speaking in praise of them, and remaining holding to them, a consciousness dependent on that arises, with that as its clinging. | 于彼欢迎、称赞、执持之时，依彼而生识，以此为执取。 |
| Saupādāno, devānaminda, bhikkhu no parinibbāyati …pe…. | A bhikkhu with clinging, lord of the devas, does not attain Nibbāna. …and so on…. | 天帝，有执取之比丘，不得涅槃。……等等……。 |
| Santi kho, devānaminda, jivhāviññeyyā rasā …pe… | There are, lord of the devas, tastes cognizable by the tongue … and so on … | 天帝，有舌所识之味……等等…… |
| santi kho, devānaminda, manoviññeyyā dhammā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. | There are, lord of the devas, mental phenomena cognizable by the mind that are desirable, lovely, agreeable, pleasing, connected with sensual desire, tantalizing. | 天帝，有意识所识之法，可爱、可喜、可意、悦人，与欲相应，引人入胜。 |
| Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. | If a bhikkhu welcomes them, speaks in praise of them, and remains holding to them, | 若比丘欢迎之，称赞之，并执持之， |
| Tassa taṁ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṁ viññāṇaṁ hoti tadupādānaṁ. | for him, as he is welcoming them, speaking in praise of them, and remaining holding to them, a consciousness dependent on that arises, with that as its clinging. | 于彼欢迎、称赞、执持之时，依彼而生识，以此为执取。 |
| Saupādāno, devānaminda, bhikkhu no parinibbāyati. | A bhikkhu with clinging, lord of the devas, does not attain Nibbāna. | 天帝，有执取之比丘，不得涅槃。 |
| Ayaṁ kho, devānaminda, hetu, ayaṁ paccayo yena m’idhekacce sattā diṭṭheva dhamme no parinibbāyanti. | This, lord of the devas, is the cause, this is the reason, why some beings here do not attain Nibbāna in this very life. | 天帝，此是因，此是缘，此间有些众生于此生中不得涅槃。 |
| Santi ca kho, devānaminda, cakkhuviññeyyā rūpā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. | And there are, lord of the devas, forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, connected with sensual desire, tantalizing. | 又有，天帝，眼所识之色，可爱、可喜、可意、悦人，与欲相应，引人入胜。 |
| Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. | If a bhikkhu does not welcome them, does not speak in praise of them, and does not remain holding to them, | 若比丘不欢迎之，不称赞之，亦不执持之， |
| Tassa taṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṁ viññāṇaṁ hoti, na tadupādānaṁ. | for him, as he is not welcoming them, not speaking in praise of them, and not remaining holding to them, a consciousness dependent on that does not arise, nor does that clinging. | 于彼不欢迎、不称赞、不执持之时，依彼而生之识不生，彼执取亦不生。 |
| Anupādāno, devānaminda, bhikkhu parinibbāyati …pe…. | A bhikkhu without clinging, lord of the devas, attains Nibbāna. …and so on…. | 天帝，无执取之比丘，得证涅槃。……等等……。 |
| Santi kho, devānaminda, jivhāviññeyyā rasā …pe… | There are, lord of the devas, tastes cognizable by the tongue … and so on … | 天帝，有舌所识之味……等等…… |
| santi kho, devānaminda, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. | There are, lord of the devas, mental phenomena cognizable by the mind that are desirable, lovely, agreeable, pleasing, connected with sensual desire, tantalizing. | 天帝，有意识所识之法，可爱、可喜、可意、悦人，与欲相应，引人入胜。 |
| Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. | If a bhikkhu does not welcome them, does not speak in praise of them, and does not remain holding to them, | 若比丘不欢迎之，不称赞之，亦不执持之， |
| Tassa taṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṁ viññāṇaṁ hoti na tadupādānaṁ. | for him, as he is not welcoming them, not speaking in praise of them, and not remaining holding to them, a consciousness dependent on that does not arise, nor does that clinging. | 于彼不欢迎、不称赞、不执持之时，依彼而生之识不生，彼执取亦不生。 |
| Anupādāno, devānaminda, bhikkhu parinibbāyati. | A bhikkhu without clinging, lord of the devas, attains Nibbāna. | 天帝，无执取之比-丘，得证涅槃。 |
| Ayaṁ kho, devānaminda, hetu, ayaṁ paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti. | This, lord of the devas, is the cause, this is the reason, why some beings here do attain Nibbāna in this very life.” | 天帝，此是因，此是缘，此间有些众生于此生中得证涅槃。” |
35.119 - SN 35.119 Pañcasikha: The Sutta on Pañcasikha
| --- SN35.119 - Pañcasikhasutta --- | --- SN35.119 - The Sutta on Pañcasikha --- | --- SN35.119 - 五髻经 --- |
| Ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate. | On one occasion the Blessed One was dwelling at Rājagaha on the Vultures’ Peak mountain. | 一时，世尊住于王舍城灵鹫山。 |
| Atha kho pañcasikho gandhabbadevaputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho pañcasikho gandhabbadevaputto bhagavantaṁ etadavoca: | Then Pañcasikha, the gandhabba deva's son, went to the Blessed One; having approached and paid homage to the Blessed One, he stood at one side. Standing at one side, Pañcasikha, the gandhabba deva's son, said to the Blessed One: | 尔时，乾闼婆天子五髻诣世尊所；诣已，顶礼世尊，立于一旁。立于一旁，乾闼婆天子五髻对世尊说： |
| “ko nu kho, bhante, hetu, ko paccayo yena m’idhekacce sattā diṭṭheva dhamme no parinibbāyanti? | “What, venerable sir, is the cause, what is the reason, why some beings here do not attain Nibbāna in this very life? | “尊者，是何因、何缘，此间有些众生于此生中不得涅槃？ |
| Ko pana, bhante, hetu, ko paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti? | And what, venerable sir, is the cause, what is the reason, why some beings here do attain Nibbāna in this very life?” | 尊者，又是何因、何缘，此间有些众生于此生中得证涅槃？” |
| “Santi kho, pañcasikha, cakkhuviññeyyā rūpā …pe… | “There are, Pañcasikha, forms cognizable by the eye … and so on … | “五髻，有眼所识之色……等等…… |
| santi kho, pañcasikha, manoviññeyyā dhammā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. | There are, Pañcasikha, mental phenomena cognizable by the mind that are desirable, lovely, agreeable, pleasing, connected with sensual desire, tantalizing. | 五髻，有意识所识之法，可爱、可喜、可意、悦人，与欲相应，引人入胜。 |
| Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. | If a bhikkhu welcomes them, speaks in praise of them, and remains holding to them, | 若比丘欢迎之，称赞之，并执持之， |
| Tassa taṁ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṁ viññāṇaṁ hoti tadupādānaṁ. | for him, as he is welcoming them, speaking in praise of them, and remaining holding to them, a consciousness dependent on that arises, with that as its clinging. | 于彼欢迎、称赞、执持之时，依彼而生识，以此为执取。 |
| Saupādāno, pañcasikha, bhikkhu no parinibbāyati. | A bhikkhu with clinging, Pañcasikha, does not attain Nibbāna. | 五髻，有执取之比丘，不得涅槃。 |
| Ayaṁ kho, pañcasikha, hetu, ayaṁ paccayo yena m’idhekacce sattā diṭṭheva dhamme no parinibbāyanti. | This, Pañcasikha, is the cause, this is the reason, why some beings here do not attain Nibbāna in this very life. | 五髻，此是因，此是缘，此间有些众生于此生中不得涅槃。 |
| Santi ca kho, pañcasikha, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā …pe… | And there are, Pañcasikha, forms cognizable by the eye that are desirable, lovely, agreeable … and so on … | 又有，五髻，眼所识之色，可爱、可喜、可意……等等…… |
| santi kho, pañcasikha, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. | There are, Pañcasikha, mental phenomena cognizable by the mind that are desirable, lovely, agreeable, pleasing, connected with sensual desire, tantalizing. | 五髻，有意识所识之法，可爱、可喜、可意、悦人，与欲相应，引人入胜。 |
| Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, tassa taṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṁ viññāṇaṁ hoti, na tadupādānaṁ. | If a bhikkhu does not welcome them, does not speak in praise of them, and does not remain holding to them, for him, as he is not welcoming them, not speaking in praise of them, and not remaining holding to them, a consciousness dependent on that does not arise, nor does that clinging. | 若比丘不欢迎之，不称赞之，亦不执持之，于彼不欢迎、不称赞、不执持之时，依彼而生之识不生，彼执取亦不生。 |
| Anupādāno, pañcasikha, bhikkhu parinibbāyati. | A bhikkhu without clinging, Pañcasikha, attains Nibbāna. | 五髻，无执取之比丘，得证涅槃。 |
| Ayaṁ kho, pañcasikha, hetu, ayaṁ paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti. | This, Pañcasikha, is the cause, this is the reason, why some beings here do attain Nibbāna in this very life.” | 五髻，此是因，此是缘，此间有些众生于此生中得证涅槃。” |
| Chaṭṭhaṁ. | The sixth. | 第六。 |
35.120 - SN 35.120 Sāriputtasaddhivihārika: The Sutta on Sāriputta's Co-Resident
| --- SN35.120 - Sāriputtasaddhivihārikasutta --- | --- SN35.120 - The Sutta on Sāriputta's Co-Resident --- | --- SN35.120 - 舍利弗同住者经 --- |
| Ekaṁ samayaṁ āyasmā sāriputto sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. | On one occasion the Venerable Sāriputta was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. | 一时，尊者舍利弗住于舍卫国祇树给孤独园。 |
| Atha kho aññataro bhikkhu yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṁ sammodi. | Then a certain bhikkhu went to the Venerable Sāriputta; having approached, he exchanged greetings with the Venerable Sāriputta. | 尔时，某比丘诣尊者舍利弗所；诣已，与尊者舍利弗互致问候。 |
| Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so bhikkhu āyasmantaṁ sāriputtaṁ etadavoca: | Having exchanged pleasant and courteous talk, he sat down at one side. Sitting at one side, that bhikkhu said to the Venerable Sāriputta: | 互致愉悦有礼之言谈后，坐于一旁。坐于一旁，彼比丘对尊者舍利弗说： |
| “saddhivihāriko, āvuso sāriputta, bhikkhu sikkhaṁ paccakkhāya hīnāyāvatto”ti. | “Friend Sāriputta, a bhikkhu who was my co-resident has given up the training and returned to the lower life.” | “舍利弗友，我一同比丘已舍戒还俗。” |
| “Evametaṁ, āvuso, hoti indriyesu aguttadvārassa, bhojane amattaññuno, jāgariyaṁ ananuyuttassa. | “That is how it is, friend, for one who does not guard the doors of the sense faculties, is immoderate in eating, and is not devoted to wakefulness. | “朋友，此乃不守护感官之门、饮食不知量、不致力于觉醒者之常态。 |
| ‘So vatāvuso, bhikkhu indriyesu aguttadvāro bhojane amattaññū jāgariyaṁ ananuyutto yāvajīvaṁ paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ santānessatī’ti netaṁ ṭhānaṁ vijjati. | ‘That such a bhikkhu, friend, who does not guard the doors of the sense faculties, is immoderate in eating, and is not devoted to wakefulness, will maintain the complete and pure holy life for his whole life’—this is not possible. | ‘彼比丘，朋友，不守护感官之门、饮食不知量、不致力于觉醒，将终身保持圆满清净之梵行’——此不可能。 |
| ‘So vatāvuso, bhikkhu indriyesu guttadvāro, bhojane mattaññū, jāgariyaṁ anuyutto yāvajīvaṁ paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ santānessatī’ti ṭhānametaṁ vijjati. | ‘That such a bhikkhu, friend, who guards the doors of the sense faculties, is moderate in eating, and is devoted to wakefulness, will maintain the complete and pure holy life for his whole life’—this is possible. | ‘彼比丘，朋友，守护感官之门、饮食知量、致力于觉醒，将终身保持圆满清净之梵行’——此有可能。 |
| Kathañcāvuso, indriyesu guttadvāro hoti? | And how, friend, does one guard the doors of the sense faculties? | 朋友，如何守护感官之门？ |
| Idhāvuso, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. | Here, friend, a bhikkhu, having seen a form with the eye, does not grasp at its signs or its features. | 在此，朋友，一比丘，以眼见色，不取其相，不取其随形好。 |
| Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati. | Since, if he were to dwell with the eye faculty unrestrained, covetousness and grief, evil, unwholesome states, would flow in, he practices for its restraint, he guards the eye faculty, he undertakes the restraint of the eye faculty. | 若彼住于眼根不制，贪忧、恶、不善法将流入，故彼为制伏而修行，守护眼根，行眼根之制伏。 |
| Sotena saddaṁ sutvā … | Having heard a sound with the ear … | 以耳闻声… |
| ghānena gandhaṁ ghāyitvā … | having smelled an odor with the nose … | 以鼻嗅香… |
| jivhāya rasaṁ sāyitvā … | having savored a taste with the tongue … | 以舌尝味… |
| kāyena phoṭṭhabbaṁ phusitvā … | having touched a tangible with the body … | 以身触触… |
| manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. | having cognized a mental phenomenon with the mind, he does not grasp at its signs or its features. | 以意识法，不取其相，不取其随形好。 |
| Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati. | Since, if he were to dwell with the mind faculty unrestrained, covetousness and grief, evil, unwholesome states, would flow in, he practices for its restraint, he guards the mind faculty, he undertakes the restraint of the mind faculty. | 若彼住于意根不制，贪忧、恶、不善法将流入，故彼为制伏而修行，守护意根，行意根之制伏。 |
| Evaṁ kho, āvuso, indriyesu guttadvāro hoti. | This is how, friend, one guards the doors of the sense faculties. | 朋友，此为守护感官之门。 |
| Kathañcāvuso, bhojane mattaññū hoti? | And how, friend, is one moderate in eating? | 朋友，如何为饮食知量？ |
| Idhāvuso, bhikkhu paṭisaṅkhā yoniso āhāraṁ āhāreti: | Here, friend, a bhikkhu, reflecting wisely, takes food: | 在此，朋友，一比丘，如理思惟而食： |
| ‘neva davāya, na madāya, na maṇḍanāya, na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya, vihiṁsūparatiyā, brahmacariyānuggahāya. Iti purāṇañca vedanaṁ paṭihaṅkhāmi, navañca vedanaṁ na uppādessāmi, yātrā ca me bhavissati, anavajjatā ca phāsuvihāro cā’ti. | ‘Not for amusement, not for intoxication, not for physical beauty, not for beautification, but only for the maintenance and nourishment of this body, for keeping it from harm, for supporting the holy life. Thus I will put an end to old feelings and not arouse new feelings, and I will be healthy, blameless, and live in comfort.’ | ‘非为娱乐，非为沉醉，非为美观，非为庄严，仅为此身之维持与滋养，为免于伤害，为支持梵行。如是我将终结旧受，不生新受，我将健康、无过、安乐而住。’ |
| Evaṁ kho, āvuso, bhojane mattaññū hoti. | This is how, friend, one is moderate in eating. | 朋友，此为饮食知量。 |
| Kathañcāvuso, jāgariyaṁ anuyutto hoti? | And how, friend, is one devoted to wakefulness? | 朋友，如何为致力于觉醒？ |
| Idhāvuso, bhikkhu divasaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti. | Here, friend, a bhikkhu purifies his mind of obstructive states by walking and sitting during the day. | 在此，朋友，一比丘于白日经行与坐禅，净化其心于障碍法。 |
| Rattiyā paṭhamaṁ yāmaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti. | In the first watch of the night, he purifies his mind of obstructive states by walking and sitting. | 于初夜，经行与坐禅，净化其心于障碍法。 |
| Rattiyā majjhimaṁ yāmaṁ dakkhiṇena passena sīhaseyyaṁ kappeti pāde pādaṁ accādhāya sato sampajāno, uṭṭhānasaññaṁ manasi karitvā. | In the middle watch of the night, he lies down on his right side in the lion’s posture, with one foot overlapping the other, mindful and clearly comprehending, having attended to the thought of rising. | 于中夜，右胁而卧，如狮子卧，一足叠于另一足上，正念正知，作意于起身之想。 |
| Rattiyā pacchimaṁ yāmaṁ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti. | In the last watch of the night, having risen, he purifies his mind of obstructive states by walking and sitting. | 于后夜，起身，经行与坐禅，净化其心于障碍法。 |
| Evaṁ kho, āvuso, jāgariyaṁ anuyutto hoti. | This is how, friend, one is devoted to wakefulness. | 朋友，此为致力于觉醒。 |
| Tasmātihāvuso, evaṁ sikkhitabbaṁ: | Therefore, friend, you should train thus: | 因此，朋友，你们应当如是训练： |
| ‘indriyesu guttadvārā bhavissāma, bhojane mattaññuno, jāgariyaṁ anuyuttā’ti. | ‘We will guard the doors of our sense faculties, be moderate in eating, and be devoted to wakefulness.’ | ‘我等将守护感官之门，饮食知量，并致力于觉醒。’ |
| Evañhi vo, āvuso, sikkhitabban”ti. | This is how you should train, friend.” | 朋友，你们应当如是训练。” |
35.121 - SN 35.121 Rāhulovāda: The Sutta of Exhortation to Rāhula
| --- SN35.121 - Rāhulovādasutta --- | --- SN35.121 - The Sutta of Exhortation to Rāhula --- | --- SN35.121 - 教诫罗睺罗经 --- |
| Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. | On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. | 一时，世尊住于舍卫国祇树给孤独园。 |
| Atha kho bhagavato rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: | Then, as the Blessed One was in private and in seclusion, a reflection arose in his mind thus: | 尔时，世尊于私下独处时，心中生起此念： |
| “paripakkā kho rāhulassa vimuttiparipācaniyā dhammā; | “The factors that ripen for liberation are mature in Rāhula; | “罗睺罗解脱之因缘已成熟； |
| yannūnāhaṁ rāhulaṁ uttariṁ āsavānaṁ khaye vineyyan”ti. | suppose I were to train Rāhula further in the destruction of the taints.” | 我当进一步训练罗睺罗于诸漏之灭尽。” |
| Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiyaṁ piṇḍāya caritvā | Then the Blessed One, having dressed in the morning, taking his bowl and robe, and having walked for alms in Sāvatthī, | 尔时，世尊于清晨著衣，持钵，于舍卫城乞食， |
| pacchābhattaṁ piṇḍapātapaṭikkanto āyasmantaṁ rāhulaṁ āmantesi: | after returning from his alms round after the meal, addressed the Venerable Rāhula: | 饭后从乞食处归，告尊者罗睺罗： |
| “gaṇhāhi, rāhula, nisīdanaṁ. | “Take a sitting mat, Rāhula. | “取坐具，罗睺罗。 |
| Yena andhavanaṁ tenupasaṅkamissāma divāvihārāyā”ti. | Let us go to the Blind Men’s Grove for the day’s abiding.” | 我等往安陀林，作日间之住。” |
| “Evaṁ, bhante”ti kho āyasmā rāhulo bhagavato paṭissutvā nisīdanaṁ ādāya bhagavantaṁ piṭṭhito piṭṭhito anubandhi. | “Yes, venerable sir,” the Venerable Rāhula replied to the Blessed One, and taking a sitting mat, he followed close behind the Blessed One. | “是，尊者。”尊者罗睺罗应诺世尊，取坐具，紧随世尊之后。 |
| Tena kho pana samayena anekāni devatāsahassāni bhagavantaṁ anubandhāni honti: | Now at that time, many thousands of devas were following the Blessed One, thinking: | 其时，数千天人随行世尊，思惟： |
| “ajja bhagavā āyasmantaṁ rāhulaṁ uttariṁ āsavānaṁ khaye vinessatī”ti. | “Today the Blessed One will train the Venerable Rāhula further in the destruction of the taints.” | “今日世尊将进一步训练尊者罗睺罗于诸漏之灭尽。” |
| Atha kho bhagavā andhavanaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle paññatte āsane nisīdi. | Then the Blessed One plunged into the Blind Men’s Grove and sat down on the prepared seat at the foot of a certain tree. | 尔时，世尊深入安陀林，于某树下备好之座坐下。 |
| Āyasmāpi kho rāhulo bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. | The Venerable Rāhula also, having paid homage to the Blessed One, sat down at one side. | 尊者罗睺罗亦顶礼世尊，坐于一旁。 |
| Ekamantaṁ nisinnaṁ kho āyasmantaṁ rāhulaṁ bhagavā etadavoca: | As he was sitting at one side, the Blessed One said this to the Venerable Rāhula: | 坐于一旁，世尊对尊者罗睺罗说： |
| “Taṁ kiṁ maññasi, rāhula, | “What do you think, Rāhula, | “你认为如何，罗睺罗， |
| cakkhu niccaṁ vā aniccaṁ vā”ti? | is the eye permanent or impermanent?” | 眼是常还是无常？” |
| “Aniccaṁ, bhante”. | “Impermanent, venerable sir.” | “无常，尊者。” |
| “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? | “But what is impermanent, is that suffering or happiness?” | “但凡无常者，是苦还是乐？” |
| “Dukkhaṁ, bhante”. | “Suffering, venerable sir.” | “苦，尊者。” |
| “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: | “But what is impermanent, suffering, and subject to change, is it fitting to regard that thus: | “但凡无常、苦、变易法，视之为： |
| ‘etaṁ mama, esohamasmi, eso me attā’”ti? | ‘This is mine, this I am, this is my self’?” | ‘此是我所，我是此，此是我之我’，是否合适？” |
| “No hetaṁ, bhante”. (…) | “Surely not, venerable sir.” (…) | “绝非如此，尊者。”（…） |
| “Rūpā niccā vā aniccā vā”ti? | “Are forms permanent or impermanent?” | “色是常是无常？” |
| “Aniccā, bhante” …pe…. | “Impermanent, venerable sir.” …and so on…. | “无常，尊者。”……等等……。 |
| “Cakkhuviññāṇaṁ niccaṁ vā aniccaṁ vā”ti? | “Is eye-consciousness permanent or impermanent?” | “眼识是常是无常？” |
| “Aniccaṁ, bhante” …pe…. | “Impermanent, venerable sir.” …and so on…. | “无常，尊者。”……等等……。 |
| “Cakkhusamphasso nicco vā anicco vā”ti? | “Is eye-contact permanent or impermanent?” | “眼触是常是无常？” |
| “Anicco, bhante” …pe…. | “Impermanent, venerable sir.” …and so on…. | “无常，尊者。”……等等……。 |
| “Yampidaṁ cakkhusamphassapaccayā uppajjati vedanāgataṁ, saññāgataṁ, saṅkhāragataṁ, viññāṇagataṁ, tampi niccaṁ vā aniccaṁ vā”ti? | “And whatever, conditioned by eye-contact, arises as feeling, as perception, as formations, as consciousness, is that too permanent or impermanent?” | “以及凡以眼触为缘而生之受、想、行、识，彼亦是常是无常？” |
| “Aniccaṁ, bhante”. | “Impermanent, venerable sir.” | “无常，尊者。” |
| “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? | “But what is impermanent, is that suffering or happiness?” | “但凡无常者，是苦还是乐？” |
| “Dukkhaṁ, bhante”. | “Suffering, venerable sir.” | “苦，尊者。” |
| “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: | “But what is impermanent, suffering, and subject to change, is it fitting to regard that thus: | “但凡无常、苦、变易法，视之为： |
| ‘etaṁ mama, esohamasmi, eso me attā’”ti? | ‘This is mine, this I am, this is my self’?” | ‘此是我所，我是此，此是我之我’，是否合适？” |
| “No hetaṁ, bhante” …pe…. | “Surely not, venerable sir.” …and so on…. | “绝非如此，尊者。”……等等……。 |
| “Jivhā niccā vā aniccā vā”ti? | “Is the tongue permanent or impermanent?” | “舌是常还是无常？” |
| “Aniccā, bhante” …pe…. | “Impermanent, venerable sir.” …and so on…. | “无常，尊者。”……等等……。 |
| “Jivhāviññāṇaṁ niccaṁ vā aniccaṁ vā”ti? | “Is tongue-consciousness permanent or impermanent?” | “舌识是常是无常？” |
| “Aniccaṁ, bhante” …pe…. | “Impermanent, venerable sir.” …and so on…. | “无常，尊者。”……等等……。 |
| “Jivhāsamphasso nicco vā anicco vā”ti? | “Is tongue-contact permanent or impermanent?” | “舌触是常是无常？” |
| “Anicco, bhante” …pe…. | “Impermanent, venerable sir.” …and so on…. | “无常，尊者。”……等等……。 |
| “Yampidaṁ jivhāsamphassapaccayā uppajjati vedanāgataṁ, saññāgataṁ, saṅkhāragataṁ, viññāṇagataṁ, tampi niccaṁ vā aniccaṁ vā”ti? | “And whatever, conditioned by tongue-contact, arises as feeling, as perception, as formations, as consciousness, is that too permanent or impermanent?” | “以及凡以舌触为缘而生之受、想、行、识，彼亦是常是无常？” |
| “Aniccaṁ, bhante”. | “Impermanent, venerable sir.” | “无常，尊者。” |
| “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? | “But what is impermanent, is that suffering or happiness?” | “但凡无常者，是苦还是乐？” |
| “Dukkhaṁ, bhante”. | “Suffering, venerable sir.” | “苦，尊者。” |
| “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: | “But what is impermanent, suffering, and subject to change, is it fitting to regard that thus: | “但凡无常、苦、变易法，视之为： |
| ‘etaṁ mama, esohamasmi, eso me attā’”ti? | ‘This is mine, this I am, this is my self’?” | ‘此是我所，我是此，此是我之我’，是否合适？” |
| “No hetaṁ, bhante” …pe…. | “Surely not, venerable sir.” …and so on…. | “绝非如此，尊者。”……等等……。 |
| “Mano nicco vā anicco vā”ti? | “Is the mind permanent or impermanent?” | “意是常还是无常？” |
| “Anicco, bhante”. | “Impermanent, venerable sir.” | “无常，尊者。” |
| “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? | “But what is impermanent, is that suffering or happiness?” | “但凡无常者，是苦还是乐？” |
| “Dukkhaṁ, bhante”. | “Suffering, venerable sir.” | “苦，尊者。” |
| “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ | “But what is impermanent, suffering, and subject to change, is it fitting to regard that thus: | “但凡无常、苦、变易法，视之为： |
| ‘etaṁ mama, esohamasmi, eso me attā’”ti? | ‘This is mine, this I am, this is my self’?” | ‘此是我所，我是此，此是我之我’，是否合适？” |
| “No hetaṁ, bhante”. | “Surely not, venerable sir.” | “绝非如此，尊者。” |
| “Dhammā niccā vā aniccā vā”ti? | “Are mental phenomena permanent or impermanent?” | “法是常是无常？” |
| “Aniccā, bhante” …pe…. | “Impermanent, venerable sir.” …and so on…. | “无常，尊者。”……等等……。 |
| “Manoviññāṇaṁ niccaṁ vā aniccaṁ vā”ti? | “Is mind-consciousness permanent or impermanent?” | “意识是常是无常？” |
| “Aniccaṁ, bhante” …pe…. | “Impermanent, venerable sir.” …and so on…. | “无常，尊者。”……等等……。 |
| “Manosamphasso nicco vā anicco vā”ti? | “Is mind-contact permanent or impermanent?” | “意触是常是无常？” |
| “Anicco, bhante” …pe…. | “Impermanent, venerable sir.” …and so on…. | “无常，尊者。”……等等……。 |
| “Yampidaṁ manosamphassapaccayā uppajjati vedanāgataṁ, saññāgataṁ, saṅkhāragataṁ, viññāṇagataṁ, tampi niccaṁ vā aniccaṁ vā”ti? | “And whatever, conditioned by mind-contact, arises as feeling, as perception, as formations, as consciousness, is that too permanent or impermanent?” | “以及凡以意触为缘而生之受、想、行、识，彼亦是常是无常？” |
| “Aniccaṁ, bhante”. | “Impermanent, venerable sir.” | “无常，尊者。” |
| “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? | “But what is impermanent, is that suffering or happiness?” | “但凡无常者，是苦还是乐？” |
| “Dukkhaṁ, bhante”. | “Suffering, venerable sir.” | “苦，尊者。” |
| “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: | “But what is impermanent, suffering, and subject to change, is it fitting to regard that thus: | “但凡无常、苦、变易法，视之为： |
| ‘etaṁ mama, esohamasmi, eso me attā’”ti? | ‘This is mine, this I am, this is my self’?” | ‘此是我所，我是此，此是我之我’，是否合适？” |
| “No hetaṁ, bhante”. | “Surely not, venerable sir.” | “绝非如此，尊者。” |
| “Evaṁ passaṁ, rāhula, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati, yampidaṁ cakkhusamphassapaccayā uppajjati vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ tasmimpi nibbindati …pe… | “Seeing thus, Rāhula, a well-taught noble-one's-disciple experiences revulsion towards the eye, and revulsion towards forms, and revulsion towards eye-consciousness, and revulsion towards eye-contact, and whatever conditioned by eye-contact arises as feeling, perception, formations, consciousness, towards that too he experiences revulsion. …and so on… | “罗睺罗，如是观者，多闻圣弟子于眼生厌，于色生厌，于眼识生厌，于眼触生厌，以及凡以眼触为缘而生之受、想、行、识，于彼亦生厌。……等等…… |
| jivhāyapi nibbindati, rasesupi nibbindati, jivhāviññāṇepi nibbindati, jivhāsamphassepi nibbindati, yampidaṁ jivhāsamphassapaccayā uppajjati vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ tasmimpi nibbindati …pe…. | he experiences revulsion towards the tongue, and revulsion towards tastes, and revulsion towards tongue-consciousness, and revulsion towards tongue-contact, and whatever conditioned by tongue-contact arises as feeling, perception, formations, consciousness, towards that too he experiences revulsion. …and so on…. | 他于舌生厌，于味生厌，于舌识生厌，于舌触生厌，以及凡以舌触为缘而生之受、想、行、识，于彼亦生厌。……等等…… |
| Manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati, manosamphassepi nibbindati, yampidaṁ manosamphassapaccayā uppajjati vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ tasmimpi nibbindati. | He experiences revulsion towards the mind, and revulsion towards mental phenomena, and revulsion towards mind-consciousness, and revulsion towards mind-contact, and whatever conditioned by mind-contact arises as feeling, perception, formations, consciousness, towards that too he experiences revulsion. | 他于意生厌，于法生厌，于意识生厌，于意触生厌，以及凡以意触为缘而生之受、想、行、识，于彼亦生厌。 |
| Nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. | Experiencing revulsion, he becomes dispassionate. Through dispassion, he is liberated. When liberated, there is knowledge that he is liberated. | 既厌，则离欲。因离欲，得解脱。解脱时，有知已解脱。 |
| ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti. | He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’” | 彼了知：‘生已尽，梵行已立，所作已办，不受后有。’” |
| Idamavoca bhagavā. | The Blessed One said this. | 世尊如是说。 |
| Attamano āyasmā rāhulo bhagavato bhāsitaṁ abhinandi. | Gratified, the Venerable Rāhula rejoiced in what the Blessed One had said. | 尊者罗睺罗欢喜信受世尊所说。 |
| Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne āyasmato rāhulassa anupādāya āsavehi cittaṁ vimucci. | And while this exposition was being spoken, the mind of the Venerable Rāhula was liberated from the taints through non-clinging. | 当此教示被宣说时，尊者罗睺罗之心，因无执而从诸漏中解脱。 |
| Anekānañca devatāsahassānaṁ virajaṁ vītamalaṁ dhammacakkhuṁ udapādi: | And for the many thousands of devas, the dust-free, stainless Dhamma eye arose: | 于数千天人，生起无尘、无垢之法眼： |
| “yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti. | “Whatever is subject to origination is all subject to cessation.” | “凡集法者，皆是灭法。” |
35.122 - SN 35.122 Saṁyojaniyadhamma: The Sutta on Things that Fetter
| --- SN35.122 - Saṁyojaniyadhammasutta --- | --- SN35.122 - The Sutta on Things that Fetter --- | --- SN35.122 - 结缚法经 --- |
| “Saṁyojaniye ca, bhikkhave, dhamme desessāmi saṁyojanañca. | “I will teach you, bhikkhus, things that fetter and the fetter. | “我将教导你们，诸比丘，结缚之法与结缚。 |
| Taṁ suṇātha. | Listen to that. | 谛听。 |
| Katame ca, bhikkhave, saṁyojaniyā dhammā, katamañca saṁyojanaṁ? | And what, bhikkhus, are the things that fetter, and what is the fetter? | 诸比丘，何为结缚之法，何为结缚？ |
| Santi, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. | There are, bhikkhus, forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, connected with sensual desire, tantalizing. | 诸比丘，有眼所识之色，可爱、可喜、可意、悦人，与欲相应，引人入胜。 |
| Ime vuccanti, bhikkhave, saṁyojaniyā dhammā. | These, bhikkhus, are called the things that fetter. | 诸比丘，此等名为结缚之法。 |
| Yo tattha chandarāgo, taṁ tattha saṁyojanaṁ …pe… | The desire and lust for it, that is the fetter there. …and so on… | 于彼之欲贪，即是其结缚。……等等…… |
| santi, bhikkhave, jivhāviññeyyā rasā …pe… | There are, bhikkhus, tastes cognizable by the tongue … and so on … | 诸比丘，有舌所识之味……等等…… |
| santi, bhikkhave, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. | There are, bhikkhus, mental phenomena cognizable by the mind that are desirable, lovely, agreeable, pleasing, connected with sensual desire, tantalizing. | 诸比丘，有意识所识之法，可爱、可喜、可意、悦人，与欲相应，引人入胜。 |
| Ime vuccanti, bhikkhave, saṁyojaniyā dhammā. | These, bhikkhus, are called the things that fetter. | 诸比丘，此等名为结缚之法。 |
| Yo tattha chandarāgo taṁ tattha saṁyojanan”ti. | The desire and lust for it, that is the fetter there.” | 于彼之欲贪，即是其结缚。” |
35.123 - SN 35.123 Upādāniyadhamma: The Sutta on Things that Can Be Clung To
| --- SN35.123 - Upādāniyadhammasutta --- | --- SN35.123 - The Sutta on Things that Can Be Clung To --- | --- SN35.123 - 可执取法经 --- |
| “Upādāniye ca, bhikkhave, dhamme desessāmi upādānañca. | “I will teach you, bhikkhus, things that can be clung to and clinging. | “我将教导你们，诸比丘，可执取之法与执取。 |
| Taṁ suṇātha. | Listen to that. | 谛听。 |
| Katame ca, bhikkhave, upādāniyā dhammā, katamañca upādānaṁ? | And what, bhikkhus, are the things that can be clung to, and what is clinging? | 诸比丘，何为可执取之法，何为执取？ |
| Santi, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. | There are, bhikkhus, forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, connected with sensual desire, tantalizing. | 诸比丘，有眼所识之色，可爱、可喜、可意、悦人，与欲相应，引人入胜。 |
| Ime vuccanti, bhikkhave, upādāniyā dhammā. | These, bhikkhus, are called the things that can be clung to. | 诸比丘，此等名为可执取之法。 |
| Yo tattha chandarāgo, taṁ tattha upādānaṁ …pe… | The desire and lust for it, that is the clinging there. …and so on… | 于彼之欲贪，即是其执取。……等等…… |
| santi, bhikkhave, jivhāviññeyyā rasā …pe… | There are, bhikkhus, tastes cognizable by the tongue … and so on … | 诸比丘，有舌所识之味……等等…… |
| santi, bhikkhave, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. | There are, bhikkhus, mental phenomena cognizable by the mind that are desirable, lovely, agreeable, pleasing, connected with sensual desire, tantalizing. | 诸比-丘，有意识所识之法，可爱、可喜、可意、悦人，与欲相应，引人入胜。 |
| Ime vuccanti, bhikkhave, upādāniyā dhammā. | These, bhikkhus, are called the things that can be clung to. | 诸比丘，此等名为可执取之法。 |
| Yo tattha chandarāgo taṁ tattha upādānan”ti. | The desire and lust for it, that is the clinging there.” | 于彼之欲贪，即是其执取。” |
| Lokakāmaguṇavaggo dutiyo. | The Worldly Sensual Pleasures Section, the second. | 世间欲乐品，第二。 |
| Mārapāsena dve vuttā, | Two are spoken on Māra’s Snare, | 二篇说于魔罗之网， |
| lokakāmaguṇena ca; | And on the Worldly Sensual Pleasures; | 及于世间欲乐； |
| Sakko pañcasikho ceva, | Sakka and Pañcasikha, | 帝释与五髻， |
| sāriputto ca rāhulo; | Sāriputta and Rāhula; | 舍利弗与罗睺罗； |
| Saṁyojanaṁ upādānaṁ, | Fettering and Clinging, | 结缚与执取， |
| vaggo tena pavuccatīti. | The section is spoken with these. | 此品与此等共说。 |
35.124 - SN 35.124 Vesālī: The Sutta at Vesālī
| --- SN35.124 - Vesālīsutta --- | --- SN35.124 - The Sutta at Vesālī --- | --- SN35.124 - 毗舍离经 --- |
| Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. | On one occasion the Blessed One was dwelling at Vesālī in the Great Wood, in the Hall with the Peaked Roof. | 一时，世尊住于毗舍离大林，重阁讲堂。 |
| Atha kho uggo gahapati vesāliko yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho uggo gahapati vesāliko bhagavantaṁ etadavoca: | Then Ugga the householder of Vesālī went to the Blessed One; having approached, he sat down at one side. Sitting at one side, Ugga the householder of Vesālī said to the Blessed One: | 尔时，毗舍离之优迦居士诣世尊所；诣已，坐于一旁。坐于一旁，毗舍离之优迦居士对世尊说： |
| “ko nu kho, bhante, hetu, ko paccayo yena m’idhekacce sattā diṭṭheva dhamme no parinibbāyanti? | “What, venerable sir, is the cause, what is the reason, why some beings here do not attain Nibbāna in this very life? | “尊者，是何因、何缘，此间有些众生于此生中不得涅槃？ |
| Ko pana, bhante, hetu, ko paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti? | And what, venerable sir, is the cause, what is the reason, why some beings here do attain Nibbāna in this very life?” | 尊者，又是何因、何缘，此间有些众生于此生中得证涅槃？” |
| “Santi kho, gahapati, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. | “There are, householder, forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, connected with sensual desire, tantalizing. | “居士，有眼所识之色，可爱、可喜、可意、悦人，与欲相应，引人入胜。 |
| Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṁ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṁ viññāṇaṁ hoti tadupādānaṁ. | If a bhikkhu welcomes them, speaks in praise of them, and remains holding to them, for him, as he is welcoming them, speaking in praise of them, and remaining holding to them, a consciousness dependent on that arises, with that as its clinging. | 若比丘欢迎之，称赞之，并执持之，于彼欢迎、称赞、执持之时，依彼而生识，以此为执取。 |
| Saupādāno, gahapati, bhikkhu no parinibbāyati …pe… | A bhikkhu with clinging, householder, does not attain Nibbāna. …and so on… | 居士，有执取之比丘，不得涅槃。……等等…… |
| santi kho, gahapati, jivhāviññeyyā rasā …pe… | There are, householder, tastes cognizable by the tongue … and so on … | 居士，有舌所识之味……等等…… |
| santi kho, gahapati, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. | There are, householder, mental phenomena cognizable by the mind that are desirable, lovely, agreeable, pleasing, connected with sensual desire, tantalizing. | 居士，有意识所识之法，可爱、可喜、可意、悦人，与欲相应，引人入胜。 |
| Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṁ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṁ viññāṇaṁ hoti tadupādānaṁ. | If a bhikkhu welcomes them, speaks in praise of them, and remains holding to them, for him, as he is welcoming them, speaking in praise of them, and remaining holding to them, a consciousness dependent on that arises, with that as its clinging. | 若比丘欢迎之，称赞之，并执持之，于彼欢迎、称赞、执持之时，依彼而生识，以此为执取。 |
| Saupādāno, gahapati, bhikkhu no parinibbāyati. | A bhikkhu with clinging, householder, does not attain Nibbāna. | 居士，有执取之比丘，不得涅槃。 |
| Ayaṁ kho, gahapati, hetu, ayaṁ paccayo yena m’idhekacce sattā diṭṭheva dhamme no parinibbāyanti. | This, householder, is the cause, this is the reason, why some beings here do not attain Nibbāna in this very life. | 居士，此是因，此是缘，此间有些众生于此生中不得涅槃。 |
| Santi ca kho, gahapati, cakkhuviññeyyā rūpā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. | And there are, householder, forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, connected with sensual desire, tantalizing. | 又有，居士，眼所识之色，可爱、可喜、可意、悦人，与欲相应，引人入胜。 |
| Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṁ viññāṇaṁ hoti, na tadupādānaṁ. | If a bhikkhu does not welcome them, does not speak in praise of them, and does not remain holding to them, for him, as he is not welcoming them, not speaking in praise of them, and not remaining holding to them, a consciousness dependent on that does not arise, nor does that clinging. | 若比丘不欢迎之，不称赞之，亦不执持之，于彼不欢迎、不称赞、不执持之时，依彼而生之识不生，彼执取亦不生。 |
| Anupādāno, gahapati, bhikkhu parinibbāyati …pe… | A bhikkhu without clinging, householder, attains Nibbāna. …and so on… | 居士，无执取之比丘，得证涅槃。……等等…… |
| santi kho, gahapati, jivhāviññeyyā rasā …pe… | There are, householder, tastes cognizable by the tongue … and so on … | 居士，有舌所识之味……等等…… |
| santi kho, gahapati, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. | There are, householder, mental phenomena cognizable by the mind that are desirable, lovely, agreeable, pleasing, connected with sensual desire, tantalizing. | 居士，有意识所识之法，可爱、可喜、可意、悦人，与欲相应，引人入胜。 |
| Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, tassa taṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato. Na tannissitaṁ viññāṇaṁ hoti, na tadupādānaṁ. | If a bhikkhu does not welcome them, does not speak in praise of them, and does not remain holding to them, for him, as he is not welcoming them, not speaking in praise of them, and not remaining holding to them, a consciousness dependent on that does not arise, nor does that clinging. | 若比丘不欢迎之，不称赞之，亦不执持之，于彼不欢迎、不称赞、不执持之时，依彼而生之识不生，彼执取亦不生。 |
| Anupādāno, gahapati, bhikkhu parinibbāyati. | A bhikkhu without clinging, householder, attains Nibbāna. | 居士，无执取之比丘，得证涅槃。 |
| Ayaṁ kho, gahapati, hetu ayaṁ paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti. | This, householder, is the cause, this is the reason, why some beings here do attain Nibbāna in this very life.” | 居士，此是因，此是缘，此间有些众生于此生中得证涅槃。” |
35.125 - SN 35.125 Vajjī: The Sutta in the Vajjian Country
| --- SN35.125 - Vajjīsutta --- | --- SN35.125 - The Sutta in the Vajjian Country --- | --- SN35.125 - 跋耆国经 --- |
| Ekaṁ samayaṁ bhagavā vajjīsu viharati hatthigāme. | On one occasion the Blessed One was dwelling among the Vajjis at Hatthigāma. | 一时，世尊住于跋耆国象村。 |
| Atha kho uggo gahapati hatthigāmako yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho uggo gahapati hatthigāmako bhagavantaṁ etadavoca: | Then Ugga the householder of Hatthigāma went to the Blessed One; having approached, he sat down at one side. Sitting at one side, Ugga the householder of Hatthigāma said to the Blessed One: | 尔时，象村之优迦居士诣世尊所；诣已，坐于一旁。坐于一旁，象村之优迦居士对世尊说： |
| “ko nu kho, bhante, hetu ko paccayo yena m’idhekacce sattā diṭṭheva dhamme no parinibbāyanti? | “What, venerable sir, is the cause, what is the reason, why some beings here do not attain Nibbāna in this very life? | “尊者，是何因、何缘，此间有些众生于此生中不得涅槃？ |
| Ko pana, bhante, hetu ko paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti? | And what, venerable sir, is the cause, what is the reason, why some beings here do attain Nibbāna in this very life?” | 尊者，又是何因、何缘，此间有些众生于此生中得证涅槃？” |
| (Yathā purimasuttantaṁ, evaṁ vitthāretabbaṁ.) | (It should be elaborated in the same way as the preceding sutta.) | （应如前经详述。） |
| “Ayaṁ kho, gahapati, hetu ayaṁ paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti. | “This, householder, is the cause, this is the reason, why some beings here do attain Nibbāna in this very life.” | “居士，此是因，此是缘，此间有些众生于此生中得证涅槃。” |
| Dutiyaṁ. | The second. | 第二。 |
35.126 - SN 35.126 Nāḷanda: The Sutta at Nāḷandā
| --- SN35.126 - Nāḷandasutta --- | --- SN35.126 - The Sutta at Nāḷandā --- | --- SN35.126 - 那烂陀经 --- |
| Ekaṁ samayaṁ bhagavā nāḷandāyaṁ viharati pāvārikambavane. | On one occasion the Blessed One was dwelling at Nāḷandā in the Pāvārika Mango Grove. | 一时，世尊住于那烂陀波婆利迦芒果园。 |
| Atha kho, upāli gahapati, yena bhagavā tenupasaṅkami …pe… ekamantaṁ nisinno kho, upāli gahapati, bhagavantaṁ etadavoca: | Then, the householder Upāli, went to the Blessed One … and so on … sitting at one side, the householder Upāli, said to the Blessed One: | 尔时，优波离居士诣世尊所……等等……坐于一旁，优波离居士对世尊说： |
| “ko nu kho, bhante, hetu, ko paccayo yena m’idhekacce sattā diṭṭheva dhamme no parinibbāyanti? | “What, venerable sir, is the cause, what is the reason, why some beings here do not attain Nibbāna in this very life? | “尊者，是何因、何缘，此间有些众生于此生中不得涅槃？ |
| Ko pana, bhante, hetu, ko paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti? | And what, venerable sir, is the cause, what is the reason, why some beings here do attain Nibbāna in this very life?” | 尊者，又是何因、何缘，此间有些众生于此生中得证涅槃？” |
| (Yathā purimasuttantaṁ, evaṁ vitthāretabbaṁ.) | (It should be elaborated in the same way as the preceding sutta.) | （应如前经详述。） |
| “Ayaṁ kho, gahapati, hetu ayaṁ paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti. | “This, householder, is the cause, this is the reason, why some beings here do attain Nibbāna in this very life.” | “居士，此是因，此是缘，此间有些众生于此生中得证涅槃。” |
| Tatiyaṁ. | The third. | 第三。 |
35.127 - SN 35.127 Bhāradvāja: The Sutta on Bhāradvāja
| --- SN35.127 - Bhāradvājasutta --- | --- SN35.127 - The Sutta on Bhāradvāja --- | --- SN35.127 - 婆罗堕阇经 --- |
| Ekaṁ samayaṁ āyasmā piṇḍolabhāradvājo kosambiyaṁ viharati ghositārāme. | On one occasion the Venerable Piṇḍola Bhāradvāja was dwelling at Kosambī in Ghosita’s Park. | 一时，尊者宾头卢婆罗堕阇住于拘舍弥瞿师罗园。 |
| Atha kho rājā udeno yenāyasmā piṇḍolabhāradvājo tenupasaṅkami; upasaṅkamitvā āyasmatā piṇḍolabhāradvājena saddhiṁ sammodi. | Then King Udena went to the Venerable Piṇḍola Bhāradvāja; having approached, he exchanged greetings with the Venerable Piṇḍola Bhāradvāja. | 尔时，优填王诣尊者宾头卢婆罗堕阇所；诣已，与尊者宾头卢婆罗堕阇互致问候。 |
| Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rājā udeno āyasmantaṁ piṇḍolabhāradvājaṁ etadavoca: | Having exchanged pleasant and courteous talk, he sat down at one side. Sitting at one side, King Udena said to the Venerable Piṇḍola Bhāradvāja: | 互致愉悦有礼之言谈后，坐于一旁。坐于一旁，优填王对尊者宾头卢婆罗堕阇说： |
| “ko nu kho, bho bhāradvāja, hetu ko paccayo yenime daharā bhikkhū susū kāḷakesā bhadrena yobbanena samannāgatā paṭhamena vayasā anikīḷitāvino kāmesu yāvajīvaṁ paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ caranti, addhānañca āpādentī”ti? | “What, good Bhāradvāja, is the cause, what is the reason, why these young bhikkhus—with black hair, endowed with the blessing of youth, in the prime of life, who have not dallied in sensual pleasures—live the complete and pure holy life for their whole lives and bring it to a lasting conclusion?” | “善哉，婆罗堕阇，是何因、何缘，此等青年比丘——黑发、具足青春之福、处于壮年、未曾耽于欲乐者——终身修持圆满清净之梵行，并使其得以持久？” |
| “Vuttaṁ kho etaṁ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena: | “It has been said, great king, by that Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One: | “大王，彼知见者、阿罗汉、正等觉者世尊曾说： |
| ‘etha tumhe, bhikkhave, mātumattīsu mātucittaṁ upaṭṭhapetha, bhaginimattīsu bhaginicittaṁ upaṭṭhapetha, dhītumattīsu dhītucittaṁ upaṭṭhapethā’ti. | ‘Come, bhikkhus, in regard to those of a mother’s age, establish the mind of a mother; in regard to those of a sister’s age, establish the mind of a sister; in regard to those of a daughter’s age, establish the mind of a daughter.’ | ‘来，诸比丘，于母辈者，当立母心；于姊妹辈者，当立姊妹心；于女儿辈者，当立女儿心。’ |
| Ayaṁ kho, mahārāja, hetu, ayaṁ paccayo yenime daharā bhikkhū susū kāḷakesā bhadrena yobbanena samannāgatā paṭhamena vayasā anikīḷitāvino kāmesu yāvajīvaṁ paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ caranti, addhānañca āpādentī”ti. | This, great king, is the cause, this is the reason, why these young bhikkhus—with black hair, endowed with the blessing of youth, in the prime of life, who have not dallied in sensual pleasures—live the complete and pure holy life for their whole lives and bring it to a lasting conclusion.” | 大王，此是因，此是缘，此等青年比丘——黑发、具足青春之福、处于壮年、未曾耽于欲乐者——终身修持圆满清净之梵行，并使其得以持久。” |
| “Lolaṁ kho, bho bhāradvāja, cittaṁ. | “The mind, good Bhāradvāja, is fickle. | “善哉，婆罗堕阇，心是易变的。 |
| Appekadā mātumattīsupi lobhadhammā uppajjanti, bhaginimattīsupi lobhadhammā uppajjanti, dhītumattīsupi lobhadhammā uppajjanti. | Sometimes lustful states arise even for those of a mother’s age, lustful states arise even for those of a sister’s age, lustful states arise even for those of a daughter’s age. | 有时即使对母辈者亦生贪欲之念，对姊妹辈者亦生贪欲之念，对女儿辈者亦生贪欲之念。 |
| Atthi nu kho, bho bhāradvāja, añño ca hetu, añño ca paccayo yenime daharā bhikkhū susū kāḷakesā …pe… addhānañca āpādentī”ti? | Is there, good Bhāradvāja, another cause, another reason, why these young bhikkhus—with black hair… and so on… and bring it to a lasting conclusion?” | 善哉，婆罗堕阇，是否有另一因、另一缘，使此等青年比丘——黑发……等等……并使其得以持久？” |
| “Vuttaṁ kho etaṁ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena: | “It has been said, great king, by that Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One: | “大王，彼知见者、阿罗汉、正等觉者世尊曾说： |
| ‘etha tumhe, bhikkhave, imameva kāyaṁ uddhaṁ pādatalā adho kesamatthakā tacapariyantaṁ pūraṁ nānappakārassa asucino paccavekkhatha— | ‘Come, bhikkhus, reflect on this very body, from the soles of the feet up, from the top of the hair down, contained in skin, as full of many kinds of impurities— | ‘来，诸比丘，当观此身，从足底至发顶，皮所包覆，充满种种不净—— |
| atthi imasmiṁ kāye kesā lomā nakhā dantā taco maṁsaṁ nhāru aṭṭhi aṭṭhimiñjaṁ vakkaṁ hadayaṁ yakanaṁ kilomakaṁ pihakaṁ papphāsaṁ antaṁ antaguṇaṁ udariyaṁ karīsaṁ pittaṁ semhaṁ pubbo lohitaṁ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttan’ti. | in this body there are: head hairs, body hairs, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, intestines, mesentery, stomach contents, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine.’ | 此身中有：发、毛、爪、齿、皮、肉、筋、骨、骨髓、肾、心、肝、肋膜、脾、肺、肠、肠间膜、胃中物、粪、胆汁、痰、脓、血、汗、脂、泪、膏、唾、涕、关节液、尿。’ |
| Ayampi kho, mahārāja, hetu, ayaṁ paccayo yenime daharā bhikkhū susū kāḷakesā …pe… addhānañca āpādentī”ti. | This too, great king, is the cause, this is the reason, why these young bhikkhus—with black hair… and so on… and bring it to a lasting conclusion.” | 大王，此亦是因，此亦是缘，使此等青年比丘——黑发……等等……并使其得以持久。” |
| “Ye te, bho bhāradvāja, bhikkhū bhāvitakāyā bhāvitasīlā bhāvitacittā bhāvitapaññā, tesaṁ taṁ sukaraṁ hoti. | “For those bhikkhus, good Bhāradvāja, who have developed body, developed virtue, developed mind, and developed wisdom, that is easy to do. | “善哉，婆罗堕阇，于彼等已修身、修戒、修心、修慧之比丘，此事易为。 |
| Ye ca kho te, bho bhāradvāja, bhikkhū abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā, tesaṁ taṁ dukkaraṁ hoti. | But for those bhikkhus, good Bhāradvāja, who have undeveloped body, undeveloped virtue, undeveloped mind, and undeveloped wisdom, that is difficult to do. | 但于彼等未修身、未修戒、未修心、未修慧之比丘，此事难为。 |
| Appekadā, bho bhāradvāja, asubhato manasi karissāmīti subhatova āgacchati. | Sometimes, good Bhāradvāja, when one thinks ‘I will attend to it as impure,’ it comes to be seen as pure. | 善哉，婆罗堕阇，有时人思‘我当观之为不净’，却见之为净。 |
| Atthi nu kho, bho bhāradvāja, añño ca kho hetu añño ca paccayo yenime daharā bhikkhū susū kāḷakesā …pe… addhānañca āpādentī”ti? | Is there, good Bhāradvāja, another cause, another reason, why these young bhikkhus—with black hair… and so on… and bring it to a lasting conclusion?” | 善哉，婆罗堕阇，是否有另一因、另一缘，使此等青年比丘——黑发……等等……并使其得以持久？” |
| “Vuttaṁ kho etaṁ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena: | “It has been said, great king, by that Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One: | “大王，彼知见者、阿罗汉、正等觉者世尊曾说： |
| ‘etha tumhe, bhikkhave, indriyesu guttadvārā viharatha. | ‘Come, bhikkhus, dwell with your sense faculties guarded. | ‘来，诸比丘，当守护根门而住。 |
| Cakkhunā rūpaṁ disvā mā nimittaggāhino ahuvattha, mānubyañjanaggāhino. | Having seen a form with the eye, do not grasp at its signs or its features. | 以眼见色，不取其相，不取其随形好。 |
| Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjatha. Rakkhatha cakkhundriyaṁ; cakkhundriye saṁvaraṁ āpajjatha. | Since, if you were to dwell with the eye faculty unrestrained, covetousness and grief, evil, unwholesome states, would flow in, practice for its restraint. Guard the eye faculty; undertake the restraint of the eye faculty. | 若汝等住于眼根不制，贪忧、恶、不善法将流入，故当为制伏而修行。守护眼根；行眼根之制伏。 |
| Sotena saddaṁ sutvā …pe… | Having heard a sound with the ear… and so on… | 以耳闻声……等等…… |
| ghānena gandhaṁ ghāyitvā … | having smelled an odor with the nose… | 以鼻嗅香… |
| jivhāya rasaṁ sāyitvā … | having savored a taste with the tongue… | 以舌尝味… |
| kāyena phoṭṭhabbaṁ phusitvā … | having touched a tangible with the body… | 以身触触… |
| manasā dhammaṁ viññāya mā nimittaggāhino ahuvattha, mānubyañjanaggāhino. | having cognized a mental phenomenon with the mind, do not grasp at its signs or its features. | 以意识法，不取其相，不取其随形好。 |
| Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjatha. Rakkhatha manindriyaṁ; manindriye saṁvaraṁ āpajjathā’ti. | Since, if you were to dwell with the mind faculty unrestrained, covetousness and grief, evil, unwholesome states, would flow in, practice for its restraint. Guard the mind faculty; undertake the restraint of the mind faculty.’ | 若汝等住于意根不制，贪忧、恶、不善法将流入，故当为制伏而修行。守护意根；行意根之制伏。’ |
| Ayampi kho, mahārāja, hetu ayaṁ paccayo yenime daharā bhikkhū susū kāḷakesā bhadrena yobbanena samannāgatā paṭhamena vayasā anikīḷitāvino kāmesu yāvajīvaṁ paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ caranti, addhānañca āpādentī”ti. | This too, great king, is the cause, this is the reason, why these young bhikkhus—with black hair, endowed with the blessing of youth, in the prime of life, who have not dallied in sensual pleasures—live the complete and pure holy life for their whole lives and bring it to a lasting conclusion.” | 大王，此亦是因，此亦是缘，使此等青年比丘——黑发、具足青春之福、处于壮年、未曾耽于欲乐者——终身修持圆满清净之梵行，并使其得以持久。” |
| “Acchariyaṁ, bho bhāradvāja; abbhutaṁ, bho bhāradvāja. | “Amazing, good Bhāradvāja; astounding, good Bhāradvāja! | “奇哉，善哉，婆罗堕阇；妙哉，善哉，婆罗堕阇！ |
| Yāva subhāsitañcidaṁ, bho bhāradvāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena. | How well this has been spoken, good Bhāradvāja, by that Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One! | 善哉，婆罗堕阇，彼知见者、阿罗汉、正等觉者世尊所说何其善！ |
| Esova kho, bho bhāradvāja, hetu, esa paccayo yenime daharā bhikkhū susū kāḷakesā bhadrena yobbanena samannāgatā paṭhamena vayasā anikīḷitāvino kāmesu yāvajīvaṁ paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ caranti, addhānañca āpādentīti. | This is the cause, good Bhāradvāja, this is the reason, why these young bhikkhus—with black hair, endowed with the blessing of youth, in the prime of life, who have not dallied in sensual pleasures—live the complete and pure holy life for their whole lives and bring it to a lasting conclusion. | 此是因，善哉，婆罗堕阇，此是缘，使此等青年比丘——黑发、具足青春之福、处于壮年、未曾耽于欲乐者——终身修持圆满清净之梵行，并使其得以持久。 |
| Ahampi kho, bho bhāradvāja, yasmiṁ samaye arakkhiteneva kāyena, arakkhitāya vācāya, arakkhitena cittena, anupaṭṭhitāya satiyā, asaṁvutehi indriyehi antepuraṁ pavisāmi, ativiya maṁ tasmiṁ samaye lobhadhammā parisahanti. | I too, good Bhāradvāja, on the occasion when I enter the inner palace with body unguarded, with speech unguarded, with mind unguarded, with mindfulness unestablished, with sense faculties unrestrained, at that time lustful states overwhelm me exceedingly. | 我亦然，善哉，婆罗堕阇，当我身不护、语不护、意不护、念不立、根不制而入内宫时，彼时贪欲之念极度压倒我。 |
| Yasmiñca khvāhaṁ, bho bhāradvāja, samaye rakkhiteneva kāyena, rakkhitāya vācāya, rakkhitena cittena, upaṭṭhitāya satiyā, saṁvutehi indriyehi antepuraṁ pavisāmi, na maṁ tathā tasmiṁ samaye lobhadhammā parisahanti. | And on the occasion when, good Bhāradvāja, I enter the inner palace with body guarded, with speech guarded, with mind guarded, with mindfulness established, with sense faculties restrained, at that time lustful states do not overwhelm me in that way. | 又于何时，善哉，婆罗堕阇，我身护、语护、意护、念立、根制而入内宫时，彼时贪欲之念不如是压倒我。 |
| Abhikkantaṁ, bho bhāradvāja, abhikkantaṁ, bho bhāradvāja. | Excellent, good Bhāradvāja, excellent, good Bhāradvāja! | 善哉，善哉，婆罗堕阇；善哉，善哉，婆罗堕阇！ |
| Seyyathāpi, bho bhāradvāja, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā bhāradvājena anekapariyāyena dhammo pakāsito. | Just as, good Bhāradvāja, one might set upright what was overturned, or reveal what was hidden, or point out the way to one who was lost, or hold up a lamp in the darkness so that those with eyes might see forms; in the same way, the Dhamma has been clarified by the good Bhāradvāja in many ways. | 善哉，婆罗堕阇，犹如人扶正倾覆者，或揭示隐藏者，或为迷途者指路，或于暗中持灯使有目者得见色；如是，法由善哉婆罗堕阇以多种方式阐明。 |
| Esāhaṁ, bho bhāradvāja, taṁ bhagavantaṁ saraṇaṁ gacchāmi, dhammañca, bhikkhusaṅghañca. | I, good Bhāradvāja, go for refuge to that Blessed One, to the Dhamma, and to the Saṅgha of bhikkhus. | 我，善哉，婆罗堕阇，归依彼世尊，归依法，归依比丘僧。 |
| Upāsakaṁ maṁ bhavaṁ bhāradvājo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. | May the good Bhāradvāja remember me as a lay follower who has gone for refuge from this day forth for life.” | 愿善哉婆罗堕阇忆我为自今日起终身归依之居士。” |
| Catutthaṁ. | The fourth. | 第四。 |
35.128 - SN 35.128 Soṇa: The Sutta on Soṇa
| --- SN35.128 - Soṇasutta --- | --- SN35.128 - The Sutta on Soṇa --- | --- SN35.128 - 须那经 --- |
| Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. | On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary. | 一时，世尊住于王舍城竹林精舍，松鼠保护区。 |
| Atha kho soṇo gahapatiputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho soṇo gahapatiputto bhagavantaṁ etadavoca: | Then Soṇa, the householder’s son, went to the Blessed One; having approached and paid homage to the Blessed One, he sat down at one side. Sitting at one side, Soṇa, the householder’s son, said to the Blessed One: | 尔时，居士子须那诣世尊所；诣已，顶礼世尊，坐于一旁。坐于一旁，居士子须那对世尊说： |
| “ko nu kho, bhante, hetu, ko paccayo yena m’idhekacce sattā diṭṭheva dhamme no parinibbāyanti? | “What, venerable sir, is the cause, what is the reason, why some beings here do not attain Nibbāna in this very life? | “尊者，是何因、何缘，此间有些众生于此生中不得涅槃？ |
| Ko pana, bhante, hetu, ko paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti? | And what, venerable sir, is the cause, what is the reason, why some beings here do attain Nibbāna in this very life?” | 尊者，又是何因、何缘，此间有些众生于此生中得证涅槃？” |
| (Yathā purimasuttantaṁ, evaṁ vitthāretabbaṁ.) | (It should be elaborated in the same way as the preceding sutta.) | （应如前经详述。） |
| Ayaṁ kho, soṇa, hetu, ayaṁ paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantīti. | This, Soṇa, is the cause, this is the reason, why some beings here do attain Nibbāna in this very life. | 须那，此是因，此是缘，此间有些众生于此生中得证涅槃。 |
35.129 - SN 35.129 Ghosita: The Sutta on Ghosita
| --- SN35.129 - Ghositasutta --- | --- SN35.129 - The Sutta on Ghosita --- | --- SN35.129 - 瞿师罗经 --- |
| Ekaṁ samayaṁ āyasmā ānando kosambiyaṁ viharati ghositārāme. | On one occasion the Venerable Ānanda was dwelling at Kosambī in Ghosita’s Park. | 一时，尊者阿难住于拘舍弥瞿师罗园。 |
| Atha kho ghosito gahapati yenāyasmā ānando tenupasaṅkami …pe… ekamantaṁ nisinno kho ghosito gahapati āyasmantaṁ ānandaṁ etadavoca: | Then Ghosita the householder went to the Venerable Ānanda … and so on … sitting at one side, Ghosita the householder said to the Venerable Ānanda: | 尔时，瞿师罗居士诣尊者阿难所……等等……坐于一旁，瞿师罗居士对尊者阿难说： |
| “‘dhātunānattaṁ, dhātunānattan’ti, bhante ānanda, vuccati. | “‘Diversity of elements, diversity of elements,’ it is said, venerable Ānanda. | “‘种种界，种种界’，如是说，尊者阿难。 |
| Kittāvatā nu kho, bhante, dhātunānattaṁ vuttaṁ bhagavatā”ti? | In what way, venerable sir, has the diversity of elements been spoken of by the Blessed One?” | 尊者，世尊以何方式说种种界？” |
| “Saṁvijjati kho, gahapati, cakkhudhātu, rūpā ca manāpā, cakkhuviññāṇañca sukhavedaniyaṁ. | “There exists, householder, the eye-element, and agreeable forms, and eye-consciousness associated with pleasant feeling. | “居士，有眼界，及可意之色，及与乐受相应之眼识。 |
| Phassaṁ paṭicca uppajjati sukhā vedanā. | In dependence on contact, pleasant feeling arises. | 依触，乐受生。 |
| Saṁvijjati kho, gahapati, cakkhudhātu, rūpā ca amanāpā, cakkhuviññāṇañca dukkhavedaniyaṁ. | There exists, householder, the eye-element, and disagreeable forms, and eye-consciousness associated with painful feeling. | 居士，有眼界，及不可意之色，及与苦受相应之眼识。 |
| Phassaṁ paṭicca uppajjati dukkhā vedanā. | In dependence on contact, painful feeling arises. | 依触，苦受生。 |
| Saṁvijjati kho, gahapati, cakkhudhātu, rūpā ca manāpā upekkhāvedaniyā, cakkhuviññāṇañca adukkhamasukhavedaniyaṁ. | There exists, householder, the eye-element, and forms that are a basis for equanimity, and eye-consciousness associated with neither-painful-nor-pleasant feeling. | 居士，有眼界，及为舍之基之色，及与不苦不乐受相应之眼识。 |
| Phassaṁ paṭicca uppajjati adukkhamasukhā vedanā …pe… | In dependence on contact, neither-painful-nor-pleasant feeling arises. …and so on… | 依触，不苦不乐受生。……等等…… |
| saṁvijjati kho, gahapati, jivhādhātu, rasā ca manāpā, jivhāviññāṇañca sukhavedaniyaṁ. | There exists, householder, the tongue-element, and agreeable tastes, and tongue-consciousness associated with pleasant feeling. | 居士，有舌界，及可意之味，及与乐受相应之舌识。 |
| Phassaṁ paṭicca uppajjati sukhā vedanā. | In dependence on contact, pleasant feeling arises. | 依触，乐受生。 |
| Saṁvijjati kho, gahapati, jivhādhātu, rasā ca amanāpā, jivhāviññāṇañca dukkhavedaniyaṁ. | There exists, householder, the tongue-element, and disagreeable tastes, and tongue-consciousness associated with painful feeling. | 居士，有舌界，及不可意之味，及与苦受相应之舌识。 |
| Phassaṁ paṭicca uppajjati dukkhā vedanā. | In dependence on contact, painful feeling arises. | 依触，苦受生。 |
| Saṁvijjati kho, gahapati, jivhādhātu, rasā ca upekkhāvedaniyā, jivhāviññāṇañca adukkhamasukhavedaniyaṁ. | There exists, householder, the tongue-element, and tastes that are a basis for equanimity, and tongue-consciousness associated with neither-painful-nor-pleasant feeling. | 居士，有舌界，及为舍之基之味，及与不苦不乐受相应之舌识。 |
| Phassaṁ paṭicca uppajjati adukkhamasukhā vedanā …pe… | In dependence on contact, neither-painful-nor-pleasant feeling arises. …and so on… | 依触，不苦不乐受生。……等等…… |
| saṁvijjati kho, gahapati, manodhātu, dhammā ca manāpā, manoviññāṇañca sukhavedaniyaṁ. | There exists, householder, the mind-element, and agreeable mental phenomena, and mind-consciousness associated with pleasant feeling. | 居士，有意界，及可意之法，及与乐受相应之意识。 |
| Phassaṁ paṭicca uppajjati sukhā vedanā. | In dependence on contact, pleasant feeling arises. | 依触，乐受生。 |
| Saṁvijjati kho, gahapati, manodhātu, dhammā ca amanāpā, manoviññāṇañca dukkhavedaniyaṁ. | There exists, householder, the mind-element, and disagreeable mental phenomena, and mind-consciousness associated with painful feeling. | 居士，有意界，及不可意之法，及与苦受相应之意识。 |
| Phassaṁ paṭicca uppajjati dukkhā vedanā. | In dependence on contact, painful feeling arises. | 依触，苦受生。 |
| Saṁvijjati kho, gahapati, manodhātu, dhammā ca upekkhāvedaniyā, manoviññāṇañca adukkhamasukhavedaniyaṁ. | There exists, householder, the mind-element, and mental phenomena that are a basis for equanimity, and mind-consciousness associated with neither-painful-nor-pleasant feeling. | 居士，有意界，及为舍之基之法，及与不苦不乐受相应之意识。 |
| Phassaṁ paṭicca uppajjati adukkhamasukhā vedanā. | In dependence on contact, neither-painful-nor-pleasant feeling arises. | 依触，不苦不乐受生。 |
| Ettāvatā kho, gahapati, dhātunānattaṁ vuttaṁ bhagavatā”ti. | In this way, householder, the diversity of elements has been spoken of by the Blessed One.” | 居士，世尊如是说种种界。” |
| Chaṭṭhaṁ. | The sixth. | 第六。 |
35.130 - SN 35.130 Hāliddikāni: The Sutta on Hāliddikāni
| --- SN35.130 - Hāliddikānisutta --- | --- SN35.130 - The Sutta on Hāliddikāni --- | --- SN35.130 - 诃利提迦尼经 --- |
| Ekaṁ samayaṁ āyasmā mahākaccāno avantīsu viharati kuraraghare papāte pabbate. | On one occasion the Venerable Mahākaccāna was dwelling among the Avanti people at Kuraraghara on the Steep Mountain. | 一时，尊者摩诃迦旃延住于阿盘提国，俱罗罗伽罗之陡峭山。 |
| Atha kho hāliddikāni gahapati yenāyasmā mahākaccāno tenupasaṅkami …pe… ekamantaṁ nisinno kho hāliddikāni gahapati āyasmantaṁ mahākaccānaṁ etadavoca: | Then Hāliddikāni the householder went to the Venerable Mahākaccāna … and so on … sitting at one side, Hāliddikāni the householder said to the Venerable Mahākaccāna: | 尔时，诃利提迦尼居士诣尊者摩诃迦旃延所……等等……坐于一旁，诃利提迦尼居士对尊者摩诃迦旃延说： |
| “vuttamidaṁ, bhante, bhagavatā: | “It has been said, venerable sir, by the Blessed One: | “尊者，世尊曾说： |
| ‘dhātunānattaṁ paṭicca uppajjati phassanānattaṁ; phassanānattaṁ paṭicca uppajjati vedanānānattan’ti. | ‘In dependence on the diversity of elements, there arises a diversity of contacts; in dependence on the diversity of contacts, there arises a diversity of feelings.’ | ‘依种种界，生种种触；依种种触，生种种受。’ |
| Kathaṁ nu kho, bhante, dhātunānattaṁ paṭicca uppajjati phassanānattaṁ; phassanānattaṁ paṭicca uppajjati vedanānānattan”ti? | How, venerable sir, does a diversity of contacts arise in dependence on the diversity of elements; and how does a diversity of feelings arise in dependence on the diversity of contacts?” | 尊者，如何依种种界生种种触；又如何依种种触生种种受？” |
| “Idha, gahapati, bhikkhu cakkhunā rūpaṁ disvā ‘manāpaṁ itthetan’ti pajānāti cakkhuviññāṇaṁ sukhavedaniyañca. | “Here, householder, a bhikkhu, having seen a form with the eye, cognizes ‘this is agreeable,’ and the eye-consciousness is associated with pleasant feeling. | “在此，居士，一比丘，以眼见色，识之为‘此是可意’，而眼识与乐受相应。 |
| Phassaṁ paṭicca uppajjati sukhā vedanā. | In dependence on contact, pleasant feeling arises. | 依触，乐受生。 |
| Cakkhunā kho paneva rūpaṁ disvā ‘amanāpaṁ itthetan’ti pajānāti cakkhuviññāṇaṁ dukkhavedaniyañca. | But having seen a form with the eye, he cognizes ‘this is disagreeable,’ and the eye-consciousness is associated with painful feeling. | 但以眼见色，彼识之为‘此是不可意’，而眼识与苦受相应。 |
| Phassaṁ paṭicca uppajjati dukkhā vedanā. | In dependence on contact, painful feeling arises. | 依触，苦受生。 |
| Cakkhunā kho paneva rūpaṁ disvā ‘upekkhāṭṭhāniyaṁ itthetan’ti pajānāti cakkhuviññāṇaṁ adukkhamasukhavedaniyañca. | But having seen a form with the eye, he cognizes ‘this is a basis for equanimity,’ and the eye-consciousness is associated with neither-painful-nor-pleasant feeling. | 但以眼见色，彼识之为‘此是舍之基’，而眼识与不苦不乐受相应。 |
| Phassaṁ paṭicca uppajjati adukkhamasukhā vedanā. | In dependence on contact, neither-painful-nor-pleasant feeling arises. | 依触，不苦不乐受生。 |
| Puna caparaṁ, gahapati, bhikkhu sotena saddaṁ sutvā …pe… | Furthermore, householder, a bhikkhu having heard a sound with the ear… and so on… | 再者，居士，一比丘以耳闻声……等等…… |
| ghānena gandhaṁ ghāyitvā …pe… | having smelled an odor with the nose… and so on… | 以鼻嗅香……等等…… |
| jivhāya rasaṁ sāyitvā …pe… | having savored a taste with the tongue… and so on… | 以舌尝味……等等…… |
| kāyena phoṭṭhabbaṁ phusitvā …pe… | having touched a tangible with the body… and so on… | 以身触触……等等…… |
| manasā dhammaṁ viññāya ‘manāpaṁ itthetan’ti pajānāti manoviññāṇaṁ sukhavedaniyañca. | having cognized a mental phenomenon with the mind, he cognizes ‘this is agreeable,’ and the mind-consciousness is associated with pleasant feeling. | 以意识法，彼识之为‘此是可意’，而意识与乐受相应。 |
| Phassaṁ paṭicca uppajjati sukhā vedanā. | In dependence on contact, pleasant feeling arises. | 依触，乐受生。 |
| Manasā kho paneva dhammaṁ viññāya ‘amanāpaṁ itthetan’ti pajānāti manoviññāṇaṁ dukkhavedaniyañca. | But having cognized a mental phenomenon with the mind, he cognizes ‘this is disagreeable,’ and the mind-consciousness is associated with painful feeling. | 但以意识法，彼识之为‘此是不可意’，而意识与苦受相应。 |
| Phassaṁ paṭicca uppajjati dukkhā vedanā. | In dependence on contact, painful feeling arises. | 依触，苦受生。 |
| Manasā kho paneva dhammaṁ viññāya ‘upekkhāṭṭhāniyaṁ itthetan’ti pajānāti manoviññāṇaṁ adukkhamasukhavedaniyañca. | But having cognized a mental phenomenon with the mind, he cognizes ‘this is a basis for equanimity,’ and the mind-consciousness is associated with neither-painful-nor-pleasant feeling. | 但以意识法，彼识之为‘此是舍之基’，而意识与不苦不乐受相应。 |
| Phassaṁ paṭicca uppajjati adukkhamasukhā vedanā. | In dependence on contact, neither-painful-nor-pleasant feeling arises. | 依触，不苦不乐受生。 |
| Evaṁ kho, gahapati, dhātunānattaṁ paṭicca uppajjati phassanānattaṁ; phassanānattaṁ paṭicca uppajjati vedanānānattan”ti. | This is how, householder, a diversity of contacts arises in dependence on the diversity of elements; and how a diversity of feelings arises in dependence on the diversity of contacts.” | 居士，如是依种种界生种种触；如是依种种触生种种受。” |
35.131 - SN 35.131 Nakulapitu: The Sutta on Nakulapitā
| --- SN35.131 - Nakulapitusutta --- | --- SN35.131 - The Sutta on Nakulapitā --- | --- SN35.131 - 那拘罗父经 --- |
| Ekaṁ samayaṁ bhagavā bhaggesu viharati susumāragire bhesakaḷāvane migadāye. | On one occasion the Blessed One was dwelling among the Bhaggas at Susumāragira in the Bhesakaḷā Wood, the Deer Park. | 一时，世尊住于跋伽国，苏苏摩罗耆罗之เภสกาฬ林，鹿野苑。 |
| Atha kho nakulapitā gahapati yena bhagavā tenupasaṅkami …pe… ekamantaṁ nisinno kho nakulapitā gahapati bhagavantaṁ etadavoca: | Then Nakulapitā the householder went to the Blessed One … and so on … sitting at one side, Nakulapitā the householder said to the Blessed One: | 尔时，那拘罗父居士诣世尊所……等等……坐于一旁，那拘罗父居士对世尊说： |
| “ko nu kho, bhante, hetu, ko paccayo yena m’idhekacce sattā diṭṭheva dhamme no parinibbāyanti? | “What, venerable sir, is the cause, what is the reason, why some beings here do not attain Nibbāna in this very life? | “尊者，是何因、何缘，此间有些众生于此生中不得涅槃？ |
| Ko pana, bhante, hetu, ko paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti? | And what, venerable sir, is the cause, what is the reason, why some beings here do attain Nibbāna in this very life?” | 尊者，又是何因、何缘，此间有些众生于此生中得证涅槃？” |
| “Santi kho, gahapati, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. | “There are, householder, forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, connected with sensual desire, tantalizing. | “居士，有眼所识之色，可爱、可喜、可意、悦人，与欲相应，引人入胜。 |
| Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. | If a bhikkhu welcomes them, speaks in praise of them, and remains holding to them, | 若比丘欢迎之，称赞之，并执持之， |
| Tassa taṁ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṁ viññāṇaṁ hoti tadupādānaṁ. | for him, as he is welcoming them, speaking in praise of them, and remaining holding to them, a consciousness dependent on that arises, with that as its clinging. | 于彼欢迎、称赞、执持之时，依彼而生识，以此为执取。 |
| Saupādāno, gahapati, bhikkhu no parinibbāyati …pe… | A bhikkhu with clinging, householder, does not attain Nibbāna. …and so on… | 居士，有执取之比丘，不得涅槃。……等等…… |
| santi kho, gahapati, jivhāviññeyyā rasā …pe… | There are, householder, tastes cognizable by the tongue … and so on … | 居士，有舌所识之味……等等…… |
| santi kho, gahapati, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. | There are, householder, mental phenomena cognizable by the mind that are desirable, lovely, agreeable, pleasing, connected with sensual desire, tantalizing. | 居士，有意识所识之法，可爱、可喜、可意、悦人，与欲相应，引人入胜。 |
| Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. | If a bhikkhu welcomes them, speaks in praise of them, and remains holding to them, | 若比丘欢迎之，称赞之，并执持之， |
| Tassa taṁ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṁ viññāṇaṁ hoti tadupādānaṁ. | for him, as he is welcoming them, speaking in praise of them, and remaining holding to them, a consciousness dependent on that arises, with that as its clinging. | 于彼欢迎、称赞、执持之时，依彼而生识，以此为执取。 |
| Saupādāno, gahapati, bhikkhu no parinibbāyati. | A bhikkhu with clinging, householder, does not attain Nibbāna. | 居士，有执取之比丘，不得涅槃。 |
| Ayaṁ kho, gahapati, hetu ayaṁ paccayo yena m’idhekacce sattā diṭṭheva dhamme no parinibbāyanti. | This, householder, is the cause, this is the reason, why some beings here do not attain Nibbāna in this very life. | 居士，此是因，此是缘，此间有些众生于此生中不得涅槃。 |
| Santi ca kho, gahapati, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. | And there are, householder, forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, connected with sensual desire, tantalizing. | 又有，居士，眼所识之色，可爱、可喜、可意、悦人，与欲相应，引人入胜。 |
| Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. | If a bhikkhu does not welcome them, does not speak in praise of them, and does not remain holding to them, | 若比丘不欢迎之，不称赞之，亦不执持之， |
| Tassa taṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṁ viññāṇaṁ hoti, na tadupādānaṁ. | for him, as he is not welcoming them, not speaking in praise of them, and not remaining holding to them, a consciousness dependent on that does not arise, nor does that clinging. | 于彼不欢迎、不称赞、不执持之时，依彼而生之识不生，彼执取亦不生。 |
| Anupādāno, gahapati, bhikkhu parinibbāyati …pe… | A bhikkhu without clinging, householder, attains Nibbāna. …and so on… | 居士，无执取之比丘，得证涅槃。……等等…… |
| santi kho, gahapati, jivhāviññeyyā rasā …pe… | There are, householder, tastes cognizable by the tongue … and so on … | 居士，有舌所识之味……等等…… |
| santi kho, gahapati, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. | There are, householder, mental phenomena cognizable by the mind that are desirable, lovely, agreeable, pleasing, connected with sensual desire, tantalizing. | 居士，有意识所识之法，可爱、可喜、可意、悦人，与欲相应，引人入胜。 |
| Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. | If a bhikkhu does not welcome them, does not speak in praise of them, and does not remain holding to them, | 若比丘不欢迎之，不称赞之，亦不执持之， |
| Tassa taṁ nābhinandato nābhivadato anajjhosāya tiṭṭhato na tannissitaṁ viññāṇaṁ hoti na tadupādānaṁ. | for him, as he is not welcoming them, not speaking in praise of them, and not remaining holding to them, a consciousness dependent on that does not arise, nor does that clinging. | 于彼不欢迎、不称赞、不执持之时，依彼而生之识不生，彼执取亦不生。 |
| Anupādāno, gahapati, bhikkhu parinibbāyati. | A bhikkhu without clinging, householder, attains Nibbāna. | 居士，无执取之比丘，得证涅槃。 |
| Ayaṁ kho, gahapati, hetu, ayaṁ paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti. | This, householder, is the cause, this is the reason, why some beings here do attain Nibbāna in this very life.” | 居士，此是因，此是缘，此间有些众生于此生中得证涅槃。” |
35.132 - SN 35.132 Lohicca: The Sutta on Lohicca
| --- SN35.132 - Lohiccasutta --- | --- SN35.132 - The Sutta on Lohicca --- | --- SN35.132 - 楼夷经 --- |
| Ekaṁ samayaṁ āyasmā mahākaccāno avantīsu viharati makkarakate araññakuṭikāyaṁ. | On one occasion the Venerable Mahākaccāna was dwelling among the Avanti people in an isolated hut at Makkarakata. | 一时，尊者摩诃迦旃延住于阿盘提国，摩迦罗迦陀一孤立茅舍中。 |
| Atha kho lohiccassa brāhmaṇassa sambahulā antevāsikā kaṭṭhahārakā māṇavakā yenāyasmato mahākaccānassa araññakuṭikā tenupasaṅkamiṁsu; upasaṅkamitvā parito parito kuṭikāya anucaṅkamanti anuvicaranti uccāsaddā mahāsaddā kānici kānici seleyyakāni karonti: | Then a number of young students of Lohicca the brahmin, gatherers of firewood, went to the isolated hut of the Venerable Mahākaccāna; having approached, they walked up and down around the hut, making a loud noise, a great noise, making various kinds of childish remarks: | 尔时，婆罗门楼夷之众青年弟子，拾柴者，诣尊者摩诃迦旃延之孤立茅舍；诣已，绕舍上下行走，大声喧哗，言辞粗鄙，作种种幼稚之言： |
| “ime pana muṇḍakā samaṇakā ibbhā kaṇhā bandhupādāpaccā, imesaṁ bharatakānaṁ sakkatā garukatā mānitā pūjitā apacitā”ti. | “These shavelings, these petty ascetics, these dark-skinned menials, born from the feet of our kinsman, are revered, respected, esteemed, worshipped, and honored by these men of ours!” | “此等剃头者、此等小沙门、此等黑肤仆役，生于我等亲族之足下，竟为我等之人所敬、所重、所尊、所拜、所奉！” |
| Atha kho āyasmā mahākaccāno vihārā nikkhamitvā te māṇavake etadavoca: | Then the Venerable Mahākaccāna, coming out of his dwelling, said to those young men: | 尔时，尊者摩诃迦旃延出其住处，对彼等青年说： |
| “mā māṇavakā saddamakattha; | “Do not make a noise, young men; | “勿喧哗，青年们； |
| dhammaṁ vo bhāsissāmī”ti. | I will speak the Dhamma to you.” | 我将为你们说法。” |
| Evaṁ vutte, te māṇavakā tuṇhī ahesuṁ. | When this was said, those young men became silent. | 闻此言，彼等青年遂静默。 |
| Atha kho āyasmā mahākaccāno te māṇavake gāthāhi ajjhabhāsi: | Then the Venerable Mahākaccāna addressed those young men in verse: | 尔时，尊者摩诃迦旃延以偈告彼等青年： |
| “Sīluttamā pubbatarā ahesuṁ, | “Those of supreme virtue were the ancients, | “古之至德者， |
| Te brāhmaṇā ye purāṇaṁ saranti; | Those brahmins who remember the old ways; | 忆古道之婆罗门； |
| Guttāni dvārāni surakkhitāni, | Their doors were guarded, well-protected, | 其门 guarded，善护， |
| Ahesuṁ tesaṁ abhibhuyya kodhaṁ. | Having conquered anger, they were. | 已克嗔，彼等是也。 |
| Dhamme ca jhāne ca ratā ahesuṁ, | In virtue and meditation they delighted, | 于德与禅定中乐， |
| Te brāhmaṇā ye purāṇaṁ saranti. | Those brahmins who remember the old ways. | 彼忆古道之婆罗门。 |
| Ime ca vokkamma japāmaseti, | But these, having strayed, mutter ‘We recite,’ | 但此等，已迷途，喃喃‘我等诵’， |
| Gottena mattā visamaṁ caranti; | Intoxicated by birth, they behave wrongly; | 沉醉于出身，行事乖谬； |
| Kodhābhibhūtā puthuattadaṇḍā, | Overcome by anger, with many a private rod, | 为嗔所胜，多私杖， |
| Virajjamānā sataṇhātaṇhesu. | Dispassionate towards those with craving and those without. | 于有贪与无贪者皆无情。 |
| Aguttadvārassa bhavanti moghā, | Of unguarded doors, they are empty, | 不护之门，彼等空虚， |
| Supineva laddhaṁ purisassa vittaṁ; | Like wealth obtained by a man in a dream; | 如人梦中得财； |
| Anāsakā thaṇḍilasāyikā ca, | Fasting, sleeping on the ground, | 绝食，卧地， |
| Pāto sinānañca tayo ca vedā. | Morning bathing, and the three Vedas. | 晨浴，与三吠陀。 |
| Kharājinaṁ jaṭāpaṅko, | Rough hides, matted hair and filth, | 粗皮，结发与污垢， |
| mantā sīlabbataṁ tapo; | Chants, vows and rules, and penance; | 咒、誓与戒，及苦行； |
| Kuhanā vaṅkadaṇḍā ca, | Deception, crooked staffs, | 欺诈，曲杖， |
| udakācamanāni ca; | And rinsing with water; | 与水漱； |
| Vaṇṇā ete brāhmaṇānaṁ, | These are the marks of brahmins, | 此为婆罗门之标志， |
| katā kiñcikkhabhāvanā. | Made for some trifling gain. | 为些微利益而作。 |
| Cittañca susamāhitaṁ, | And a mind well-concentrated, | 心善定， |
| vippasannamanāvilaṁ; | lucid and untroubled; | 明净无恼； |
| Akhilaṁ sabbabhūtesu, | Harmless towards all beings, | 于一切众生无害， |
| so maggo brahmapattiyā”ti. | that is the path to the state of Brahma.” | 此即梵天之道。” |
| Atha kho te māṇavakā kupitā anattamanā yena lohicco brāhmaṇo tenupasaṅkamiṁsu; upasaṅkamitvā lohiccaṁ brāhmaṇaṁ etadavocuṁ: | Then those young men, angry and displeased, went to Lohicca the brahmin; having approached, they said to Lohicca the brahmin: | 尔时，彼等青年，愤怒不悦，往婆罗门楼夷处；诣已，对婆罗门楼夷说： |
| “yagghe bhavaṁ jāneyya, samaṇo mahākaccāno brāhmaṇānaṁ mante ekaṁsena apavadati, paṭikkosatī”ti? | “If it pleases you, sir, you should know that the ascetic Mahākaccāna utterly decries and condemns the brahmins’ sacred texts.” | “若尊意，当知沙门摩诃迦旃延，全盘否定并谴责婆罗门之圣典。” |
| Evaṁ vutte, lohicco brāhmaṇo kupito ahosi anattamano. | When this was said, Lohicca the brahmin became angry and displeased. | 闻此言，婆罗门楼夷遂怒而不悦。 |
| Atha kho lohiccassa brāhmaṇassa etadahosi: | Then it occurred to Lohicca the brahmin: | 尔时，婆罗门楼夷心生此念： |
| “na kho pana metaṁ patirūpaṁ yohaṁ aññadatthu māṇavakānaṁyeva sutvā samaṇaṁ mahākaccānaṁ akkoseyyaṁ paribhāseyyaṁ. | “It is not proper for me to insult and abuse the ascetic Mahākaccāna merely on the word of these young men. | “仅凭此等青年之言，我侮辱、辱骂沙门摩诃迦旃延，实为不当。 |
| Yannūnāhaṁ upasaṅkamitvā puccheyyan”ti. | Suppose I were to approach and ask him.” | 我或可往问之。” |
| Atha kho lohicco brāhmaṇo tehi māṇavakehi saddhiṁ yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmatā mahākaccānena saddhiṁ sammodi. | Then Lohicca the brahmin, together with those young men, went to the Venerable Mahākaccāna; having approached, he exchanged greetings with the Venerable Mahākaccāna. | 尔时，婆罗门楼夷，与彼等青年俱，诣尊者摩诃迦旃延所；诣已，与尊者摩诃迦旃延互致问候。 |
| Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho lohicco brāhmaṇo āyasmantaṁ mahākaccānaṁ etadavoca: | Having exchanged pleasant and courteous talk, he sat down at one side. Sitting at one side, Lohicca the brahmin said to the Venerable Mahākaccāna: | 互致愉悦有礼之言谈后，坐于一旁。坐于一旁，婆罗门楼夷对尊者摩诃迦旃延说： |
| “āgamaṁsu nu khvidha, bho kaccāna, amhākaṁ sambahulā antevāsikā kaṭṭhahārakā māṇavakā”ti? | “Did a number of our young students, gatherers of firewood, come here, good Kaccāna?” | “善哉，迦旃延，我等之众青年弟子，拾柴者，曾来此否？” |
| “Āgamaṁsu khvidha te, brāhmaṇa, sambahulā antevāsikā kaṭṭhahārakā māṇavakā”ti. | “A number of your young students, brahmin, gatherers of firewood, did come here.” | “婆罗门，汝之众青年弟子，拾柴者，确曾来此。” |
| “Ahu pana bhoto kaccānassa tehi māṇavakehi saddhiṁ kocideva kathāsallāpo”ti? | “Did the good Kaccāna have any conversation with those young men?” | “善哉迦旃延，与彼等青年有何交谈？” |
| “Ahu kho me, brāhmaṇa, tehi māṇavakehi saddhiṁ kocideva kathāsallāpo”ti. | “I did, brahmin, have some conversation with those young men.” | “婆罗门，我与彼等青年确有交谈。” |
| “Yathā kathaṁ pana bhoto kaccānassa tehi māṇavakehi saddhiṁ ahosi kathāsallāpo”ti? | “And what sort of conversation did the good Kaccāna have with those young men?” | “善哉迦旃延，与彼等青年交谈何事？” |
| “Evaṁ kho me, brāhmaṇa, tehi māṇavakehi saddhiṁ ahosi kathāsallāpo: | “This, brahmin, is the sort of conversation I had with those young men: | “婆罗门，此即我与彼等青年之交谈： |
| ‘Sīluttamā pubbatarā ahesuṁ, | ‘Those of supreme virtue were the ancients, | ‘古之至德者， |
| Te brāhmaṇā ye purāṇaṁ saranti; | Those brahmins who remember the old ways; | 忆古道之婆罗门； |
| …pe… | …and so on… | ……等等…… |
| Akhilaṁ sabbabhūtesu, | Harmless towards all beings, | 于一切众生无害， |
| So maggo brahmapattiyā’ti. | That is the path to the state of Brahma.’ | 此即梵天之道。’ |
| Evaṁ kho me, brāhmaṇa, tehi māṇavakehi saddhiṁ ahosi kathāsallāpo”ti. | This, brahmin, is the sort of conversation I had with those young men.” | 婆罗门，此即我与彼等青年之交谈。” |
| “‘Aguttadvāro’ti bhavaṁ kaccāno āha. | “‘Of unguarded doors,’ the good Kaccāna said. | “善哉迦旃延言‘不护之门’。 |
| Kittāvatā nu kho, bho kaccāna, aguttadvāro hotī”ti? | In what way, good Kaccāna, is one of unguarded doors?” | 善哉迦旃延，何谓不护之门？” |
| “Idha, brāhmaṇa, ekacco cakkhunā rūpaṁ disvā piyarūpe rūpe adhimuccati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyassati ca viharati, parittacetaso | “Here, brahmin, a certain person, having seen a form with the eye, is infatuated with agreeable forms, is averse to disagreeable forms, and dwells with bodily mindfulness unestablished and with a limited mind, | “在此，婆罗门，某人以眼见色，于可意之色生贪，于不可意之色生厌，住于身念不立，心有限量， |
| tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. | and he does not understand as it really is that liberation of mind and liberation by wisdom wherein those arisen evil unwholesome states cease without remainder. | 彼不如实了知心解脱与慧解脱，于彼所生恶不善法无余灭。 |
| Sotena saddaṁ sutvā … | Having heard a sound with the ear… | 以耳闻声… |
| ghānena gandhaṁ ghāyitvā … | having smelled an odor with the nose… | 以鼻嗅香… |
| jivhāya rasaṁ sāyitvā … | having savored a taste with the tongue… | 以舌尝味… |
| kāyena phoṭṭhabbaṁ phusitvā … | having touched a tangible with the body… | 以身触触… |
| manasā dhammaṁ viññāya piyarūpe dhamme adhimuccati, appiyarūpe ca dhamme byāpajjati, anupaṭṭhitakāyassati ca viharati, parittacetaso | having cognized a mental phenomenon with the mind, he is infatuated with agreeable mental phenomena, is averse to disagreeable mental phenomena, and dwells with bodily mindfulness unestablished and with a limited mind, | 以意识法，于可意之法生贪，于不可意之法生厌，住于身念不立，心有限量， |
| tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. | and he does not understand as it really is that liberation of mind and liberation by wisdom wherein those arisen evil unwholesome states cease without remainder. | 彼不如实了知心解脱与慧解脱，于彼所生恶不善法无余灭。 |
| Evaṁ kho, brāhmaṇa, aguttadvāro hotī”ti. | This is how, brahmin, one is of unguarded doors.” | 婆罗门，此为不护之门。” |
| “Acchariyaṁ, bho kaccāna, abbhutaṁ, bho kaccāna. | “Amazing, good Kaccāna, astounding, good Kaccāna! | “奇哉，善哉，迦旃延；妙哉，善哉，迦旃延！ |
| Yāvañcidaṁ bhotā kaccānena aguttadvārova samāno aguttadvāroti akkhāto. | How well one who is of unguarded doors has been described by the good Kaccāna as being of unguarded doors. | 善哉迦旃延，善说不护之门者为不护之门。 |
| ‘Guttadvāro’ti bhavaṁ kaccāno āha. | ‘Of guarded doors,’ the good Kaccāna said. | 善哉迦旃延言‘护之门’。 |
| Kittāvatā nu kho, bho kaccāna, guttadvāro hotī”ti? | In what way, good Kaccāna, is one of guarded doors?” | 善哉迦旃延，何谓护之门？” |
| “Idha, brāhmaṇa, bhikkhu cakkhunā rūpaṁ disvā piyarūpe rūpe nādhimuccati, appiyarūpe rūpe na byāpajjati, upaṭṭhitakāyassati ca viharati, appamāṇacetaso | “Here, brahmin, a bhikkhu, having seen a form with the eye, is not infatuated with agreeable forms, is not averse to disagreeable forms, and dwells with bodily mindfulness established and with a measureless mind, | “在此，婆罗门，一比丘，以眼见色，不于可意之色生贪，不于不可意之色生厌，住于身念建立，心无量， |
| tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. | and he understands as it really is that liberation of mind and liberation by wisdom wherein those arisen evil unwholesome states cease without remainder. | 彼如实了知心解脱与慧解脱，于彼所生恶不善法无余灭。 |
| Sotena saddaṁ sutvā … | Having heard a sound with the ear… | 以耳闻声… |
| ghānena gandhaṁ ghāyitvā … | having smelled an odor with the nose… | 以鼻嗅香… |
| jivhāya rasaṁ sāyitvā … | having savored a taste with the tongue… | 以舌尝味… |
| kāyena phoṭṭhabbaṁ phusitvā … | having touched a tangible with the body… | 以身触触… |
| manasā dhammaṁ viññāya piyarūpe dhamme nādhimuccati, appiyarūpe dhamme na byāpajjati, upaṭṭhitakāyassati ca viharati, appamāṇacetaso | having cognized a mental phenomenon with the mind, he is not infatuated with agreeable mental phenomena, is not averse to disagreeable mental phenomena, and dwells with bodily mindfulness established and with a measureless mind, | 以意识法，不于可意之法生贪，不于不可意之法生厌，住于身念建立，心无量， |
| tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. | and he understands as it really is that liberation of mind and liberation by wisdom wherein those arisen evil unwholesome states cease without remainder. | 彼如实了知心解脱与慧解脱，于彼所生恶不善法无余灭。 |
| Evaṁ kho, brāhmaṇa, guttadvāro hotī”ti. | This is how, brahmin, one is of guarded doors.” | 婆罗门，此为护之门。” |
| “Acchariyaṁ, bho kaccāna, abbhutaṁ, bho kaccāna. | “Amazing, good Kaccāna, astounding, good Kaccāna! | “奇哉，善哉，迦旃延；妙哉，善哉，迦旃延！ |
| Yāvañcidaṁ bhotā kaccānena guttadvārova samāno guttadvāroti akkhāto. | How well one who is of guarded doors has been described by the good Kaccāna as being of guarded doors. | 善哉迦旃延，善说护之门者为护之门。 |
| Abhikkantaṁ, bho kaccāna; abhikkantaṁ, bho kaccāna. | Excellent, good Kaccāna; excellent, good Kaccāna! | 善哉，善哉，迦旃延；善哉，善哉，迦旃延！ |
| Seyyathāpi, bho kaccāna, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā kaccānena anekapariyāyena dhammo pakāsito. | Just as, good Kaccāna, one might set upright what was overturned, or reveal what was hidden, or point out the way to one who was lost, or hold up a lamp in the darkness so that those with eyes might see forms; in the same way, the Dhamma has been clarified by the good Kaccāna in many ways. | 善哉迦旃延，犹如人扶正倾覆者，或揭示隐藏者，或为迷途者指路，或于暗中持灯使有目者得见色；如是，法由善哉迦旃延以多种方式阐明。 |
| Esāhaṁ, bho kaccāna, taṁ bhagavantaṁ saraṇaṁ gacchāmi, dhammañca, bhikkhusaṅghañca. | I, good Kaccāna, go for refuge to that Blessed One, to the Dhamma, and to the Saṅgha of bhikkhus. | 我，善哉，迦旃延，归依彼世尊，归依法，归依比丘僧。 |
| Upāsakaṁ maṁ bhavaṁ kaccāno dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ. | May the good Kaccāna remember me as a lay follower who has gone for refuge from this day forth for life. | 愿善哉迦旃延忆我为自今日起终身归依之居士。 |
| Yathā ca bhavaṁ kaccāno makkarakate upāsakakulāni upasaṅkamati; evameva lohiccakulaṁ upasaṅkamatu. | And just as the good Kaccāna approaches the families of lay followers in Makkarakata, so too may he approach the family of Lohicca. | 正如善哉迦旃延往摩迦罗迦陀之居士家，亦愿往楼夷之家。 |
| Tattha ye māṇavakā vā māṇavikā vā bhavantaṁ kaccānaṁ abhivādessanti paccuṭṭhissanti āsanaṁ vā udakaṁ vā dassanti, tesaṁ taṁ bhavissati dīgharattaṁ hitāya sukhāyā”ti. | Any young men or young women there who pay homage to the good Kaccāna, stand up for him, offer him a seat or water, that will be for their long-term welfare and happiness.” | 彼处若有青年男女，顶礼善哉迦旃延，为彼起立，奉座或水，此将为彼等长久之福利与快乐。” |
35.133 - SN 35.133 Verahaccāni: The Sutta at Verahaccāni
| --- SN35.133 - Verahaccānisutta --- | --- SN35.133 - The Sutta at Verahaccāni --- | --- SN35.133 - 毗罗诃迦尼经 --- |
| Ekaṁ samayaṁ āyasmā udāyī kāmaṇḍāyaṁ viharati todeyyassa brāhmaṇassa ambavane. | On one occasion the Venerable Udāyī was dwelling at Kāmaṇḍā, in the brahmin Todeyya’s mango grove. | 一时，尊者优陀夷住于迦曼荼，陀提耶婆罗门之芒果园。 |
| Atha kho verahaccānigottāya brāhmaṇiyā antevāsī māṇavako yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmatā udāyinā saddhiṁ sammodi. | Then a young student of the brahmin lady of the Verahaccāni clan went to the Venerable Udāyī; having approached, he exchanged greetings with the Venerable Udāyī. | 尔时，毗罗诃迦尼族婆罗门女之青年弟子诣尊者优陀夷所；诣已，与尊者优陀夷互致问候。 |
| Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. | Having exchanged pleasant and courteous talk, he sat down at one side. | 互致愉悦有礼之言谈后，坐于一旁。 |
| Ekamantaṁ nisinnaṁ kho taṁ māṇavakaṁ āyasmā udāyī dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. | As he was sitting at one side, the Venerable Udāyī instructed, urged, roused, and gladdened that young man with a talk on the Dhamma. | 坐于一旁，尊者优陀夷以法谈开示、激励、鼓舞、悦乐彼青年。 |
| Atha kho so māṇavako āyasmatā udāyinā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito uṭṭhāyāsanā yena verahaccānigottā brāhmaṇī tenupasaṅkami; upasaṅkamitvā verahaccānigottaṁ brāhmaṇiṁ etadavoca: | Then that young man, having been instructed, urged, roused, and gladdened by the Venerable Udāyī with a talk on the Dhamma, rose from his seat and went to the brahmin lady of the Verahaccāni clan; having approached, he said to the brahmin lady of the Verahaccāni clan: | 尔时彼青年，受尊者优陀夷以法谈开示、激励、鼓舞、悦乐后，从座起，往毗罗诃迦尼族婆罗门女处；诣已，对毗罗诃迦尼族婆罗门女说： |
| “yagghe, bhoti, jāneyyāsi. | “If it pleases you, madam, you should know this. | “若尊意，当知此事。 |
| Samaṇo udāyī dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ, sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsetī”ti. | The ascetic Udāyī teaches a Dhamma that is good in the beginning, good in the middle, and good in the end; he proclaims the holy life, which is utterly complete and pure in both its meaning and its expression.” | 沙门优陀夷说法，初善、中善、后善；宣说梵行，义理文辞，悉皆圆满清净。” |
| “Tena hi tvaṁ, māṇavaka, mama vacanena samaṇaṁ udāyiṁ nimantehi svātanāya bhattenā”ti. | “In that case, young man, on my behalf, invite the ascetic Udāyī for tomorrow’s meal.” | “若然，青年，代我请沙门优陀夷明日赴宴。” |
| “Evaṁ, bhotī”ti kho so māṇavako verahaccānigottāya brāhmaṇiyā paṭissutvā yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmantaṁ udāyiṁ etadavoca: | “Yes, madam,” that young man replied to the brahmin lady of the Verahaccāni clan, and he went to the Venerable Udāyī; having approached, he said to the Venerable Udāyī: | “是，夫人。”彼青年应诺毗罗诃迦尼族婆罗门女，遂往尊者优陀夷处；诣已，对尊者优陀夷说： |
| “adhivāsetu kira, bhavaṁ udāyī amhākaṁ ācariyabhariyāya verahaccānigottāya brāhmaṇiyā svātanāya bhattan”ti. | “May the good Udāyī please accept tomorrow’s meal from our teacher’s wife, the brahmin lady of the Verahaccāni clan.” | “善哉优陀夷，请受我等师母，毗罗诃迦尼族婆罗门女明日之供养。” |
| Adhivāsesi kho āyasmā udāyī tuṇhībhāvena. | The Venerable Udāyī accepted by his silence. | 尊者优陀夷默然受之。 |
| Atha kho āyasmā udāyī tassā rattiyā accayena pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena verahaccānigottāya brāhmaṇiyā nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. | Then the Venerable Udāyī, after that night had passed, having dressed in the morning, taking his bowl and robe, went to the residence of the brahmin lady of the Verahaccāni clan; having approached, he sat down on the prepared seat. | 尔时，尊者优陀夷，彼夜过后，清晨著衣，持钵，往毗罗诃迦尼族婆罗门女之住处；诣已，于备好之座坐下。 |
| Atha kho verahaccānigottā brāhmaṇī āyasmantaṁ udāyiṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. | Then the brahmin lady of the Verahaccāni clan, with her own hands, served and satisfied the Venerable Udāyī with fine hard and soft food. | 尔时，毗罗诃迦尼族婆罗门女，亲手以精美食馔供养、满足尊者优陀夷。 |
| Atha kho verahaccānigottā brāhmaṇī āyasmantaṁ udāyiṁ bhuttāviṁ onītapattapāṇiṁ pādukā ārohitvā ucce āsane nisīditvā sīsaṁ oguṇṭhitvā āyasmantaṁ udāyiṁ etadavoca: | Then the brahmin lady of the Verahaccāni clan, when the Venerable Udāyī had finished eating and had withdrawn his hand from the bowl, having put on her sandals, having sat on a high seat, and having covered her head, said to the Venerable Udāyī: | 尔时，毗罗诃迦尼族婆罗门女，于尊者优陀夷食毕，手离钵后，着履，坐于高座，覆头，对尊者优陀夷说： |
| “bhaṇa, samaṇa, dhamman”ti. | “Recite, ascetic, the Dhamma.” | “诵经吧，沙门。” |
| “Bhavissati, bhagini, samayo”ti vatvā uṭṭhāyāsanā pakkami. | “There will be a time for that, sister,” he said, and rising from his seat, he departed. | “姊妹，当有其时。”彼说毕，从座起而去。 |
| Dutiyampi kho so māṇavako yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmatā udāyinā saddhiṁ sammodi. | A second time, that young man went to the Venerable Udāyī; having approached, he exchanged greetings with the Venerable Udāyī. | 第二次，彼青年往尊者优陀夷处；诣已，与尊者优陀夷互致问候。 |
| Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. | Having exchanged pleasant and courteous talk, he sat down at one side. | 互致愉悦有礼之言谈后，坐于一旁。 |
| Ekamantaṁ nisinnaṁ kho taṁ māṇavakaṁ āyasmā udāyī dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. | As he was sitting at one side, the Venerable Udāyī instructed, urged, roused, and gladdened that young man with a talk on the Dhamma. | 坐于一旁，尊者优陀夷以法谈开示、激励、鼓舞、悦乐彼青年。 |
| Dutiyampi kho so māṇavako āyasmatā udāyinā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito uṭṭhāyāsanā yena verahaccānigottā brāhmaṇī tenupasaṅkami; upasaṅkamitvā verahaccānigottaṁ brāhmaṇiṁ etadavoca: | A second time, that young man, having been instructed, urged, roused, and gladdened by the Venerable Udāyī with a talk on the Dhamma, rose from his seat and went to the brahmin lady of the Verahaccāni clan; having approached, he said to the brahmin lady of the Verahaccāni clan: | 第二次，彼青年，受尊者优陀夷以法谈开示、激励、鼓舞、悦乐后，从座起，往毗罗诃迦尼族婆罗门女处；诣已，对毗罗诃迦尼族婆罗门女说： |
| “yagghe, bhoti, jāneyyāsi. | “If it pleases you, madam, you should know this. | “若尊意，当知此事。 |
| Samaṇo udāyī dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ, sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsetī”ti. | The ascetic Udāyī teaches a Dhamma that is good in the beginning, good in the middle, and good in the end; he proclaims the holy life, which is utterly complete and pure in both its meaning and its expression.” | 沙门优陀夷说法，初善、中善、后善；宣说梵行，义理文辞，悉皆圆满清净。” |
| “Evamevaṁ pana tvaṁ, māṇavaka, samaṇassa udāyissa vaṇṇaṁ bhāsasi. | “But you, young man, speak in praise of the ascetic Udāyī in this way. | “但汝，青年，如是称赞沙门优陀夷。 |
| Samaṇo panudāyī ‘bhaṇa, samaṇa, dhamman’ti vutto samāno ‘bhavissati, bhagini, samayo’ti vatvā uṭṭhāyāsanā pakkanto”ti. | Yet when the ascetic Udāyī was told, ‘Recite, ascetic, the Dhamma,’ he said, ‘There will be a time for that, sister,’ and rising from his seat, he departed.” | 然沙门优陀夷被告知‘诵经吧，沙门’时，却言‘姊妹，当有其时’，从座起而去。” |
| “Tathā hi pana tvaṁ, bhoti, pādukā ārohitvā ucce āsane nisīditvā sīsaṁ oguṇṭhitvā etadavoca: | “But you, madam, having put on your sandals, having sat on a high seat, and having covered your head, said this: | “但夫人，汝着履，坐于高座，覆头，如是言： |
| ‘bhaṇa, samaṇa, dhamman’ti. | ‘Recite, ascetic, the Dhamma.’ | ‘诵经吧，沙门。’ |
| Dhammagaruno hi te bhavanto dhammagāravā”ti. | Those venerable ones are respectful of the Dhamma, they hold the Dhamma in high esteem.” | 彼等尊者敬法，重法。” |
| “Tena hi tvaṁ, māṇavaka, mama vacanena samaṇaṁ udāyiṁ nimantehi svātanāya bhattenā”ti. | “In that case, young man, on my behalf, invite the ascetic Udāyī for tomorrow’s meal.” | “若然，青年，代我请沙门优陀夷明日赴宴。” |
| “Evaṁ, bhotī”ti kho so māṇavako verahaccānigottāya brāhmaṇiyā paṭissutvā yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmantaṁ udāyiṁ etadavoca: | “Yes, madam,” that young man replied to the brahmin lady of the Verahaccāni clan, and he went to the Venerable Udāyī; having approached, he said to the Venerable Udāyī: | “是，夫人。”彼青年应诺毗罗诃迦尼族婆罗门女，遂往尊者优陀夷处；诣已，对尊者优陀夷说： |
| “adhivāsetu kira bhavaṁ udāyī amhākaṁ ācariyabhariyāya verahaccānigottāya brāhmaṇiyā svātanāya bhattan”ti. | “May the good Udāyī please accept tomorrow’s meal from our teacher’s wife, the brahmin lady of the Verahaccāni clan.” | “善哉优陀夷，请受我等师母，毗罗诃迦尼族婆罗门女明日之供养。” |
| Adhivāsesi kho āyasmā udāyī tuṇhībhāvena. | The Venerable Udāyī accepted by his silence. | 尊者优陀夷默然受之。 |
| Atha kho āyasmā udāyī tassā rattiyā accayena pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena verahaccānigottāya brāhmaṇiyā nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. | Then the Venerable Udāyī, after that night had passed, having dressed in the morning, taking his bowl and robe, went to the residence of the brahmin lady of the Verahaccāni clan; having approached, he sat down on the prepared seat. | 尔时，尊者优陀夷，彼夜过后，清晨著衣，持钵，往毗罗诃迦尼族婆罗门女之住处；诣已，于备好之座坐下。 |
| Atha kho verahaccānigottā brāhmaṇī āyasmantaṁ udāyiṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. | Then the brahmin lady of the Verahaccāni clan, with her own hands, served and satisfied the Venerable Udāyī with fine hard and soft food. | 尔时，毗罗诃迦尼族婆罗门女，亲手以精美食馔供养、满足尊者优陀夷。 |
| Atha kho verahaccānigottā brāhmaṇī āyasmantaṁ udāyiṁ bhuttāviṁ onītapattapāṇiṁ pādukā orohitvā nīce āsane nisīditvā sīsaṁ vivaritvā āyasmantaṁ udāyiṁ etadavoca: | Then the brahmin lady of the Verahaccāni clan, when the Venerable Udāyī had finished eating and had withdrawn his hand from the bowl, having taken off her sandals, having sat on a low seat, and having uncovered her head, said to the Venerable Udāyī: | 尔时，毗罗诃迦尼族婆罗门女，于尊者优陀夷食毕，手离钵后，脱履，坐于低座，揭头，对尊者优陀夷说： |
| “kismiṁ nu kho, bhante, sati arahanto sukhadukkhaṁ paññapenti, kismiṁ asati arahanto sukhadukkhaṁ na paññapentī”ti? | “When what exists, venerable sir, do the arahants designate pleasure and pain, and when what does not exist do the arahants not designate pleasure and pain?” | “尊者，何者存在时，阿罗汉说苦乐；何者不存在时，阿罗汉不说苦乐？” |
| “Cakkhusmiṁ kho, bhagini, sati arahanto sukhadukkhaṁ paññapenti, cakkhusmiṁ asati arahanto sukhadukkhaṁ na paññapenti …pe… | “When the eye exists, sister, the arahants designate pleasure and pain; when the eye does not exist, the arahants do not designate pleasure and pain. …and so on… | “姊妹，眼存在时，阿罗汉说苦乐；眼不存在时，阿罗汉不说苦乐。……等等…… |
| jivhāya sati arahanto sukhadukkhaṁ paññapenti, jivhāya asati arahanto sukhadukkhaṁ na paññapenti …pe…. | When the tongue exists, the arahants designate pleasure and pain; when the tongue does not exist, the arahants do not designate pleasure and pain. …and so on…. | 舌存在时，阿罗汉说苦乐；舌不存在时，阿罗汉不说苦乐。……等等……。 |
| Manasmiṁ sati arahanto sukhadukkhaṁ paññapenti, manasmiṁ asati arahanto sukhadukkhaṁ na paññapentī”ti. | When the mind exists, the arahants designate pleasure and pain; when the mind does not exist, the arahants do not designate pleasure and pain.” | 意存在时，阿罗汉说苦乐；意不存在时，阿罗汉不说苦乐。” |
| Evaṁ vutte, verahaccānigottā brāhmaṇī āyasmantaṁ udāyiṁ etadavoca: | When this was said, the brahmin lady of the Verahaccāni clan said to the Venerable Udāyī: | 闻此言，毗罗诃迦尼族婆罗门女对尊者优陀夷说： |
| “abhikkantaṁ, bhante, abhikkantaṁ, bhante. | “Excellent, venerable sir, excellent, venerable sir! | “善哉，尊者，善哉，尊者！ |
| Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ ayyena udāyinā anekapariyāyena dhammo pakāsito. | Just as, venerable sir, one might set upright what was overturned, or reveal what was hidden, or point out the way to one who was lost, or hold up a lamp in the darkness so that those with eyes might see forms; in the same way, the Dhamma has been clarified by the noble Udāyī in many ways. | 尊者，犹如人扶正倾覆者，或揭示隐藏者，或为迷途者指路，或于暗中持灯使有目者得见色；如是，法由尊贵之优陀夷以多种方式阐明。 |
| Esāhaṁ, ayya udāyi, taṁ bhagavantaṁ saraṇaṁ gacchāmi, dhammañca, bhikkhusaṅghañca. | I, noble Udāyī, go for refuge to that Blessed One, to the Dhamma, and to the Saṅgha of bhikkhus. | 我，尊贵之优陀夷，归依彼世尊，归依法，归依比丘僧。 |
| Upāsikaṁ maṁ ayyo udāyī dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. | May the noble Udāyī remember me as a laywoman who has gone for refuge from this day forth for life.” | 愿尊贵之优陀夷忆我为自今日起终身归依之女居士。” |
| Gahapativaggo tatiyo. | The Householder Section, the third. | 居士品，第三。 |
| Vesālī vajji nāḷandā, | Vesālī, Vajjī, Nāḷandā, | 毗舍离、跋耆、那烂陀、 |
| Bhāradvāja soṇo ca ghosito; | Bhāradvāja, Soṇa, and Ghosita; | 婆罗堕阇、须那、及瞿师罗； |
| Hāliddiko nakulapitā, | Hāliddika, Nakulapitā, | 诃利提迦、那拘罗父、 |
| Lohicco verahaccānīti. | Lohicca, and Verahaccāni. | 楼夷，与毗罗诃迦尼。 |
35.134 - SN 35.134 Devadaha: The Sutta at Devadaha
| --- SN35.134 - Devadahasutta --- | --- SN35.134 - The Sutta at Devadaha --- | --- SN35.134 - 提婆陀诃经 --- |
| Ekaṁ samayaṁ bhagavā sakkesu viharati devadahaṁ nāma sakyānaṁ nigamo. | On one occasion the Blessed One was dwelling among the Sakyans at a Sakyan town named Devadaha. | 一时，世尊住于释迦国，一释迦城名提婆陀诃。 |
| Tatra kho bhagavā bhikkhū āmantesi: | There the Blessed One addressed the bhikkhus: | 尔时，世尊告诸比丘： |
| “nāhaṁ, bhikkhave, sabbesaṁyeva bhikkhūnaṁ chasu phassāyatanesu appamādena karaṇīyanti vadāmi, na ca panāhaṁ, bhikkhave, sabbesaṁyeva bhikkhūnaṁ chasu phassāyatanesu nāppamādena karaṇīyanti vadāmi. | “I do not say, bhikkhus, that for absolutely all bhikkhus a task should be done with heedfulness in regard to the six sense bases, nor, bhikkhus, do I say that for absolutely all bhikkhus a task should not be done with heedfulness in regard to the six sense bases. | “我不说，诸比丘，于一切比丘，皆当于六处勤作不放逸，亦不说，诸比-丘，于一切比丘，皆不当于六处勤作不放逸。 |
| Ye te, bhikkhave, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā, tesāhaṁ, bhikkhave, bhikkhūnaṁ chasu phassāyatanesu nāppamādena karaṇīyanti vadāmi. | Those bhikkhus, bhikkhus, who are arahants, whose taints are destroyed, who have lived the holy life, done what had to be done, laid down the burden, reached their own goal, utterly destroyed the fetters of existence, and are completely liberated through final knowledge, for those bhikkhus, bhikkhus, I do not say that a task should be done with heedfulness in regard to the six sense bases. | 诸比丘，彼等阿罗汉比丘，漏已尽，梵行已立，所作已办，已舍重担，已达己利，已尽有结，已由正智究竟解脱，于彼等比丘，诸比丘，我不说当于六处勤作不放逸。 |
| Taṁ kissa hetu? | For what reason? | 是何原因？ |
| Kataṁ tesaṁ appamādena, abhabbā te pamajjituṁ. | Their task has been done with heedfulness; they are incapable of being heedless. | 彼等之任务已由不放逸完成；彼等不可能放逸。 |
| Ye ca kho te, bhikkhave, bhikkhū sekkhā appattamānasā anuttaraṁ yogakkhemaṁ patthayamānā viharanti, tesāhaṁ, bhikkhave, bhikkhūnaṁ chasu phassāyatanesu appamādena karaṇīyanti vadāmi. | But those bhikkhus, bhikkhus, who are trainees, who have not attained their mind’s ideal, who dwell aspiring for the supreme security from bondage, for those bhikkhus, bhikkhus, I say that a task should be done with heedfulness in regard to the six sense bases. | 但彼等比丘，诸比丘，为学人，未达心之理想，住于希求无上离缚安稳，于彼等比丘，诸比丘，我说当于六处勤作不放逸。 |
| Taṁ kissa hetu? | For what reason? | 是何原因？ |
| Santi, bhikkhave, cakkhuviññeyyā rūpā manoramāpi, amanoramāpi. | There are, bhikkhus, forms cognizable by the eye that are both agreeable and disagreeable. | 诸比丘，有眼所识之色，或可意或不可意。 |
| Tyāssa phussa phussa cittaṁ na pariyādāya tiṭṭhanti. | When these are repeatedly contacted, they do not take possession of his mind. | 此等虽屡次接触，却不占据其心。 |
| Cetaso apariyādānā āraddhaṁ hoti vīriyaṁ asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ. | Because his mind is not taken possession of, his energy is aroused and unflagging, his mindfulness is established and unconfused, his body is tranquil and untroubled, his mind is concentrated and one-pointed. | 因其心不被占据，其精力被激发且不懈怠，其念建立且不混乱，其身轻安且无烦恼，其心专注且一心。 |
| Imaṁ khvāhaṁ, bhikkhave, appamādaphalaṁ sampassamāno tesaṁ bhikkhūnaṁ chasu phassāyatanesu appamādena karaṇīyanti vadāmi …pe… | Seeing this fruit of heedfulness, bhikkhus, I say that for those bhikkhus a task should be done with heedfulness in regard to the six sense bases. …and so on… | 见此不放逸之果，诸比丘，我说于彼等比丘，当于六处勤作不放逸。……等等…… |
| santi, bhikkhave, manoviññeyyā dhammā manoramāpi amanoramāpi. | There are, bhikkhus, mental phenomena cognizable by the mind that are both agreeable and disagreeable. | 诸比丘，有意识所识之法，或可意或不可意。 |
| Tyāssa phussa phussa cittaṁ na pariyādāya tiṭṭhanti. | When these are repeatedly contacted, they do not take possession of his mind. | 此等虽屡次接触，却不占据其心。 |
| Cetaso apariyādānā āraddhaṁ hoti vīriyaṁ asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ. | Because his mind is not taken possession of, his energy is aroused and unflagging, his mindfulness is established and unconfused, his body is tranquil and untroubled, his mind is concentrated and one-pointed. | 因其心不被占据，其精力被激发且不懈怠，其念建立且不混乱，其身轻安且无烦恼，其心专注且一心。 |
| Imaṁ khvāhaṁ, bhikkhave, appamādaphalaṁ sampassamāno tesaṁ bhikkhūnaṁ chasu phassāyatanesu appamādena karaṇīyanti vadāmī”ti. | Seeing this fruit of heedfulness, bhikkhus, I say that for those bhikkhus a task should be done with heedfulness in regard to the six sense bases.” | 见此不放逸之果，诸比丘，我说于彼等比-丘，当于六处勤作不放逸。” |
35.135 - SN 35.135 Khaṇa: The Sutta on the Opportune Moment
| --- SN35.135 - Khaṇasutta --- | --- SN35.135 - The Sutta on the Opportune Moment --- | --- SN35.135 - opportune moment 经 --- |
| “Lābhā vo, bhikkhave, suladdhaṁ vo, bhikkhave, | “A gain for you, bhikkhus, a great gain for you, bhikkhus! | “你们有福了，诸比丘，你们有大福了，诸比丘！ |
| khaṇo vo paṭiladdho brahmacariyavāsāya. | You have obtained the opportune moment for living the holy life. | 你们已得修行梵行之良机。 |
| Diṭṭhā mayā, bhikkhave, chaphassāyatanikā nāma nirayā. | I have seen, bhikkhus, the hells named 'of the six sense bases.' | 我曾见，诸比丘，名为‘六处’之地狱。 |
| Tattha yaṁ kiñci cakkhunā rūpaṁ passati aniṭṭharūpaṁyeva passati, no iṭṭharūpaṁ; akantarūpaṁyeva passati, no kantarūpaṁ; amanāparūpaṁyeva passati, no manāparūpaṁ. | There, whatever form one sees with the eye, one sees only a disagreeable form, not an agreeable form; one sees only an unlovely form, not a lovely form; one sees only an unpleasant form, not a pleasant form. | 彼处，凡以眼见色，唯见不可意之色，非可意之色；唯见不美之色，非美之色；唯见不悦之色，非悦之色。 |
| Yaṁ kiñci sotena saddaṁ suṇāti …pe… | Whatever sound one hears with the ear …and so on… | 凡以耳闻声……等等…… |
| yaṁ kiñci ghānena gandhaṁ ghāyati …pe… | whatever odor one smells with the nose …and so on… | 凡以鼻嗅香……等等…… |
| yaṁ kiñci jivhāya rasaṁ sāyati …pe… | whatever taste one savors with the tongue …and so on… | 凡以舌尝味……等等…… |
| yaṁ kiñci kāyena phoṭṭhabbaṁ phusati …pe… | whatever tangible one touches with the body …and so on… | 凡以身触触……等等…… |
| yaṁ kiñci manasā dhammaṁ vijānāti aniṭṭharūpaṁyeva vijānāti, no iṭṭharūpaṁ; akantarūpaṁyeva vijānāti, no kantarūpaṁ; amanāparūpaṁyeva vijānāti, no manāparūpaṁ. | whatever mental phenomenon one cognizes with the mind, one cognizes only a disagreeable phenomenon, not an agreeable one; one cognizes only an unlovely phenomenon, not a lovely one; one cognizes only an unpleasant phenomenon, not a pleasant one. | 凡以意识法，唯识不可意之法，非可意之法；唯识不美之法，非美之法；唯识不悦之法，非悦之法。 |
| Lābhā vo, bhikkhave, suladdhaṁ vo, bhikkhave, | A gain for you, bhikkhus, a great gain for you, bhikkhus! | 你们有福了，诸比丘，你们有大福了，诸比丘！ |
| khaṇo vo paṭiladdho brahmacariyavāsāya. | You have obtained the opportune moment for living the holy life. | 你们已得修行梵行之良机。 |
| Diṭṭhā mayā, bhikkhave, chaphassāyatanikā nāma saggā. | I have seen, bhikkhus, the heavens named 'of the six sense bases.' | 我曾见，诸比丘，名为‘六处’之天界。 |
| Tattha yaṁ kiñci cakkhunā rūpaṁ passati iṭṭharūpaṁyeva passati, no aniṭṭharūpaṁ; kantarūpaṁyeva passati, no akantarūpaṁ; manāparūpaṁyeva passati, no amanāparūpaṁ …pe… | There, whatever form one sees with the eye, one sees only an agreeable form, not a disagreeable form; one sees only a lovely form, not an unlovely form; one sees only a pleasant form, not an unpleasant form. …and so on… | 彼处，凡以眼见色，唯见可意之色，非不可意之色；唯见美之色，非不美之色；唯见悦之色，非不悦之色。……等等…… |
| yaṁ kiñci jivhāya rasaṁ sāyati …pe… | whatever taste one savors with the tongue …and so on… | 凡以舌尝味……等等…… |
| yaṁ kiñci manasā dhammaṁ vijānāti iṭṭharūpaṁyeva vijānāti, no aniṭṭharūpaṁ; kantarūpaṁyeva vijānāti, no akantarūpaṁ; manāparūpaṁyeva vijānāti, no amanāparūpaṁ. | whatever mental phenomenon one cognizes with the mind, one cognizes only an agreeable phenomenon, not a disagreeable one; one cognizes only a lovely phenomenon, not an unlovely one; one cognizes only a pleasant phenomenon, not an unpleasant one. | 凡以意识法，唯识可意之法，非不可意之法；唯识美之法，非不美之法；唯识悦之法，非不悦之法。 |
| Lābhā vo, bhikkhave, suladdhaṁ vo, bhikkhave, | A gain for you, bhikkhus, a great gain for you, bhikkhus! | 你们有福了，诸比-丘，你们有大福了，诸比-丘！ |
| khaṇo vo paṭiladdho brahmacariyavāsāyā”ti. | You have obtained the opportune moment for living the holy life.” | 你们已得修行梵行之良机。” |
| Dutiyaṁ. | The second. | 第二。 |
35.136 - SN 35.136 Paṭhamarūpārāma: First Sutta on Delighting in Forms
| --- SN35.136 - Paṭhamarūpārāmasutta --- | --- SN35.136 - First Sutta on Delighting in Forms --- | --- SN35.136 - 第一部关于喜悦于色的经 --- |
| “Rūpārāmā, bhikkhave, devamanussā rūparatā rūpasammuditā. | “Gods and humans, bhikkhus, delight in forms, are fond of forms, are enraptured by forms. | “天人，诸比丘，喜于色，好于色，迷于色。 |
| Rūpavipariṇāmavirāganirodhā dukkhā, bhikkhave, devamanussā viharanti. | Due to the change, fading away, and cessation of forms, gods and humans, bhikkhus, dwell in suffering. | 因色之变、褪、灭，天人，诸比丘，住于苦中。 |
| Saddārāmā, bhikkhave, devamanussā saddaratā saddasammuditā. | Gods and humans, bhikkhus, delight in sounds, are fond of sounds, are enraptured by sounds. | 天人，诸比丘，喜于声，好于声，迷于声。 |
| Saddavipariṇāmavirāganirodhā dukkhā, bhikkhave, devamanussā viharanti. | Due to the change, fading away, and cessation of sounds, gods and humans, bhikkhus, dwell in suffering. | 因声之变、褪、灭，天人，诸比丘，住于苦中。 |
| Gandhārāmā … | They delight in odors… | 彼等喜于香… |
| rasārāmā … | they delight in tastes… | 彼等喜于味… |
| phoṭṭhabbārāmā … | they delight in tangibles… | 彼等喜于触… |
| dhammārāmā, bhikkhave, devamanussā dhammaratā dhammasammuditā. | Gods and humans, bhikkhus, delight in mental phenomena, are fond of mental phenomena, are enraptured by mental phenomena. | 天人，诸比丘，喜于法，好于法，迷于法。 |
| Dhammavipariṇāmavirāganirodhā dukkhā, bhikkhave, devamanussā viharanti. | Due to the change, fading away, and cessation of mental phenomena, gods and humans, bhikkhus, dwell in suffering. | 因法之变、褪、灭，天人，诸比丘，住于苦中。 |
| Tathāgato ca kho, bhikkhave, arahaṁ sammāsambuddho rūpānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā na rūpārāmo na rūparato na rūpasammudito. | But the Tathāgata, bhikkhus, the Arahant, the Perfectly Enlightened One, having understood as it really is the origin and the passing away, the gratification, the danger, and the escape in the case of forms, does not delight in forms, is not fond of forms, is not enraptured by forms. | 但如来，诸比丘，阿罗汉，正等觉者，如实了知色之生灭、乐味、过患、出离，不喜于色，不好于色，不迷于色。 |
| Rūpavipariṇāmavirāganirodhā sukho, bhikkhave, tathāgato viharati. | Due to the change, fading away, and cessation of forms, the Tathāgata, bhikkhus, dwells happily. | 因色之变、褪、灭，如来，诸比丘，安乐而住。 |
| Saddānaṁ … | Having understood as it really is the origin and the passing away, the gratification, the danger, and the escape in the case of sounds… | 如实了知声之生灭、乐味、过患、出离… |
| gandhānaṁ … | odors… | 香… |
| rasānaṁ … | tastes… | 味… |
| phoṭṭhabbānaṁ … | tangibles… | 触… |
| dhammānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā na dhammārāmo, na dhammarato, na dhammasammudito. | mental phenomena, he does not delight in mental phenomena, is not fond of mental phenomena, is not enraptured by mental phenomena. | 法，彼不喜于法，不好于法，不迷于法。 |
| Dhammavipariṇāmavirāganirodhā sukho, bhikkhave, tathāgato viharati”. | Due to the change, fading away, and cessation of mental phenomena, the Tathāgata, bhikkhus, dwells happily.” | 因法之变、褪、灭，如来，诸比丘，安乐而住。” |
| Idamavoca bhagavā. | The Blessed One said this. | 世尊如是说。 |
| Idaṁ vatvāna sugato athāparaṁ etadavoca satthā: | Having said this, the Fortunate One, the Teacher, then said this further: | 如是说已，善逝，师尊，复作是言： |
| “Rūpā saddā rasā gandhā, | “Forms, sounds, tastes, odors, | “色、声、味、香， |
| phassā dhammā ca kevalā; | contacts, and mental phenomena entirely; | 触、及法，全然； |
| Iṭṭhā kantā manāpā ca, | Desirable, lovely, and agreeable, | 可爱、可喜、可意， |
| yāvatatthīti vuccati. | are said to exist only so far. | 谓之仅存于此。 |
| Sadevakassa lokassa, | For the world with its devas, | 于有天之世界， |
| ete vo sukhasammatā; | these are considered happiness; | 此等被视为乐； |
| Yattha cete nirujjhanti, | And where these cease, | 此等灭处， |
| taṁ tesaṁ dukkhasammataṁ. | that for them is considered suffering. | 于彼等则视为苦。 |
| Sukhaṁ diṭṭhamariyebhi, | Happiness is seen by the noble ones, | 圣者见乐， |
| sakkāyassa nirodhanaṁ; | in the cessation of identity; | 于身份之灭； |
| Paccanīkamidaṁ hoti, | This is the opposite, | 此乃相反， |
| sabbalokena passataṁ. | of what the whole world sees. | 于全世界所见。 |
| Yaṁ pare sukhato āhu, | What others call happiness, | 他人所称乐， |
| tadariyā āhu dukkhato; | that the noble ones call suffering; | 圣者称之为苦； |
| Yaṁ pare dukkhato āhu, | What others call suffering, | 他人所称苦， |
| tadariyā sukhato vidū. | that the noble ones know as happiness. | 圣者知之为乐。 |
| Passa dhammaṁ durājānaṁ, | See this Dhamma, so hard to understand, | 见此法，甚难解， |
| sammūḷhettha aviddasu; | here the ignorant are bewildered; | 于此愚者迷惑； |
| Nivutānaṁ tamo hoti, | For the veiled it is darkness, | 于被覆者是黑暗， |
| andhakāro apassataṁ. | blindness for those who do not see. | 于不见者是盲目。 |
| Satañca vivaṭaṁ hoti, | But for the good it is open, | 但于善者则敞开， |
| āloko passatāmiva; | like a light for those who see; | 如见者之光； |
| Santike na vijānanti, | Though near, they do not understand it, | 虽近，彼等不解， |
| maggā dhammassa akovidā. | the unskilled in the path of the Dhamma. | 于法道不熟练者。 |
| Bhavarāgaparetebhi, | By those overcome by lust for existence, | 为有贪所胜者， |
| bhavarāgānusārībhi; | by those who follow the stream of existence; | 为随有流者； |
| Māradheyyānupannehi, | By those who have fallen into Māra’s domain, | 为堕入魔域者， |
| nāyaṁ dhammo susambudho. | this Dhamma is not easily awakened to. | 此法不易觉悟。 |
| Ko nu aññatra mariyebhi, | Who else besides the noble ones, | 除圣者外，谁复， |
| Padaṁ sambuddhumarahati; | is worthy to awaken to this state? | 能觉此境？ |
| Yaṁ padaṁ sammadaññāya, | Having perfectly understood this state, | 圆满通达此境， |
| Parinibbanti anāsavā”ti. | they attain Nibbāna, free from taints.” | 彼等证涅槃，无漏。” |
| Tatiyaṁ. | The third. | 第三。 |
35.137 - SN 35.137 Dutiyarūpārāma: Second Sutta on Delighting in Forms
| --- SN35.137 - Dutiyarūpārāmasutta --- | --- SN35.137 - Second Sutta on Delighting in Forms --- | --- SN35.137 - 第二部关于喜悦于色的经 --- |
| “Rūpārāmā, bhikkhave, devamanussā rūparatā rūpasammuditā. | “Gods and humans, bhikkhus, delight in forms, are fond of forms, are enraptured by forms. | “天人，诸比丘，喜于色，好于色，迷于色。 |
| Rūpavipariṇāmavirāganirodhā dukkhā, bhikkhave, devamanussā viharanti. | Due to the change, fading away, and cessation of forms, gods and humans, bhikkhus, dwell in suffering. | 因色之变、褪、灭，天人，诸比丘，住于苦中。 |
| Saddārāmā … | They delight in sounds… | 彼等喜于声… |
| gandhārāmā … | they delight in odors… | 彼等喜于香… |
| rasārāmā … | they delight in tastes… | 彼等喜于味… |
| phoṭṭhabbārāmā … | they delight in tangibles… | 彼等喜于触… |
| dhammārāmā, bhikkhave, devamanussā dhammaratā dhammasammuditā. | Gods and humans, bhikkhus, delight in mental phenomena, are fond of mental phenomena, are enraptured by mental phenomena. | 天人，诸比-丘，喜于法，好于法，迷于法。 |
| Dhammavipariṇāmavirāganirodhā dukkhā, bhikkhave, devamanussā viharanti. | Due to the change, fading away, and cessation of mental phenomena, gods and humans, bhikkhus, dwell in suffering. | 因法之变、褪、灭，天人，诸比丘，住于苦中。 |
| Tathāgato ca, bhikkhave, arahaṁ sammāsambuddho rūpānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā na rūpārāmo na rūparato na rūpasammudito. | But the Tathāgata, bhikkhus, the Arahant, the Perfectly Enlightened One, having understood as it really is the origin and the passing away, the gratification, the danger, and the escape in the case of forms, does not delight in forms, is not fond of forms, is not enraptured by forms. | 但如来，诸比丘，阿罗汉，正等觉者，如实了知色之生灭、乐味、过患、出离，不喜于色，不好于色，不迷于色。 |
| Rūpavipariṇāmavirāganirodhā sukho, bhikkhave, tathāgato viharati. | Due to the change, fading away, and cessation of forms, the Tathāgata, bhikkhus, dwells happily. | 因色之变、褪、灭，如来，诸比丘，安乐而住。 |
| Saddānaṁ … | Having understood as it really is the origin and the passing away, the gratification, the danger, and the escape in the case of sounds… | 如实了知声之生灭、乐味、过患、出离… |
| gandhānaṁ … | odors… | 香… |
| rasānaṁ … | tastes… | 味… |
| phoṭṭhabbānaṁ … | tangibles… | 触… |
| dhammānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā na dhammārāmo na dhammarato na dhammasammudito. | mental phenomena, he does not delight in mental phenomena, is not fond of mental phenomena, is not enraptured by mental phenomena. | 法，彼不喜于法，不好于法，不迷于法。 |
| Dhammavipariṇāmavirāganirodhā sukho, bhikkhave, tathāgato viharatī”ti. | Due to the change, fading away, and cessation of mental phenomena, the Tathāgata, bhikkhus, dwells happily.” | 因法之变、褪、灭，如来，诸比丘，安乐而住。” |
| Catutthaṁ. | The fourth. | 第四。 |
35.138 - SN 35.138 Paṭhamanatumhāka: First Sutta on Not Yours
| --- SN35.138 - Paṭhamanatumhākasutta --- | --- SN35.138 - First Sutta on Not Yours --- | --- SN35.138 - 第一部关于非你所有的经 --- |
| “Yaṁ, bhikkhave, na tumhākaṁ taṁ pajahatha. | “Bhikkhus, what is not yours, abandon it. | “诸比丘，非你所有者，当舍之。 |
| Taṁ vo pahīnaṁ hitāya sukhāya bhavissati. | Your abandoning it will lead to your welfare and happiness. | 汝舍之，将为汝带来福利与快乐。 |
| Kiñca, bhikkhave, na tumhākaṁ? | And what, bhikkhus, is not yours? | 诸比丘，何者非你所有？ |
| Cakkhu, bhikkhave, na tumhākaṁ; taṁ pajahatha. | The eye, bhikkhus, is not yours; abandon it. | 诸比丘，眼非你所有；舍之。 |
| Taṁ vo pahīnaṁ hitāya sukhāya bhavissati …pe… | Your abandoning it will lead to your welfare and happiness. …and so on… | 汝舍之，将为汝带来福利与快乐。……等等…… |
| jivhā na tumhākaṁ; taṁ pajahatha. | The tongue is not yours; abandon it. | 舌非你所有；舍之。 |
| Sā vo pahīnā hitāya sukhāya bhavissati …pe… | Your abandoning it will lead to your welfare and happiness. …and so on… | 汝舍之，将为汝带来福利与快乐。……等等…… |
| mano na tumhākaṁ; taṁ pajahatha. | The mind is not yours; abandon it. | 意非你所有；舍之。 |
| So vo pahīno hitāya sukhāya bhavissati. | Your abandoning it will lead to your welfare and happiness. | 汝舍之，将为汝带来福利与快乐。 |
| Seyyathāpi, bhikkhave, yaṁ imasmiṁ jetavane tiṇakaṭṭhasākhāpalāsaṁ taṁ jano hareyya vā ḍaheyya vā yathāpaccayaṁ vā kareyya, api nu tumhākaṁ evamassa: | Just as if, bhikkhus, whatever grass, sticks, branches, and foliage are in this Jeta’s Grove, a person might carry it off, or burn it, or do with it as he pleases, would it occur to you: | 诸比丘，犹如祇园中所有草木枝叶，若有人取走、焚烧、或随意处置，汝等会生此念否： |
| ‘amhe jano harati vā ḍahati vā yathāpaccayaṁ vā karotī’”ti? | ‘The person is carrying us off, or burning us, or doing with us as he pleases’?” | ‘此人取走我等、焚烧我等、或随意处置我等’？” |
| “No hetaṁ, bhante”. | “Surely not, venerable sir.” | “绝非如此，尊者。” |
| “Taṁ kissa hetu”? | “For what reason?” | “是何原因？” |
| “Na hi no etaṁ, bhante, attā vā attaniyaṁ vā”ti. | “Because, venerable sir, that is not our self nor what belongs to our self.” | “因为，尊者，那非我等之我，亦非我等之我所。” |
| “Evameva kho, bhikkhave, cakkhu na tumhākaṁ; taṁ pajahatha. | “Even so, bhikkhus, the eye is not yours; abandon it. | “如是，诸比丘，眼非你所有；舍之。 |
| Taṁ vo pahīnaṁ hitāya sukhāya bhavissati …pe… | Your abandoning it will lead to your welfare and happiness. …and so on… | 汝舍之，将为汝带来福利与快乐。……等等…… |
| jivhā na tumhākaṁ; taṁ pajahatha. | The tongue is not yours; abandon it. | 舌非你所有；舍之。 |
| Sā vo pahīnā hitāya sukhāya bhavissati …pe… | Your abandoning it will lead to your welfare and happiness. …and so on… | 汝舍之，将为汝带来福利与快乐。……等等…… |
| mano na tumhākaṁ; taṁ pajahatha. | The mind is not yours; abandon it. | 意非你所有；舍之。 |
| So vo pahīno hitāya sukhāya bhavissatī”ti. | Your abandoning it will lead to your welfare and happiness.” | 汝舍之，将为汝带来福利与快乐。” |
35.139 - SN 35.139 Dutiyanatumhāka: Second Sutta on Not Yours
| --- SN35.139 - Dutiyanatumhākasutta --- | --- SN35.139 - Second Sutta on Not Yours --- | --- SN35.139 - 第二部关于非你所有的经 --- |
| “Yaṁ, bhikkhave, na tumhākaṁ, taṁ pajahatha. | “Bhikkhus, what is not yours, abandon it. | “诸比丘，非你所有者，当舍之。 |
| Taṁ vo pahīnaṁ hitāya sukhāya bhavissati. | Your abandoning it will lead to your welfare and happiness. | 汝舍之，将为汝带来福利与快乐。 |
| Kiñca, bhikkhave, na tumhākaṁ? | And what, bhikkhus, is not yours? | 诸比丘，何者非你所有？ |
| Rūpā, bhikkhave, na tumhākaṁ; | Forms, bhikkhus, are not yours; | 诸比丘，色非你所有； |
| te pajahatha. Te vo pahīnā hitāya sukhāya bhavissanti. | abandon them. Your abandoning them will lead to your welfare and happiness. | 舍之。汝舍之，将为汝带来福利与快乐。 |
| Saddā … | Sounds… | 声… |
| gandhā … | odors… | 香… |
| rasā … | tastes… | 味… |
| phoṭṭhabbā … | tangibles… | 触… |
| dhammā na tumhākaṁ; te pajahatha. | mental phenomena are not yours; abandon them. | 法非你所有；舍之。 |
| Te vo pahīnā hitāya sukhāya bhavissanti. | Your abandoning them will lead to your welfare and happiness. | 汝舍之，将为汝带来福利与快乐。 |
| Seyyathāpi, bhikkhave, yaṁ imasmiṁ jetavane tiṇakaṭṭha …pe… | Just as if, bhikkhus, whatever grass, sticks in this Jeta’s Grove … and so on … | 诸比丘，犹如祇园中所有草木枝叶……等等…… |
| evameva kho, bhikkhave, rūpā na tumhākaṁ; te pajahatha. | even so, bhikkhus, forms are not yours; abandon them. | 如是，诸比丘，色非你所有；舍之。 |
| Te vo pahīnā hitāya sukhāya bhavissantī”ti …. | Your abandoning them will lead to your welfare and happiness.” …. | 汝舍之，将为汝带来福利与快乐。”…. |
| Chaṭṭhaṁ. | The sixth. | 第六。 |
35.140 - SN 35.140 Ajjhattaaniccahetu: The Sutta on the Internal, Impermanence, and Cause
| --- SN35.140 - Ajjhattaaniccahetusutta --- | --- SN35.140 - The Sutta on the Internal, Impermanence, and Cause --- | --- SN35.140 - 内、无常、因经 --- |
| “Cakkhuṁ, bhikkhave, aniccaṁ. | “The eye, bhikkhus, is impermanent. | “诸比丘，眼是无常的。 |
| Yopi hetu, yopi paccayo cakkhussa uppādāya, sopi anicco. | Whatever is the cause, whatever is the condition for the arising of the eye, that too is impermanent. | 凡为眼生起之因、之缘，彼亦是无常。 |
| Aniccasambhūtaṁ, bhikkhave, cakkhu kuto niccaṁ bhavissati …pe… | Having arisen from the impermanent, bhikkhus, how could the eye be permanent? …and so on… | 诸比丘，从无常生起，眼岂能为常？……等等…… |
| jivhā aniccā. | The tongue is impermanent. | 舌是无常的。 |
| Yopi hetu, yopi paccayo jivhāya uppādāya sopi anicco. | Whatever is the cause, whatever is the condition for the arising of the tongue, that too is impermanent. | 凡为舌生起之因、之缘，彼亦是无常。 |
| Aniccasambhūtā, bhikkhave, jivhā kuto niccā bhavissati …pe… | Having arisen from the impermanent, bhikkhus, how could the tongue be permanent? …and so on… | 诸比丘，从无常生起，舌岂能为常？……等等…… |
| mano anicco. | The mind is impermanent. | 意是无常的。 |
| Yopi, bhikkhave, hetu yopi paccayo manassa uppādāya, sopi anicco. | Whatever, bhikkhus, is the cause, whatever is the condition for the arising of the mind, that too is impermanent. | 诸比丘，凡为意生起之因、之缘，彼亦是无常。 |
| Aniccasambhūto, bhikkhave, mano kuto nicco bhavissati. | Having arisen from the impermanent, bhikkhus, how could the mind be permanent? | 诸比丘，从无常生起，意岂能为常？ |
| Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati …pe… jivhāyapi nibbindati …pe… manasmimpi nibbindati, | Seeing thus, bhikkhus, a well-taught noble-one's-disciple experiences revulsion towards the eye … and so on … towards the tongue … and so on … towards the mind he experiences revulsion, | 诸比丘，如是观者，多闻圣弟子于眼生厌……等等……于舌……等等……于意生厌， |
| nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. | experiencing revulsion, he becomes dispassionate. Through dispassion, he is liberated. When liberated, there is knowledge that he is liberated. | 既厌，则离欲。因离欲，得解脱。解脱时，有知已解脱。 |
| ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti. | He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’” | 彼了知：‘生已尽，梵行已立，所作已办，不受后有。’” |
35.141 - SN 35.141 Ajjhattadukkhahetu: The Sutta on the Internal, Suffering, and Cause
| --- SN35.141 - Ajjhattadukkhahetusutta --- | --- SN35.141 - The Sutta on the Internal, Suffering, and Cause --- | --- SN35.141 - 内、苦、因经 --- |
| “Cakkhuṁ, bhikkhave, dukkhaṁ. | “The eye, bhikkhus, is suffering. | “诸比丘，眼是苦。 |
| Yopi hetu yopi paccayo cakkhussa uppādāya, sopi dukkho. | Whatever is the cause, whatever is the condition for the arising of the eye, that too is suffering. | 凡为眼生起之因、之缘，彼亦是苦。 |
| Dukkhasambhūtaṁ, bhikkhave, cakkhu kuto sukhaṁ bhavissati …pe… | Having arisen from suffering, bhikkhus, how could the eye be happiness? …and so on… | 诸比丘，从苦生起，眼岂能为乐？……等等…… |
| jivhā dukkhā. | The tongue is suffering. | 舌是苦。 |
| Yopi hetu, yopi paccayo jivhāya uppādāya, sopi dukkho. | Whatever is the cause, whatever is the condition for the arising of the tongue, that too is suffering. | 凡为舌生起之因、之缘，彼亦是苦。 |
| Dukkhasambhūtā, bhikkhave, jivhā kuto sukhā bhavissati …pe… | Having arisen from suffering, bhikkhus, how could the tongue be happiness? …and so on… | 诸比丘，从苦生起，舌岂能为乐？……等等…… |
| mano dukkho. | The mind is suffering. | 意是苦。 |
| Yopi hetu yopi paccayo manassa uppādāya, sopi dukkho. | Whatever is the cause, whatever is the condition for the arising of the mind, that too is suffering. | 凡为意生起之因、之缘，彼亦是苦。 |
| Dukkhasambhūto, bhikkhave, mano kuto sukho bhavissati. | Having arisen from suffering, bhikkhus, how could the mind be happiness? | 诸比丘，从苦生起，意岂能为乐？ |
| Evaṁ passaṁ …pe… | Seeing thus … and so on … | 如是观……等等…… |
| nāparaṁ itthattāyā’ti pajānātī”ti. | he understands: ‘there is no more for this state of being.’” | 彼了知：‘不受后有。’” |
35.142 - SN 35.142 Ajjhattānattahetu: The Sutta on the Internal, Not-Self, and Cause
| --- SN35.142 - Ajjhattānattahetusutta --- | --- SN35.142 - The Sutta on the Internal, Not-Self, and Cause --- | --- SN35.142 - 内、非我、因经 --- |
| “Cakkhuṁ, bhikkhave, anattā. | “The eye, bhikkhus, is not-self. | “诸比丘，眼是非我。 |
| Yopi hetu, yopi paccayo cakkhussa uppādāya, sopi anattā. | Whatever is the cause, whatever is the condition for the arising of the eye, that too is not-self. | 凡为眼生起之因、之缘，彼亦是非我。 |
| Anattasambhūtaṁ, bhikkhave, cakkhu kuto attā bhavissati …pe… | Having arisen from not-self, bhikkhus, how could the eye be self? …and so on… | 诸比丘，从非我生起，眼岂能为我？……等等…… |
| jivhā anattā. | The tongue is not-self. | 舌是非我。 |
| Yopi hetu yopi paccayo jivhāya uppādāya, sopi anattā. | Whatever is the cause, whatever is the condition for the arising of the tongue, that too is not-self. | 凡为舌生起之因、之缘，彼亦是非我。 |
| Anattasambhūtā, bhikkhave, jivhā kuto attā bhavissati …pe… | Having arisen from not-self, bhikkhus, how could the tongue be self? …and so on… | 诸比丘，从非我生起，舌岂能为我？……等等…… |
| mano anattā. | The mind is not-self. | 意是非我。 |
| Yopi hetu yopi paccayo manassa uppādāya, sopi anattā. | Whatever is the cause, whatever is the condition for the arising of the mind, that too is not-self. | 凡为意生起之因、之缘，彼亦是非我。 |
| Anattasambhūto, bhikkhave, mano kuto attā bhavissati. | Having arisen from not-self, bhikkhus, how could the mind be self? | 诸比丘，从非我生起，意岂能为我？ |
| Evaṁ passaṁ …pe… | Seeing thus … and so on … | 如是观……等等…… |
| nāparaṁ itthattāyā’ti pajānātī”ti. | he understands: ‘there is no more for this state of being.’” | 彼了知：‘不受后有。’” |
35.143 - SN 35.143 Bāhirāniccahetu: The Sutta on the External, Impermanence, and Cause
| --- SN35.143 - Bāhirāniccahetusutta --- | --- SN35.143 - The Sutta on the External, Impermanence, and Cause --- | --- SN35.143 - 外、无常、因经 --- |
| “Rūpā, bhikkhave, aniccā. | “Forms, bhikkhus, are impermanent. | “诸比丘，色是无常的。 |
| Yopi hetu, yopi paccayo rūpānaṁ uppādāya, sopi anicco. | Whatever is the cause, whatever is the condition for the arising of forms, that too is impermanent. | 凡为色生起之因、之缘，彼亦是无常。 |
| Aniccasambhūtā, bhikkhave, rūpā kuto niccā bhavissanti. | Having arisen from the impermanent, bhikkhus, how could forms be permanent? | 诸比丘，从无常生起，色岂能为常？ |
| Saddā … | Sounds… | 声… |
| gandhā … | odors… | 香… |
| rasā … | tastes… | 味… |
| phoṭṭhabbā … | tangibles… | 触… |
| dhammā aniccā. | mental phenomena are impermanent. | 法是无常的。 |
| Yopi hetu, yopi paccayo dhammānaṁ uppādāya, sopi anicco. | Whatever is the cause, whatever is the condition for the arising of mental phenomena, that too is impermanent. | 凡为法生起之因、之缘，彼亦是无常。 |
| Aniccasambhūtā, bhikkhave, dhammā kuto niccā bhavissanti. | Having arisen from the impermanent, bhikkhus, how could mental phenomena be permanent? | 诸比丘，从无常生起，法岂能为常？ |
| Evaṁ passaṁ …pe… | Seeing thus … and so on … | 如是观……等等…… |
| nāparaṁ itthattāyā’ti pajānātī”ti. | he understands: ‘there is no more for this state of being.’” | 彼了知：‘不受后有。’” |
35.144 - SN 35.144 Bāhiradukkhahetu: The Sutta on the External, Suffering, and Cause
| --- SN35.144 - Bāhiradukkhahetusutta --- | --- SN35.144 - The Sutta on the External, Suffering, and Cause --- | --- SN35.144 - 外、苦、因经 --- |
| “Rūpā, bhikkhave, dukkhā. | “Forms, bhikkhus, are suffering. | “诸比丘，色是苦。 |
| Yopi hetu, yopi paccayo rūpānaṁ uppādāya, sopi dukkho. | Whatever is the cause, whatever is the condition for the arising of forms, that too is suffering. | 凡为色生起之因、之缘，彼亦是苦。 |
| Dukkhasambhūtā, bhikkhave, rūpā kuto sukhā bhavissanti. | Having arisen from suffering, bhikkhus, how could forms be happiness? | 诸比丘，从苦生起，色岂能为乐？ |
| Saddā … | Sounds… | 声… |
| gandhā … | odors… | 香… |
| rasā … | tastes… | 味… |
| phoṭṭhabbā … | tangibles… | 触… |
| dhammā dukkhā. | mental phenomena are suffering. | 法是苦。 |
| Yopi hetu, yopi paccayo dhammānaṁ uppādāya, sopi dukkho. | Whatever is the cause, whatever is the condition for the arising of mental phenomena, that too is suffering. | 凡为法生起之因、之缘，彼亦是苦。 |
| Dukkhasambhūtā, bhikkhave, dhammā kuto sukhā bhavissanti. | Having arisen from suffering, bhikkhus, how could mental phenomena be happiness? | 诸比丘，从苦生起，法岂能为乐？ |
| Evaṁ passaṁ …pe… | Seeing thus … and so on … | 如是观……等等…… |
| nāparaṁ itthattāyā’ti pajānātī”ti. | he understands: ‘there is no more for this state of being.’” | 彼了知：‘不受后有。’” |
35.145 - SN 35.145 Bāhirānattahetu: The Sutta on the External, Not-Self, and Cause
| --- SN35.145 - Bāhirānattahetusutta --- | --- SN35.145 - The Sutta on the External, Not-Self, and Cause --- | --- SN35.145 - 外、非我、因经 --- |
| “Rūpā, bhikkhave, anattā. | “Forms, bhikkhus, are not-self. | “诸比丘，色是非我。 |
| Yopi hetu, yopi paccayo rūpānaṁ uppādāya, sopi anattā. | Whatever is the cause, whatever is the condition for the arising of forms, that too is not-self. | 凡为色生起之因、之缘，彼亦是非我。 |
| Anattasambhūtā, bhikkhave, rūpā kuto attā bhavissanti. | Having arisen from not-self, bhikkhus, how could forms be self? | 诸比丘，从非我生起，色岂能为我？ |
| Saddā … | Sounds… | 声… |
| gandhā … | odors… | 香… |
| rasā … | tastes… | 味… |
| phoṭṭhabbā … | tangibles… | 触… |
| dhammā anattā. | mental phenomena are not-self. | 法是非我。 |
| Yopi hetu, yopi paccayo dhammānaṁ uppādāya, sopi anattā. | Whatever is the cause, whatever is the condition for the arising of mental phenomena, that too is not-self. | 凡为法生起之因、之缘，彼亦是非我。 |
| Anattasambhūtā, bhikkhave, dhammā kuto attā bhavissanti. | Having arisen from not-self, bhikkhus, how could mental phenomena be self? | 诸比丘，从非我生起，法岂能为我？ |
| Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpesupi nibbindati, saddesupi … gandhesupi … rasesupi … phoṭṭhabbesupi … dhammesupi nibbindati. | Seeing thus, bhikkhus, a well-taught noble-one's-disciple experiences revulsion towards forms, towards sounds… towards odors… towards tastes… towards tangibles… towards mental phenomena he experiences revulsion. | 诸比丘，如是观者，多闻圣弟子于色生厌，于声……于香……于味……于触……于法生厌。 |
| Nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. | Experiencing revulsion, he becomes dispassionate. Through dispassion, he is liberated. When liberated, there is knowledge that he is liberated. | 既厌，则离欲。因离欲，得解脱。解脱时，有知已解脱。 |
| ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti. | He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’” | 彼了知：‘生已尽，梵行已立，所作已办，不受后有。’” |
| Devadahavaggo catuttho. | The Devadaha Section, the fourth. | 提婆达多品，第四。 |
| Devadaho khaṇo rūpā, | Devadaha, the Moment, Forms, | 提婆达多，时，色， |
| dve natumhākameva ca; | and two on Not Yours; | 及二篇论非汝所有； |
| Hetunāpi tayo vuttā, | Also three spoken on Cause, | 亦说三篇论因， |
| duve ajjhattabāhirāti. | two on Internal and External. | 二篇论内外。 |
35.146 - SN 35.146 Kammanirodha: The Sutta on the Cessation of Kamma
| --- SN35.146 - Kammanirodhasutta --- | --- SN35.146 - The Sutta on the Cessation of Kamma --- | --- SN35.146 - 业灭经 --- |
| “Navapurāṇāni, bhikkhave, kammāni desessāmi kammanirodhaṁ kammanirodhagāminiñca paṭipadaṁ. | “I will teach you, bhikkhus, new and old kamma, the cessation of kamma, and the path leading to the cessation of kamma. | “我将教导你们，诸比丘，新旧业、业之灭、及导致业灭之道。 |
| Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmīti. | Listen to that, pay close attention, I will speak. | 谛听，仔细留意，我将宣说。 |
| Katamañca, bhikkhave, purāṇakammaṁ? | And what, bhikkhus, is old kamma? | 诸比丘，何为旧业？ |
| Cakkhu, bhikkhave, purāṇakammaṁ abhisaṅkhataṁ abhisañcetayitaṁ vedaniyaṁ daṭṭhabbaṁ …pe… | The eye, bhikkhus, is old kamma, to be seen as conditioned, intentionally formed, and to be felt. …and so on… | 诸比丘，眼是旧业，当视为有为、故意造作、及应感受者。……等等…… |
| jivhā purāṇakammā abhisaṅkhatā abhisañcetayitā vedaniyā daṭṭhabbā …pe… | The tongue is old kamma, to be seen as conditioned, intentionally formed, and to be felt. …and so on… | 舌是旧业，当视为有为、故意造作、及应感受者。……等等…… |
| mano purāṇakammo abhisaṅkhato abhisañcetayito vedaniyo daṭṭhabbo. | The mind is old kamma, to be seen as conditioned, intentionally formed, and to be felt. | 意是旧业，当视为有为、故意造作、及应感受者。 |
| Idaṁ vuccati, bhikkhave, purāṇakammaṁ. | This, bhikkhus, is called old kamma. | 诸比丘，此名为旧业。 |
| Katamañca, bhikkhave, navakammaṁ? | And what, bhikkhus, is new kamma? | 诸比丘，何为新业？ |
| Yaṁ kho, bhikkhave, etarahi kammaṁ karoti kāyena vācāya manasā, | Whatever kamma one does now, bhikkhus, by body, speech, or mind, | 诸比丘，凡人今日所作业，由身、语、意所作， |
| idaṁ vuccati, bhikkhave, navakammaṁ. | this, bhikkhus, is called new kamma. | 诸比丘，此名为新业。 |
| Katamo ca, bhikkhave, kammanirodho? | And what, bhikkhus, is the cessation of kamma? | 诸比丘，何为业之灭？ |
| Yo kho, bhikkhave, kāyakammavacīkammamanokammassa nirodhā vimuttiṁ phusati, | That liberation, bhikkhus, which one touches through the cessation of bodily kamma, verbal kamma, and mental kamma, | 诸比丘，人经由身业、语业、意业之灭所触及之解脱， |
| ayaṁ vuccati, bhikkhave, kammanirodho. | this, bhikkhus, is called the cessation of kamma. | 诸比-丘，此名为业之灭。 |
| Katamā ca, bhikkhave, kammanirodhagāminī paṭipadā? | And what, bhikkhus, is the path leading to the cessation of kamma? | 诸比丘，何为导致业灭之道？ |
| Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— | It is this very Noble Eightfold Path, that is— | 即此八正道，即是—— |
| sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi— | right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration— | 正见、正思惟、正语、正业、正命、正精进、正念、正定—— |
| ayaṁ vuccati, bhikkhave, kammanirodhagāminī paṭipadā. | this, bhikkhus, is called the path leading to the cessation of kamma. | 诸比丘，此名为导致业灭之道。 |
| Iti kho, bhikkhave, desitaṁ mayā purāṇakammaṁ, desitaṁ navakammaṁ, desito kammanirodho, desitā kammanirodhagāminī paṭipadā. | Thus, bhikkhus, old kamma has been taught by me, new kamma has been taught, the cessation of kamma has been taught, and the path leading to the cessation of kamma has been taught. | 如是，诸比丘，旧业我已教，新业已教，业之灭已教，导致业灭之道已教。 |
| Yaṁ kho, bhikkhave, satthārā karaṇīyaṁ sāvakānaṁ hitesinā anukampakena anukampaṁ upādāya, kataṁ vo taṁ mayā. | Whatever should be done by a teacher for his disciples, out of compassion, seeking their welfare, that has been done by me for you. | 凡师当为弟子所作者，出于慈悲，求其福利，我已为你们所作。 |
| Etāni, bhikkhave, rukkhamūlāni, etāni suññāgārāni. Jhāyatha, bhikkhave, mā pamādattha; mā pacchāvippaṭisārino ahuvattha. Ayaṁ vo amhākaṁ anusāsanī”ti. | These, bhikkhus, are the roots of trees, these are empty huts. Meditate, bhikkhus, do not be heedless; do not be regretful later. This is our instruction to you.” | 诸比丘，此等是树根，此等是空屋。禅修，诸比丘，勿放逸；勿后追悔。此是我对你们之教诫。” |
35.147 - SN 35.147 Aniccanibbānasappāya: The Sutta on Impermanence as Conducive to Nibbāna
| --- SN35.147 - Aniccanibbānasappāyasutta --- | --- SN35.147 - The Sutta on Impermanence as Conducive to Nibbāna --- | --- SN35.147 - 无常导向涅槃经 --- |
| “Nibbānasappāyaṁ vo, bhikkhave, paṭipadaṁ desessāmi. | “I will teach you, bhikkhus, the path conducive to Nibbāna. | “我将教导你们，诸比丘，导向涅槃之道。 |
| Taṁ suṇātha …pe… | Listen to that … and so on … | 谛听……等等…… |
| katamā ca sā, bhikkhave, nibbānasappāyā paṭipadā? | And what, bhikkhus, is that path conducive to Nibbāna? | 诸比丘，何为彼导向涅槃之道？ |
| Idha, bhikkhave, bhikkhu cakkhuṁ aniccanti passati, rūpā aniccāti passati, cakkhuviññāṇaṁ aniccanti passati, cakkhusamphasso aniccoti passati. Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccanti passati …pe… | Here, bhikkhus, a bhikkhu sees the eye as impermanent, he sees forms as impermanent, he sees eye-consciousness as impermanent, he sees eye-contact as impermanent. And whatever feeling arises with eye-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—that too he sees as impermanent. …and so on… | 在此，诸比丘，一比丘见眼为无常，见色为无常，见眼识为无常，见眼触为无常。以及凡以眼触为缘而生之受——无论是乐、苦、或不苦不乐——彼亦见为无常。……等等…… |
| jivhā aniccāti passati, rasā aniccāti passati, jivhāviññāṇaṁ aniccanti passati, jivhāsamphasso aniccoti passati, yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccanti passati …pe… | He sees the tongue as impermanent, he sees tastes as impermanent, he sees tongue-consciousness as impermanent, he sees tongue-contact as impermanent, and whatever feeling arises with tongue-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—that too he sees as impermanent. …and so on… | 他见舌为无常，见味为无常，见舌识为无常，见舌触为无常，以及凡以舌触为缘而生之受——无论是乐、苦、或不苦不乐——彼亦见为无常。……等等…… |
| mano aniccoti passati, dhammā aniccāti passati, manoviññāṇaṁ aniccanti passati, manosamphasso aniccoti passati, yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccanti passati. | He sees the mind as impermanent, he sees mental phenomena as impermanent, he sees mind-consciousness as impermanent, he sees mind-contact as impermanent, and whatever feeling arises with mind-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—that too he sees as impermanent. | 他见意为无常，见法为无常，见意识为无常，见意触为无常，以及凡以意触为缘而生之受——无论是乐、苦、或不苦不乐——彼亦见为无常。 |
| Ayaṁ kho sā, bhikkhave, nibbānasappāyā paṭipadā”ti. | This, bhikkhus, is that path conducive to Nibbāna.” | 诸比丘，此为彼导向涅槃之道。” |
| Dutiyaṁ. | The second. | 第二。 |
35.148 - SN 35.148 Dukkhanibbānasappāya: The Sutta on Suffering as Conducive to Nibbāna
| --- SN35.148 - Dukkhanibbānasappāyasutta --- | --- SN35.148 - The Sutta on Suffering as Conducive to Nibbāna --- | --- SN35.148 - 苦导向涅槃经 --- |
| “Nibbānasappāyaṁ vo, bhikkhave, paṭipadaṁ desessāmi. | “I will teach you, bhikkhus, the path conducive to Nibbāna. | “我将教导你们，诸比丘，导向涅槃之道。 |
| Taṁ suṇātha …pe… | Listen to that … and so on … | 谛听……等等…… |
| katamā ca sā, bhikkhave, nibbānasappāyā paṭipadā? | And what, bhikkhus, is that path conducive to Nibbāna? | 诸比丘，何为彼导向涅槃之道？ |
| Idha, bhikkhave, cakkhuṁ dukkhanti passati, rūpā dukkhāti passati, cakkhuviññāṇaṁ dukkhanti passati, cakkhusamphasso dukkhoti passati, yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi dukkhanti passati …pe… | Here, bhikkhus, a bhikkhu sees the eye as suffering, he sees forms as suffering, he sees eye-consciousness as suffering, he sees eye-contact as suffering, and whatever feeling arises with eye-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—that too he sees as suffering. …and so on… | 在此，诸比丘，一比丘见眼为苦，见色为苦，见眼识为苦，见眼触为苦，以及凡以眼触为缘而生之受——无论是乐、苦、或不苦不乐——彼亦见为苦。……等等…… |
| jivhā dukkhāti passati …pe… | He sees the tongue as suffering … and so on … | 他见舌为苦……等等…… |
| mano dukkhoti passati, dhammā dukkhāti passati, manoviññāṇaṁ dukkhanti passati, manosamphasso dukkhoti passati, yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi dukkhanti passati. | He sees the mind as suffering, he sees mental phenomena as suffering, he sees mind-consciousness as suffering, he sees mind-contact as suffering, and whatever feeling arises with mind-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—that too he sees as suffering. | 他见意为苦，见法为苦，见意识为苦，见意触为苦，以及凡以意触为缘而生之受——无论是乐、苦、或不苦不乐——彼亦见为苦。 |
| Ayaṁ kho sā, bhikkhave, nibbānasappāyā paṭipadā”ti. | This, bhikkhus, is that path conducive to Nibbāna.” | 诸比丘，此为彼导向涅槃之道。” |
| Tatiyaṁ. | The third. | 第三。 |
35.149 - SN 35.149 Anattanibbānasappāya: The Sutta on Not-Self as Conducive to Nibbāna
| --- SN35.149 - Anattanibbānasappāyasutta --- | --- SN35.149 - The Sutta on Not-Self as Conducive to Nibbāna --- | --- SN35.149 - 非我导向涅槃经 --- |
| “Nibbānasappāyaṁ vo, bhikkhave, paṭipadaṁ desessāmi. | “I will teach you, bhikkhus, the path conducive to Nibbāna. | “我将教导你们，诸比丘，导向涅槃之道。 |
| Taṁ suṇātha …pe… | Listen to that … and so on … | 谛听……等等…… |
| katamā ca sā, bhikkhave, nibbānasappāyā paṭipadā? | And what, bhikkhus, is that path conducive to Nibbāna? | 诸比丘，何为彼导向涅槃之道？ |
| Idha, bhikkhave, bhikkhu cakkhuṁ anattāti passati, rūpā anattāti passati, cakkhuviññāṇaṁ anattāti passati, cakkhusamphasso anattāti passati, yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi anattāti passati …pe… | Here, bhikkhus, a bhikkhu sees the eye as not-self, he sees forms as not-self, he sees eye-consciousness as not-self, he sees eye-contact as not-self, and whatever feeling arises with eye-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—that too he sees as not-self. …and so on… | 在此，诸比丘，一比丘见眼为非我，见色为非我，见眼识为非我，见眼触为非我，以及凡以眼触为缘而生之受——无论是乐、苦、或不苦不乐——彼亦见为非我。……等等…… |
| mano anattāti passati, dhammā anattāti passati, manoviññāṇaṁ anattāti passati, manosamphasso anattāti passati, yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi anattāti passati. | He sees the mind as not-self, he sees mental phenomena as not-self, he sees mind-consciousness as not-self, he sees mind-contact as not-self, and whatever feeling arises with mind-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—that too he sees as not-self. | 他见意为非我，见法为非我，见意识为非我，见意触为非我，以及凡以意触为缘而生之受——无论是乐、苦、或不苦不乐——彼亦见为非我。 |
| Ayaṁ kho sā, bhikkhave, nibbānasappāyā paṭipadā”ti. | This, bhikkhus, is that path conducive to Nibbāna.” | 诸比丘，此为彼导向涅槃之道。” |
| Catutthaṁ. | The fourth. | 第四。 |
35.150 - SN 35.150 Nibbānasappāyapaṭipadā: The Sutta on the Path Conducive to Nibbāna
| --- SN35.150 - Nibbānasappāyapaṭipadāsutta --- | --- SN35.150 - The Sutta on the Path Conducive to Nibbāna --- | --- SN35.150 - 导向涅槃之道经 --- |
| “Nibbānasappāyaṁ vo, bhikkhave, paṭipadaṁ desessāmi. | “I will teach you, bhikkhus, the path conducive to Nibbāna. | “我将教导你们，诸比丘，导向涅槃之道。 |
| Taṁ suṇātha …pe… | Listen to that … and so on … | 谛听……等等…… |
| katamā ca sā, bhikkhave, nibbānasappāyā paṭipadā? | And what, bhikkhus, is that path conducive to Nibbāna? | 诸比丘，何为彼导向涅槃之道？ |
| Taṁ kiṁ maññatha, bhikkhave, | What do you think, bhikkhus, | 你认为如何，诸比丘， |
| cakkhu niccaṁ vā aniccaṁ vā”ti? | is the eye permanent or impermanent?” | 眼是常还是无常？” |
| “Aniccaṁ, bhante”. | “Impermanent, venerable sir.” | “无常，尊者。” |
| “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? | “But what is impermanent, is that suffering or happiness?” | “但凡无常者，是苦还是乐？” |
| “Dukkhaṁ, bhante”. | “Suffering, venerable sir.” | “苦，尊者。” |
| “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: | “But what is impermanent, suffering, and subject to change, is it fitting to regard that thus: | “但凡无常、苦、变易法，视之为： |
| ‘etaṁ mama, esohamasmi, eso me attā’”ti? | ‘This is mine, this I am, this is my self’?” | ‘此是我所，我是此，此是我之我’，是否合适？” |
| “No hetaṁ, bhante”. | “Surely not, venerable sir.” | “绝非如此，尊者。” |
| “Rūpā niccā vā aniccā vā”ti? | “Are forms permanent or impermanent?” | “色是常是无常？” |
| “Aniccā, bhante”. | “Impermanent, venerable sir.” | “无常，尊者。” |
| “Cakkhuviññāṇaṁ … | “Eye-consciousness… | “眼识… |
| cakkhusamphasso …pe… | eye-contact… and so on… | 眼触……等等…… |
| yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi niccaṁ vā aniccaṁ vā”ti? | and whatever feeling arises with mind-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—is that too permanent or impermanent?” | 以及凡以意触为缘而生之受——无论是乐、苦、或不苦不乐——那也是常还是无常？” |
| “Aniccaṁ, bhante”. | “Impermanent, venerable sir.” | “无常，尊者。” |
| “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? | “But what is impermanent, is that suffering or happiness?” | “但凡无常者，是苦还是乐？” |
| “Dukkhaṁ, bhante”. | “Suffering, venerable sir.” | “苦，尊者。” |
| “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: | “But what is impermanent, suffering, and subject to change, is it fitting to regard that thus: | “但凡无常、苦、变易法，视之为： |
| ‘etaṁ mama, esohamasmi, eso me attā’”ti? | ‘This is mine, this I am, this is my self’?” | ‘此是我所，我是此，此是我之我’，是否合适？” |
| “No hetaṁ, bhante”. | “Surely not, venerable sir.” | “绝非如此，尊者。” |
| “Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati …pe… | “Seeing thus, bhikkhus, a well-taught noble-one's-disciple experiences revulsion towards the eye, and revulsion towards forms, and revulsion towards eye-consciousness, and revulsion towards eye-contact …and so on… | “诸比丘，如是观者，多闻圣弟子于眼生厌，于色生厌，于眼识生厌，于眼触生厌……等等…… |
| yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati. | and whatever feeling arises with mind-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—in that too he experiences revulsion. | 以及凡以意触为缘而生之受——无论是乐、苦、或不苦不乐——于彼亦生厌。 |
| Nibbindaṁ virajjati; virāgā vimuccati …pe… | Experiencing revulsion, he becomes dispassionate. Through dispassion, he is liberated. …and so on… | 既厌，则离欲。因离欲，得解脱。……等等…… |
| nāparaṁ itthattāyāti pajānāti. | he understands: ‘there is no more for this state of being.’ | 彼了知：‘不受后有。’ |
| Ayaṁ kho sā, bhikkhave, nibbānasappāyā paṭipadā”ti. | This, bhikkhus, is that path conducive to Nibbāna.” | 诸比丘，此为彼导向涅槃之道。” |
35.151 - SN 35.151 Antevāsika: The Sutta on the Resident Student
| --- SN35.151 - Antevāsikasutta --- | --- SN35.151 - The Sutta on the Resident Student --- | --- SN35.151 - 同住弟子经 --- |
| “Anantevāsikamidaṁ, bhikkhave, brahmacariyaṁ vussati anācariyakaṁ. | “This holy life, bhikkhus, is lived without a resident student, without a teacher. | “此梵行，诸比丘，无同住弟子，无师而修。 |
| Santevāsiko, bhikkhave, bhikkhu sācariyako dukkhaṁ na phāsu viharati. | A bhikkhu with a resident student, bhikkhus, with a teacher, dwells in suffering, not at ease. | 诸比丘，有同住弟子，有师之比丘，住于苦，不安乐。 |
| Anantevāsiko, bhikkhave, bhikkhu anācariyako sukhaṁ phāsu viharati. | A bhikkhu without a resident student, bhikkhus, without a teacher, dwells happily, at ease. | 诸比丘，无比丘，无师之比丘，住于乐，安乐。 |
| Kathañca, bhikkhu, santevāsiko sācariyako dukkhaṁ na phāsu viharati? | And how does a bhikkhu with a resident student, with a teacher, dwell in suffering, not at ease? | 诸比丘，何为有同住弟子，有师之比丘，住于苦，不安乐？ |
| Idha, bhikkhave, bhikkhuno cakkhunā rūpaṁ disvā uppajjanti pāpakā akusalā dhammā sarasaṅkappā saṁyojaniyā. | Here, bhikkhus, when a bhikkhu has seen a form with the eye, there arise evil, unwholesome states, thoughts of sensual longing connected with the fetters. | 在此，诸比丘，当一比丘以眼见色时，生起与结缚相连的恶、不善法、欲念。 |
| Tyāssa anto vasanti, antassa vasanti pāpakā akusalā dhammāti. | They reside within him; because evil, unwholesome states reside within, | 彼等住于其内；因恶、不善法住于其内， |
| Tasmā santevāsikoti vuccati. | therefore he is called ‘one with a resident student.’ | 因此他被称为‘有同住弟子者’。 |
| Te naṁ samudācaranti, samudācaranti naṁ pāpakā akusalā dhammāti. | They instruct him; because evil, unwholesome states instruct him, | 彼等教导他；因恶、不善法教导他， |
| Tasmā sācariyakoti vuccati …pe…. | therefore he is called ‘one with a teacher.’ …and so on…. | 因此他被称为‘有师者’。……等等……。 |
| Puna caparaṁ, bhikkhave, bhikkhuno jivhāya rasaṁ sāyitvā uppajjanti pāpakā akusalā dhammā sarasaṅkappā saṁyojaniyā. | Furthermore, bhikkhus, when a bhikkhu has savored a taste with the tongue, there arise evil, unwholesome states, thoughts of sensual longing connected with the fetters. | 再者，诸比丘，当一比丘以舌尝味时，生起与结缚相连的恶、不善法、欲念。 |
| Tyāssa anto vasanti, antassa vasanti pāpakā akusalā dhammāti. | They reside within him; because evil, unwholesome states reside within, | 彼等住于其内；因恶、不善法住于其内， |
| Tasmā santevāsikoti vuccati. | therefore he is called ‘one with a resident student.’ | 因此他被称为‘有同住弟子者’。 |
| Te naṁ samudācaranti, samudācaranti naṁ pāpakā akusalā dhammāti. Tasmā sācariyakoti vuccati …pe…. | They instruct him; because evil, unwholesome states instruct him, therefore he is called ‘one with a teacher.’ …and so on…. | 彼等教导他；因恶、不善法教导他，因此他被称为‘有师者’。……等等……。 |
| Puna caparaṁ, bhikkhave, bhikkhuno manasā dhammaṁ viññāya uppajjanti pāpakā akusalā dhammā sarasaṅkappā saṁyojaniyā. | Furthermore, bhikkhus, when a bhikkhu has cognized a mental phenomenon with the mind, there arise evil, unwholesome states, thoughts of sensual longing connected with the fetters. | 再者，诸比丘，当一比丘以意认知一法时，生起与结缚相连的恶、不善法、欲念。 |
| Tyāssa anto vasanti, antassa vasanti pāpakā akusalā dhammāti. | They reside within him; because evil, unwholesome states reside within, | 彼等住于其内；因恶、不善法住于其内， |
| Tasmā santevāsikoti vuccati. | therefore he is called ‘one with a resident student.’ | 因此他被称为‘有同住弟子者’。 |
| Te naṁ samudācaranti, samudācaranti naṁ pāpakā akusalā dhammāti. | They instruct him; because evil, unwholesome states instruct him, | 彼等教导他；因恶、不善法教导他， |
| Tasmā sācariyakoti vuccati. | therefore he is called ‘one with a teacher.’ | 因此他被称为‘有师者’。 |
| Evaṁ kho, bhikkhave, bhikkhu santevāsiko sācariyako dukkhaṁ, na phāsu viharati. | This is how, bhikkhus, a bhikkhu with a resident student, with a teacher, dwells in suffering, not at ease. | 诸比丘，此为有同住弟子，有师之比丘，住于苦，不安乐。 |
| Kathañca, bhikkhave, bhikkhu anantevāsiko anācariyako sukhaṁ phāsu viharati? | And how, bhikkhus, does a bhikkhu without a resident student, without a teacher, dwell happily, at ease? | 诸比丘，何为无比丘，无师之比丘，住于乐，安乐？ |
| Idha, bhikkhave, bhikkhuno cakkhunā rūpaṁ disvā na uppajjanti pāpakā akusalā dhammā sarasaṅkappā saṁyojaniyā. | Here, bhikkhus, when a bhikkhu has seen a form with the eye, evil, unwholesome states, thoughts of sensual longing connected with the fetters do not arise. | 在此，诸比丘，当一比丘以眼见色时，与结缚相连的恶、不善法、欲念不生。 |
| Tyāssa na anto vasanti, nāssa anto vasanti pāpakā akusalā dhammāti. | They do not reside within him; because evil, unwholesome states do not reside within, | 彼等不住于其内；因恶、不善法不住于其内， |
| Tasmā anantevāsikoti vuccati. | therefore he is called ‘one without a resident student.’ | 因此他被称为‘无同住弟子者’。 |
| Te naṁ na samudācaranti, na samudācaranti naṁ pāpakā akusalā dhammāti. | They do not instruct him; because evil, unwholesome states do not instruct him, | 彼等不教导他；因恶、不善法不教导他， |
| Tasmā anācariyakoti vuccati …pe…. | therefore he is called ‘one without a teacher.’ …and so on…. | 因此他被称为‘无师者’。……等等……。 |
| Puna caparaṁ, bhikkhave, bhikkhuno jivhāya rasaṁ sāyitvā na uppajjanti pāpakā akusalā dhammā sarasaṅkappā saṁyojaniyā. | Furthermore, bhikkhus, when a bhikkhu has savored a taste with the tongue, evil, unwholesome states, thoughts of sensual longing connected with the fetters do not arise. | 再者，诸比丘，当一比丘以舌尝味时，与结缚相连的恶、不善法、欲念不生。 |
| Tyāssa na anto vasanti, nāssa anto vasanti pāpakā akusalā dhammāti. | They do not reside within him; because evil, unwholesome states do not reside within, | 彼等不住于其内；因恶、不善法不住于其内， |
| Tasmā anantevāsikoti vuccati. | therefore he is called ‘one without a resident student.’ | 因此他被称为‘无同住弟子者’。 |
| Te naṁ na samudācaranti, na samudācaranti naṁ pāpakā akusalā dhammāti. Tasmā anācariyakoti vuccati …pe…. | They do not instruct him; because evil, unwholesome states do not instruct him, therefore he is called ‘one without a teacher.’ …and so on…. | 彼等不教导他；因恶、不善法不教导他，因此他被称为‘无师者’。……等等……。 |
| Puna caparaṁ, bhikkhave, bhikkhuno manasā dhammaṁ viññāya na uppajjanti pāpakā akusalā dhammā sarasaṅkappā saṁyojaniyā. | Furthermore, bhikkhus, when a bhikkhu has cognized a mental phenomenon with the mind, evil, unwholesome states, thoughts of sensual longing connected with the fetters do not arise. | 再者，诸比丘，当一比丘以意认知一法时，与结缚相连的恶、不善法、欲念不生。 |
| Tyāssa na anto vasanti, nāssa anto vasanti pāpakā akusalā dhammāti. | They do not reside within him; because evil, unwholesome states do not reside within, | 彼等不住于其内；因恶、不善法不住于其内， |
| Tasmā anantevāsikoti vuccati. | therefore he is called ‘one without a resident student.’ | 因此他被称为‘无同住弟子者’。 |
| Te naṁ na samudācaranti, na samudācaranti naṁ pāpakā akusalā dhammāti. | They do not instruct him; because evil, unwholesome states do not instruct him, | 彼等不教导他；因恶、不善法不教导他， |
| Tasmā anācariyakoti vuccati. | therefore he is called ‘one without a teacher.’ | 因此他被称为‘无师者’。 |
| Evaṁ kho, bhikkhave, bhikkhu anantevāsiko anācariyako sukhaṁ phāsu viharati. | This is how, bhikkhus, a bhikkhu without a resident student, without a teacher, dwells happily, at ease. | 诸比丘，此为无比丘，无师之比丘，住于乐，安乐。 |
| Anantevāsikamidaṁ, bhikkhave, brahmacariyaṁ vussati. | This holy life, bhikkhus, is lived without a resident student. | 此梵行，诸比丘，无同住弟子而修。 |
| Anācariyakaṁ santevāsiko, bhikkhave, bhikkhu sācariyako dukkhaṁ, na phāsu viharati. | It is lived without a teacher. A bhikkhu with a resident student, bhikkhus, with a teacher, dwells in suffering, not at ease. | 无师而修。诸比丘，有同住弟子，有师之比丘，住于苦，不安乐。 |
| Anantevāsiko, bhikkhave, bhikkhu anācariyako sukhaṁ phāsu viharatī”ti. | A bhikkhu without a resident student, bhikkhus, without a teacher, dwells happily, at ease.” | 诸比丘，无同住弟子，无师之比丘，住于乐，安乐。” |
| Chaṭṭhaṁ. | The sixth. | 第六。 |
35.152 - SN 35.152 Kimatthiyabrahmacariya: The Sutta on the Purpose of the Holy Life
| --- SN35.152 - Kimatthiyabrahmacariyasutta --- | --- SN35.152 - The Sutta on the Purpose of the Holy Life --- | --- SN35.152 - 梵行目的经 --- |
| “Sace vo, bhikkhave, aññatitthiyā paribbājakā evaṁ puccheyyuṁ: | “If, bhikkhus, wanderers of other sects should ask you thus: | “若，诸比丘，外道游方者如是问汝等： |
| ‘kimatthiyaṁ, āvuso, samaṇe gotame brahmacariyaṁ vussatī’ti? | ‘For what purpose, friends, is the holy life lived under the ascetic Gotama?’ | ‘朋友们，为何在沙门乔达摩座下修梵行？’ |
| Evaṁ puṭṭhā tumhe, bhikkhave, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyātha: | Being asked thus, bhikkhus, you should explain to those wanderers of other sects in this way: | 如是问已，诸比丘，汝等当如是向彼外道游方者解释： |
| ‘dukkhassa kho, āvuso, pariññāya bhagavati brahmacariyaṁ vussatī’ti. | ‘For the full understanding of suffering, friends, the holy life is lived under the Blessed One.’ | ‘朋友们，为遍知苦，于世尊座下修梵行。’ |
| Sace pana vo, bhikkhave, aññatitthiyā paribbājakā evaṁ puccheyyuṁ: | But if, bhikkhus, wanderers of other sects should ask you thus: | 但若，诸比丘，外道游方者如是问汝等： |
| ‘katamaṁ panāvuso, dukkhaṁ, yassa pariññāya samaṇe gotame brahmacariyaṁ vussatī’ti? | ‘But what, friends, is that suffering for the full understanding of which the holy life is lived under the ascetic Gotama?’ | ‘然而，朋友们，何为彼苦，为遍知之而于沙门乔达摩座下修梵行？’ |
| Evaṁ puṭṭhā tumhe, bhikkhave, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyātha: | Being asked thus, bhikkhus, you should explain to those wanderers of other sects in this way: | 如是问已，诸比丘，汝等当如是向彼外道游方者解释： |
| ‘Cakkhu kho, āvuso, dukkhaṁ; | ‘The eye, friends, is suffering; | ‘朋友们，眼是苦； |
| tassa pariññāya bhagavati brahmacariyaṁ vussati. | for the full understanding of this, the holy life is lived under the Blessed One. | 为遍知此，于世尊座下修梵行。 |
| Rūpā dukkhā; | Forms are suffering; | 色是苦； |
| tesaṁ pariññāya bhagavati brahmacariyaṁ vussati. | for the full understanding of them, the holy life is lived under the Blessed One. | 为遍知之，于世尊座下修梵行。 |
| Cakkhuviññāṇaṁ dukkhaṁ; | Eye-consciousness is suffering; | 眼识是苦； |
| tassa pariññāya bhagavati brahmacariyaṁ vussati. | for the full understanding of it, the holy life is lived under the Blessed One. | 为遍知之，于世尊座下修梵行。 |
| Cakkhusamphasso dukkho; | Eye-contact is suffering; | 眼触是苦； |
| tassa pariññāya bhagavati brahmacariyaṁ vussati. | for the full understanding of it, the holy life is lived under the Blessed One. | 为遍知之，于世尊座下修梵行。 |
| Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi dukkhaṁ; | And whatever feeling arises with eye-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—that too is suffering; | 以及凡以眼触为缘而生之受——无论是乐、苦、或不苦不乐——那亦是苦； |
| tassa pariññāya bhagavati brahmacariyaṁ vussati …pe… | for the full understanding of it, the holy life is lived under the Blessed One. …and so on… | 为遍知之，于世尊座下修梵行。……等等…… |
| jivhā dukkhā … | The tongue is suffering… | 舌是苦… |
| mano dukkho; | The mind is suffering; | 意是苦； |
| tassa pariññāya bhagavati brahmacariyaṁ vussati … | for the full understanding of it, the holy life is lived under the Blessed One. … | 为遍知之，于世尊座下修梵行。… |
| yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi dukkhaṁ; | and whatever feeling arises with mind-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—that too is suffering; | 以及凡以意触为缘而生之受——无论是乐、苦、或不苦不乐——那亦是苦； |
| tassa pariññāya bhagavati brahmacariyaṁ vussati. | for the full understanding of it, the holy life is lived under the Blessed One. | 为遍知之，于世尊座下修梵行。 |
| Idaṁ kho, āvuso, dukkhaṁ; | This, friends, is that suffering; | 朋友们，此即为彼苦； |
| yassa pariññāya bhagavati brahmacariyaṁ vussatī’ti. | for the full understanding of which the holy life is lived under the Blessed One.’ | 为遍知之，于世尊座下修梵行。’ |
| Evaṁ puṭṭhā tumhe, bhikkhave, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyāthā”ti. | Being asked thus, bhikkhus, you should explain to those wanderers of other sects in this way.” | 如是问已，诸比丘，汝等当如是向彼外道游方者解释。” |
35.153 - SN 35.153 Atthinukhopariyāya: The Sutta on Whether There Is a Method
| --- SN35.153 - Atthinukhopariyāyasutta --- | --- SN35.153 - The Sutta on Whether There Is a Method --- | --- SN35.153 - 是否有方法经 --- |
| “Atthi nu kho, bhikkhave, pariyāyo yaṁ pariyāyaṁ āgamma bhikkhu aññatreva saddhāya, aññatra ruciyā, aññatra anussavā, aññatra ākāraparivitakkā, aññatra diṭṭhinijjhānakkhantiyā aññaṁ byākareyya: | “Is there, bhikkhus, a method, relying on which a bhikkhu, apart from faith, apart from inclination, apart from oral tradition, apart from reasoned consideration, apart from reflective acceptance of a view, could declare otherwise: | “诸比丘，是否有一法，一比丘依之，离于信，离于倾向，离于口传，离于理性思择，离于反思接受一见，能另作宣称： |
| ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāmī”ti? | ‘I know that “Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being”’?” | ‘我知“生已尽，梵行已立，所作已办，不受后有”’？” |
| “Bhagavaṁmūlakā no, bhante, dhammā, bhagavaṁnettikā bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṁyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti. | “For us, venerable sir, our teachings are rooted in the Blessed One, have the Blessed One as our guide, have the Blessed One as our refuge. It would be good, venerable sir, if the Blessed One himself would clarify the meaning of this statement. Having heard it from the Blessed One, the bhikkhus will remember it.” | “尊者，我等教法，根于世尊，以世尊为导，以世尊为依。善哉，尊者，愿世尊亲自阐明此言之义。闻于世尊，诸比丘当忆持之。” |
| “Tena hi, bhikkhave, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. | “In that case, bhikkhus, listen and pay close attention, I will speak.” | “若然，诸比丘，谛听，仔细留意，我将宣说。” |
| “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. | “Yes, venerable sir,” those bhikkhus replied to the Blessed One. | “是，尊者。”彼诸比丘应诺世尊。 |
| Bhagavā etadavoca: | The Blessed One said this: | 世尊如是说： |
| “atthi, bhikkhave, pariyāyo yaṁ pariyāyaṁ āgamma bhikkhu aññatreva saddhāya, aññatra ruciyā, aññatra anussavā, aññatra ākāraparivitakkā, aññatra diṭṭhinijjhānakkhantiyā aññaṁ byākareyya: | “There is, bhikkhus, a method, relying on which a bhikkhu, apart from faith, apart from inclination, apart from oral tradition, apart from reasoned consideration, apart from reflective acceptance of a view, could declare otherwise: | “有，诸比丘，有一法，一比丘依之，离于信，离于倾向，离于口传，离于理性思择，离于反思接受一见，能另作宣称： |
| ‘“khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti pajānāmī’ti. | ‘“I know that ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’”’ | ‘“我知‘生已尽，梵行已立，所作已办，不受后有’。”’ |
| Katamo ca, bhikkhave, pariyāyo, yaṁ pariyāyaṁ āgamma bhikkhu aññatreva saddhāya …pe… aññatra diṭṭhinijjhānakkhantiyā aññaṁ byākaroti: ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’ti? | And what, bhikkhus, is that method, relying on which a bhikkhu, apart from faith … and so on … apart from reflective acceptance of a view, declares otherwise: ‘I know that “Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being”’? | 诸比丘，何为彼法，一比丘依之，离于信……等等……离于反思接受一见，另作宣称：‘我知“生已尽，梵行已立，所作已办，不受后有”’？ |
| Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā santaṁ vā ajjhattaṁ rāgadosamohaṁ, atthi me ajjhattaṁ rāgadosamohoti pajānāti; | Here, bhikkhus, a bhikkhu, having seen a form with the eye, knows of the internal lust, hatred, and delusion, if it is present: ‘There is in me internal lust, hatred, and delusion’; | 在此，诸比丘，一比丘，以眼见色，若有内心贪、嗔、痴，则知：‘我内有贪、嗔、痴’； |
| asantaṁ vā ajjhattaṁ rāgadosamohaṁ, natthi me ajjhattaṁ rāgadosamohoti pajānāti. | or he knows of the internal lust, hatred, and delusion, if it is not present: ‘There is in me no internal lust, hatred, and delusion.’ | 或若无内心贪、嗔、痴，则知：‘我内无贪、嗔、痴’。 |
| Yaṁ taṁ, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā santaṁ vā ajjhattaṁ rāgadosamohaṁ, atthi me ajjhattaṁ rāgadosamohoti pajānāti; asantaṁ vā ajjhattaṁ rāgadosamohaṁ, natthi me ajjhattaṁ rāgadosamohoti pajānāti. Api nu me, bhikkhave, dhammā saddhāya vā veditabbā, ruciyā vā veditabbā, anussavena vā veditabbā, ākāraparivitakkena vā veditabbā, diṭṭhinijjhānakkhantiyā vā veditabbā”ti? | That a bhikkhu, bhikkhus, having seen a form with the eye, knows of the internal lust, hatred, and delusion, if it is present: ‘There is in me internal lust, hatred, and delusion’; or knows of the internal lust, hatred, and delusion, if it is not present: ‘There is in me no internal lust, hatred, and delusion’—are these states, bhikkhus, to be known through faith, or to be known through inclination, or to be known through oral tradition, or to be known through reasoned consideration, or to be known through reflective acceptance of a view?” | 诸比丘，一比丘，以眼见色，若有内心贪、嗔、痴，则知：‘我内有贪、嗔、痴’；或若无内心贪、嗔、痴，则知：‘我内无贪、嗔、痴’——此等状态，诸比丘，当由信而知，或由倾向而知，或由口传而知，或由理性思择而知，或由反思接受一见而知？” |
| “No hetaṁ, bhante”. | “Surely not, venerable sir.” | “绝非如此，尊者。” |
| “Nanume, bhikkhave, dhammā paññāya disvā veditabbā”ti? | “Are not these states, bhikkhus, to be known by seeing them with wisdom?” | “诸比丘，此等状态，非当以慧见而知耶？” |
| “Evaṁ, bhante”. | “Even so, venerable sir.” | “诚然，尊者。” |
| “Ayaṁ kho, bhikkhave, pariyāyo yaṁ pariyāyaṁ āgamma bhikkhu aññatreva saddhāya, aññatra ruciyā, aññatra anussavā, aññatra ākāraparivitakkā, aññatra diṭṭhinijjhānakkhantiyā aññaṁ byākaroti: | “This, bhikkhus, is the method, relying on which a bhikkhu, apart from faith, apart from inclination, apart from oral tradition, apart from reasoned consideration, apart from reflective acceptance of a view, declares otherwise: | “诸比丘，此即为彼法，一比丘依之，离于信，离于倾向，离于口传，离于理性思择，离于反思接受一见，另作宣称： |
| ‘“khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti pajānāmī’ti …pe…. | ‘“I know that ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’”’ …and so on…. | ‘“我知‘生已尽，梵行已立，所作已办，不受后有’。”’……等等……。 |
| Puna caparaṁ, bhikkhave, bhikkhu jivhāya rasaṁ sāyitvā santaṁ vā ajjhattaṁ …pe… rāgadosamohoti pajānāti; asantaṁ vā ajjhattaṁ rāgadosamohaṁ, natthi me ajjhattaṁ rāgadosamohoti pajānāti. | Furthermore, bhikkhus, a bhikkhu, having savored a taste with the tongue, knows of the internal… and so on… lust, hatred, and delusion’; or he knows of the internal lust, hatred, and delusion, if it is not present: ‘There is in me no internal lust, hatred, and delusion.’ | 再者，诸比丘，一比丘，以舌尝味，若有内心……等等……贪、嗔、痴，则知；或若无内心贪、嗔、痴，则知：‘我内无贪、嗔、痴’。 |
| Yaṁ taṁ, bhikkhave, jivhāya rasaṁ sāyitvā santaṁ vā ajjhattaṁ rāgadosamohaṁ, atthi me ajjhattaṁ rāgadosamohoti pajānāti; asantaṁ vā ajjhattaṁ rāgadosamohaṁ, natthi me ajjhattaṁ rāgadosamohoti pajānāti; api nu me, bhikkhave, dhammā saddhāya vā veditabbā, ruciyā vā veditabbā, anussavena vā veditabbā, ākāraparivitakkena vā veditabbā, diṭṭhinijjhānakkhantiyā vā veditabbā”ti? | That a bhikkhu, bhikkhus, having savored a taste with the tongue… knows… are these states, bhikkhus, to be known through faith, or to be known through inclination, or to be known through oral tradition, or to be known through reasoned consideration, or to be known through reflective acceptance of a view?” | 诸比丘，一比丘，以舌尝味……知……此等状态，诸比丘，当由信而知，或由倾向而知，或由口传而知，或由理性思择而知，或由反思接受一见而知？” |
| “No hetaṁ, bhante”. | “Surely not, venerable sir.” | “绝非如此，尊者。” |
| “Nanume, bhikkhave, dhammā paññāya disvā veditabbā”ti? | “Are not these states, bhikkhus, to be known by seeing them with wisdom?” | “诸比丘，此等状态，非当以慧见而知耶？” |
| “Evaṁ, bhante”. | “Even so, venerable sir.” | “诚然，尊者。” |
| “Ayampi kho, bhikkhave, pariyāyo yaṁ pariyāyaṁ āgamma bhikkhu aññatreva saddhāya, aññatra ruciyā, aññatra anussavā, aññatra ākāraparivitakkā, aññatra diṭṭhinijjhānakkhantiyā aññaṁ byākaroti: ‘“khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti pajānāmī’ti …pe…. | “This too, bhikkhus, is the method, relying on which a bhikkhu, apart from faith, apart from inclination, apart from oral tradition, apart from reasoned consideration, apart from reflective acceptance of a view, declares otherwise: ‘“I know that ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’”’ …and so on…. | “此亦，诸比丘，为彼法，一比丘依之，离于信，离于倾向，离于口传，离于理性思择，离于反思接受一见，另作宣称：‘“我知‘生已尽，梵行已立，所作已办，不受后有’。”’……等等……。 |
| Puna caparaṁ, bhikkhave, bhikkhu manasā dhammaṁ viññāya santaṁ vā ajjhattaṁ rāgadosamohaṁ, atthi me ajjhattaṁ rāgadosamohoti pajānāti; | Furthermore, bhikkhus, a bhikkhu, having cognized a mental phenomenon with the mind, knows of the internal lust, hatred, and delusion, if it is present: ‘There is in me internal lust, hatred, and delusion’; | 再者，诸比丘，一比丘，以意识法，若有内心贪、嗔、痴，则知：‘我内有贪、嗔、痴’； |
| asantaṁ vā ajjhattaṁ rāgadosamohaṁ, natthi me ajjhattaṁ rāgadosamohoti pajānāti. | or he knows of the internal lust, hatred, and delusion, if it is not present: ‘There is in me no internal lust, hatred, and delusion.’ | 或若无内心贪、嗔、痴，则知：‘我内无贪、嗔、痴’。 |
| Yaṁ taṁ, bhikkhave, bhikkhu manasā dhammaṁ viññāya santaṁ vā ajjhattaṁ rāgadosamohaṁ, atthi me ajjhattaṁ rāgadosamohoti pajānāti; asantaṁ vā ajjhattaṁ rāgadosamohaṁ, natthi me ajjhattaṁ rāgadosamohoti pajānāti; api nu me, bhikkhave, dhammā saddhāya vā veditabbā, ruciyā vā veditabbā, anussavena vā veditabbā, ākāraparivitakkena vā veditabbā, diṭṭhinijjhānakkhantiyā vā veditabbā”ti? | That a bhikkhu, bhikkhus, having cognized a mental phenomenon with the mind… knows… are these states, bhikkhus, to be known through faith, or to be known through inclination, or to be known through oral tradition, or to be known through reasoned consideration, or to be known through reflective acceptance of a view?” | 诸比丘，一比丘，以意识法……知……此等状态，诸比丘，当由信而知，或由倾向而知，或由口传而知，或由理性思择而知，或由反思接受一见而知？” |
| “No hetaṁ, bhante”. | “Surely not, venerable sir.” | “绝非如此，尊者。” |
| “Nanume, bhikkhave, dhammā paññāya disvā veditabbā”ti? | “Are not these states, bhikkhus, to be known by seeing them with wisdom?” | “诸比丘，此等状态，非当以慧见而知耶？” |
| “Evaṁ, bhante”. | “Even so, venerable sir.” | “诚然，尊者。” |
| “Ayampi kho, bhikkhave, pariyāyo yaṁ pariyāyaṁ āgamma bhikkhu aññatreva saddhāya, aññatra ruciyā, aññatra anussavā, aññatra ākāraparivitakkā, aññatra diṭṭhinijjhānakkhantiyā aññaṁ byākaroti: | “This too, bhikkhus, is the method, relying on which a bhikkhu, apart from faith, apart from inclination, apart from oral tradition, apart from reasoned consideration, apart from reflective acceptance of a view, declares otherwise: | “此亦，诸比丘，为彼法，一比丘依之，离于信，离于倾向，离于口传，离于理性思择，离于反思接受一见，另作宣称： |
| ‘“khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti pajānāmī’ti. | ‘“I know that ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’”’ | ‘“我知‘生已尽，梵行已立，所作已办，不受后有’。”’ |
35.154 - SN 35.154 Indriyasampanna: The Sutta on Being Accomplished in the Faculties
| --- SN35.154 - Indriyasampannasutta --- | --- SN35.154 - The Sutta on Being Accomplished in the Faculties --- | --- SN35.154 - 根成就经 --- |
| Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami …pe… ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: | Then a certain bhikkhu went to the Blessed One … and so on … sitting at one side, that bhikkhu said to the Blessed One: | 尔时，某比丘诣世尊所……等等……坐于一旁，彼比丘对世尊说： |
| “‘indriyasampanno, indriyasampanno’ti, bhante, vuccati. | “‘Accomplished in the faculties, accomplished in the faculties,’ it is said, venerable sir. | “‘根成就，根成就’，如是说，尊者。 |
| Kittāvatā nu kho, bhante, indriyasampanno hotī”ti? | In what way, venerable sir, is one accomplished in the faculties?” | 尊者，以何方式为根成就？” |
| “Cakkhundriye ce, bhikkhu, udayabbayānupassī viharanto cakkhundriye nibbindati …pe… | “If, bhikkhu, while dwelling contemplating the arising and passing away in the eye faculty, one becomes disenchanted with the eye faculty … and so on … | “若，比丘，住于观眼根之生灭，于眼根生厌……等等…… |
| jivhindriye ce, bhikkhu, udayabbayānupassī viharanto jivhindriye nibbindati …pe… | If, bhikkhu, while dwelling contemplating the arising and passing away in the tongue faculty, one becomes disenchanted with the tongue faculty … and so on … | 若，比丘，住于观舌根之生灭，于舌根生厌……等等…… |
| manindriye ce, bhikkhu, udayabbayānupassī viharanto manindriye nibbindati. | If, bhikkhu, while dwelling contemplating the arising and passing away in the mind faculty, one becomes disenchanted with the mind faculty, | 若，比丘，住于观意根之生灭，于意根生厌， |
| Nibbindaṁ virajjati …pe… vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. | experiencing revulsion, one becomes dispassionate … and so on … when liberated, there is knowledge that one is liberated. | 既厌，则离欲……等等……解脱时，有知已解脱。 |
| ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. | One understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’ | 了知：‘生已尽，梵行已立，所作已办，不受后有。’ |
| Ettāvatā kho, bhikkhu, indriyasampanno hotī”ti. | In this way, bhikkhu, one is accomplished in the faculties.” | 比丘，如是为根成就。” |
35.155 - SN 35.155 Dhammakathikapuccha: The Sutta on the Question about the Dhamma-Speaker
| --- SN35.155 - Dhammakathikapucchasutta --- | --- SN35.155 - The Sutta on the Question about the Dhamma-Speaker --- | --- SN35.155 - 问说法者经 --- |
| Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami …pe… ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: | Then a certain bhikkhu went to the Blessed One … and so on … sitting at one side, that bhikkhu said to the Blessed One: | 尔时，某比丘诣世尊所……等等……坐于一旁，彼比丘对世尊说： |
| “‘dhammakathiko, dhammakathiko’ti, bhante, vuccati. | “‘Speaker of the Dhamma, speaker of the Dhamma,’ it is said, venerable sir. | “‘说法者，说法者’，如是说，尊者。 |
| Kittāvatā nu kho, bhante, dhammakathiko hotī”ti? | In what way, venerable sir, is one a speaker of the Dhamma?” | 尊者，以何方式为说法者？” |
| “Cakkhussa ce, bhikkhu, nibbidāya virāgāya nirodhāya dhammaṁ deseti, ‘dhammakathiko bhikkhū’ti alaṁvacanāya. | “If, bhikkhu, one teaches the Dhamma for the sake of disenchantment with, dispassion for, and cessation of the eye, it is enough to say ‘a bhikkhu who is a speaker of the Dhamma.’ | “若，比丘，为眼之厌离、离欲、寂灭而说法，足以称为‘说法之比丘’。 |
| Cakkhussa ce, bhikkhu, nibbidāya virāgāya nirodhāya paṭipanno hoti, ‘dhammānudhammappaṭipanno bhikkhū’ti alaṁvacanāya. | If, bhikkhu, one is practicing for the sake of disenchantment with, dispassion for, and cessation of the eye, it is enough to say ‘a bhikkhu who is practicing in accordance with the Dhamma.’ | 若，比丘，为眼之厌离、离欲、寂灭而修行，足以称为‘依法修行之比丘’。 |
| Cakkhussa ce, bhikkhu, nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṁvacanāya …pe… | If, bhikkhu, through disenchantment with, dispassion for, and cessation of the eye, one is liberated without clinging, it is enough to say ‘a bhikkhu who has attained Nibbāna in this very life.’ …and so on… | 若，比丘，由眼之厌离、离欲、寂灭，无执而解脱，足以称为‘于此生中证得涅槃之比丘’。……等等…… |
| jivhāya ce, bhikkhu, nibbidāya virāgāya nirodhāya dhammaṁ deseti, ‘dhammakathiko bhikkhū’ti alaṁvacanāya …pe… | If, bhikkhu, one teaches the Dhamma for the sake of disenchantment with, dispassion for, and cessation of the tongue, it is enough to say ‘a bhikkhu who is a speaker of the Dhamma.’ …and so on… | 若，比丘，为舌之厌离、离欲、寂灭而说法，足以称为‘说法之比-丘’。……等等…… |
| manassa ce, bhikkhu, nibbidāya virāgāya nirodhāya dhammaṁ deseti, ‘dhammakathiko bhikkhū’ti alaṁvacanāya. | If, bhikkhu, one teaches the Dhamma for the sake of disenchantment with, dispassion for, and cessation of the mind, it is enough to say ‘a bhikkhu who is a speaker of the Dhamma.’ | 若，比丘，为意之厌离、离欲、寂灭而说法，足以称为‘说法之比丘’。 |
| Manassa ce, bhikkhu, nibbidāya virāgāya nirodhāya paṭipanno hoti, ‘dhammānudhammappaṭipanno bhikkhū’ti alaṁvacanāya. | If, bhikkhu, one is practicing for the sake of disenchantment with, dispassion for, and cessation of the mind, it is enough to say ‘a bhikkhu who is practicing in accordance with the Dhamma.’ | 若，比丘，为意之厌离、离欲、寂灭而修行，足以称为‘依法修行之比丘’。 |
| Manassa ce, bhikkhu, nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṁvacanāyā”ti. | If, bhikkhu, through disenchantment with, dispassion for, and cessation of the mind, one is liberated without clinging, it is enough to say ‘a bhikkhu who has attained Nibbāna in this very life.’” | 若，比丘，由意之厌离、离欲、寂灭，无执而解脱，足以称为‘于此生中证得涅槃之比-丘’。” |
| Navapurāṇavaggo pañcamo. | The New and Old Section, the fifth. | 新旧品，第五。 |
| Kammaṁ cattāri sappāyā, | Kamma, four on Conduciveness, | 业，四篇论导向， |
| anantevāsi kimatthiyā; | Resident Student, What for, | 同住弟子，为何， |
| Atthi nu kho pariyāyo, | Is There a Method, | 是否有方法， |
| indriyakathikena cāti. | and with the Faculty-Speaker. | 与根说法者。 |
| Saḷāyatanavagge tatiyapaṇṇāsako samatto. | The Third Fifty in the Division of the Six Sense Bases is completed. | 六处分别第三五十竟。 |
| Tassa vagguddānaṁ | The summary of the sections for that: | 彼品之摘要： |
| Yogakkhemi ca loko ca, | Security from Bondage and the World, | 离缚安稳与世界， |
| Gahapati devadahena ca; | Householder, and with Devadaha; | 居士，与提婆达多； |
| Navapurāṇena paṇṇāso, | With New and Old makes fifty, | 与新旧共五十， |
| Tatiyo tena vuccatīti. | The third is spoken with these. | 第三与此等共说。 |
35.156 - SN 35.156 Ajjhattanandikkhaya: The Sutta on the Destruction of Delight (Internal)
| --- SN35.156 - Ajjhattanandikkhayasutta --- | --- SN35.156 - The Sutta on the Destruction of Delight (Internal) --- | --- SN35.156 - 喜灭经（内） --- |
| “Aniccaṁyeva, bhikkhave, bhikkhu cakkhuṁ aniccanti passati, sāssa hoti sammādiṭṭhi. | “When a bhikkhu, bhikkhus, sees the impermanent eye as impermanent, that is his right view. | “诸比丘，当比丘见无常之眼为无常时，此即其正见。 |
| Sammā passaṁ nibbindati. | Seeing rightly, he becomes disenchanted. | 正见时，彼生厌离。 |
| Nandikkhayā rāgakkhayo; | From the destruction of delight comes the destruction of lust; | 由喜之灭，则有贪之灭； |
| rāgakkhayā nandikkhayo. | from the destruction of lust comes the destruction of delight. | 由贪之灭，则有喜之灭。 |
| Nandirāgakkhayā cittaṁ suvimuttanti vuccati …pe… | From the destruction of delight and lust, the mind is said to be well liberated. …and so on… | 由喜与贪之灭，心称为善解脱。……等等…… |
| aniccaṁyeva, bhikkhave, bhikkhu jivhaṁ aniccanti passati, sāssa hoti sammādiṭṭhi. | When a bhikkhu, bhikkhus, sees the impermanent tongue as impermanent, that is his right view. | 诸比丘，当比丘见无常之舌为无常时，此即其正见。 |
| Sammā passaṁ nibbindati. | Seeing rightly, he becomes disenchanted. | 正见时，彼生厌离。 |
| Nandikkhayā rāgakkhayo; | From the destruction of delight comes the destruction of lust; | 由喜之灭，则有贪之灭； |
| rāgakkhayā …pe… | from the destruction of lust… and so on… | 由贪之灭……等等…… |
| cittaṁ suvimuttanti vuccati …pe… | the mind is said to be well liberated. …and so on… | 心称为善解脱。……等等…… |
| aniccaṁyeva, bhikkhave, bhikkhu manaṁ aniccanti passati, sāssa hoti sammādiṭṭhi. | When a bhikkhu, bhikkhus, sees the impermanent mind as impermanent, that is his right view. | 诸比丘，当比丘见无常之意为无常时，此即其正见。 |
| Sammā passaṁ nibbindati. | Seeing rightly, he becomes disenchanted. | 正见时，彼生厌离。 |
| Nandikkhayā rāgakkhayo; | From the destruction of delight comes the destruction of lust; | 由喜之灭，则有贪之灭； |
| rāgakkhayā nandikkhayo. | from the destruction of lust comes the destruction of delight. | 由贪之灭，则有喜之灭。 |
| Nandirāgakkhayā cittaṁ suvimuttanti vuccatī”ti. | From the destruction of delight and lust, the mind is said to be well liberated.” | 由喜与贪之灭，心称为善解脱。” |
35.157 - SN 35.157 Bāhiranandikkhaya: The Sutta on the Destruction of Delight (External)
| --- SN35.157 - Bāhiranandikkhayasutta --- | --- SN35.157 - The Sutta on the Destruction of Delight (External) --- | --- SN35.157 - 喜灭经（外） --- |
| “Anicceyeva, bhikkhave, bhikkhu rūpe aniccāti passati, sāssa hoti sammādiṭṭhi. | “When a bhikkhu, bhikkhus, sees impermanent forms as impermanent, that is his right view. | “诸比丘，当比丘见无常之色为无常时，此即其正见。 |
| Sammā passaṁ nibbindati. | Seeing rightly, he becomes disenchanted. | 正见时，彼生厌离。 |
| Nandikkhayā rāgakkhayo; | From the destruction of delight comes the destruction of lust; | 由喜之灭，则有贪之灭； |
| rāgakkhayā nandikkhayo. | from the destruction of lust comes the destruction of delight. | 由贪之灭，则有喜之灭。 |
| Nandirāgakkhayā cittaṁ suvimuttanti vuccati. | From the destruction of delight and lust, the mind is said to be well liberated. | 由喜与贪之灭，心称为善解脱。 |
| Anicceyeva, bhikkhave, bhikkhu sadde … | When a bhikkhu, bhikkhus, sees sounds as impermanent… | 诸比丘，当比丘见声为无常… |
| gandhe … | odors… | 香… |
| rase … | tastes… | 味… |
| phoṭṭhabbe … | tangibles… | 触… |
| dhamme aniccāti passati, sāssa hoti sammādiṭṭhi. | mental phenomena as impermanent, that is his right view. | 法为无常，此即其正见。 |
| Sammā passaṁ nibbindati. | Seeing rightly, he becomes disenchanted. | 正见时，彼生厌离。 |
| Nandikkhayā rāgakkhayo; | From the destruction of delight comes the destruction of lust; | 由喜之灭，则有贪之灭； |
| rāgakkhayā nandikkhayo. | from the destruction of lust comes the destruction of delight. | 由贪之灭，则有喜之灭。 |
| Nandirāgakkhayā cittaṁ suvimuttanti vuccatī”ti. | From the destruction of delight and lust, the mind is said to be well liberated.” | 由喜与贪之灭，心称为善解脱。” |
| Dutiyaṁ. | The second. | 第二。 |
35.158 - SN 35.158 Ajjhattaaniccanandikkhaya: The Sutta on Impermanence and the Destruction of Delight (Internal)
| --- SN35.158 - Ajjhattaaniccanandikkhayasutta --- | --- SN35.158 - The Sutta on Impermanence and the Destruction of Delight (Internal) --- | --- SN35.158 - 无常与喜灭经（内） --- |
| “Cakkhuṁ, bhikkhave, yoniso manasi karotha, cakkhāniccatañca yathābhūtaṁ samanupassatha. | “Bhikkhus, attend wisely to the eye, and see the impermanence of the eye as it really is. | “诸比丘，当善巧观眼，如实见眼之无常。 |
| Cakkhuṁ, bhikkhave, bhikkhu yoniso manasikaronto, cakkhāniccatañca yathābhūtaṁ samanupassanto cakkhusmimpi nibbindati. | A bhikkhu, bhikkhus, who attends wisely to the eye and sees the impermanence of the eye as it really is, becomes disenchanted with the eye. | 诸比丘，善巧观眼，如实见眼之无常之比丘，于眼生厌。 |
| Nandikkhayā rāgakkhayo; | From the destruction of delight comes the destruction of lust; | 由喜之灭，则有贪之灭； |
| rāgakkhayā nandikkhayo. | from the destruction of lust comes the destruction of delight. | 由贪之灭，则有喜之灭。 |
| Nandirāgakkhayā cittaṁ suvimuttanti vuccati. | From the destruction of delight and lust, the mind is said to be well liberated. | 由喜与贪之灭，心称为善解脱。 |
| Sotaṁ, bhikkhave, yoniso manasi karotha … | Bhikkhus, attend wisely to the ear… | 诸比丘，当善巧观耳… |
| ghānaṁ … | the nose… | 鼻… |
| jivhaṁ, bhikkhave, yoniso manasi karotha, jivhāniccatañca yathābhūtaṁ samanupassatha. | Bhikkhus, attend wisely to the tongue, and see the impermanence of the tongue as it really is. | 诸比丘，当善巧观舌，如实见舌之无常。 |
| Jivhaṁ, bhikkhave, bhikkhu yoniso manasikaronto, jivhāniccatañca yathābhūtaṁ samanupassanto jivhāyapi nibbindati. | A bhikkhu, bhikkhus, who attends wisely to the tongue and sees the impermanence of the tongue as it really is, becomes disenchanted with the tongue. | 诸比丘，善巧观舌，如实见舌之无常之比丘，于舌生厌。 |
| Nandikkhayā rāgakkhayo; | From the destruction of delight comes the destruction of lust; | 由喜之灭，则有贪之灭； |
| rāgakkhayā nandikkhayo. | from the destruction of lust comes the destruction of delight. | 由贪之灭，则有喜之灭。 |
| Nandirāgakkhayā cittaṁ suvimuttanti vuccati. | From the destruction of delight and lust, the mind is said to be well liberated. | 由喜与贪之灭，心称为善解脱。 |
| Kāyaṁ … | The body… | 身… |
| manaṁ, bhikkhave, yoniso manasi karotha, manāniccatañca yathābhūtaṁ samanupassatha. | Bhikkhus, attend wisely to the mind, and see the impermanence of the mind as it really is. | 诸比丘，当善巧观意，如实见意之无常。 |
| Manaṁ, bhikkhave, bhikkhu yoniso manasikaronto, manāniccatañca yathābhūtaṁ samanupassanto manasmimpi nibbindati. | A bhikkhu, bhikkhus, who attends wisely to the mind and sees the impermanence of the mind as it really is, becomes disenchanted with the mind. | 诸比丘，善巧观意，如实见意之无常之比丘，于意生厌。 |
| Nandikkhayā rāgakkhayo; | From the destruction of delight comes the destruction of lust; | 由喜之灭，则有贪之灭； |
| rāgakkhayā nandikkhayo. | from the destruction of lust comes the destruction of delight. | 由贪之灭，则有喜之灭。 |
| Nandirāgakkhayā cittaṁ suvimuttanti vuccatī”ti. | From the destruction of delight and lust, the mind is said to be well liberated.” | 由喜与贪之灭，心称为善解脱。” |
| Tatiyaṁ. | The third. | 第三。 |
35.159 - SN 35.159 Bāhiraaniccanandikkhaya: The Sutta on Impermanence and the Destruction of Delight (External)
| --- SN35.159 - Bāhiraaniccanandikkhayasutta --- | --- SN35.159 - The Sutta on Impermanence and the Destruction of Delight (External) --- | --- SN35.159 - 无常与喜灭经（外） --- |
| “Rūpe, bhikkhave, yoniso manasi karotha, rūpāniccatañca yathābhūtaṁ samanupassatha. | “Bhikkhus, attend wisely to forms, and see the impermanence of forms as it really is. | “诸比丘，当善巧观色，如实见色之无常。 |
| Rūpe, bhikkhave, bhikkhu yoniso manasikaronto, rūpāniccatañca yathābhūtaṁ samanupassanto rūpesupi nibbindati. | A bhikkhu, bhikkhus, who attends wisely to forms and sees the impermanence of forms as it really is, becomes disenchanted with forms. | 诸比丘，善巧观色，如实见色之无常之比丘，于色生厌。 |
| Nandikkhayā rāgakkhayo; | From the destruction of delight comes the destruction of lust; | 由喜之灭，则有贪之灭； |
| rāgakkhayā nandikkhayo. | from the destruction of lust comes the destruction of delight. | 由贪之灭，则有喜之灭。 |
| Nandirāgakkhayā cittaṁ suvimuttanti vuccati. | From the destruction of delight and lust, the mind is said to be well liberated. | 由喜与贪之灭，心称为善解脱。 |
| Sadde … | Sounds… | 声… |
| gandhe … | odors… | 香… |
| rase … | tastes… | 味… |
| phoṭṭhabbe … | tangibles… | 触… |
| dhamme, bhikkhave, yoniso manasi karotha, dhammāniccatañca yathābhūtaṁ samanupassatha. | Bhikkhus, attend wisely to mental phenomena, and see the impermanence of mental phenomena as it really is. | 诸比丘，当善巧观法，如实见法之无常。 |
| Dhamme, bhikkhave, bhikkhu yoniso manasikaronto, dhammāniccatañca yathābhūtaṁ samanupassanto dhammesupi nibbindati. | A bhikkhu, bhikkhus, who attends wisely to mental phenomena and sees the impermanence of mental phenomena as it really is, becomes disenchanted with mental phenomena. | 诸比丘，善巧观法，如实见法之无常之比丘，于法生厌。 |
| Nandikkhayā rāgakkhayo; | From the destruction of delight comes the destruction of lust; | 由喜之灭，则有贪之灭； |
| rāgakkhayā nandikkhayo. | from the destruction of lust comes the destruction of delight. | 由贪之灭，则有喜之灭。 |
| Nandirāgakkhayā cittaṁ suvimuttanti vuccatī”ti. | From the destruction of delight and lust, the mind is said to be well liberated.” | 由喜与贪之灭，心称为善解脱。” |
| Catutthaṁ. | The fourth. | 第四。 |
35.160 - SN 35.160 Jīvakambavanasamādhi: The Sutta on Concentration at Jīvaka's Mango Grove
| --- SN35.160 - Jīvakambavanasamādhisutta --- | --- SN35.160 - The Sutta on Concentration at Jīvaka's Mango Grove --- | --- SN35.160 - 耆婆芒果园定经 --- |
| Ekaṁ samayaṁ bhagavā rājagahe viharati jīvakambavane. | On one occasion the Blessed One was dwelling at Rājagaha in Jīvaka’s Mango Grove. | 一时，世尊住于王舍城耆婆芒果园。 |
| Tatra kho bhagavā bhikkhū āmantesi: | There the Blessed One addressed the bhikkhus: | 尔时，世尊告诸比丘： |
| “bhikkhavo”ti …pe… | “Bhikkhus!” …and so on… | “诸比丘！”……等等…… |
| “samādhiṁ, bhikkhave, bhāvetha. | “Develop concentration, bhikkhus. | “修习定，诸比丘。 |
| Samāhitassa, bhikkhave, bhikkhuno yathābhūtaṁ okkhāyati. | For a concentrated bhikkhu, bhikkhus, it becomes manifest as it really is. | 诸比丘，得定之比丘，如实显现。 |
| Kiñca yathābhūtaṁ okkhāyati? | And what becomes manifest as it really is? | 何者如实显现？ |
| Cakkhuṁ aniccanti yathābhūtaṁ okkhāyati, rūpā aniccāti yathābhūtaṁ okkhāyati, cakkhuviññāṇaṁ aniccanti yathābhūtaṁ okkhāyati, cakkhusamphasso aniccoti yathābhūtaṁ okkhāyati, yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccanti yathābhūtaṁ okkhāyati …pe… | ‘The eye is impermanent’ becomes manifest as it really is, ‘forms are impermanent’ becomes manifest as it really is, ‘eye-consciousness is impermanent’ becomes manifest as it really is, ‘eye-contact is impermanent’ becomes manifest as it really is, ‘and whatever feeling arises with eye-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—that too is impermanent’ becomes manifest as it really is. …and so on… | ‘眼是无常的’如实显现，‘色是无常的’如实显现，‘眼识是无常的’如实显现，‘眼触是无常的’如实显现，‘以及凡以眼触为缘而生之受——无论是乐、苦、或不苦不乐——那亦是无常的’如实显现。……等等…… |
| jivhā aniccāti yathābhūtaṁ okkhāyati …pe… | ‘The tongue is impermanent’ becomes manifest as it really is. …and so on… | ‘舌是无常的’如实显现。……等等…… |
| mano aniccoti yathābhūtaṁ okkhāyati, dhammā aniccāti yathābhūtaṁ okkhāyati …pe… | ‘The mind is impermanent’ becomes manifest as it really is, ‘mental phenomena are impermanent’ becomes manifest as it really is, …and so on… | ‘意是无常的’如实显现，‘法是无常的’如实显现，……等等…… |
| yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccanti yathābhūtaṁ okkhāyati. | ‘and whatever feeling arises with mind-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—that too is impermanent’ becomes manifest as it really is. | ‘以及凡以意触为缘而生之受——无论是乐、苦、或不苦不乐——那亦是无常的’如实显现。 |
| Samādhiṁ, bhikkhave, bhāvetha. | Develop concentration, bhikkhus. | 修习定，诸比丘。 |
| Samāhitassa, bhikkhave, bhikkhuno yathābhūtaṁ okkhāyatī”ti. | For a concentrated bhikkhu, bhikkhus, it becomes manifest as it really is.” | 诸比丘，得定之比丘，如实显现。” |
35.161 - SN 35.161 Jīvakambavanapaṭisallāna: The Sutta on Seclusion at Jīvaka's Mango Grove
| --- SN35.161 - Jīvakambavanapaṭisallānasutta --- | --- SN35.161 - The Sutta on Seclusion at Jīvaka's Mango Grove --- | --- SN35.161 - 耆婆芒果园独住经 --- |
| Ekaṁ samayaṁ bhagavā rājagahe viharati jīvakambavane. | On one occasion the Blessed One was dwelling at Rājagaha in Jīvaka’s Mango Grove. | 一时，世尊住于王舍城耆婆芒果园。 |
| Tatra kho bhagavā bhikkhū āmantesi …pe… | There the Blessed One addressed the bhikkhus … and so on … | 尔时，世尊告诸比丘……等等…… |
| “paṭisallāne, bhikkhave, yogamāpajjatha. | “Apply yourselves to seclusion, bhikkhus. | “致力于独住，诸比丘。 |
| Paṭisallīnassa, bhikkhave, bhikkhuno yathābhūtaṁ okkhāyati. | For a secluded bhikkhu, bhikkhus, it becomes manifest as it really is. | 诸比丘，独住之比丘，如实显现。 |
| Kiñca yathābhūtaṁ okkhāyati? | And what becomes manifest as it really is? | 何者如实显现？ |
| Cakkhuṁ aniccanti yathābhūtaṁ okkhāyati, rūpā aniccāti yathābhūtaṁ okkhāyati, cakkhuviññāṇaṁ aniccanti yathābhūtaṁ okkhāyati, cakkhusamphasso aniccoti yathābhūtaṁ okkhāyati, yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccanti yathābhūtaṁ okkhāyati …pe… | ‘The eye is impermanent’ becomes manifest as it really is, ‘forms are impermanent’ becomes manifest as it really is, ‘eye-consciousness is impermanent’ becomes manifest as it really is, ‘eye-contact is impermanent’ becomes manifest as it really is, ‘and whatever feeling arises with eye-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—that too is impermanent’ becomes manifest as it really is. …and so on… | ‘眼是无常的’如实显现，‘色是无常的’如实显现，‘眼识是无常的’如实显现，‘眼触是无常的’如实显现，‘以及凡以眼触为缘而生之受——无论是乐、苦、或不苦不乐——那亦是无常的’如实显现。……等等…… |
| mano aniccoti yathābhūtaṁ okkhāyati, dhammā … | ‘The mind is impermanent’ becomes manifest as it really is, mental phenomena… | ‘意是无常的’如实显现，法…… |
| manoviññāṇaṁ … | mind-consciousness… | 意识… |
| manosamphasso … | mind-contact… | 意触… |
| yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccanti yathābhūtaṁ okkhāyati. | ‘and whatever feeling arises with mind-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—that too is impermanent’ becomes manifest as it really is. | ‘以及凡以意触为缘而生之受——无论是乐、苦、或不苦不乐——那亦是无常的’如实显现。 |
| Paṭisallāne, bhikkhave, yogamāpajjatha. | Apply yourselves to seclusion, bhikkhus. | 致力于独住，诸比丘。 |
| Paṭisallīnassa, bhikkhave, bhikkhuno yathābhūtaṁ okkhāyatī”ti. | For a secluded bhikkhu, bhikkhus, it becomes manifest as it really is.” | 诸比丘，独住之比丘，如实显现。” |
| Chaṭṭhaṁ. | The sixth. | 第六。 |
35.162 - SN 35.162 Koṭṭhikaanicca: The Sutta to Koṭṭhika on Impermanence
| --- SN35.162 - Koṭṭhikaaniccasutta --- | --- SN35.162 - The Sutta to Koṭṭhika on Impermanence --- | --- SN35.162 - 向拘絺罗说无常经 --- |
| Atha kho āyasmā mahākoṭṭhiko yena bhagavā tenupasaṅkami …pe… ekamantaṁ nisinno kho āyasmā koṭṭhiko bhagavantaṁ etadavoca: | Then the Venerable Mahākoṭṭhika went to the Blessed One … and so on … sitting at one side, the Venerable Koṭṭhika said to the Blessed One: | 尔时，尊者摩诃拘絺罗诣世尊所……等等……坐于一旁，尊者拘絺罗对世尊说： |
| “sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu, yamahaṁ bhagavato dhammaṁ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti. | “Venerable sir, it would be good if the Blessed One would teach me the Dhamma in brief, so that, having heard the Dhamma from the Blessed One, I might dwell alone, withdrawn, diligent, ardent, and resolute.” | “尊者，善哉世尊为我略说法要，我闻世尊法后，得独一静处，精勤、炽燃、坚毅而住。” |
| “Yaṁ kho, koṭṭhika, aniccaṁ tatra te chando pahātabbo. | “Whatever is impermanent, Koṭṭhika, you should abandon desire for it. | “拘絺罗，凡无常者，汝当舍离对彼之欲。 |
| Kiñca, koṭṭhika, aniccaṁ? | And what, Koṭṭhika, is impermanent? | 拘絺罗，何为无常？ |
| Cakkhu kho, koṭṭhika, aniccaṁ; tatra te chando pahātabbo. | The eye, Koṭṭhika, is impermanent; you should abandon desire for it. | 拘絺罗，眼是无常；汝当舍离对彼之欲。 |
| Rūpā aniccā; tatra te chando pahātabbo. | Forms are impermanent; you should abandon desire for them. | 色是无常；汝当舍离对彼之欲。 |
| Cakkhuviññāṇaṁ aniccaṁ; tatra te chando pahātabbo. | Eye-consciousness is impermanent; you should abandon desire for it. | 眼识是无常；汝当舍离对彼之欲。 |
| Cakkhusamphasso anicco; tatra te chando pahātabbo. | Eye-contact is impermanent; you should abandon desire for it. | 眼触是无常；汝当舍离对彼之欲。 |
| Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccaṁ; tatra te chando pahātabbo …pe… | And whatever feeling arises with eye-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—that too is impermanent; you should abandon desire for it. …and so on… | 以及凡以眼触为缘而生之受——无论是乐、苦、或不苦不乐——那亦是无常；汝当舍离对彼之欲。……等等…… |
| jivhā aniccā; tatra te chando pahātabbo. | The tongue is impermanent; you should abandon desire for it. | 舌是无常；汝当舍离对彼之欲。 |
| Rasā aniccā; tatra te chando pahātabbo. | Tastes are impermanent; you should abandon desire for them. | 味是无常；汝当舍离对彼之欲。 |
| Jivhāviññāṇaṁ aniccaṁ; tatra te chando pahātabbo. | Tongue-consciousness is impermanent; you should abandon desire for it. | 舌识是无常；汝当舍离对彼之欲。 |
| Jivhāsamphasso anicco; tatra te chando pahātabbo. | Tongue-contact is impermanent; you should abandon desire for it. | 舌触是无常；汝当舍离对彼之欲。 |
| Yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccaṁ; tatra te chando pahātabbo …pe… | And whatever feeling arises with tongue-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—that too is impermanent; you should abandon desire for it. …and so on… | 以及凡以舌触为缘而生之受——无论是乐、苦、或不苦不乐——那亦是无常；汝当舍离对彼之欲。……等等…… |
| mano anicco; tatra te chando pahātabbo. | The mind is impermanent; you should abandon desire for it. | 意是无常；汝当舍离对彼之欲。 |
| Dhammā aniccā; tatra te chando pahātabbo. | Mental phenomena are impermanent; you should abandon desire for them. | 法是无常；汝当舍离对彼之欲。 |
| Manoviññāṇaṁ aniccaṁ; tatra te chando pahātabbo. | Mind-consciousness is impermanent; you should abandon desire for it. | 意识是无常；汝当舍离对彼之欲。 |
| Manosamphasso anicco; tatra te chando pahātabbo. | Mind-contact is impermanent; you should abandon desire for it. | 意触是无常；汝当舍离对彼之欲。 |
| Yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccaṁ; tatra te chando pahātabbo. | And whatever feeling arises with mind-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—that too is impermanent; you should abandon desire for it. | 以及凡以意触为缘而生之受——无论是乐、苦、或不苦不乐——那亦是无常；汝当舍离对彼之欲。 |
| Yaṁ kho, koṭṭhika, aniccaṁ tatra te chando pahātabbo”ti. | Whatever is impermanent, Koṭṭhika, you should abandon desire for it.” | 拘絺罗，凡无常者，汝当舍离对彼之欲。” |
35.163 - SN 35.163 Koṭṭhikadukkha: The Sutta to Koṭṭhika on Suffering
| --- SN35.163 - Koṭṭhikadukkhasutta --- | --- SN35.163 - The Sutta to Koṭṭhika on Suffering --- | --- SN35.163 - 向拘絺罗说苦经 --- |
| Atha kho āyasmā mahākoṭṭhiko …pe… bhagavantaṁ etadavoca: | Then the Venerable Mahākoṭṭhika … and so on … said to the Blessed One: | 尔时，尊者摩诃拘絺罗……等等……对世尊说： |
| “sādhu me, bhante …pe… vihareyyan”ti. | “Venerable sir, it would be good if I … and so on … might dwell.” | “尊者，善哉若我……等等……得住。” |
| “Yaṁ kho, koṭṭhika, dukkhaṁ tatra te chando pahātabbo. | “Whatever is suffering, Koṭṭhika, you should abandon desire for it. | “拘絺罗，凡是苦者，汝当舍离对彼之欲。 |
| Kiñca, koṭṭhika, dukkhaṁ? | And what, Koṭṭhika, is suffering? | 拘絺罗，何为苦？ |
| Cakkhu kho, koṭṭhika, dukkhaṁ; tatra te chando pahātabbo. | The eye, Koṭṭhika, is suffering; you should abandon desire for it. | 拘絺罗，眼是苦；汝当舍离对彼之欲。 |
| Rūpā dukkhā; tatra te chando pahātabbo. | Forms are suffering; you should abandon desire for them. | 色是苦；汝当舍离对彼之欲。 |
| Cakkhuviññāṇaṁ dukkhaṁ; tatra te chando pahātabbo. | Eye-consciousness is suffering; you should abandon desire for it. | 眼识是苦；汝当舍离对彼之欲。 |
| Cakkhusamphasso dukkho; tatra te chando pahātabbo. | Eye-contact is suffering; you should abandon desire for it. | 眼触是苦；汝当舍离对彼之欲。 |
| Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi dukkhaṁ; tatra te chando pahātabbo …pe… | And whatever feeling arises with eye-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—that too is suffering; you should abandon desire for it. …and so on… | 以及凡以眼触为缘而生之受——无论是乐、苦、或不苦不乐——那亦是苦；汝当舍离对彼之欲。……等等…… |
| jivhā dukkhā; tatra te chando pahātabbo …pe… | The tongue is suffering; you should abandon desire for it. …and so on… | 舌是苦；汝当舍离对彼之欲。……等等…… |
| mano dukkho; tatra te chando pahātabbo. | The mind is suffering; you should abandon desire for it. | 意是苦；汝当舍离对彼之欲。 |
| Dhammā dukkhā; tatra te chando pahātabbo. | Mental phenomena are suffering; you should abandon desire for them. | 法是苦；汝当舍离对彼之欲。 |
| Manoviññāṇaṁ dukkhaṁ; tatra te chando pahātabbo. | Mind-consciousness is suffering; you should abandon desire for it. | 意识是苦；汝当舍离对彼之欲。 |
| Manosamphasso dukkho; tatra te chando pahātabbo. | Mind-contact is suffering; you should abandon desire for it. | 意触是苦；汝当舍离对彼之欲。 |
| Yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi dukkhaṁ; tatra te chando pahātabbo. | And whatever feeling arises with mind-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—that too is suffering; you should abandon desire for it. | 以及凡以意触为缘而生之受——无论是乐、苦、或不苦不乐——那亦是苦；汝当舍离对彼之欲。 |
| Yaṁ kho, koṭṭhika, dukkhaṁ tatra te chando pahātabbo”ti. | Whatever is suffering, Koṭṭhika, you should abandon desire for it.” | 拘絺罗，凡是苦者，汝当舍离对彼之欲。” |
35.164 - SN 35.164 Koṭṭhikaanatta: The Sutta to Koṭṭhika on Not-Self
| --- SN35.164 - Koṭṭhikaanattasutta --- | --- SN35.164 - The Sutta to Koṭṭhika on Not-Self --- | --- SN35.164 - 向拘絺罗说非我经 --- |
| Ekamantaṁ …pe… | At one side … and so on … | 于一旁……等等…… |
| vihareyyanti. | might dwell. | 得住。 |
| “Yo kho, koṭṭhika, anattā tatra te chando pahātabbo. | “Whatever, Koṭṭhika, is not-self, you should abandon desire for it. | “拘絺罗，凡非我者，汝当舍离对彼之欲。 |
| Ko ca, koṭṭhika, anattā? | And what, Koṭṭhika, is not-self? | 拘絺罗，何为非我？ |
| Cakkhu kho, koṭṭhika, anattā; tatra te chando pahātabbo. | The eye, Koṭṭhika, is not-self; you should abandon desire for it. | 拘絺罗，眼是非我；汝当舍离对彼之欲。 |
| Rūpā anattā; tatra te chando pahātabbo. | Forms are not-self; you should abandon desire for them. | 色是非我；汝当舍离对彼之欲。 |
| Cakkhuviññāṇaṁ anattā; tatra te chando pahātabbo. | Eye-consciousness is not-self; you should abandon desire for it. | 眼识是非我；汝当舍离对彼之欲。 |
| Cakkhusamphasso anattā; tatra te chando pahātabbo. | Eye-contact is not-self; you should abandon desire for it. | 眼触是非我；汝当舍离对彼之欲。 |
| Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi anattā; tatra te chando pahātabbo …pe… | And whatever feeling arises with eye-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—that too is not-self; you should abandon desire for it. …and so on… | 以及凡以眼触为缘而生之受——无论是乐、苦、或不苦不乐——那亦是非我；汝当舍离对彼之欲。……等等…… |
| jivhā anattā; tatra te chando pahātabbo …pe… | The tongue is not-self; you should abandon desire for it. …and so on… | 舌是非我；汝当舍离对彼之欲。……等等…… |
| mano anattā; tatra te chando pahātabbo. | The mind is not-self; you should abandon desire for it. | 意是非我；汝当舍离对彼之欲。 |
| Dhammā anattā; tatra te chando pahātabbo. | Mental phenomena are not-self; you should abandon desire for them. | 法是非我；汝当舍离对彼之欲。 |
| Manoviññāṇaṁ … | Mind-consciousness… | 意识… |
| manosamphasso … | mind-contact… | 意触… |
| yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi anattā; tatra te chando pahātabbo. | and whatever feeling arises with mind-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—that too is not-self; you should abandon desire for it. | 以及凡以意触为缘而生之受——无论是乐、苦、或不苦不乐——那亦是非我；汝当舍离对彼之欲。 |
| Yo kho, koṭṭhika, anattā, tatra te chando pahātabbo”ti. | Whatever, Koṭṭhika, is not-self, you should abandon desire for it.” | 拘絺罗，凡非我者，汝当舍离对彼之欲。” |
35.165 - SN 35.165 Micchādiṭṭhipahāna: The Sutta on Abandoning Wrong View
| --- SN35.165 - Micchādiṭṭhipahānasutta --- | --- SN35.165 - The Sutta on Abandoning Wrong View --- | --- SN35.165 - 舍断邪见经 --- |
| Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami …pe… | Then a certain bhikkhu went to the Blessed One … and so on … | 尔时，某比丘诣世尊所……等等…… |
| ekamantaṁ nisinno so bhikkhu bhagavantaṁ etadavoca: | sitting at one side, that bhikkhu said to the Blessed One: | 坐于一旁，彼比丘对世尊说： |
| “kathaṁ nu kho, bhante, jānato kathaṁ passato micchādiṭṭhi pahīyatī”ti? | “Venerable sir, knowing in what way, seeing in what way, is wrong view abandoned?” | “尊者，以何方式知，以何方式见，邪见被舍断？” |
| “Cakkhuṁ kho, bhikkhu, aniccato jānato passato micchādiṭṭhi pahīyati. | “By knowing and seeing the eye as impermanent, bhikkhu, wrong view is abandoned. | “比丘，由知见眼为无常，邪见被舍断。 |
| Rūpe aniccato jānato passato micchādiṭṭhi pahīyati. | By knowing and seeing forms as impermanent, wrong view is abandoned. | 由知见色为无常，邪见被舍断。 |
| Cakkhuviññāṇaṁ aniccato jānato passato micchādiṭṭhi pahīyati. | By knowing and seeing eye-consciousness as impermanent, wrong view is abandoned. | 由知见眼识为无常，邪见被舍断。 |
| Cakkhusamphassaṁ aniccato jānato passato micchādiṭṭhi pahīyati …pe… | By knowing and seeing eye-contact as impermanent, wrong view is abandoned. …and so on… | 由知见眼触为无常，邪见被舍断。……等等…… |
| yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccato jānato passato micchādiṭṭhi pahīyati. | By knowing and seeing as impermanent whatever feeling arises with mind-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—wrong view is abandoned. | 由知见凡以意触为缘而生之受——无论是乐、苦、或不苦不乐——为无常，邪见被舍断。 |
| Evaṁ kho, bhikkhu, jānato evaṁ passato micchādiṭṭhi pahīyatī”ti. | It is by knowing thus, bhikkhu, by seeing thus, that wrong view is abandoned.” | 比丘，由如是知，如是见，邪见被舍断。” |
35.166 - SN 35.166 Sakkāyadiṭṭhipahāna: The Sutta on Abandoning Identity View
| --- SN35.166 - Sakkāyadiṭṭhipahānasutta --- | --- SN35.166 - The Sutta on Abandoning Identity View --- | --- SN35.166 - 舍断身见经 --- |
| Atha kho aññataro bhikkhu …pe… | Then a certain bhikkhu … and so on … | 尔时，某比丘……等等…… |
| etadavoca: | said: | 说： |
| “kathaṁ nu kho, bhante, jānato kathaṁ passato sakkāyadiṭṭhi pahīyatī”ti? | “Venerable sir, knowing in what way, seeing in what way, is identity view abandoned?” | “尊者，以何方式知，以何方式见，身见被舍断？” |
| “Cakkhuṁ kho, bhikkhu, dukkhato jānato passato sakkāyadiṭṭhi pahīyati. | “By knowing and seeing the eye as suffering, bhikkhu, identity view is abandoned. | “比丘，由知见眼为苦，身见被舍断。 |
| Rūpe dukkhato jānato passato sakkāyadiṭṭhi pahīyati. | By knowing and seeing forms as suffering, identity view is abandoned. | 由知见色为苦，身见被舍断。 |
| Cakkhuviññāṇaṁ dukkhato jānato passato sakkāyadiṭṭhi pahīyati. | By knowing and seeing eye-consciousness as suffering, identity view is abandoned. | 由知见眼识为苦，身见被舍断。 |
| Cakkhusamphassaṁ dukkhato jānato passato sakkāyadiṭṭhi pahīyati …pe… | By knowing and seeing eye-contact as suffering, identity view is abandoned. …and so on… | 由知见眼触为苦，身见被舍断。……等等…… |
| yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi dukkhato jānato passato sakkāyadiṭṭhi pahīyati. | By knowing and seeing as suffering whatever feeling arises with mind-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—identity view is abandoned. | 由知见凡以意触为缘而生之受——无论是乐、苦、或不苦不乐——为苦，身见被舍断。 |
| Evaṁ kho, bhikkhu, jānato evaṁ passato sakkāyadiṭṭhi pahīyatī”ti. | It is by knowing thus, bhikkhu, by seeing thus, that identity view is abandoned.” | 比丘，由如是知，如是见，身见被舍断。” |
35.167 - SN 35.167 Attānudiṭṭhipahāna: The Sutta on Abandoning Self-View
| --- SN35.167 - Attānudiṭṭhipahānasutta --- | --- SN35.167 - The Sutta on Abandoning Self-View --- | --- SN35.167 - 舍断我见经 --- |
| Atha kho aññataro bhikkhu …pe… | Then a certain bhikkhu … and so on … | 尔时，某比丘……等等…… |
| etadavoca: | said: | 说： |
| “kathaṁ nu kho, bhante, jānato kathaṁ passato attānudiṭṭhi pahīyatī”ti? | “Venerable sir, knowing in what way, seeing in what way, is self-view abandoned?” | “尊者，以何方式知，以何方式见，我见被舍断？” |
| “Cakkhuṁ kho, bhikkhu, anattato jānato passato attānudiṭṭhi pahīyati. | “By knowing and seeing the eye as not-self, bhikkhu, self-view is abandoned. | “比丘，由知见眼为非我，我见被舍断。 |
| Rūpe anattato jānato passato attānudiṭṭhi pahīyati. | By knowing and seeing forms as not-self, self-view is abandoned. | 由知见色为非我，我见被舍断。 |
| Cakkhuviññāṇaṁ anattato jānato passato attānudiṭṭhi pahīyati. | By knowing and seeing eye-consciousness as not-self, self-view is abandoned. | 由知见眼识为非我，我见被舍断。 |
| Cakkhusamphassaṁ anattato jānato passato attānudiṭṭhi pahīyati. | By knowing and seeing eye-contact as not-self, self-view is abandoned. | 由知见眼触为非我，我见被舍断。 |
| Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi anattato jānato passato attānudiṭṭhi pahīyati …pe… | And whatever feeling arises with eye-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—by knowing and seeing that too as not-self, self-view is abandoned. …and so on… | 以及凡以眼触为缘而生之受——无论是乐、苦、或不苦不乐——由知见彼亦为非我，我见被舍断。……等等…… |
| jivhaṁ anattato jānato passato attānudiṭṭhi pahīyati …pe… | By knowing and seeing the tongue as not-self, self-view is abandoned. …and so on… | 由知见舌为非我，我见被舍断。……等等…… |
| manaṁ anattato jānato passato attānudiṭṭhi pahīyati. | By knowing and seeing the mind as not-self, self-view is abandoned. | 由知见意为非我，我见被舍断。 |
| Dhamme … | Mental phenomena… | 法尘… |
| manoviññāṇaṁ … | mind-consciousness… | 意识… |
| manosamphassaṁ … | mind-contact… | 意触… |
| yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi anattato jānato passato attānudiṭṭhi pahīyatī”ti. | and whatever feeling arises with mind-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—by knowing and seeing that too as not-self, self-view is abandoned.” | 以及凡以意触为缘而生之受——无论是乐、苦、或不苦不乐——由知见彼亦为非我，我见被舍断。” |
| Nandikkhayavaggo paṭhamo. | The Destruction of Delight Section, the first. | 喜灭品，第一。 |
| Nandikkhayena cattāro, | Four on the Destruction of Delight, | 四篇论喜灭， |
| jīvakambavane duve; | Two in Jīvaka’s Mango Grove; | 二篇在耆婆芒果园； |
| Koṭṭhikena tayo vuttā, | Three are spoken with Koṭṭhika, | 三篇与拘絺罗共说， |
| micchā sakkāya attanoti. | Wrong View, Identity View, and Self-View. | 邪见、身见、及我见。 |
35.168 - SN 35.168 Ajjhattaaniccachanda: The Sutta on Internal Impermanence and Desire
| --- SN35.168 - Ajjhattaaniccachandasutta --- | --- SN35.168 - The Sutta on Internal Impermanence and Desire --- | --- SN35.168 - 内、无常、欲经 --- |
| “Yaṁ, bhikkhave, aniccaṁ, tatra vo chando pahātabbo. | “Bhikkhus, for what is impermanent, you should abandon desire for it. | “诸比丘，于无常者，汝等当舍离欲。 |
| Kiñca, bhikkhave, aniccaṁ? | And what, bhikkhus, is impermanent? | 诸比丘，何为无常？ |
| Cakkhu, bhikkhave, aniccaṁ; tatra vo chando pahātabbo …pe… | The eye, bhikkhus, is impermanent; you should abandon desire for it. …and so on… | 诸比丘，眼是无常；汝等当舍离对彼之欲。……等等…… |
| jivhā aniccā; tatra vo chando pahātabbo …pe… | The tongue is impermanent; you should abandon desire for it. …and so on… | 舌是无常；汝等当舍离对彼之欲。……等等…… |
| mano anicco; tatra vo chando pahātabbo. | The mind is impermanent; you should abandon desire for it. | 意是无常；汝等当舍离对彼之欲。 |
| Yaṁ, bhikkhave, aniccaṁ, tatra vo chando pahātabbo”ti. | Bhikkhus, for what is impermanent, you should abandon desire for it.” | 诸比丘，于无常者，汝等当舍离欲。” |
35.169 - SN 35.169 Ajjhattaaniccarāga: The Sutta on Internal Impermanence and Lust
| --- SN35.169 - Ajjhattaaniccarāgasutta --- | --- SN35.169 - The Sutta on Internal Impermanence and Lust --- | --- SN35.169 - 内、无常、贪经 --- |
| “Yaṁ, bhikkhave, aniccaṁ, tatra vo rāgo pahātabbo. | “Bhikkhus, for what is impermanent, you should abandon lust for it. | “诸比丘，于无常者，汝等当舍离贪。 |
| Kiñca, bhikkhave, aniccaṁ? | And what, bhikkhus, is impermanent? | 诸比丘，何为无常？ |
| Cakkhu, bhikkhave, aniccaṁ; | The eye, bhikkhus, is impermanent; | 诸比丘，眼是无常； |
| tatra vo rāgo pahātabbo …pe… | you should abandon lust for it. …and so on… | 汝等当舍离对彼之贪。……等等…… |
| jivhā aniccā; | The tongue is impermanent; | 舌是无常； |
| tatra vo rāgo pahātabbo …pe… | you should abandon lust for it. …and so on… | 汝等当舍离对彼之贪。……等等…… |
| mano anicco; | The mind is impermanent; | 意是无常； |
| tatra vo rāgo pahātabbo. | you should abandon lust for it. | 汝等当舍离对彼之贪。 |
| Yaṁ, bhikkhave, aniccaṁ, tatra vo rāgo pahātabbo”ti. | Bhikkhus, for what is impermanent, you should abandon lust for it.” | 诸比丘，于无常者，汝等当舍离贪。” |
35.170 - SN 35.170 Ajjhattaaniccachandarāga: The Sutta on Internal Impermanence, Desire and Lust
| --- SN35.170 - Ajjhattaaniccachandarāgasutta --- | --- SN35.170 - The Sutta on Internal Impermanence, Desire and Lust --- | --- SN35.170 - 内在无常、欲与贪经 --- |
| “Yaṁ, bhikkhave, aniccaṁ, tatra vo chandarāgo pahātabbo. | “Bhikkhus, for what is impermanent, you should abandon desire and lust for it. | “诸比丘，对于无常之物，你们应舍断对其的欲与贪。 |
| Kiñca, bhikkhave, aniccaṁ? | And what, bhikkhus, is impermanent? | 诸比丘，何为无常？ |
| Cakkhu, bhikkhave, aniccaṁ; | The eye, bhikkhus, is impermanent; | 诸比丘，眼是无常的； |
| tatra vo chandarāgo pahātabbo …pe… | you should abandon desire and lust for it. …and so on… | 你们应舍断对其的欲与贪。…依此类推… |
| jivhā aniccā; | The tongue is impermanent; | 舌是无常的； |
| tatra vo chandarāgo pahātabbo …pe… | you should abandon desire and lust for it. …and so on… | 你们应舍断对其的欲与-贪。…依此类推… |
| mano anicco; | The mind is impermanent; | 意是无常的； |
| tatra vo chandarāgo pahātabbo. | you should abandon desire and lust for it. | 你们应舍断对其的欲与贪。 |
| Yaṁ, bhikkhave, aniccaṁ, tatra vo chandarāgo pahātabbo”ti. | Bhikkhus, for what is impermanent, you should abandon desire and lust for it.” | 诸比丘，对于无常之物，你们应舍断对其的欲与贪。” |
35.171 - SN 35.171 - Dukkhachandādi: The Suttas on Suffering, Desire, etc.
| --- SN35.171-173 - Dukkhachandādisutta --- | --- SN35.171-173 - The Suttas on Suffering, Desire, etc. --- | --- SN35.171-173 - 苦、欲等经 --- |
| “Yaṁ, bhikkhave, dukkhaṁ, tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. | “Bhikkhus, for what is suffering, you should abandon desire for it, abandon lust for it, abandon desire and lust for it. | “诸比丘，对于苦之物，你们应舍断对其的欲，舍断对其的贪，舍断对其的欲与贪。 |
| Kiñca, bhikkhave, dukkhaṁ? | And what, bhikkhus, is suffering? | 诸比丘，何为苦？ |
| Cakkhu, bhikkhave, dukkhaṁ; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo …pe… | The eye, bhikkhus, is suffering; you should abandon desire for it, abandon lust for it, abandon desire and lust for it. …and so on… | 诸比丘，眼是苦的；你们应舍断对其的欲，舍断对其的贪，舍断对其的欲与贪。…依此类推… |
| jivhā dukkhā …pe… | The tongue is suffering. …and so on… | 舌是苦的。…依此类推… |
| mano dukkho; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. | The mind is suffering; you should abandon desire for it, abandon lust for it, abandon desire and lust for it. | 意是苦的；你们应舍断对其的欲，舍断对其的贪，舍断对其的欲与贪。 |
| Yaṁ, bhikkhave, dukkhaṁ tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo”ti. | Bhikkhus, for what is suffering, you should abandon desire for it, abandon lust for it, abandon desire and lust for it.” | 诸比丘，对于苦之物，你们应舍断对其的欲，舍断对其的贪，舍断对其的欲与贪。” |
35.174 - SN 35.174 - Anattachandādi: The Suttas on Not-Self, Desire, etc.
| --- SN35.174-176 - Anattachandādisutta --- | --- SN35.174-176 - The Suttas on Not-Self, Desire, etc. --- | --- SN35.174-176 - 无我、欲等经 --- |
| “Yo, bhikkhave, anattā, tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. | “Bhikkhus, for what is not-self, you should abandon desire for it, abandon lust for it, abandon desire and lust for it. | “诸比丘，对于无我之物，你们应舍断对其的欲，舍断对其的贪，舍断对其的欲与贪。 |
| Ko ca, bhikkhave, anattā? | And what, bhikkhus, is not-self? | 诸比丘，何为无我？ |
| Cakkhu, bhikkhave, anattā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo …pe… | The eye, bhikkhus, is not-self; you should abandon desire for it, abandon lust for it, abandon desire and lust for it. …and so on… | 诸比丘，眼是无我的；你们应舍断对其的欲，舍断对其的贪，舍断对其的欲与贪。…依此类推… |
| jivhā anattā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo …pe… | The tongue is not-self; you should abandon desire for it, abandon lust for it, abandon desire and lust for it. …and so on… | 舌是无我的；你们应舍断对其的欲，舍断对其的贪，舍断对其的欲与贪。…依此类推… |
| mano anattā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. | The mind is not-self; you should abandon desire for it, abandon lust for it, abandon desire and lust for it. | 意是无我的；你们应舍断对其的欲，舍断对其的贪，舍断对其的欲与贪。 |
| Yo, bhikkhave, anattā tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo”ti. | Bhikkhus, for what is not-self, you should abandon desire for it, abandon lust for it, abandon desire and lust for it.” | 诸比丘，对于无我之物，你们应舍断对其的欲，舍断对其的贪，舍断对其的欲与贪。” |
35.177 - SN 35.177 - Bāhirāniccachandādi: The Suttas on External Impermanence, Desire, etc.
| --- SN35.177-179 - Bāhirāniccachandādisutta --- | --- SN35.177-179 - The Suttas on External Impermanence, Desire, etc. --- | --- SN35.177-179 - 外在无常、欲等经 --- |
| “Yaṁ, bhikkhave, aniccaṁ, tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. | “Bhikkhus, for what is impermanent, you should abandon desire for it, abandon lust for it, abandon desire and lust for it. | “诸比丘，对于无常之物，你们应舍断对其的欲，舍断对其的贪，舍断对其的欲与贪。 |
| Kiñca, bhikkhave, aniccaṁ? | And what, bhikkhus, is impermanent? | 诸比丘，何为无常？ |
| Rūpā, bhikkhave, aniccā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. | Forms, bhikkhus, are impermanent; you should abandon desire for them, abandon lust for them, abandon desire and lust for them. | 诸比丘，色是无常的；你们应舍断对其的欲，舍断对其的贪，舍断对其的欲与贪。 |
| Saddā aniccā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. | Sounds are impermanent; you should abandon desire for them, abandon lust for them, abandon desire and lust for them. | 声是无常的；你们应舍断对其的欲，舍断对其的贪，舍断对其的欲与贪。 |
| Gandhā aniccā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. | Odors are impermanent; you should abandon desire for them, abandon lust for them, abandon desire and lust for them. | 香是无常的；你们应舍断对其的欲，舍断对其的贪，舍断对其的欲与贪。 |
| Rasā aniccā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. | Tastes are impermanent; you should abandon desire for them, abandon lust for them, abandon desire and lust for them. | 味是无常的；你们应舍断对其的欲，舍断对其的贪，舍断对其的欲与贪。 |
| Phoṭṭhabbā aniccā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. | Tangibles are impermanent; you should abandon desire for them, abandon lust for them, abandon desire and lust for them. | 触是无常的；你们应舍断对其的欲，舍断对其的贪，舍断对其的欲与贪。 |
| Dhammā aniccā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. | Mental phenomena are impermanent; you should abandon desire for them, abandon lust for them, abandon desire and lust for them. | 法是无常的；你们应舍断对其的欲，舍断对其的贪，舍断对其的欲与贪。 |
| Yaṁ, bhikkhave, aniccaṁ tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo”ti. | Bhikkhus, for what is impermanent, you should abandon desire for it, abandon lust for it, abandon desire and lust for it.” | 诸比丘，对于无常之物，你们应舍断对其的欲，舍断对其的贪，舍断对其的欲与贪。” |
35.180 - SN 35.180 - Bāhiradukkhachandādi: The Suttas on External Suffering, Desire, etc.
| --- SN35.180-182 - Bāhiradukkhachandādisutta --- | --- SN35.180-182 - The Suttas on External Suffering, Desire, etc. --- | --- SN35.180-182 - 外在苦、欲等经 --- |
| “Yaṁ, bhikkhave, dukkhaṁ, tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. | “Bhikkhus, for what is suffering, you should abandon desire for it, abandon lust for it, abandon desire and lust for it. | “诸比丘，对于苦之物，你们应舍断对其的欲，舍断对其的贪，舍断对其的欲与贪。 |
| Kiñca, bhikkhave, dukkhaṁ? | And what, bhikkhus, is suffering? | 诸比丘，何为苦？ |
| Rūpā, bhikkhave, dukkhā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. | Forms, bhikkhus, are suffering; you should abandon desire for them, abandon lust for them, abandon desire and lust for them. | 诸比丘，色是苦的；你们应舍断对其的欲，舍断对其的贪，舍断对其的欲与贪。 |
| Saddā … | Sounds… | 声… |
| gandhā … | odors… | 香… |
| rasā … | tastes… | 味… |
| phoṭṭhabbā … | tangibles… | 触… |
| dhammā dukkhā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. | mental phenomena are suffering; you should abandon desire for them, abandon lust for them, abandon desire and lust for them. | 法是苦的；你们应舍断对其的欲，舍断对其的贪，舍断对其的欲与贪。 |
| Yaṁ, bhikkhave, dukkhaṁ, tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo”ti. | Bhikkhus, for what is suffering, you should abandon desire for it, abandon lust for it, abandon desire and lust for it.” | 诸比丘，对于苦之物，你们应舍断对其的欲，舍断对其的贪，舍断对其的欲与贪。” |
35.183 - SN 35.183 - Bāhirānattachandādi: The Suttas on External Not-Self, Desire, etc.
| --- SN35.183-185 - Bāhirānattachandādisutta --- | --- SN35.183-185 - The Suttas on External Not-Self, Desire, etc. --- | --- SN35.183-185 - 外在无我、欲等经 --- |
| “Yo, bhikkhave, anattā, tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. | “Bhikkhus, for what is not-self, you should abandon desire for it, abandon lust for it, abandon desire and lust for it. | “诸比丘，对于无我之物，你们应舍断对其的欲，舍断对其的贪，舍断对其的欲与贪。 |
| Ko ca, bhikkhave, anattā? | And what, bhikkhus, is not-self? | 诸比丘，何为无我？ |
| Rūpā, bhikkhave, anattā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. | Forms, bhikkhus, are not-self; you should abandon desire for them, abandon lust for them, abandon desire and lust for them. | 诸比丘，色是无我的；你们应舍断对其的欲，舍断对其的贪，舍断对其的欲与贪。 |
| Saddā … | Sounds… | 声… |
| gandhā … | odors… | 香… |
| rasā … | tastes… | 味… |
| phoṭṭhabbā … | tangibles… | 触… |
| dhammā anattā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. | mental phenomena are not-self; you should abandon desire for them, abandon lust for them, abandon desire and lust for them. | 法是无我的；你们应舍断对其的欲，舍断对其的贪，舍断对其的欲与贪。 |
| Yo, bhikkhave, anattā tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo”ti. | Bhikkhus, for what is not-self, you should abandon desire for it, abandon lust for it, abandon desire and lust for it.” | 诸比丘，对于无我之物，你们应舍断对其的欲，舍断对其的贪，舍断对其的欲与贪。” |
35.186 - SN 35.186 Ajjhattātītānicca: The Sutta on Internal, Past, Impermanence
| --- SN35.186 - Ajjhattātītāniccasutta --- | --- SN35.186 - The Sutta on Internal, Past, Impermanence --- | --- SN35.186 - 内在、过去、无常经 --- |
| “Cakkhu, bhikkhave, aniccaṁ atītaṁ …pe… jivhā aniccā atītā …pe… mano anicco atīto. | “The eye, bhikkhus, was impermanent in the past. …and so on… The tongue was impermanent in the past. …and so on… The mind was impermanent in the past. | “诸比丘，眼于过去是无常的。…依此类推… 舌于过去是无常的。…依此类推… 意于过去是无常的。 |
| Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati …pe… jivhāyapi nibbindati …pe… manasmimpi nibbindati. | Seeing thus, bhikkhus, a well-taught noble-one's-disciple experiences revulsion towards the eye … and so on … towards the tongue … and so on … towards the mind he experiences revulsion. | 诸比丘，如是见者，多闻圣弟子于眼生厌离 …依此类推… 于舌生厌离 …依此类推… 于意生厌离。 |
| Nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. | Experiencing revulsion, he becomes dispassionate. Through dispassion, he is liberated. When liberated, there is knowledge that he is liberated. | 既厌离，便离欲。因离欲，得解脱。于解脱时，有解脱之智。 |
| ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti. | He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’” | 彼了知：‘生已尽，梵行已立，所作已作，不受后有。’” |
35.187 - SN 35.187 Ajjhattānāgatānicca: The Sutta on Internal, Future, Impermanence
| --- SN35.187 - Ajjhattānāgatāniccasutta --- | --- SN35.187 - The Sutta on Internal, Future, Impermanence --- | --- SN35.187 - 内在、未来、无常经 --- |
| “Cakkhu, bhikkhave, aniccaṁ anāgataṁ …pe… jivhā aniccā anāgatā …pe… mano anicco anāgato. | “The eye, bhikkhus, will be impermanent in the future. …and so on… The tongue will be impermanent in the future. …and so on… The mind will be impermanent in the future. | “诸比丘，眼于未来是无常的。…依此类推… 舌于未来是无常的。…依此类推… 意于未来是无常的。 |
| Evaṁ passaṁ …pe… | Seeing thus … and so on … | 如是见 …依此类推… |
| nāparaṁ itthattāyāti pajānātī”ti. | he understands: ‘there is no more for this state of being.’” | 彼了知：‘不受后有。’” |
35.188 - SN 35.188 Ajjhattapaccuppannānicca: The Sutta on Internal, Present, Impermanence
| --- SN35.188 - Ajjhattapaccuppannāniccasutta --- | --- SN35.188 - The Sutta on Internal, Present, Impermanence --- | --- SN35.188 - 内在、现在、无常经 --- |
| “Cakkhu, bhikkhave, aniccaṁ paccuppannaṁ …pe… jivhā aniccā paccuppannā …pe… mano anicco paccuppanno. | “The eye, bhikkhus, is impermanent in the present. …and so on… The tongue is impermanent in the present. …and so on… The mind is impermanent in the present. | “诸比丘，眼于现在是无常的。…依此类推… 舌于现在是无常的。…依此类推… 意于现在是无常的。 |
| Evaṁ passaṁ …pe… | Seeing thus … and so on … | 如是见 …依此类推… |
| nāparaṁ itthattāyāti pajānātī”ti. | he understands: ‘there is no more for this state of being.’” | 彼了知：‘不受后有。’” |
35.189 - SN 35.189 - Ajjhattātītādidukkha: The Suttas on Internal, Past etc., Suffering
| --- SN35.189-191 - Ajjhattātītādidukkhasutta --- | --- SN35.189-191 - The Suttas on Internal, Past etc., Suffering --- | --- SN35.189-191 - 内在、过去等、苦经 --- |
| “Cakkhu, bhikkhave, dukkhaṁ atītaṁ anāgataṁ paccuppannaṁ …pe… jivhā dukkhā atītā anāgatā paccuppannā …pe… mano dukkho atīto anāgato paccuppanno. | “The eye, bhikkhus, was suffering in the past, will be suffering in the future, is suffering in the present. …and so on… The tongue was suffering in the past, will be suffering in the future, is suffering in the present. …and so on… The mind was suffering in the past, will be suffering in the future, is suffering in the present. | “诸比丘，眼于过去是苦，于未来是苦，于现在是苦。…依此类推… 舌于过去是苦，于未来是苦，于现在是苦。…依此类推… 意于过去是苦，于未来是苦，于现在是苦。 |
| Evaṁ passaṁ, bhikkhave …pe… | Seeing thus, bhikkhus … and so on … | 诸比丘，如是见 …依此类推… |
| nāparaṁ itthattāyāti pajānātī”ti. | he understands: ‘there is no more for this state of being.’” | 彼了知：‘不受后有。’” |
35.192 - SN 35.192 - Ajjhattātītādianatta: The Suttas on Internal, Past etc., Not-Self
| --- SN35.192-194 - Ajjhattātītādianattasutta --- | --- SN35.192-194 - The Suttas on Internal, Past etc., Not-Self --- | --- SN35.192-194 - 内在、过去等、无我经 --- |
| “Cakkhu, bhikkhave, anattā atītaṁ anāgataṁ paccuppannaṁ …pe… jivhā anattā …pe… mano anattā atīto anāgato paccuppanno. | “The eye, bhikkhus, was not-self in the past, will be not-self in the future, is not-self in the present. …and so on… The tongue was not-self… and so on… The mind was not-self in the past, will be not-self in the future, is not-self in the present. | “诸比丘，眼于过去是无我，于未来是无我，于现在是无我。…依此类推… 舌是无我…依此类推… 意于过去是无我，于未来是无我，于现在是无我。 |
| Evaṁ passaṁ …pe… | Seeing thus … and so on … | 如是见 …依此类推… |
| nāparaṁ itthattāyāti pajānātī”ti. | he understands: ‘there is no more for this state of being.’” | 彼了知：‘不受后有。’” |
35.195 - SN 35.195 - Bāhirātītādianicca: The Suttas on External, Past etc., Impermanence
| --- SN35.195-197 - Bāhirātītādianiccasutta --- | --- SN35.195-197 - The Suttas on External, Past etc., Impermanence --- | --- SN35.195-197 - 外在、过去等、无常经 --- |
| “Rūpā, bhikkhave, aniccā atītā anāgatā paccuppannā. Saddā … gandhā … rasā … phoṭṭhabbā … dhammā aniccā atītā anāgatā paccuppannā. | “Forms, bhikkhus, were impermanent in the past, will be impermanent in the future, are impermanent in the present. Sounds… odors… tastes… tangibles… mental phenomena were impermanent in the past, will be impermanent in the future, are impermanent in the present. | “诸比丘，色于过去是无常，于未来是无常，于现在是无常。声… 香… 味… 触… 法于过去是无常，于未来是无常，于现在是无常。 |
| Evaṁ passaṁ …pe… | Seeing thus … and so on … | 如是见 …依此类推… |
| nāparaṁ itthattāyāti pajānātī”ti. | he understands: ‘there is no more for this state of being.’” | 彼了知：‘不受后有。’” |
35.198 - SN 35.198 - Bāhirātītādidukkha: The Suttas on External, Past etc., Suffering
| --- SN35.198-200 - Bāhirātītādidukkhasutta --- | --- SN35.198-200 - The Suttas on External, Past etc., Suffering --- | --- SN35.198-200 - 外在、过去等、苦经 --- |
| “Rūpā, bhikkhave, dukkhā atītā anāgatā paccuppannā. Saddā … gandhā … rasā … phoṭṭhabbā … dhammā dukkhā atītā anāgatā paccuppannā. | “Forms, bhikkhus, were suffering in the past, will be suffering in the future, are suffering in the present. Sounds… odors… tastes… tangibles… mental phenomena were suffering in the past, will be suffering in the future, are suffering in the present. | “诸比丘，色于过去是苦，于未来是苦，于现在是苦。声… 香… 味… 触… 法于过去是苦，于未来是苦，于现在是苦。 |
| Evaṁ passaṁ …pe… | Seeing thus … and so on … | 如是见 …依此类推… |
| nāparaṁ itthattāyāti pajānātī”ti. | he understands: ‘there is no more for this state of being.’” | 彼了知：‘不受后有。’” |
35.201 - SN 35.201 - Bāhirātītādianatta: The Suttas on External, Past etc., Not-Self
| --- SN35.201-203 - Bāhirātītādianattasutta --- | --- SN35.201-203 - The Suttas on External, Past etc., Not-Self --- | --- SN35.201-203 - 外在、过去等、无我经 --- |
| “Rūpā, bhikkhave, anattā atītā anāgatā paccuppannā. Saddā … gandhā … rasā … phoṭṭhabbā … dhammā anattā atītā anāgatā paccuppannā. | “Forms, bhikkhus, were not-self in the past, will be not-self in the future, are not-self in the present. Sounds… odors… tastes… tangibles… mental phenomena were not-self in the past, will be not-self in the future, are not-self in the present. | “诸比丘，色于过去是无我，于未来是无我，于现在是无我。声… 香… 味… 触… 法于过去是无我，于未来是无我，于现在是无我。 |
| Evaṁ passaṁ …pe… | Seeing thus … and so on … | 如是见 …依此类推… |
| nāparaṁ itthattāyāti pajānātī”ti. | he understands: ‘there is no more for this state of being.’” | 彼了知：‘不受后有。’” |
35.204 - SN 35.204 Ajjhattātītayadanicca: The Sutta on Internal, Past, What is Impermanent
| --- SN35.204 - Ajjhattātītayadaniccasutta --- | --- SN35.204 - The Sutta on Internal, Past, What is Impermanent --- | --- SN35.204 - 内在、过去、何为无常经 --- |
| “Cakkhu, bhikkhave, aniccaṁ atītaṁ. | “The eye, bhikkhus, was impermanent in the past. | “诸比丘，眼于过去是无常的。 |
| Yadaniccaṁ, taṁ dukkhaṁ. | What was impermanent, that was suffering. | 凡无常者，即是苦。 |
| Yaṁ dukkhaṁ, tadanattā. | What was suffering, that was not-self. | 凡是苦者，即是无我。 |
| Yadanattā, taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ …pe… | What was not-self, that should be seen with right wisdom as it really is: ‘This is not mine, this I am not, this is not my self.’ …and so on… | 凡无我者，应以正慧如实观之：‘此非我所，此非我，此非我之我。’…依此类推… |
| jivhā aniccā atītā. | The tongue was impermanent in the past. | 舌于过去是无常的。 |
| Yadaniccaṁ, taṁ dukkhaṁ. | What was impermanent, that was suffering. | 凡无常者，即是苦。 |
| Yaṁ dukkhaṁ, tadanattā. | What was suffering, that was not-self. | 凡是苦者，即是无我。 |
| Yadanattā, taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ …pe… | What was not-self, that should be seen with right wisdom as it really is: ‘This is not mine, this I am not, this is not my self.’ …and so on… | 凡无我者，应以正慧如实观之：‘此非我所，此非我，此非我之我。’…依此类推… |
| mano anicco atīto. | The mind was impermanent in the past. | 意于过去是无常的。 |
| Yadaniccaṁ, taṁ dukkhaṁ. | What was impermanent, that was suffering. | 凡无常者，即是苦。 |
| Yaṁ dukkhaṁ, tadanattā. | What was suffering, that was not-self. | 凡是苦者，即是无我。 |
| Yadanattā, taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. | What was not-self, that should be seen with right wisdom as it really is: ‘This is not mine, this I am not, this is not my self.’ | 凡无我者，应以正慧如实观之：‘此非我所，此非我，此非我之我。’ |
| Evaṁ passaṁ …pe… | Seeing thus … and so on … | 如是见 …依此类推… |
| nāparaṁ itthattāyāti pajānātī”ti. | he understands: ‘there is no more for this state of being.’” | 彼了知：‘不受后有。’” |
35.205 - SN 35.205 Ajjhattānāgatayadanicca: The Sutta on Internal, Future, What is Impermanent
| --- SN35.205 - Ajjhattānāgatayadaniccasutta --- | --- SN35.205 - The Sutta on Internal, Future, What is Impermanent --- | --- SN35.205 - 内在、未来、何为无常经 --- |
| “Cakkhu, bhikkhave, aniccaṁ anāgataṁ. | “The eye, bhikkhus, will be impermanent in the future. | “诸比丘，眼于未来是无常的。 |
| Yadaniccaṁ, taṁ dukkhaṁ. | What will be impermanent, that will be suffering. | 凡将无常者，即是苦。 |
| Yaṁ dukkhaṁ, tadanattā. | What will be suffering, that will be not-self. | 凡将是苦者，即是无我。 |
| Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ …pe… | What will be not-self, that should be seen with right wisdom as it really is: ‘This is not mine, this I am not, this is not my self.’ …and so on… | 凡将无我者，应以正慧如实观之：‘此非我所，此非我，此非我之我。’…依此类推… |
| jivhā aniccā anāgatā. | The tongue will be impermanent in the future. | 舌于未来是无常的。 |
| Yadaniccaṁ, taṁ dukkhaṁ. | What will be impermanent, that will be suffering. | 凡将无常者，即是苦。 |
| Yaṁ dukkhaṁ, tadanattā. | What will be suffering, that will be not-self. | 凡将是苦者，即是无我。 |
| Yadanattā, taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ …pe… | What will be not-self, that should be seen with right wisdom as it really is: ‘This is not mine, this I am not, this is not my self.’ …and so on… | 凡将无我者，应以正慧如实观之：‘此非我所，此非我，此非我之我。’…依此类推… |
| mano anicco anāgato. | The mind will be impermanent in the future. | 意于未来是无常的。 |
| Yadaniccaṁ, taṁ dukkhaṁ. | What will be impermanent, that will be suffering. | 凡将无常者，即是苦。 |
| Yaṁ dukkhaṁ, tadanattā. | What will be suffering, that will be not-self. | 凡将是苦者，即是无我。 |
| Yadanattā, taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. | What will be not-self, that should be seen with right wisdom as it really is: ‘This is not mine, this I am not, this is not my self.’ | 凡将无我者，应以正慧如实观之：‘此非我所，此非我，此非我之我。’ |
| Evaṁ passaṁ, bhikkhave …pe… | Seeing thus, bhikkhus … and so on … | 诸比丘，如是见 …依此类推… |
| nāparaṁ itthattāyāti pajānātī”ti. | he understands: ‘there is no more for this state of being.’” | 彼了知：‘不受后有。’” |
35.206 - SN 35.206 Ajjhattapaccuppannayadanicca: The Sutta on Internal, Present, What is Impermanent
| --- SN35.206 - Ajjhattapaccuppannayadaniccasutta --- | --- SN35.206 - The Sutta on Internal, Present, What is Impermanent --- | --- SN35.206 - 内在、现在、何为无常经 --- |
| “Cakkhu, bhikkhave, aniccaṁ paccuppannaṁ. | “The eye, bhikkhus, is impermanent in the present. | “诸比丘，眼于现在是无常的。 |
| Yadaniccaṁ, taṁ dukkhaṁ. | What is impermanent, that is suffering. | 凡无常者，即是苦。 |
| Yaṁ dukkhaṁ, tadanattā. | What is suffering, that is not-self. | 凡是苦者，即是无我。 |
| Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ …pe… | What is not-self, that should be seen with right wisdom as it really is: ‘This is not mine, this I am not, this is not my self.’ …and so on… | 凡无我者，应以正慧如实观之：‘此非我所，此非我，此非我之我。’…依此类推… |
| jivhā aniccā paccuppannā. | The tongue is impermanent in the present. | 舌于现在是无常的。 |
| Yadaniccaṁ, taṁ dukkhaṁ. | What is impermanent, that is suffering. | 凡无常者，即是苦。 |
| Yaṁ dukkhaṁ, tadanattā. | What is suffering, that is not-self. | 凡是苦者，即是无我。 |
| Yadanattā, taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ …pe… | What is not-self, that should be seen with right wisdom as it really is: ‘This is not mine, this I am not, this is not my self.’ …and so on… | 凡无我者，应以正慧如实观之：‘此非我所，此非我，此非我之我。’…依此类推… |
| mano anicco paccuppanno. | The mind is impermanent in the present. | 意于现在是无常的。 |
| Yadaniccaṁ taṁ dukkhaṁ. | What is impermanent, that is suffering. | 凡无常者，即是苦。 |
| Yaṁ dukkhaṁ tadanattā. | What is suffering, that is not-self. | 凡是苦者，即是无我。 |
| Yadanattā, taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. | What is not-self, that should be seen with right wisdom as it really is: ‘This is not mine, this I am not, this is not my self.’ | 凡无我者，应以正慧如实观之：‘此非我所，此非我，此非我之我。’ |
| Evaṁ passaṁ …pe… | Seeing thus … and so on … | 如是见 …依此类推… |
| nāparaṁ itthattāyāti pajānātī”ti. | he understands: ‘there is no more for this state of being.’” | 彼了知：‘不受后有。’” |
35.207 - SN 35.207 - Ajjhattātītādiyaṁdukkha: The Suttas on Internal, Past etc., What is Suffering
| --- SN35.207-209 - Ajjhattātītādiyaṁdukkhasutta --- | --- SN35.207-209 - The Suttas on Internal, Past etc., What is Suffering --- | --- SN35.207-209 - 内在、过去等、何为苦经 --- |
| “Cakkhu, bhikkhave, dukkhaṁ atītaṁ anāgataṁ paccuppannaṁ. | “The eye, bhikkhus, was suffering in the past, will be suffering in the future, is suffering in the present. | “诸比丘，眼于过去是苦，于未来是苦，于现在是苦。 |
| Yaṁ dukkhaṁ, tadanattā. | What is suffering, that is not-self. | 凡是苦者，即是无我。 |
| Yadanattā, taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ …pe… | What is not-self, that should be seen with right wisdom as it really is: ‘This is not mine, this I am not, this is not my self.’ …and so on… | 凡无我者，应以正慧如实观之：‘此非我所，此非我，此非我之我。’…依此类推… |
| jivhā dukkhā …pe… | The tongue is suffering… and so on… | 舌是苦的…依此类推… |
| mano dukkho atīto anāgato paccuppanno. | The mind was suffering in the past, will be suffering in the future, is suffering in the present. | 意于过去是苦，于未来是苦，于现在是苦。 |
| Yaṁ dukkhaṁ, tadanattā. | What is suffering, that is not-self. | 凡是苦者，即是无我。 |
| Yadanattā, taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. | What is not-self, that should be seen with right wisdom as it really is: ‘This is not mine, this I am not, this is not my self.’ | 凡无我者，应以正慧如实观之：‘此非我所，此非我，此非我之我。’ |
| Evaṁ passaṁ …pe… | Seeing thus … and so on … | 如是见 …依此类推… |
| nāparaṁ itthattāyāti pajānātī”ti. | he understands: ‘there is no more for this state of being.’” | 彼了知：‘不受后有。’” |
35.210 - SN 35.210 - Ajjhattātītādiyadanatta: The Suttas on Internal, Past etc., What is Not-Self
| --- SN35.210-212 - Ajjhattātītādiyadanattasutta --- | --- SN35.210-212 - The Suttas on Internal, Past etc., What is Not-Self --- | --- SN35.210-212 - 内在、过去等、何为无我经 --- |
| “Cakkhu, bhikkhave, anattā atītaṁ anāgataṁ paccuppannaṁ. | “The eye, bhikkhus, was not-self in the past, will be not-self in the future, is not-self in the present. | “诸比丘，眼于过去是无我，于未来是无我，于现在是无我。 |
| Yadanattā, taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ …pe… | What is not-self, that should be seen with right wisdom as it really is: ‘This is not mine, this I am not, this is not my self.’ …and so on… | 凡无我者，应以正慧如实观之：‘此非我所，此非我，此非我之我。’…依此类推… |
| jivhā anattā …pe… | The tongue is not-self… and so on… | 舌是无我…依此类推… |
| mano anattā atīto anāgato paccuppanno. | The mind was not-self in the past, will be not-self in the future, is not-self in the present. | 意于过去是无我，于未来是无我，于现在是无我。 |
| Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. | What is not-self, that should be seen with right wisdom as it really is: ‘This is not mine, this I am not, this is not my self.’ | 凡无我者，应以正慧如实观之：‘此非我所，此非我，此非我之我。’ |
| Evaṁ passaṁ …pe… | Seeing thus … and so on … | 如是见 …依此类推… |
| nāparaṁ itthattāyāti pajānātī”ti. | he understands: ‘there is no more for this state of being.’” | 彼了知：‘不受后有。’” |
35.213 - SN 35.213 - Bāhirātītādiyadanicca: The Suttas on External, Past etc., What is Impermanent
| --- SN35.213-215 - Bāhirātītādiyadaniccasutta --- | --- SN35.213-215 - The Suttas on External, Past etc., What is Impermanent --- | --- SN35.213-215 - 外在、过去等、何为无常经 --- |
| “Rūpā, bhikkhave, aniccā atītā anāgatā paccuppannā. | “Forms, bhikkhus, were impermanent in the past, will be impermanent in the future, are impermanent in the present. | “诸比丘，色于过去是无常，于未来是无常，于现在是无常。 |
| Yadaniccaṁ, taṁ dukkhaṁ. | What is impermanent, that is suffering. | 凡无常者，即是苦。 |
| Yaṁ dukkhaṁ, tadanattā. | What is suffering, that is not-self. | 凡是苦者，即是无我。 |
| Yadanattā, taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. | What is not-self, that should be seen with right wisdom as it really is: ‘This is not mine, this I am not, this is not my self.’ | 凡无我者，应以正慧如实观之：‘此非我所，此非我，此非我之我。’ |
| Saddā … | Sounds… | 声… |
| gandhā … | odors… | 香… |
| rasā … | tastes… | 味… |
| phoṭṭhabbā … | tangibles… | 触… |
| dhammā aniccā atītā anāgatā paccuppannā. | mental phenomena were impermanent in the past, will be impermanent in the future, are impermanent in the present. | 法于过去是无常，于未来是无常，于现在是无常。 |
| Yadaniccaṁ taṁ dukkhaṁ. | What is impermanent, that is suffering. | 凡无常者，即是苦。 |
| Yaṁ dukkhaṁ tadanattā. | What is suffering, that is not-self. | 凡是苦者，即是无我。 |
| Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. | What is not-self, that should be seen with right wisdom as it really is: ‘This is not mine, this I am not, this is not my self.’ | 凡无我者，应以正慧如实观之：‘此非我所，此非我，此非我之我。’ |
| Evaṁ passaṁ …pe… | Seeing thus … and so on … | 如是见 …依此类推… |
| nāparaṁ itthattāyāti pajānātī”ti. | he understands: ‘there is no more for this state of being.’” | 彼了知：‘不受后有。’” |
35.216 - SN 35.216 - Bāhirātītādiyaṁdukkha: The Suttas on External, Past etc., What is Suffering
| --- SN35.216-218 - Bāhirātītādiyaṁdukkhasutta --- | --- SN35.216-218 - The Suttas on External, Past etc., What is Suffering --- | --- SN35.216-218 - 外在、过去等、何为苦经 --- |
| “Rūpā, bhikkhave, dukkhā atītā anāgatā paccuppannā. | “Forms, bhikkhus, were suffering in the past, will be suffering in the future, are suffering in the present. | “诸比丘，色于过去是苦，于未来是苦，于现在是苦。 |
| Yaṁ dukkhaṁ, tadanattā. | What is suffering, that is not-self. | 凡是苦者，即是无我。 |
| Yadanattā, taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. | What is not-self, that should be seen with right wisdom as it really is: ‘This is not mine, this I am not, this is not my self.’ | 凡无我者，应以正慧如实观之：‘此非我所，此非我，此非我之我。’ |
| Saddā … | Sounds… | 声… |
| gandhā … | odors… | 香… |
| rasā … | tastes… | 味… |
| phoṭṭhabbā … | tangibles… | 触… |
| dhammā dukkhā atītā anāgatā paccuppannā. | mental phenomena were suffering in the past, will be suffering in the future, are suffering in the present. | 法于过去是苦，于未来是苦，于现在是苦。 |
| Yaṁ dukkhaṁ, tadanattā. | What is suffering, that is not-self. | 凡是苦者，即是无我。 |
| Yadanattā, taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. | What is not-self, that should be seen with right wisdom as it really is: ‘This is not mine, this I am not, this is not my self.’ | 凡无我者，应以正慧如实观之：‘此非我所，此非我，此非我之我。’ |
| Evaṁ passaṁ …pe… | Seeing thus … and so on … | 如是见 …依此类推… |
| nāparaṁ itthattāyāti pajānātī”ti. | he understands: ‘there is no more for this state of being.’” | 彼了知：‘不受后有。’” |
35.219 - SN 35.219 - Bāhirātītādiyadanatta: The Suttas on External, Past etc., What is Not-Self
| --- SN35.219-221 - Bāhirātītādiyadanattasutta --- | --- SN35.219-221 - The Suttas on External, Past etc., What is Not-Self --- | --- SN35.219-221 - 外在、过去等、何为无我经 --- |
| “Rūpā, bhikkhave, anattā atītā anāgatā paccuppannā. | “Forms, bhikkhus, were not-self in the past, will be not-self in the future, are not-self in the present. | “诸比丘，色于过去是无我，于未来是无我，于现在是无我。 |
| Yadanattā, taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. | What is not-self, that should be seen with right wisdom as it really is: ‘This is not mine, this I am not, this is not my self.’ | 凡无我者，应以正慧如实观之：‘此非我所，此非我，此非我之我。’ |
| Saddā … | Sounds… | 声… |
| gandhā … | odors… | 香… |
| rasā … | tastes… | 味… |
| phoṭṭhabbā … | tangibles… | 触… |
| dhammā anattā atītā anāgatā paccuppannā. | mental phenomena were not-self in the past, will be not-self in the future, are not-self in the present. | 法于过去是无我，于未来是无我，于现在是无我。 |
| Yadanattā, taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. | What is not-self, that should be seen with right wisdom as it really is: ‘This is not mine, this I am not, this is not my self.’ | 凡无我者，应以正慧如实观之：‘此非我所，此非我，此非我之我。’ |
| Evaṁ passaṁ …pe… | Seeing thus … and so on … | 如是见 …依此类推… |
| nāparaṁ itthattāyāti pajānātī”ti. | he understands: ‘there is no more for this state of being.’” | 彼了知：‘不受后有。’” |
35.222 - SN 35.222 Ajjhattāyatanaanicca: The Sutta on the Impermanence of the Internal Sense Bases
| --- SN35.222 - Ajjhattāyatanaaniccasutta --- | --- SN35.222 - The Sutta on the Impermanence of the Internal Sense Bases --- | --- SN35.222 - 内六处无常经 --- |
| “Cakkhu, bhikkhave, aniccaṁ …pe… jivhā aniccā …pe… mano anicco. | “The eye, bhikkhus, is impermanent. …and so on… The tongue is impermanent. …and so on… The mind is impermanent. | “诸比丘，眼是无常。…依此类推…舌是无常。…依此类推…意是无常。 |
| Evaṁ passaṁ …pe… | Seeing thus … and so on … | 如是见 …依此类推… |
| nāparaṁ itthattāyāti pajānātī”ti. | he understands: ‘there is no more for this state of being.’” | 彼了知：‘不受后有。’” |
35.223 - SN 35.223 Ajjhattāyatanadukkha: The Sutta on the Suffering of the Internal Sense Bases
| --- SN35.223 - Ajjhattāyatanadukkhasutta --- | --- SN35.223 - The Sutta on the Suffering of the Internal Sense Bases --- | --- SN35.223 - 内六处苦经 --- |
| “Cakkhu, bhikkhave, dukkhaṁ …pe… jivhā dukkhā …pe… mano dukkho. | “The eye, bhikkhus, is suffering. …and so on… The tongue is suffering. …and so on… The mind is suffering. | “诸比丘，眼是苦。…依此类推…舌是苦。…依此类推…意是苦。 |
| Evaṁ passaṁ …pe… | Seeing thus … and so on … | 如是见 …依此类推… |
| nāparaṁ itthattāyāti pajānātī”ti. | he understands: ‘there is no more for this state of being.’” | 彼了知：‘不受后有。’” |
35.224 - SN 35.224 Ajjhattāyatanaanatta: The Sutta on the Not-Self Nature of the Internal Sense Bases
| --- SN35.224 - Ajjhattāyatanaanattasutta --- | --- SN35.224 - The Sutta on the Not-Self Nature of the Internal Sense Bases --- | --- SN35.224 - 内六处无我性经 --- |
| “Cakkhu, bhikkhave, anattā …pe… jivhā anattā …pe… mano anattā. | “The eye, bhikkhus, is not-self. …and so on… The tongue is not-self. …and so on… The mind is not-self. | “诸比丘，眼是无我。…依此类推…舌是无我。…依此类推…意是无我。 |
| Evaṁ passaṁ …pe… | Seeing thus … and so on … | 如是见 …依此类推… |
| nāparaṁ itthattāyāti pajānātī”ti. | he understands: ‘there is no more for this state of being.’” | 彼了知：‘不受后有。’” |
35.225 - SN 35.225 Bāhirāyatanaanicca: The Sutta on the Impermanence of the External Sense Bases
| --- SN35.225 - Bāhirāyatanaaniccasutta --- | --- SN35.225 - The Sutta on the Impermanence of the External Sense Bases --- | --- SN35.225 - 外六处无常经 --- |
| “Rūpā, bhikkhave, aniccā. Saddā … gandhā … rasā … phoṭṭhabbā … dhammā aniccā. | “Forms, bhikkhus, are impermanent. Sounds… odors… tastes… tangibles… mental phenomena are impermanent. | “诸比丘，色是无常。声…香…味…触…法是无常。 |
| Evaṁ passaṁ …pe… | Seeing thus … and so on … | 如是见 …依此类推… |
| nāparaṁ itthattāyāti pajānātī”ti. | he understands: ‘there is no more for this state of being.’” | 彼了知：‘不受后有。’” |
35.226 - SN 35.226 Bāhirāyatanadukkha: The Sutta on the Suffering of the External Sense Bases
| --- SN35.226 - Bāhirāyatanadukkhasutta --- | --- SN35.226 - The Sutta on the Suffering of the External Sense Bases --- | --- SN35.226 - 外六处苦经 --- |
| “Rūpā, bhikkhave, dukkhā. Saddā … gandhā … rasā … phoṭṭhabbā … dhammā dukkhā. | “Forms, bhikkhus, are suffering. Sounds… odors… tastes… tangibles… mental phenomena are suffering. | “诸比丘，色是苦。声…香…味…触…法是苦。 |
| Evaṁ passaṁ …pe… | Seeing thus … and so on … | 如是见 …依此类推… |
| nāparaṁ itthattāyāti pajānātī”ti. | he understands: ‘there is no more for this state of being.’” | 彼了知：‘不受后有。’” |
35.227 - SN 35.227 Bāhirāyatanaanatta: The Sutta on the Not-Self Nature of the External Sense Bases
| --- SN35.227 - Bāhirāyatanaanattasutta --- | --- SN35.227 - The Sutta on the Not-Self Nature of the External Sense Bases --- | --- SN35.227 - 外六处无我性经 --- |
| “Rūpā, bhikkhave, anattā. Saddā … gandhā … rasā … phoṭṭhabbā … dhammā anattā. | “Forms, bhikkhus, are not-self. Sounds… odors… tastes… tangibles… mental phenomena are not-self. | “诸比丘，色是无我。声…香…味…触…法是无我。 |
| Evaṁ passaṁ …pe… | Seeing thus … and so on … | 如是见 …依此类推… |
| nāparaṁ itthattāyāti pajānātī”ti. | he understands: ‘there is no more for this state of being.’” | 彼了知：‘不受后有。’” |
| Saṭṭhipeyyālo samatto. | The Sixty Repetitions Series is completed. | 六十复述系列竟。 |
| Chandenaṭṭhārasa honti, | Eighteen are with Desire, | 十八与欲相关， |
| atītena ca dve nava; | And two times nine with the Past; | 与过去相关者二九； |
| Yadaniccāṭṭhārasa vuttā, | Eighteen on 'What is impermanent' are spoken, | 十八说‘何为无常’， |
| tayo ajjhattabāhirā; | Three on Internal and External; | 三说内外； |
| Peyyālo saṭṭhiko vutto, | The Repetition Series of Sixty is spoken, | 六十复述系列已说， |
| buddhenādiccabandhunāti. | By the Buddha, kinsman of the sun. | 由佛陀，日之亲族所说。 |
| Suttantāni saṭṭhi. | Sixty Suttas. | 六十经。 |
35.228 - SN 35.228 Paṭhamasamudda: First Sutta on the Ocean
| --- SN35.228 - Paṭhamasamuddasutta --- | --- SN35.228 - First Sutta on the Ocean --- | --- SN35.228 - 海喻一 --- |
| “‘Samuddo, samuddo’ti, bhikkhave, assutavā puthujjano bhāsati. | “‘The ocean, the ocean,’ bhikkhus, is what the uninstructed worldling says. | “诸比丘，未受教之凡夫言：‘海哉，海哉’。 |
| Neso, bhikkhave, ariyassa vinaye samuddo. | That, bhikkhus, is not the ocean in the discipline of the noble one. | 诸比丘，于圣者之律中，此非海。 |
| Mahā eso, bhikkhave, udakarāsi mahāudakaṇṇavo. | That, bhikkhus, is a great mass of water, a great watery expanse. | 诸比丘，此乃大水聚，大水域。 |
| Cakkhu, bhikkhave, purisassa samuddo; | The eye, bhikkhus, is a person’s ocean; | 诸比丘，眼乃人之海； |
| tassa rūpamayo vego. | its current is made of forms. | 其流由色构成。 |
| Yo taṁ rūpamayaṁ vegaṁ sahati, ayaṁ vuccati, bhikkhave, atari cakkhusamuddaṁ saūmiṁ sāvaṭṭaṁ sagāhaṁ sarakkhasaṁ; | One who withstands that current made of forms, this one, bhikkhus, is said to have crossed the ocean of the eye, with its waves, its whirlpools, its sharks, and its demons; | 能抵挡彼色流者，诸比丘，此人可谓已渡眼之海，及其波、其涡、其鲨、其魔； |
| tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇo …pe… | crossed over, gone to the far shore, he stands on high ground, a brahmin. …and so on… | 已渡，已至彼岸，立于高地，为婆罗门。…依此类推… |
| jivhā, bhikkhave, purisassa samuddo; | The tongue, bhikkhus, is a person’s ocean; | 诸比丘，舌乃人之海； |
| tassa rasamayo vego. | its current is made of tastes. | 其流由味构成。 |
| Yo taṁ rasamayaṁ vegaṁ sahati, ayaṁ vuccati, bhikkhave, atari jivhāsamuddaṁ saūmiṁ sāvaṭṭaṁ sagāhaṁ sarakkhasaṁ; | One who withstands that current made of tastes, this one, bhikkhus, is said to have crossed the ocean of the tongue, with its waves, its whirlpools, its sharks, and its demons; | 能抵挡彼味流者，诸比丘，此人可谓已渡舌之海，及其波、其涡、其鲨、其魔； |
| tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇo …pe… | crossed over, gone to the far shore, he stands on high ground, a brahmin. …and so on… | 已渡，已至彼岸，立于高地，为婆罗门。…依此类推… |
| mano, bhikkhave, purisassa samuddo; | The mind, bhikkhus, is a person’s ocean; | 诸比丘，意乃人之海； |
| tassa dhammamayo vego. | its current is made of mental phenomena. | 其流由法构成。 |
| Yo taṁ dhammamayaṁ vegaṁ sahati, ayaṁ vuccati, bhikkhave, atari manosamuddaṁ saūmiṁ sāvaṭṭaṁ sagāhaṁ sarakkhasaṁ; | One who withstands that current made of mental phenomena, this one, bhikkhus, is said to have crossed the ocean of the mind, with its waves, its whirlpools, its sharks, and its demons; | 能抵挡彼法流者，诸比丘，此人可谓已渡意之海，及其波、其涡、其鲨、其魔； |
| tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇo”ti. | crossed over, gone to the far shore, he stands on high ground, a brahmin.” | 已渡，已至彼岸，立于高地，为婆罗门。” |
| Idamavoca …pe… | The Blessed One said this … and so on … | 世尊如是说 …依此类推… |
| satthā: | the Teacher: | 导师： |
| “Yo imaṁ samuddaṁ sagāhaṁ sarakkhasaṁ, | “Whoever has crossed this ocean, with its sharks and demons, | “凡渡此海者，及其鲨与魔， |
| Saūmiṁ sāvaṭṭaṁ sabhayaṁ duttaraṁ accatari; | With its fearful waves and whirlpools, so hard to cross; | 及其怖波与漩涡，甚难渡； |
| Sa vedagū vusitabrahmacariyo, | He is a sage who has lived the holy life, | 彼是已住梵行之贤者， |
| Lokantagū pāragatoti vuccatī”ti. | Gone to the world’s end, he is called one who has gone beyond.” | 至世界之尽头，被称为已超越者。” |
35.229 - SN 35.229 Dutiyasamudda: The Second Discourse on the Ocean
| --- SN35.229 - Dutiyasamuddasutta --- | --- SN35.229 - The Second Discourse on the Ocean --- | --- SN35.229 - 海喻二 --- |
| “‘Samuddo, samuddo’ti, bhikkhave, assutavā puthujjano bhāsati. | "'The ocean, the ocean,' bhikkhus, the uninstructed worldling speaks. | “诸比丘，未受教之凡夫言：‘海哉，海哉’。 |
| Neso, bhikkhave, ariyassa vinaye samuddo. | This is not, bhikkhus, the ocean in the noble one's discipline. | 诸比丘，此非圣者律中之海。 |
| Mahā eso, bhikkhave, udakarāsi mahāudakaṇṇavo. | This, bhikkhus, is a great mass of water, a great body of water. | 诸比丘，此乃大水聚，大水体。 |
| Santi, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. | There are, bhikkhus, forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. | 诸比丘，有眼所识之色，可欲、可爱、可意、可喜、引生欲染、诱惑。 |
| Ayaṁ vuccati, bhikkhave, ariyassa vinaye samuddo. | This is called, bhikkhus, the ocean in the noble one's discipline. | 诸比丘，此在圣者之律中称为海。 |
| Etthāyaṁ sadevako loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā yebhuyyena samunnā tantākulakajātā kulagaṇṭhikajātā muñjapabbajabhūtā, apāyaṁ duggatiṁ vinipātaṁ saṁsāraṁ nātivattati …pe…. | Here this world with its gods, with its Māras, with its Brahmās, this generation with its recluses and brahmins, its princes and people, for the most part is submerged, become like a tangled skein, like a knotted ball of thread, like matted rushgrass, and does not pass beyond the plane of misery, the bad destination, the lower realm, the round of rebirths... | 于此，此世界及其诸天、魔罗、梵天，此世代及其沙门、婆罗门、王公与庶民，大多沉溺其中，如纠缠之线团，如打结之线球，如乱麻，不能超越苦界、恶趣、堕处、轮回… |
| Santi, bhikkhave, jivhāviññeyyā rasā …pe… santi, bhikkhave, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. | There are, bhikkhus, tastes cognizable by the tongue... there are, bhikkhus, mental objects cognizable by the mind that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. | 诸比-丘，有舌所识之味…诸比丘，有意所识之法，可欲、可爱、可意、可喜、引生欲染、诱惑。 |
| Ayaṁ vuccati, bhikkhave, ariyassa vinaye samuddo. | This is called, bhikkhus, the ocean in the noble one's discipline. | 诸比丘，此在圣者之律中称为海。 |
| Etthāyaṁ sadevako loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā yebhuyyena samunnā tantākulakajātā kulagaṇṭhikajātā muñjapabbajabhūtā apāyaṁ duggatiṁ vinipātaṁ saṁsāraṁ nātivattatīti. | Here this world with its gods, with its Māras, with its Brahmās, this generation with its recluses and brahmins, its princes and people, for the most part is submerged, become like a tangled skein, like a knotted ball of thread, like matted rushgrass, and does not pass beyond the plane of misery, the bad destination, the lower realm, the round of rebirths. | 于此，此世界及其诸天、魔罗、梵天，此世代及其沙门、婆罗门、王公与庶民，大多沉溺其中，如纠缠之线团，如打结之线球，如乱麻，不能超越苦界、恶趣、堕处、轮回。 |
| Yassa rāgo ca doso ca, | One in whom greed and hatred, | 贪与嗔已息， |
| Avijjā ca virājitā; | and ignorance have faded away; | 及无明已褪者； |
| So imaṁ samuddaṁ sagāhaṁ sarakkhasaṁ, | He has crossed this ocean with its sharks and demons, | 彼已渡此海，及其鲨与魔， |
| Saūmibhayaṁ duttaraṁ accatari. | with its waves and dangers, so difficult to cross. | 及其波与险，甚难渡。 |
| Saṅgātigo maccujaho nirupadhi, | Gone beyond attachment, abandoning death, free from acquisitions, | 超越执着，舍弃死亡，无所取， |
| Pahāsi dukkhaṁ apunabbhavāya; | he has given up suffering for no more becoming; | 为不再有而舍弃苦； |
| Atthaṅgato so na puneti, | His goal reached, he does not come again— | 其目标已达，不再复返— |
| Amohayī maccurājanti brūmī”ti. | him I call one who has bewildered the king of death." | 我称彼为迷惑死王之人。” |
| Dutiyaṁ. | The second. | 第二。 |
35.230 - SN 35.230 Bāḷisikopama: The Simile of the Fisherman's Hook
| --- SN35.230 - Bāḷisikopamasutta --- | --- SN35.230 - The Simile of the Fisherman's Hook --- | --- SN35.230 - 渔夫钩喻 --- |
| “Seyyathāpi, bhikkhave, bāḷisiko āmisagatabaḷisaṁ gambhīre udakarahade pakkhipeyya. | “Just as if, bhikkhus, a fisherman were to cast a baited hook into a deep pool of water. | “诸比丘，犹如渔夫将饵钩投入深水池中。 |
| Tamenaṁ aññataro āmisacakkhu maccho gileyya. | A certain fish, with an eye for bait, would swallow it. | 某鱼见饵，便会吞之。 |
| Evañhi so, bhikkhave, maccho gilitabaḷiso bāḷisikassa anayaṁ āpanno byasanaṁ āpanno yathākāmakaraṇīyo bāḷisikassa. | Thus, bhikkhus, that fish, having swallowed the baited hook, has fallen into misfortune, fallen into disaster, to be dealt with as the fisherman wishes. | 如是，诸比丘，彼鱼吞下饵钩，已陷不幸，已遭灾祸，任凭渔夫处置。 |
| Evameva kho, bhikkhave, chayime baḷisā lokasmiṁ anayāya sattānaṁ vadhāya pāṇinaṁ. | Even so, bhikkhus, these six hooks in the world are for the misfortune of beings, for the destruction of living beings. | 如是，诸比丘，世间此六钩，为众生之不幸，为有情之毁灭。 |
| Katame cha? | Which six? | 哪六种？ |
| Santi, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. | There are, bhikkhus, forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, connected with sensual desire, tantalizing. | 诸比丘，有眼所识之色，可欲、可爱、可意、可喜，与欲爱相连，诱人。 |
| Tañce, bhikkhu, abhinandati abhivadati ajjhosāya tiṭṭhati. | If a bhikkhu welcomes them, speaks in praise of them, and remains holding to them, | 若比丘欢迎之，赞叹之，并持续执持之， |
| Ayaṁ vuccati, bhikkhave, bhikkhu gilitabaḷiso, mārassa anayaṁ āpanno byasanaṁ āpanno yathākāmakaraṇīyo pāpimato …pe… | this bhikkhu, bhikkhus, is called one who has swallowed Māra’s hook, who has fallen into misfortune, fallen into disaster, to be dealt with as the Evil One wishes. …and so on… | 此比丘，诸比丘，被称为吞下魔钩者，已陷不幸，已遭灾祸，任凭恶者处置。…依此类推… |
| santi, bhikkhave, jivhāviññeyyā rasā …pe…. | There are, bhikkhus, tastes cognizable by the tongue … and so on…. | 诸比丘，有舌所识之味…依此类推…。 |
| Santi, bhikkhave, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. | There are, bhikkhus, mental phenomena cognizable by the mind that are desirable, lovely, agreeable, pleasing, connected with sensual desire, tantalizing. | 诸比丘，有意所识之法，可欲、可爱、可意、可喜，与欲爱相连，诱人。 |
| Tañce, bhikkhu, abhinandati abhivadati ajjhosāya tiṭṭhati. | If a bhikkhu welcomes them, speaks in praise of them, and remains holding to them, | 若比丘欢迎之，赞叹之，并持续执持之， |
| Ayaṁ vuccati, bhikkhave, bhikkhu gilitabaḷiso mārassa anayaṁ āpanno byasanaṁ āpanno yathākāmakaraṇīyo pāpimato. | this bhikkhu, bhikkhus, is called one who has swallowed Māra’s hook, who has fallen into misfortune, fallen into disaster, to be dealt with as the Evil One wishes. | 此比丘，诸比丘，被称为吞下魔钩者，已陷不幸，已遭灾祸，任凭恶者处置。 |
| Santi ca, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. | And there are, bhikkhus, forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, connected with sensual desire, tantalizing. | 又，诸比丘，有眼所识之色，可欲、可爱、可意、可喜，与欲爱相连，诱人。 |
| Tañce, bhikkhu, nābhinandati nābhivadati nājjhosāya tiṭṭhati. Ayaṁ vuccati, bhikkhave, bhikkhu na gilitabaḷiso mārassa abhedi baḷisaṁ paribhedi baḷisaṁ na anayaṁ āpanno na byasanaṁ āpanno na yathākāmakaraṇīyo pāpimato …pe…. | If a bhikkhu does not welcome them, does not speak in praise of them, and does not remain holding to them, this bhikkhu, bhikkhus, is called one who has not swallowed Māra’s hook, who has broken the hook, shattered the hook, has not fallen into misfortune, not fallen into disaster, not to be dealt with as the Evil One wishes. …and so on…. | 若比丘不欢迎之，不赞叹之，亦不持续执持之，此比丘，诸比丘，被称为未吞魔钩者，已断钩、碎钩，未陷不幸，未遭灾祸，不任恶者处置。…依此类推…。 |
| Santi, bhikkhave, jivhāviññeyyā rasā …pe…. | There are, bhikkhus, tastes cognizable by the tongue … and so on…. | 诸比丘，有舌所识之味…依此类推…。 |
| Santi, bhikkhave, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. | There are, bhikkhus, mental phenomena cognizable by the mind that are desirable, lovely, agreeable, pleasing, connected with sensual desire, tantalizing. | 诸比丘，有意所识之法，可欲、可爱、可意、可喜，与欲爱相连，诱人。 |
| Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, ayaṁ vuccati, bhikkhave, bhikkhu na gilitabaḷiso mārassa abhedi baḷisaṁ paribhedi baḷisaṁ na anayaṁ āpanno na byasanaṁ āpanno na yathākāmakaraṇīyo pāpimato”ti. | If a bhikkhu does not welcome them, does not speak in praise of them, and does not remain holding to them, this bhikkhu, bhikkhus, is called one who has not swallowed Māra’s hook, who has broken the hook, shattered the hook, has not fallen into misfortune, not fallen into disaster, not to be dealt with as the Evil One wishes.” | 若比丘不欢迎之，不赞叹之，亦不持续执持之，此比丘，诸比丘，被称为未吞魔钩者，已断钩、碎钩，未陷不幸，未遭灾祸，不任恶者处置。” |
| Tatiyaṁ. | The third. | 第三。 |
35.231 - SN 35.231 Khīrarukkhopama: The Simile of the Sap-Bearing Tree
| --- SN35.231 - Khīrarukkhopamasutta --- | --- SN35.231 - The Simile of the Sap-Bearing Tree --- | --- SN35.231 - 含胶树喻 --- |
| “Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā cakkhuviññeyyesu rūpesu yo rāgo so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno tassa parittā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṁ āgacchanti pariyādiyantevassa cittaṁ; ko pana vādo adhimattānaṁ. | “For any bhikkhu or bhikkhunī, bhikkhus, in whom there is lust, in whom there is hatred, in whom there is delusion regarding forms cognizable by the eye; for whom lust is unabandoned, hatred is unabandoned, delusion is unabandoned—even if few forms cognizable by the eye come into the range of the eye, they overwhelm his mind; what to say of many? | “诸比丘，若有任何比丘或比丘尼，于眼所识之色有贪，有嗔，有痴；其贪未断，嗔未断，痴未断—纵使少量眼所识之色进入眼之范围，亦能压倒其心；何况众多？ |
| Taṁ kissa hetu? | For what reason? | 是何缘故？ |
| Yo, bhikkhave, rāgo, so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno …pe…. | Because, bhikkhus, lust is present, hatred is present, delusion is present; lust is unabandoned, hatred is unabandoned, delusion is unabandoned. …and so on…. | 诸比丘，因贪在，嗔在，痴在；贪未断，嗔未断，痴未断。…依此类推…。 |
| Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā jivhāviññeyyesu rasesu yo rāgo so atthi …pe…. | For any bhikkhu or bhikkhunī, bhikkhus, in whom there is lust regarding tastes cognizable by the tongue … and so on…. | 若有任何比丘或比丘尼，诸比丘，于舌所识之味有贪…依此类推…。 |
| Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā manoviññeyyesu dhammesu yo rāgo so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno, tassa parittā cepi manoviññeyyā dhammā manassa āpāthaṁ āgacchanti pariyādiyantevassa cittaṁ; ko pana vādo adhimattānaṁ. | For any bhikkhu or bhikkhunī, bhikkhus, in whom there is lust, in whom there is hatred, in whom there is delusion regarding mental phenomena cognizable by the mind; for whom lust is unabandoned, hatred is unabandoned, delusion is unabandoned—even if few mental phenomena cognizable by the mind come into the range of the mind, they overwhelm his mind; what to say of many? | 若有任何比丘或比丘尼，诸比丘，于意所识之法有贪，有嗔，有痴；其贪未断，嗔未断，痴未断—纵使少量意所识之法进入意之范围，亦能压倒其心；何况众多？ |
| Taṁ kissa hetu? | For what reason? | 是何缘故？ |
| Yo, bhikkhave, rāgo, so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno. | Because, bhikkhus, lust is present, hatred is present, delusion is present; lust is unabandoned, hatred is unabandoned, delusion is unabandoned. | 诸比丘，因贪在，嗔在，痴在；贪未断，嗔未断，痴未断。 |
| Seyyathāpi, bhikkhave, khīrarukkho assattho vā nigrodho vā pilakkho vā udumbaro vā daharo taruṇo komārako. | Just as if, bhikkhus, there were a young, tender, immature sap-bearing tree—an Ficus religiosa, or a banyan, or a Ficus virens, or an Ficus glomerata. | 诸比丘，譬如有一棵幼嫩、未熟的含胶树——一棵菩提树，或榕树，或波罗叉树，或优昙钵罗树。 |
| Tamenaṁ puriso tiṇhāya kuṭhāriyā yato yato ābhindeyya āgaccheyya khīran”ti? | If a man were to strike it with a sharp axe wherever he might, would sap come out?” | 若有人用利斧随处砍击，胶汁会流出吗？” |
| “Evaṁ, bhante”. | “Yes, venerable sir.” | “是的，尊者。” |
| “Taṁ kissa hetu”? | “For what reason?” | “是何缘故？” |
| “Yañhi, bhante, khīraṁ taṁ atthī”ti. | “Because, venerable sir, the sap is there.” | “因为，尊者，胶汁在里面。” |
| “Evameva kho, bhikkhave, yassa kassaci bhikkhussa vā bhikkhuniyā vā cakkhuviññeyyesu rūpesu yo rāgo so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno, tassa parittā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṁ āgacchanti pariyādiyantevassa cittaṁ; ko pana vādo adhimattānaṁ. | “Even so, bhikkhus, for any bhikkhu or bhikkhunī in whom there is lust, in whom there is hatred, in whom there is delusion regarding forms cognizable by the eye; for whom lust is unabandoned, hatred is unabandoned, delusion is unabandoned—even if few forms cognizable by the eye come into the range of the eye, they overwhelm his mind; what to say of many? | “诸比丘，正是如此，若有任何比丘或比丘尼，于眼所识之色有贪，有嗔，有痴；其贪未断，嗔未断，痴未断—纵使少量眼所识之色进入眼之范围，亦能压倒其心；何况众多？ |
| Taṁ kissa hetu? | For what reason? | 是何缘故？ |
| Yo, bhikkhave, rāgo so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno …pe…. | Because, bhikkhus, lust is present, hatred is present, delusion is present; lust is unabandoned, hatred is unabandoned, delusion is unabandoned. …and so on…. | 诸比丘，因贪在，嗔在，痴在；贪未断，嗔未断，痴未断。…依此类推…。 |
| Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā jivhāviññeyyesu rasesu yo rāgo so atthi …pe…. | For any bhikkhu or bhikkhunī, bhikkhus, in whom there is lust regarding tastes cognizable by the tongue … and so on…. | 若有任何比丘或比丘尼，诸比丘，于舌所识之味有贪…依此类推…。 |
| Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā manoviññeyyesu dhammesu yo rāgo so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno, tassa parittā cepi manoviññeyyā dhammā manassa āpāthaṁ āgacchanti pariyādiyantevassa cittaṁ; ko pana vādo adhimattānaṁ. | For any bhikkhu or bhikkhunī, bhikkhus, in whom there is lust, in whom there is hatred, in whom there is delusion regarding mental phenomena cognizable by the mind; for whom lust is unabandoned, hatred is unabandoned, delusion is unabandoned—even if few mental phenomena cognizable by the mind come into the range of the mind, they overwhelm his mind; what to say of many? | 若有任何比丘或比丘尼，诸比丘，于意所识之法有贪，有嗔，有痴；其贪未断，嗔未断，痴未断—纵使少量意所识之法进入意之范围，亦能压倒其心；何况众多？ |
| Taṁ kissa hetu? | For what reason? | 是何缘故？ |
| Yo, bhikkhave, rāgo so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno. | Because, bhikkhus, lust is present, hatred is present, delusion is present; lust is unabandoned, hatred is unabandoned, delusion is unabandoned. | 诸比丘，因贪在，嗔在，痴在；贪未断，嗔未断，痴未断。 |
| Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā cakkhuviññeyyesu rūpesu yo rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno, tassa adhimattā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṁ āgacchanti nevassa cittaṁ pariyādiyanti; ko pana vādo parittānaṁ. | For any bhikkhu or bhikkhunī, bhikkhus, in whom there is no lust, no hatred, no delusion regarding forms cognizable by the eye; for whom lust is abandoned, hatred is abandoned, delusion is abandoned—even if many forms cognizable by the eye come into the range of the eye, they do not overwhelm his mind; what to say of few? | 若有任何比丘或比丘尼，诸比丘，于眼所识之色无贪、无嗔、无痴；其贪已断，嗔已断，痴已断—纵使众多眼所识之色进入眼之范围，亦不能压倒其心；何况少量？ |
| Taṁ kissa hetu? | For what reason? | 是何缘故？ |
| Yo, bhikkhave, rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno …pe…. | Because, bhikkhus, lust is absent, hatred is absent, delusion is absent; lust is abandoned, hatred is abandoned, delusion is abandoned. …and so on…. | 诸比丘，因贪不在，嗔不在，痴不在；贪已断，嗔已断，痴已断。…依此类推…。 |
| Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā jivhāviññeyyesu rasesu …pe… manoviññeyyesu dhammesu yo rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno, tassa adhimattā cepi manoviññeyyā dhammā manassa āpāthaṁ āgacchanti nevassa cittaṁ pariyādiyanti; ko pana vādo parittānaṁ. | For any bhikkhu or bhikkhunī, bhikkhus, regarding tastes cognizable by the tongue… and so on… mental phenomena cognizable by the mind, in whom there is no lust, no hatred, no delusion; for whom lust is abandoned, hatred is abandoned, delusion is abandoned—even if many mental phenomena cognizable by the mind come into the range of the mind, they do not overwhelm his mind; what to say of few? | 若有任何比丘或比丘尼，诸比丘，于舌所识之味…依此类推…意所识之法，无贪、无嗔、无痴；其贪已断，嗔已断，痴已断—纵使众多意所识之法进入意之范围，亦不能压倒其心；何况少量？ |
| Taṁ kissa hetu? | For what reason? | 是何缘故？ |
| Yo, bhikkhave, rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno. | Because, bhikkhus, lust is absent, hatred is absent, delusion is absent; lust is abandoned, hatred is abandoned, delusion is abandoned. | 诸比丘，因贪不在，嗔不在，痴不在；贪已断，嗔已断，痴已断。 |
| Seyyathāpi, bhikkhave, khīrarukkho assattho vā nigrodho vā pilakkho vā udumbaro vā sukkho kolāpo terovassiko. | Just as if, bhikkhus, there were a sap-bearing tree—an Ficus religiosa, or a banyan, or a Ficus virens, or an Ficus glomerata—that was dry, withered, three years old. | 诸比丘，譬如有一棵含胶树——一棵菩提树，或榕树，或波罗叉树，或优昙钵罗树——已干枯，已凋萎，已有三年。 |
| Tamenaṁ puriso tiṇhāya kuṭhāriyā yato yato ābhindeyya āgaccheyya khīran”ti? | If a man were to strike it with a sharp axe wherever he might, would sap come out?” | 若有人用利斧随处砍击，胶汁会流出吗？” |
| “No hetaṁ, bhante”. | “Surely not, venerable sir.” | “当然不会，尊者。” |
| “Taṁ kissa hetu”? | “For what reason?” | “是何缘故？” |
| “Yañhi, bhante, khīraṁ taṁ natthī”ti. | “Because, venerable sir, the sap is not there.” | “因为，尊者，胶汁不在里面。” |
| “Evameva kho, bhikkhave, yassa kassaci bhikkhussa vā bhikkhuniyā vā cakkhuviññeyyesu rūpesu yo rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno, tassa adhimattā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṁ āgacchanti nevassa cittaṁ pariyādiyanti; ko pana vādo parittānaṁ. | “Even so, bhikkhus, for any bhikkhu or bhikkhunī in whom there is no lust, no hatred, no delusion regarding forms cognizable by the eye; for whom lust is abandoned, hatred is abandoned, delusion is abandoned—even if many forms cognizable by the eye come into the range of the eye, they do not overwhelm his mind; what to say of few? | “诸比丘，正是如此，若有任何比丘或比丘尼，于眼所识之色无贪，无嗔，无痴；其贪已断，嗔已断，痴已断—纵使众多眼所识之色进入眼之范围，亦不能压倒其心；何况少量？ |
| Taṁ kissa hetu? | For what reason? | 是何缘故？ |
| Yo, bhikkhave, rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno …pe…. | Because, bhikkhus, lust is absent, hatred is absent, delusion is absent; lust is abandoned, hatred is abandoned, delusion is abandoned. …and so on…. | 诸比丘，因贪不在，嗔不在，痴不在；贪已断，嗔已断，痴已断。…依此类推…。 |
| Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā jivhāviññeyyesu rasesu …pe…. | For any bhikkhu or bhikkhunī, bhikkhus, regarding tastes cognizable by the tongue … and so on…. | 若有任何比丘或比丘尼，诸比丘，于舌所识之味…依此类推…。 |
| Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā manoviññeyyesu dhammesu yo rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno, tassa adhimattā cepi manoviññeyyā dhammā manassa āpāthaṁ āgacchanti, nevassa cittaṁ pariyādiyanti; ko pana vādo parittānaṁ. | For any bhikkhu or bhikkhunī, bhikkhus, regarding mental phenomena cognizable by the mind, in whom there is no lust, no hatred, no delusion; for whom lust is abandoned, hatred is abandoned, delusion is abandoned—even if many mental phenomena cognizable by the mind come into the range of the mind, they do not overwhelm his mind; what to say of few? | 若有任何比丘或比丘尼，诸比丘，于意所识之法，无贪、无嗔、无痴；其贪已断，嗔已断，痴已断—纵使众多意所识之法进入意之范围，亦不能压倒其心；何况少量？ |
| Taṁ kissa hetu? | For what reason? | 是何缘故？ |
| Yo, bhikkhave, rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno”ti. | Because, bhikkhus, lust is absent, hatred is absent, delusion is absent; lust is abandoned, hatred is abandoned, delusion is abandoned.” | 诸比丘，因贪不在，嗔不在，痴不在；贪已断，嗔已断，痴已断。” |
| Catutthaṁ. | The fourth. | 第四。 |
35.232 - SN 35.232 Koṭṭhika: The Sutta on Koṭṭhika
| --- SN35.232 - Koṭṭhikasutta --- | --- SN35.232 - The Sutta on Koṭṭhika --- | --- SN35.232 - 拘絺罗经 --- |
| Ekaṁ samayaṁ āyasmā ca sāriputto āyasmā ca mahākoṭṭhiko bārāṇasiyaṁ viharanti isipatane migadāye. | On one occasion the Venerable Sāriputta and the Venerable Mahākoṭṭhika were dwelling at Bārāṇasī in the Deer Park at Isipatana. | 一时，尊者舍利弗与尊者摩诃拘絺罗住于波罗奈城仙人堕处的鹿野苑。 |
| Atha kho āyasmā mahākoṭṭhiko sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṁ sammodi. | Then the Venerable Mahākoṭṭhika, having risen from seclusion in the evening, went to the Venerable Sāriputta; having approached, he exchanged greetings with the Venerable Sāriputta. | 尔时，尊者摩诃拘絺罗于傍晚从独坐中起，前往尊者舍利弗处；既至，与尊者舍利弗互致问候。 |
| Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṁ sāriputtaṁ etadavoca: | Having exchanged pleasant and courteous talk, he sat down at one side. Sitting at one side, the Venerable Mahākoṭṭhika said to the Venerable Sāriputta: | 互致愉快友善的交谈后，彼于一面坐下。坐于一面，尊者摩诃拘絺罗对尊者舍利弗说： |
| “Kiṁ nu kho, āvuso sāriputta, cakkhu rūpānaṁ saṁyojanaṁ, rūpā cakkhussa saṁyojanaṁ …pe… | “Is it, friend Sāriputta, that the eye is the fetter of forms, or that forms are the fetter of the eye? …and so on… | “友舍利弗，是眼为色之结，抑或色为眼之结？…依此类推… |
| jivhā rasānaṁ saṁyojanaṁ, rasā jivhāya saṁyojanaṁ …pe… | Is the tongue the fetter of tastes, or are tastes the fetter of the tongue? …and so on… | 是舌为味之结，抑或味为舌之结？…依此类推… |
| mano dhammānaṁ saṁyojanaṁ, dhammā manassa saṁyojanan”ti? | Is the mind the fetter of mental phenomena, or are mental phenomena the fetter of the mind?” | 是意为法之结，抑或法为意之结？” |
| “Na kho, āvuso koṭṭhika, cakkhu rūpānaṁ saṁyojanaṁ, na rūpā cakkhussa saṁyojanaṁ. | “It is not, friend Koṭṭhika, that the eye is the fetter of forms, nor that forms are the fetter of the eye. | “友拘絺罗，非眼为色之结，亦非色为眼之结。 |
| Yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo taṁ tattha saṁyojanaṁ …pe… | But the desire and lust that arises there in dependence on both, that is the fetter there. …and so on… | 然于二者依存而生之欲贪，彼处即是结。…依此类推… |
| na jivhā rasānaṁ saṁyojanaṁ, na rasā jivhāya saṁyojanaṁ. | It is not that the tongue is the fetter of tastes, nor that tastes are the fetter of the tongue. | 非舌为味之结，亦非味为舌之结。 |
| Yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo taṁ tattha saṁyojanaṁ …pe… | But the desire and lust that arises there in dependence on both, that is the fetter there. …and so on… | 然于二者依存而生之欲贪，彼处即是结。…依此类推… |
| na mano dhammānaṁ saṁyojanaṁ, na dhammā manassa saṁyojanaṁ. | It is not that the mind is the fetter of mental phenomena, nor that mental phenomena are the fetter of the mind. | 非意为法之结，亦非法为意之结。 |
| Yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo taṁ tattha saṁyojanaṁ. | But the desire and lust that arises there in dependence on both, that is the fetter there. | 然于二者依存而生之欲贪，彼处即是结。 |
| Seyyathāpi, āvuso, kāḷo ca balībaddo odāto ca balībaddo ekena dāmena vā yottena vā saṁyuttā assu. | Just as if, friend, a black ox and a white ox were yoked together with a single rope or yoke. | 譬如，友，一黑牛与一白牛，以一绳或一轭共缚。 |
| Yo nu kho evaṁ vadeyya: | If someone were to say: | 若有人言： |
| ‘kāḷo balībaddo odātassa balībaddassa saṁyojanaṁ, odāto balībaddo kāḷassa balībaddassa saṁyojanan’ti, sammā nu kho so vadamāno vadeyyā”ti? | ‘The black ox is the fetter of the white ox, the white ox is the fetter of the black ox,’ would he be speaking rightly?” | ‘黑牛是白牛之结，白牛是黑牛之结’，彼言为正否？” |
| “No hetaṁ, āvuso”. | “Surely not, friend.” | “诚非也，友。” |
| “Na kho, āvuso, kāḷo balībaddo odātassa balībaddassa saṁyojanaṁ, na odāto balībaddo kāḷassa balībaddassa saṁyojanaṁ. | “It is not, friend, that the black ox is the fetter of the white ox, nor that the white ox is the fetter of the black ox. | “非友，非黑牛为白牛之结，亦非白牛为黑牛之结。 |
| Yena ca kho te ekena dāmena vā yottena vā saṁyuttā taṁ tattha saṁyojanaṁ. | But that by which they are yoked together with a single rope or yoke, that is the fetter there. | 然彼等赖以共缚之绳或轭，彼处即是结。 |
| Evameva kho, āvuso, na cakkhu rūpānaṁ saṁyojanaṁ, na rūpā cakkhussa saṁyojanaṁ. | Even so, friend, it is not that the eye is the fetter of forms, nor that forms are the fetter of the eye. | 如是，友，非眼为色之结，亦非色为眼之结。 |
| Yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo taṁ tattha saṁyojanaṁ …pe… | But the desire and lust that arises there in dependence on both, that is the fetter there. …and so on… | 然于二者依存而生之欲贪，彼处即是结。…依此类推… |
| na jivhā rasānaṁ saṁyojanaṁ …pe… | It is not that the tongue is the fetter of tastes … and so on … | 非舌为味之结…依此类推… |
| na mano dhammānaṁ saṁyojanaṁ, na dhammā manassa saṁyojanaṁ. | It is not that the mind is the fetter of mental phenomena, nor that mental phenomena are the fetter of the mind. | 非意为法之结，亦非法为意之结。 |
| Yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo, taṁ tattha saṁyojanaṁ. | But the desire and lust that arises there in dependence on both, that is the fetter there. | 然于二者依存而生之欲贪，彼处即是结。 |
| Cakkhu vā, āvuso, rūpānaṁ saṁyojanaṁ abhavissa, rūpā vā cakkhussa saṁyojanaṁ, nayidaṁ brahmacariyavāso paññāyetha sammā dukkhakkhayāya. | If the eye, friend, were the fetter of forms, or forms the fetter of the eye, this holy life for the complete destruction of suffering would not be discernible. | 若眼，友，为色之结，或色为眼之结，此为完全灭苦之梵行将不可见。 |
| Yasmā ca kho, āvuso, na cakkhu rūpānaṁ saṁyojanaṁ, na rūpā cakkhussa saṁyojanaṁ; | But because, friend, the eye is not the fetter of forms, nor are forms the fetter of the eye, | 然因，友，眼非色之结，亦非色为眼之结， |
| yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo, taṁ tattha saṁyojanaṁ, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya …pe…. | and the desire and lust that arises there in dependence on both, that is the fetter there, therefore the holy life for the complete destruction of suffering is discernible. …and so on…. | 而于二者依存而生之欲贪，彼处即是结，故为完全灭苦之梵行乃可见。…依此类推…。 |
| Jivhā, āvuso, rasānaṁ saṁyojanaṁ abhavissa, rasā vā jivhāya saṁyojanaṁ, nayidaṁ brahmacariyavāso paññāyetha sammā dukkhakkhayāya. | If the tongue, friend, were the fetter of tastes, or tastes the fetter of the tongue, this holy life for the complete destruction of suffering would not be discernible. | 若舌，友，为味之结，或味为舌之结，此为完全灭苦之梵行将不可见。 |
| Yasmā ca kho, āvuso, na jivhā rasānaṁ saṁyojanaṁ, na rasā jivhāya saṁyojanaṁ; yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo, taṁ tattha saṁyojanaṁ, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya …pe…. | But because, friend, the tongue is not the fetter of tastes, nor are tastes the fetter of the tongue; and the desire and lust that arises there in dependence on both, that is the fetter there, therefore the holy life for the complete destruction of suffering is discernible. …and so on…. | 然因，友，舌非味之结，亦非味为舌之结；而于二者依存而生之欲贪，彼处即是结，故为完全灭苦之梵行乃可见。…依此类推…。 |
| Mano vā, āvuso, dhammānaṁ saṁyojanaṁ abhavissa, dhammā vā manassa saṁyojanaṁ, nayidaṁ brahmacariyavāso paññāyetha sammā dukkhakkhayāya. | If the mind, friend, were the fetter of mental phenomena, or mental phenomena the fetter of the mind, this holy life for the complete destruction of suffering would not be discernible. | 若意，友，为法之结，或法为意之结，此为完全灭苦之梵行将不可见。 |
| Yasmā ca kho, āvuso, na mano dhammānaṁ saṁyojanaṁ, na dhammā manassa saṁyojanaṁ; | But because, friend, the mind is not the fetter of mental phenomena, nor are mental phenomena the fetter of the mind; | 然因，友，意非法之结，亦非法为意之结； |
| yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo, taṁ tattha saṁyojanaṁ, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya. | and the desire and lust that arises there in dependence on both, that is the fetter there, therefore the holy life for the complete destruction of suffering is discernible. | 而于二者依存而生之欲贪，彼处即是结，故为完全灭苦之梵行乃可见。 |
| Imināpetaṁ, āvuso, pariyāyena veditabbaṁ yathā na cakkhu rūpānaṁ saṁyojanaṁ, na rūpā cakkhussa saṁyojanaṁ. | By this method too, friend, it should be understood how the eye is not the fetter of forms, nor are forms the fetter of the eye. | 亦由此法，友，应理解眼如何非色之结，色亦非眼之结。 |
| Yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo, taṁ tattha saṁyojanaṁ …pe… | But the desire and lust that arises there in dependence on both, that is the fetter there. …and so on… | 然于二者依存而生之欲贪，彼处即是结。…依此类推… |
| na jivhā rasānaṁ saṁyojanaṁ …pe… | It is not that the tongue is the fetter of tastes … and so on … | 非舌为味之结…依此类推… |
| na mano dhammānaṁ saṁyojanaṁ, na dhammā manassa saṁyojanaṁ. | It is not that the mind is the fetter of mental phenomena, nor that mental phenomena are the fetter of the mind. | 非意为法之结，亦非法为意之结。 |
| Yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo, taṁ tattha saṁyojanaṁ. | But the desire and lust that arises there in dependence on both, that is the fetter there. | 然于二者依存而生之欲贪，彼处即是结。 |
| Saṁvijjati kho, āvuso, bhagavato cakkhu. | The Blessed One, friend, has an eye. | 世尊，友，有眼。 |
| Passati bhagavā cakkhunā rūpaṁ. | The Blessed One sees a form with the eye. | 世尊以眼见色。 |
| Chandarāgo bhagavato natthi. | There is no desire and lust for the Blessed One. | 于世尊无欲贪。 |
| Suvimuttacitto bhagavā. | The Blessed One has a well-liberated mind. | 世尊有善解脱心。 |
| Saṁvijjati kho, āvuso, bhagavato sotaṁ. | The Blessed One, friend, has an ear. | 世尊，友，有耳。 |
| Suṇāti bhagavā sotena saddaṁ. | The Blessed One hears a sound with the ear. | 世尊以耳闻声。 |
| Chandarāgo bhagavato natthi. | There is no desire and lust for the Blessed One. | 于世尊无欲贪。 |
| Suvimuttacitto bhagavā. | The Blessed One has a well-liberated mind. | 世尊有善解脱心。 |
| Saṁvijjati kho, āvuso, bhagavato ghānaṁ. | The Blessed One, friend, has a nose. | 世尊，友，有鼻。 |
| Ghāyati bhagavā ghānena gandhaṁ. | The Blessed One smells an odor with the nose. | 世尊以鼻嗅香。 |
| Chandarāgo bhagavato natthi. | There is no desire and lust for the Blessed One. | 于世尊无欲贪。 |
| Suvimuttacitto bhagavā. | The Blessed One has a well-liberated mind. | 世尊有善解脱心。 |
| Saṁvijjati kho, āvuso, bhagavato jivhā. | The Blessed One, friend, has a tongue. | 世尊，友，有舌。 |
| Sāyati bhagavā jivhāya rasaṁ. | The Blessed One savors a taste with the tongue. | 世尊以舌尝味。 |
| Chandarāgo bhagavato natthi. | There is no desire and lust for the Blessed One. | 于世尊无欲贪。 |
| Suvimuttacitto bhagavā. | The Blessed One has a well-liberated mind. | 世尊有善解脱心。 |
| Saṁvijjati kho, āvuso, bhagavato kāyo. | The Blessed One, friend, has a body. | 世尊，友，有身。 |
| Phusati bhagavā kāyena phoṭṭhabbaṁ. | The Blessed One touches a tangible with the body. | 世尊以身触所触。 |
| Chandarāgo bhagavato natthi. | There is no desire and lust for the Blessed One. | 于世尊无欲贪。 |
| Suvimuttacitto bhagavā. | The Blessed One has a well-liberated mind. | 世尊有善解脱心。 |
| Saṁvijjati kho, āvuso, bhagavato mano. | The Blessed One, friend, has a mind. | 世尊，友，有意。 |
| Vijānāti bhagavā manasā dhammaṁ. | The Blessed One cognizes a mental phenomenon with the mind. | 世尊以意知识法。 |
| Chandarāgo bhagavato natthi. | There is no desire and lust for the Blessed One. | 于世尊无欲贪。 |
| Suvimuttacitto bhagavā. | The Blessed One has a well-liberated mind. | 世尊有善解脱心。 |
| Iminā kho etaṁ, āvuso, pariyāyena veditabbaṁ yathā na cakkhu rūpānaṁ saṁyojanaṁ, na rūpā cakkhussa saṁyojanaṁ; | By this method, friend, it should be understood how the eye is not the fetter of forms, nor are forms the fetter of the eye; | 以此法，友，应理解眼如何非色之结，色亦非眼之结； |
| yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo, taṁ tattha saṁyojanaṁ. | but the desire and lust that arises there in dependence on both, that is the fetter there. | 然于二者依存而生之欲贪，彼处即是结。 |
| Na sotaṁ … | Not the ear… | 非耳… |
| na ghānaṁ … | not the nose… | 非鼻… |
| na jivhā rasānaṁ saṁyojanaṁ, na rasā jivhāya saṁyojanaṁ; | It is not that the tongue is the fetter of tastes, nor that tastes are the fetter of the tongue; | 非舌为味之结，亦非味为舌之结； |
| yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo taṁ tattha saṁyojanaṁ. | but the desire and lust that arises there in dependence on both, that is the fetter there. | 然于二者依存而生之欲贪，彼处即是结。 |
| Na kāyo … | Not the body… | 非身… |
| na mano dhammānaṁ saṁyojanaṁ, na dhammā manassa saṁyojanaṁ; | It is not that the mind is the fetter of mental phenomena, nor that mental phenomena are the fetter of the mind; | 非意为法之结，亦非法为意之结； |
| yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo, taṁ tattha saṁyojanan”ti. | but the desire and lust that arises there in dependence on both, that is the fetter there.” | 然于二者依存而生之欲贪，彼处即是结。” |
35.233 - SN 35.233 Kāmabhū: The Sutta on Kāmabhū
| --- SN35.233 - Kāmabhūsutta --- | --- SN35.233 - The Sutta on Kāmabhū --- | --- SN35.233 - 迦摩浮经 --- |
| Ekaṁ samayaṁ āyasmā ca ānando āyasmā ca kāmabhū kosambiyaṁ viharanti ghositārāme. | On one occasion the Venerable Ānanda and the Venerable Kāmabhū were dwelling at Kosambī in Ghosita’s Park. | 一时，尊者阿难与尊者迦摩浮住于拘睒弥之瞿师罗园。 |
| Atha kho āyasmā kāmabhū sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodi. | Then the Venerable Kāmabhū, having risen from seclusion in the evening, went to the Venerable Ānanda; having approached, he exchanged greetings with the Venerable Ānanda. | 尔时，尊者迦摩浮于傍晚从独坐中起，前往尊者阿难处；既至，与尊者阿难互致问候。 |
| Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā kāmabhū āyasmantaṁ ānandaṁ etadavoca: | Having exchanged pleasant and courteous talk, he sat down at one side. Sitting at one side, the Venerable Kāmabhū said to the Venerable Ānanda: | 互致愉快友善的交谈后，彼于一面坐下。坐于一面，尊者迦摩浮对尊者阿难说： |
| “Kiṁ nu kho, āvuso ānanda, cakkhu rūpānaṁ saṁyojanaṁ, rūpā cakkhussa saṁyojanaṁ …pe… | “Is it, friend Ānanda, that the eye is the fetter of forms, or that forms are the fetter of the eye? …and so on… | “友阿难，是眼为色之结，抑或色为眼之结？…依此类推… |
| jivhā rasānaṁ saṁyojanaṁ, rasā jivhāya saṁyojanaṁ …pe… | Is the tongue the fetter of tastes, or are tastes the fetter of the tongue? …and so on… | 是舌为味之结，抑或味为舌之结？…依此类推… |
| mano dhammānaṁ saṁyojanaṁ, dhammā manassa saṁyojanan”ti? | Is the mind the fetter of mental phenomena, or are mental phenomena the fetter of the mind?” | 是意为法之结，抑或法为意之结？” |
| “Na kho, āvuso kāmabhū, cakkhu rūpānaṁ saṁyojanaṁ, na rūpā cakkhussa saṁyojanaṁ. | “It is not, friend Kāmabhū, that the eye is the fetter of forms, nor that forms are the fetter of the eye. | “友迦摩浮，非眼为色之结，亦非色为眼之结。 |
| Yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo, taṁ tattha saṁyojanaṁ …pe… | But the desire and lust that arises there in dependence on both, that is the fetter there. …and so on… | 然于二者依存而生之欲贪，彼处即是结。…依此类推… |
| na jivhā rasānaṁ saṁyojanaṁ, na rasā jivhāya saṁyojanaṁ …pe… | It is not that the tongue is the fetter of tastes, nor that tastes are the fetter of the tongue. …and so on… | 非舌为味之结，亦非味为舌之结。…依此类推… |
| na mano dhammānaṁ saṁyojanaṁ, na dhammā manassa saṁyojanaṁ. | It is not that the mind is the fetter of mental phenomena, nor that mental phenomena are the fetter of the mind. | 非意为法之结，亦非法为意之结。 |
| Yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo taṁ tattha saṁyojanaṁ. | But the desire and lust that arises there in dependence on both, that is the fetter there. | 然于二者依存而生之欲贪，彼处即是结。 |
| Seyyathāpi, āvuso, kāḷo ca balībaddo odāto ca balībaddo ekena dāmena vā yottena vā saṁyuttā assu. | Just as if, friend, a black ox and a white ox were yoked together with a single rope or yoke. | 譬如，友，一黑牛与一白牛，以一绳或一轭共缚。 |
| Yo nu kho evaṁ vadeyya: | If someone were to say: | 若有人言： |
| ‘kāḷo balībaddo odātassa balībaddassa saṁyojanaṁ, odāto balībaddo kāḷassa balībaddassa saṁyojanan’ti, sammā nu kho so vadamāno vadeyyā”ti? | ‘The black ox is the fetter of the white ox, the white ox is the fetter of the black ox,’ would he be speaking rightly?” | ‘黑牛是白牛之结，白牛是黑牛之结’，彼言为正否？” |
| “No hetaṁ, āvuso”. | “Surely not, friend.” | “诚非也，友。” |
| “Na kho, āvuso, kāḷo balībaddo odātassa balībaddassa saṁyojanaṁ, napi odāto balībaddo kāḷassa balībaddassa saṁyojanaṁ. | “It is not, friend, that the black ox is the fetter of the white ox, nor that the white ox is the fetter of the black ox. | “非友，非黑牛为白牛之结，亦非白牛为黑牛之结。 |
| Yena ca kho te ekena dāmena vā yottena vā saṁyuttā, taṁ tattha saṁyojanaṁ. | But that by which they are yoked together with a single rope or yoke, that is the fetter there. | 然彼等赖以共缚之绳或轭，彼处即是结。 |
| Evameva kho, āvuso, na cakkhu rūpānaṁ saṁyojanaṁ, na rūpā cakkhussa saṁyojanaṁ …pe… | Even so, friend, it is not that the eye is the fetter of forms, nor that forms are the fetter of the eye. …and so on… | 如是，友，非眼为色之结，亦非色为眼之结。…依此类推… |
| na jivhā …pe… | not the tongue… and so on… | 非舌…依此类推… |
| na mano …pe… | not the mind… and so on… | 非意…依此类推… |
| yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo, taṁ tattha saṁyojanan”ti. | But the desire and lust that arises there in dependence on both, that is the fetter there.” | 然于二者依存而生之欲贪，彼处即是结。” |
| Chaṭṭhaṁ. | The sixth. | 第六。 |
35.234 - SN 35.234 Udāyī: The Sutta on Udāyī
| --- SN35.234 - Udāyīsutta --- | --- SN35.234 - The Sutta on Udāyī --- | --- SN35.234 - 优陀夷经 --- |
| Ekaṁ samayaṁ āyasmā ca ānando āyasmā ca udāyī kosambiyaṁ viharanti ghositārāme. | On one occasion the Venerable Ānanda and the Venerable Udāyī were dwelling at Kosambī in Ghosita’s Park. | 一时，尊者阿难与尊者优陀夷住于拘睒弥之瞿师罗园。 |
| Atha kho āyasmā udāyī sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodi. | Then the Venerable Udāyī, having risen from seclusion in the evening, went to the Venerable Ānanda; having approached, he exchanged greetings with the Venerable Ānanda. | 尔时，尊者优陀夷于傍晚从独坐中起，前往尊者阿难处；既至，与尊者阿难互致问候。 |
| Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā udāyī āyasmantaṁ ānandaṁ etadavoca: | Having exchanged pleasant and courteous talk, he sat down at one side. Sitting at one side, the Venerable Udāyī said to the Venerable Ānanda: | 互致愉快友善的交谈后，彼于一面坐下。坐于一面，尊者优陀夷对尊者阿难说： |
| “Yatheva nu kho, āvuso ānanda, ayaṁ kāyo bhagavatā anekapariyāyena akkhāto vivaṭo pakāsito: | “Just as this body, friend Ānanda, has been declared, revealed, and made known by the Blessed One in many ways thus: | “友阿难，正如世尊以多种方式宣说、揭示、阐明此身： |
| ‘itipāyaṁ kāyo anattā’ti, sakkā evameva viññāṇaṁ pidaṁ ācikkhituṁ desetuṁ paññapetuṁ paṭṭhapetuṁ vivarituṁ vibhajituṁ uttānīkātuṁ: ‘itipidaṁ viññāṇaṁ anattā’”ti? | ‘Thus this body is not-self,’ is it possible in the same way for this consciousness also to be pointed out, taught, proclaimed, established, revealed, analyzed, and made clear thus: ‘Thus this consciousness is not-self’?” | ‘如是此身非我’，是否可能以同样方式指出、教导、宣告、建立、揭示、分析、阐明此识：‘如是此识非我’？” |
| “Yatheva kho, āvuso udāyī, ayaṁ kāyo bhagavatā anekapariyāyena akkhāto vivaṭo pakāsito: | “Just as, friend Udāyī, this body has been declared, revealed, and made known by the Blessed One in many ways thus: | “友优陀夷，正如世尊以多种方式宣说、揭示、阐明此身： |
| ‘itipāyaṁ kāyo anattā’ti, sakkā evameva viññāṇaṁ pidaṁ ācikkhituṁ desetuṁ paññapetuṁ paṭṭhapetuṁ vivarituṁ vibhajituṁ uttānīkātuṁ: ‘itipidaṁ viññāṇaṁ anattā’”ti. | ‘Thus this body is not-self,’ it is possible in the same way for this consciousness also to be pointed out, taught, proclaimed, established, revealed, analyzed, and made clear thus: ‘Thus this consciousness is not-self.’” | ‘如是此身非我’，可能以同样方式指出、教导、宣告、建立、揭示、分析、阐明此识：‘如是此识非我’。” |
| “Cakkhuñca, āvuso, paṭicca rūpe ca uppajjati cakkhuviññāṇan”ti? | “In dependence on the eye and forms, friend, does eye-consciousness arise?” | “友，依眼与色，眼识生起否？” |
| “Evamāvuso”ti. | “Even so, friend.” | “如是，友。” |
| “Yo cāvuso, hetu, yo ca paccayo cakkhuviññāṇassa uppādāya, so ca hetu, so ca paccayo sabbena sabbaṁ sabbathā sabbaṁ aparisesaṁ nirujjheyya. Api nu kho cakkhuviññāṇaṁ paññāyethā”ti? | “If, friend, the cause and the condition for the arising of eye-consciousness were to cease in every way, entirely, completely, without remainder, would eye-consciousness then be discerned?” | “若，友，眼识生起之因与缘，于一切方式，全然、彻底、无余地息灭，则眼识可得见否？” |
| “No hetaṁ, āvuso”. | “Surely not, friend.” | “诚非也，友。” |
| “Imināpi kho etaṁ, āvuso, pariyāyena bhagavatā akkhātaṁ vivaṭaṁ pakāsitaṁ: ‘itipidaṁ viññāṇaṁ anattā’”ti …pe…. | “By this method too, friend, it has been declared, revealed, and made known by the Blessed One: ‘Thus this consciousness is not-self.’” …and so on…. | “友，亦由此法，世尊已宣说、揭示、阐明：‘如是此识非我。’” …依此类推…。 |
| “Jivhañcāvuso, paṭicca rase ca uppajjati jivhāviññāṇan”ti? | “In dependence on the tongue and tastes, friend, does tongue-consciousness arise?” | “友，依舌与味，舌识生起否？” |
| “Evamāvuso”ti. | “Even so, friend.” | “如是，友。” |
| “Yo cāvuso, hetu yo ca paccayo jivhāviññāṇassa uppādāya, so ca hetu, so ca paccayo sabbena sabbaṁ sabbathā sabbaṁ aparisesaṁ nirujjheyya, api nu kho jivhāviññāṇaṁ paññāyethā”ti? | “If, friend, the cause and the condition for the arising of tongue-consciousness were to cease in every way, entirely, completely, without remainder, would tongue-consciousness then be discerned?” | “若，友，舌识生起之因与缘，于一切方式，全然、彻底、无余地息灭，则舌识可得见否？” |
| “No hetaṁ, āvuso”. | “Surely not, friend.” | “诚非也，友。” |
| “Imināpi kho etaṁ, āvuso, pariyāyena bhagavatā akkhātaṁ vivaṭaṁ pakāsitaṁ: ‘itipidaṁ viññāṇaṁ anattā’”ti …pe…. | “By this method too, friend, it has been declared, revealed, and made known by the Blessed One: ‘Thus this consciousness is not-self.’” …and so on…. | “友，亦由此法，世尊已宣说、揭示、阐明：‘如是此识非我。’” …依此类推…。 |
| “Manañcāvuso, paṭicca dhamme ca uppajjati manoviññāṇan”ti? | “In dependence on the mind and mental phenomena, friend, does mind-consciousness arise?” | “友，依意与法，意识生起否？” |
| “Evamāvuso”ti. | “Even so, friend.” | “如是，友。” |
| “Yo cāvuso, hetu, yo ca paccayo manoviññāṇassa uppādāya, so ca hetu, so ca paccayo sabbena sabbaṁ sabbathā sabbaṁ aparisesaṁ nirujjheyya, api nu kho manoviññāṇaṁ paññāyethā”ti? | “If, friend, the cause and the condition for the arising of mind-consciousness were to cease in every way, entirely, completely, without remainder, would mind-consciousness then be discerned?” | “若，友，意识生起之因与缘，于一切方式，全然、彻底、无余地息灭，则意识可得见否？” |
| “No hetaṁ, āvuso”. | “Surely not, friend.” | “诚非也，友。” |
| “Imināpi kho etaṁ, āvuso, pariyāyena bhagavatā akkhātaṁ vivaṭaṁ pakāsitaṁ: ‘itipidaṁ viññāṇaṁ anattā’ti. | “By this method too, friend, it has been declared, revealed, and made known by the Blessed One: ‘Thus this consciousness is not-self.’ | “友，亦由此法，世尊已宣说、揭示、阐明：‘如是此识非我。’ |
| Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno tiṇhaṁ kuṭhāriṁ ādāya vanaṁ paviseyya. So tattha passeyya mahantaṁ kadalikkhandhaṁ ujuṁ navaṁ akukkukajātaṁ. Tamenaṁ mūle chindeyya; mūle chetvā agge chindeyya; agge chetvā pattavaṭṭiṁ vinibbhujeyya. So tattha pheggumpi nādhigaccheyya, kuto sāraṁ. | Just as if, friend, a man in need of heartwood, searching for heartwood, wandering in search of heartwood, were to take a sharp axe and enter a forest. There he would see a great plantain trunk, straight, young, without pith disease. He would cut it at the root; having cut it at the root, he would cut off the top; having cut off the top, he would unroll the sheaths. He would not find even softwood there, how much less heartwood. | 譬如，友，一人需心材，寻心材，觅心材，持利斧入林。彼见一大芭蕉树干，直、幼、无髓病。彼于根部砍之；既砍根部，复砍其顶；既砍其顶，逐层剥开其鞘。彼于其中连软木亦不见，何况心材。 |
| Evameva kho, āvuso, bhikkhu chasu phassāyatanesu nevattānaṁ na attaniyaṁ samanupassati. | Even so, friend, a bhikkhu does not regard the six sense bases as self or as belonging to self. | 如是，友，比丘不视六根处为我或我所。 |
| So evaṁ asamanupassanto na kiñci loke upādiyati. | Not regarding them thus, he does not cling to anything in the world. | 不作如是观，彼于世间无所执着。 |
| Anupādiyaṁ na paritassati. Aparitassaṁ paccattaññeva parinibbāyati. | Not clinging, he is not agitated. Being unagitated, he personally attains Nibbāna. | 不执着，则不被扰动。既不被扰动，彼亲证涅槃。 |
| ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti. | He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’” | 彼了知：‘生已尽，梵行已立，所作已作，不受后有。’” |
35.235 - SN 35.235 Ādittapariyāya: The Discourse on the All-Consuming Fire
| --- SN35.235 - Ādittapariyāyasutta --- | --- SN35.235 - The Discourse on the All-Consuming Fire --- | --- SN35.235 - 炽燃一切法说 --- |
| “Ādittapariyāyaṁ vo, bhikkhave, dhammapariyāyaṁ desessāmi. | “I will teach you, bhikkhus, a discourse on the all-consuming fire, a Dhamma discourse. | “诸比丘，我将为汝等说一炽燃一切之法说，一正法之说。 |
| Taṁ suṇātha. | Listen to that. | 谛听。 |
| Katamo ca, bhikkhave, ādittapariyāyo, dhammapariyāyo? | And what, bhikkhus, is the discourse on the all-consuming fire, the Dhamma discourse? | 诸比丘，何为炽燃一切之法说，正法之说？ |
| Varaṁ, bhikkhave, tattāya ayosalākāya ādittāya sampajjalitāya sajotibhūtāya cakkhundriyaṁ sampalimaṭṭhaṁ, na tveva cakkhuviññeyyesu rūpesu anubyañjanaso nimittaggāho. | Better, bhikkhus, for the eye faculty to be seared by a hot iron rod, blazing, flaming, and glowing, than for there to be grasping of signs by way of features in forms cognizable by the eye. | 诸比-丘，宁可以炽热铁棒，燃烧、炽盛、灼热，烙穿眼根，胜于以眼识色，于相上取相，于随好上取相。 |
| Nimittassādagathitaṁ vā, bhikkhave, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya, anubyañjanassādagathitaṁ vā tasmiñce samaye kālaṁ kareyya, ṭhānametaṁ vijjati, yaṁ dvinnaṁ gatīnaṁ aññataraṁ gatiṁ gaccheyya— | For if, bhikkhus, consciousness were to remain established, caught by the delight in the sign, or caught by the delight in the features, and if one were to die at that moment, it is possible that one would go to one of two destinations— | 诸比丘，若识安住，为相之乐所执，或为随好之乐所执，而于彼时命终，则可能趣向二处之一—— |
| nirayaṁ vā, tiracchānayoniṁ vā. | either hell or the animal realm. | 地狱或畜生界。 |
| Imaṁ khvāhaṁ, bhikkhave, ādīnavaṁ disvā evaṁ vadāmi. | Seeing this danger, bhikkhus, I speak thus. | 诸比丘，见此危险，我如是说。 |
| Varaṁ, bhikkhave, tiṇhena ayosaṅkunā ādittena sampajjalitena sajotibhūtena sotindriyaṁ sampalimaṭṭhaṁ, na tveva sotaviññeyyesu saddesu anubyañjanaso nimittaggāho. | Better, bhikkhus, for the ear faculty to be seared by a sharp iron spike, blazing, flaming, and glowing, than for there to be grasping of signs by way of features in sounds cognizable by the ear. | 诸比丘，宁可以锐利铁锥，燃烧、炽盛、灼热，刺穿耳根，胜于以耳识声，于相上取相，于随好上取相。 |
| Nimittassādagathitaṁ vā, bhikkhave, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya, anubyañjanassādagathitaṁ vā tasmiñce samaye kālaṁ kareyya, ṭhānametaṁ vijjati, yaṁ dvinnaṁ gatīnaṁ aññataraṁ gatiṁ gaccheyya— | For if, bhikkhus, consciousness were to remain established, caught by the delight in the sign, or caught by the delight in the features, and if one were to die at that moment, it is possible that one would go to one of two destinations— | 诸比丘，若识安住，为相之乐所执，或为随好之乐所执，而于彼时命终，则可能趣向二处之一—— |
| nirayaṁ vā tiracchānayoniṁ vā. | either hell or the animal realm. | 地狱或畜生界。 |
| Imaṁ khvāhaṁ, bhikkhave, ādīnavaṁ disvā evaṁ vadāmi. | Seeing this danger, bhikkhus, I speak thus. | 诸比丘，见此危险，我如是说。 |
| Varaṁ, bhikkhave, tiṇhena nakhacchedanena ādittena sampajjalitena sajotibhūtena ghānindriyaṁ sampalimaṭṭhaṁ, na tveva ghānaviññeyyesu gandhesu anubyañjanaso nimittaggāho. | Better, bhikkhus, for the nose faculty to be seared by a sharp nail-clipper, blazing, flaming, and glowing, than for there to be grasping of signs by way of features in odors cognizable by the nose. | 诸比丘，宁可以锐利指甲钳，燃烧、炽盛、灼热，割穿鼻根，胜于以鼻识香，于相上取相，于随好上取相。 |
| Nimittassādagathitaṁ vā, bhikkhave, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya, anubyañjanassādagathitaṁ vā tasmiñce samaye kālaṁ kareyya. | For if, bhikkhus, consciousness were to remain established, caught by the delight in the sign, or caught by the delight in the features, and if one were to die at that moment, | 诸比丘，若识安住，为相之乐所执，或为随好之乐所执，而于彼时命终， |
| Ṭhānametaṁ vijjati, yaṁ dvinnaṁ gatīnaṁ aññataraṁ gatiṁ gaccheyya— | it is possible that one would go to one of two destinations— | 则可能趣向二处之一—— |
| nirayaṁ vā tiracchānayoniṁ vā. | either hell or the animal realm. | 地狱或畜生界。 |
| Imaṁ khvāhaṁ, bhikkhave, ādīnavaṁ disvā evaṁ vadāmi. | Seeing this danger, bhikkhus, I speak thus. | 诸比丘，见此危险，我如是说。 |
| Varaṁ, bhikkhave, tiṇhena khurena ādittena sampajjalitena sajotibhūtena jivhindriyaṁ sampalimaṭṭhaṁ, na tveva jivhāviññeyyesu rasesu anubyañjanaso nimittaggāho. | Better, bhikkhus, for the tongue faculty to be seared by a sharp razor, blazing, flaming, and glowing, than for there to be grasping of signs by way of features in tastes cognizable by the tongue. | 诸比丘，宁可以锐利剃刀，燃烧、炽盛、灼热，割穿舌根，胜于以舌识味，于相上取相，于随好上取相。 |
| Nimittassādagathitaṁ vā, bhikkhave, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya, anubyañjanassādagathitaṁ vā tasmiñce samaye kālaṁ kareyya. | For if, bhikkhus, consciousness were to remain established, caught by the delight in the sign, or caught by the delight in the features, and if one were to die at that moment, | 诸比丘，若识安住，为相之乐所执，或为随好之乐所执，而于彼时命终， |
| Ṭhānametaṁ vijjati, yaṁ dvinnaṁ gatīnaṁ aññataraṁ gatiṁ gaccheyya— | it is possible that one would go to one of two destinations— | 则可能趣向二处之一—— |
| nirayaṁ vā tiracchānayoniṁ vā. | either hell or the animal realm. | 地狱或畜生界。 |
| Imaṁ khvāhaṁ, bhikkhave, ādīnavaṁ disvā evaṁ vadāmi. | Seeing this danger, bhikkhus, I speak thus. | 诸比丘，见此危险，我如是说。 |
| Varaṁ, bhikkhave, tiṇhāya sattiyā ādittāya sampajjalitāya sajotibhūtāya kāyindriyaṁ sampalimaṭṭhaṁ, na tveva kāyaviññeyyesu phoṭṭhabbesu anubyañjanaso nimittaggāho. | Better, bhikkhus, for the body faculty to be seared by a sharp spear, blazing, flaming, and glowing, than for there to be grasping of signs by way of features in tangibles cognizable by the body. | 诸比丘，宁可以锐利矛，燃烧、炽盛、灼热，刺穿身根，胜于以身识触，于相上取相，于随好上取相。 |
| Nimittassādagathitaṁ vā, bhikkhave, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya, anubyañjanassādagathitaṁ vā tasmiñce samaye kālaṁ kareyya. | For if, bhikkhus, consciousness were to remain established, caught by the delight in the sign, or caught by the delight in the features, and if one were to die at that moment, | 诸比-丘，若识安住，为相之乐所执，或为随好之乐所执，而于彼时命终， |
| Ṭhānametaṁ vijjati, yaṁ dvinnaṁ gatīnaṁ aññataraṁ gatiṁ gaccheyya— | it is possible that one would go to one of two destinations— | 则可能趣向二处之一—— |
| nirayaṁ vā tiracchānayoniṁ vā. | either hell or the animal realm. | 地狱或畜生界。 |
| Imaṁ khvāhaṁ, bhikkhave, ādīnavaṁ disvā evaṁ vadāmi. | Seeing this danger, bhikkhus, I speak thus. | 诸比丘，见此危险，我如是说。 |
| Varaṁ, bhikkhave, sottaṁ. | Better, bhikkhus, to sleep. | 诸比丘，宁可睡眠。 |
| Sottaṁ kho panāhaṁ, bhikkhave, vañjhaṁ jīvitānaṁ vadāmi, aphalaṁ jīvitānaṁ vadāmi, momūhaṁ jīvitānaṁ vadāmi, na tveva tathārūpe vitakke vitakkeyya yathārūpānaṁ vitakkānaṁ vasaṁ gato saṅghaṁ bhindeyya. | For sleep, bhikkhus, I say is barren for a living being, I say it is fruitless for a living being, I say it is deluded for a living being; rather than that one should think such thoughts under the sway of which one would break up the Saṅgha. | 诸比丘，我说睡眠于有情为贫瘠，我说其于有情为无果，我说其于有情为迷惑；宁如是，不应起彼等能令僧团分裂之念。 |
| Imaṁ khvāhaṁ, bhikkhave, vañjhaṁ jīvitānaṁ ādīnavaṁ disvā evaṁ vadāmi. | Seeing this danger in a barren life, bhikkhus, I speak thus. | 诸比丘，见此贫瘠生命之危险，我如是说。 |
| Tattha, bhikkhave, sutavā ariyasāvako iti paṭisañcikkhati: | Therein, bhikkhus, a well-taught noble-one's-disciple reflects thus: | 于此，诸比丘，一多闻圣弟子如是思惟： |
| ‘tiṭṭhatu tāva tattāya ayosalākāya ādittāya sampajjalitāya sajotibhūtāya cakkhundriyaṁ sampalimaṭṭhaṁ. | ‘Let alone the eye faculty being seared by a hot iron rod, blazing, flaming, and glowing. | ‘莫说以炽热铁棒，燃烧、炽盛、灼热，烙穿眼根。 |
| Handāhaṁ idameva manasi karomi— | Come now, I will attend to this very thing— | 来，我当正念于此事—— |
| iti cakkhu aniccaṁ, rūpā aniccā, cakkhuviññāṇaṁ aniccaṁ, cakkhusamphasso anicco, yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccaṁ’. | thus: the eye is impermanent, forms are impermanent, eye-consciousness is impermanent, eye-contact is impermanent, and whatever feeling arises with eye-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—that too is impermanent.’ | 如是：眼无常，色无常，眼识无常，眼触无常，凡以眼触为缘所生之受——不论乐、苦、或不苦不乐——彼亦无常。’ |
| Tiṭṭhatu tāva tiṇhena ayosaṅkunā ādittena sampajjalitena sajotibhūtena sotindriyaṁ sampalimaṭṭhaṁ. | Let alone the ear faculty being seared by a sharp iron spike, blazing, flaming, and glowing. | 莫说以锐利铁锥，燃烧、炽盛、灼热，刺穿耳根。 |
| Handāhaṁ idameva manasi karomi— | Come now, I will attend to this very thing— | 来，我当正念于此事—— |
| iti sotaṁ aniccaṁ, saddā aniccā, sotaviññāṇaṁ aniccaṁ, sotasamphasso anicco, yampidaṁ sotasamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccaṁ. | thus: the ear is impermanent, sounds are impermanent, ear-consciousness is impermanent, ear-contact is impermanent, and whatever feeling arises with ear-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—that too is impermanent. | 如是：耳无常，声无常，耳识无常，耳触无常，凡以耳触为缘所生之受——不论乐、苦、或不苦不乐——彼亦无常。 |
| Tiṭṭhatu tāva tiṇhena nakhacchedanena ādittena sampajjalitena sajotibhūtena ghānindriyaṁ sampalimaṭṭhaṁ. | Let alone the nose faculty being seared by a sharp nail-clipper, blazing, flaming, and glowing. | 莫说以锐利指甲钳，燃烧、炽盛、灼热，割穿鼻根。 |
| Handāhaṁ idameva manasi karomi— | Come now, I will attend to this very thing— | 来，我当正念于此事—— |
| iti ghānaṁ aniccaṁ, gandhā aniccā, ghānaviññāṇaṁ aniccaṁ, ghānasamphasso anicco, yampidaṁ ghānasamphassapaccayā uppajjati vedayitaṁ …pe… tampi aniccaṁ. | thus: the nose is impermanent, odors are impermanent, nose-consciousness is impermanent, nose-contact is impermanent, and whatever feeling arises with nose-contact as condition … and so on … that too is impermanent. | 如是：鼻无常，香无常，鼻识无常，鼻触无常，凡以鼻触为缘所生之受…依此类推…彼亦无常。 |
| Tiṭṭhatu tāva tiṇhena khurena ādittena sampajjalitena sajotibhūtena jivhindriyaṁ sampalimaṭṭhaṁ. | Let alone the tongue faculty being seared by a sharp razor, blazing, flaming, and glowing. | 莫说以锐利剃刀，燃烧、炽盛、灼热，割穿舌根。 |
| Handāhaṁ idameva manasi karomi— | Come now, I will attend to this very thing— | 来，我当正念于此事—— |
| iti jivhā aniccā, rasā aniccā, jivhāviññāṇaṁ aniccaṁ, jivhāsamphasso anicco, yampidaṁ jivhāsamphassapaccayā uppajjati …pe… tampi aniccaṁ. | thus: the tongue is impermanent, tastes are impermanent, tongue-consciousness is impermanent, tongue-contact is impermanent, and whatever feeling arises with tongue-contact as condition … and so on … that too is impermanent. | 如是：舌无常，味无常，舌识无常，舌触无常，凡以舌触为缘所生之受…依此类推…彼亦无常。 |
| Tiṭṭhatu tāva tiṇhāya sattiyā ādittāya sampajjalitāya sajotibhūtāya kāyindriyaṁ sampalimaṭṭhaṁ. | Let alone the body faculty being seared by a sharp spear, blazing, flaming, and glowing. | 莫说以锐利矛，燃烧、炽盛、灼热，刺穿身根。 |
| Handāhaṁ idameva manasi karomi— | Come now, I will attend to this very thing— | 来，我当正念于此事—— |
| iti kāyo anicco, phoṭṭhabbā aniccā, kāyaviññāṇaṁ aniccaṁ, kāyasamphasso anicco, yampidaṁ kāyasamphassapaccayā uppajjati vedayitaṁ …pe… tampi aniccaṁ. | thus: the body is impermanent, tangibles are impermanent, body-consciousness is impermanent, body-contact is impermanent, and whatever feeling arises with body-contact as condition … and so on … that too is impermanent. | 如是：身无常，触无常，身识无常，身触无常，凡以身触为缘所生之受…依此类推…彼亦无常。 |
| Tiṭṭhatu tāva sottaṁ. | Let alone sleep. | 莫说睡眠。 |
| Handāhaṁ idameva manasi karomi— | Come now, I will attend to this very thing— | 来，我当正念于此事—— |
| iti mano anicco, dhammā aniccā, manoviññāṇaṁ aniccaṁ, manosamphasso anicco, yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccaṁ”. | thus: the mind is impermanent, mental phenomena are impermanent, mind-consciousness is impermanent, mind-contact is impermanent, and whatever feeling arises with mind-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—that too is impermanent.” | 如是：意无常，法无常，意识无常，意触无常，凡以意触为缘所生之受——不论乐、苦、或不苦不乐——彼亦无常。” |
| Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati …pe… | Seeing thus, bhikkhus, a well-taught noble-one's-disciple experiences revulsion towards the eye, and revulsion towards forms, and revulsion towards eye-consciousness, and revulsion towards eye-contact …and so on… | 诸比丘，如是见者，一多闻圣弟子于眼生厌离，于色生厌离，于眼识生厌离，于眼触生厌离…依此类推… |
| yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati. | and whatever feeling arises with mind-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—in that too he experiences revulsion. | 凡以意触为缘所生之受——不论乐、苦、或不苦不乐——于彼亦生厌离。 |
| Nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. | Experiencing revulsion, he becomes dispassionate. Through dispassion, he is liberated. When liberated, there is knowledge that he is liberated. | 既厌离，便离欲。因离欲，得解脱。于解脱时，有解脱之智。 |
| ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. | He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’ | 彼了知：‘生已尽，梵行已立，所作已作，不受后有。’ |
| Ayaṁ kho, bhikkhave, ādittapariyāyo, dhammapariyāyo”ti. | This, bhikkhus, is the discourse on the all-consuming fire, the Dhamma discourse.” | 诸比丘，此为炽燃一切之法说，正法之说。” |
35.236 - SN 35.236 Paṭhamahatthapādopama: First Sutta with the Simile of Hands and Feet
| --- SN35.236 - Paṭhamahatthapādopamasutta --- | --- SN35.236 - First Sutta with the Simile of Hands and Feet --- | --- SN35.236 - 手足喻一 --- |
| “Hatthesu, bhikkhave, sati ādānanikkhepanaṁ paññāyati; | “When hands exist, bhikkhus, taking and putting down are discerned; | “诸比丘，手存在时，取与放乃可辨； |
| pādesu sati abhikkamapaṭikkamo paññāyati; | when feet exist, going forward and returning are discerned; | 足存在时，前进与后退乃可辨； |
| pabbesu sati samiñjanapasāraṇaṁ paññāyati; | when joints exist, bending and stretching are discerned; | 关节存在时，屈与伸乃可辨； |
| kucchismiṁ sati jighacchā pipāsā paññāyati. | when the belly exists, hunger and thirst are discerned. | 腹存在时，饥与渴乃可辨。 |
| Evameva kho, bhikkhave, cakkhusmiṁ sati cakkhusamphassapaccayā uppajjati ajjhattaṁ sukhaṁ dukkhaṁ …pe… | Even so, bhikkhus, when the eye exists, internal pleasure and pain arise with eye-contact as condition. …and so on… | 如是，诸比丘，眼存在时，内乐与苦以眼触为缘而生。…依此类推… |
| jivhāya sati jivhāsamphassapaccayā uppajjati ajjhattaṁ sukhaṁ dukkhaṁ …pe… | When the tongue exists, internal pleasure and pain arise with tongue-contact as condition. …and so on… | 舌存在时，内乐与苦以舌触为缘而生。…依此类推… |
| manasmiṁ sati manosamphassapaccayā uppajjati ajjhattaṁ sukhaṁ dukkhaṁ …pe…. | When the mind exists, internal pleasure and pain arise with mind-contact as condition. …and so on…. | 意存在时，内乐与苦以意触为缘而生。…依此类推…。 |
| Hatthesu, bhikkhave, asati ādānanikkhepanaṁ na paññāyati; | When hands do not exist, bhikkhus, taking and putting down are not discerned; | 诸比丘，手不存在时，取与放不可辨； |
| pādesu asati abhikkamapaṭikkamo na paññāyati; | when feet do not exist, going forward and returning are not discerned; | 足不存在时，前进与后退不可辨； |
| pabbesu asati samiñjanapasāraṇaṁ na paññāyati; | when joints do not exist, bending and stretching are not discerned; | 关节不存在时，屈与伸不可辨； |
| kucchismiṁ asati jighacchā pipāsā na paññāyati. | when the belly does not exist, hunger and thirst are not discerned. | 腹不存在时，饥与渴不可辨。 |
| Evameva kho, bhikkhave, cakkhusmiṁ asati cakkhusamphassapaccayā nuppajjati ajjhattaṁ sukhaṁ dukkhaṁ …pe… | Even so, bhikkhus, when the eye does not exist, internal pleasure and pain do not arise with eye-contact as condition. …and so on… | 如是，诸比丘，眼不存在时，内乐与苦不以眼触为缘而生。…依此类推… |
| jivhāya asati jivhāsamphassapaccayā nuppajjati …pe… | When the tongue does not exist, it does not arise with tongue-contact as condition. …and so on… | 舌不存在时，不以舌触为缘而生。…依此类推… |
| manasmiṁ asati manosamphassapaccayā nuppajjati ajjhattaṁ sukhaṁ dukkhan”ti. | When the mind does not exist, internal pleasure and pain do not arise with mind-contact as condition.” | 意不存在时，内乐与苦不以意触为缘而生。” |
35.237 - SN 35.237 Dutiyahatthapādopama: Second Sutta with the Simile of Hands and Feet
| --- SN35.237 - Dutiyahatthapādopamasutta --- | --- SN35.237 - Second Sutta with the Simile of Hands and Feet --- | --- SN35.237 - 手足喻二 --- |
| “Hatthesu, bhikkhave, sati ādānanikkhepanaṁ hoti; | “When hands exist, bhikkhus, there is taking and putting down; | “诸比丘，有手，则有取与放； |
| pādesu sati abhikkamapaṭikkamo hoti; | when feet exist, there is going forward and returning; | 有足，则有前进与后退； |
| pabbesu sati samiñjanapasāraṇaṁ hoti; | when joints exist, there is bending and stretching; | 有关节，则有屈与伸； |
| kucchismiṁ sati jighacchā pipāsā hoti. | when the belly exists, there is hunger and thirst. | 有腹，则有饥与渴。 |
| Evameva kho, bhikkhave, cakkhusmiṁ sati cakkhusamphassapaccayā uppajjati ajjhattaṁ sukhaṁ dukkhaṁ …pe… | Even so, bhikkhus, when the eye exists, internal pleasure and pain arise with eye-contact as condition. …and so on… | 如是，诸比丘，眼存在时，内乐与苦以眼触为缘而生。…依此类推… |
| jivhāya sati …pe… | When the tongue exists … and so on … | 舌存在时…依此类推… |
| manasmiṁ sati manosamphassapaccayā uppajjati ajjhattaṁ sukhaṁ dukkhaṁ …pe…. | When the mind exists, internal pleasure and pain arise with mind-contact as condition. …and so on…. | 意存在时，内乐与苦以意触为缘而生。…依此类推…。 |
| Hatthesu, bhikkhave, asati ādānanikkhepanaṁ na hoti; | When hands do not exist, bhikkhus, there is no taking and putting down; | 诸比丘，手不存在时，无取与放； |
| pādesu asati abhikkamapaṭikkamo na hoti; | when feet do not exist, there is no going forward and returning; | 足不存在时，无前进与后退； |
| pabbesu asati samiñjanapasāraṇaṁ na hoti; | when joints do not exist, there is no bending and stretching; | 关节不存在时，无屈与伸； |
| kucchismiṁ asati jighacchā pipāsā na hoti. | when the belly does not exist, there is no hunger and thirst. | 腹不存在时，无饥与渴。 |
| Evameva kho, bhikkhave, cakkhusmiṁ asati cakkhusamphassapaccayā nuppajjati ajjhattaṁ sukhaṁ dukkhaṁ …pe… | Even so, bhikkhus, when the eye does not exist, internal pleasure and pain do not arise with eye-contact as condition. …and so on… | 如是，诸比丘，眼不存在时，内乐与苦不以眼触为缘而生。…依此类推… |
| jivhāya asati jivhāsamphassapaccayā nuppajjati …pe… | When the tongue does not exist, it does not arise with tongue-contact as condition. …and so on… | 舌不存在时，不以舌触为缘而生。…依此类推… |
| manasmiṁ asati manosamphassapaccayā nuppajjati ajjhattaṁ sukhaṁ dukkhan”ti. | When the mind does not exist, internal pleasure and pain do not arise with mind-contact as condition.” | 意不存在时，内乐与苦不以意触为缘而生。” |
| Samuddavaggo tatiyo. | The Ocean Section, the third. | 海品，第三。 |
| Dve samuddā bāḷisiko, | Two on the Ocean, the Fisherman, | 二海喻、渔夫、 |
| khīrarukkhena koṭṭhiko; | the Sap-Bearing Tree, Koṭṭhika; | 含胶树、拘絺罗； |
| Kāmabhū udāyī ceva, | Kāmabhū and Udāyī, | 迦摩浮与优陀夷， |
| ādittena ca aṭṭhamaṁ; | and the All-Consuming Fire as the eighth; | 及炽燃一切为第八； |
| Hatthapādūpamā dveti, | Two Similes of Hands and Feet, | 二手足喻， |
| vaggo tena pavuccatīti. | the section is spoken with these. | 本品以此说。 |
35.238 - SN 35.238 Āsīvisopama: The Simile of the Venomous Snakes
| --- SN35.238 - Āsīvisopamasutta --- | --- SN35.238 - The Simile of the Venomous Snakes --- | --- SN35.238 - 毒蛇喻 --- |
| “Seyyathāpi, bhikkhave, cattāro āsīvisā uggatejā ghoravisā. | “Just as if, bhikkhus, there were four venomous snakes of fierce heat and terrible venom. | “诸比丘，譬如四条毒蛇，性猛热，毒可怖。 |
| Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo. | Then a man would come along, wanting to live, not wanting to die, wanting happiness, averse to suffering. | 时有一人前来，欲生，不欲死，欲乐，厌苦。 |
| Tamenaṁ evaṁ vadeyyuṁ: | They would say to him: | 彼等对彼言： |
| ‘ime te, ambho purisa, cattāro āsīvisā uggatejā ghoravisā kālena kālaṁ vuṭṭhāpetabbā, kālena kālaṁ nhāpetabbā, kālena kālaṁ bhojetabbā, kālena kālaṁ saṁvesetabbā. | ‘These four venomous snakes of fierce heat and terrible venom, good man, must be periodically roused, periodically bathed, periodically fed, and periodically put to rest. | ‘此四毒蛇，性猛热，毒可怖，善男子，须定时激之，定时浴之，定时饲之，定时置之安歇。 |
| Yadā ca kho te, ambho purisa, imesaṁ catunnaṁ āsīvisānaṁ uggatejānaṁ ghoravisānaṁ aññataro vā aññataro vā kuppissati, tato tvaṁ, ambho purisa, maraṇaṁ vā nigacchasi, maraṇamattaṁ vā dukkhaṁ. | And whenever, good man, any one of these four venomous snakes of fierce heat and terrible venom becomes angered, then, good man, you will meet with death or with suffering equal to death. | 善男子，每当此四毒蛇中任一被激怒时，善男子，汝将遇死或等同于死之苦。 |
| Yaṁ te, ambho purisa, karaṇīyaṁ taṁ karohī’ti. | Whatever you have to do, good man, do it.’ | 善男子，汝所当为，为之。’ |
| Atha kho so, bhikkhave, puriso bhīto catunnaṁ āsīvisānaṁ uggatejānaṁ ghoravisānaṁ yena vā tena vā palāyetha. | Then, bhikkhus, that man, afraid of the four venomous snakes of fierce heat and terrible venom, would flee this way or that. | 于是，诸比丘，彼人惧怕四条性猛热毒可怖之毒蛇，四处逃窜。 |
| Tamenaṁ evaṁ vadeyyuṁ: | They would say to him: | 彼等对彼言： |
| ‘ime kho, ambho purisa, pañca vadhakā paccatthikā piṭṭhito piṭṭhito anubandhā, yattheva naṁ passissāma tattheva jīvitā voropessāmāti. | ‘These five murderous enemies, good man, are following you close behind, thinking, “Wherever we see him, right there we will deprive him of life.” | ‘善男子，此五杀人敌，紧随汝后，思忖：“见彼之处，即夺其命。” |
| Yaṁ te, ambho purisa, karaṇīyaṁ taṁ karohī’ti. | Whatever you have to do, good man, do it.’ | 善男子，汝所当为，为之。’ |
| Atha kho so, bhikkhave, puriso bhīto catunnaṁ āsīvisānaṁ uggatejānaṁ ghoravisānaṁ, bhīto pañcannaṁ vadhakānaṁ paccatthikānaṁ yena vā tena vā palāyetha. | Then, bhikkhus, that man, afraid of the four venomous snakes of fierce heat and terrible venom, and afraid of the five murderous enemies, would flee this way or that. | 于是，诸比丘，彼人惧怕四条性猛热毒可怖之毒蛇，又惧怕五杀人敌，四处逃窜。 |
| Tamenaṁ evaṁ vadeyyuṁ: | They would say to him: | 彼等对彼言： |
| ‘ayaṁ te, ambho purisa, chaṭṭho antaracaro vadhako ukkhittāsiko piṭṭhito piṭṭhito anubandho yattheva naṁ passissāmi tattheva siro pātessāmīti. | ‘This sixth internal executioner with a raised sword, good man, is following you close behind, thinking, “Wherever I see him, right there I will cut off his head.” | ‘此第六内刽子手，举剑在后，善男子，紧随汝后，思忖：“见彼之处，即斩其首。” |
| Yaṁ te, ambho purisa, karaṇīyaṁ taṁ karohī’ti. | Whatever you have to do, good man, do it.’ | 善男子，汝所当为，为之。’ |
| Atha kho so, bhikkhave, puriso bhīto catunnaṁ āsīvisānaṁ uggatejānaṁ ghoravisānaṁ, bhīto pañcannaṁ vadhakānaṁ paccatthikānaṁ, bhīto chaṭṭhassa antaracarassa vadhakassa ukkhittāsikassa yena vā tena vā palāyetha. | Then, bhikkhus, that man, afraid of the four venomous snakes of fierce heat and terrible venom, afraid of the five murderous enemies, and afraid of the sixth internal executioner with a raised sword, would flee this way or that. | 于是，诸比丘，彼人惧怕四条性猛热毒可怖之毒蛇，惧怕五杀人敌，又惧怕第六举剑之内刽子手，四处逃窜。 |
| So passeyya suññaṁ gāmaṁ. | He would see an empty village. | 彼见一空村。 |
| Yaññadeva gharaṁ paviseyya rittakaññeva paviseyya tucchakaññeva paviseyya suññakaññeva paviseyya. | Whatever house he might enter, he would enter an empty one, a hollow one, a vacant one. | 凡入之屋，皆入空屋、虚屋、闲屋。 |
| Yaññadeva bhājanaṁ parimaseyya rittakaññeva parimaseyya tucchakaññeva parimaseyya suññakaññeva parimaseyya. | Whatever vessel he might touch, he would touch an empty one, a hollow one, a vacant one. | 凡触之器，皆触空器、虚器、闲器。 |
| Tamenaṁ evaṁ vadeyyuṁ: | They would say to him: | 彼等对彼言： |
| ‘idāni, ambho purisa, imaṁ suññaṁ gāmaṁ corā gāmaghātakā pavisanti. | ‘Now, good man, village-plundering bandits are entering this empty village. | ‘善男子，今有劫村之盗匪入此空村。 |
| Yaṁ te, ambho purisa, karaṇīyaṁ taṁ karohī’ti. | Whatever you have to do, good man, do it.’ | 善男子，汝所当为，为之。’ |
| Atha kho so, bhikkhave, puriso bhīto catunnaṁ āsīvisānaṁ uggatejānaṁ ghoravisānaṁ, bhīto pañcannaṁ vadhakānaṁ paccatthikānaṁ, bhīto chaṭṭhassa antaracarassa vadhakassa ukkhittāsikassa, bhīto corānaṁ gāmaghātakānaṁ yena vā tena vā palāyetha. | Then, bhikkhus, that man, afraid of the four venomous snakes of fierce heat and terrible venom, afraid of the five murderous enemies, afraid of the sixth internal executioner with a raised sword, and afraid of the village-plundering bandits, would flee this way or that. | 于是，诸比-丘，彼人惧怕四条性猛热毒可怖之毒蛇，惧怕五杀人敌，惧怕第六举剑之内刽子手，又惧怕劫村之盗匪，四处逃窜。 |
| So passeyya mahantaṁ udakaṇṇavaṁ orimaṁ tīraṁ sāsaṅkaṁ sappaṭibhayaṁ, pārimaṁ tīraṁ khemaṁ appaṭibhayaṁ. | He would see a great expanse of water, the near shore perilous and fearful, the far shore safe and free from fear. | 彼见一大水域，此岸险恶可怖，彼岸安全无惧。 |
| Na cassa nāvā santāraṇī uttarasetu vā apārā pāraṁ gamanāya. | And there would be no boat for crossing, nor a bridge for going from the near to the far shore. | 而无渡船，亦无桥梁可从此岸至彼岸。 |
| Atha kho, bhikkhave, tassa purisassa evamassa: | Then, bhikkhus, it would occur to that man: | 于是，诸比丘，彼人思忖： |
| ‘ayaṁ kho mahāudakaṇṇavo orimaṁ tīraṁ sāsaṅkaṁ sappaṭibhayaṁ, pārimaṁ tīraṁ khemaṁ appaṭibhayaṁ, natthi ca nāvā santāraṇī uttarasetu vā apārā pāraṁ gamanāya. | ‘This great expanse of water has a near shore perilous and fearful, and a far shore safe and free from fear, but there is no boat for crossing, nor a bridge for going from the near to the far shore. | ‘此大水域，此岸险恶可怖，彼岸安全无惧，然无渡船，亦无桥梁可从此岸至彼岸。 |
| Yannūnāhaṁ tiṇakaṭṭhasākhāpalāsaṁ saṅkaḍḍhitvā kullaṁ bandhitvā taṁ kullaṁ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṁ gaccheyyan’ti. | Suppose I were to gather grass, sticks, branches, and foliage, and bind them into a raft, and relying on that raft, striving with my hands and feet, I might cross over safely to the far shore.’ | 假使我采集草、木、枝、叶，结之为筏，依此筏，以手足努力，或可安渡至彼岸。’ |
| Atha kho so, bhikkhave, puriso tiṇakaṭṭhasākhāpalāsaṁ saṅkaḍḍhitvā kullaṁ bandhitvā taṁ kullaṁ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṁ gaccheyya, tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇo. | Then, bhikkhus, that man would gather grass, sticks, branches, and foliage, bind them into a raft, and relying on that raft, striving with his hands and feet, he would cross over safely to the far shore; crossed over, gone to the far shore, he stands on high ground, a brahmin. | 于是，诸比丘，彼人采集草、木、枝、叶，结之为筏，依此筏，以手足努力，安渡至彼岸；既渡，至彼岸，立于高地，为婆罗门。 |
| Upamā kho myāyaṁ, bhikkhave, katā atthassa viññāpanāya. | This simile, bhikkhus, has been coined by me to convey a meaning. | 诸比丘，此喻乃我为明义而设。 |
| Ayañcettha attho— | And this is the meaning here— | 此处之义为—— |
| cattāro āsīvisā uggatejā ghoravisāti kho, bhikkhave, catunnetaṁ mahābhūtānaṁ adhivacanaṁ— | ‘Four venomous snakes of fierce heat and terrible venom,’ bhikkhus, is a designation for the four great elements— | ‘四条性猛热毒可怖之毒蛇’，诸比丘，乃四大种之譬喻—— |
| pathavīdhātuyā, āpodhātuyā, tejodhātuyā, vāyodhātuyā. | the earth element, the water element, the fire element, the air element. | 地界、水界、火界、风界。 |
| Pañca vadhakā paccatthikāti kho, bhikkhave, pañcannetaṁ upādānakkhandhānaṁ adhivacanaṁ, seyyathidaṁ— | ‘Five murderous enemies,’ bhikkhus, is a designation for the five aggregates of clinging, that is— | ‘五杀人敌’，诸比丘，乃五取蕴之譬喻，即—— |
| rūpupādānakkhandhassa, vedanupādānakkhandhassa, saññupādānakkhandhassa, saṅkhārupādānakkhandhassa, viññāṇupādānakkhandhassa. | the aggregate of clinging to material form, the aggregate of clinging to feeling, the aggregate of clinging to perception, the aggregate of clinging to formations, the aggregate of clinging to consciousness. | 色取蕴、受取蕴、想取蕴、行取蕴、识取蕴。 |
| Chaṭṭho antaracaro vadhako ukkhittāsikoti kho, bhikkhave, nandīrāgassetaṁ adhivacanaṁ. | ‘The sixth internal executioner with a raised sword,’ bhikkhus, is a designation for delight and lust. | ‘第六持剑内刽子手’，诸比丘，乃喜贪之譬喻。 |
| Suñño gāmoti kho, bhikkhave, channetaṁ ajjhattikānaṁ āyatanānaṁ adhivacanaṁ. | ‘Empty village,’ bhikkhus, is a designation for the six internal sense bases. | ‘空村’，诸比丘，乃内六处之譬喻。 |
| Cakkhuto cepi naṁ, bhikkhave, paṇḍito byatto medhāvī upaparikkhati rittakaññeva khāyati, tucchakaññeva khāyati, suññakaññeva khāyati …pe… | If, bhikkhus, a wise, astute, intelligent person examines it from the eye, it appears empty, it appears hollow, it appears vacant. …and so on… | 诸比丘，若有智、敏、慧者，从眼观之，则显为空，显为虚，显为闲。…依此类推… |
| jivhāto cepi naṁ, bhikkhave …pe… | If from the tongue, bhikkhus… and so on… | 若从舌，诸比丘…依此类推… |
| manato cepi naṁ, bhikkhave, paṇḍito byatto medhāvī upaparikkhati rittakaññeva khāyati, tucchakaññeva khāyati, suññakaññeva khāyati. | If from the mind, bhikkhus, a wise, astute, intelligent person examines it, it appears empty, it appears hollow, it appears vacant. | 若从意，诸比丘，有智、敏、慧者观之，则显为空，显为虚，显为闲。 |
| Corā gāmaghātakāti kho, bhikkhave, channetaṁ bāhirānaṁ āyatanānaṁ adhivacanaṁ. | ‘Village-plundering bandits,’ bhikkhus, is a designation for the six external sense bases. | ‘劫村之盗匪’，诸比丘，乃外六处之譬喻。 |
| Cakkhu, bhikkhave, haññati manāpāmanāpesu rūpesu; | The eye, bhikkhus, is assailed by agreeable and disagreeable forms; | 诸比丘，眼为可意与不可意之色所侵； |
| sotaṁ, bhikkhave …pe… | the ear, bhikkhus… and so on… | 耳，诸比丘…依此类推… |
| ghānaṁ, bhikkhave …pe… | the nose, bhikkhus… and so on… | 鼻，诸比丘…依此类推… |
| jivhā, bhikkhave, haññati manāpāmanāpesu rasesu; | the tongue, bhikkhus, is assailed by agreeable and disagreeable tastes; | 舌，诸比丘，为可意与不可意之味所侵； |
| kāyo, bhikkhave …pe… | the body, bhikkhus… and so on… | 身，诸比丘…依此类推… |
| mano, bhikkhave, haññati manāpāmanāpesu dhammesu. | the mind, bhikkhus, is assailed by agreeable and disagreeable mental phenomena. | 意，诸比丘，为可意与不可意之法所侵。 |
| Mahā udakaṇṇavoti kho, bhikkhave, catunnetaṁ oghānaṁ adhivacanaṁ— | ‘Great expanse of water,’ bhikkhus, is a designation for the four floods— | ‘大水域’，诸比丘，乃四流之譬喻—— |
| kāmoghassa, bhavoghassa, diṭṭhoghassa, avijjoghassa. | the flood of sensuality, the flood of existence, the flood of views, the flood of ignorance. | 欲流、有流、见流、无明流。 |
| Orimaṁ tīraṁ sāsaṅkaṁ sappaṭibhayanti kho, bhikkhave, sakkāyassetaṁ adhivacanaṁ. | ‘The near shore perilous and fearful,’ bhikkhus, is a designation for identity. | ‘此岸险恶可怖’，诸比丘，乃身见之譬喻。 |
| Pārimaṁ tīraṁ khemaṁ appaṭibhayanti kho, bhikkhave, nibbānassetaṁ adhivacanaṁ. | ‘The far shore safe and free from fear,’ bhikkhus, is a designation for Nibbāna. | ‘彼岸安全无惧’，诸比丘，乃涅槃之譬喻。 |
| Kullanti kho, bhikkhave, ariyassetaṁ aṭṭhaṅgikassa maggassa adhivacanaṁ, seyyathidaṁ— | ‘Raft,’ bhikkhus, is a designation for the Noble Eightfold Path, that is— | ‘筏’，诸比丘，乃八圣道之譬喻，即—— |
| sammādiṭṭhi …pe… sammāsamādhi. | right view… and so on… right concentration. | 正见…乃至…正定。 |
| Tassa hatthehi ca pādehi ca vāyāmoti kho, bhikkhave, vīriyārambhassetaṁ adhivacanaṁ. | ‘Striving with his hands and feet,’ bhikkhus, is a designation for the arousal of energy. | ‘以手足努力’，诸比丘，乃精进之譬喻。 |
| Tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇoti kho, bhikkhave, arahato etaṁ adhivacanan”ti. | ‘Crossed over, gone to the far shore, he stands on high ground, a brahmin,’ bhikkhus, is a designation for an arahant.” | ‘已渡，至彼岸，立于高地，为婆罗门’，诸比丘，乃阿罗汉之譬喻。” |
35.239 - SN 35.239 Rathopama: The Simile of the Chariot
| --- SN35.239 - Rathopamasutta --- | --- SN35.239 - The Simile of the Chariot --- | --- SN35.239 - 车喻 --- |
| “Tīhi, bhikkhave, dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhasomanassabahulo viharati, yoni cassa āraddhā hoti āsavānaṁ khayāya. | “Endowed with three things, bhikkhus, a bhikkhu dwells full of happiness and joy in this very life, and a foundation is laid by him for the destruction of the taints. | “诸比丘，具足三法，比丘于现世安住充满喜乐，并为彼奠定灭尽诸漏之基。 |
| Katamehi tīhi? | With which three? | 哪三法？ |
| Indriyesu guttadvāro hoti, bhojane mattaññū, jāgariyaṁ anuyutto. | He is one who guards the doors of the sense faculties, is moderate in eating, and is devoted to wakefulness. | 彼守护诸根门，饮食知量，致力于觉醒。 |
| Kathañca, bhikkhave, bhikkhu indriyesu guttadvāro hoti? | And how, bhikkhus, is a bhikkhu one who guards the doors of the sense faculties? | 诸比丘，比丘如何守护诸根门？ |
| Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti, nānubyañjanaggāhī; | Here, bhikkhus, a bhikkhu, having seen a form with the eye, does not grasp at its signs or its features; | 于此，诸比丘，比丘以眼见色后，不取于相，不取于随好； |
| yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ. Tassa saṁvarāya paṭipajjati; rakkhati cakkhundriyaṁ; cakkhundriye saṁvaraṁ āpajjati. | because, if he were to dwell with the eye faculty unrestrained, covetousness and grief, evil, unwholesome states, would flow in. He practices for its restraint; he guards the eye faculty; he undertakes the restraint of the eye faculty. | 因为，若彼住于眼根不律仪，贪与忧，恶、不善法，即会流入。彼为防护而行，守护眼根，行眼根之律仪。 |
| Sotena saddaṁ sutvā … | Having heard a sound with the ear… | 以耳闻声… |
| ghānena gandhaṁ ghāyitvā … | having smelled an odor with the nose… | 以鼻嗅香… |
| jivhāya rasaṁ sāyitvā … | having savored a taste with the tongue… | 以舌尝味… |
| kāyena phoṭṭhabbaṁ phusitvā … | having touched a tangible with the body… | 以身触所触… |
| manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī; | having cognized a mental phenomenon with the mind, he does not grasp at its signs or its features; | 以意识法后，不取于相，不取于随好； |
| yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati; rakkhati manindriyaṁ; manindriye saṁvaraṁ āpajjati. | because, if he were to dwell with the mind faculty unrestrained, covetousness and grief, evil, unwholesome states, would flow in, he practices for its restraint; he guards the mind faculty; he undertakes the restraint of the mind faculty. | 因为，若彼住于意根不律仪，贪与忧，恶、不善法，即会流入，彼为防护而行，守护意根，行意根之律仪。 |
| Seyyathāpi, bhikkhave, subhūmiyaṁ cātumahāpathe ājaññaratho yutto assa ṭhito odhastapatodo. Tamenaṁ dakkho yoggācariyo assadammasārathi abhiruhitvā vāmena hatthena rasmiyo gahetvā, dakkhiṇena hatthena patodaṁ gahetvā, yenicchakaṁ yadicchakaṁ sāreyyapi paccāsāreyyapi. | Just as if, bhikkhus, on level ground at a crossroads, a chariot yoked with thoroughbreds were standing ready with whip laid aside. A skilled trainer, a charioteer of horses, would mount it, and holding the reins in his left hand and the whip in his right hand, he could drive it out and back wherever he wished, whenever he wished. | 诸比丘，譬如于十字路口之平地，一辆套有良马之车已备，鞭已置。一善巧之调御师，马车夫，登车，左手持缰，右手持鞭，可随意随愿驱车往返。 |
| Evameva kho, bhikkhave, bhikkhu imesaṁ channaṁ indriyānaṁ ārakkhāya sikkhati, saṁyamāya sikkhati, damāya sikkhati, upasamāya sikkhati. | Even so, bhikkhus, a bhikkhu trains in the guarding of these six sense faculties, trains in their restraint, trains in their taming, trains in their calming. | 如是，诸比丘，比丘于此六根之守护中修习，于其律仪中修习，于其调伏中修习，于其寂静中修习。 |
| Evaṁ kho, bhikkhave, bhikkhu indriyesu guttadvāro hoti. | This is how, bhikkhus, a bhikkhu is one who guards the doors of the sense faculties. | 诸比丘，比丘如是守护诸根门。 |
| Kathañca, bhikkhave, bhikkhu bhojane mattaññū hoti? | And how, bhikkhus, is a bhikkhu moderate in eating? | 诸比丘，比丘如何饮食知量？ |
| Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso āhāraṁ āhāreti: | Here, bhikkhus, a bhikkhu, reflecting wisely, takes food: | 于此，诸比丘，比丘如理思惟而受食： |
| ‘neva davāya, na madāya, na maṇḍanāya, na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā, yāpanāya, vihiṁsūparatiyā, brahmacariyānuggahāya, iti purāṇañca vedanaṁ paṭihaṅkhāmi, navañca vedanaṁ na uppādessāmi, yātrā ca me bhavissati, anavajjatā ca phāsuvihāro cā’ti. | ‘Not for amusement, not for intoxication, not for physical beauty, not for beautification, but only for the maintenance and nourishment of this body, for keeping it from harm, for supporting the holy life, thinking: Thus I will put an end to old feelings and not arouse new feelings, and I will be healthy, blameless, and live in comfort.’ | ‘非为嬉戏，非为骄慢，非为庄严，非为美化，唯为此身之维持与滋养，为免其伤害，为支持梵行，思惟：如是，我将止息旧受，不生新受，我将健康、无过、安住。’ |
| Seyyathāpi, bhikkhave, puriso vaṇaṁ ālimpeyya yāvadeva rohanatthāya, seyyathā vā pana akkhaṁ abbhañjeyya yāvadeva bhārassa nittharaṇatthāya; | Just as if, bhikkhus, a person would anoint a wound only for the sake of healing, or just as one might grease an axle only for the sake of carrying a load; | 诸比丘，譬如一人涂抹伤口仅为疗愈，或如人给车轴上油仅为载重； |
| evaṁ kho, bhikkhave, bhikkhu paṭisaṅkhā yoniso āhāraṁ āhāreti: | even so, bhikkhus, a bhikkhu, reflecting wisely, takes food: | 如是，诸比丘，比丘如理思惟而受食： |
| ‘neva davāya, na madāya, na maṇḍanāya, na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā, yāpanāya, vihiṁsūparatiyā, brahmacariyānuggahāya, iti purāṇañca vedanaṁ paṭihaṅkhāmi, navañca vedanaṁ na uppādessāmi, yātrā ca me bhavissati, anavajjatā ca phāsuvihāro cā’ti. | ‘Not for amusement, not for intoxication, not for physical beauty, not for beautification, but only for the maintenance and nourishment of this body, for keeping it from harm, for supporting the holy life, thinking: Thus I will put an end to old feelings and not arouse new feelings, and I will be healthy, blameless, and live in comfort.’ | ‘非为嬉戏，非为骄慢，非为庄严，非为美化，唯为此身之维持与滋养，为免其伤害，为支持梵行，思惟：如是，我将止息旧受，不生新受，我将健康、无过、安住。’ |
| Evaṁ kho, bhikkhave, bhikkhu bhojane mattaññū hoti. | This is how, bhikkhus, a bhikkhu is moderate in eating. | 诸比丘，比丘如是饮食知量。 |
| Kathañca, bhikkhave, bhikkhu jāgariyaṁ anuyutto hoti? | And how, bhikkhus, is a bhikkhu devoted to wakefulness? | 诸比丘，比丘如何致力于觉醒？ |
| Idha, bhikkhave, bhikkhu divasaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti. | Here, bhikkhus, a bhikkhu purifies his mind of obstructive states by walking and sitting during the day. | 于此，诸比丘，比丘白日经行与宴坐，清净其心于障碍法。 |
| Rattiyā paṭhamaṁ yāmaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti. | In the first watch of the night, he purifies his mind of obstructive states by walking and sitting. | 于初夜，彼经行与宴坐，清净其心于障碍法。 |
| Rattiyā majjhimaṁ yāmaṁ dakkhiṇena passena sīhaseyyaṁ kappeti pāde pādaṁ accādhāya sato sampajāno uṭṭhānasaññaṁ manasi karitvā. | In the middle watch of the night, he lies down on his right side in the lion’s posture, with one foot overlapping the other, mindful and clearly comprehending, having attended to the thought of rising. | 于中夜，彼右胁作狮子卧，一足叠于另一足上，正念正知，意存起身之想。 |
| Rattiyā pacchimaṁ yāmaṁ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti. | In the last watch of the night, having risen, he purifies his mind of obstructive states by walking and sitting. | 于后夜，既起，彼经行与宴坐，清净其心于障碍法。 |
| Evaṁ kho, bhikkhave, bhikkhu jāgariyaṁ anuyutto hoti. | This is how, bhikkhus, a bhikkhu is devoted to wakefulness. | 诸比丘，比丘如是致力于觉醒。 |
| Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhasomanassabahulo viharati, yoni cassa āraddhā hoti āsavānaṁ khayāyā”ti. | Endowed with these three things, bhikkhus, a bhikkhu dwells full of happiness and joy in this very life, and a foundation is laid by him for the destruction of the taints.” | 诸比丘，具足此三法，比丘于现世安住充满喜乐，并为彼奠定灭尽诸漏之基。” |
| Dutiyaṁ. | The second. | 第二。 |
35.240 - SN 35.240 Kummopama: The Simile of the Tortoise
| --- SN35.240 - Kummopamasutta --- | --- SN35.240 - The Simile of the Tortoise --- | --- SN35.240 - 龟喻 --- |
| “Bhūtapubbaṁ, bhikkhave, kummo kacchapo sāyanhasamayaṁ anunadītīre gocarapasuto ahosi. | “Once in the past, bhikkhus, a tortoise was foraging for food along a riverbank in the evening. | “诸比丘，往昔有一龟，于傍晚沿河岸觅食。 |
| Siṅgālopi kho, bhikkhave, sāyanhasamayaṁ anunadītīre gocarapasuto ahosi. | A jackal, bhikkhus, was also foraging for food along that riverbank in the evening. | 诸比丘，一豺亦于傍晚沿彼河岸觅食。 |
| Addasā kho, bhikkhave, kummo kacchapo siṅgālaṁ dūratova gocarapasutaṁ. | The tortoise, bhikkhus, saw the jackal from afar, foraging for food. | 诸比丘，彼龟从远处见豺觅食。 |
| Disvāna soṇḍipañcamāni aṅgāni sake kapāle samodahitvā appossukko tuṇhībhūto saṅkasāyati. | Seeing it, it withdrew its five limbs, including its head, into its own shell and, unconcerned and silent, it huddled. | 见之，即收其五肢，连同其头，缩入己壳，不忧不惧，默然蜷缩。 |
| Siṅgālopi kho, bhikkhave, addasa kummaṁ kacchapaṁ dūratova gocarapasutaṁ. | The jackal, bhikkhus, also saw the tortoise from afar, foraging for food. | 诸比丘，豺亦从远处见龟觅食。 |
| Disvāna yena kummo kacchapo tenupasaṅkami; upasaṅkamitvā kummaṁ kacchapaṁ paccupaṭṭhito ahosi: | Seeing it, it went up to the tortoise; having gone up, the jackal stood waiting by the tortoise: | 见之，即走近龟；既近，豺立于龟旁等待： |
| ‘yadāyaṁ kummo kacchapo soṇḍipañcamānaṁ aṅgānaṁ aññataraṁ vā aññataraṁ vā aṅgaṁ abhininnāmessati, tattheva naṁ gahetvā uddālitvā khādissāmī’ti. | ‘Whenever this tortoise extends any of its five limbs, including its head, right there I will seize it, tear it apart, and eat it.’ | ‘此龟何时伸出其五肢中任何一肢，连同其头，我即于彼处捕之、撕裂之、食之。’ |
| Yadā kho, bhikkhave, kummo kacchapo soṇḍipañcamānaṁ aṅgānaṁ aññataraṁ vā aññataraṁ vā aṅgaṁ na abhininnāmi, atha siṅgālo kummamhā nibbijja pakkāmi, otāraṁ alabhamāno. | When, bhikkhus, the tortoise did not extend any of its five limbs, including its head, then the jackal, getting no opportunity from the tortoise, lost interest and went away. | 诸比-丘，当龟不伸出其五肢中任何一肢，连同其头，则豺于龟处无机可乘，失其兴趣而去。 |
| Evameva kho, bhikkhave, tumhepi māro pāpimā satataṁ samitaṁ paccupaṭṭhito: | Even so, bhikkhus, Māra the Evil One is constantly, relentlessly waiting for you: | 如是，诸比丘，恶魔波旬常恒不懈地等待你们： |
| ‘appeva nāmāhaṁ imesaṁ cakkhuto vā otāraṁ labheyyaṁ …pe… | ‘Perhaps I might get an opening through their eye… and so on… | ‘或许我能从他们的眼得到机会…依此类推… |
| jivhāto vā otāraṁ labheyyaṁ …pe… | Perhaps I might get an opening through their tongue… and so on… | 或许我能从他们的舌得到机会…依此类推… |
| manato vā otāraṁ labheyyan’ti. | Perhaps I might get an opening through their mind.’ | 或许我能从他们的意得到机会。’ |
| Tasmātiha, bhikkhave, indriyesu guttadvārā viharatha. | Therefore, bhikkhus, dwell with your sense faculties guarded. | 是故，诸比丘，当住于守护感官。 |
| Cakkhunā rūpaṁ disvā mā nimittaggāhino ahuvattha, mā anubyañjanaggāhino. | Having seen a form with the eye, do not grasp at its signs or its features. | 以眼见色，不取于相，不取于随好。 |
| Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjatha, rakkhatha cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjatha. | Since, if you were to dwell with the eye faculty unrestrained, covetousness and grief, evil, unwholesome states, would flow in, practice for its restraint, guard the eye faculty, undertake the restraint of the eye faculty. | 因为，若汝等住于眼根不律仪，贪与忧，恶、不善法，即会流入，当为防护而行，守护眼根，行眼根之律仪。 |
| Sotena saddaṁ sutvā … | Having heard a sound with the ear… | 以耳闻声… |
| ghānena gandhaṁ ghāyitvā … | having smelled an odor with the nose… | 以鼻嗅香… |
| jivhāya rasaṁ sāyitvā … | having savored a taste with the tongue… | 以舌尝味… |
| kāyena phoṭṭhabbaṁ phusitvā … | having touched a tangible with the body… | 以身触所触… |
| manasā dhammaṁ viññāya mā nimittaggāhino ahuvattha, mā anubyañjanaggāhino. | having cognized a mental phenomenon with the mind, do not grasp at its signs or its features. | 以意识法，不取于相，不取于随好。 |
| Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjatha, rakkhatha manindriyaṁ, manindriye saṁvaraṁ āpajjatha. | Since, if you were to dwell with the mind faculty unrestrained, covetousness and grief, evil, unwholesome states, would flow in, practice for its restraint, guard the mind faculty, undertake the restraint of the mind faculty. | 因为，若汝等住于意根不律仪，贪与忧，恶、不-善法，即会流入，当为防护而行，守护意根，行意根之律仪。 |
| Yato tumhe, bhikkhave, indriyesu guttadvārā viharissatha, atha tumhehipi māro pāpimā nibbijja pakkamissati, otāraṁ alabhamāno— | When you, bhikkhus, dwell with your sense faculties guarded, then Māra the Evil One will lose interest and go away from you too, getting no opportunity— | 诸比丘，当你们住于守护感官时，恶魔波旬亦将对你们失去兴趣而去，无机可乘—— |
| kummamhāva siṅgāloti. | just like the jackal from the tortoise. | 犹如豺对龟然。 |
| Kummova aṅgāni sake kapāle, | Like a tortoise its limbs in its own shell, | 如龟藏肢于己壳， |
| Samodahaṁ bhikkhu manovitakke; | A bhikkhu his thoughts in the mind; | 比丘藏念于意中； |
| Anissito aññamaheṭhayāno, | Unattached, not harming another, | 不执着，不害他， |
| Parinibbuto nūpavadeyya kañcī”ti. | Fully extinguished, he would blame no one.” | 全熄灭，不责任何人。” |
| Tatiyaṁ. | The third. | 第三。 |
35.241 - SN 35.241 Paṭhamadārukkhandhopama: First Sutta with the Simile of the Log
| --- SN35.241 - Paṭhamadārukkhandhopamasutta --- | --- SN35.241 - First Sutta with the Simile of the Log --- | --- SN35.241 - 木材喻一 --- |
| Ekaṁ samayaṁ bhagavā kosambiyaṁ viharati gaṅgāya nadiyā tīre. | On one occasion the Blessed One was dwelling at Kosambī on the bank of the river Ganges. | 一时，世尊住于拘睒弥恒河岸边。 |
| Addasā kho bhagavā mahantaṁ dārukkhandhaṁ gaṅgāya nadiyā sotena vuyhamānaṁ. | The Blessed One saw a great log being carried along by the current of the river Ganges. | 世尊见一大木材随恒河水流漂去。 |
| Disvāna bhikkhū āmantesi: | Seeing it, he addressed the bhikkhus: | 见之，告诸比丘： |
| “passatha no tumhe, bhikkhave, amuṁ mahantaṁ dārukkhandhaṁ gaṅgāya nadiyā sotena vuyhamānan”ti? | “Do you see, bhikkhus, that great log being carried along by the current of the river Ganges?” | “诸比丘，汝等见彼大木材随恒河水流漂去否？” |
| “Evaṁ, bhante”. | “Yes, venerable sir.” | “是的，尊者。” |
| “Sace so, bhikkhave, dārukkhandho na orimaṁ tīraṁ upagacchati, na pārimaṁ tīraṁ upagacchati, na majjhe saṁsīdissati, na thale ussīdissati, na manussaggāho gahessati, na amanussaggāho gahessati, na āvaṭṭaggāho gahessati, na antopūti bhavissati; | “If, bhikkhus, that log does not approach the near bank, does not approach the far bank, does not sink in mid-stream, does not get stranded on high ground, is not seized by humans, is not seized by non-humans, is not seized by a whirlpool, and does not become rotten from within; | “诸比丘，若彼木材不靠此岸，不靠彼岸，不中流沉没，不高地搁浅，不为人所取，不为非人所取，不为漩涡所取，且不内腐； |
| evañhi so, bhikkhave, dārukkhandho samuddaninno bhavissati samuddapoṇo samuddapabbhāro. | thus, bhikkhus, that log will incline towards the ocean, will tend towards the ocean, will head towards the ocean. | 如是，诸比丘，彼木材将趋向于海，倾向于海，朝向于海。 |
| Taṁ kissa hetu? | For what reason? | 是何缘故？ |
| Samuddaninno, bhikkhave, gaṅgāya nadiyā soto samuddapoṇo samuddapabbhāro. | The current of the river Ganges, bhikkhus, inclines towards the ocean, tends towards the ocean, heads towards the ocean. | 诸比丘，恒河之流，趋向于海，倾向于海，朝向于海。 |
| Evameva kho, bhikkhave, sace tumhepi na orimaṁ tīraṁ upagacchatha, na pārimaṁ tīraṁ upagacchatha; | Even so, bhikkhus, if you too do not approach the near bank, do not approach the far bank; | 如是，诸比丘，若汝等亦不靠此岸，不靠彼岸； |
| na majjhe saṁsīdissatha, na thale ussīdissatha, na manussaggāho gahessati, na amanussaggāho gahessati, na āvaṭṭaggāho gahessati, na antopūtī bhavissatha; | do not sink in mid-stream, do not get stranded on high ground, are not seized by humans, are not seized by non-humans, are not seized by a whirlpool, and do not become rotten from within; | 不中流沉没，不高地搁浅，不为人所取，不为非人所取，不为漩涡所取，且不内腐； |
| evaṁ tumhe, bhikkhave, nibbānaninnā bhavissatha nibbānapoṇā nibbānapabbhārā. | thus you, bhikkhus, will incline towards Nibbāna, will tend towards Nibbāna, will head towards Nibbāna. | 如是汝等，诸比丘，将趋向于涅槃，倾向于涅槃，朝向于涅槃。 |
| Taṁ kissa hetu? | For what reason? | 是何缘故？ |
| Nibbānaninnā, bhikkhave, sammādiṭṭhi nibbānapoṇā nibbānapabbhārā”ti. | Right view, bhikkhus, inclines towards Nibbāna, tends towards Nibbāna, heads towards Nibbāna.” | 诸比丘，正见趋向于涅槃，倾向于涅槃，朝向于涅槃。” |
| Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca: | When this was said, a certain bhikkhu said to the Blessed One: | 作此语时，某比丘白世尊言： |
| “kiṁ nu kho, bhante, orimaṁ tīraṁ, kiṁ pārimaṁ tīraṁ, ko majjhe saṁsādo, ko thale ussādo, ko manussaggāho, ko amanussaggāho, ko āvaṭṭaggāho, ko antopūtibhāvo”ti? | “What, venerable sir, is the near bank, what is the far bank, what is sinking in mid-stream, what is getting stranded on high ground, what is seizure by humans, what is seizure by non-humans, what is seizure by a whirlpool, what is becoming rotten from within?” | “尊者，何为此岸，何为彼岸，何为中流沉没，何为高地搁浅，何为人所取，何为非人所取，何为漩涡所取，何为内腐？” |
| “‘Orimaṁ tīran’ti kho, bhikkhu, channetaṁ ajjhattikānaṁ āyatanānaṁ adhivacanaṁ. | “‘The near bank,’ bhikkhu, is a designation for the six internal sense bases. | “‘此岸’，比丘，乃内六处之譬喻。 |
| ‘Pārimaṁ tīran’ti kho, bhikkhu, channetaṁ bāhirānaṁ āyatanānaṁ adhivacanaṁ. | ‘The far bank,’ bhikkhu, is a designation for the six external sense bases. | ‘彼岸’，比丘，乃外六处之譬喻。 |
| ‘Majjhe saṁsādo’ti kho, bhikkhu, nandīrāgassetaṁ adhivacanaṁ. | ‘Sinking in mid-stream,’ bhikkhu, is a designation for delight and lust. | ‘中流沉没’，比丘，乃喜贪之譬喻。 |
| ‘Thale ussādo’ti kho, bhikkhu, asmimānassetaṁ adhivacanaṁ. | ‘Getting stranded on high ground,’ bhikkhu, is a designation for the conceit ‘I am.’ | ‘高地搁浅’，比丘，乃‘我是’之慢的譬喻。 |
| Katamo ca, bhikkhu, manussaggāho? | And what, bhikkhu, is seizure by humans? | 又，比丘，何为人所取？ |
| Idha, bhikkhu, gihīhi saṁsaṭṭho viharati, sahanandī sahasokī, sukhitesu sukhito, dukkhitesu dukkhito, uppannesu kiccakaraṇīyesu attanā tesu yogaṁ āpajjati. | Here, bhikkhu, one dwells associating with laypeople, sharing their joys and sorrows, happy when they are happy, sad when they are sad, and he personally involves himself in their arisen duties and affairs. | 于此，比丘，人与在家众交往，同其喜乐，同其悲伤，彼乐己亦乐，彼悲己亦悲，并亲身参与其所生之事务。 |
| Ayaṁ vuccati, bhikkhu, manussaggāho. | This, bhikkhu, is called seizure by humans. | 此，比丘，称为人所取。 |
| Katamo ca, bhikkhu, amanussaggāho? | And what, bhikkhu, is seizure by non-humans? | 又，比丘，何为非人所取？ |
| Idha, bhikkhu, ekacco aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati: ‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti. | Here, bhikkhu, someone lives the holy life aspiring to a certain order of devas, thinking: ‘By this virtue or vow or austerity or holy life I will become a deva or one of the devas.’ | 于此，比丘，某人修梵行，希求生于某天众，思惟：‘我以此戒、此誓、此苦行或此梵行，将成天神或天神之一。’ |
| Ayaṁ vuccati, bhikkhu, amanussaggāho. | This, bhikkhu, is called seizure by non-humans. | 此，比丘，称为非人所取。 |
| ‘Āvaṭṭaggāho’ti kho, bhikkhu, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. | ‘Seizure by a whirlpool,’ bhikkhu, is a designation for the five strands of sensual pleasure. | ‘为漩涡所取’，比丘，乃五欲功德之譬喻。 |
| Katamo ca, bhikkhu, antopūtibhāvo? | And what, bhikkhu, is becoming rotten from within? | 又，比丘，何为内腐？ |
| Idha, bhikkhu, ekacco dussīlo hoti pāpadhammo asucisaṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto. | Here, bhikkhu, someone is unvirtuous, of evil nature, impure, of suspicious conduct, of concealed actions, not an ascetic though claiming to be one, not living the holy life though claiming to do so, rotten within, full of lust, a rubbish-heap. | 于此，比丘，某人无戒，性恶，不净，行可疑，行藏匿，非沙门而自称沙门，不修梵行而自称修之，内腐，充满贪欲，如垃圾堆。 |
| Ayaṁ vuccati, bhikkhu, ‘antopūtibhāvo’”ti. | This, bhikkhu, is called ‘becoming rotten from within.’” | 此，比丘，称为‘内腐’。” |
| Tena kho pana samayena nando gopālako bhagavato avidūre ṭhito hoti. | Now at that time, Nanda the cowherd was standing not far from the Blessed One. | 尔时，牧牛人难陀立于离世尊不远处。 |
| Atha kho nando gopālako bhagavantaṁ etadavoca: | Then Nanda the cowherd said to the Blessed One: | 时牧牛人难陀白世尊言： |
| “ahaṁ kho, bhante, na orimaṁ tīraṁ upagacchāmi, na pārimaṁ tīraṁ upagacchāmi, na majjhe saṁsīdissāmi, na thale ussīdissāmi, na maṁ manussaggāho gahessati, na amanussaggāho gahessati, na āvaṭṭaggāho gahessati, na antopūti bhavissāmi. | “I, venerable sir, will not approach the near bank, I will not approach the far bank, I will not sink in mid-stream, I will not get stranded on high ground, seizure by humans will not get me, seizure by non-humans will not get me, seizure by a whirlpool will not get me, I will not become rotten from within. | “尊者，我将不靠此岸，我将不靠彼岸，我将不中流沉没，我将不高地搁浅，人所取不能得我，非人所取不能得我，漩涡所取不能得我，我将不内腐。 |
| Labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadan”ti. | May I, venerable sir, receive the going forth in the Blessed One’s presence, may I receive the higher ordination.” | 尊者，愿我得于世尊座下出家，愿我得受具足戒。” |
| “Tena hi tvaṁ, nanda, sāmikānaṁ gāvo niyyātehī”ti. | “In that case, Nanda, return the cows to their owners.” | “如是，难陀，将牛还其主。” |
| “Gamissanti, bhante, gāvo vacchagiddhiniyo”ti. | “They will go, venerable sir, the cows, longing for their calves.” | “尊者，彼等将去，牛群思念其犊。” |
| “Niyyāteheva tvaṁ, nanda, sāmikānaṁ gāvo”ti. | “Return the cows to their owners, Nanda.” | “难陀，将牛还其主。” |
| Atha kho nando gopālako sāmikānaṁ gāvo niyyātetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca: | Then Nanda the cowherd, having returned the cows to their owners, went to the Blessed One; having approached, he said to the Blessed One: | 时牧牛人难陀，既还牛于其主，诣世尊所；既至，白世尊言： |
| “niyyātitā, bhante, sāmikānaṁ gāvo. | “The cows have been returned to their owners, venerable sir. | “尊者，牛已还其主。 |
| Labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadan”ti. | May I, venerable sir, receive the going forth in the Blessed One’s presence, may I receive the higher ordination.” | 尊者，愿我得于世尊座下出家，愿我得受具足戒。” |
| Alattha kho nando gopālako bhagavato santike pabbajjaṁ, alattha upasampadaṁ. | Nanda the cowherd received the going forth in the Blessed One’s presence, he received the higher ordination. | 牧牛人难陀于世尊座下得出家，得受具足戒。 |
| Acirūpasampanno ca panāyasmā nando eko vūpakaṭṭho …pe… | And not long after his higher ordination, the Venerable Nanda, dwelling alone, withdrawn… and so on… | 受具足戒不久，尊者难陀，独住、远离…依此类推… |
| aññataro ca panāyasmā nando arahataṁ ahosīti. | And the Venerable Nanda became one of the arahants. | 尊者难陀成为阿罗汉之一。 |
| Catutthaṁ. | The fourth. | 第四。 |
35.242 - SN 35.242 Dutiyadārukkhandhopama
| --- SN35.242 - Dutiyadārukkhandhopamasutta --- | --- The Second Simile of the Log --- | --- 木材喻二 --- |
| Ekaṁ samayaṁ bhagavā kimilāyaṁ viharati gaṅgāya nadiyā tīre. | On one occasion the Blessed One was dwelling at Kimilā on the bank of the river Ganges. | 一时，世尊住于翅弥罗恒河岸边。 |
| Addasā kho bhagavā mahantaṁ dārukkhandhaṁ gaṅgāya nadiyā sotena vuyhamānaṁ. | The Blessed One saw a great log of wood being carried along by the current of the river Ganges. | 世尊见一大木材随恒河水流漂去。 |
| Disvāna bhikkhū āmantesi: | Having seen it, he addressed the bhikkhus thus: | 见已，告诸比丘言： |
| “passatha no tumhe, bhikkhave, amuṁ mahantaṁ dārukkhandhaṁ gaṅgāya nadiyā sotena vuyhamānan”ti? | “Do you see, bhikkhus, that great log of wood being carried along by the current of the river Ganges?” | “诸比丘，汝等见彼大木材随恒河水流漂去否？” |
| “Evaṁ, bhante” …pe… | “Yes, venerable sir.” … | “是的，尊者。” … |
| evaṁ vutte, āyasmā kimilo bhagavantaṁ etadavoca: | When this was said, the Venerable Kimila said to the Blessed One: | 作此语时，尊者翅弥罗白世尊言： |
| “kiṁ nu kho, bhante, orimaṁ tīraṁ …pe… | “What, venerable sir, is the near shore… | “尊者，何为此岸… |
| “katamo ca, kimila, antopūtibhāvo. | “And what, Kimila, is internal rottenness? | “翅弥罗，何为内腐？ |
| Idha, kimila, bhikkhu aññataraṁ saṅkiliṭṭhaṁ āpattiṁ āpanno hoti yathārūpāya āpattiyā na vuṭṭhānaṁ paññāyati. | Here, Kimila, a bhikkhu has committed a certain corrupt offence of such a kind that it is not possible to get up from it. | 于此，翅弥罗，一比丘犯某败坏之罪，其类不可起。 |
| Ayaṁ vuccati, kimila, antopūtibhāvo”ti. | This, Kimila, is called internal rottenness.” | 翅弥罗，此谓之内腐。” |
35.243 - SN 35.243 Avassutapariyāya
| --- SN35.243 - Avassutapariyāyasutta --- | --- An Exposition on the Tainted --- | --- 有垢者之解说 --- |
| Ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme. | On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in the Banyan Tree Park. | 一时，世尊住于迦毗罗卫释迦族之榕树园。 |
| Tena kho pana samayena kāpilavatthavānaṁ sakyānaṁ navaṁ santhāgāraṁ acirakāritaṁ hoti anajjhāvuṭṭhaṁ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena. | Now on that occasion a new assembly hall had recently been built by the Sakyans of Kapilavatthu, not yet occupied by any recluse or brahmin or by any human being at all. | 尔时，迦毗罗卫之释迦族新建一会堂，尚未为任何沙门、婆罗门或任何人所居。 |
| Atha kho kāpilavatthavā sakyā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho kāpilavatthavā sakyā bhagavantaṁ etadavocuṁ: | Then the Sakyans of Kapilavatthu approached the Blessed One, paid homage to him, sat down to one side, and said to him: | 时，迦毗罗卫之释迦族人诣世尊所，稽首礼足，退坐一面，白言： |
| “idha, bhante, kāpilavatthavānaṁ sakyānaṁ navaṁ santhāgāraṁ acirakāritaṁ anajjhāvuṭṭhaṁ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena. | “Venerable sir, a new assembly hall has recently been built by the Sakyans of Kapilavatthu, not yet occupied by any recluse or brahmin or by any human being at all. | “尊者，迦毗罗卫之释迦族新建一会堂，尚未为任何沙门、婆罗门或任何人所居。 |
| Taṁ, bhante, bhagavā paṭhamaṁ paribhuñjatu. | Let the Blessed One, venerable sir, be the first to use it. | 愿世尊，尊者，为首用之。 |
| Bhagavatā paṭhamaṁ paribhuttaṁ pacchā kāpilavatthavā sakyā paribhuñjissanti. | When the Blessed One has used it first, afterwards the Sakyans of Kapilavatthu will use it. | 世尊首用之后，迦毗罗卫之释迦族人将用之。 |
| Tadassa kāpilavatthavānaṁ sakyānaṁ dīgharattaṁ hitāya sukhāyā”ti. | That will be for the long-term welfare and happiness of the Sakyans of Kapilavatthu.” | 此将为迦毗罗卫之释迦族人长远之福利与安乐。” |
| Adhivāsesi bhagavā tuṇhībhāvena. | The Blessed One consented by silence. | 世尊默然受之。 |
| Atha kho kāpilavatthavā sakyā bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena navaṁ santhāgāraṁ tenupasaṅkamiṁsu; upasaṅkamitvā sabbasanthariṁ santhāgāraṁ santharitvā āsanāni paññāpetvā udakamaṇikaṁ patiṭṭhāpetvā telappadīpaṁ āropetvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ etadavocuṁ: | Then the Sakyans of Kapilavatthu, having understood the Blessed One’s consent, rose from their seats, paid homage to the Blessed One, and keeping him on their right, they approached the new assembly hall. Having approached, they spread it all over with coverings, prepared seats, set up a water-pot, and lit an oil lamp. Then they approached the Blessed One and having approached, they said this to the Blessed One: | 时，迦毗罗卫之释迦族人，知世尊已受，从座起，稽首世尊，右绕而去，诣新会堂。既至，遍铺敷具，备设座位，置一水瓶，燃一油灯。然后诣世尊所，既至，白世尊言： |
| “sabbasantharisanthataṁ, bhante, santhāgāraṁ, āsanāni paññattāni, udakamaṇiko patiṭṭhāpito, telappadīpo āropito. | “The assembly hall has been completely spread with coverings, venerable sir, seats have been prepared, a water-pot has been set up, and an oil lamp has been lit. | “尊者，会堂已遍铺敷具，座位已备，水瓶已置，油灯已燃。 |
| Yassadāni, bhante, bhagavā kālaṁ maññatī”ti. | Now, venerable sir, it is for the Blessed One to do as he sees fit.” | 今，尊者，唯世尊知时。” |
| Atha kho bhagavā nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena navaṁ santhāgāraṁ tenupasaṅkami; upasaṅkamitvā pāde pakkhāletvā santhāgāraṁ pavisitvā majjhimaṁ thambhaṁ nissāya puratthābhimukho nisīdi. | Then the Blessed One, having dressed, taking his bowl and outer robe, together with the Saṅgha of bhikkhus, approached the new assembly hall. Having approached, he washed his feet, entered the assembly hall, and sat down against the central pillar, facing east. | 尔时，世尊著衣，持钵与外衣，与比丘僧伽俱，诣新会堂。既至，洗足，入会堂，背中柱，面东而坐。 |
| Bhikkhusaṅghopi kho pāde pakkhāletvā santhāgāraṁ pavisitvā pacchimaṁ bhittiṁ nissāya puratthābhimukho nisīdi bhagavantaṁyeva purakkhatvā. | The Saṅgha of bhikkhus also, having washed their feet, entered the assembly hall and sat down against the western wall, facing east, with the Blessed One before them. | 比丘僧伽亦洗足，入会堂，背西墙，面东而坐，以世尊为前。 |
| Kāpilavatthavā sakyā pāde pakkhāletvā santhāgāraṁ pavisitvā puratthimaṁ bhittiṁ nissāya pacchimābhimukhā nisīdiṁsu bhagavantaṁyeva purakkhatvā. | The Sakyans of Kapilavatthu also, having washed their feet, entered the assembly hall and sat down against the eastern wall, facing west, with the Blessed One before them. | 迦毗罗卫之释迦族人亦洗足，入会堂，背东墙，面西而坐，以世尊为前。 |
| Atha kho bhagavā kāpilavatthave sakye bahudeva rattiṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uyyojesi: | Then the Blessed One, having instructed, roused, inspired, and gladdened the Sakyans of Kapilavatthu with a Dhamma talk for a great part of the night, dismissed them, saying: | 尔时，世尊于夜之大半，以法谈教导、激励、启发、悦豫迦毗罗卫之释迦族人，而后遣之，言： |
| “abhikkantā kho, gotamā, ratti. | “The night is far gone, Gotamas. | “乔达摩族人，夜已深。 |
| Yassadāni kālaṁ maññathā”ti. | Now is the time for you to do as you see fit.” | 今汝等当知时而为。” |
| “Evaṁ, bhante”ti kho kāpilavatthavā sakyā bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu. | “Yes, venerable sir,” the Sakyans of Kapilavatthu replied to the Blessed One, and rising from their seats, having paid homage to the Blessed One, keeping him on their right, they departed. | “唯然，尊者，”迦毗罗卫之释迦族人应世尊，从座起，稽首世尊，右绕而去。 |
| Atha kho bhagavā acirapakkantesu kāpilavatthavesu sakyesu āyasmantaṁ mahāmoggallānaṁ āmantesi: | Then, not long after the Sakyans of Kapilavatthu had departed, the Blessed One addressed the Venerable Mahāmoggallāna: | 时，迦毗罗卫之释迦族人去后不久，世尊告尊者摩诃目犍连言： |
| “vigatathinamiddho kho, moggallāna, bhikkhusaṅgho. | “The Saṅgha of bhikkhus is free from drowsiness, Moggallāna. | “目犍连，比丘僧伽已离昏沉。 |
| Paṭibhātu taṁ, moggallāna, bhikkhūnaṁ dhammī kathā. | Let a Dhamma talk occur to you, Moggallāna, for the bhikkhus. | 目犍连，当为诸比丘说法。 |
| Piṭṭhi me āgilāyati; | My back is tired; | 我背疲； |
| tamahaṁ āyamissāmī”ti. | I will stretch it.” | 我将舒展之。” |
| “Evaṁ, bhante”ti kho āyasmā mahāmoggallāno bhagavato paccassosi. | “Yes, venerable sir,” the Venerable Mahāmoggallāna replied to the Blessed One. | “唯然，尊者，”尊者摩诃目犍连应世尊。 |
| Atha kho bhagavā catugguṇaṁ saṅghāṭiṁ paññapetvā dakkhiṇena passena sīhaseyyaṁ kappesi, pāde pādaṁ accādhāya, sato sampajāno uṭṭhānasaññaṁ manasi karitvā. | Then the Blessed One, having folded his outer robe into four, lay down on his right side in the lion’s posture, with one foot overlapping the other, mindful and clearly comprehending, having established in his mind the thought of rising. | 尔时，世尊四叠外衣，右胁作狮子卧，一足叠于另一足上，正念正知，于心建立起想。 |
| Tatra kho āyasmā mahāmoggallāno bhikkhū āmantesi: | There the Venerable Mahāmoggallāna addressed the bhikkhus: | 彼处，尊者摩诃目犍连告诸比丘言： |
| “āvuso bhikkhave”ti. | “Friends, bhikkhus.” | “友，诸比丘。” |
| “Āvuso”ti kho te bhikkhū āyasmato mahāmoggallānassa paccassosuṁ. | “Friend,” those bhikkhus replied to the Venerable Mahāmoggallāna. | “友，”彼诸比丘应尊者摩诃目犍连。 |
| Āyasmā mahāmoggallāno etadavoca: | The Venerable Mahāmoggallāna said this: | 尊者摩诃目犍连作此言： |
| “avassutapariyāyañca vo, āvuso, desessāmi, anavassutapariyāyañca. | “I will teach you, friends, an exposition on the tainted and an exposition on the untainted. | “友等，我将为汝等说有垢者之解说与无垢者之解说。 |
| Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. | Listen to that, pay close attention, I will speak.” | 谛听，善思念之，我当说。” |
| “Evamāvuso”ti kho te bhikkhū āyasmato mahāmoggallānassa paccassosuṁ. | “Yes, friend,” those bhikkhus replied to the Venerable Mahāmoggallāna. | “唯然，友，”彼诸比丘应尊者摩诃目犍连。 |
| Āyasmā mahāmoggallāno etadavoca: | The Venerable Mahāmoggallāna said this: | 尊者摩诃目犍连作此言： |
| “Kathaṁ, āvuso, avassuto hoti? | “And how, friends, is one tainted? | “友等，何为有垢者？ |
| Idhāvuso, bhikkhu cakkhunā rūpaṁ disvā piyarūpe rūpe adhimuccati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyassatī viharati parittacetaso, | Here, friends, a bhikkhu, having seen a form with the eye, is intent on a pleasing form, is repelled by a displeasing form, and dwells with bodily mindfulness unestablished and with a limited mind, | 此中，友等，一比丘以眼见色，于可意色则专注，于不可意色则排斥，住于身念未立、心量有限， |
| tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti …pe… | and he does not understand as it really is that liberation of mind, liberation by wisdom, wherein those arisen evil unwholesome states cease without remainder. … | 而不如实了知心解脱、慧解脱，其中已生之恶不善法无余灭尽。… |
| jivhāya rasaṁ sāyitvā …pe… | having tasted a flavor with the tongue … | 以舌尝味… |
| manasā dhammaṁ viññāya piyarūpe dhamme adhimuccati, appiyarūpe dhamme byāpajjati, anupaṭṭhitakāyassatī ca viharati parittacetaso, | having cognized a mental phenomenon with the mind, is intent on a pleasing mental phenomenon, is repelled by a displeasing mental phenomenon, and dwells with bodily mindfulness unestablished and with a limited mind, | 以意识法，于可意法则专注，于不可意法则排斥，住于身念未立、心量有限， |
| tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. | and he does not understand as it really is that liberation of mind, liberation by wisdom, wherein those arisen evil unwholesome states cease without remainder. | 而不如实了知心解脱、慧解脱，其中已生之恶不善法无余灭尽。 |
| Ayaṁ vuccati, āvuso, bhikkhu avassuto cakkhuviññeyyesu rūpesu …pe… | This, friends, is called a bhikkhu who is tainted in regard to forms cognizable by the eye… | 友等，此谓比丘于眼所识之色有垢… |
| avassuto jivhāviññeyyesu rasesu …pe… | tainted in regard to flavors cognizable by the tongue… | 于舌所识之味有垢… |
| avassuto manoviññeyyesu dhammesu. | tainted in regard to mental phenomena cognizable by the mind. | 于意所识之法有垢。 |
| Evaṁvihāriñcāvuso, bhikkhuṁ cakkhuto cepi naṁ māro upasaṅkamati labhateva māro otāraṁ, labhati māro ārammaṇaṁ …pe… | When a bhikkhu dwells thus, friends, if Māra approaches him through the eye, Māra gets an opportunity, Māra gets an object… | 友等，若比丘如是住，若魔罗从眼近之，魔罗得其便，魔罗得其所缘… |
| jivhāto cepi naṁ māro upasaṅkamati, labhateva māro otāraṁ, labhati māro ārammaṇaṁ …pe… | if Māra approaches him through the tongue, Māra gets an opportunity, Māra gets an object… | 若魔罗从舌近之，魔罗得其便，魔罗得其所缘… |
| manato cepi naṁ māro upasaṅkamati, labhateva māro otāraṁ, labhati māro ārammaṇaṁ. | if Māra approaches him through the mind, Māra gets an opportunity, Māra gets an object. | 若魔罗从意近之，魔罗得其便，魔罗得其所缘。 |
| Seyyathāpi, āvuso, naḷāgāraṁ vā tiṇāgāraṁ vā sukkhaṁ kolāpaṁ terovassikaṁ. | Just as, friends, a reed-hut or a grass-hut, dry, sere, three years old. | 譬如，友等，一芦苇屋或一草屋，干燥，枯槁，已有三年。 |
| Puratthimāya cepi naṁ disāya puriso ādittāya tiṇukkāya upasaṅkameyya, labhetheva aggi otāraṁ, labhetha aggi ārammaṇaṁ; | If a man were to approach it from the eastern direction with a lighted grass-torch, the fire would get an opportunity, the fire would get an object; | 若一人持燃草火炬从东方来，火得其便，火得其所缘； |
| pacchimāya cepi naṁ disāya puriso ādittāya tiṇukkāya upasaṅkameyya …pe… | if a man were to approach it from the western direction with a lighted grass-torch… | 若一人持燃草火炬从西方来… |
| uttarāya cepi naṁ disāya …pe… | if from the northern direction… | 若从北方来… |
| dakkhiṇāya cepi naṁ disāya …pe… | if from the southern direction… | 若从南方来… |
| heṭṭhimato cepi naṁ …pe… | if from below… | 若从下方来… |
| uparimato cepi naṁ … | if from above… | 若从上方来… |
| yato kutoci cepi naṁ puriso ādittāya tiṇukkāya upasaṅkameyya, labhetheva aggi otāraṁ labhetha aggi ārammaṇaṁ. | if a man were to approach it from any direction whatsoever with a lighted grass-torch, the fire would get an opportunity, the fire would get an object. | 若一人持燃草火炬从任何方向来，火得其便，火得其所缘。 |
| Evameva kho, āvuso, evaṁvihāriṁ bhikkhuṁ cakkhuto cepi naṁ māro upasaṅkamati, labhateva māro otāraṁ, labhati māro ārammaṇaṁ …pe… | So too, friends, when a bhikkhu dwells thus, if Māra approaches him through the eye, Māra gets an opportunity, Māra gets an object… | 如是，友等，若比丘如是住，若魔罗从眼近之，魔罗得其便，魔罗得其所缘… |
| jivhāto cepi naṁ māro upasaṅkamati …pe… | if Māra approaches him through the tongue… | 若魔罗从舌近之… |
| manato cepi naṁ māro upasaṅkamati, labhateva māro otāraṁ, labhati māro ārammaṇaṁ. | if Māra approaches him through the mind, Māra gets an opportunity, Māra gets an object. | 若魔罗从意近之，魔罗得其便，魔罗得其所缘。 |
| Evaṁvihāriñcāvuso, bhikkhuṁ rūpā adhibhaṁsu, na bhikkhu rūpe adhibhosi; | When a bhikkhu dwells thus, friends, forms overcome him, he does not overcome forms; | 友等，若比丘如是住，色克服彼，彼不克服色； |
| saddā bhikkhuṁ adhibhaṁsu, na bhikkhu sadde adhibhosi; | sounds overcome the bhikkhu, the bhikkhu does not overcome sounds; | 声克服比丘，比丘不克服声； |
| gandhā bhikkhuṁ adhibhaṁsu, na bhikkhu gandhe adhibhosi; | odors overcome the bhikkhu, the bhikkhu does not overcome odors; | 香克服比丘，比丘不克服香； |
| rasā bhikkhuṁ adhibhaṁsu, na bhikkhu rase adhibhosi; | flavors overcome the bhikkhu, the bhikkhu does not overcome flavors; | 味克服比丘，比丘不克服味； |
| phoṭṭhabbā bhikkhuṁ adhibhaṁsu, na bhikkhu phoṭṭhabbe adhibhosi; | tangibles overcome the bhikkhu, the bhikkhu does not overcome tangibles; | 触克服比丘，比丘不克服触； |
| dhammā bhikkhuṁ adhibhaṁsu, na bhikkhu dhamme adhibhosi. | mental phenomena overcome the bhikkhu, the bhikkhu does not overcome mental phenomena. | 法克服比丘，比丘不克服法。 |
| Ayaṁ vuccatāvuso, bhikkhu rūpādhibhūto, saddādhibhūto, gandhādhibhūto, rasādhibhūto, phoṭṭhabbādhibhūto, dhammādhibhūto, adhibhūto, anadhibhū, adhibhaṁsu naṁ pāpakā akusalā dhammā saṅkilesikā ponobhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā. | This, friends, is called a bhikkhu who is overcome by forms, overcome by sounds, overcome by odors, overcome by flavors, overcome by tangibles, overcome by mental phenomena, overcome, not an overcomer, and those evil unwholesome states that are defiling, leading to renewed existence, troublesome, resulting in suffering, leading to future birth, old age, and death, have overcome him. | 友等，此谓比丘为色所克服，为声所克服，为香所克服，为味所克服，为触所克服，为法所克服，被克服，非克服者，而彼等能染污、导向再有、困扰、致苦、导向未来生、老、死之恶不善法，已克服彼。 |
| Evaṁ kho, āvuso, avassuto hoti. | Thus, friends, one is tainted. | 如是，友等，为有垢者。 |
| Kathañcāvuso, anavassuto hoti? | And how, friends, is one untainted? | 友等，何为无垢者？ |
| Idhāvuso, bhikkhu cakkhunā rūpaṁ disvā piyarūpe rūpe nādhimuccati, appiyarūpe rūpe na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso, | Here, friends, a bhikkhu, having seen a form with the eye, is not intent on a pleasing form, is not repelled by a displeasing form, and dwells with bodily mindfulness established and with a measureless mind, | 此中，友等，一比丘以眼见色，不专注于可意色，不排斥于不可意色，住于身念已立、心量无量， |
| tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti …pe… | and he understands as it really is that liberation of mind, liberation by wisdom, wherein those arisen evil unwholesome states cease without remainder. … | 而彼如实了知心解脱、慧解脱，其中已生之恶不善法无余灭尽。… |
| jivhāya rasaṁ sāyitvā …pe… | having tasted a flavor with the tongue … | 以舌尝味… |
| manasā dhammaṁ viññāya piyarūpe dhamme nādhimuccati, appiyarūpe dhamme na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso, | having cognized a mental phenomenon with the mind, is not intent on a pleasing mental phenomenon, is not repelled by a displeasing mental phenomenon, and dwells with bodily mindfulness established and with a measureless mind, | 以意识法，不专注于可意法，不排斥于不可意法，住于身念已立、心量无量， |
| tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. | and he understands as it really is that liberation of mind, liberation by wisdom, wherein those arisen evil unwholesome states cease without remainder. | 而彼如实了知心解脱、慧解脱，其中已生之恶不善法无余灭尽。 |
| Ayaṁ vuccatāvuso, bhikkhu anavassuto cakkhuviññeyyesu rūpesu …pe… | This, friends, is called a bhikkhu who is untainted in regard to forms cognizable by the eye… | 友等，此谓比丘于眼所识之色无垢… |
| anavassuto manoviññeyyesu dhammesu. | untainted in regard to mental phenomena cognizable by the mind. | 于意所识之法无垢。 |
| Evaṁvihāriñcāvuso, bhikkhuṁ cakkhuto cepi naṁ māro upasaṅkamati, neva labhati māro otāraṁ, na labhati māro ārammaṇaṁ …pe… | When a bhikkhu dwells thus, friends, if Māra approaches him through the eye, Māra does not get an opportunity, Māra does not get an object… | 友等，若比丘如是住，若魔罗从眼近之，魔罗不得其便，魔罗不得其所缘… |
| jivhāto cepi naṁ māro upasaṅkamati …pe… | if Māra approaches him through the tongue… | 若魔罗从舌近之… |
| manato cepi naṁ māro upasaṅkamati, neva labhati māro otāraṁ, na labhati māro ārammaṇaṁ. | if Māra approaches him through the mind, Māra does not get an opportunity, Māra does not get an object. | 若魔罗从意近之，魔罗不得其便，魔罗不得其所缘。 |
| Seyyathāpi, āvuso, kūṭāgāraṁ vā sālā vā bahalamattikā addāvalepanā. | Just as, friends, a peaked house or a hall with thick clay walls, with fresh plaster. | 譬如，友等，一尖顶屋或厚土墙之堂，新涂灰泥。 |
| Puratthimāya cepi naṁ disāya puriso ādittāya tiṇukkāya upasaṅkameyya, neva labhetha aggi otāraṁ, na labhetha aggi ārammaṇaṁ …pe… | If a man were to approach it from the eastern direction with a lighted grass-torch, the fire would not get an opportunity, would not get an object… | 若一人持燃草火炬从东方来，火不得其便，不得其所缘… |
| pacchimāya cepi naṁ … | if from the western direction… | 若从西方来… |
| uttarāya cepi naṁ … | if from the northern direction… | 若从北方来… |
| dakkhiṇāya cepi naṁ … | if from the southern direction… | 若从南方来… |
| heṭṭhimato cepi naṁ … | if from below… | 若从下方来… |
| uparimato cepi naṁ … | if from above… | 若从上方来… |
| yato kutoci cepi naṁ puriso ādittāya tiṇukkāya upasaṅkameyya, neva labhetha aggi otāraṁ, na labhetha aggi ārammaṇaṁ. | if a man were to approach it from any direction whatsoever with a lighted grass-torch, the fire would not get an opportunity, would not get an object. | 若一人持燃草火炬从任何方向来，火不得其便，不得其所缘。 |
| Evameva kho, āvuso, evaṁvihāriṁ bhikkhuṁ cakkhuto cepi naṁ māro upasaṅkamati, neva labhati māro otāraṁ, na labhati māro ārammaṇaṁ …pe… | So too, friends, when a bhikkhu dwells thus, if Māra approaches him through the eye, Māra does not get an opportunity, Māra does not get an object… | 如是，友等，若比丘如是住，若魔罗从眼近之，魔罗不得其便，魔罗不得其所缘… |
| manato cepi naṁ māro upasaṅkamati, neva labhati māro otāraṁ, na labhati māro ārammaṇaṁ. | if Māra approaches him through the mind, Māra does not get an opportunity, Māra does not get an object. | 若魔罗从意近之，魔罗不得其便，魔罗不得其所缘。 |
| Evaṁvihārī cāvuso, bhikkhu rūpe adhibhosi, na rūpā bhikkhuṁ adhibhaṁsu; | When a bhikkhu dwells thus, friends, he overcomes forms, forms do not overcome him; | 友等，若比丘如是住，彼克服色，色不克服彼； |
| sadde bhikkhu adhibhosi, na saddā bhikkhuṁ adhibhaṁsu; | the bhikkhu overcomes sounds, sounds do not overcome the bhikkhu; | 比丘克服声，声不克服比丘； |
| gandhe bhikkhu adhibhosi, na gandhā bhikkhuṁ adhibhaṁsu; | the bhikkhu overcomes odors, odors do not overcome the bhikkhu; | 比丘克服香，香不克服比丘； |
| rase bhikkhu adhibhosi, na rasā bhikkhuṁ adhibhaṁsu; | the bhikkhu overcomes flavors, flavors do not overcome the bhikkhu; | 比丘克服味，味不克服比丘； |
| phoṭṭhabbe bhikkhu adhibhosi, na phoṭṭhabbā bhikkhuṁ adhibhaṁsu; | the bhikkhu overcomes tangibles, tangibles do not overcome the bhikkhu; | 比丘克服触，触不克服比丘； |
| dhamme bhikkhu adhibhosi, na dhammā bhikkhuṁ adhibhaṁsu. | the bhikkhu overcomes mental phenomena, mental phenomena do not overcome the bhikkhu. | 比丘克服法，法不克服比丘。 |
| Ayaṁ vuccatāvuso, bhikkhu rūpādhibhū, saddādhibhū, gandhādhibhū, rasādhibhū, phoṭṭhabbādhibhū, dhammādhibhū, adhibhū, anadhibhūto, adhibhosi te pāpake akusale dhamme saṅkilesike ponobhavike sadare dukkhavipāke āyatiṁ jātijarāmaraṇiye. | This, friends, is called a bhikkhu who is an overcomer of forms, an overcomer of sounds, an overcomer of odors, an overcomer of flavors, an overcomer of tangibles, an overcomer of mental phenomena, an overcomer, not overcome, and he has overcome those evil unwholesome states that are defiling, leading to renewed existence, troublesome, resulting in suffering, leading to future birth, old age, and death. | 友等，此谓比丘是色之克服者，声之克服者，香之克服者，味之克服者，触之克服者，法之克服者，是克服者，非被克服者，而彼已克服彼等能染污、导向再有、困扰、致苦、导向未来生、老、死之恶不善法。 |
| Evaṁ kho, āvuso, anavassuto hotī”ti. | Thus, friends, one is untainted.” | 如是，友等，为无垢者。” |
| Atha kho bhagavā uṭṭhahitvā āyasmantaṁ mahāmoggallānaṁ āmantesi: | Then the Blessed One, having risen, addressed the Venerable Mahāmoggallāna: | 尔时，世尊起座，告尊者摩诃目犍连言： |
| “sādhu sādhu, moggallāna. | “Good, good, Moggallāna. | “善哉，善哉，目犍连。 |
| Sādhu kho tvaṁ, moggallāna, bhikkhūnaṁ avassutapariyāyañca anavassutapariyāyañca abhāsī”ti. | It is good, Moggallāna, that you have spoken to the bhikkhus an exposition on the tainted and an exposition on the untainted.” | 善哉，目犍连，汝为诸比丘说有垢者之解说与无垢者之解说。” |
| Idamavoca āyasmā mahāmoggallāno. | This is what the Venerable Mahāmoggallāna said. | 此乃尊者摩诃目犍连所说。 |
| Samanuñño satthā ahosi. | The Teacher approved. | 导师认可之。 |
| Attamanā te bhikkhū āyasmato mahāmoggallānassa bhāsitaṁ abhinandunti. | Those bhikkhus, delighted, rejoiced in the Venerable Mahāmoggallāna’s statement. | 彼诸比丘，欢喜，于尊者摩诃目犍连之言随喜。 |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
35.244 - SN 35.244 Dukkhadhamma
| --- SN35.244 - Dukkhadhammasutta --- | --- States of Suffering --- | --- 苦的状态 --- |
| “Yato kho, bhikkhave, bhikkhu sabbesaṁyeva dukkhadhammānaṁ samudayañca atthaṅgamañca yathābhūtaṁ pajānāti. | “When, bhikkhus, a bhikkhu understands as they really are the origin and the passing away of all states of suffering. | “诸比丘，当一比丘如实了知一切苦之状态的生起与息灭时。 |
| Tathā kho panassa kāmā diṭṭhā honti, yathāssa kāme passato, yo kāmesu kāmacchando kāmasneho kāmamucchā kāmapariḷāho, so nānuseti. | Then, indeed, sensual pleasures are seen by him in such a way that, as he sees sensual pleasures, that desire for sensual pleasures, that affection for sensual pleasures, that infatuation with sensual pleasures, that fever for sensual pleasures, does not lie latent within him. | 尔时，欲乐于彼如是显现，即当彼见欲乐时，彼对欲乐之欲，对欲乐之爱，对欲乐之迷，对欲乐之热，不潜伏于内。 |
| Tathā kho panassa cāro ca vihāro ca anubuddho hoti, yathā carantaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā nānusenti. | Then, indeed, his conduct and dwelling are understood in such a way that, as he is conducting himself and dwelling, covetousness and displeasure, evil unwholesome states, do not flow in upon him. | 尔时，彼之行住如是了知，即当彼行住时，贪与不悦，恶不善法，不流入于彼。 |
| Kathañca, bhikkhave, sabbesaṁyeva dukkhadhammānaṁ samudayañca atthaṅgamañca yathābhūtaṁ pajānāti? | And how, bhikkhus, does one understand as it really is the origin and the passing away of all states of suffering? | 诸比丘，如何如实了知一切苦之状态的生起与息灭？ |
| ‘Iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; | ‘Such is form, such is the origin of form, such is the passing away of form; | ‘色如是，色之生起如是，色之息灭如是； |
| iti vedanā … | such is feeling … | 受如是… |
| iti saññā … | such is perception … | 想如是… |
| iti saṅkhārā … | such are volitional formations … | 行如是… |
| iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti— | such is consciousness, such is the origin of consciousness, such is the passing away of consciousness’— | 识如是，识之生起如是，识之息灭如是’— |
| evaṁ kho, bhikkhave, bhikkhu sabbesaṁyeva dukkhadhammānaṁ samudayañca atthaṅgamañca yathābhūtaṁ pajānāti. | thus, bhikkhus, a bhikkhu understands as it really is the origin and the passing away of all states of suffering. | 如是，诸比丘，一比丘如实了知一切苦之状态的生起与息灭。 |
| Kathañca, bhikkhave, bhikkhuno kāmā diṭṭhā honti? Yathāssa kāme passato, yo kāmesu kāmacchando kāmasneho kāmamucchā kāmapariḷāho, so nānuseti. | And how, bhikkhus, are sensual pleasures seen by the bhikkhu? So that as he sees sensual pleasures, that desire for sensual pleasures, that affection for sensual pleasures, that infatuation with sensual pleasures, that fever for sensual pleasures, does not lie latent within him. | 诸比丘，比丘如何见欲乐？以至于当彼见欲乐时，彼对欲乐之欲，对欲乐之爱，对欲乐之迷，对欲乐之热，不潜伏于内。 |
| Seyyathāpi, bhikkhave, aṅgārakāsu sādhikaporisā puṇṇā aṅgārānaṁ vītaccikānaṁ vītadhūmānaṁ. Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhapaṭikūlo. Tamenaṁ dve balavanto purisā nānābāhāsu gahetvā, taṁ aṅgārakāsuṁ upakaḍḍheyyuṁ. So iticīticeva kāyaṁ sannāmeyya. | Suppose, bhikkhus, a pit of embers, deeper than a man’s height, full of embers, without flame, without smoke. Then a man would come, wanting to live, not wanting to die, wanting happiness, averse to suffering. Two strong men, having seized him by his various arms, would drag him towards that pit of embers. He would bend his body this way and that. | 设想，诸比丘，一火坑，深逾人高，满是炭火，无焰，无烟。时有一人前来，欲生，不欲死，欲乐，厌苦。二强壮之人，各执其臂，将彼拖向火坑。彼将身体左右扭动。 |
| Taṁ kissa hetu? | For what reason? | 是何缘故？ |
| Ñātañhi, bhikkhave, tassa purisassa imañcāhaṁ aṅgārakāsuṁ papatissāmi, tatonidānaṁ maraṇaṁ vā nigacchissāmi maraṇamattaṁ vā dukkhanti. | It is known to that man, bhikkhus: ‘If I fall into this pit of embers, I will come to death or to death-like suffering on account of that.’ | 诸比丘，彼人了知：‘若我堕此火坑，因此将至死或类死之苦。’ |
| Evameva kho, bhikkhave, bhikkhuno aṅgārakāsūpamā kāmā diṭṭhā honti, yathāssa kāme passato, yo kāmesu kāmacchando kāmasneho kāmamucchā kāmapariḷāho, so nānuseti. | Even so, bhikkhus, sensual pleasures are seen by the bhikkhu as like a pit of embers, so that as he sees sensual pleasures, that desire for sensual pleasures, that affection for sensual pleasures, that infatuation with sensual pleasures, that fever for sensual pleasures, does not lie latent within him. | 如是，诸比丘，欲乐于比丘显现如火坑，以至于当彼见欲乐时，彼对欲樂之欲，对欲樂之爱，对欲樂之迷，对欲樂之热，不潜伏于内。 |
| Kathañca, bhikkhave, bhikkhuno cāro ca vihāro ca anubuddho hoti, yathā carantaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā nānussavanti? | And how, bhikkhus, are the bhikkhu’s conduct and dwelling understood, so that as he is conducting himself and dwelling, covetousness and displeasure, evil unwholesome states, do not flow in upon him? | 诸比丘，比丘之行住如何了知，以至于当彼行住时，贪与不悦，恶不善法，不流入于彼？ |
| Seyyathāpi, bhikkhave, puriso bahukaṇṭakaṁ dāyaṁ paviseyya. Tassa puratopi kaṇṭako, pacchatopi kaṇṭako, uttaratopi kaṇṭako, dakkhiṇatopi kaṇṭako, heṭṭhatopi kaṇṭako, uparitopi kaṇṭako. So satova abhikkameyya, satova paṭikkameyya: ‘mā maṁ kaṇṭako’ti. | Suppose, bhikkhus, a man were to enter a great thicket of thorns. There would be a thorn in front of him, a thorn behind him, a thorn to the north of him, a thorn to the south of him, a thorn below him, a thorn above him. He would proceed mindfully, he would retreat mindfully, thinking: ‘May no thorn prick me.’ | 设想，诸比丘，一人入大荆棘丛。前有棘，后有棘，北有棘，南有棘，下有棘，上有棘。彼将正念前进，正念后退，思惟：‘愿无棘刺我。’ |
| Evameva kho, bhikkhave, yaṁ loke piyarūpaṁ sātarūpaṁ, ayaṁ vuccati ariyassa vinaye kaṇṭako”ti. | Even so, bhikkhus, whatever in the world is of a pleasing nature, of a delightful nature, this is called a thorn in the discipline of the Noble One.” | 如是，诸比-丘，世间凡可爱、可喜之物，此在圣者之律中称为棘。” |
| Iti viditvā saṁvaro ca asaṁvaro ca veditabbo. | Having known this, restraint and non-restraint are to be known. | 知此已，律仪与不律仪当知。 |
| Kathañca, bhikkhave, asaṁvaro hoti? | And how, bhikkhus, is there non-restraint? | 诸比丘，何为不律仪？ |
| Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā piyarūpe rūpe adhimuccati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyassati ca viharati parittacetaso, | Here, bhikkhus, a bhikkhu, having seen a form with the eye, is intent on a pleasing form, is repelled by a displeasing form, and dwells with bodily mindfulness unestablished and with a limited mind, | 此中，诸比丘，一比丘以眼见色，于可意色则专注，于不可意色则排斥，住于身念未立、心量有限， |
| tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti …pe… | and he does not understand as it really is that liberation of mind, liberation by wisdom, wherein those arisen evil unwholesome states cease without remainder. … | 而不如实了知心解脱、慧解脱，其中已生之恶不善法无余灭尽。… |
| jivhāya rasaṁ sāyitvā …pe… | having tasted a flavor with the tongue … | 以舌尝味… |
| manasā dhammaṁ viññāya piyarūpe dhamme adhimuccati, appiyarūpe dhamme byāpajjati, anupaṭṭhitakāyassati ca viharati parittacetaso, | having cognized a mental phenomenon with the mind, is intent on a pleasing mental phenomenon, is repelled by a displeasing mental phenomenon, and dwells with bodily mindfulness unestablished and with a limited mind, | 以意识法，于可意法则专注，于不可意法则排斥，住于身念未立、心量有限， |
| tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. | and he does not understand as it really is that liberation of mind, liberation by wisdom, wherein those arisen evil unwholesome states cease without remainder. | 而不如实了知心解脱、慧解脱，其中已生之恶不善法无余灭尽。 |
| Evaṁ kho, bhikkhave, asaṁvaro hoti. | Thus, bhikkhus, there is non-restraint. | 如是，诸比丘，为不律仪。 |
| Kathañca, bhikkhave, saṁvaro hoti? | And how, bhikkhus, is there restraint? | 诸比丘，何为律仪？ |
| Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā piyarūpe rūpe nādhimuccati, appiyarūpe rūpe na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso, | Here, bhikkhus, a bhikkhu, having seen a form with the eye, is not intent on a pleasing form, is not repelled by a displeasing form, and dwells with bodily mindfulness established and with a measureless mind, | 此中，诸比丘，一比丘以眼见色，不专注于可意色，不排斥于不可意色，住于身念已立、心量无量， |
| tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti …pe… | and he understands as it really is that liberation of mind, liberation by wisdom, wherein those arisen evil unwholesome states cease without remainder. … | 而彼如实了知心解脱、慧解脱，其中已生之恶不善法无余灭尽。… |
| jivhāya rasaṁ sāyitvā …pe… | having tasted a flavor with the tongue … | 以舌尝味… |
| manasā dhammaṁ viññāya piyarūpe dhamme nādhimuccati, appiyarūpe dhamme na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso, | having cognized a mental phenomenon with the mind, is not intent on a pleasing mental phenomenon, is not repelled by a displeasing mental phenomenon, and dwells with bodily mindfulness established and with a measureless mind, | 以意识法，不专注于可意法，不排斥于不可意法，住于身念已立、心量无量， |
| tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. | and he understands as it really is that liberation of mind, liberation by wisdom, wherein those arisen evil unwholesome states cease without remainder. | 而彼如实了知心解脱、慧解脱，其中已生之恶不善法无余灭尽。 |
| Evaṁ kho, bhikkhave, saṁvaro hoti. | Thus, bhikkhus, there is restraint. | 如是，诸比丘，为律仪。 |
| Tassa ce, bhikkhave, bhikkhuno evaṁ carato evaṁ viharato kadāci karahaci satisammosā uppajjanti, pāpakā akusalā sarasaṅkappā saṁyojaniyā, dandho, bhikkhave, satuppādo. Atha kho naṁ khippameva pajahati vinodeti byantīkaroti anabhāvaṁ gameti. | If, bhikkhus, for that bhikkhu, so conducting himself, so dwelling, there should occasionally arise, through a lapse of mindfulness, evil, unwholesome memories and intentions connected with the fetters, slow, bhikkhus, is the arising of mindfulness. But then he quickly abandons it, dispels it, makes an end of it, brings it to non-existence. | 诸比丘，若彼比丘，如是行，如是住，偶因失念，生起与结相连之恶、不善忆念与意图，诸比丘，念之生起是缓慢的。然彼速疾舍之，遣之，终之，使之不存。 |
| Seyyathāpi, bhikkhave, puriso divasaṁsantatte ayokaṭāhe dve vā tīṇi vā udakaphusitāni nipāteyya. Dandho, bhikkhave, udakaphusitānaṁ nipāto, atha kho naṁ khippameva parikkhayaṁ pariyādānaṁ gaccheyya. | Suppose, bhikkhus, a man were to let fall two or three drops of water into an iron pot heated for a whole day. Slow, bhikkhus, is the falling of the drops of water, but then they would quickly be exhausted and vanish. | 设想，诸比丘，一人将两三滴水滴入热了一整天的铁锅中。诸比丘，水滴之落下是缓慢的，然彼等将速疾耗尽而消失。 |
| Evameva kho, bhikkhave, tassa ce bhikkhuno evaṁ carato, evaṁ viharato kadāci karahaci satisammosā uppajjanti pāpakā akusalā sarasaṅkappā saṁyojaniyā, dandho, bhikkhave, satuppādo. Atha kho naṁ khippameva pajahati vinodeti byantīkaroti anabhāvaṁ gameti. | Even so, bhikkhus, if for that bhikkhu, so conducting himself, so dwelling, there should occasionally arise, through a lapse of mindfulness, evil, unwholesome memories and intentions connected with the fetters, slow, bhikkhus, is the arising of mindfulness. But then he quickly abandons it, dispels it, makes an end of it, brings it to non-existence. | 如是，诸比丘，若彼比丘，如是行，如是住，偶因失念，生起与结相连之恶、不善忆念与意图，诸比丘，念之生起是缓慢的。然彼速疾舍之，遣之，终之，使之不存。 |
| Evaṁ kho, bhikkhave, bhikkhuno cāro ca vihāro ca anubuddho hoti; yathā carantaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā nānussavanti. | Thus, bhikkhus, the bhikkhu's conduct and dwelling are understood; so that as he is conducting himself and dwelling, covetousness and displeasure, evil unwholesome states, do not flow in upon him. | 如是，诸比丘，比丘之行住被了知；以至于当彼行住时，贪与不悦，恶不善法，不流入于彼。 |
| Tañce, bhikkhave, bhikkhuṁ evaṁ carantaṁ evaṁ viharantaṁ rājāno vā rājamahāmattā vā mittā vā amaccā vā ñātī vā sālohitā vā, bhogehi abhihaṭṭhuṁ pavāreyyuṁ: | If, bhikkhus, kings or royal ministers, friends or colleagues, kinsmen or relatives, should invite that bhikkhu, so conducting himself, so dwelling, to accept wealth, saying: | 诸比丘，若王或王臣，友或同僚，亲或戚，应邀彼比丘，如是行，如是住，受财富，言： |
| ‘ehi, bho purisa, kiṁ te ime kāsāvā anudahanti, | ‘Come, good man, what will these ochre robes do to you? | ‘来，善男子，此袈裟与汝何益？ |
| kiṁ muṇḍo kapālamanucarasi, | Why do you wander about with a shaven head and a begging bowl? | 汝何以剃头持钵而行？ |
| ehi hīnāyāvattitvā bhoge ca bhuñjassu, puññāni ca karohī’ti. | Come, having reverted to the lower life, enjoy possessions and do meritorious deeds.’ | 来，还俗，享财物，行功德。’ |
| So vata, bhikkhave, bhikkhu evaṁ caranto evaṁ viharanto sikkhaṁ paccakkhāya hīnāyāvattissatīti netaṁ ṭhānaṁ vijjati. | That this bhikkhu, bhikkhus, so conducting himself, so dwelling, should reject the training and revert to the lower life—this is impossible. | 此比丘，诸比丘，如是行，如是住，竟舍戒还俗——此不可能。 |
| Seyyathāpi, bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā. Atha mahājanakāyo āgaccheyya kuddālapiṭakaṁ ādāya: ‘mayaṁ imaṁ gaṅgaṁ nadiṁ pacchāninnaṁ karissāma pacchāpoṇaṁ pacchāpabbhāran’ti. | Suppose, bhikkhus, the river Ganges were sloping, slanting, and inclining to the east. Then a great crowd of people would come, bringing spades and baskets, saying: ‘We will make this river Ganges slope, slant, and incline to the west.’ | 设想，诸比丘，恒河向东倾斜、偏向、流向。时有一大群人来，携锹与篮，言：‘我等将使此恒河向西倾斜、偏向、流向。’ |
| Taṁ kiṁ maññatha, bhikkhave, | What do you think, bhikkhus? | 诸比丘，汝等以为如何？ |
| api nu kho so mahājanakāyo gaṅgaṁ nadiṁ pacchāninnaṁ kareyya pacchāpoṇaṁ pacchāpabbhāran”ti? | Could that great crowd of people make the river Ganges slope to the west, slant to the west, incline to the west?” | 彼大群人能使恒河向西倾斜、偏向、流向否？” |
| “No hetaṁ, bhante”. | “Certainly not, venerable sir.” | “诚非也，尊者。” |
| “Taṁ kissa hetu”? | “For what reason?” | “是何缘故？” |
| “Gaṅgā, bhante, nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; | “The river Ganges, venerable sir, slopes, slants, and inclines to the east; | “尊者，恒河向东倾斜、偏向、流向； |
| sā na sukarā pacchāninnā kātuṁ pacchāpoṇā pacchāpabbhārā. | it is not easy to make it slope to the west, slant to the west, incline to the west. | 欲使其向西倾斜、偏向、流向非易事。 |
| Yāvadeva ca pana so mahājanakāyo kilamathassa vighātassa bhāgī assā”ti. | And that great crowd of people would only reap weariness and vexation.” | 而彼大群人唯得疲劳与烦恼。” |
| “Evameva kho, bhikkhave, tañce bhikkhuṁ evaṁ carantaṁ evaṁ viharantaṁ rājāno vā rājamahāmattā vā mittā vā amaccā vā ñātī vā sālohitā vā bhogehi abhihaṭṭhuṁ pavāreyyuṁ: | “Even so, bhikkhus, if kings or royal ministers, friends or colleagues, kinsmen or relatives, should invite that bhikkhu, so conducting himself, so dwelling, to accept wealth, saying: | “如是，诸比丘，若王或王臣，友或同僚，亲或戚，应邀彼比丘，如是行，如是住，受财富，言： |
| ‘ehi, bho purisa, kiṁ te ime kāsāvā anudahanti, | ‘Come, good man, what will these ochre robes do to you? | ‘来，善男子，此袈裟与汝何益？ |
| kiṁ muṇḍo kapālamanucarasi, | Why do you wander about with a shaven head and a begging bowl? | 汝何以剃头持钵而行？ |
| ehi hīnāyāvattitvā bhoge ca bhuñjassu, puññāni ca karohī’ti. | Come, having reverted to the lower life, enjoy possessions and do meritorious deeds.’ | 来，还俗，享财物，行功德。’ |
| So vata, bhikkhave, bhikkhu evaṁ caranto evaṁ viharanto sikkhaṁ paccakkhāya hīnāyāvattissatīti netaṁ ṭhānaṁ vijjati. | That this bhikkhu, bhikkhus, so conducting himself, so dwelling, should reject the training and revert to the lower life—this is impossible. | 此比丘，诸比丘，如是行，如是住，竟舍戒还俗——此不可能。 |
| Taṁ kissa hetu? | For what reason? | 是何缘故？ |
| Yañhi taṁ, bhikkhave, cittaṁ dīgharattaṁ vivekaninnaṁ vivekapoṇaṁ vivekapabbhāraṁ, tathā hīnāyāvattissatīti netaṁ ṭhānaṁ vijjatī”ti. | That mind, bhikkhus, which for a long time has been sloping, slanting, and inclining to seclusion, that it should revert to the lower life—this is impossible.” | 诸比丘，彼心长时已向于独处倾斜、偏向、流向，欲其还俗——此不可能。” |
35.245 - SN 35.245 Kiṁsukopama
| --- SN35.245 - Kiṁsukopamasutta --- | --- The Simile of the Kiṁsuka Tree --- | --- 金赤迦树喻 --- |
| Atha kho aññataro bhikkhu yenaññataro bhikkhu tenupasaṅkami; upasaṅkamitvā taṁ bhikkhuṁ etadavoca: | Then a certain bhikkhu approached another bhikkhu and, on arrival, said to that bhikkhu: | 尔时，某比丘诣另一比丘，既至，问彼比丘曰： |
| “kittāvatā nu kho, āvuso, bhikkhuno dassanaṁ suvisuddhaṁ hotī”ti? | “To what extent, friend, is a bhikkhu’s vision well purified?” | “友，比丘之见，至何程度为善清净？” |
| “Yato kho, āvuso, bhikkhu channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca yathābhūtaṁ pajānāti, ettāvatā kho, āvuso, bhikkhuno dassanaṁ suvisuddhaṁ hotī”ti. | “When, friend, a bhikkhu understands as they really are the origin and the passing away of the six bases for contact, to that extent, friend, is a bhikkhu’s vision well purified.” | “友，当一比丘如实了知六触处之生起与息灭，至彼程度，友，比丘之见为善清净。” |
| Atha kho so bhikkhu asantuṭṭho tassa bhikkhussa pañhaveyyākaraṇena, yenaññataro bhikkhu tenupasaṅkami; upasaṅkamitvā taṁ bhikkhuṁ etadavoca: | Then that bhikkhu, not satisfied with that bhikkhu’s explanation of the question, approached another bhikkhu and, on arrival, said to that bhikkhu: | 尔时，彼比丘不满意彼比丘对此问之解释，复诣另一比丘，既至，问彼比丘曰： |
| “kittāvatā nu kho, āvuso, bhikkhuno dassanaṁ suvisuddhaṁ hotī”ti? | “To what extent, friend, is a bhikkhu’s vision well purified?” | “友，比丘之见，至何程度为善清净？” |
| “Yato kho, āvuso, bhikkhu pañcannaṁ upādānakkhandhānaṁ samudayañca atthaṅgamañca yathābhūtaṁ pajānāti, ettāvatā kho, āvuso, bhikkhuno dassanaṁ suvisuddhaṁ hotī”ti. | “When, friend, a bhikkhu understands as they really are the origin and the passing away of the five aggregates of clinging, to that extent, friend, is a bhikkhu’s vision well purified.” | “友，当一比丘如实了知五取蕴之生起与息灭，至彼程度，友，比丘之见为善清净。” |
| Atha kho so bhikkhu asantuṭṭho tassa bhikkhussa pañhaveyyākaraṇena, yenaññataro bhikkhu tenupasaṅkami; upasaṅkamitvā taṁ bhikkhuṁ etadavoca: | Then that bhikkhu, not satisfied with that bhikkhu’s explanation of the question, approached another bhikkhu and, on arrival, said to that bhikkhu: | 尔时，彼比丘不满意彼比丘对此问之解释，复诣另一比丘，既至，问彼比丘曰： |
| “kittāvatā nu kho, āvuso, bhikkhuno dassanaṁ suvisuddhaṁ hotī”ti? | “To what extent, friend, is a bhikkhu’s vision well purified?” | “友，比丘之见，至何程度为善清净？” |
| “Yato kho, āvuso, bhikkhu catunnaṁ mahābhūtānaṁ samudayañca atthaṅgamañca yathābhūtaṁ pajānāti, ettāvatā kho, āvuso, bhikkhuno dassanaṁ suvisuddhaṁ hotī”ti. | “When, friend, a bhikkhu understands as they really are the origin and the passing away of the four great elements, to that extent, friend, is a bhikkhu’s vision well purified.” | “友，当一比丘如实了知四大种之生起与息灭，至彼程度，友，比丘之见为善清净。” |
| Atha kho so bhikkhu asantuṭṭho tassa bhikkhussa pañhaveyyākaraṇena, yenaññataro bhikkhu tenupasaṅkami; upasaṅkamitvā taṁ bhikkhuṁ etadavoca: | Then that bhikkhu, not satisfied with that bhikkhu’s explanation of the question, approached another bhikkhu and, on arrival, said to that bhikkhu: | 尔时，彼比丘不满意彼比丘对此问之解释，复诣另一比丘，既至，问彼比丘曰： |
| “kittāvatā nu kho, āvuso, bhikkhuno dassanaṁ suvisuddhaṁ hotī”ti? | “To what extent, friend, is a bhikkhu’s vision well purified?” | “友，比丘之见，至何程度为善清净？” |
| “Yato kho, āvuso, bhikkhu yaṁ kiñci samudayadhammaṁ, sabbaṁ taṁ nirodhadhammanti yathābhūtaṁ pajānāti, ettāvatā kho, āvuso, bhikkhuno dassanaṁ suvisuddhaṁ hotī”ti. | “When, friend, a bhikkhu understands as it really is, ‘Whatever is subject to origination is all subject to cessation,’ to that extent, friend, is a bhikkhu’s vision well purified.” | “友，当一比丘如实了知：‘凡有生起之法，皆有息灭之法’，至彼程度，友，比丘之见为善清净。” |
| Atha kho so bhikkhu asantuṭṭho tassa bhikkhussa pañhaveyyākaraṇena, yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca: “idhāhaṁ, bhante, yenaññataro bhikkhu tenupasaṅkamiṁ; upasaṅkamitvā taṁ bhikkhuṁ etadavocaṁ: | Then that bhikkhu, not satisfied with that bhikkhu’s explanation of the question, approached the Blessed One and, on arrival, said to the Blessed One: “Here, venerable sir, I approached a certain bhikkhu and, on arrival, said to that bhikkhu: | 尔时，彼比丘不满意彼比丘对此问之解释，遂诣世尊所，既至，白世尊言：“尊者，我曾诣某比丘，既至，问彼比丘曰： |
| ‘kittāvatā nu kho, āvuso, bhikkhuno dassanaṁ suvisuddhaṁ hotī’ti? | ‘To what extent, friend, is a bhikkhu’s vision well purified?’ | ‘友，比丘之见，至何程度为善清净？’ |
| Evaṁ vutte, bhante, so bhikkhu maṁ etadavoca: | When this was said, venerable sir, that bhikkhu said to me: | 尊者，作此语时，彼比丘告我言： |
| ‘yato kho, āvuso, bhikkhu channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca yathābhūtaṁ pajānāti, ettāvatā kho, āvuso, bhikkhuno dassanaṁ suvisuddhaṁ hotī’ti. | ‘When, friend, a bhikkhu understands as they really are the origin and the passing away of the six bases for contact, to that extent, friend, is a bhikkhu’s vision well purified.’ | ‘友，当一比丘如实了知六触处之生起与息灭，至彼程度，友，比丘之见为善清净。’ |
| Atha khvāhaṁ, bhante, asantuṭṭho tassa bhikkhussa pañhaveyyākaraṇena, yenaññataro bhikkhu tenupasaṅkamiṁ; upasaṅkamitvā taṁ bhikkhuṁ etadavocaṁ: | Then, venerable sir, not satisfied with that bhikkhu’s explanation of the question, I approached another bhikkhu and, on arrival, said to that bhikkhu: | 然后，尊者，我不满意彼比丘对此问之解释，复诣另一比丘，既至，问彼比丘曰： |
| ‘kittāvatā nu kho, āvuso, bhikkhuno dassanaṁ suvisuddhaṁ hotī’ti? | ‘To what extent, friend, is a bhikkhu’s vision well purified?’ | ‘友，比丘之见，至何程度为善清净？’ |
| Evaṁ vutte, bhante, so bhikkhu maṁ etadavoca: | When this was said, venerable sir, that bhikkhu said to me: | 尊者，作此语时，彼比丘告我言： |
| ‘yato kho, āvuso, bhikkhu pañcannaṁ upādānakkhandhānaṁ …pe… | ‘When, friend, a bhikkhu understands as they really are the origin and the passing away of the five aggregates of clinging… | ‘友，当一比丘如实了知五取蕴之生起与息灭… |
| catunnaṁ mahābhūtānaṁ samudayañca atthaṅgamañca yathābhūtaṁ pajānāti …pe… | the origin and the passing away of the four great elements… | 四大种之生起与息灭… |
| yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhammanti yathābhūtaṁ pajānāti, ettāvatā kho, āvuso, bhikkhuno dassanaṁ suvisuddhaṁ hotī’ti. | understands as it really is, ‘Whatever is subject to origination is all subject to cessation,’ to that extent, friend, is a bhikkhu’s vision well purified.’ | 如实了知：‘凡有生起之法，皆有息灭之法’，至彼程度，友，比丘之见为善清净。’ |
| Atha khvāhaṁ, bhante, asantuṭṭho tassa bhikkhussa pañhaveyyākaraṇena yena bhagavā tenupasaṅkamiṁ (…). | Then, venerable sir, not satisfied with that bhikkhu’s explanation of the question, I approached the Blessed One…. | 然后，尊者，我不满意彼比丘对此问之解释，遂诣世尊所…。 |
| Kittāvatā nu kho, bhante, bhikkhuno dassanaṁ suvisuddhaṁ hotī”ti? | To what extent, venerable sir, is a bhikkhu’s vision well purified?” | 尊者，比丘之见，至何程度为善清净？” |
| “Seyyathāpi, bhikkhu, purisassa kiṁsuko adiṭṭhapubbo assa. | “Suppose, bhikkhu, a man had never before seen a kiṁsuka tree. | “比丘，譬如一人从未见过甄叔迦树。 |
| So yenaññataro puriso kiṁsukassa dassāvī tenupasaṅkameyya. Upasaṅkamitvā taṁ purisaṁ evaṁ vadeyya: | He might approach another man who had seen a kiṁsuka tree. Having approached, he would say to that man: | 彼或可诣一见过甄叔迦树之人。既至，问彼人曰： |
| ‘kīdiso, bho purisa, kiṁsuko’ti? | ‘What, good man, is a kiṁsuka tree like?’ | ‘善男子，甄叔迦树状如何？’ |
| So evaṁ vadeyya: | He would say: | 彼人答曰： |
| ‘kāḷako kho, ambho purisa, kiṁsuko—seyyathāpi jhāmakhāṇū’ti. | ‘The kiṁsuka tree, good sir, is black, like a burnt stump.’ | ‘善男子，甄叔迦树色黑，如烧焦之树桩。’ |
| Tena kho pana, bhikkhu, samayena tādisovassa kiṁsuko yathāpi tassa purisassa dassanaṁ. | And at that time, bhikkhu, the kiṁsuka tree would be just as that man had seen it. | 比丘，彼时甄叔迦树正如彼人所见。 |
| Atha kho so, bhikkhu, puriso asantuṭṭho tassa purisassa pañhaveyyākaraṇena, yenaññataro puriso kiṁsukassa dassāvī tenupasaṅkameyya; upasaṅkamitvā taṁ purisaṁ evaṁ vadeyya: | Then that man, bhikkhu, not satisfied with that man’s explanation of the question, might approach another man who had seen a kiṁsuka tree; having approached, he would say to that man: | 比丘，尔时彼人不满意彼人对此问之解释，或可诣另一见过甄叔迦树之人；既至，问彼人曰： |
| ‘kīdiso, bho purisa, kiṁsuko’ti? | ‘What, good man, is a kiṁsuka tree like?’ | ‘善男子，甄叔迦树状如何？’ |
| So evaṁ vadeyya: | He would say: | 彼人答曰： |
| ‘lohitako kho, ambho purisa, kiṁsuko—seyyathāpi maṁsapesī’ti. | ‘The kiṁsuka tree, good sir, is red, like a piece of meat.’ | ‘善男子，甄叔迦树色红，如一块肉。’ |
| Tena kho pana, bhikkhu, samayena tādisovassa kiṁsuko yathāpi tassa purisassa dassanaṁ. | And at that time, bhikkhu, the kiṁsuka tree would be just as that man had seen it. | 比丘，彼时甄叔迦树正如彼人所见。 |
| Atha kho so bhikkhu puriso asantuṭṭho tassa purisassa pañhaveyyākaraṇena, yenaññataro puriso kiṁsukassa dassāvī tenupasaṅkameyya; upasaṅkamitvā taṁ purisaṁ evaṁ vadeyya: | Then that bhikkhu, a man, not satisfied with that man’s explanation of the question, might approach another man who had seen a kiṁsuka tree; having approached, he would say to that man: | 尔时彼比丘，一人，不满意彼人对此问之解释，或可诣另一见过甄叔迦树之人；既至，问彼人曰： |
| ‘kīdiso, bho purisa, kiṁsuko’ti? | ‘What, good man, is a kiṁsuka tree like?’ | ‘善男子，甄叔迦树状如何？’ |
| So evaṁ vadeyya: | He would say: | 彼人答曰： |
| ‘ocīrakajāto kho, ambho purisa, kiṁsuko ādinnasipāṭiko—seyyathāpi sirīso’ti. | ‘The kiṁsuka tree, good sir, has its bark stripped off, with pods burst open, like an acacia.’ | ‘善男子，甄叔迦树皮已剥，豆荚已裂，如一金合欢树。’ |
| Tena kho pana, bhikkhu, samayena tādisovassa kiṁsuko, yathāpi tassa purisassa dassanaṁ. | And at that time, bhikkhu, the kiṁsuka tree would be just as that man had seen it. | 比丘，彼时甄叔迦树正如彼人所见。 |
| Atha kho so bhikkhu puriso asantuṭṭho tassa purisassa pañhaveyyākaraṇena, yenaññataro puriso kiṁsukassa dassāvī tenupasaṅkameyya; upasaṅkamitvā taṁ purisaṁ evaṁ vadeyya: | Then that bhikkhu, a man, not satisfied with that man’s explanation of the question, might approach another man who had seen a kiṁsuka tree; having approached, he would say to that man: | 尔时彼比丘，一人，不满意彼人对此问之解释，或可诣另一见过甄叔迦树之人；既至，问彼人曰： |
| ‘kīdiso, bho purisa, kiṁsuko’ti? | ‘What, good man, is a kiṁsuka tree like?’ | ‘善男子，甄叔迦树状如何？’ |
| So evaṁ vadeyya: | He would say: | 彼人答曰： |
| ‘bahalapattapalāso sandacchāyo kho, ambho purisa, kiṁsuko—seyyathāpi nigrodho’ti. | ‘The kiṁsuka tree, good sir, has thick leaves and foliage, giving dense shade, like a banyan tree.’ | ‘善男子，甄叔迦树叶茂枝繁，荫浓如榕。’ |
| Tena kho pana, bhikkhu, samayena tādisovassa kiṁsuko, yathāpi tassa purisassa dassanaṁ. | And at that time, bhikkhu, the kiṁsuka tree would be just as that man had seen it. | 比丘，彼时甄叔迦树正如彼人所见。 |
| Evameva kho, bhikkhu, yathā yathā adhimuttānaṁ tesaṁ sappurisānaṁ dassanaṁ suvisuddhaṁ hoti tathā tathā kho tehi sappurisehi byākataṁ. | Even so, bhikkhu, according as the vision of those good men is well purified, so have those good men explained. | 如是，比丘，彼等善人之见如何善清净，彼等善人即如是解说。 |
| Seyyathāpi, bhikkhu, rañño paccantimaṁ nagaraṁ daḷhuddhāpaṁ daḷhapākāratoraṇaṁ chadvāraṁ. | Suppose, bhikkhu, a king’s frontier city with strong ramparts, strong walls and arches, and six gates. | 设想，比丘，一国王边城，有坚固之城墙，坚固之墙垣与拱门，并有六门。 |
| Tatrassa dovāriko paṇḍito byatto medhāvī, aññātānaṁ nivāretā, ñātānaṁ pavesetā. | There would be a gatekeeper who is wise, competent, and intelligent, who keeps out strangers and lets in acquaintances. | 彼处有一门卫，有智、能干、聪慧，拒陌生人于外，放相识者入内。 |
| Puratthimāya disāya āgantvā sīghaṁ dūtayugaṁ taṁ dovārikaṁ evaṁ vadeyya: | Coming from the eastern direction, a swift pair of messengers would say to that gatekeeper: | 从东方来，一双迅捷之信使对彼门卫言： |
| ‘kahaṁ, bho purisa, imassa nagarassa nagarassāmī’ti? | ‘Where, good man, is the lord of this city?’ | ‘善男子，此城之主在何处？’ |
| So evaṁ vadeyya: | He would say: | 彼人答曰： |
| ‘eso, bhante, majjhe siṅghāṭake nisinno’ti. | ‘There he is, sirs, sitting in the central square.’ | ‘诸位，彼在中央广场而坐。’ |
| Atha kho taṁ sīghaṁ dūtayugaṁ nagarassāmikassa yathābhūtaṁ vacanaṁ niyyātetvā yathāgatamaggaṁ paṭipajjeyya. | Then that swift pair of messengers, having delivered their message of reality to the lord of the city, would take the path by which they came. | 尔时彼双迅捷之信使，向城主传递真实之讯息后，循来时之路而去。 |
| Pacchimāya disāya āgantvā sīghaṁ dūtayugaṁ …pe… | Coming from the western direction, a swift pair of messengers… | 从西方来，一双迅捷之信使… |
| uttarāya disāya … | from the northern direction… | 从北方来… |
| dakkhiṇāya disāya āgantvā sīghaṁ dūtayugaṁ taṁ dovārikaṁ evaṁ vadeyya: | coming from the southern direction, a swift pair of messengers would say to that gatekeeper: | 从南方来，一双迅捷之信使对彼门卫言： |
| ‘kahaṁ, bho purisa, imassa nagarassāmī’ti? | ‘Where, good man, is the lord of this city?’ | ‘善男子，此城之主在何处？’ |
| So evaṁ vadeyya: | He would say: | 彼人答曰： |
| ‘eso, bhante, majjhe siṅghāṭake nisinno’ti. | ‘There he is, sirs, sitting in the central square.’ | ‘诸位，彼在中央广场而坐。’ |
| Atha kho taṁ sīghaṁ dūtayugaṁ nagarassāmikassa yathābhūtaṁ vacanaṁ niyyātetvā yathāgatamaggaṁ paṭipajjeyya. | Then that swift pair of messengers, having delivered their message of reality to the lord of the city, would take the path by which they came. | 尔时彼双迅捷之信使，向城主传递真实之讯息后，循来时之路而去。 |
| Upamā kho myāyaṁ, bhikkhu, katā atthassa viññāpanāya. | This is a simile I have made, bhikkhu, for the purpose of conveying a meaning. | 比丘，此乃我为 convey a meaning 而设之譬喻。 |
| Ayañcettha attho: | And this is the meaning here: | 此处之义为： |
| ‘nagaran’ti kho, bhikkhu, imassetaṁ cātumahābhūtikassa kāyassa adhivacanaṁ mātāpettikasambhavassa odanakummāsūpacayassa aniccucchādanaparimaddanabhedanaviddhaṁsanadhammassa. | ‘The city,’ bhikkhu, is a designation for this body, composed of the four great elements, originating from mother and father, built up on rice and gruel, subject to impermanence, to being rubbed away, worn away, broken up, and dispersed. | ‘城’，比丘，乃此身之譬喻，由四大种构成，源于父母，以米粥滋养，受无常、磨损、损耗、破裂、消散之制约。 |
| ‘Cha dvārā’ti kho, bhikkhu, channetaṁ ajjhattikānaṁ āyatanānaṁ adhivacanaṁ. | ‘The six gates,’ bhikkhu, is a designation for the six internal sense bases. | ‘六门’，比丘，乃内六处之譬喻。 |
| ‘Dovāriko’ti kho, bhikkhu, satiyā etaṁ adhivacanaṁ. | ‘The gatekeeper,’ bhikkhu, is a designation for mindfulness. | ‘门卫’，比丘，乃念之譬喻。 |
| ‘Sīghaṁ dūtayugan’ti kho, bhikkhu, samathavipassanānetaṁ adhivacanaṁ. | ‘The swift pair of messengers,’ bhikkhu, is a designation for serenity and insight. | ‘迅捷之信使双’，比丘，乃奢摩他与毗婆舍那之譬喻。 |
| ‘Nagarassāmī’ti kho, bhikkhu, viññāṇassetaṁ adhivacanaṁ. | ‘The lord of the city,’ bhikkhu, is a designation for consciousness. | ‘城主’，比丘，乃识之譬喻。 |
| ‘Majjhe siṅghāṭako’ti kho, bhikkhu, catunnetaṁ mahābhūtānaṁ adhivacanaṁ— | ‘The central square,’ bhikkhu, is a designation for the four great elements— | ‘中央广场’，比丘，乃四大种之譬喻—— |
| pathavīdhātuyā, āpodhātuyā, tejodhātuyā, vāyodhātuyā. | the earth element, the water element, the fire element, the air element. | 地界、水界、火界、风界。 |
| ‘Yathābhūtaṁ vacanan’ti kho, bhikkhu, nibbānassetaṁ adhivacanaṁ. | ‘The message of reality,’ bhikkhu, is a designation for Nibbāna. | ‘真实之讯息’，比丘，乃涅槃之譬喻。 |
| ‘Yathāgatamaggo’ti kho, bhikkhu, ariyassetaṁ aṭṭhaṅgikassa maggassa adhivacanaṁ, seyyathidaṁ— | ‘The path by which they came,’ bhikkhu, is a designation for the Noble Eightfold Path, that is— | ‘来时之路’，比丘，乃八圣道之譬喻，即—— |
| sammādiṭṭhiyā …pe… sammāsamādhissā”ti. | right view… right concentration.” | 正见…正定。” |
35.246 - SN 35.246 Vīṇopama
| --- SN35.246 - Vīṇopamasutta --- | --- The Simile of the Lute --- | --- 琴喻 --- |
| “Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā cakkhuviññeyyesu rūpesu uppajjeyya chando vā rāgo vā doso vā moho vā paṭighaṁ vāpi cetaso, tato cittaṁ nivāreyya. | “If, bhikkhus, for any bhikkhu or bhikkhunī, in regard to forms cognizable by the eye, there should arise desire or lust or hatred or delusion or aversion of mind, one should restrain the mind from it. | “诸比丘，若有任何比丘或比丘尼，于眼所识之色，生起欲、贪、嗔、痴或心之厌恶，当自制其心。 |
| Sabhayo ceso maggo sappaṭibhayo ca sakaṇṭako ca sagahano ca ummaggo ca kummaggo ca duhitiko ca. | This path is frightful and dangerous, thorny and overgrown, a wrong path, a bad path, of a bad man. | 此道可怖而险，多刺而丛生，为邪道、恶道，属恶人之道。 |
| Asappurisasevito ceso maggo, na ceso maggo sappurisehi sevito. | This path is not frequented by good men, and this path is not for you. | 此道非善人所行，此道亦不属于你。 |
| Na tvaṁ etaṁ arahasīti. | You are not worthy of this. | 你于此不配。 |
| Tato cittaṁ nivāraye cakkhuviññeyyehi rūpehi …pe… | From that one should restrain the mind, from forms cognizable by the eye… | 从彼处当自制其心，于眼所识之色… |
| yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā jivhāviññeyyesu rasesu …pe… | If, bhikkhus, for any bhikkhu or bhikkhunī, in regard to flavors cognizable by the tongue… | 诸比丘，若有任何比丘或比丘尼，于舌所识之味… |
| manoviññeyyesu dhammesu uppajjeyya chando vā rāgo vā doso vā moho vā paṭighaṁ vāpi cetaso tato cittaṁ nivāreyya. | in regard to mental phenomena cognizable by the mind, there should arise desire or lust or hatred or delusion or aversion of mind, one should restrain the mind from it. | 于意所识之法，生起欲、贪、嗔、痴或心之厌恶，当自制其心。 |
| Sabhayo ceso maggo sappaṭibhayo ca sakaṇṭako ca sagahano ca ummaggo ca kummaggo ca duhitiko ca. | This path is frightful and dangerous, thorny and overgrown, a wrong path, a bad path, of a bad man. | 此道可怖而险，多刺而丛生，为邪道、恶道，属恶人之道。 |
| Asappurisasevito ceso maggo, na ceso maggo sappurisehi sevito. | This path is not frequented by good men, and this path is not for you. | 此道非善人所行，此道亦不属于你。 |
| Na tvaṁ etaṁ arahasīti. | You are not worthy of this. | 你于此不配。 |
| Tato cittaṁ nivāraye manoviññeyyehi dhammehi. | From that one should restrain the mind, from mental phenomena cognizable by the mind. | 从彼处当自制其心，于意所识之法。 |
| Seyyathāpi, bhikkhave, kiṭṭhaṁ sampannaṁ. | Suppose, bhikkhus, the grain is ripe. | 设想，诸比丘，谷物已熟。 |
| Kiṭṭhārakkho ca pamatto, goṇo ca kiṭṭhādo aduṁ kiṭṭhaṁ otaritvā yāvadatthaṁ madaṁ āpajjeyya pamādaṁ āpajjeyya; | And the grain-guardian is heedless, and an ox that eats grain, having entered that grain-field, would indulge in intoxication and heedlessness to his heart’s content; | 而谷物守护者疏忽，一食谷之牛，入彼谷田，恣意沉醉放逸； |
| evameva kho, bhikkhave, assutavā puthujjano chasu phassāyatanesu asaṁvutakārī pañcasu kāmaguṇesu yāvadatthaṁ madaṁ āpajjati pamādaṁ āpajjati. | Even so, bhikkhus, the uninstructed worldling, not being restrained in the six bases for contact, indulges in the five cords of sensual pleasure to his heart’s content, in intoxication and heedlessness. | 如是，诸比丘，未受教之凡夫，于六触处不加约束，恣意于五欲功德中，沉醉放逸。 |
| Seyyathāpi, bhikkhave, kiṭṭhaṁ sampannaṁ kiṭṭhārakkho ca appamatto goṇo ca kiṭṭhādo aduṁ kiṭṭhaṁ otareyya. | Suppose, bhikkhus, the grain is ripe, and the grain-guardian is heedful, and an ox that eats grain should enter that grain-field. | 设想，诸比丘，谷物已熟，而谷物守护者警觉，一食谷之牛应入彼谷田。 |
| Tamenaṁ kiṭṭhārakkho nāsāyaṁ suggahitaṁ gaṇheyya. | That grain-guardian would take firm hold of it by the nose. | 彼谷物守护者当以鼻牵之。 |
| Nāsāyaṁ suggahitaṁ gahetvā uparighaṭāyaṁ suniggahitaṁ niggaṇheyya. | Having taken firm hold of it by the nose, he would hold it down firmly on the upper jaw. | 既以鼻牵之，当牢按其于上颚。 |
| Uparighaṭāyaṁ suniggahitaṁ niggahetvā daṇḍena sutāḷitaṁ tāḷeyya. | Having held it down firmly on the upper jaw, he would beat it well with a stick. | 既牢按其于上颚，当以杖善击之。 |
| Daṇḍena sutāḷitaṁ tāḷetvā osajjeyya. | Having beaten it well with a stick, he would let it go. | 既以杖善击之，当放之。 |
| Dutiyampi kho, bhikkhave …pe… | A second time, bhikkhus… | 第二次，诸比丘… |
| tatiyampi kho, bhikkhave, goṇo kiṭṭhādo aduṁ kiṭṭhaṁ otareyya. | A third time, bhikkhus, the grain-eating ox would enter that grain-field. | 第三次，诸比丘，食谷之牛复入彼谷田。 |
| Tamenaṁ kiṭṭhārakkho nāsāyaṁ suggahitaṁ gaṇheyya. | That grain-guardian would take firm hold of it by the nose. | 彼谷物守护者当以鼻牵之。 |
| Nāsāyaṁ suggahitaṁ gahetvā uparighaṭāyaṁ suniggahitaṁ niggaṇheyya. | Having taken firm hold of it by the nose, he would hold it down firmly on the upper jaw. | 既以鼻牵之，当牢按其于上颚。 |
| Uparighaṭāyaṁ suniggahitaṁ niggahetvā daṇḍena sutāḷitaṁ tāḷeyya. | Having held it down firmly on the upper jaw, he would beat it well with a stick. | 既牢按其于上颚，当以杖善击之。 |
| Daṇḍena sutāḷitaṁ tāḷetvā osajjeyya. | Having beaten it well with a stick, he would let it go. | 既以杖善击之，当放之。 |
| Evañhi so, bhikkhave, goṇo kiṭṭhādo gāmagato vā araññagato vā, ṭhānabahulo vā assa nisajjabahulo vā na taṁ kiṭṭhaṁ puna otareyya— | In this way, bhikkhus, that grain-eating ox, whether gone to a village or to the forest, would be apt to stand or apt to sit, it would not enter that grain-field again— | 如是，诸比丘，彼食谷之牛，或至村落，或至森林，或立或坐，不再入彼谷田—— |
| tameva purimaṁ daṇḍasamphassaṁ samanussaranto. | recollecting that very same former contact with the stick. | 忆念昔日彼杖之触。 |
| Evameva kho, bhikkhave, yato kho bhikkhuno chasu phassāyatanesu cittaṁ udujitaṁ hoti sudujitaṁ, ajjhattameva santiṭṭhati, sannisīdati, ekodi hoti, samādhiyati. | Even so, bhikkhus, when a bhikkhu’s mind is straightened, well straightened, in regard to the six bases for contact, it becomes inwardly steady, settles down, becomes one-pointed, and concentrated. | 如是，诸比丘，若比丘之心于六触处得以矫正、善矫正，则其内心安定、沉静、专一、集中。 |
| Seyyathāpi, bhikkhave, rañño vā rājamahāmattassa vā vīṇāya saddo assutapubbo assa. | Suppose, bhikkhus, a king or a royal minister had never before heard the sound of a lute. | 设想，诸比丘，一国王或王臣从未闻过琴声。 |
| So vīṇāsaddaṁ suṇeyya. | He might hear the sound of a lute. | 彼或闻琴声。 |
| So evaṁ vadeyya: | He would say: | 彼会说： |
| ‘ambho, kassa nu kho eso saddo evaṁrajanīyo evaṅkamanīyo evaṁmadanīyo evaṁmucchanīyo evambandhanīyo’ti? | ‘Good man, what is that sound, so enchanting, so lovely, so intoxicating, so infatuating, so captivating?’ | ‘善男子，彼声为何，如此迷人，如此悦耳，如此醉人，如此痴迷，如此引人入胜？’ |
| Tamenaṁ evaṁ vadeyyuṁ: | They would say to him: | 他们会对他说： |
| ‘esā, kho, bhante, vīṇā nāma, yassā eso saddo evaṁrajanīyo evaṅkamanīyo evaṁmadanīyo evaṁmucchanīyo evambandhanīyo’ti. | ‘That, sir, is a lute, whose sound is so enchanting, so lovely, so intoxicating, so infatuating, so captivating.’ | ‘大人，那是琴，其声如此迷人，如此悦耳，如此醉人，如此痴迷，如此引人入胜。’ |
| So evaṁ vadeyya: | He would say: | 他会说： |
| ‘gacchatha me, bho, taṁ vīṇaṁ āharathā’ti. | ‘Go, my good man, bring me that lute.’ | ‘去，我善男子，为我取来那琴。’ |
| Tassa taṁ vīṇaṁ āhareyyuṁ. | They would bring him that lute. | 他们会为他取来那琴。 |
| Tamenaṁ evaṁ vadeyyuṁ: | They would say to him: | 他们会对他说： |
| ‘ayaṁ kho sā, bhante, vīṇā yassā eso saddo evaṁrajanīyo evaṅkamanīyo evaṁmadanīyo evaṁmucchanīyo evambandhanīyo’ti. | ‘This, sir, is that lute whose sound is so enchanting, so lovely, so intoxicating, so infatuating, so captivating.’ | ‘大人，此即彼琴，其声如此迷人，如此悦耳，如此醉人，如此痴迷，如此引人入胜。’ |
| So evaṁ vadeyya: | He would say: | 他会说： |
| ‘alaṁ me, bho, tāya vīṇāya, tameva me saddaṁ āharathā’ti. | ‘Enough of that lute for me, good man, just bring me that sound.’ | ‘于我，善男子，琴已足矣，但为我取来那声音。’ |
| Tamenaṁ evaṁ vadeyyuṁ: | They would say to him: | 他们会对他说： |
| ‘ayaṁ kho, bhante, vīṇā nāma anekasambhārā mahāsambhārā. | ‘This lute, sir, is of many components, of great components. | ‘此琴，大人，由众多部分构成，由诸多部件构成。 |
| Anekehi sambhārehi samāraddhā vadati, seyyathidaṁ— | It sounds because it is constructed of many components, that is to say— | 其发声乃因其由众多部件构成，即是说—— |
| doṇiñca paṭicca cammañca paṭicca daṇḍañca paṭicca upadhāraṇe ca paṭicca tantiyo ca paṭicca koṇañca paṭicca purisassa ca tajjaṁ vāyāmaṁ paṭicca evāyaṁ, bhante, vīṇā nāma anekasambhārā mahāsambhārā. | depending on the sound-box, depending on the skin, depending on the neck, depending on the tuning pegs, depending on the strings, depending on the bridge, and depending on the appropriate effort of a person, thus this lute, sir, of many components, of great components, | 依于音箱，依于皮膜，依于琴颈，依于弦轴，依于琴弦，依于琴桥，并依于人之适当努力，如是此琴，大人，由众多部件构成，由诸多部件构成， |
| Anekehi sambhārehi samāraddhā vadatī’ti. | sounds because it is constructed of many components.’ | 因其由众多部件构成而发声。’ |
| So taṁ vīṇaṁ dasadhā vā satadhā vā phāleyya, dasadhā vā satadhā vā taṁ phāletvā sakalikaṁ sakalikaṁ kareyya. | He would break that lute into ten or a hundred pieces, having broken it into ten or a hundred pieces, he would reduce it to splinters. | 他会将那琴打成十或百片，打成十或百片后，他会将其碎成木屑。 |
| Sakalikaṁ sakalikaṁ karitvā agginā ḍaheyya, agginā ḍahitvā masiṁ kareyya. | Having reduced it to splinters, he would burn it in a fire, and having burnt it in a fire, he would make it into ashes. | 碎成木屑后，他会将其付之一炬，付之一炬后，他会将其化为灰烬。 |
| Masiṁ karitvā mahāvāte vā ophuneyya, nadiyā vā sīghasotāya pavāheyya. | Having made it into ashes, he would winnow it in a strong wind, or float it away in the swift current of a river. | 化为灰烬后，他会将其于强风中扬弃，或于急流中漂走。 |
| So evaṁ vadeyya: | He would say: | 他会说： |
| ‘asatī kirāyaṁ, bho, vīṇā nāma, yathevaṁ yaṁ kiñci vīṇā nāma ettha ca panāyaṁ jano ativelaṁ pamatto palaḷito’ti. | ‘It seems, good sirs, that this thing called a lute is non-existent, whatever this thing called a lute may be, about which these people are so excessively heedless and infatuated.’ | ‘善哉诸君，此所谓琴之物，似不存在，无论此所谓琴之物为何，众人竟为此过度放逸与痴迷。’ |
| Evameva kho, bhikkhave, bhikkhu rūpaṁ samanvesati yāvatā rūpassa gati, vedanaṁ samanvesati yāvatā vedanāya gati, saññaṁ samanvesati yāvatā saññāya gati, saṅkhāre samanvesati yāvatā saṅkhārānaṁ gati, viññāṇaṁ samanvesati yāvatā viññāṇassa gati. | Even so, bhikkhus, a bhikkhu investigates form as far as there is a range for form, he investigates feeling as far as there is a range for feeling, he investigates perception as far as there is a range for perception, he investigates volitional formations as far as there is a range for volitional formations, he investigates consciousness as far as there is a range for consciousness. | 如是，诸比丘，比丘探究色，直至色之范围；探究受，直至受之范围；探究想，直至想之范围；探究行，直至行之范围；探究识，直至识之范围。 |
| Tassa rūpaṁ samanvesato yāvatā rūpassa gati, vedanaṁ samanvesato …pe… | As he investigates form as far as there is a range for form, investigates feeling… | 当彼探究色，直至色之范围，探究受… |
| saññaṁ … | perception… | 想… |
| saṅkhāre … | volitional formations… | 行… |
| viññāṇaṁ samanvesato yāvatā viññāṇassa gati. | investigates consciousness as far as there is a range for consciousness. | 探究识，直至识之范围。 |
| Yampissa taṁ hoti ahanti vā mamanti vā asmīti vā tampi tassa na hotī”ti. | Whatever there is of ‘I am’ or ‘mine’ or ‘I am,’ that too is not his.” | 凡有‘我是’或‘我所’或‘我’，彼亦非其所有。” |
35.247 - SN 35.247 Chappāṇakopama
| --- SN35.247 - Chappāṇakopamasutta --- | --- The Simile of the Six Animals --- | --- 六种动物喻 --- |
| “Seyyathāpi, bhikkhave, puriso arugatto pakkagatto saravanaṁ paviseyya. | “Suppose, bhikkhus, a man with a wounded and festering body were to enter a forest of reeds. | “设想，诸比丘，一人身有创伤且溃烂，入芦苇林。 |
| Tassa kusakaṇṭakā ceva pāde vijjheyyuṁ, sarapattāni ca gattāni vilekheyyuṁ. | The kusa grass thorns would pierce his feet, and the blades of the reeds would cut his limbs. | 吉祥草刺会刺穿他的脚，芦苇叶会割伤他的四肢。 |
| Evañhi so, bhikkhave, puriso bhiyyoso mattāya tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvediyetha. | In this way, bhikkhus, that man would experience even more pain and dejection on that account. | 如是，诸比丘，彼人因此会经历更多痛苦与沮丧。 |
| Evameva kho, bhikkhave, idhekacco bhikkhu gāmagato vā araññagato vā labhati vattāraṁ: | Even so, bhikkhus, here some bhikkhu, having gone to a village or to the forest, finds someone who says: | 如是，诸比丘，此处某比丘，或至村落或至森林，遇人言： |
| ‘ayañca so āyasmā evaṅkārī evaṁsamācāro asucigāmakaṇṭako’ti. | ‘This venerable one, acting in such a way, behaving in such a way, is an impure village-thorn.’ | ‘此尊者，如此行事，如此举止，乃不净之村中之刺。’ |
| Taṁ kaṇṭakoti iti viditvā saṁvaro ca asaṁvaro ca veditabbo. | Having known him as a ‘thorn,’ restraint and non-restraint should be understood. | 知其为‘刺’，当明约束与不约束。 |
| Kathañca, bhikkhave, asaṁvaro hoti? | And how, bhikkhus, is there non-restraint? | 诸比丘，何为不约束？ |
| Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā piyarūpe rūpe adhimuccati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyassati ca viharati parittacetaso. | Here, bhikkhus, a bhikkhu, having seen a form with the eye, is intent on a pleasing form, is repelled by a displeasing form, and dwells with bodily mindfulness unestablished and with a limited mind. | 此中，诸比丘，一比丘以眼见色，于可意色则专注，于不可意色则排斥，住于身念未立、心量有限。 |
| Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. | And he does not understand as it really is that liberation of mind, liberation by wisdom, wherein those arisen evil unwholesome states cease without remainder. | 而不如实了知心解脱、慧解脱，其中已生之恶不善法无余灭尽。 |
| Sotena saddaṁ sutvā … | Having heard a sound with the ear… | 以耳闻声… |
| ghānena gandhaṁ ghāyitvā … | Having smelt an odor with the nose… | 以鼻嗅香… |
| jivhāya rasaṁ sāyitvā … | Having tasted a flavor with the tongue… | 以舌尝味… |
| kāyena phoṭṭhabbaṁ phusitvā … | Having felt a tangible object with the body… | 以身触所触… |
| manasā dhammaṁ viññāya piyarūpe dhamme adhimuccati, appiyarūpe dhamme byāpajjati, anupaṭṭhitakāyassati ca viharati parittacetaso, | having cognized a mental phenomenon with the mind, is intent on a pleasing mental phenomenon, is repelled by a displeasing mental phenomenon, and dwells with bodily mindfulness unestablished and with a limited mind, | 以意识法，于可意法则专注，于不可意法则排斥，住于身念未立、心量有限， |
| tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. | and he does not understand as it really is that liberation of mind, liberation by wisdom, wherein those arisen evil unwholesome states cease without remainder. | 而不如实了知心解脱、慧解脱，其中已生之恶不善法无余灭尽。 |
| Seyyathāpi, bhikkhave, puriso chappāṇake gahetvā nānāvisaye nānāgocare daḷhāya rajjuyā bandheyya. | Suppose, bhikkhus, a man, having caught six animals of different spheres, of different pastures, were to bind them with a strong rope. | 设想，诸比丘，一人捕得六种不同领域、不同牧场之动物，以坚固之绳缚之。 |
| Ahiṁ gahetvā daḷhāya rajjuyā bandheyya. | Having caught a snake, he would bind it with a strong rope. | 捕得一蛇，以坚固之绳缚之。 |
| Susumāraṁ gahetvā daḷhāya rajjuyā bandheyya. | Having caught a crocodile, he would bind it with a strong rope. | 捕得一鳄，以坚固之绳缚之。 |
| Pakkhiṁ gahetvā daḷhāya rajjuyā bandheyya. | Having caught a bird, he would bind it with a strong rope. | 捕得一鸟，以坚固之绳缚之。 |
| Kukkuraṁ gahetvā daḷhāya rajjuyā bandheyya. | Having caught a dog, he would bind it with a strong rope. | 捕得一犬，以坚固之绳缚之。 |
| Siṅgālaṁ gahetvā daḷhāya rajjuyā bandheyya. | Having caught a jackal, he would bind it with a strong rope. | 捕得一豺，以坚固之绳缚之。 |
| Makkaṭaṁ gahetvā daḷhāya rajjuyā bandheyya. | Having caught a monkey, he would bind it with a strong rope. | 捕得一猴，以坚固之绳缚之。 |
| Daḷhāya rajjuyā bandhitvā majjhe gaṇṭhiṁ karitvā ossajjeyya. | Having bound them with a strong rope, he would make a knot in the middle and release them. | 以坚固之绳缚之，于中打一结而放之。 |
| Atha kho, te, bhikkhave, chappāṇakā nānāvisayā nānāgocarā sakaṁ sakaṁ gocaravisayaṁ āviñcheyyuṁ— | Then, bhikkhus, those six animals of different spheres, of different pastures, would each pull towards its own pasture and sphere— | 于是，诸比丘，彼六种不同领域、不同牧场之动物，各向己之牧场与领域拉扯—— |
| ahi āviñcheyya ‘vammikaṁ pavekkhāmī’ti, susumāro āviñcheyya ‘udakaṁ pavekkhāmī’ti, pakkhī āviñcheyya ‘ākāsaṁ ḍessāmī’ti, kukkuro āviñcheyya ‘gāmaṁ pavekkhāmī’ti, siṅgālo āviñcheyya ‘sīvathikaṁ pavekkhāmī’ti, makkaṭo āviñcheyya ‘vanaṁ pavekkhāmī’ti. | The snake would pull, thinking, ‘I will enter an anthill’; the crocodile would pull, thinking, ‘I will enter the water’; the bird would pull, thinking, ‘I will fly into the sky’; the dog would pull, thinking, ‘I will enter a village’; the jackal would pull, thinking, ‘I will enter a charnel ground’; the monkey would pull, thinking, ‘I will enter a forest.’ | 蛇会拉扯，想：‘我要进蚁丘’；鳄鱼会拉扯，想：‘我要下水’；鸟会拉扯，想：‘我要飞向天空’；狗会拉扯，想：‘我要进村庄’；豺狼会拉扯，想：‘我要进坟场’；猴子会拉扯，想：‘我要进森林’。 |
| Yadā kho te, bhikkhave, chappāṇakā jhattā assu kilantā, atha kho yo nesaṁ pāṇakānaṁ balavataro assa tassa te anuvatteyyuṁ, anuvidhāyeyyuṁ vasaṁ gaccheyyuṁ. | When, bhikkhus, those six animals are exhausted and weary, then whichever of those animals is the strongest, they would follow it, they would conform to it, they would come under its sway. | 诸比丘，当彼六兽疲惫不堪时，其中最强者，彼等则随之，顺之，受其支配。 |
| Evameva kho, bhikkhave, yassa kassaci bhikkhuno kāyagatāsati abhāvitā abahulīkatā, taṁ cakkhu āviñchati manāpiyesu rūpesu, amanāpiyā rūpā paṭikūlā honti …pe… | Even so, bhikkhus, for any bhikkhu for whom mindfulness directed to the body is undeveloped and uncultivated, the eye pulls him towards agreeable forms, and disagreeable forms are repulsive to him… | 如是，诸比丘，若有比丘身念未修未习，眼则引彼向可意色，而不可意色则令彼厌恶… |
| mano āviñchati manāpiyesu dhammesu, amanāpiyā dhammā paṭikūlā honti. | the mind pulls him towards agreeable mental phenomena, and disagreeable mental phenomena are repulsive to him. | 意则引彼向可意法，而不可意法则令彼厌恶。 |
| Evaṁ kho, bhikkhave, asaṁvaro hoti. | Thus, bhikkhus, there is non-restraint. | 如是，诸比丘，为不约束。 |
| Kathañca, bhikkhave, saṁvaro hoti? | And how, bhikkhus, is there restraint? | 诸比丘，何为约束？ |
| Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā piyarūpe rūpe nādhimuccati, appiyarūpe rūpe na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso, | Here, bhikkhus, a bhikkhu, having seen a form with the eye, is not intent on a pleasing form, is not repelled by a displeasing form, and dwells with bodily mindfulness established and with a measureless mind, | 此中，诸比丘，一比丘以眼见色，不专注于可意色，不排斥于不可意色，住于身念已立、心量无量， |
| tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti …pe… | and he understands as it really is that liberation of mind, liberation by wisdom, wherein those arisen evil unwholesome states cease without remainder. … | 而彼如实了知心解脱、慧解脱，其中已生之恶不善法无余灭尽。… |
| jivhāya rasaṁ sāyitvā …pe… | having tasted a flavor with the tongue… | 以舌尝味… |
| manasā dhammaṁ viññāya piyarūpe dhamme nādhimuccati, appiyarūpe dhamme na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso, | having cognized a mental phenomenon with the mind, is not intent on a pleasing mental phenomenon, is not repelled by a displeasing mental phenomenon, and dwells with bodily mindfulness established and with a measureless mind, | 以意识法，不专注于可意法，不排斥于不可意法，住于身念已立、心量无量， |
| tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. | and he understands as it really is that liberation of mind, liberation by wisdom, wherein those arisen evil unwholesome states cease without remainder. | 而彼如实了知心解脱、慧解脱，其中已生之恶不善法无余灭尽。 |
| Seyyathāpi, bhikkhave, puriso chappāṇake gahetvā nānāvisaye nānāgocare daḷhāya rajjuyā bandheyya. | Suppose, bhikkhus, a man, having caught six animals of different spheres, of different pastures, were to bind them with a strong rope. | 设想，诸比丘，一人捕得六种不同领域、不同牧场之动物，以坚固之绳缚之。 |
| Ahiṁ gahetvā daḷhāya rajjuyā bandheyya. | Having caught a snake, he would bind it with a strong rope. | 捕得一蛇，以坚固之绳缚之。 |
| Susumāraṁ gahetvā daḷhāya rajjuyā bandheyya. | Having caught a crocodile, he would bind it with a strong rope. | 捕得一鳄，以坚固之绳缚之。 |
| Pakkhiṁ gahetvā …pe… | Having caught a bird… | 捕得一鸟… |
| kukkuraṁ gahetvā … | having caught a dog… | 捕得一犬… |
| siṅgālaṁ gahetvā … | having caught a jackal… | 捕得一豺… |
| makkaṭaṁ gahetvā daḷhāya rajjuyā bandheyya. | having caught a monkey, he would bind it with a strong rope. | 捕得一猴，以坚固之绳缚之。 |
| Daḷhāya rajjuyā bandhitvā daḷhe khīle vā thambhe vā upanibandheyya. | Having bound them with a strong rope, he would tie them to a strong post or pillar. | 以坚固之绳缚之，系于一坚固之柱或桩上。 |
| Atha kho te, bhikkhave, chappāṇakā nānāvisayā nānāgocarā sakaṁ sakaṁ gocaravisayaṁ āviñcheyyuṁ— | Then, bhikkhus, those six animals of different spheres, of different pastures, would each pull towards its own pasture and sphere— | 于是，诸比丘，彼六种不同领域、不同牧场之动物，各向己之牧场与领域拉扯—— |
| ahi āviñcheyya ‘vammikaṁ pavekkhāmī’ti, susumāro āviñcheyya ‘udakaṁ pavekkhāmī’ti, pakkhī āviñcheyya ‘ākāsaṁ ḍessāmī’ti, kukkuro āviñcheyya ‘gāmaṁ pavekkhāmī’ti, siṅgālo āviñcheyya ‘sīvathikaṁ pavekkhāmī’ti, makkaṭo āviñcheyya ‘vanaṁ pavekkhāmī’ti. | The snake would pull, thinking, ‘I will enter an anthill’; the crocodile would pull, thinking, ‘I will enter the water’; the bird would pull, thinking, ‘I will fly into the sky’; the dog would pull, thinking, ‘I will enter a village’; the jackal would pull, thinking, ‘I will enter a charnel ground’; the monkey would pull, thinking, ‘I will enter a forest.’ | 蛇会拉扯，想：‘我要进蚁丘’；鳄鱼会拉扯，想：‘我要下水’；鸟会拉扯，想：‘我要飞向天空’；狗会拉扯，想：‘我要进村庄’；豺狼会拉扯，想：‘我要进坟场’；猴子会拉扯，想：‘我要进森林’。 |
| Yadā kho te, bhikkhave, chappāṇakā jhattā assu kilantā, atha tameva khīlaṁ vā thambhaṁ vā upatiṭṭheyyuṁ, upanisīdeyyuṁ, upanipajjeyyuṁ. | When, bhikkhus, those six animals are exhausted and weary, they would then stand by that very post or pillar, they would sit down, they would lie down. | 诸比丘，当彼六兽疲惫不堪时，彼等则立于彼柱或桩旁，坐下，躺下。 |
| Evameva kho, bhikkhave, yassa kassaci bhikkhuno kāyagatāsati bhāvitā bahulīkatā, taṁ cakkhu nāviñchati manāpiyesu rūpesu, amanāpiyā rūpā nappaṭikūlā honti …pe… jivhā nāviñchati manāpiyesu rasesu …pe… | Even so, bhikkhus, for any bhikkhu for whom mindfulness directed to the body is developed and cultivated, the eye does not pull him towards agreeable forms, and disagreeable forms are not repulsive to him… the tongue does not pull him towards agreeable flavors… | 如是，诸比丘，若有比丘身念已修已习，眼不引彼向可意色，不可意色亦不令彼厌恶…舌不引彼向可意味… |
| mano nāviñchati manāpiyesu dhammesu, amanāpiyā dhammā nappaṭikūlā honti. | the mind does not pull him towards agreeable mental phenomena, and disagreeable mental phenomena are not repulsive to him. | 意不引彼向可意法，不可意法亦不令彼厌恶。 |
| Evaṁ kho, bhikkhave, saṁvaro hoti. | Thus, bhikkhus, there is restraint. | 如是，诸比丘，为约束。 |
| ‘Daḷhe khīle vā thambhe vā’ti kho, bhikkhave, kāyagatāya satiyā etaṁ adhivacanaṁ. | ‘A strong post or pillar,’ bhikkhus, is a designation for mindfulness directed to the body. | ‘坚固之柱或桩’，诸比丘，乃身念之譬喻。 |
| Tasmātiha vo, bhikkhave, evaṁ sikkhitabbaṁ: | Therefore, bhikkhus, you should train yourselves thus: | 是故，诸比丘，汝等当如是修学： |
| ‘kāyagatā no sati bhāvitā bhavissati bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā’ti. | ‘Our mindfulness directed to the body will be developed, cultivated, made a vehicle, made a basis, established, consolidated, and well undertaken.’ | ‘我等之身念将被开发、修习、作为工具、作为基础、建立、巩固、并善于实践。’ |
| Evañhi kho, bhikkhave, sikkhitabban”ti. | Thus, bhikkhus, should you train yourselves.” | 如是，诸比丘，汝等应如是修学。” |
35.248 - SN 35.248 Yavakalāpi
| --- SN35.248 - Yavakalāpisutta --- | --- The Sheaf of Barley --- | --- 麦捆 --- |
| “Seyyathāpi, bhikkhave, yavakalāpī cātumahāpathe nikkhittā assa. | “Suppose, bhikkhus, a sheaf of barley were placed at a crossroads. | “设想，诸比丘，一捆大麦置于十字路口。 |
| Atha cha purisā āgaccheyyuṁ byābhaṅgihatthā. | Then six men would come with flails in their hands. | 时有六人持连枷而来。 |
| Te yavakalāpiṁ chahi byābhaṅgīhi haneyyuṁ. | They would strike that sheaf of barley with the six flails. | 彼等以六连枷击打彼大麦捆。 |
| Evañhi sā, bhikkhave, yavakalāpī suhatā assa chahi byābhaṅgīhi haññamānā. | In this way, bhikkhus, that sheaf of barley would be well struck, being struck by six flails. | 如是，诸比丘，彼大麦捆被六连枷击打，受善击打。 |
| Atha sattamo puriso āgaccheyya byābhaṅgihattho. | Then a seventh man would come with a flail in his hand. | 时有第七人持连枷而来。 |
| So taṁ yavakalāpiṁ sattamāya byābhaṅgiyā haneyya. | He would strike that sheaf of barley with the seventh flail. | 彼以第七连枷击打彼大麦捆。 |
| Evañhi sā bhikkhave, yavakalāpī suhatatarā assa, sattamāya byābhaṅgiyā haññamānā. | In this way, bhikkhus, that sheaf of barley would be even better struck, being struck by the seventh flail. | 如是，诸比丘，彼大麦捆被第七连枷击打，受更佳击打。 |
| Evameva kho, bhikkhave, assutavā puthujjano cakkhusmiṁ haññati manāpāmanāpehi rūpehi …pe… | Even so, bhikkhus, the uninstructed worldling is struck in the eye by agreeable and disagreeable forms… | 如是，诸比丘，未受教之凡夫于眼被可意与不可意之色所击… |
| jivhāya haññati manāpāmanāpehi rasehi …pe… | is struck in the tongue by agreeable and disagreeable flavors… | 于舌被可意与不可意之味所击… |
| manasmiṁ haññati manāpāmanāpehi dhammehi. | is struck in the mind by agreeable and disagreeable mental phenomena. | 于意被可意与不可意之法所击。 |
| Sace so, bhikkhave, assutavā puthujjano āyatiṁ punabbhavāya ceteti, evañhi so, bhikkhave, moghapuriso suhatataro hoti, seyyathāpi sā yavakalāpī sattamāya byābhaṅgiyā haññamānā. | If that uninstructed worldling, bhikkhus, wills a future renewed existence, in this way, bhikkhus, that foolish person is even better struck, just as that sheaf of barley is struck by the seventh flail. | 诸比丘，若彼未受教之凡夫，意欲未来再生，如是，诸比丘，彼愚人受更佳之击打，犹如彼麦捆被第七连枷所击。 |
| Bhūtapubbaṁ, bhikkhave, devāsurasaṅgāmo samupabyūḷho ahosi. | Once in the past, bhikkhus, a battle was arrayed between the devas and the asuras. | 往昔，诸比丘，天人与阿修罗间曾有战阵。 |
| Atha kho, bhikkhave, vepacitti asurindo asure āmantesi: | Then, bhikkhus, Vepacitti, lord of the asuras, addressed the asuras: | 于是，诸比丘，阿修罗主毗摩质多罗告诸阿修罗言： |
| ‘sace, mārisā, devāsurasaṅgāme samupabyūḷhe asurā jineyyuṁ devā parājineyyuṁ, yena naṁ sakkaṁ devānamindaṁ kaṇṭhapañcamehi bandhanehi bandhitvā mama santike āneyyātha asurapuran’ti. | ‘If, good sirs, in the battle arrayed between the devas and the asuras, the asuras should win and the devas be defeated, bind Sakka, lord of the devas, with the fivefold fetter around his neck and bring him to my presence in the city of the asuras.’ | ‘善哉诸君，若天人与阿修罗之战阵，阿修罗胜而天人败，当以五重枷锁缚天主帝释颈，携至我阿修罗城中。’ |
| Sakkopi kho, bhikkhave, devānamindo deve tāvatiṁse āmantesi: | And Sakka, bhikkhus, lord of the devas, addressed the Tāvatiṁsa devas: | 而帝释，诸比丘，天主，告三十三天众言： |
| ‘sace, mārisā, devāsurasaṅgāme samupabyūḷhe devā jineyyuṁ asurā parājineyyuṁ, yena naṁ vepacittiṁ asurindaṁ kaṇṭhapañcamehi bandhanehi bandhitvā mama santike āneyyātha sudhammaṁ devasabhan’ti. | ‘If, good sirs, in the battle arrayed between the devas and the asuras, the devas should win and the asuras be defeated, bind Vepacitti, lord of the asuras, with the fivefold fetter around his neck and bring him to my presence in the Sudhammā, the assembly hall of the devas.’ | ‘善哉诸君，若天人与阿修罗之战阵，天人胜而阿修罗败，当以五重枷锁缚阿修罗主毗摩质多罗颈，携至我善法堂，天人之会堂中。’ |
| Tasmiṁ kho pana, bhikkhave, saṅgāme devā jiniṁsu, asurā parājiniṁsu. | In that battle, bhikkhus, the devas won, the asuras were defeated. | 于彼战中，诸比丘，天人胜，阿修罗败。 |
| Atha kho, bhikkhave, devā tāvatiṁsā vepacittiṁ asurindaṁ kaṇṭhapañcamehi bandhanehi bandhitvā sakkassa devānamindassa santike ānesuṁ sudhammaṁ devasabhaṁ. | Then, bhikkhus, the Tāvatiṁsa devas bound Vepacitti, lord of the asuras, with the fivefold fetter around his neck and brought him to the presence of Sakka, lord of the devas, in the Sudhammā, the assembly hall of the devas. | 于是，诸比丘，三十三天众以五重枷锁缚阿修罗主毗摩质多罗颈，携至天主帝释前，于善法堂，天人之会堂中。 |
| Tatra sudaṁ, bhikkhave, vepacitti asurindo kaṇṭhapañcamehi bandhanehi baddho hoti. | There, bhikkhus, Vepacitti, lord of the asuras, was bound with the fivefold fetter around his neck. | 彼处，诸比丘，阿修罗主毗摩质多罗颈被五重枷锁所缚。 |
| Yadā kho, bhikkhave, vepacittissa asurindassa evaṁ hoti: | When, bhikkhus, it occurred to Vepacitti, lord of the asuras: | 诸比丘，当阿修罗主毗摩质多罗思忖： |
| ‘dhammikā kho devā, adhammikā asurā, idheva dānāhaṁ devapuraṁ gacchāmī’ti. | ‘The devas are righteous, the asuras are unrighteous, right here I am now going to the city of the devas.’ | ‘天人乃正，阿修罗乃不正，我今即往天人之城。’ |
| Atha kaṇṭhapañcamehi bandhanehi muttaṁ attānaṁ samanupassati, dibbehi ca pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti. | Then he saw himself freed from the fivefold fetter around his neck, and he enjoyed himself, furnished and endowed with the five divine cords of sensual pleasure. | 时，彼见己颈上五重枷锁解脱，并享受具足五种天界欲乐之乐。 |
| Yadā ca kho, bhikkhave, vepacittissa asurindassa evaṁ hoti: | And when, bhikkhus, it occurred to Vepacitti, lord of the asuras: | 又，诸比丘，当阿修罗主毗摩质多罗思忖： |
| ‘dhammikā kho asurā, adhammikā devā, tattheva dānāhaṁ asurapuraṁ gamissāmī’ti. | ‘The asuras are righteous, the devas are unrighteous, right there I will now go to the city of the asuras.’ | ‘阿修罗乃正，天人乃不正，我今即往阿修罗之城。’ |
| atha kaṇṭhapañcamehi bandhanehi baddhaṁ attānaṁ samanupassati, dibbehi ca pañcahi kāmaguṇehi parihāyati. | Then he saw himself bound with the fivefold fetter around his neck, and he was deprived of the five divine cords of sensual pleasure. | 时，彼见己颈被五重枷锁所缚，并被剥夺五种天界欲乐。 |
| Evaṁ sukhumaṁ kho, bhikkhave, vepacittibandhanaṁ. | So subtle, bhikkhus, is the bond of Vepacitti. | 诸比丘，毗摩质多罗之缚，何其微细。 |
| Tato sukhumataraṁ mārabandhanaṁ. | Subtler than that is the bond of Māra. | 魔罗之缚，比彼更微细。 |
| Maññamāno kho, bhikkhave, baddho mārassa, amaññamāno mutto pāpimato. | Conceiving, bhikkhus, one is bound by Māra; not conceiving, one is freed from the Evil One. | 诸比丘，起念，则为魔罗所缚；不起念，则从恶者解脱。 |
| ‘Asmī’ti, bhikkhave, maññitametaṁ, ‘ayamahamasmī’ti maññitametaṁ, ‘bhavissan’ti maññitametaṁ, ‘na bhavissan’ti maññitametaṁ, ‘rūpī bhavissan’ti maññitametaṁ, ‘arūpī bhavissan’ti maññitametaṁ, ‘saññī bhavissan’ti maññitametaṁ, ‘asaññī bhavissan’ti maññitametaṁ, ‘nevasaññīnāsaññī bhavissan’ti maññitametaṁ. | ‘I am,’ bhikkhus, is a conceiving; ‘I am this’ is a conceiving; ‘I shall be’ is a conceiving; ‘I shall not be’ is a conceiving; ‘I shall be possessed of form’ is a conceiving; ‘I shall be formless’ is a conceiving; ‘I shall be percipient’ is a conceiving; ‘I shall be non-percipient’ is a conceiving; ‘I shall be neither-percipient-nor-non-percipient’ is a conceiving. | ‘我’，诸比丘，是一种构想；‘我是此’是一种构想；‘我将是’是一种构想；‘我将不是’是一种构想；‘我将具色’是一种构想；‘我将无色’是一种构想；‘我将有想’是一种构想；‘我将无想’是一种构想；‘我将非想非非想’是一种构想。 |
| Maññitaṁ, bhikkhave, rogo, maññitaṁ gaṇḍo, maññitaṁ sallaṁ. | Conceiving, bhikkhus, is a disease, conceiving is a tumor, conceiving is a dart. | 诸比丘，构想是病，构想是瘤，构想是箭。 |
| Tasmātiha, bhikkhave, ‘amaññamānena cetasā viharissāmā’ti— | Therefore, bhikkhus, ‘We will dwell with a mind that does not conceive’— | 是故，诸比丘，‘我等当住于不构想之心’—— |
| evañhi vo, bhikkhave, sikkhitabbaṁ. | thus, bhikkhus, should you train yourselves. | 如是，诸比丘，汝等应如是修学。 |
| ‘Asmī’ti, bhikkhave, iñjitametaṁ, ‘ayamahamasmī’ti iñjitametaṁ, ‘bhavissan’ti iñjitametaṁ, ‘na bhavissan’ti iñjitametaṁ, ‘rūpī bhavissan’ti iñjitametaṁ, ‘arūpī bhavissan’ti iñjitametaṁ, ‘saññī bhavissan’ti iñjitametaṁ, ‘asaññī bhavissan’ti iñjitametaṁ, ‘nevasaññīnāsaññī bhavissan’ti iñjitametaṁ. | ‘I am,’ bhikkhus, is a wavering; ‘I am this’ is a wavering; ‘I shall be’ is a wavering; ‘I shall not be’ is a wavering; ‘I shall be possessed of form’ is a wavering; ‘I shall be formless’ is a wavering; ‘I shall be percipient’ is a wavering; ‘I shall be non-percipient’ is a wavering; ‘I shall be neither-percipient-nor-non-percipient’ is a wavering. | ‘我’，诸比丘，是一种动摇；‘我是此’是一种动摇；‘我将是’是一种动摇；‘我将不是’是一种动摇；‘我将具色’是一种动摇；‘我将无色’是一种动摇；‘我将有想’是一种动摇；‘我将无想’是一种动摇；‘我将非想非非想’是一种动摇。 |
| Iñjitaṁ, bhikkhave, rogo, iñjitaṁ gaṇḍo, iñjitaṁ sallaṁ. | Wavering, bhikkhus, is a disease, wavering is a tumor, wavering is a dart. | 诸比丘，动摇是病，动摇是瘤，动摇是箭。 |
| Tasmātiha, bhikkhave, ‘aniñjamānena cetasā viharissāmā’ti— | Therefore, bhikkhus, ‘We will dwell with a mind that does not waver’— | 是故，诸比丘，‘我等当住于不动摇之心’—— |
| evañhi vo, bhikkhave, sikkhitabbaṁ. | thus, bhikkhus, should you train yourselves. | 如是，诸比丘，汝等应如是修学。 |
| ‘Asmī’ti, bhikkhave, phanditametaṁ, ‘ayamahamasmī’ti phanditametaṁ, ‘bhavissan’ti …pe… ‘na bhavissan’ti … ‘rūpī bhavissan’ti … ‘arūpī bhavissan’ti … ‘saññī bhavissan’ti … ‘asaññī bhavissan’ti … ‘nevasaññīnāsaññī bhavissan’ti phanditametaṁ. | ‘I am,’ bhikkhus, is a palpitation; ‘I am this’ is a palpitation; ‘I shall be’… ‘I shall not be’… ‘I shall be possessed of form’… ‘I shall be formless’… ‘I shall be percipient’… ‘I shall be non-percipient’… ‘I shall be neither-percipient-nor-non-percipient’ is a palpitation. | ‘我’，诸比丘，是一种悸动；‘我是此’是一种悸动；‘我将是’…‘我将不是’…‘我将具色’…‘我将无色’…‘我将有想’…‘我将无想’…‘我将非想非非想’是一种悸动。 |
| Phanditaṁ, bhikkhave, rogo, phanditaṁ gaṇḍo, phanditaṁ sallaṁ. | Palpitation, bhikkhus, is a disease, palpitation is a tumor, palpitation is a dart. | 诸比丘，悸动是病，悸动是瘤，悸动是箭。 |
| Tasmātiha, bhikkhave, ‘aphandamānena cetasā viharissāmā’ti— | Therefore, bhikkhus, ‘We will dwell with a mind that does not palpitate’— | 是故，诸比丘，‘我等当住于不悸动之心’—— |
| evañhi vo, bhikkhave, sikkhitabbaṁ. | thus, bhikkhus, should you train yourselves. | 如是，诸比丘，汝等应如是修学。 |
| ‘Asmī’ti, bhikkhave, papañcitametaṁ, ‘ayamahamasmī’ti papañcitametaṁ, ‘bhavissan’ti …pe… ‘na bhavissan’ti … ‘rūpī bhavissan’ti … ‘arūpī bhavissan’ti … ‘saññī bhavissan’ti … ‘asaññī bhavissan’ti … ‘nevasaññīnāsaññī bhavissan’ti papañcitametaṁ. | ‘I am,’ bhikkhus, is a proliferation; ‘I am this’ is a proliferation; ‘I shall be’… ‘I shall not be’… ‘I shall be possessed of form’… ‘I shall be formless’… ‘I shall be percipient’… ‘I shall be non-percipient’… ‘I shall be neither-percipient-nor-non-percipient’ is a proliferation. | ‘我’，诸比丘，是一种增殖；‘我是此’是一种增殖；‘我将是’…‘我将不是’…‘我将具色’…‘我将无色’…‘我将有想’…‘我将无想’…‘我将非想非非想’是一种增殖。 |
| Papañcitaṁ, bhikkhave, rogo, papañcitaṁ gaṇḍo, papañcitaṁ sallaṁ. | Proliferation, bhikkhus, is a disease, proliferation is a tumor, proliferation is a dart. | 诸比丘，增殖是病，增殖是瘤，增殖是箭。 |
| Tasmātiha, bhikkhave, ‘nippapañcena cetasā viharissāmā’ti— | Therefore, bhikkhus, ‘We will dwell with a mind free from proliferation’— | 是故，诸比丘，‘我等当住于无增殖之心’—— |
| evañhi vo, bhikkhave, sikkhitabbaṁ. | thus, bhikkhus, should you train yourselves. | 如是，诸比丘，汝等应如是修学。 |
| ‘Asmī’ti, bhikkhave, mānagatametaṁ, ‘ayamahamasmī’ti mānagatametaṁ, ‘bhavissan’ti mānagatametaṁ, ‘na bhavissan’ti mānagatametaṁ, ‘rūpī bhavissan’ti mānagatametaṁ, ‘arūpī bhavissan’ti mānagatametaṁ, ‘saññī bhavissan’ti mānagatametaṁ, ‘asaññī bhavissan’ti mānagatametaṁ, ‘nevasaññīnāsaññī bhavissan’ti mānagatametaṁ. | ‘I am,’ bhikkhus, is a product of conceit; ‘I am this’ is a product of conceit; ‘I shall be’ is a product of conceit; ‘I shall not be’ is a product of conceit; ‘I shall be possessed of form’ is a product of conceit; ‘I shall be formless’ is a product of conceit; ‘I shall be percipient’ is a product of conceit; ‘I shall be non-percipient’ is a product of conceit; ‘I shall be neither-percipient-nor-non-percipient’ is a product of conceit. | ‘我’，诸比丘，是慢的产物；‘我是此’是慢的产物；‘我将是’是慢的产物；‘我将不是’是慢的产物；‘我将具色’是慢的产物；‘我将无色’是慢的产物；‘我将有想’是慢的产物；‘我将无想’是慢的产物；‘我将非想非非想’是慢的产物。 |
| Mānagataṁ, bhikkhave, rogo, mānagataṁ gaṇḍo, mānagataṁ sallaṁ. | A product of conceit, bhikkhus, is a disease, a product of conceit is a tumor, a product of conceit is a dart. | 诸比丘，慢之产物是病，慢之产物是瘤，慢之产物是箭。 |
| Tasmātiha, bhikkhave, ‘nihatamānena cetasā viharissāmā’ti— | Therefore, bhikkhus, ‘We will dwell with a mind in which conceit is eradicated’— | 是故，诸比-丘，‘我等当住于已根除慢之心’—— |
| evañhi vo, bhikkhave, sikkhitabban”ti. | thus, bhikkhus, should you train yourselves.” | 如是，诸比丘，汝等应如是修学。” |
| Āsīvisavaggo catuttho. | The Serpent Chapter, the fourth. | 蛇品，第四。 |
| Āsīviso ratho kummo, | The Serpent, the Chariot, the Tortoise, | 蛇、车、龟， |
| dve dārukkhandhā avassuto; | The Two Logs of Wood, the Tainted; | 二木材、有垢者； |
| Dukkhadhammā kiṁsukā vīṇā, | States of Suffering, the Kiṁsuka, the Lute, | 苦之状态、金赤迦树、琴， |
| chappāṇā yavakalāpīti. | The Six Animals, and the Sheaf of Barley. | 六兽与麦捆。 |
| Saḷāyatanavagge catutthapaṇṇāsako samatto. | The fourth fifty in the Chapter on the Six Sense Bases is finished. | 六处品第四五十竟。 |
| Tassa vagguddānaṁ | The summary of the chapter: | 本品摘要： |
| Nandikkhayo saṭṭhinayo, | The Destruction of Delight, the Sixty, | 喜之毁灭，六十， |
| samuddo uragena ca; | The Ocean, and with the Snake; | 海，与蛇； |
| Catupaṇṇāsakā ete, | These four fifties, | 此四五十， |
| nipātesu pakāsitāti. | Are proclaimed in the connected discourses. | 于相应部中宣说。 |
| Saḷāyatanasaṁyuttaṁ samattaṁ. | The Connected Discourses on the Six Sense Bases is finished. | 六处相应部竟。 |
36 - SN 36 Vedanā: The Connected Discourses on Feeling
| ==================== SN36 - Vedanāsaṃyutta ==================== | ==================== The Connected Discourses on Feeling ==================== | ==================== 受相应 ==================== |
36.1 - SN 36.1 Samādhi: Concentration
| --- SN36.1 - Samādhisutta --- | --- SN36.1 - Concentration --- | --- SN36.1 - 定 --- |
| “Tisso imā, bhikkhave, vedanā. | “Bhikkhus, there are these three feelings. | “诸比丘，有此三受。 |
| Katamā tisso? | What three? | 哪三种？ |
| Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— | Pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling— | 乐受、苦受、不苦不乐受—— |
| imā kho, bhikkhave, tisso vedanāti. | these, bhikkhus, are the three feelings. | 诸比丘，此为三受。 |
| Samāhito sampajāno, | Concentrated, clearly comprehending, | 得定、正知、 |
| sato buddhassa sāvako; | mindful, a disciple of the Buddha; | 具念，佛弟子； |
| Vedanā ca pajānāti, | He fully understands feelings, | 彼彻知诸受， |
| vedanānañca sambhavaṁ. | and the origin of feelings. | 及诸受之生起。 |
| Yattha cetā nirujjhanti, | Where they cease, | 彼等息灭处， |
| maggañca khayagāminaṁ; | and the path leading to their destruction; | 及导向其灭之道； |
| Vedanānaṁ khayā bhikkhu, | Through the destruction of feelings a bhikkhu, | 由灭受故，比丘， |
| nicchāto parinibbuto”ti. | is hunger-free, fully quenched.” | 无饥，全寂。” |
36.2 - SN 36.2 Sukha: Pleasure
| --- SN36.2 - Sukhasutta --- | --- SN36.2 - Pleasure --- | --- SN36.2 - 乐 --- |
| “Tisso imā, bhikkhave, vedanā. | “Bhikkhus, there are these three feelings. | “诸比丘，有此三受。 |
| Katamā tisso? | What three? | 哪三种？ |
| Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— | Pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling— | 乐受、苦受、不苦不乐受—— |
| imā kho, bhikkhave, tisso vedanāti. | these, bhikkhus, are the three feelings. | 诸比丘，此为三受。 |
| Sukhaṁ vā yadi vā dukkhaṁ, | Whether it be pleasant or painful, | 不论乐或苦， |
| adukkhamasukhaṁ saha; | along with the neither-painful-nor-pleasant; | 及不苦不乐； |
| Ajjhattañca bahiddhā ca, | Both internally and externally, | 内外兼之， |
| yaṁ kiñci atthi veditaṁ. | whatever feeling there is. | 凡有受皆然。 |
| Etaṁ dukkhanti ñatvāna, | Having known, ‘This is suffering,’ | 知‘此是苦’， |
| mosadhammaṁ palokinaṁ; | a deceptive, perishing thing; | 一虚幻、坏灭之物； |
| Phussa phussa vayaṁ passaṁ, | Having touched and touched, seeing it vanish, | 触之再触，见其消逝， |
| evaṁ tattha virajjatī”ti. | thus one becomes dispassionate towards them.” | 如是于彼生厌离。” |
| Dutiyaṁ. | Second. | 第二。 |
36.3 - SN 36.3 Pahāna: Abandonment
| --- SN36.3 - Pahānasutta --- | --- SN36.3 - Abandonment --- | --- SN36.3 - 舍断 --- |
| “Tisso imā, bhikkhave, vedanā. | “Bhikkhus, there are these three feelings. | “诸比丘，有此三受。 |
| Katamā tisso? | What three? | 哪三种？ |
| Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. | Pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. | 乐受、苦受、不苦不乐受。 |
| Sukhāya, bhikkhave, vedanāya rāgānusayo pahātabbo, dukkhāya vedanāya paṭighānusayo pahātabbo, adukkhamasukhāya vedanāya avijjānusayo pahātabbo. | For a pleasant feeling, bhikkhus, the underlying tendency to lust should be abandoned; for a painful feeling, the underlying tendency to aversion should be abandoned; for a neither-painful-nor-pleasant feeling, the underlying tendency to ignorance should be abandoned. | 诸比丘，于乐受，应舍断贪之随眠；于苦受，应舍断嗔之随眠；于不苦不乐受，应舍断无明之随眠。 |
| Yato kho, bhikkhave, bhikkhuno sukhāya vedanāya rāgānusayo pahīno hoti, dukkhāya vedanāya paṭighānusayo pahīno hoti, adukkhamasukhāya vedanāya avijjānusayo pahīno hoti, ayaṁ vuccati, bhikkhave, ‘bhikkhu niranusayo sammaddaso acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā’ti. | When, bhikkhus, a bhikkhu has abandoned the underlying tendency to lust for a pleasant feeling, has abandoned the underlying tendency to aversion for a painful feeling, and has abandoned the underlying tendency to ignorance for a neither-painful-nor-pleasant feeling, this bhikkhu, bhikkhus, is called ‘one without underlying tendencies, who sees rightly, has cut off craving, has lifted the fetter, and by the full comprehension of conceit has made an end of suffering.’ | 诸比丘，若比丘已舍断于乐受之贪随眠，已舍断于苦受之嗔随眠，并已舍断于不苦不乐受之无明随眠，此比丘，诸比丘，被称为‘无随眠者，见正者，已断渴爱，已断结缚，由全解慢而尽苦者’。 |
| Sukhaṁ vedayamānassa, | One who experiences a pleasant feeling, | 体验乐受者， |
| vedanaṁ appajānato; | but does not understand the feeling; | 然不解其受； |
| So rāgānusayo hoti, | For him there is an underlying tendency to lust, | 彼有贪之随眠， |
| anissaraṇadassino. | one who does not see the escape. | 不见出离者。 |
| Dukkhaṁ vedayamānassa, | One who experiences a painful feeling, | 体验苦受者， |
| vedanaṁ appajānato; | but does not understand the feeling; | 然不解其受； |
| Paṭighānusayo hoti, | For him there is an underlying tendency to aversion, | 彼有嗔之随眠， |
| anissaraṇadassino. | one who does not see the escape. | 不见出离者。 |
| Adukkhamasukhaṁ santaṁ, | The neither-painful-nor-pleasant, which is peaceful, | 不苦不乐，其性平和， |
| bhūripaññena desitaṁ; | taught by the one of great wisdom; | 大慧者所教； |
| Tañcāpi abhinandati, | If one delights even in that, | 若于此亦喜， |
| neva dukkhā pamuccati. | one is not freed from suffering. | 则不从苦中解脱。 |
| Yato ca bhikkhu ātāpī, | When a bhikkhu is ardent, | 若比丘精进， |
| sampajaññaṁ na riñcati; | and does not neglect clear comprehension; | 且不失正知； |
| Tato so vedanā sabbā, | Then that wise one fully understands | 则彼智者彻知 |
| parijānāti paṇḍito. | all feelings. | 一切诸受。 |
| So vedanā pariññāya, | Having fully understood the feelings, | 既彻知诸受， |
| diṭṭhe dhamme anāsavo; | taintless in this very life; | 于此生无漏； |
| Kāyassa bhedā dhammaṭṭho, | At the breakup of the body, established in Dhamma, | 身坏时，住于法， |
| saṅkhyaṁ nopeti vedagū”ti. | the knower does not enter into reckoning.” | 知者不入计度。” |
| Tatiyaṁ. | Third. | 第三。 |
36.4 - SN 36.4 Pātāla: The Abyss
| --- SN36.4 - Pātālasutta --- | --- SN36.4 - The Abyss --- | --- SN36.4 - 深渊 --- |
| “Assutavā, bhikkhave, puthujjano yaṁ vācaṁ bhāsati: | “An uninstructed worldling, bhikkhus, uses the expression: | “诸比丘，未受教之凡夫，用此语： |
| ‘atthi mahāsamudde pātālo’ti. | ‘There is an abyss in the great ocean.’ | ‘大海中有深渊。’ |
| Taṁ kho panetaṁ, bhikkhave, assutavā puthujjano asantaṁ avijjamānaṁ evaṁ vācaṁ bhāsati: | But that, bhikkhus, which the uninstructed worldling, being non-existent and not to be found, thus speaks of: | 然，诸比丘，未受教之凡夫所言，其为非有、不可得者： |
| ‘atthi mahāsamudde pātālo’ti. | ‘There is an abyss in the great ocean.’ | ‘大海中有深渊。’ |
| Sārīrikānaṁ kho etaṁ, bhikkhave, dukkhānaṁ vedanānaṁ adhivacanaṁ yadidaṁ ‘pātālo’ti. | This, bhikkhus, is a designation for painful bodily feelings, that is, ‘the abyss.’ | 诸比丘，此乃身苦受之譬喻，即‘深渊’。 |
| Assutavā, bhikkhave, puthujjano sārīrikāya dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati. | An uninstructed worldling, bhikkhus, being touched by a painful bodily feeling, sorrows, grieves, laments, beats his breast, weeps, and falls into delusion. | 诸比丘，未受教之凡夫，为身苦受所触，则忧、悲、泣、捶胸、哭泣、陷于迷乱。 |
| Ayaṁ vuccati, bhikkhave, ‘assutavā puthujjano pātāle na paccuṭṭhāsi, gādhañca nājjhagā’. | This, bhikkhus, is called: ‘the uninstructed worldling has not risen up from the abyss, and has not gained a foothold.’ | 诸比丘，此谓：‘未受教之凡夫未从深渊中起，亦未得立足之地。’ |
| Sutavā ca kho, bhikkhave, ariyasāvako sārīrikāya dukkhāya vedanāya phuṭṭho samāno neva socati, na kilamati, na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati. | But an instructed noble-one's-disciple, bhikkhus, being touched by a painful bodily feeling, does not sorrow, does not grieve, does not lament, does not beat his breast, does not weep, and does not fall into delusion. | 然，诸比丘，受教之圣弟子，为身苦受所触，不忧、不悲、不泣、不捶胸、不哭泣，亦不陷于迷乱。 |
| Ayaṁ vuccati, bhikkhave, ‘sutavā ariyasāvako pātāle paccuṭṭhāsi, gādhañca ajjhagā’ti. | This, bhikkhus, is called: ‘the instructed noble-one's-disciple has risen up from the abyss, and has gained a foothold.’ | 诸比丘，此谓：‘受教之圣弟子已从深渊中起，已得立足之地。’ |
| Yo etā nādhivāseti, | He who does not endure these, | 彼等不忍受此， |
| uppannā vedanā dukhā; | arisen painful feelings; | 已生之苦受； |
| Sārīrikā pāṇaharā, | Bodily, life-destroying, | 身受，毁命， |
| yāhi phuṭṭho pavedhati. | by which, when touched, one trembles. | 触之则颤抖。 |
| Akkandati parodati, | He cries out and weeps, | 彼呼号哭泣， |
| dubbalo appathāmako; | weak and without strength; | 软弱无力； |
| Na so pātāle paccuṭṭhāsi, | He has not risen up from the abyss, | 彼未从深渊中起， |
| atho gādhampi nājjhagā. | and has not gained a foothold either. | 亦未得立足之地。 |
| Yo cetā adhivāseti, | He who endures these, | 彼能忍受此， |
| uppannā vedanā dukhā; | arisen painful feelings; | 已生之苦受； |
| Sārīrikā pāṇaharā, | Bodily, life-destroying, | 身受，毁命， |
| yāhi phuṭṭho na vedhati; | by which, when touched, one does not tremble; | 触之而不颤抖； |
| Sa ve pātāle paccuṭṭhāsi, | He indeed has risen up from the abyss, | 彼实已从深渊中起， |
| atho gādhampi ajjhagā”ti. | and has gained a foothold as well.” | 亦得立足之地。” |
| Catutthaṁ. | Fourth. | 第四。 |
36.5 - SN 36.5 Daṭṭhabba: To Be Seen
| --- SN36.5 - Daṭṭhabbasutta --- | --- SN36.5 - To Be Seen --- | --- SN36.5 - 应见 --- |
| “Tisso imā, bhikkhave, vedanā. | “There are, bhikkhus, these three feelings. | “诸比丘，有此三受。 |
| Katamā tisso? | What three? | 哪三种？ |
| Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. | Pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. | 乐受、苦受、不苦不乐受。 |
| Sukhā, bhikkhave, vedanā dukkhato daṭṭhabbā, dukkhā vedanā sallato daṭṭhabbā, adukkhamasukhā vedanā aniccato daṭṭhabbā. | A pleasant feeling, bhikkhus, should be seen as suffering; a painful feeling should be seen as a dart; a neither-painful-nor-pleasant feeling should be seen as impermanent. | 诸比丘，乐受应见为苦；苦受应见为箭；不苦不乐受应见为无常。 |
| Yato kho, bhikkhave, bhikkhuno sukhā vedanā dukkhato diṭṭhā hoti, dukkhā vedanā sallato diṭṭhā hoti, adukkhamasukhā vedanā aniccato diṭṭhā hoti— | When, bhikkhus, a bhikkhu has seen a pleasant feeling as suffering, has seen a painful feeling as a dart, and has seen a neither-painful-nor-pleasant feeling as impermanent— | 诸比丘，若比丘已见乐受为苦，已见苦受为箭，已见不苦不乐受为无常—— |
| ayaṁ vuccati, bhikkhave, ‘bhikkhu sammaddaso acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā’ti. | this bhikkhu, bhikkhus, is called ‘one who sees rightly, has cut off craving, has lifted the fetter, and by the full comprehension of conceit has made an end of suffering.’ | 此比丘，诸比丘，被称为‘见正者，已断渴爱，已断结缚，由全解慢而尽苦者’。 |
| Yo sukhaṁ dukkhato adda, | He who saw pleasure as suffering, | 彼见乐为苦， |
| dukkhamaddakkhi sallato; | saw suffering as a dart; | 见苦为箭； |
| Adukkhamasukhaṁ santaṁ, | The peaceful neither-painful-nor-pleasant, | 平和之不苦不乐， |
| addakkhi naṁ aniccato. | he saw it as impermanent. | 彼见之为无常。 |
| Sa ve sammaddaso bhikkhu, | He indeed is a bhikkhu who sees rightly, | 彼实为见正之比丘， |
| parijānāti vedanā; | he fully understands feelings; | 彼彻知诸受； |
| So vedanā pariññāya, | Having fully understood feelings, | 既彻知诸受， |
| diṭṭhe dhamme anāsavo; | taintless in this very life; | 于此生无漏； |
| Kāyassa bhedā dhammaṭṭho, | At the breakup of the body, established in Dhamma, | 身坏时，住于法， |
| saṅkhyaṁ nopeti vedagū”ti. | the knower does not enter into reckoning.” | 知者不入计度。” |
36.6 - SN 36.6 Salla: The Dart
| --- SN36.6 - Sallasutta --- | --- SN36.6 - The Dart --- | --- SN36.6 - 箭 --- |
| “Assutavā, bhikkhave, puthujjano sukhampi vedanaṁ vedayati, dukkhampi vedanaṁ vedayati, adukkhamasukhampi vedanaṁ vedayati. | “An uninstructed worldling, bhikkhus, feels a pleasant feeling, feels a painful feeling, and feels a neither-painful-nor-pleasant feeling. | “诸比丘，未受教之凡夫，感受乐受，感受苦受，感受不苦不乐受。 |
| Sutavā, bhikkhave, ariyasāvako sukhampi vedanaṁ vedayati, dukkhampi vedanaṁ vedayati, adukkhamasukhampi vedanaṁ vedayati. | An instructed noble-one's-disciple, bhikkhus, also feels a pleasant feeling, feels a painful feeling, and feels a neither-painful-nor-pleasant feeling. | 诸比丘，受教之圣弟子，亦感受乐受，感受苦受，感受不苦不乐受。 |
| Tatra, bhikkhave, ko viseso ko adhippayāso kiṁ nānākaraṇaṁ sutavato ariyasāvakassa assutavatā puthujjanenā”ti? | In that case, bhikkhus, what is the distinction, what is the disparity, what is the difference between the instructed noble-one's-disciple and the uninstructed worldling?” | 于此，诸比丘，受教之圣弟子与未受教之凡夫，有何区别，有何差异，有何不同？” |
| Bhagavaṁmūlakā no, bhante, dhammā …pe… | “For us, venerable sir, the teachings have the Blessed One as their root… | “于我等，尊者，诸法以世尊为根… |
| assutavā, bhikkhave, puthujjano dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati. | “An uninstructed worldling, bhikkhus, when touched by a painful feeling, sorrows, grieves, laments, beats his breast, weeps, and falls into delusion. | “诸比丘，未受教之凡夫，为苦受所触，则忧、悲、泣、捶胸、哭泣、陷于迷乱。 |
| So dve vedanā vedayati— | He feels two feelings— | 彼感受二受—— |
| kāyikañca, cetasikañca. | a bodily one and a mental one. | 身受与心受。 |
| Seyyathāpi, bhikkhave, purisaṁ sallena vijjheyya. | Suppose, bhikkhus, they were to pierce a man with a dart. | 设想，诸比丘，有人被一箭所刺。 |
| Tamenaṁ dutiyena sallena anuvedhaṁ vijjheyya. | And then they were to pierce him with a second dart following it. | 而后又被第二箭紧随其后所刺。 |
| Evañhi so, bhikkhave, puriso dvisallena vedanaṁ vedayati. | In this way, bhikkhus, that man would feel the feeling of two darts. | 如是，诸比丘，彼人将感受二箭之受。 |
| Evameva kho, bhikkhave, assutavā puthujjano dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati. | Even so, bhikkhus, an uninstructed worldling, when touched by a painful feeling, sorrows, grieves, laments, beats his breast, weeps, and falls into delusion. | 如是，诸比丘，未受教之凡夫，为苦受所触，则忧、悲、泣、捶胸、哭泣、陷于迷乱。 |
| So dve vedanā vedayati— | He feels two feelings— | 彼感受二受—— |
| kāyikañca, cetasikañca. | a bodily one and a mental one. | 身受与心受。 |
| Tassāyeva kho pana dukkhāya vedanāya phuṭṭho samāno paṭighavā hoti. | Being touched by that same painful feeling, he is averse to it. | 为彼同一苦受所触，彼于此生厌恶。 |
| Tamenaṁ dukkhāya vedanāya paṭighavantaṁ, yo dukkhāya vedanāya paṭighānusayo, so anuseti. | In him who is averse to the painful feeling, the underlying tendency to aversion towards painful feeling lies latent. | 于厌恶苦受者，对苦受之嗔随眠潜伏于内。 |
| So dukkhāya vedanāya phuṭṭho samāno kāmasukhaṁ abhinandati. | Being touched by that painful feeling, he delights in sensual pleasure. | 为彼苦受所触，彼乐于欲乐。 |
| Taṁ kissa hetu? | For what reason? | 是何缘故？ |
| Na hi so, bhikkhave, pajānāti assutavā puthujjano aññatra kāmasukhā dukkhāya vedanāya nissaraṇaṁ, | The uninstructed worldling, bhikkhus, does not know any escape from painful feeling other than sensual pleasure. | 诸比丘，未受教之凡夫，不知除欲乐外，有何脱离苦受之法。 |
| tassa kāmasukhañca abhinandato, yo sukhāya vedanāya rāgānusayo, so anuseti. | In him who delights in sensual pleasure, the underlying tendency to lust for pleasant feeling lies latent. | 于乐于欲乐者，对乐受之贪随眠潜伏于内。 |
| So tāsaṁ vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti. | He does not understand as they really are the origin, the passing away, the gratification, the danger, and the escape in the case of those feelings. | 彼不如实了知彼等诸受之生起、息灭、乐味、过患与出离。 |
| Tassa tāsaṁ vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ appajānato, yo adukkhamasukhāya vedanāya avijjānusayo, so anuseti. | In him who does not understand as they really are the origin, the passing away, the gratification, the danger, and the escape in the case of those feelings, the underlying tendency to ignorance towards neither-painful-nor-pleasant feeling lies latent. | 于不如实了知彼等诸受之生起、息灭、乐味、过患与出离者，对不苦不乐受之无明随眠潜伏于内。 |
| So sukhañce vedanaṁ vedayati, saññutto naṁ vedayati. | If he feels a pleasant feeling, he feels it as one fettered. | 若彼感受乐受，则感受之为被缚者。 |
| Dukkhañce vedanaṁ vedayati, saññutto naṁ vedayati. | If he feels a painful feeling, he feels it as one fettered. | 若彼感受苦受，则感受之为被缚者。 |
| Adukkhamasukhañce vedanaṁ vedayati, saññutto naṁ vedayati. | If he feels a neither-painful-nor-pleasant feeling, he feels it as one fettered. | 若彼感受不苦不乐受，则感受之为被缚者。 |
| Ayaṁ vuccati, bhikkhave, ‘assutavā puthujjano saññutto jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, saññutto dukkhasmā’ti vadāmi. | This one, bhikkhus, is called ‘an uninstructed worldling, fettered by birth, by old age, by death, by sorrows, lamentations, pains, griefs, and despairs; I say he is fettered by suffering.’ | 此人，诸比丘，被称为‘未受教之凡夫，为生、老、死、忧、悲、苦、恼、绝望所缚；我说彼为苦所缚’。 |
| Sutavā ca kho, bhikkhave, ariyasāvako dukkhāya vedanāya phuṭṭho samāno na socati, na kilamati, na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati. | But an instructed noble-one's-disciple, bhikkhus, when touched by a painful feeling, does not sorrow, does not grieve, does not lament, does not beat his breast, does not weep, and does not fall into delusion. | 然，诸比丘，受教之圣弟子，为苦受所触，不忧、不悲、不泣、不捶胸、不哭泣，亦不陷于迷乱。 |
| So ekaṁ vedanaṁ vedayati— | He feels one feeling— | 彼感受一受—— |
| kāyikaṁ, na cetasikaṁ. | a bodily one, not a mental one. | 身受，非心受。 |
| Seyyathāpi, bhikkhave, purisaṁ sallena vijjheyya. | Suppose, bhikkhus, they were to pierce a man with a dart. | 设想，诸比丘，有人被一箭所刺。 |
| Tamenaṁ dutiyena sallena anuvedhaṁ na vijjheyya. | But they would not pierce him with a second dart following it. | 然不被第二箭紧随其后所刺。 |
| Evañhi so, bhikkhave, puriso ekasallena vedanaṁ vedayati. | In this way, bhikkhus, that man would feel the feeling of one dart. | 如是，诸比丘，彼人将感受一箭之受。 |
| Evameva kho, bhikkhave, sutavā ariyasāvako dukkhāya vedanāya phuṭṭho samāno na socati, na kilamati, na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati. | Even so, bhikkhus, an instructed noble-one's-disciple, when touched by a painful feeling, does not sorrow, does not grieve, does not lament, does not beat his breast, does not weep, and does not fall into delusion. | 如是，诸比丘，受教之圣弟子，为苦受所触，不忧、不悲、不泣、不捶胸、不哭泣，亦不陷于迷乱。 |
| So ekaṁ vedanaṁ vedayati— | He feels one feeling— | 彼感受一受—— |
| kāyikaṁ, na cetasikaṁ. | a bodily one, not a mental one. | 身受，非心受。 |
| Tassāyeva kho pana dukkhāya vedanāya phuṭṭho samāno paṭighavā na hoti. | Being touched by that same painful feeling, he is not averse to it. | 为彼同一苦受所触，彼于此不生厌恶。 |
| Tamenaṁ dukkhāya vedanāya appaṭighavantaṁ, yo dukkhāya vedanāya paṭighānusayo, so nānuseti. | In him who is not averse to the painful feeling, the underlying tendency to aversion towards painful feeling does not lie latent. | 于不厌恶苦受者，对苦受之嗔随眠不潜伏于内。 |
| So dukkhāya vedanāya phuṭṭho samāno kāmasukhaṁ nābhinandati. | Being touched by that painful feeling, he does not delight in sensual pleasure. | 为彼苦受所触，彼不乐于欲乐。 |
| Taṁ kissa hetu? | For what reason? | 是何缘故？ |
| Pajānāti hi so, bhikkhave, sutavā ariyasāvako aññatra kāmasukhā dukkhāya vedanāya nissaraṇaṁ. | The instructed noble-one's-disciple, bhikkhus, knows an escape from painful feeling other than sensual pleasure. | 诸比丘，受教之圣弟子，知除欲乐外，有脱离苦受之法。 |
| Tassa kāmasukhaṁ nābhinandato yo sukhāya vedanāya rāgānusayo, so nānuseti. | In him who does not delight in sensual pleasure, the underlying tendency to lust for pleasant feeling does not lie latent. | 于不乐于欲乐者，对乐受之贪随眠不潜伏于内。 |
| So tāsaṁ vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavaṁ ca nissaraṇañca yathābhūtaṁ pajānāti. | He understands as they really are the origin, the passing away, the gratification, the danger, and the escape in the case of those feelings. | 彼如实了知彼等诸受之生起、息灭、乐味、过患与出离。 |
| Tassa tāsaṁ vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānato, yo adukkhamasukhāya vedanāya avijjānusayo, so nānuseti. | In him who understands as they really are the origin, the passing away, the gratification, the danger, and the escape in the case of those feelings, the underlying tendency to ignorance towards neither-painful-nor-pleasant feeling does not lie latent. | 于如实了知彼等诸受之生起、息灭、乐味、过患与出离者，对不苦不乐受之无明随眠不潜伏于内。 |
| So sukhañce vedanaṁ vedayati, visaññutto naṁ vedayati. | If he feels a pleasant feeling, he feels it as one unfettered. | 若彼感受乐受，则感受之为未被缚者。 |
| Dukkhañce vedanaṁ vedayati, visaññutto naṁ vedayati. | If he feels a painful feeling, he feels it as one unfettered. | 若彼感受苦受，则感受之为未被缚者。 |
| Adukkhamasukhañce vedanaṁ vedayati, visaññutto naṁ vedayati. | If he feels a neither-painful-nor-pleasant feeling, he feels it as one unfettered. | 若彼感受不苦不乐受，则感受之为未被缚者。 |
| Ayaṁ vuccati, bhikkhave, ‘sutavā ariyasāvako visaññutto jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, visaññutto dukkhasmā’ti vadāmi. | This one, bhikkhus, is called ‘an instructed noble-one's-disciple, unfettered from birth, from old age, from death, from sorrows, lamentations, pains, griefs, and despairs; I say he is unfettered from suffering.’ | 此人，诸比丘，被称为‘受教之圣弟子，从生、老、死、忧、悲、苦、恼、绝望中解脱；我说彼从苦中解脱’。 |
| Ayaṁ kho, bhikkhave, viseso, ayaṁ adhippayāso, idaṁ nānākaraṇaṁ sutavato ariyasāvakassa assutavatā puthujjanenāti. | This, bhikkhus, is the distinction, this is the disparity, this is the difference between the instructed noble-one's-disciple and the uninstructed worldling. | 此，诸比丘，即受教之圣弟子与未受教之凡夫之区别、差异、不同。 |
| Na vedanaṁ vedayati sapañño, | The wise one does not feel a feeling, | 智者不感受， |
| Sukhampi dukkhampi bahussutopi; | both pleasant and painful, even if very learned; | 乐与苦之受，纵甚博学； |
| Ayañca dhīrassa puthujjanena, | And this is the great distinction | 此乃善巧者与凡夫之 |
| Mahā viseso kusalassa hoti. | of the skillful one from the worldling. | 大别。 |
| Saṅkhātadhammassa bahussutassa, | Of one who has understood the Dhamma, who is very learned, | 已解法者，甚博学者， |
| Vipassato lokamimaṁ parañca; | who sees this world and the next; | 见此世与来世； |
| Iṭṭhassa dhammā na mathenti cittaṁ, | Desirable things do not stir his mind, | 可欲之物不动其心， |
| Aniṭṭhato no paṭighātameti. | from the undesirable there is no aversion. | 于不可欲无厌恶。 |
| Tassānurodhā athavā virodhā, | For him, both approval and opposition, | 于彼，赞同与反对， |
| Vidhūpitā atthagatā na santi; | are dispelled, gone, and are no more; | 皆已消散、已逝、不再有； |
| Padañca ñatvā virajaṁ asokaṁ, | And having known the path, dustless and sorrowless, | 既知此道，无尘无忧， |
| Sammā pajānāti bhavassa pāragū”ti. | he rightly understands, the one who has gone beyond existence.” | 彼正解，已越有者。” |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
36.7 - SN 36.7 Paṭhamagelañña: The First Discourse on the Sick
| --- SN36.7 - Paṭhamagelaññasutta --- | --- SN36.7 - The First Discourse on the Sick --- | --- SN36.7 - 病者一 --- |
| Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. | On one occasion the Blessed One was dwelling at Vesālī, in the Great Wood, in the hall with the peaked roof. | 一时，世尊住于毗舍离，大林中，尖顶堂。 |
| Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena gilānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. | Then the Blessed One, having emerged from seclusion in the evening, approached the sick-ward; having approached, he sat down on the prepared seat. | 尔时，世尊于傍晚从独坐中起，诣病房；既至，坐于备妥之座。 |
| Nisajja kho bhagavā bhikkhū āmantesi: | Having sat down, the Blessed One addressed the bhikkhus: | 坐已，世尊告诸比丘言： |
| “Sato, bhikkhave, bhikkhu sampajāno kālaṁ āgameyya. | “Mindful and clearly comprehending, bhikkhus, a bhikkhu should await his time. | “诸比丘，比丘当正念正知，以待时至。 |
| Ayaṁ vo amhākaṁ anusāsanī. | This is our instruction to you. | 此乃我等对汝之教诲。 |
| Kathañca, bhikkhave, bhikkhu sato hoti? | And how, bhikkhus, is a bhikkhu mindful? | 诸比丘，比丘如何为正念？ |
| Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; | Here, bhikkhus, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, and mindful, having subdued covetousness and displeasure in the world; | 此中，诸比丘，比丘住于身随观身，精勤、正知、具念，于世间降伏贪忧； |
| vedanāsu vedanānupassī viharati …pe… | he dwells contemplating feelings in feelings … | 彼住于受随观受… |
| citte cittānupassī viharati …pe… | he dwells contemplating mind in mind … | 彼住于心随观心… |
| dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | he dwells contemplating phenomena in phenomena, ardent, clearly comprehending, and mindful, having subdued covetousness and displeasure in the world. | 彼住于法随观法，精勤、正知、具念，于世间降伏贪忧。 |
| Evaṁ kho, bhikkhave, bhikkhu sato hoti. | Thus, bhikkhus, a bhikkhu is mindful. | 如是，诸比丘，比丘为正念。 |
| Kathañca, bhikkhave, bhikkhu sampajāno hoti? | And how, bhikkhus, is a bhikkhu clearly comprehending? | 诸比丘，比丘如何为正知？ |
| Idha, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. | Here, bhikkhus, a bhikkhu is one who acts with clear comprehension in going forward and returning, who acts with clear comprehension in looking ahead and looking away, who acts with clear comprehension in bending and stretching, who acts with clear comprehension in wearing the sanghāṭi, bowl, and robes, who acts with clear comprehension in eating, drinking, chewing, and tasting, who acts with clear comprehension in defecating and urinating, who acts with clear comprehension in walking, standing, sitting, sleeping, waking, speaking, and in keeping silent. | 此中，诸比丘，比丘于前进后退时，行为正知；于前瞻后顾时，行为正知；于屈伸时，行为正知；于着僧伽梨、钵、衣时，行为正知；于食、饮、嚼、尝时，行为正知；于大小便时，行为正知；于行、住、坐、卧、醒、语、默时，行为正知。 |
| Evaṁ kho, bhikkhave, bhikkhu sampajānakārī hoti. | Thus, bhikkhus, a bhikkhu is clearly comprehending. | 如是，诸比丘，比丘为正知。 |
| Sato, bhikkhave, bhikkhu sampajāno kālaṁ āgameyya. | Mindful and clearly comprehending, bhikkhus, a bhikkhu should await his time. | 诸比丘，比丘当正念正知，以待时至。 |
| Ayaṁ vo amhākaṁ anusāsanī. | This is our instruction to you. | 此乃我等对汝之教诲。 |
| Tassa ce, bhikkhave, bhikkhuno evaṁ satassa sampajānassa appamattassa ātāpino pahitattassa viharato uppajjati sukhā vedanā, so evaṁ pajānāti: | If, bhikkhus, for that bhikkhu, dwelling thus, mindful, clearly comprehending, diligent, ardent, and resolute, a pleasant feeling arises, he understands thus: | 诸比丘，若彼比丘，如是住，正念、正知、勤奋、精进、坚定，乐受生起，彼如是了知： |
| ‘uppannā kho myāyaṁ sukhā vedanā. | ‘This pleasant feeling has arisen in me. | ‘此乐受于我身中生起。 |
| Sā ca kho paṭicca, no appaṭicca. | And that is dependent, not independent. | 而彼乃依缘而生，非独立。 |
| Kiṁ paṭicca? | Dependent on what? | 依何而生？ |
| Imameva kāyaṁ paṭicca. | Dependent on this very body. | 依此身而生。 |
| Ayaṁ kho pana kāyo anicco saṅkhato paṭiccasamuppanno. | But this body is impermanent, conditioned, and dependently arisen. | 然此身为无常、有为、缘生。 |
| Aniccaṁ kho pana saṅkhataṁ paṭiccasamuppannaṁ kāyaṁ paṭicca uppannā sukhā vedanā kuto niccā bhavissatī’ti. | An impermanent, conditioned, dependently arisen body—how could a pleasant feeling that has arisen in dependence on it be permanent?’ | 无常、有为、缘生之身——依此而生之乐受，岂能为常？’ |
| So kāye ca sukhāya ca vedanāya aniccānupassī viharati, vayānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati. | He dwells contemplating impermanence in the body and in the pleasant feeling, he dwells contemplating vanishing, he dwells contemplating fading away, he dwells contemplating cessation, he dwells contemplating relinquishment. | 彼住于观身与乐受之无常，住于观消逝，住于观褪去，住于观息灭，住于观舍弃。 |
| Tassa kāye ca sukhāya ca vedanāya aniccānupassino viharato, vayānupassino viharato, virāgānupassino viharato, nirodhānupassino viharato, paṭinissaggānupassino viharato, yo kāye ca sukhāya ca vedanāya rāgānusayo, so pahīyati. | As he dwells contemplating impermanence in the body and in the pleasant feeling, contemplating vanishing, contemplating fading away, contemplating cessation, contemplating relinquishment, the underlying tendency to lust in regard to the body and the pleasant feeling is abandoned. | 当彼住于观身与乐受之无常，观消逝，观褪去，观息灭，观舍弃时，于身与乐受之贪随眠被舍断。 |
| Tassa ce, bhikkhave, bhikkhuno evaṁ satassa sampajānassa appamattassa ātāpino pahitattassa viharato uppajjati dukkhā vedanā. | If, bhikkhus, for that bhikkhu, dwelling thus, mindful, clearly comprehending, diligent, ardent, and resolute, a painful feeling arises. | 诸比丘，若彼比丘，如是住，正念、正知、勤奋、精进、坚定，苦受生起。 |
| So evaṁ pajānāti: | He understands thus: | 彼如是了知： |
| ‘uppannā kho myāyaṁ dukkhā vedanā. | ‘This painful feeling has arisen in me. | ‘此苦受于我身中生起。 |
| Sā ca kho paṭicca, no appaṭicca. | And that is dependent, not independent. | 而彼乃依缘而生，非独立。 |
| Kiṁ paṭicca? | Dependent on what? | 依何而生？ |
| Imameva kāyaṁ paṭicca. | Dependent on this very body. | 依此身而生。 |
| Ayaṁ kho pana kāyo anicco saṅkhato paṭiccasamuppanno. | But this body is impermanent, conditioned, and dependently arisen. | 然此身为无常、有为、缘生。 |
| Aniccaṁ kho pana saṅkhataṁ paṭiccasamuppannaṁ kāyaṁ paṭicca uppannā dukkhā vedanā kuto niccā bhavissatī’ti. | An impermanent, conditioned, dependently arisen body—how could a painful feeling that has arisen in dependence on it be permanent?’ | 无常、有为、缘生之身——依此而生之苦受，岂能为常？’ |
| So kāye ca dukkhāya ca vedanāya aniccānupassī viharati, vayānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati. | He dwells contemplating impermanence in the body and in the painful feeling, he dwells contemplating vanishing, he dwells contemplating fading away, he dwells contemplating cessation, he dwells contemplating relinquishment. | 彼住于观身与苦受之无常，住于观消逝，住于观褪去，住于观息灭，住于观舍弃。 |
| Tassa kāye ca dukkhāya ca vedanāya aniccānupassino viharato …pe… paṭinissaggānupassino viharato, yo kāye ca dukkhāya ca vedanāya paṭighānusayo, so pahīyati. | As he dwells contemplating impermanence in the body and in the painful feeling … contemplating relinquishment, the underlying tendency to aversion in regard to the body and the painful feeling is abandoned. | 当彼住于观身与苦受之无常…观舍弃时，于身与苦受之嗔随眠被舍断。 |
| Tassa ce, bhikkhave, bhikkhuno evaṁ satassa sampajānassa appamattassa ātāpino pahitattassa viharato uppajjati adukkhamasukhā vedanā, so evaṁ pajānāti: | If, bhikkhus, for that bhikkhu, dwelling thus, mindful, clearly comprehending, diligent, ardent, and resolute, a neither-painful-nor-pleasant feeling arises, he understands thus: | 诸比-丘，若彼比丘，如是住，正念、正知、勤奋、精进、坚定，不苦不乐受生起，彼如是了知： |
| ‘uppannā kho myāyaṁ adukkhamasukhā vedanā. | ‘This neither-painful-nor-pleasant feeling has arisen in me. | ‘此不苦不乐受于我身中生起。 |
| Sā ca kho paṭicca, no appaṭicca. | And that is dependent, not independent. | 而彼乃依缘而生，非独立。 |
| Kiṁ paṭicca? | Dependent on what? | 依何而生？ |
| Imameva kāyaṁ paṭicca. | Dependent on this very body. | 依此身而生。 |
| Ayaṁ kho pana kāyo anicco saṅkhato paṭiccasamuppanno. | But this body is impermanent, conditioned, and dependently arisen. | 然此身为无常、有为、缘生。 |
| Aniccaṁ kho pana saṅkhataṁ paṭiccasamuppannaṁ kāyaṁ paṭicca uppannā adukkhamasukhā vedanā kuto niccā bhavissatī’ti. | An impermanent, conditioned, dependently arisen body—how could a neither-painful-nor-pleasant feeling that has arisen in dependence on it be permanent?’ | 无常、有为、缘生之身——依此而生之不苦不乐受，岂能为常？’ |
| So kāye ca adukkhamasukhāya ca vedanāya aniccānupassī viharati, vayānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati. | He dwells contemplating impermanence in the body and in the neither-painful-nor-pleasant feeling, he dwells contemplating vanishing, he dwells contemplating fading away, he dwells contemplating cessation, he dwells contemplating relinquishment. | 彼住于观身与不苦不乐受之无常，住于观消逝，住于观褪去，住于观息灭，住于观舍弃。 |
| Tassa kāye ca adukkhamasukhāya ca vedanāya aniccānupassino viharato …pe… paṭinissaggānupassino viharato, yo kāye ca adukkhamasukhāya ca vedanāya avijjānusayo, so pahīyati. | As he dwells contemplating impermanence in the body and in the neither-painful-nor-pleasant feeling … contemplating relinquishment, the underlying tendency to ignorance in regard to the body and the neither-painful-nor-pleasant feeling is abandoned. | 当彼住于观身与不苦不乐受之无常…观舍弃时，于身与不苦不乐受之无明随眠被舍断。 |
| So sukhañce vedanaṁ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti; | If he feels a pleasant feeling, he understands it is impermanent, he understands it is not clung to, he understands it is not delighted in; | 若彼感受乐受，彼了知其无常，了知其不被执着，了知其不被喜爱； |
| dukkhañce vedanaṁ vedayati …pe… | if he feels a painful feeling … | 若彼感受苦受… |
| adukkhamasukhañce vedanaṁ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti. | if he feels a neither-painful-nor-pleasant feeling, he understands it is impermanent, he understands it is not clung to, he understands it is not delighted in. | 若彼感受不苦不乐受，彼了知其无常，了知其不被执着，了知其不被喜爱。 |
| So sukhañce vedanaṁ vedayati, visaññutto naṁ vedayati; | If he feels a pleasant feeling, he feels it as one unfettered; | 若彼感受乐受，彼感受之为未缚者； |
| dukkhañce vedanaṁ vedayati, visaññutto naṁ vedayati; | if he feels a painful feeling, he feels it as one unfettered; | 若彼感受苦受，彼感受之为未缚者； |
| adukkhamasukhañce vedanaṁ vedayati, visaññutto naṁ vedayati. | if he feels a neither-painful-nor-pleasant feeling, he feels it as one unfettered. | 若彼感受不苦不乐受，彼感受之为未缚者。 |
| So kāyapariyantikaṁ vedanaṁ vedayamāno ‘kāyapariyantikaṁ vedanaṁ vedayāmī’ti pajānāti, jīvitapariyantikaṁ vedanaṁ vedayamāno ‘jīvitapariyantikaṁ vedanaṁ vedayāmī’ti pajānāti. | When he feels a feeling limited by the body, he understands, ‘I feel a feeling limited by the body’; when he feels a feeling limited by life, he understands, ‘I feel a feeling limited by life.’ | 当彼感受以身为限之受时，彼了知：‘我感受以身为限之受’；当彼感受以命为限之受时，彼了知：‘我感受以命为限之受。’ |
| ‘Kāyassa bhedā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānāti. | He understands, ‘With the breakup of the body, beyond the end of life, all that is felt, not being delighted in, will become cool right here.’ | 彼了知：‘身坏命终之后，一切所感，不被喜爱，将即此而清凉。’ |
| Seyyathāpi, bhikkhave, telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyeyya, | Just as, bhikkhus, an oil lamp would burn in dependence on oil and a wick, | 譬如，诸比丘，油灯依油与芯而燃， |
| tasseva telassa ca vaṭṭiyā ca pariyādānā anāhāro nibbāyeyya; | and with the exhaustion of that oil and wick, it would be extinguished through lack of fuel; | 油与芯尽，则因无燃料而灭； |
| evameva kho, bhikkhave, bhikkhu kāyapariyantikaṁ vedanaṁ vedayamāno ‘kāyapariyantikaṁ vedanaṁ vedayāmī’ti pajānāti. Jīvitapariyantikaṁ vedanaṁ vedayamāno ‘jīvitapariyantikaṁ vedanaṁ vedayāmī’ti pajānāti. | even so, bhikkhus, a bhikkhu, when feeling a feeling limited by the body, understands, ‘I feel a feeling limited by the body.’ When feeling a feeling limited by life, he understands, ‘I feel a feeling limited by life.’ | 如是，诸比丘，比丘感受以身为限之受时，了知：‘我感受以身为限之受’。感受以命为限之受时，了知：‘我感受以命为限之受’。 |
| ‘Kāyassa bhedā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānātī”ti. | He understands, ‘With the breakup of the body, beyond the end of life, all that is felt, not being delighted in, will become cool right here.’” | 彼了知：‘身坏命终之后，一切所感，不被喜爱，将即此而清凉。’” |
36.8 - SN 36.8 Dutiyagelañña: The Second Discourse on the Sick
| --- SN36.8 - Dutiyagelaññasutta --- | --- SN36.8 - The Second Discourse on the Sick --- | --- SN36.8 - 病者二 --- |
| Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. | On one occasion the Blessed One was dwelling at Vesālī, in the Great Wood, in the hall with the peaked roof. | 一时，世尊住于毗舍离，大林中，尖顶堂。 |
| Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena gilānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. | Then the Blessed One, having emerged from seclusion in the evening, approached the sick-ward; having approached, he sat down on the prepared seat. | 尔时，世尊于傍晚从独坐中起，诣病房；既至，坐于备妥之座。 |
| Nisajja kho bhagavā bhikkhū āmantesi: | Having sat down, the Blessed One addressed the bhikkhus: | 坐已，世尊告诸比丘言： |
| “Sato, bhikkhave, bhikkhu sampajāno kālaṁ āgameyya. | “Mindful and clearly comprehending, bhikkhus, a bhikkhu should await his time. | “诸比丘，比丘当正念正知，以待时至。 |
| Ayaṁ vo amhākaṁ anusāsanī. | This is our instruction to you. | 此乃我等对汝之教诲。 |
| Kathañca, bhikkhave, bhikkhu sato hoti? | And how, bhikkhus, is a bhikkhu mindful? | 诸比丘，比丘如何为正念？ |
| Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; | Here, bhikkhus, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, and mindful, having subdued covetousness and displeasure in the world; | 此中，诸比丘，比丘住于身随观身，精勤、正知、具念，于世间降伏贪忧； |
| vedanāsu vedanānupassī viharati … | he dwells contemplating feelings in feelings … | 彼住于受随观受… |
| citte cittānupassī viharati … | he dwells contemplating mind in mind … | 彼住于心随观心… |
| dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | he dwells contemplating phenomena in phenomena, ardent, clearly comprehending, and mindful, having subdued covetousness and displeasure in the world. | 彼住于法随观法，精勤、正知、具念，于世间降伏贪忧。 |
| Evaṁ kho, bhikkhave, bhikkhu sato hoti. | Thus, bhikkhus, a bhikkhu is mindful. | 如是，诸比丘，比丘为正念。 |
| Kathañca, bhikkhave, bhikkhu sampajāno hoti? | And how, bhikkhus, is a bhikkhu clearly comprehending? | 诸比丘，比丘如何为正知？ |
| Idha, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti …pe… bhāsite tuṇhībhāve sampajānakārī hoti. | Here, bhikkhus, a bhikkhu is one who acts with clear comprehension in going forward and returning … he acts with clear comprehension in speaking and in keeping silent. | 此中，诸比丘，比丘于前进后退时，行为正知…彼于语默时，行为正知。 |
| Evaṁ kho, bhikkhave, bhikkhu sampajāno hoti. | Thus, bhikkhus, a bhikkhu is clearly comprehending. | 如是，诸比丘，比丘为正知。 |
| Sato, bhikkhave, bhikkhu sampajāno kālaṁ āgameyya. | Mindful and clearly comprehending, bhikkhus, a bhikkhu should await his time. | 诸比丘，比丘当正念正知，以待时至。 |
| Ayaṁ vo amhākaṁ anusāsanī. | This is our instruction to you. | 此乃我等对汝之教诲。 |
| Tassa ce, bhikkhave, bhikkhuno evaṁ satassa sampajānassa appamattassa ātāpino pahitattassa viharato uppajjati sukhā vedanā. | If, bhikkhus, for that bhikkhu, dwelling thus, mindful, clearly comprehending, diligent, ardent, and resolute, a pleasant feeling arises. | 诸比丘，若彼比丘，如是住，正念、正知、勤奋、精进、坚定，乐受生起。 |
| So evaṁ pajānāti: | He understands thus: | 彼如是了知： |
| ‘uppannā kho myāyaṁ sukhā vedanā; | ‘This pleasant feeling has arisen in me; | ‘此乐受于我身中生起； |
| sā ca kho paṭicca, no appaṭicca. | and that is dependent, not independent. | 而彼乃依缘而生，非独立。 |
| Kiṁ paṭicca? | Dependent on what? | 依何而生？ |
| Imameva phassaṁ paṭicca. | Dependent on this very contact. | 依此触而生。 |
| Ayaṁ kho pana phasso anicco saṅkhato paṭiccasamuppanno. | But this contact is impermanent, conditioned, and dependently arisen. | 然此触为无常、有为、缘生。 |
| Aniccaṁ kho pana saṅkhataṁ paṭiccasamuppannaṁ phassaṁ paṭicca uppannā sukhā vedanā kuto niccā bhavissatī’ti. | An impermanent, conditioned, dependently arisen contact—how could a pleasant feeling that has arisen in dependence on it be permanent?’ | 无常、有为、缘生之触——依此而生之乐受，岂能为常？’ |
| So phasse ca sukhāya ca vedanāya aniccānupassī viharati, vayānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati. | He dwells contemplating impermanence in contact and in the pleasant feeling, he dwells contemplating vanishing, he dwells contemplating fading away, he dwells contemplating cessation, he dwells contemplating relinquishment. | 彼住于观触与乐受之无常，住于观消逝，住于观褪去，住于观息灭，住于观舍弃。 |
| Tassa phasse ca sukhāya ca vedanāya aniccānupassino viharato, vayānupassino viharato, virāgānupassino viharato, nirodhānupassino viharato, paṭinissaggānupassino viharato yo phasse ca sukhāya ca vedanāya rāgānusayo, so pahīyati. | As he dwells contemplating impermanence in contact and in the pleasant feeling, contemplating vanishing, contemplating fading away, contemplating cessation, contemplating relinquishment, the underlying tendency to lust in regard to contact and the pleasant feeling is abandoned. | 当彼住于观触与乐受之无常，观消逝，观褪去，观息灭，观舍弃时，于触与乐受之贪随眠被舍断。 |
| Tassa ce, bhikkhave, bhikkhuno evaṁ satassa …pe… | If for that bhikkhu, bhikkhus, so mindful… | 若彼比丘，诸比丘，如是正念… |
| viharato uppajjati dukkhā vedanā …pe… | dwelling, a painful feeling arises… | 住，苦受生起… |
| uppajjati adukkhamasukhā vedanā. | a neither-painful-nor-pleasant feeling arises. | 不苦不乐受生起。 |
| So evaṁ pajānāti: | He understands thus: | 彼如是了知： |
| ‘uppannā kho myāyaṁ adukkhamasukhā vedanā; | ‘This neither-painful-nor-pleasant feeling has arisen in me; | ‘此不苦不乐受于我身中生起； |
| sā ca kho paṭicca, no appaṭicca. | and that is dependent, not independent. | 而彼乃依缘而生，非独立。 |
| Kiṁ paṭicca? | Dependent on what? | 依何而生？ |
| Imameva phassaṁ paṭicca. | Dependent on this very contact. | 依此触而生。 |
| (Yathā purimasutte, tathā vitthāretabbo.) | (As in the previous sutta, so it should be elaborated.) | （如前经所说，当详述之。） |
| Kāyassa bhedā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānāti. | He understands, ‘With the breakup of the body, beyond the end of life, all that is felt, not being delighted in, will become cool right here.’ | 彼了知：‘身坏命终之后，一切所感，不被喜爱，将即此而清凉。’ |
| Seyyathāpi, bhikkhave, telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyeyya, | Just as, bhikkhus, an oil lamp would burn in dependence on oil and a wick, | 譬如，诸比丘，油灯依油与芯而燃， |
| tasseva telassa ca vaṭṭiyā ca pariyādānā anāhāro nibbāyeyya; | and with the exhaustion of that oil and wick, it would be extinguished through lack of fuel; | 油与芯尽，则因无燃料而灭； |
| evameva kho, bhikkhave, bhikkhu kāyapariyantikaṁ vedanaṁ vedayamāno ‘kāyapariyantikaṁ vedanaṁ vedayāmī’ti pajānāti. Jīvitapariyantikaṁ vedanaṁ vedayamāno ‘jīvitapariyantikaṁ vedanaṁ vedayāmī’ti pajānāti. | even so, bhikkhus, a bhikkhu, when feeling a feeling limited by the body, understands, ‘I feel a feeling limited by the body.’ When feeling a feeling limited by life, he understands, ‘I feel a feeling limited by life.’ | 如是，诸比丘，比丘感受以身为限之受时，了知：‘我感受以身为限之受’。感受以命为限之受时，了知：‘我感受以命为限之受’。 |
| ‘Kāyassa bhedā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānātī”ti. | He understands, ‘With the breakup of the body, beyond the end of life, all that is felt, not being delighted in, will become cool right here.’” | 彼了知：‘身坏命终之后，一切所感，不被喜爱，将即此而清凉。’” |
36.9 - SN 36.9 Anicca: Impermanent
| --- SN36.9 - Aniccasutta --- | --- SN36.9 - Impermanent --- | --- SN36.9 - 无常 --- |
| “Tisso imā, bhikkhave, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā. | “These three feelings, bhikkhus, are impermanent, conditioned, dependently arisen, of a nature to be destroyed, to vanish, to fade away, to cease. | “此三受，诸比丘，是无常、有为、缘生，有坏灭、消逝、褪去、止息之性。 |
| Katamā tisso? | What three? | 哪三种？ |
| Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— | Pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling— | 乐受、苦受、不苦不乐受—— |
| imā kho, bhikkhave, tisso vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā”ti. | these, bhikkhus, are the three feelings that are impermanent, conditioned, dependently arisen, of a nature to be destroyed, to vanish, to fade away, to cease.” | 此，诸比丘，即是无常、有为、缘生，有坏灭、消逝、褪去、止息之性的三受。” |
36.10 - SN 36.10 Phassamūlaka: Rooted in Contact
| --- SN36.10 - Phassamūlakasutta --- | --- SN36.10 - Rooted in Contact --- | --- SN36.10 - 根于触 --- |
| “Tisso imā, bhikkhave, vedanā phassajā phassamūlakā phassanidānā phassapaccayā. | “These three feelings, bhikkhus, are born of contact, rooted in contact, have contact as their source, are conditioned by contact. | “此三受，诸比丘，由触而生，根于触，以触为源，以触为缘。 |
| Katamā tisso? | What three? | 哪三种？ |
| Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. | Pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. | 乐受、苦受、不苦不乐受。 |
| Sukhavedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati sukhā vedanā. | In dependence on a contact to be experienced as pleasant, bhikkhus, a pleasant feeling arises. | 诸比丘，依一当感乐之触，乐受生起。 |
| Tasseva sukhavedaniyassa phassassa nirodhā, yaṁ tajjaṁ vedayitaṁ sukhavedaniyaṁ phassaṁ paṭicca uppannā sukhā vedanā, sā nirujjhati, sā vūpasammati. | With the cessation of that very contact to be experienced as pleasant, the corresponding feeling—the pleasant feeling that arose in dependence on that contact to be experienced as pleasant—ceases, it is pacified. | 彼当感乐之触既灭，相应之受——依彼当感乐之触而生之乐受——息灭，平息。 |
| Dukkhavedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati dukkhā vedanā. | In dependence on a contact to be experienced as painful, bhikkhus, a painful feeling arises. | 诸比丘，依一当感苦之触，苦受生起。 |
| Tasseva dukkhavedaniyassa phassassa nirodhā, yaṁ tajjaṁ vedayitaṁ dukkhavedaniyaṁ phassaṁ paṭicca uppannā dukkhā vedanā, sā nirujjhati, sā vūpasammati. | With the cessation of that very contact to be experienced as painful, the corresponding feeling—the painful feeling that arose in dependence on that contact to be experienced as painful—ceases, it is pacified. | 彼当感苦之触既灭，相应之受——依彼当感苦之触而生之苦受——息灭，平息。 |
| Adukkhamasukhavedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati adukkhamasukhā vedanā. | In dependence on a contact to be experienced as neither-painful-nor-pleasant, bhikkhus, a neither-painful-nor-pleasant feeling arises. | 诸比丘，依一当感不苦不乐之触，不苦不乐受生起。 |
| Tasseva adukkhamasukhavedaniyassa phassassa nirodhā, yaṁ tajjaṁ vedayitaṁ adukkhamasukhavedaniyaṁ phassaṁ paṭicca uppannā adukkhamasukhā vedanā, sā nirujjhati, sā vūpasammati. | With the cessation of that very contact to be experienced as neither-painful-nor-pleasant, the corresponding feeling—the neither-painful-nor-pleasant feeling that arose in dependence on that contact to be experienced as neither-painful-nor-pleasant—ceases, it is pacified. | 彼当感不苦不乐之触既灭，相应之受——依彼当感不苦不乐之触而生之不苦不乐受——息灭，平息。 |
| Seyyathāpi, bhikkhave, dvinnaṁ kaṭṭhānaṁ saṅghaṭṭanasamodhānā usmā jāyati, tejo abhinibbattati. Tesaṁyeva kaṭṭhānaṁ nānābhāvā vinikkhepā, yā tajjā usmā, sā nirujjhati, sā vūpasammati. | Just as, bhikkhus, from the rubbing and friction of two sticks, heat is generated, fire is produced. With the separation and removal of those same sticks, the corresponding heat ceases, it is pacified. | 譬如，诸比丘，由二木之摩擦，生热，生火。二木分离移除，则相应之热息灭，平息。 |
| Evameva kho, bhikkhave, imā tisso vedanā phassajā phassamūlakā phassanidānā phassapaccayā. | Even so, bhikkhus, these three feelings are born of contact, rooted in contact, have contact as their source, are conditioned by contact. | 如是，诸比丘，此三受由触而生，根于触，以触为源，以触为缘。 |
| Tajjaṁ phassaṁ paṭicca tajjā vedanā uppajjanti. | In dependence on a corresponding contact, a corresponding feeling arises. | 依相应之触，相应之受生起。 |
| Tajjassa phassassa nirodhā tajjā vedanā nirujjhantī”ti. | With the cessation of a corresponding contact, a corresponding feeling ceases.” | 相应之触息灭，相应之受息灭。” |
| Vedanāsaṁyuttassa sagāthāvaggo paṭhamo. | The first chapter with verses on the topic of feeling. | 第一品，含受之偈颂。 |
| Samādhi sukhaṁ pahānena, | Concentration, pleasure, with abandonment, | 定、乐、与舍断， |
| pātālaṁ daṭṭhabbena ca; | the abyss, and with what is to be seen; | 深渊、与所见； |
| Sallena ceva gelaññā, | With the dart and sickness, | 与箭与病， |
| anicca phassamūlakāti. | impermanent and rooted in contact. | 无常与根于触。 |
36.11 - SN 36.11 Rahogata: Secluded
| --- SN36.11 - Rahogatasutta --- | --- SN36.11 - Secluded --- | --- SN36.11 - 独处 --- |
| Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: | Then a certain bhikkhu approached the Blessed One, paid homage to him, sat down to one side, and said to the Blessed One: | 尔时，某比丘诣世尊所，稽首礼足，退坐一面，白世尊言： |
| “idha mayhaṁ, bhante, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi— | “Here, venerable sir, as I was alone in seclusion, this thought arose in my mind— | “尊者，我独处静坐时，心中生此念— |
| tisso vedanā vuttā bhagavatā. | ‘Three feelings have been spoken of by the Blessed One. | ‘世尊曾说三受。 |
| Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— | Pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling— | 乐受、苦受、不苦不乐受— |
| imā tisso vedanā vuttā bhagavatā. | these three feelings have been spoken of by the Blessed One. | 此三受为世尊所说。 |
| Vuttaṁ kho panetaṁ bhagavatā: | But this has also been spoken of by the Blessed One: | 然世尊亦曾说： |
| ‘yaṁ kiñci vedayitaṁ taṁ dukkhasmin’ti. | ‘Whatever is felt is included in suffering.’ | ‘凡所受者，皆含于苦。’ |
| Kiṁ nu kho etaṁ bhagavatā sandhāya bhāsitaṁ: | Now, with reference to what was this said by the Blessed One: | 今，世尊所说： |
| ‘yaṁ kiñci vedayitaṁ taṁ dukkhasmin’”ti? | ‘Whatever is felt is included in suffering’?” | ‘凡所受者，皆含于苦’，是针对何者而言？” |
| “Sādhu sādhu, bhikkhu. | “Good, good, bhikkhu. | “善哉，善哉，比丘。 |
| Tisso imā, bhikkhu, vedanā vuttā mayā. | These three feelings, bhikkhu, have been spoken of by me. | 此三受，比丘，为我所说。 |
| Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— | Pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling— | 乐受、苦受、不苦不乐受— |
| imā tisso vedanā vuttā mayā. | these three feelings have been spoken of by me. | 此三受为我所说。 |
| Vuttaṁ kho panetaṁ, bhikkhu, mayā: | And this has also been spoken of by me, bhikkhu: | 而此亦为我所说，比丘： |
| ‘yaṁ kiñci vedayitaṁ, taṁ dukkhasmin’ti. | ‘Whatever is felt, that is within suffering.’ | ‘凡所受者，皆在苦中。’ |
| Taṁ kho panetaṁ, bhikkhu, mayā saṅkhārānaṁyeva aniccataṁ sandhāya bhāsitaṁ: | That, bhikkhu, was spoken by me with reference to the impermanence of formations: | 比丘，彼乃我针对诸行无常所说： |
| ‘yaṁ kiñci vedayitaṁ taṁ dukkhasmin’ti. | ‘Whatever is felt, that is within suffering.’ | ‘凡所受者，皆在苦中。’ |
| Taṁ kho panetaṁ, bhikkhu, mayā saṅkhārānaṁyeva khayadhammataṁ …pe… | That, bhikkhu, was spoken by me with reference to the nature of formations to be destroyed… | 比丘，彼乃我针对诸行有坏灭之性所说… |
| vayadhammataṁ …pe… | with reference to their nature to vanish… | 针对其有消逝之性… |
| virāgadhammataṁ …pe… | with reference to their nature to fade away… | 针对其有褪去之性… |
| nirodhadhammataṁ …pe… | with reference to their nature to cease… | 针对其有息灭之性… |
| vipariṇāmadhammataṁ sandhāya bhāsitaṁ: | with reference to their nature to change: | 针对其有变易之性而说： |
| ‘yaṁ kiñci vedayitaṁ taṁ dukkhasmin’ti. | ‘Whatever is felt, that is within suffering.’ | ‘凡所受者，皆在苦中。’ |
| Atha kho pana, bhikkhu, mayā anupubbasaṅkhārānaṁ nirodho akkhāto. | But then, bhikkhu, the gradual cessation of formations has been declared by me. | 然，比丘，诸行之次第息灭，为我所宣说。 |
| Paṭhamaṁ jhānaṁ samāpannassa vācā niruddhā hoti. | For one who has attained the first jhāna, speech has ceased. | 于得初禅者，言语已息。 |
| Dutiyaṁ jhānaṁ samāpannassa vitakkavicārā niruddhā honti. | For one who has attained the second jhāna, thought and examination have ceased. | 于得二禅者，寻与伺已息。 |
| Tatiyaṁ jhānaṁ samāpannassa pīti niruddhā hoti. | For one who has attained the third jhāna, rapture has ceased. | 于得三禅者，喜已息。 |
| Catutthaṁ jhānaṁ samāpannassa assāsapassāsā niruddhā honti. | For one who has attained the fourth jhāna, in-and-out breathing has ceased. | 于得四禅者，出入息已息。 |
| Ākāsānañcāyatanaṁ samāpannassa rūpasaññā niruddhā hoti. | For one who has attained the base of the infinity of space, perception of form has ceased. | 于得空无边处定者，色想已息。 |
| Viññāṇañcāyatanaṁ samāpannassa ākāsānañcāyatanasaññā niruddhā hoti. | For one who has attained the base of the infinity of consciousness, the perception of the base of the infinity of space has ceased. | 于得识无边处定者，空无边处之想已息。 |
| Ākiñcaññāyatanaṁ samāpannassa viññāṇañcāyatanasaññā niruddhā hoti. | For one who has attained the base of nothingness, the perception of the base of the infinity of consciousness has ceased. | 于得无所有处定者，识无边处之想已息。 |
| Nevasaññānāsaññāyatanaṁ samāpannassa ākiñcaññāyatanasaññā niruddhā hoti. | For one who has attained the base of neither-perception-nor-non-perception, the perception of the base of nothingness has ceased. | 于得非想非非想处定者，无所有处之想已息。 |
| Saññāvedayitanirodhaṁ samāpannassa saññā ca vedanā ca niruddhā honti. | For one who has attained the cessation of perception and feeling, perception and feeling have ceased. | 于得想受灭定者，想与受已息。 |
| Khīṇāsavassa bhikkhuno rāgo niruddho hoti, doso niruddho hoti, moho niruddho hoti. | For a bhikkhu whose taints are destroyed, lust has ceased, hatred has ceased, delusion has ceased. | 于漏尽比丘，贪已息，嗔已息，痴已息。 |
| Atha kho, bhikkhu, mayā anupubbasaṅkhārānaṁ vūpasamo akkhāto. | But then, bhikkhu, the gradual pacification of formations has been declared by me. | 然，比丘，诸行之次第平息，为我所宣说。 |
| Paṭhamaṁ jhānaṁ samāpannassa vācā vūpasantā hoti. | For one who has attained the first jhāna, speech is pacified. | 于得初禅者，言语已平息。 |
| Dutiyaṁ jhānaṁ samāpannassa vitakkavicārā vūpasantā honti …pe… | For one who has attained the second jhāna, thought and examination are pacified… | 于得二禅者，寻与伺已平息… |
| saññāvedayitanirodhaṁ samāpannassa saññā ca vedanā ca vūpasantā honti. | For one who has attained the cessation of perception and feeling, perception and feeling are pacified. | 于得想受灭定者，想与受已平息。 |
| Khīṇāsavassa bhikkhuno rāgo vūpasanto hoti, doso vūpasanto hoti, moho vūpasanto hoti. | For a bhikkhu whose taints are destroyed, lust is pacified, hatred is pacified, delusion is pacified. | 于漏尽比丘，贪已平息，嗔已平息，痴已平息。 |
| Chayimā, bhikkhu, passaddhiyo. | There are these six tranquillities, bhikkhu. | 有此六种寂静，比丘。 |
| Paṭhamaṁ jhānaṁ samāpannassa vācā paṭippassaddhā hoti. | For one who has attained the first jhāna, speech is tranquil. | 于得初禅者，言语寂静。 |
| Dutiyaṁ jhānaṁ samāpannassa vitakkavicārā paṭippassaddhā honti. | For one who has attained the second jhāna, thought and examination are tranquil. | 于得二禅者，寻与伺寂静。 |
| Tatiyaṁ jhānaṁ samāpannassa pīti paṭippassaddhā hoti. | For one who has attained the third jhāna, rapture is tranquil. | 于得三禅者，喜寂静。 |
| Catutthaṁ jhānaṁ samāpannassa assāsapassāsā paṭippassaddhā honti. | For one who has attained the fourth jhāna, in-and-out breathing is tranquil. | 于得四禅者，出入息寂静。 |
| Saññāvedayitanirodhaṁ samāpannassa saññā ca vedanā ca paṭippassaddhā honti. | For one who has attained the cessation of perception and feeling, perception and feeling are tranquil. | 于得想受灭定者，想与受寂静。 |
| Khīṇāsavassa bhikkhuno rāgo paṭippassaddho hoti, doso paṭippassaddho hoti, moho paṭippassaddho hotī”ti. | For a bhikkhu whose taints are destroyed, lust is tranquil, hatred is tranquil, delusion is tranquil.” | 于漏尽比丘，贪寂静，嗔寂静，痴寂静。” |
36.12 - SN 36.12 Paṭhamaākāsa: The First Discourse on the Sky
| --- SN36.12 - Paṭhamaākāsasutta --- | --- SN36.12 - The First Discourse on the Sky --- | --- SN36.12 - 天空一 --- |
| “Seyyathāpi, bhikkhave, ākāse vividhā vātā vāyanti. | “Just as, bhikkhus, various winds blow in the sky. | “诸比丘，譬如空中吹起各种风。 |
| Puratthimāpi vātā vāyanti, pacchimāpi vātā vāyanti, uttarāpi vātā vāyanti, dakkhiṇāpi vātā vāyanti, sarajāpi vātā vāyanti, arajāpi vātā vāyanti, sītāpi vātā vāyanti, uṇhāpi vātā vāyanti, parittāpi vātā vāyanti, adhimattāpi vātā vāyanti. | Winds from the east blow, winds from the west blow, winds from the north blow, winds from the south blow, dusty winds blow, dust-free winds blow, cold winds blow, hot winds blow, gentle winds blow, strong winds blow. | 东风吹，西风吹，北风吹，南风吹，尘风吹，无尘风吹，寒风吹，热风吹，微风吹，强风吹。 |
| Evameva kho, bhikkhave, imasmiṁ kāyasmiṁ vividhā vedanā uppajjanti, sukhāpi vedanā uppajjati, dukkhāpi vedanā uppajjati, adukkhamasukhāpi vedanā uppajjatīti. | Even so, bhikkhus, in this body various feelings arise; a pleasant feeling arises, a painful feeling arises, a neither-painful-nor-pleasant feeling arises. | 如是，诸比丘，此身中生起各种受；乐受生起，苦受生起，不苦不乐受生起。 |
| Yathāpi vātā ākāse, | Just as winds in the sky, | 譬如空中之风， |
| vāyanti vividhā puthū; | blow, various and diverse; | 吹拂，种种不一； |
| Puratthimā pacchimā cāpi, | From the east and from the west, | 从东从西， |
| uttarā atha dakkhiṇā. | from the north and then the south. | 从北而后南。 |
| Sarajā arajā capi, | Dusty and dust-free, | 有尘无尘， |
| sītā uṇhā ca ekadā; | cold and hot at times; | 时寒时热； |
| Adhimattā parittā ca, | Strong and gentle, | 强弱不一， |
| puthū vāyanti mālutā. | many are the winds that blow. | 众风吹拂。 |
| Tathevimasmiṁ kāyasmiṁ, | So too in this body, | 此身亦然， |
| samuppajjanti vedanā; | arise feelings; | 诸受生起； |
| Sukhadukkhasamuppatti, | The arising of pleasure and pain, | 乐苦之生， |
| adukkhamasukhā ca yā. | and that which is neither-painful-nor-pleasant. | 与不苦不乐者。 |
| Yato ca bhikkhu ātāpī, | When a bhikkhu is ardent, | 若比丘精进， |
| sampajaññaṁ na riñcati; | and does not neglect clear comprehension; | 且不失正知； |
| Tato so vedanā sabbā, | Then that wise one fully understands | 则彼智者彻知 |
| parijānāti paṇḍito. | all feelings. | 一切诸受。 |
| So vedanā pariññāya, | Having fully understood feelings, | 既彻知诸受， |
| diṭṭhe dhamme anāsavo; | taintless in this very life; | 于此生无漏； |
| Kāyassa bhedā dhammaṭṭho, | At the breakup of the body, established in Dhamma, | 身坏时，住于法， |
| saṅkhyaṁ nopeti vedagū”ti. | the knower does not enter into reckoning.” | 知者不入计度。” |
| Dutiyaṁ. | Second. | 第二。 |
36.13 - SN 36.13 Dutiyaākāsa: The Second Discourse on the Sky
| --- SN36.13 - Dutiyaākāsasutta --- | --- SN36.13 - The Second Discourse on the Sky --- | --- SN36.13 - 天空二 --- |
| “Seyyathāpi, bhikkhave, ākāse vividhā vātā vāyanti. | “Just as, bhikkhus, various winds blow in the sky. | “诸比丘，譬如空中吹起各种风。 |
| Puratthimāpi vātā vāyanti …pe… adhimattāpi vātā vāyanti. | Winds from the east blow… strong winds also blow. | 东风吹…强风亦吹。 |
| Evameva kho, bhikkhave, imasmiṁ kāyasmiṁ vividhā vedanā uppajjanti, sukhāpi vedanā uppajjati, dukkhāpi vedanā uppajjati, adukkhamasukhāpi vedanā uppajjatī”ti. | Even so, bhikkhus, in this body various feelings arise; a pleasant feeling arises, a painful feeling arises, and a neither-painful-nor-pleasant feeling arises.” | 如是，诸比丘，此身中生起各种受；乐受生起，苦受生起，不苦不乐受生起。” |
| Tatiyaṁ. | Third. | 第三。 |
36.14 - SN 36.14 Agāra: The Guesthouse
| --- SN36.14 - Agārasutta --- | --- SN36.14 - The Guesthouse --- | --- SN36.14 - 宾客之家 --- |
| “Seyyathāpi, bhikkhave, āgantukāgāraṁ. Tattha puratthimāyapi disāya āgantvā vāsaṁ kappenti, pacchimāyapi disāya āgantvā vāsaṁ kappenti, uttarāyapi disāya āgantvā vāsaṁ kappenti, dakkhiṇāyapi disāya āgantvā vāsaṁ kappenti. Khattiyāpi āgantvā vāsaṁ kappenti, brāhmaṇāpi āgantvā vāsaṁ kappenti, vessāpi āgantvā vāsaṁ kappenti, suddāpi āgantvā vāsaṁ kappenti. | “Just as, bhikkhus, in a guesthouse. People come from the eastern direction and take up lodging, people come from the western direction and take up lodging, people come from the northern direction and take up lodging, people come from the southern direction and take up lodging. Khattiyas also come and take up lodging, brahmins also come and take up lodging, vessas also come and take up lodging, suddas also come and take up lodging. | “诸比丘，譬如在客栈。东来之人投宿，西来之人投宿，北来之人投宿，南来之人投宿。刹帝利也来投宿，婆罗门也来投宿，吠舍也来投宿，首陀罗也来投宿。 |
| Evameva kho, bhikkhave, imasmiṁ kāyasmiṁ vividhā vedanā uppajjanti. Sukhāpi vedanā uppajjati, dukkhāpi vedanā uppajjati, adukkhamasukhāpi vedanā uppajjati. | Even so, bhikkhus, in this body various feelings arise. A pleasant feeling arises, a painful feeling arises, a neither-painful-nor-pleasant feeling arises. | 如是，诸比丘，此身中生起各种受。乐受生起，苦受生起，不苦不乐受生起。 |
| Sāmisāpi sukhā vedanā uppajjati, sāmisāpi dukkhā vedanā uppajjati, sāmisāpi adukkhamasukhā vedanā uppajjati. | A carnal pleasant feeling arises, a carnal painful feeling arises, a carnal neither-painful-nor-pleasant feeling arises. | 世俗乐受生起，世俗苦受生起，世俗不苦不乐受生起。 |
| Nirāmisāpi sukhā vedanā uppajjati, nirāmisāpi dukkhā vedanā uppajjati, nirāmisāpi adukkhamasukhā vedanā uppajjatī”ti. | A spiritual pleasant feeling arises, a spiritual painful feeling arises, a spiritual neither-painful-nor-pleasant feeling arises.” | 出世乐受生起，出世苦受生起，出世不苦不乐受生起。” |
| Catutthaṁ. | Fourth. | 第四。 |
36.15 - SN 36.15 Paṭhamaānanda: The First Discourse to Ānanda
| --- SN36.15 - Paṭhamaānandasutta --- | --- SN36.15 - The First Discourse to Ānanda --- | --- SN36.15 - 阿难一 --- |
| Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṁ nisīdi, ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: | Then the Venerable Ānanda approached the Blessed One, sat down to one side, and said to the Blessed One: | 尔时，尊者阿难诣世尊所，退坐一面，白世尊言： |
| “katamā nu kho, bhante, vedanā, katamo vedanāsamudayo, katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā? | “What, venerable sir, are feelings, what is the origin of feelings, what is the cessation of feelings, what is the path leading to the cessation of feelings? | “尊者，何为受，何为受之生起，何为受之息灭，何为导向受息灭之道？ |
| Ko vedanāya assādo, ko ādīnavo, kiṁ nissaraṇan”ti? | What is the gratification in feelings, what is the danger, what is the escape?” | 何为受之乐味，何为过患，何为出离？” |
| “Tisso imā, ānanda, vedanā— | “There are these three feelings, Ānanda— | “有此三受，阿难—— |
| sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— | pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling— | 乐受、苦受、不苦不乐受—— |
| imā vuccanti, ānanda, vedanā. | these, Ānanda, are called feelings. | 阿难，此谓之受。 |
| Phassasamudayā vedanāsamudayo; | From the origin of contact is the origin of feelings; | 从触之生起是受之生起； |
| phassanirodhā vedanānirodho. | from the cessation of contact is the cessation of feelings. | 从触之息灭是受之息灭。 |
| Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṁ— | This very Noble Eightfold Path is the practice leading to the cessation of feelings, that is— | 此八圣道即是导向受息灭之行道，即—— |
| sammādiṭṭhi …pe… sammāsamādhi. | right view … right concentration. | 正见…正定。 |
| Yaṁ vedanaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ vedanāya assādo. | That which arises in dependence on a feeling, pleasure and joy, this is the gratification in feelings. | 缘受而生之乐与喜，此即受之乐味。 |
| Yaṁ vedanā aniccā dukkhā vipariṇāmadhammā, ayaṁ vedanāya ādīnavo. | That feelings are impermanent, suffering, and subject to change, this is the danger in feelings. | 诸受无常、苦、变易，此即受之过患。 |
| Yo vedanāya chandarāgavinayo chandarāgappahānaṁ, idaṁ vedanāya nissaraṇaṁ. | The removal of desire and lust, the abandoning of desire and lust for feelings, this is the escape from feelings. | 去除欲贪，舍弃对受之欲贪，此即从受出离。 |
| Atha kho panānanda, mayā anupubbasaṅkhārānaṁ nirodho akkhāto. | But then, Ānanda, the gradual cessation of formations has been declared by me. | 然，阿难，诸行之次第息灭，为我所宣说。 |
| Paṭhamaṁ jhānaṁ samāpannassa vācā niruddhā hoti …pe… | For one who has attained the first jhāna, speech has ceased… | 于得初禅者，言语已息… |
| saññāvedayitanirodhaṁ samāpannassa saññā ca vedanā ca niruddhā honti. | For one who has attained the cessation of perception and feeling, perception and feeling have ceased. | 于得想受灭定者，想与受已息。 |
| Khīṇāsavassa bhikkhuno rāgo niruddho hoti, doso niruddho hoti, moho niruddho hoti. | For a bhikkhu whose taints are destroyed, lust has ceased, hatred has ceased, delusion has ceased. | 于漏尽比丘，贪已息，嗔已息，痴已息。 |
| Atha kho panānanda, mayā anupubbasaṅkhārānaṁ vūpasamo akkhāto. | But then, Ānanda, the gradual pacification of formations has been declared by me. | 然，阿难，诸行之次第平息，为我所宣说。 |
| Paṭhamaṁ jhānaṁ samāpannassa vācā vūpasantā hoti …pe… | For one who has attained the first jhāna, speech is pacified… | 于得初禅者，言语已平息… |
| saññāvedayitanirodhaṁ samāpannassa saññā ca vedanā ca vūpasantā honti. | For one who has attained the cessation of perception and feeling, perception and feeling are pacified. | 于得想受灭定者，想与受已平息。 |
| Khīṇāsavassa bhikkhuno rāgo vūpasanto hoti, doso vūpasanto hoti, moho vūpasanto hoti. | For a bhikkhu whose taints are destroyed, lust is pacified, hatred is pacified, delusion is pacified. | 于漏尽比丘，贪已平息，嗔已平息，痴已平息。 |
| Atha kho panānanda, mayā anupubbasaṅkhārānaṁ paṭippassaddhi akkhātā. | But then, Ānanda, the gradual calming of formations has been declared by me. | 然，阿难，诸行之次第寂静，为我所宣说。 |
| Paṭhamaṁ jhānaṁ samāpannassa vācā paṭippassaddhā hoti …pe… | For one who has attained the first jhāna, speech is calmed… | 于得初禅者，言语已寂静… |
| ākāsānañcāyatanaṁ samāpannassa rūpasaññā paṭippassaddhā hoti. | For one who has attained the base of the infinity of space, the perception of form is calmed. | 于得空无边处定者，色想已寂静。 |
| Viññāṇañcāyatanaṁ samāpannassa ākāsānañcāyatanasaññā paṭippassaddhā hoti. | For one who has attained the base of the infinity of consciousness, the perception of the base of the infinity of space is calmed. | 于得识无边处定者，空无边处之想已寂静。 |
| Ākiñcaññāyatanaṁ samāpannassa viññāṇañcāyatanasaññā paṭippassaddhā hoti. | For one who has attained the base of nothingness, the perception of the base of the infinity of consciousness is calmed. | 于得无所有处定者，识无边处之想已寂静。 |
| Nevasaññānāsaññāyatanaṁ samāpannassa ākiñcaññāyatanasaññā paṭippassaddhā hoti. | For one who has attained the base of neither-perception-nor-non-perception, the perception of the base of nothingness is calmed. | 于得非想非非想处定者，无所有处之想已寂静。 |
| Saññāvedayitanirodhaṁ samāpannassa saññā ca vedanā ca paṭippassaddhā honti. | For one who has attained the cessation of perception and feeling, perception and feeling are calmed. | 于得想受灭定者，想与受已寂静。 |
| Khīṇāsavassa bhikkhuno rāgo paṭippassaddho hoti, doso paṭippassaddho hoti, moho paṭippassaddho hotī”ti. | For a bhikkhu whose taints are destroyed, lust is calmed, hatred is calmed, delusion is calmed.” | 于漏尽比丘，贪已寂静，嗔已寂静，痴已寂静。” |
36.16 - SN 36.16 Dutiyaānanda: The Second Discourse to Ānanda
| --- SN36.16 - Dutiyaānandasutta --- | --- SN36.16 - The Second Discourse to Ānanda --- | --- SN36.16 - 阿难二 --- |
| Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ ānandaṁ bhagavā etadavoca: | Then the Venerable Ānanda approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One said this to the Venerable Ānanda, who was sitting to one side: | 尔时，尊者阿难诣世尊所，稽首礼足，退坐一面。世尊告坐于一面之尊者阿难言： |
| “katamā nu kho, ānanda, vedanā, katamo vedanāsamudayo, katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā? | “What, Ānanda, are feelings, what is the origin of feelings, what is the cessation of feelings, what is the path leading to the cessation of feelings? | “阿难，何为受，何为受之生起，何为受之息灭，何为导向受息灭之道？ |
| Ko vedanāya assādo, ko ādīnavo, kiṁ nissaraṇan”ti? | What is the gratification in feelings, what is the danger, what is the escape?” | 何为受之乐味，何为过患，何为出离？” |
| “Bhagavaṁmūlakā no, bhante, dhammā bhagavaṁnettikā bhagavaṁpaṭisaraṇā. Sādhu, bhante, bhagavantaññeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti. | “For us, venerable sir, the teachings have the Blessed One as their root, the Blessed One as their guide, the Blessed One as their resort. It would be good, venerable sir, if the Blessed One himself would clarify the meaning of this statement. Having heard it from the Blessed One, the bhikkhus will bear it in mind.” | “于我等，尊者，诸教法以世尊为根，以世尊为导，以世尊为依。善哉，尊者，愿世尊亲自阐明此言之义。诸比丘闻世尊所说，当铭记于心。” |
| “Tena hi, ānanda, suṇohi, sādhukaṁ manasi karohi; bhāsissāmī”ti. | “In that case, Ānanda, listen, pay close attention; I will speak.” | “如是，阿难，谛听，善思念之；我当说。” |
| “Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi. | “Yes, venerable sir,” the Venerable Ānanda replied to the Blessed One. | “唯然，尊者，”尊者阿难应世尊。 |
| Bhagavā etadavoca: | The Blessed One said this: | 世尊如是说： |
| “tisso imā, ānanda, vedanā— | “There are these three feelings, Ānanda— | “有此三受，阿难—— |
| sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— | pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling— | 乐受、苦受、不苦不乐受—— |
| imā vuccanti, ānanda, vedanā …pe… | these, Ānanda, are called feelings… | 阿难，此谓之受… |
| phassasamudayā …pe… | from the origin of contact… | 从触之生起… |
| khīṇāsavassa bhikkhuno rāgo paṭippassaddho hoti, doso paṭippassaddho hoti, moho paṭippassaddho hotī”ti. | for a bhikkhu whose taints are destroyed, lust is calmed, hatred is calmed, delusion is calmed.” | 于漏尽比丘，贪已寂静，嗔已寂静，痴已寂静。” |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
36.17 - SN 36.17 Paṭhamasambahula: The First Discourse to a Number of Bhikkhus
| --- SN36.17 - Paṭhamasambahulasutta --- | --- SN36.17 - The First Discourse to a Number of Bhikkhus --- | --- SN36.17 - 众多比丘一 --- |
| Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: | Then a number of bhikkhus approached the Blessed One, paid homage to him, and sat down to one side. Having sat down to one side, those bhikkhus said to the Blessed One: | 尔时，众多比丘诣世尊所，稽首礼足，退坐一面。退坐一面已，彼诸比丘白世尊言： |
| “katamā nu kho, bhante, vedanā, katamo vedanāsamudayo, katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā? | “What, venerable sir, are feelings, what is the origin of feelings, what is the cessation of feelings, what is the path leading to the cessation of feelings? | “尊者，何为受，何为受之生起，何为受之息灭，何为导向受息灭之道？ |
| Ko vedanāya assādo, ko ādīnavo, kiṁ nissaraṇan”ti? | What is the gratification in feelings, what is the danger, what is the escape?” | 何为受之乐味，何为过患，何为出离？” |
| “Tisso imā, bhikkhave, vedanā— | “There are these three feelings, bhikkhus— | “有此三受，诸比丘—— |
| sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— | pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling— | 乐受、苦受、不苦不乐受—— |
| imā vuccanti, bhikkhave, vedanā. | these, bhikkhus, are called feelings. | 诸比丘，此谓之受。 |
| Phassasamudayā vedanāsamudayo; | From the origin of contact is the origin of feelings; | 从触之生起是受之生起； |
| phassanirodhā vedanānirodho. | from the cessation of contact is the cessation of feelings. | 从触之息灭是受之息灭。 |
| Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṁ— | This very Noble Eightfold Path is the practice leading to the cessation of feelings, that is— | 此八圣道即是导向受息灭之行道，即—— |
| sammādiṭṭhi …pe… sammāsamādhi. | right view … right concentration. | 正见…正定。 |
| Yaṁ vedanaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ vedanāya assādo. | That which arises in dependence on a feeling, pleasure and joy, this is the gratification in feelings. | 缘受而生之乐与喜，此即受之乐味。 |
| Yaṁ vedanā aniccā dukkhā vipariṇāmadhammā, ayaṁ vedanāya ādīnavo. | That feelings are impermanent, suffering, and subject to change, this is the danger in feelings. | 诸受无常、苦、变易，此即受之过患。 |
| Yo vedanāya chandarāgavinayo chandarāgappahānaṁ, idaṁ vedanāya nissaraṇaṁ. | The removal of desire and lust, the abandoning of desire and lust for feelings, this is the escape from feelings. | 去除欲贪，舍弃对受之欲贪，此即从受出离。 |
| Atha kho pana, bhikkhave, mayā anupubbasaṅkhārānaṁ nirodho akkhāto. | But then, bhikkhus, the gradual cessation of formations has been declared by me. | 然，诸比丘，诸行之次第息灭，为我所宣说。 |
| Paṭhamaṁ jhānaṁ samāpannassa vācā niruddhā hoti …pe… | For one who has attained the first jhāna, speech has ceased… | 于得初禅者，言语已息… |
| khīṇāsavassa bhikkhuno rāgo niruddho hoti, doso niruddho hoti, moho niruddho hoti. | for a bhikkhu whose taints are destroyed, lust has ceased, hatred has ceased, delusion has ceased. | 于漏尽比丘，贪已息，嗔已息，痴已息。 |
| Atha kho pana, bhikkhave, mayā anupubbasaṅkhārānaṁ vūpasamo akkhāto. | But then, bhikkhus, the gradual pacification of formations has been declared by me. | 然，诸比丘，诸行之次第平息，为我所宣说。 |
| Paṭhamaṁ jhānaṁ samāpannassa vācā vūpasantā hoti …pe… | For one who has attained the first jhāna, speech is pacified… | 于得初禅者，言语已平息… |
| khīṇāsavassa bhikkhuno rāgo vūpasanto hoti, doso vūpasanto hoti, moho vūpasanto hoti. | for a bhikkhu whose taints are destroyed, lust is pacified, hatred is pacified, delusion is pacified. | 于漏尽比丘，贪已平息，嗔已平息，痴已平息。 |
| Chayimā, bhikkhave, passaddhiyo. | There are these six tranquillities, bhikkhus. | 有此六种寂静，诸比丘。 |
| Paṭhamaṁ jhānaṁ samāpannassa vācā paṭippassaddhā hoti. | For one who has attained the first jhāna, speech is tranquil. | 于得初禅者，言语寂静。 |
| Dutiyaṁ jhānaṁ samāpannassa vitakkavicārā paṭippassaddhā honti. | For one who has attained the second jhāna, thought and examination are tranquil. | 于得二禅者，寻与伺寂静。 |
| Tatiyaṁ jhānaṁ samāpannassa pīti paṭippassaddhā hoti. | For one who has attained the third jhāna, rapture is tranquil. | 于得三禅者，喜寂静。 |
| Catutthaṁ jhānaṁ samāpannassa assāsapassāsā paṭippassaddhā honti. | For one who has attained the fourth jhāna, in-and-out breathing is tranquil. | 于得四禅者，出入息寂静。 |
| Saññāvedayitanirodhaṁ samāpannassa saññā ca vedanā ca paṭippassaddhā honti. | For one who has attained the cessation of perception and feeling, perception and feeling are tranquil. | 于得想受灭定者，想与受寂静。 |
| Khīṇāsavassa bhikkhuno rāgo paṭippassaddho hoti, doso paṭippassaddho hoti, moho paṭippassaddho hotī”ti. | For a bhikkhu whose taints are destroyed, lust is tranquil, hatred is tranquil, delusion is tranquil.” | 于漏尽比丘，贪寂静，嗔寂静，痴寂静。” |
36.18 - SN 36.18 Dutiyasambahula: The Second Discourse to a Number of Bhikkhus
| --- SN36.18 - Dutiyasambahulasutta --- | --- SN36.18 - The Second Discourse to a Number of Bhikkhus --- | --- SN36.18 - 众多比丘二 --- |
| Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu …pe… | Then a number of bhikkhus approached the Blessed One… | 尔时，众多比丘诣世尊所… |
| ekamantaṁ nisinnā kho te bhikkhū bhagavā etadavoca: | sitting to one side, the Blessed One said to those bhikkhus: | 退坐一面，世尊告彼诸比丘言： |
| “katamā nu kho, bhikkhave, vedanā, katamo vedanāsamudayo, katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā? | “What, bhikkhus, are feelings, what is the origin of feelings, what is the cessation of feelings, what is the path leading to the cessation of feelings? | “诸比丘，何为受，何为受之生起，何为受之息灭，何为导向受息灭之道？ |
| Ko vedanāya assādo, ko ādīnavo, kiṁ nissaraṇan”ti? | What is the gratification in feelings, what is the danger, what is the escape?” | 何为受之乐味，何为过患，何为出离？” |
| “Bhagavaṁmūlakā no, bhante, dhammā …pe…” | “For us, venerable sir, the teachings have the Blessed One as their root… | “于我等，尊者，诸教法以世尊为根… |
| “tisso imā, bhikkhave, vedanā— | “There are these three feelings, bhikkhus— | “有此三受，诸比丘—— |
| sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— | pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling— | 乐受、苦受、不苦不乐受—— |
| imā vuccanti, bhikkhave, vedanā …pe… phassasamudayā …pe…. | these, bhikkhus, are called feelings… from the origin of contact… | 诸比丘，此谓之受…从触之生起… |
| (Yathā purimasuttante, tathā vitthāretabbo.) | (As in the previous sutta, so it should be elaborated.) | （如前经所说，当详述之。） |
36.19 - SN 36.19 Pañcakaṅga: With Pañcakaṅga
| --- SN36.19 - Pañcakaṅgasutta --- | --- SN36.19 - With Pañcakaṅga --- | --- SN36.19 - 与五支 --- |
| Atha kho pañcakaṅgo thapati yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmantaṁ udāyiṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho pañcakaṅgo thapati āyasmantaṁ udāyiṁ etadavoca: | Then Pañcakaṅga the carpenter approached the Venerable Udāyī, paid homage to him, and sat down to one side. Sitting to one side, Pañcakaṅga the carpenter said to the Venerable Udāyī: | 尔时，木匠五支诣尊者优陀夷所，稽首礼足，退坐一面。坐于一面，木匠五支白尊者优陀夷言： |
| “kati nu kho, bhante udāyi, vedanā vuttā bhagavatā”ti? | “How many feelings, venerable Udāyī, have been spoken of by the Blessed One?” | “尊者优陀夷，世尊曾说几种受？” |
| “Tisso kho, thapati, vedanā vuttā bhagavatā. | “Three feelings, carpenter, have been spoken of by the Blessed One. | “木匠，世尊曾说三受。 |
| Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— | Pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling— | 乐受、苦受、不苦不乐受—— |
| imā kho, thapati, tisso vedanā vuttā bhagavatā”ti. | these three feelings, carpenter, have been spoken of by the Blessed One.” | 木匠，此三受为世尊所说。” |
| Evaṁ vutte, pañcakaṅgo thapati āyasmantaṁ udāyiṁ etadavoca: | When this was said, Pañcakaṅga the carpenter said to the Venerable Udāyī: | 作此语时，木匠五支白尊者优陀夷言： |
| “na kho, bhante udāyi, tisso vedanā vuttā bhagavatā. | “Not three feelings, venerable Udāyī, have been spoken of by the Blessed One. | “非三受，尊者优陀夷，为世尊所说。 |
| Dve vedanā vuttā bhagavatā— | Two feelings have been spoken of by the Blessed One— | 二受为世尊所说—— |
| sukhā vedanā, dukkhā vedanā. | pleasant feeling and painful feeling. | 乐受与苦受。 |
| Yāyaṁ, bhante, adukkhamasukhā vedanā, santasmiṁ esā paṇīte sukhe vuttā bhagavatā”ti. | That which is the neither-painful-nor-pleasant feeling, venerable sir, has been spoken of by the Blessed One as a peaceful and sublime pleasure.” | 尊者，彼不苦不乐受，世尊说为一宁静而崇高之乐。” |
| Dutiyampi kho āyasmā udāyī pañcakaṅgaṁ thapatiṁ etadavoca: | A second time, the Venerable Udāyī said to Pañcakaṅga the carpenter: | 尊者优陀夷第二次对木匠五支说： |
| “na kho, thapati, dve vedanā vuttā bhagavatā. | “Not two feelings, carpenter, have been spoken of by the Blessed One. | “非二受，木匠，为世尊所说。 |
| Tisso vedanā vuttā bhagavatā. | Three feelings have been spoken of by the Blessed One. | 三受为世尊所说。 |
| Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— | Pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling— | 乐受、苦受、不苦不乐受—— |
| imā tisso vedanā vuttā bhagavatā”ti. | these three feelings have been spoken of by the Blessed One.” | 木匠，此三受为世尊所说。” |
| Dutiyampi kho pañcakaṅgo thapati āyasmantaṁ udāyiṁ etadavoca: | A second time, Pañcakaṅga the carpenter said to the Venerable Udāyī: | 木匠五支第二次对尊者优陀夷说： |
| “na kho, bhante udāyi, tisso vedanā vuttā bhagavatā. | “Not three feelings, venerable Udāyī, have been spoken of by the Blessed One. | “非三受，尊者优陀夷，为世尊所说。 |
| Dve vedanā vuttā bhagavatā— | Two feelings have been spoken of by the Blessed One— | 二受为世尊所说—— |
| sukhā vedanā, dukkhā vedanā. | pleasant feeling and painful feeling. | 乐受与苦受。 |
| Yāyaṁ, bhante, adukkhamasukhā vedanā, santasmiṁ esā paṇīte sukhe vuttā bhagavatā”ti. | That which is the neither-painful-nor-pleasant feeling, venerable sir, has been spoken of by the Blessed One as a peaceful and sublime pleasure.” | 尊者，彼不苦不乐受，世尊说为一宁静而崇高之乐。” |
| Tatiyampi kho āyasmā udāyī pañcakaṅgaṁ thapatiṁ etadavoca: | A third time, the Venerable Udāyī said to Pañcakaṅga the carpenter: | 尊者优陀夷第三次对木匠五支说： |
| “na kho, thapati, dve vedanā vuttā bhagavatā. | “Not two feelings, carpenter, have been spoken of by the Blessed One. | “非二受，木匠，为世尊所说。 |
| Tisso vedanā vuttā bhagavatā. | Three feelings have been spoken of by the Blessed One. | 三受为世尊所说。 |
| Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— | Pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling— | 乐受、苦受、不苦不乐受—— |
| imā tisso vedanā vuttā bhagavatā”ti. | these three feelings have been spoken of by the Blessed One.” | 木匠，此三受为世尊所说。” |
| Tatiyampi kho pañcakaṅgo thapati āyasmantaṁ udāyiṁ etadavoca: | A third time, Pañcakaṅga the carpenter said to the Venerable Udāyī: | 木匠五支第三次对尊者优陀夷说： |
| “na kho, bhante udāyi, tisso vedanā vuttā bhagavatā. | “Not three feelings, venerable Udāyī, have been spoken of by the Blessed One. | “非三受，尊者优陀夷，为世尊所说。 |
| Dve vedanā vuttā bhagavatā— | Two feelings have been spoken of by the Blessed One— | 二受为世尊所说—— |
| sukhā vedanā, dukkhā vedanā. | pleasant feeling and painful feeling. | 乐受与苦受。 |
| Yāyaṁ, bhante, adukkhamasukhā vedanā, santasmiṁ esā paṇīte sukhe vuttā bhagavatā”ti. | That which is the neither-painful-nor-pleasant feeling, venerable sir, has been spoken of by the Blessed One as a peaceful and sublime pleasure.” | 尊者，彼不苦不乐受，世尊说为一宁静而崇高之乐。” |
| Neva sakkhi āyasmā udāyī pañcakaṅgaṁ thapatiṁ saññāpetuṁ, na panāsakkhi pañcakaṅgo thapati āyasmantaṁ udāyiṁ saññāpetuṁ. | The Venerable Udāyī was not able to convince Pañcakaṅga the carpenter, nor was Pañcakaṅga the carpenter able to convince the Venerable Udāyī. | 尊者优陀夷未能说服木匠五支，木匠五支亦未能说服尊者优陀夷。 |
| Assosi kho āyasmā ānando āyasmato udāyissa pañcakaṅgena thapatinā saddhiṁ imaṁ kathāsallāpaṁ. | The Venerable Ānanda heard this conversation between the Venerable Udāyī and Pañcakaṅga the carpenter. | 尊者阿难闻尊者优陀夷与木匠五支之对话。 |
| Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṁ nisīdi. | Then the Venerable Ānanda approached the Blessed One, and on arrival, sat down to one side. | 尔时，尊者阿难诣世尊所，既至，坐于一面。 |
| Ekamantaṁ nisinno kho āyasmā ānando yāvatako āyasmato udāyissa pañcakaṅgena thapatinā saddhiṁ ahosi kathāsallāpo taṁ sabbaṁ bhagavato ārocesi. | Sitting to one side, the Venerable Ānanda related to the Blessed One the entire conversation that had taken place between the Venerable Udāyī and Pañcakaṅga the carpenter. | 坐于一面，尊者阿难向世尊叙述了尊者优陀夷与木匠五支之间发生的全部对话。 |
| “Santameva, ānanda, pariyāyaṁ pañcakaṅgo thapati udāyissa bhikkhuno nābbhanumodi; | “There is a way, Ānanda, in which Pañcakaṅga the carpenter did not approve of the bhikkhu Udāyī’s explanation; | “阿难，有其理，木匠五支不赞同优陀夷比丘之解释； |
| santañca panānanda, pariyāyaṁ udāyī bhikkhu pañcakaṅgassa thapatino nābbhanumodi. | and there is a way, Ānanda, in which the bhikkhu Udāyī did not approve of Pañcakaṅga the carpenter’s explanation. | 阿难，亦有其理，优陀夷比丘不赞同木匠五支之解释。 |
| Dvepi mayā, ānanda, vedanā vuttā pariyāyena. | Two feelings have been spoken of by me, Ānanda, by way of exposition. | 阿难，我曾以方便说二受。 |
| Tissopi mayā vedanā vuttā pariyāyena. | Three feelings have been spoken of by me by way of exposition. | 阿难，我曾以方便说三受。 |
| Pañcapi mayā vedanā vuttā pariyāyena. | Five feelings have been spoken of by me by way of exposition. | 阿难，我曾以方便说五受。 |
| Chapi mayā vedanā vuttā pariyāyena. | Six feelings have been spoken of by me by way of exposition. | 阿难，我曾以方便说六受。 |
| Aṭṭhārasāpi mayā vedanā vuttā pariyāyena. | Eighteen feelings have been spoken of by me by way of exposition. | 阿难，我曾以方便说十八受。 |
| Chattiṁsāpi mayā vedanā vuttā pariyāyena. | Thirty-six feelings have been spoken of by me by way of exposition. | 阿难，我曾以方便说三十六受。 |
| Aṭṭhasatampi mayā vedanā vuttā pariyāyena. | One hundred and eight feelings have been spoken of by me by way of exposition. | 阿难，我曾以方便说一百零八受。 |
| Evaṁ pariyāyadesito kho, ānanda, mayā dhammo. | Thus, Ānanda, the Dhamma has been taught by me by way of exposition. | 如是，阿难，法为我以方便所教。 |
| Evaṁ pariyāyadesite kho, ānanda, mayā dhamme ye aññamaññassa subhāsitaṁ sulapitaṁ, na samanumaññissanti, na samanujānissanti, na samanumodissanti, tesaṁ etaṁ pāṭikaṅkhaṁ—bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharissantīti. | In this Dhamma taught by me by way of exposition, Ānanda, for those who will not consent to, will not agree with, will not approve of what is well-spoken and well-said by another, it can be expected of them that they will live quarrelsome, contentious, and disputatious, wounding one another with verbal darts. | 于我以方便所教之法中，阿难，若人对他者善说善言，不肯、不合、不许，可预期彼等将生争论、纷争、辩论，以言语之箭互伤。 |
| Evaṁ pariyāyadesito kho, ānanda, mayā dhammo. | Thus, Ānanda, the Dhamma has been taught by me by way of exposition. | 如是，阿难，法为我以方便所教。 |
| Evaṁ pariyāyadesite kho, ānanda, mayā dhamme ye aññamaññassa subhāsitaṁ sulapitaṁ samanumaññissanti samanujānissanti samanumodissanti, tesaṁ etaṁ pāṭikaṅkhaṁ—samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharissantīti. | In this Dhamma taught by me by way of exposition, Ānanda, for those who will consent to, agree with, and approve of what is well-spoken and well-said by another, it can be expected of them that they will live in harmony, with mutual appreciation, without disputes, like milk and water mixed, looking at one another with affectionate eyes. | 于我以方便所教之法中，阿难，若人对他者善说善言，肯、合、许，可预期彼等将和谐共住，互相欣赏，无有争论，如乳水交融，以慈爱之眼相视。 |
| Pañcime, ānanda, kāmaguṇā. | These five, Ānanda, are cords of sensual pleasure. | 阿难，此五者为五欲功德。 |
| Katame pañca? | What five? | 哪五种？ |
| Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā …pe… | Forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, connected with sensual desire, and enticing… | 眼所识之色，可欲、可爱、可意、可喜，与欲爱相连，且诱人… |
| kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. | tangibles cognizable by the body that are desirable, lovely, agreeable, pleasing, connected with sensual desire, and enticing. | 身所识之触，可欲、可爱、可意、可喜，与欲爱相连，且诱人。 |
| Ime kho, ānanda, pañca kāmaguṇā. | These, Ānanda, are the five cords of sensual pleasure. | 阿难，此即五欲功德。 |
| Yaṁ kho, ānanda, ime pañca kāmaguṇe paṭicca uppajjati sukhaṁ somanassaṁ— | Whatever pleasure and joy, Ānanda, arises in dependence on these five cords of sensual pleasure— | 阿难，凡缘此五欲功德而生之乐与喜— |
| idaṁ vuccati kāmasukhaṁ. | this is called sensual pleasure. | 此谓之欲乐。 |
| Ye kho, ānanda, evaṁ vadeyyuṁ: | Whoever, Ānanda, should say thus: | 阿难，若有人如是言： |
| ‘etapparamaṁ santaṁ sukhaṁ somanassaṁ paṭisaṁvedentī’ti— | ‘This is the supreme peaceful pleasure and joy that they experience’— | ‘此乃彼等所体验之至上宁静之乐与喜’— |
| idaṁ nesāhaṁ nānujānāmi. | I do not grant them this. | 我于此不许。 |
| Taṁ kissa hetu? | For what reason? | 是何缘故？ |
| Atthānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. | There is, Ānanda, another pleasure more sublime and more exquisite than this pleasure. | 阿难，有另一乐，比此乐更崇高、更精致。 |
| Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? | And what, Ānanda, is that other pleasure more sublime and more exquisite than this pleasure? | 阿难，何为彼另一比此乐更崇高、更精致之乐？ |
| Idhānanda, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. | Here, Ānanda, a bhikkhu, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first jhāna, which is accompanied by thought and examination, with rapture and pleasure born of seclusion. | 于此，阿难，一比丘，远离诸欲，远离不善法，入于初禅而住，此禅伴随寻与伺，有离生之喜乐。 |
| Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. | This, Ānanda, is another pleasure more sublime and more exquisite than that pleasure. | 阿难，此乃另一乐，比彼乐更崇高、更精致。 |
| Ye kho, ānanda, evaṁ vadeyyuṁ: | Whoever, Ānanda, should say thus: | 阿难，若有人如是言： |
| ‘etapparamaṁ santaṁ sukhaṁ somanassaṁ paṭisaṁvedentī’ti— | ‘This is the supreme peaceful pleasure and joy that they experience’— | ‘此乃彼等所体验之至上宁静之乐与喜’— |
| idaṁ nesāhaṁ nānujānāmi. | I do not grant them this. | 我于此不许。 |
| Taṁ kissa hetu? | For what reason? | 是何缘故？ |
| Atthānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. | There is, Ānanda, another pleasure more sublime and more exquisite than this pleasure. | 阿难，有另一乐，比此乐更崇高、更精致。 |
| Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? | And what, Ānanda, is that other pleasure more sublime and more exquisite than this pleasure? | 阿难，何为彼另一比此乐更崇高、更精致之乐？ |
| Idhānanda, bhikkhu, vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. | Here, Ānanda, a bhikkhu, with the stilling of thought and examination, with internal confidence and unification of mind, enters and dwells in the second jhāna, which is without thought and examination, with rapture and pleasure born of concentration. | 于此，阿难，一比丘，寻伺既息，内心安信，心意专一，入于二禅而住，此禅无寻无伺，有定生之喜乐。 |
| Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. | This, Ānanda, is another pleasure more sublime and more exquisite than that pleasure. | 阿难，此乃另一乐，比彼乐更崇高、更精致。 |
| Ye kho, ānanda, evaṁ vadeyyuṁ: | Whoever, Ānanda, should say thus: | 阿难，若有人如是言： |
| ‘etapparamaṁ santaṁ sukhaṁ somanassaṁ paṭisaṁvedentī’ti— | ‘This is the supreme peaceful pleasure and joy that they experience’— | ‘此乃彼等所体验之至上宁静之乐与喜’— |
| idaṁ nesāhaṁ nānujānāmi. | I do not grant them this. | 我于此不许。 |
| Taṁ kissa hetu? | For what reason? | 是何缘故？ |
| Atthānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. | There is, Ānanda, another pleasure more sublime and more exquisite than this pleasure. | 阿难，有另一乐，比此乐更崇高、更精致。 |
| Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? | And what, Ānanda, is that other pleasure more sublime and more exquisite than this pleasure? | 阿难，何为彼另一比此乐更崇高、更精致之乐？ |
| Idhānanda, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati. | Here, Ānanda, a bhikkhu, with the fading away of rapture, dwells in equanimity, mindful and clearly comprehending, and experiences pleasure with the body. He enters and dwells in the third jhāna, of which the noble ones declare: ‘Equanimous and mindful, he has a pleasant abiding.’ | 于此，阿难，一比丘，喜已褪去，住于舍，正念正知，以身感受乐。彼入于三禅而住，圣者宣称：‘舍念乐住。’ |
| Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. | This, Ānanda, is another pleasure more sublime and more exquisite than that pleasure. | 阿难，此乃另一乐，比彼乐更崇高、更精致。 |
| Ye kho, ānanda, evaṁ vadeyyuṁ: | Whoever, Ānanda, should say thus: | 阿难，若有人如是言： |
| ‘etapparamaṁ santaṁ sukhaṁ somanassaṁ paṭisaṁvedentī’ti— | ‘This is the supreme peaceful pleasure and joy that they experience’— | ‘此乃彼等所体验之至上宁静之乐与喜’— |
| idaṁ nesāhaṁ nānujānāmi. | I do not grant them this. | 我于此不许。 |
| Taṁ kissa hetu? | For what reason? | 是何缘故？ |
| Atthānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. | There is, Ānanda, another pleasure more sublime and more exquisite than this pleasure. | 阿难，有另一乐，比此乐更崇高、更精致。 |
| Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? | And what, Ānanda, is that other pleasure more sublime and more exquisite than this pleasure? | 阿难，何为彼另一比此乐更崇高、更精致之乐？ |
| Idhānanda, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. | Here, Ānanda, a bhikkhu, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, enters and dwells in the fourth jhāna, which has neither-pain-nor-pleasure and the purity of mindfulness due to equanimity. | 于此，阿难，一比丘，舍乐舍苦，并先已灭喜忧，入于四禅而住，此禅无苦无乐，因舍而念清净。 |
| Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. | This, Ānanda, is another pleasure more sublime and more exquisite than that pleasure. | 阿难，此乃另一乐，比彼乐更崇高、更精致。 |
| Ye kho, ānanda, evaṁ vadeyyuṁ: | Whoever, Ānanda, should say thus: | 阿难，若有人如是言： |
| ‘etapparamaṁ santaṁ sukhaṁ somanassaṁ paṭisaṁvedentī’ti— | ‘This is the supreme peaceful pleasure and joy that they experience’— | ‘此乃彼等所体验之至上宁静之乐与喜’— |
| idaṁ nesāhaṁ nānujānāmi. | I do not grant them this. | 我于此不许。 |
| Taṁ kissa hetu? | For what reason? | 是何缘故？ |
| Atthānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. | There is, Ānanda, another pleasure more sublime and more exquisite than this pleasure. | 阿难，有另一乐，比此乐更崇高、更精致。 |
| Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? | And what, Ānanda, is that other pleasure more sublime and more exquisite than this pleasure? | 阿难，何为彼另一比此乐更崇高、更精致之乐？ |
| Idhānanda, bhikkhu sabbaso rūpasaññānaṁ samatikkamā, paṭighasaññānaṁ atthaṅgamā, nānattasaññānaṁ amanasikārā, ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati. | Here, Ānanda, a bhikkhu, with the complete surmounting of perceptions of form, with the disappearance of perceptions of resistance, with the non-attention to perceptions of diversity, thinking, ‘Space is infinite,’ enters and dwells in the base of the infinity of space. | 于此，阿难，一比丘，完全超越色想，灭除有对想，不作意种种想，思惟‘空无边’，入于空无边处而住。 |
| Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. | This, Ānanda, is another pleasure more sublime and more exquisite than that pleasure. | 阿难，此乃另一乐，比彼乐更崇高、更精致。 |
| Ye kho, ānanda, evaṁ vadeyyuṁ: | Whoever, Ānanda, should say thus: | 阿难，若有人如是言： |
| ‘etapparamaṁ santaṁ sukhaṁ somanassaṁ paṭisaṁvedentī’ti— | ‘This is the supreme peaceful pleasure and joy that they experience’— | ‘此乃彼等所体验之至上宁静之乐与喜’— |
| idaṁ nesāhaṁ nānujānāmi. | I do not grant them this. | 我于此不许。 |
| Taṁ kissa hetu? | For what reason? | 是何缘故？ |
| Atthānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. | There is, Ānanda, another pleasure more sublime and more exquisite than this pleasure. | 阿难，有另一乐，比此乐更崇高、更精致。 |
| Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? | And what, Ānanda, is that other pleasure more sublime and more exquisite than this pleasure? | 阿难，何为彼另一比此乐更崇高、更精致之乐？ |
| Idhānanda, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma, ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati. | Here, Ānanda, a bhikkhu, having completely surmounted the base of the infinity of space, thinking, ‘Consciousness is infinite,’ enters and dwells in the base of the infinity of consciousness. | 于此，阿难，一比丘，完全超越空无边处，思惟‘识无边’，入于识无边处而住。 |
| Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. | This, Ānanda, is another pleasure more sublime and more exquisite than that pleasure. | 阿难，此乃另一乐，比彼乐更崇高、更精致。 |
| Ye kho, ānanda, evaṁ vadeyyuṁ: | Whoever, Ānanda, should say thus: | 阿难，若有人如是言： |
| ‘etapparamaṁ santaṁ sukhaṁ somanassaṁ paṭisaṁvedentī’ti— | ‘This is the supreme peaceful pleasure and joy that they experience’— | ‘此乃彼等所体验之至上宁静之乐与喜’— |
| idaṁ nesāhaṁ nānujānāmi. | I do not grant them this. | 我于此不许。 |
| Taṁ kissa hetu? | For what reason? | 是何缘故？ |
| Atthānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. | There is, Ānanda, another pleasure more sublime and more exquisite than this pleasure. | 阿难，有另一乐，比此乐更崇高、更精致。 |
| Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? | And what, Ānanda, is that other pleasure more sublime and more exquisite than this pleasure? | 阿难，何为彼另一比此乐更崇高、更精致之乐？ |
| Idhānanda, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma, ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. | Here, Ānanda, a bhikkhu, having completely surmounted the base of the infinity of consciousness, thinking, ‘There is nothing,’ enters and dwells in the base of nothingness. | 于此，阿难，一比丘，完全超越识无边处，思惟‘无所有’，入于无所有处而住。 |
| Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. | This, Ānanda, is another pleasure more sublime and more exquisite than that pleasure. | 阿难，此乃另一乐，比彼乐更崇高、更精致。 |
| Ye kho, ānanda, evaṁ vadeyyuṁ: | Whoever, Ānanda, should say thus: | 阿难，若有人如是言： |
| ‘etapparamaṁ santaṁ sukhaṁ somanassaṁ paṭisaṁvedentī’ti— | ‘This is the supreme peaceful pleasure and joy that they experience’— | ‘此乃彼等所体验之至上宁静之乐与喜’— |
| idaṁ nesāhaṁ nānujānāmi. | I do not grant them this. | 我于此不许。 |
| Taṁ kissa hetu? | For what reason? | 是何缘故？ |
| Atthānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. | There is, Ānanda, another pleasure more sublime and more exquisite than this pleasure. | 阿难，有另一乐，比此乐更崇高、更精致。 |
| Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? | And what, Ānanda, is that other pleasure more sublime and more exquisite than this pleasure? | 阿难，何为彼另一比此乐更崇高、更精致之乐？ |
| Idhānanda, bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati. | Here, Ānanda, a bhikkhu, having completely surmounted the base of nothingness, enters and dwells in the base of neither-perception-nor-non-perception. | 于此，阿难，一比丘，完全超越无所有处，入于非想非非想处而住。 |
| Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. | This, Ānanda, is another pleasure more sublime and more exquisite than that pleasure. | 阿难，此乃另一乐，比彼乐更崇高、更精致。 |
| Ye kho, ānanda, evaṁ vadeyyuṁ: | Whoever, Ānanda, should say thus: | 阿难，若有人如是言： |
| ‘etapparamaṁ santaṁ sukhaṁ somanassaṁ paṭisaṁvedentī’ti— | ‘This is the supreme peaceful pleasure and joy that they experience’— | ‘此乃彼等所体验之至上宁静之乐与喜’— |
| idaṁ nesāhaṁ nānujānāmi. | I do not grant them this. | 我于此不许。 |
| Taṁ kissa hetu? | For what reason? | 是何缘故？ |
| Atthānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. | There is, Ānanda, another pleasure more sublime and more exquisite than this pleasure. | 阿难，有另一乐，比此乐更崇高、更精致。 |
| Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? | And what, Ānanda, is that other pleasure more sublime and more exquisite than this pleasure? | 阿难，何为彼另一比此乐更崇高、更精致之乐？ |
| Idhānanda, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati. | Here, Ānanda, a bhikkhu, having completely surmounted the base of neither-perception-nor-non-perception, enters and dwells in the cessation of perception and feeling. | 于此，阿难，一比丘，完全超越非想非非想处，入于想受灭定而住。 |
| Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. | This, Ānanda, is another pleasure more sublime and more exquisite than that pleasure. | 阿难，此乃另一乐，比彼乐更崇高、更精致。 |
| Ṭhānaṁ kho panetaṁ, ānanda, vijjati yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: | It is possible, Ānanda, that wanderers of other sects might say this: | 阿难，他宗之游方者或作此言，此乃可能： |
| ‘saññāvedayitanirodhaṁ samaṇo gotamo āha, tañca sukhasmiṁ paññapeti. | ‘The recluse Gotama speaks of the cessation of perception and feeling, and he designates that as pleasure. | ‘沙门乔达摩说想受灭定，并称之为乐。 |
| Tayidaṁ kiṁsu, tayidaṁ kathaṁsū’ti? | What is this, and how can this be?’ | 此为何物，又何以能如此？’ |
| Evaṁvādino, ānanda, aññatitthiyā paribbājakā evamassu vacanīyā: | Wanderers of other sects who say this, Ānanda, should be told this: | 阿难，他宗之游方者作此言者，应告之： |
| ‘na kho, āvuso, bhagavā sukhaññeva vedanaṁ sandhāya sukhasmiṁ paññapeti. | ‘The Blessed One, friends, does not designate only pleasant feeling as included in pleasure. | ‘友等，世尊非仅指乐受为乐。 |
| Yattha yattha, āvuso, sukhaṁ upalabbhati, yahiṁ yahiṁ, taṁ taṁ tathāgato sukhasmiṁ paññapetī’”ti. | Wherever pleasure is found, friends, and in whatever way, the Tathāgata designates that as pleasure.’” | 友等，凡乐之所在，及以何种方式，如来皆称之为乐。’” |
36.20 - SN 36.20 Bhikkhu: The Discourse to the Bhikkhus
| --- SN36.20 - Bhikkhusutta --- | --- SN36.20 - The Discourse to the Bhikkhus --- | --- SN36.20 - 对比丘说法 --- |
| “Dvepi mayā, bhikkhave, vedanā vuttā pariyāyena, tissopi mayā vedanā vuttā pariyāyena, pañcapi mayā vedanā vuttā pariyāyena, chapi mayā vedanā vuttā pariyāyena, aṭṭhārasāpi mayā vedanā vuttā pariyāyena, chattiṁsāpi mayā vedanā vuttā pariyāyena, aṭṭhasatampi mayā vedanā vuttā pariyāyena. | “Two feelings have been spoken of by me, bhikkhus, by way of exposition; three feelings have been spoken of by me by way of exposition; five feelings have been spoken of by me by way of exposition; six feelings have been spoken of by me by way of exposition; eighteen feelings have been spoken of by me by way of exposition; thirty-six feelings have been spoken of by me by way of exposition; one hundred and eight feelings have been spoken of by me by way of exposition. | “诸比丘，我曾以方便说二受；我曾以方便说三受；我曾以方便说五受；我曾以方便说六受；我曾以方便说十八受；我曾以方便说三十六受；我曾以方便说一百零八受。 |
| Evaṁ pariyāyadesito, bhikkhave, mayā dhammo. | Thus, bhikkhus, the Dhamma has been taught by me by way of exposition. | 如是，诸比丘，法为我以方便所教。 |
| Evaṁ pariyāyadesite kho, bhikkhave, mayā dhamme ye aññamaññassa subhāsitaṁ sulapitaṁ na samanumaññissanti, na samanujānissanti, na samanumodissanti, tesaṁ etaṁ pāṭikaṅkhaṁ—bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharissantīti. | In this Dhamma taught by me by way of exposition, bhikkhus, for those who will not consent to, will not agree with, will not approve of what is well-spoken and well-said by another, it can be expected of them that they will live quarrelsome, contentious, and disputatious, wounding one another with verbal darts. | 于我以方便所教之法中，诸比丘，若人对他者善说善言，不肯、不合、不许，可预期彼等将生争论、纷争、辩论，以言语之箭互伤。 |
| Evaṁ pariyāyadesito, bhikkhave, mayā dhammo. | Thus, bhikkhus, the Dhamma has been taught by me by way of exposition. | 如是，诸比丘，法为我以方便所教。 |
| Evaṁ pariyāyadesite kho, bhikkhave, mayā dhamme ye aññamaññassa subhāsitaṁ sulapitaṁ samanumaññissanti samanujānissanti samanumodissanti, tesaṁ etaṁ pāṭikaṅkhaṁ—samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharissantīti. | In this Dhamma taught by me by way of exposition, bhikkhus, for those who will consent to, agree with, and approve of what is well-spoken and well-said by another, it can be expected of them that they will live in harmony, with mutual appreciation, without disputes, like milk and water mixed, looking at one another with affectionate eyes. | 于我以方便所教之法中，诸比丘，若人对他者善说善言，肯、合、许，可预期彼等将和谐共住，互相欣赏，无有争论，如乳水交融，以慈爱之眼相视。 |
| Pañcime, bhikkhave, kāmaguṇā …pe… | These five, bhikkhus, are cords of sensual pleasure… | 诸比丘，此五者为五欲功德… |
| ṭhānaṁ kho panetaṁ, bhikkhave, vijjati yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: | It is possible, bhikkhus, that wanderers of other sects might say this: | 诸比丘，他宗之游方者或作此言，此乃可能： |
| ‘saññāvedayitanirodhaṁ samaṇo gotamo āha, tañca sukhasmiṁ paññapeti. | ‘The recluse Gotama speaks of the cessation of perception and feeling, and he designates that as pleasure. | ‘沙门乔达摩说想受灭定，并称之为乐。 |
| Tayidaṁ kiṁsu, tayidaṁ kathaṁsū’ti? | What is this, and how can this be?’ | 此为何物，又何以能如此？’ |
| Evaṁvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā: | Wanderers of other sects who say this, bhikkhus, should be told this: | 诸比丘，他宗之游方者作此言者，应告之： |
| ‘na kho, āvuso, bhagavā sukhaññeva vedanaṁ sandhāya sukhasmiṁ paññapeti. | ‘The Blessed One, friends, does not designate only pleasant feeling as included in pleasure. | ‘友等，世尊非仅指乐受为乐。 |
| Yattha yattha, āvuso, sukhaṁ upalabbhati yahiṁ yahiṁ, taṁ taṁ tathāgato sukhasmiṁ paññapetī’”ti. | Wherever pleasure is found, friends, and in whatever way, the Tathāgata designates that as pleasure.’” | 友等，凡乐之所在，及以何种方式，如来皆称之为乐。’” |
| Rahogatavaggo dutiyo. | The second chapter on being secluded. | 第二独处品。 |
| Rahogataṁ dve ākāsaṁ, | Secluded, the two skies, | 独处，二天空， |
| agāraṁ dve ca ānandā; | the guesthouse, and the two Ānandas; | 宾客之家，与二阿难； |
| Sambahulā duve vuttā, | A number of bhikkhus, the two that were spoken of, | 众多比丘，所说二种， |
| pañcakaṅgo ca bhikkhunāti. | Pañcakaṅga and the bhikkhu. | 五支与比丘。 |
36.21 - SN 36.21 Sīvaka: With Sīvaka
| --- SN36.21 - Sīvakasutta --- | --- SN36.21 - With Sīvaka --- | --- SN36.21 - 与西瓦卡 --- |
| Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. | On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary. | 一时，世尊住于王舍城竹林精舍，栗鼠饲养处。 |
| Atha kho moḷiyasīvako paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. | Then Moḷiyasīvako the wanderer approached the Blessed One, and on arrival, exchanged greetings with the Blessed One. | 尔时，游方者摩利耶西瓦卡诣世尊所，既至，与世尊互致问候。 |
| Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho moḷiyasīvako paribbājako bhagavantaṁ etadavoca: | After exchanging pleasant and courteous greetings, he sat down to one side. Sitting to one side, Moḷiyasīvako the wanderer said to the Blessed One: | 互致愉快友善的问候后，彼于一面坐下。坐于一面，游方者摩利耶西瓦卡白世尊言： |
| “santi, bho gotama, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: | “There are, good Gotama, some recluses and brahmins who have such a doctrine and such a view: | “有，善乔达摩，一些沙门和婆罗门有此教义和此见解： |
| ‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ pubbekatahetū’ti. | ‘Whatever a person experiences, whether pleasant or painful or neither-painful-nor-pleasant, all that is due to a past cause.’ | ‘凡人所体验，不论乐、苦、或不苦不乐，皆由过去之因所致。’ |
| Idha bhavaṁ gotamo kimāhā”ti? | What does the good Gotama say about this?” | 善乔达摩对此有何看法？” |
| “Pittasamuṭṭhānānipi kho, sīvaka, idhekaccāni vedayitāni uppajjanti. | “There are, Sīvaka, some feelings that arise here caused by bile. | “西瓦卡，此处有些感受因胆汁而起。 |
| Sāmampi kho etaṁ, sīvaka, veditabbaṁ yathā pittasamuṭṭhānānipi idhekaccāni vedayitāni uppajjanti. | This, Sīvaka, should be known by oneself, how some feelings arise here caused by bile. | 西瓦卡，此应由自己了知，此处有些感受如何因胆汁而起。 |
| Lokassapi kho etaṁ, sīvaka, saccasammataṁ yathā pittasamuṭṭhānānipi idhekaccāni vedayitāni uppajjanti. | And this, Sīvaka, is acknowledged as true by the world, how some feelings arise here caused by bile. | 而西瓦卡，此为世间所公认之事实，此处有些感受如何因胆汁而起。 |
| Tatra, sīvaka, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: | In that case, Sīvaka, those recluses and brahmins who have such a doctrine and such a view: | 于此情形，西瓦卡，彼等持此教义与见解之沙门与婆罗门： |
| ‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ pubbekatahetū’ti. | ‘Whatever a person experiences, whether pleasant or painful or neither-painful-nor-pleasant, all that is due to a past cause.’ | ‘凡人所体验，不论乐、苦、或不苦不乐，皆由过去之因所致。’ |
| Yañca sāmaṁ ñātaṁ tañca atidhāvanti, yañca loke saccasammataṁ tañca atidhāvanti. | They transgress what is known by oneself, and they transgress what is acknowledged as true by the world. | 彼等违背自己所知，亦违背世间所公认之事实。 |
| Tasmā tesaṁ samaṇabrāhmaṇānaṁ micchāti vadāmi. | Therefore, I say that those recluses and brahmins are wrong. | 是故，我说彼等沙门与婆罗门是错误的。 |
| Semhasamuṭṭhānānipi kho, sīvaka …pe… | There are, Sīvaka, some feelings caused by phlegm… | 西瓦卡，有些感受因痰而起… |
| vātasamuṭṭhānānipi kho, sīvaka …pe… | There are, Sīvaka, some feelings caused by wind… | 西瓦卡，有些感受因风而起… |
| sannipātikānipi kho, sīvaka …pe… | There are, Sīvaka, some feelings caused by a combination of these… | 西瓦卡，有些感受因三者合和而起… |
| utupariṇāmajānipi kho, sīvaka …pe… | There are, Sīvaka, some feelings produced by a change of season… | 西瓦卡，有些感受因季节变化而生… |
| visamaparihārajānipi kho, sīvaka …pe… | There are, Sīvaka, some feelings produced by adverse circumstances… | 西瓦卡，有些感受因逆境而生… |
| opakkamikānipi kho, sīvaka …pe… | There are, Sīvaka, some feelings produced by sudden assault… | 西瓦卡，有些感受因突击而生… |
| kammavipākajānipi kho, sīvaka, idhekaccāni vedayitāni uppajjanti. | There are, Sīvaka, some feelings that arise here as the result of kamma. | 西瓦卡，此处有些感受为业之果而生。 |
| Sāmampi kho etaṁ, sīvaka, veditabbaṁ. | This, Sīvaka, should be known by oneself. | 西瓦卡，此应由自己了知。 |
| Yathā kammavipākajānipi idhekaccāni vedayitāni uppajjanti; | How some feelings arise here as the result of kamma; | 此处有些感受如何为业之果而生； |
| lokassapi kho etaṁ, sīvaka, saccasammataṁ. | and this, Sīvaka, is acknowledged as true by the world. | 而西瓦卡，此为世间所公认之事实。 |
| Yathā kammavipākajānipi idhekaccāni vedayitāni uppajjanti; | How some feelings arise here as the result of kamma; | 此处有些感受如何为业之果而生； |
| tatra, sīvaka, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: | in that case, Sīvaka, those recluses and brahmins who have such a doctrine and such a view: | 于此情形，西瓦卡，彼等持此教义与见解之沙门与婆罗门： |
| ‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ pubbekatahetū’ti. | ‘Whatever a person experiences, whether pleasant or painful or neither-painful-nor-pleasant, all that is due to a past cause.’ | ‘凡人所体验，不论乐、苦、或不苦不乐，皆由过去之因所致。’ |
| Yañca sāmaṁ ñātaṁ tañca atidhāvanti yañca loke saccasammataṁ tañca atidhāvanti. | They transgress what is known by oneself, and they transgress what is acknowledged as true by the world. | 彼等违背自己所知，亦违背世间所公认之事实。 |
| Tasmā ‘tesaṁ samaṇabrāhmaṇānaṁ micchā’ti vadāmī”ti. | Therefore, I say of those recluses and brahmins, ‘They are wrong.’” | 是故，我于彼等沙门婆罗门言：‘彼等是错误的。’” |
| Evaṁ vutte, moḷiyasīvako paribbājako bhagavantaṁ etadavoca: | When this was said, Moḷiyasīvako the wanderer said to the Blessed One: | 作此语时，游方者摩利耶西瓦卡白世尊言： |
| “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama …pe… | “Excellent, good Gotama, excellent, good Gotama… | “善哉，善乔达摩，善哉，善乔达摩… |
| upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. | Let the good Gotama remember me as a lay follower who has gone for refuge from this day forth for life.” | 愿善乔达摩记我为一在家弟子，从今日起，终身归依。” |
| “Pittaṁ semhañca vāto ca, | “Bile, phlegm, and wind, | “胆汁、痰、与风， |
| Sannipātā utūni ca; | A combination, and the seasons; | 合和、与季节； |
| Visamaṁ opakkamikaṁ, | Adverse circumstances, sudden assault, | 逆境、突击， |
| Kammavipākena aṭṭhamī”ti. | And the result of kamma as the eighth.” | 及业果为第八。” |
36.22 - SN 36.22 Aṭṭhasata: The One Hundred and Eight
| --- SN36.22 - Aṭṭhasatasutta --- | --- SN36.22 - The One Hundred and Eight --- | --- SN36.22 - 一百零八 --- |
| “Aṭṭhasatapariyāyaṁ vo, bhikkhave, dhammapariyāyaṁ desessāmi. | “I will teach you, bhikkhus, the exposition of the Dhamma, the one-hundred-and-eightfold way. | “诸比丘，我将为汝等说一百零八法门之法说。 |
| Taṁ suṇātha. | Listen to it. | 谛听之。 |
| Katamo ca, bhikkhave, aṭṭhasatapariyāyo, dhammapariyāyo? | And what, bhikkhus, is the exposition of the Dhamma, the one-hundred-and-eightfold way? | 诸比丘，何为一百零八法门之法说？ |
| Dvepi mayā, bhikkhave, vedanā vuttā pariyāyena; | Two feelings have been spoken of by me, bhikkhus, by way of exposition; | 诸比丘，我曾以方便说二受； |
| tissopi mayā vedanā vuttā pariyāyena; | three feelings have been spoken of by me by way of exposition; | 诸比丘，我曾以方便说三受； |
| pañcapi mayā vedanā vuttā pariyāyena; | five feelings have been spoken of by me by way of exposition; | 诸比丘，我曾以方便说五受； |
| chapi mayā vedanā vuttā pariyāyena; | six feelings have been spoken of by me by way of exposition; | 诸比丘，我曾以方便说六受； |
| aṭṭhārasāpi mayā vedanā vuttā pariyāyena; | eighteen feelings have been spoken of by me by way of exposition; | 诸比丘，我曾以方便说十八受； |
| chattiṁsāpi mayā vedanā vuttā pariyāyena; | thirty-six feelings have been spoken of by me by way of exposition; | 诸比丘，我曾以方便说三十六受； |
| aṭṭhasatampi mayā vedanā vuttā pariyāyena. | one hundred and eight feelings have been spoken of by me by way of exposition. | 诸比丘，我曾以方便说一百零八受。 |
| Katamā ca, bhikkhave, dve vedanā? | And what, bhikkhus, are the two feelings? | 诸比丘，何为二受？ |
| Kāyikā ca cetasikā ca— | Bodily and mental— | 身与心—— |
| imā vuccanti, bhikkhave, dve vedanā. | these, bhikkhus, are called the two feelings. | 诸比丘，此谓之二受。 |
| Katamā ca, bhikkhave, tisso vedanā? | And what, bhikkhus, are the three feelings? | 诸比丘，何为三受？ |
| Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— | Pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling— | 乐受、苦受、不苦不乐受—— |
| imā vuccanti, bhikkhave, tisso vedanā. | these, bhikkhus, are called the three feelings. | 诸比丘，此谓之三受。 |
| Katamā ca, bhikkhave, pañca vedanā? | And what, bhikkhus, are the five feelings? | 诸比丘，何为五受？ |
| Sukhindriyaṁ, dukkhindriyaṁ, somanassindriyaṁ, domanassindriyaṁ, upekkhindriyaṁ— | The faculty of pleasure, the faculty of pain, the faculty of joy, the faculty of grief, the faculty of equanimity— | 乐根、苦根、喜根、忧根、舍根—— |
| imā vuccanti, bhikkhave, pañca vedanā. | these, bhikkhus, are called the five feelings. | 诸比丘，此谓之五受。 |
| Katamā ca, bhikkhave, cha vedanā? | And what, bhikkhus, are the six feelings? | 诸比丘，何为六受？ |
| Cakkhusamphassajā vedanā …pe… | Feeling born of eye-contact… | 眼触所生受… |
| manosamphassajā vedanā— | feeling born of mind-contact— | 意触所生受—— |
| imā vuccanti, bhikkhave, cha vedanā. | these, bhikkhus, are called the six feelings. | 诸比丘，此谓之六受。 |
| Katamā ca, bhikkhave, aṭṭhārasa vedanā? | And what, bhikkhus, are the eighteen feelings? | 诸比丘，何为十八受？ |
| Cha somanassūpavicārā, cha domanassūpavicārā, cha upekkhūpavicārā— | Six explorations of joy, six explorations of grief, six explorations of equanimity— | 六种喜之探求，六种忧之探求，六种舍之探求—— |
| imā vuccanti, bhikkhave, aṭṭhārasa vedanā. | these, bhikkhus, are called the eighteen feelings. | 诸比丘，此谓之十八受。 |
| Katamā ca, bhikkhave, chattiṁsa vedanā? | And what, bhikkhus, are the thirty-six feelings? | 诸比丘，何为三十六受？ |
| Cha gehasitāni somanassāni, cha nekkhammasitāni somanassāni, cha gehasitāni domanassāni, cha nekkhammasitāni domanassāni, cha gehasitā upekkhā, cha nekkhammasitā upekkhā— | Six joys based on the household life, six joys based on renunciation, six griefs based on the household life, six griefs based on renunciation, six equanimities based on the household life, six equanimities based on renunciation— | 六种基于在家生活之喜，六种基于出家之喜，六种基于在家生活之忧，六种基于出家之忧，六种基于在家生活之舍，六种基于出家之舍—— |
| imā vuccanti, bhikkhave, chattiṁsa vedanā. | these, bhikkhus, are called the thirty-six feelings. | 诸比丘，此谓之三十六受。 |
| Katamañca, bhikkhave, aṭṭhasataṁ vedanā? | And what, bhikkhus, are the one hundred and eight feelings? | 诸比丘，何为一百零八受？ |
| Atītā chattiṁsa vedanā, anāgatā chattiṁsa vedanā, paccuppannā chattiṁsa vedanā— | The thirty-six feelings of the past, the thirty-six feelings of the future, the thirty-six feelings of the present— | 过去之三十六受，未来之三十六受，现在之三十六受—— |
| imā vuccanti, bhikkhave, aṭṭhasataṁ vedanā. | these, bhikkhus, are called the one hundred and eight feelings. | 诸比丘，此谓之百八受。 |
| Ayaṁ, bhikkhave, aṭṭhasatapariyāyo dhammapariyāyo”ti. | This, bhikkhus, is the exposition of the Dhamma, the one-hundred-and-eightfold way.” | 诸比丘，此乃一百零八法门之法说。” |
| Dutiyaṁ. | Second. | 第二。 |
36.23 - SN 36.23 Aññatarabhikkhu: A Certain Bhikkhu
| --- SN36.23 - Aññatarabhikkhusutta --- | --- SN36.23 - A Certain Bhikkhu --- | --- SN36.23 - 某比丘 --- |
| Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: | Then a certain bhikkhu approached the Blessed One, paid homage to him, and sat down to one side. Sitting to one side, that bhikkhu said to the Blessed One: | 尔时，某比丘诣世尊所，稽首礼足，退坐一面。坐于一面，彼比丘白世尊言： |
| “katamā nu kho, bhante, vedanā, katamo vedanāsamudayo, katamā vedanāsamudayagāminī paṭipadā? | “What, venerable sir, are feelings, what is the origin of feelings, what is the path leading to the origin of feelings? | “尊者，何为受，何为受之生起，何为导向受生起之道？ |
| Katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā? | What is the cessation of feelings, what is the path leading to the cessation of feelings? | 何为受之息灭，何为导向受息灭之道？ |
| Ko vedanāya assādo, ko ādīnavo, kiṁ nissaraṇan”ti? | What is the gratification in feelings, what is the danger, what is the escape?” | 何为受之乐味，何为过患，何为出离？” |
| “Tisso imā, bhikkhu, vedanā— | “There are, bhikkhu, these three feelings— | “有，比丘，此三受—— |
| sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. | pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. | 乐受、苦受、不苦不乐受。 |
| Imā vuccanti, bhikkhu, vedanā. | These, bhikkhu, are called feelings. | 比丘，此谓之受。 |
| Phassasamudayā vedanāsamudayo. | From the origin of contact is the origin of feelings. | 从触之生起是受之生起。 |
| Taṇhā vedanāsamudayagāminī paṭipadā. | Craving is the path leading to the origin of feelings. | 渴爱是导向受生起之道。 |
| Phassanirodhā vedanānirodho. | From the cessation of contact is the cessation of feelings. | 从触之息灭是受之息灭。 |
| Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṁ— | This very Noble Eightfold Path is the path leading to the cessation of feelings, that is— | 此八圣道即是导向受息灭之道，即—— |
| sammādiṭṭhi …pe… sammāsamādhi. | right view … right concentration. | 正见…正定。 |
| Yaṁ vedanaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ vedanāya assādo; | That which arises in dependence on a feeling, pleasure and joy, this is the gratification in feelings; | 缘受而生之乐与喜，此即受之乐味； |
| yaṁ vedanā aniccā dukkhā vipariṇāmadhammā, ayaṁ vedanāya ādīnavo; | that feelings are impermanent, suffering, and subject to change, this is the danger in feelings; | 诸受无常、苦、变易，此即受之过患； |
| yo vedanāya chandarāgavinayo chandarāgappahānaṁ, idaṁ vedanāya nissaraṇan”ti. | the removal of desire and lust, the abandoning of desire and lust for feelings, this is the escape from feelings.” | 去除欲贪，舍弃对受之欲贪，此即从受出离。” |
| Tatiyaṁ. | Third. | 第三。 |
36.24 - SN 36.24 Pubba: Before
| --- SN36.24 - Pubbasutta --- | --- SN36.24 - Before --- | --- SN36.24 - 往昔 --- |
| “Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi: | “Before my enlightenment, bhikkhus, while I was still an unenlightened Bodhisatta, it occurred to me: | “诸比丘，在我觉悟之前，仍为未觉悟之菩萨时，我曾思惟： |
| ‘katamā nu kho vedanā, katamo vedanāsamudayo, katamā vedanāsamudayagāminī paṭipadā, katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā? | ‘What, now, are feelings, what is the origin of feelings, what is the path leading to the origin of feelings, what is the cessation of feelings, what is the path leading to the cessation of feelings? | ‘今，何为受，何为受之生起，何为导向受生起之道，何为受之息灭，何为导向受息灭之道？ |
| Ko vedanāya assādo, ko ādīnavo, kiṁ nissaraṇan’ti? | What is the gratification in feelings, what is the danger, what is the escape?’ | 何为受之乐味，何为过患，何为出离？’ |
| Tassa mayhaṁ, bhikkhave, etadahosi: | Then, bhikkhus, it occurred to me: | 尔时，诸比丘，我思惟： |
| ‘tisso imā vedanā— | ‘There are these three feelings— | ‘有此三受—— |
| sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. | pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. | 乐受、苦受、不苦不乐受。 |
| Imā vuccanti vedanā. | These are called feelings. | 此谓之受。 |
| Phassasamudayā vedanāsamudayo. | From the origin of contact is the origin of feelings. | 从触之生起是受之生起。 |
| Taṇhā vedanāsamudayagāminī paṭipadā …pe… | Craving is the path leading to the origin of feelings… | 渴爱是导向受生起之道… |
| yo vedanāya chandarāgavinayo chandarāgappahānaṁ. Idaṁ vedanāya nissaraṇan’”ti. | the removal of desire and lust, the abandoning of desire and lust for feelings. This is the escape from feelings.’” | 去除欲贪，舍弃对受之欲贪。此即从受出离。’” |
| Catutthaṁ. | Fourth. | 第四。 |
36.25 - SN 36.25 Ñāṇa: Knowledge
| --- SN36.25 - Ñāṇasutta --- | --- SN36.25 - Knowledge --- | --- SN36.25 - 智 --- |
| “‘Imā vedanā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. | “‘These are feelings,’ bhikkhus, in regard to things unheard before, vision arose in me, knowledge arose, wisdom arose, true knowledge arose, light arose. | “‘此是受’，诸比丘，于前所未闻之事，我眼生，智生，慧生，真智生，光生。 |
| ‘Ayaṁ vedanāsamudayo’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi …pe… āloko udapādi. | ‘This is the origin of feelings,’ bhikkhus, in regard to things unheard before, vision arose in me… light arose. | ‘此是受之生起’，诸比丘，于前所未闻之事，我眼生…光生。 |
| ‘Ayaṁ vedanāsamudayagāminī paṭipadā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi …pe… | ‘This is the path leading to the origin of feelings,’ bhikkhus, in regard to things unheard before, vision arose in me… | ‘此是导向受生起之道’，诸比丘，于前所未闻之事，我眼生… |
| ‘ayaṁ vedanānirodho’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi …pe… | ‘This is the cessation of feelings,’ bhikkhus, in regard to things unheard before, vision arose in me… | ‘此是受之息灭’，诸比丘，于前所未闻之事，我眼生… |
| ‘ayaṁ vedanānirodhagāminī paṭipadā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi …pe… | ‘This is the path leading to the cessation of feelings,’ bhikkhus, in regard to things unheard before, vision arose in me… | ‘此是导向受息灭之道’，诸比丘，于前所未闻之事，我眼生… |
| ‘ayaṁ vedanāya assādo’ti me, bhikkhave, pubbe ananussutesu dhammesu …pe… | ‘This is the gratification in feelings,’ bhikkhus, in regard to things unheard before… | ‘此是受之乐味’，诸比丘，于前所未闻之事… |
| ‘ayaṁ vedanāya ādīnavo’ti me, bhikkhave, pubbe ananussutesu dhammesu …pe… | ‘This is the danger in feelings,’ bhikkhus, in regard to things unheard before… | ‘此是受之过患’，诸比丘，于前所未闻之事… |
| ‘idaṁ kho nissaraṇan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādī”ti. | ‘This is the escape,’ bhikkhus, in regard to things unheard before, vision arose in me, knowledge arose, wisdom arose, true knowledge arose, light arose.” | ‘此是出离’，诸比丘，于前所未闻之事，我眼生，智生，慧生，真智生，光生。” |
36.26 - SN 36.26 Sambahulabhikkhu: A Number of Bhikkhus
| --- SN36.26 - Sambahulabhikkhusutta --- | --- SN36.26 - A Number of Bhikkhus --- | --- SN36.26 - 众多比丘 --- |
| Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā …pe… ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: | Then a number of bhikkhus approached the Blessed One; having approached… having sat down to one side, those bhikkhus said to the Blessed One: | 尔时，众多比丘诣世尊所；既至…退坐一面，彼诸比丘白世尊言： |
| “katamā nu kho, bhante, vedanā, katamo vedanāsamudayo, katamā vedanāsamudayagāminī paṭipadā? | “What, venerable sir, are feelings, what is the origin of feelings, what is the path leading to the origin of feelings? | “尊者，何为受，何为受之生起，何为导向受生起之道？ |
| Katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā? | What is the cessation of feelings, what is the path leading to the cessation of feelings? | 何为受之息灭，何为导向受息灭之道？ |
| Ko vedanāya assādo, ko ādīnavo, kiṁ nissaraṇan”ti? | What is the gratification in feelings, what is the danger, what is the escape?” | 何为受之乐味，何为过患，何为出离？” |
| “Tisso imā, bhikkhave, vedanā— | “There are, bhikkhus, these three feelings— | “有，诸比丘，此三受—— |
| sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. | pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. | 乐受、苦受、不苦不乐受。 |
| Imā vuccanti, bhikkhave, vedanā. | These, bhikkhus, are called feelings. | 诸比丘，此谓之受。 |
| Phassasamudayā vedanāsamudayo. | From the origin of contact is the origin of feelings. | 从触之生起是受之生起。 |
| Taṇhā vedanāsamudayagāminī paṭipadā. | Craving is the path leading to the origin of feelings. | 渴爱是导向受生起之道。 |
| Phassanirodhā …pe… | From the cessation of contact… | 从触之息灭… |
| yo vedanāya chandarāgavinayo chandarāgappahānaṁ. Idaṁ vedanāya nissaraṇan”ti. | the removal of desire and lust, the abandoning of desire and lust for feelings. This is the escape from feelings.” | 去除欲贪，舍弃对受之欲贪。此即从受出离。” |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
36.27 - SN 36.27 Paṭhamasamaṇabrāhmaṇa: The First Discourse on Recluses and Brahmins
| --- SN36.27 - Paṭhamasamaṇabrāhmaṇasutta --- | --- SN36.27 - The First Discourse on Recluses and Brahmins --- | --- SN36.27 - 沙门婆罗门一 --- |
| “Tisso imā, bhikkhave, vedanā. | “Bhikkhus, there are these three feelings. | “诸比丘，有此三受。 |
| Katamā tisso? | What three? | 哪三种？ |
| Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. | Pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. | 乐受、苦受、不苦不乐受。 |
| Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṁ tissannaṁ vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti. | Whatever recluses or brahmins, bhikkhus, do not understand as they really are the origin and the passing away, the gratification, the danger, and the escape in the case of these three feelings. | 诸比丘，凡沙门或婆罗门，不如实了知此三受之生起与息灭、乐味、过患与出离。 |
| Na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca pana te āyasmanto sāmaññatthaṁ vā brahmaññatthaṁ vā diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti. | Those recluses or brahmins are not considered recluses among recluses or brahmins among brahmins, nor do those venerable ones, by realizing it for themselves with direct knowledge, enter and dwell in the goal of recluseship or the goal of brahminhood in this very life. | 彼等沙门或婆罗门，于沙门中不被视为沙门，于婆罗门中不被视为婆罗门，彼等尊者亦不能于现生中，以亲证智，自证自知，入于沙门之目标或婆罗门之目标而住。 |
| Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṁ tissannaṁ vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānanti. | But whatever recluses or brahmins, bhikkhus, understand as they really are the origin and the passing away, the gratification, the danger, and the escape in the case of these three feelings. | 然，诸比丘，凡沙门或婆罗门，如实了知此三受之生起与息灭、乐味、过患与出离。 |
| Te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā. Te ca panāyasmanto sāmaññatthañca brahmaññatthañca, diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti. | They, bhikkhus, are considered recluses among recluses and brahmins among brahmins. And those venerable ones, by realizing it for themselves with direct knowledge, enter and dwell in the goal of recluseship and the goal of brahminhood in this very life.” | 彼等，诸比丘，于沙门中被视为沙门，于婆罗门中被视为婆罗门。彼等尊者，以亲证智，自证自知，于现生中入于沙门之目标与婆罗门之目标而住。” |
36.28 - SN 36.28 Dutiyasamaṇabrāhmaṇa: The Second Discourse on Recluses and Brahmins
| --- SN36.28 - Dutiyasamaṇabrāhmaṇasutta --- | --- SN36.28 - The Second Discourse on Recluses and Brahmins --- | --- SN36.28 - 沙门婆罗门二 --- |
| “Tisso imā, bhikkhave, vedanā. | “Bhikkhus, there are these three feelings. | “诸比丘，有此三受。 |
| Katamā tisso? | What three? | 哪三种？ |
| Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. | Pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. | 乐受、苦受、不苦不乐受。 |
| Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṁ tissannaṁ vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti …pe… | Whatever recluses or brahmins, bhikkhus, do not understand as they really are the origin and the passing away, the gratification, the danger, and the escape in the case of these three feelings… | 诸比丘，凡沙门或婆罗门，不如实了知此三受之生起与息灭、乐味、过患与出离… |
| pajānanti …pe… sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti. | they understand… they, by realizing it for themselves with direct knowledge, enter and dwell.” | 彼等了知…彼等以亲证智自证自知，入而住。” |
36.29 - SN 36.29 Tatiyasamaṇabrāhmaṇa: The Third Discourse on Recluses and Brahmins
| --- SN36.29 - Tatiyasamaṇabrāhmaṇasutta --- | --- SN36.29 - The Third Discourse on Recluses and Brahmins --- | --- SN36.29 - 沙门婆罗门三 --- |
| “Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā vedanaṁ nappajānanti, vedanāsamudayaṁ nappajānanti, vedanānirodhaṁ nappajānanti, vedanānirodhagāminiṁ paṭipadaṁ nappajānanti …pe… | “Whatever recluses or brahmins, bhikkhus, do not understand feeling, do not understand the origin of feeling, do not understand the cessation of feeling, do not understand the path leading to the cessation of feeling… | “诸比丘，凡沙门或婆罗门，不了知受，不了知受之生起，不了知受之息灭，不了知导向受息灭之道… |
| pajānanti …pe… sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti. | they understand… they, by realizing it for themselves with direct knowledge, enter and dwell.” | 彼等了知…彼等以亲证智自证自知，入而住。” |
36.30 - SN 36.30 Suddhika: The Unadorned Discourse
| --- SN36.30 - Suddhikasutta --- | --- SN36.30 - The Unadorned Discourse --- | --- SN36.30 - 无饰经 --- |
| “Tisso imā, bhikkhave, vedanā. | “Bhikkhus, there are these three feelings. | “诸比丘，有此三受。 |
| Katamā tisso? | What three? | 哪三种？ |
| Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— | Pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling— | 乐受、苦受、不苦不乐受—— |
| imā kho, bhikkhave, tisso vedanā”ti. | these, bhikkhus, are the three feelings.” | 诸比丘，此为三受。” |
36.31 - SN 36.31 Nirāmisa: The Unworldly
| --- SN36.31 - Nirāmisasutta --- | --- SN36.31 - The Unworldly --- | --- SN36.31 - 无世俗 --- |
| “Atthi, bhikkhave, sāmisā pīti, atthi nirāmisā pīti, atthi nirāmisā nirāmisatarā pīti; | “There is, bhikkhus, worldly rapture, there is unworldly rapture, there is a rapture more unworldly than the unworldly; | “诸比丘，有世俗之喜，有非世俗之喜，有比非世俗更非世俗之喜； |
| atthi sāmisaṁ sukhaṁ, atthi nirāmisaṁ sukhaṁ, atthi nirāmisā nirāmisataraṁ sukhaṁ; | there is worldly pleasure, there is unworldly pleasure, there is a pleasure more unworldly than the unworldly; | 有世俗之乐，有非世俗之乐，有比非世俗更非世俗之乐； |
| atthi sāmisā upekkhā, atthi nirāmisā upekkhā, atthi nirāmisā nirāmisatarā upekkhā; | there is worldly equanimity, there is unworldly equanimity, there is an equanimity more unworldly than the unworldly; | 有世俗之舍，有非世俗之舍，有比非世俗更非世俗之舍； |
| atthi sāmiso vimokkho, atthi nirāmiso vimokkho, atthi nirāmisā nirāmisataro vimokkho. | there is worldly liberation, there is unworldly liberation, there is a liberation more unworldly than the unworldly. | 有世俗之解脱，有非世俗之解脱，有比非世俗更非世俗之解脱。 |
| Katamā ca, bhikkhave, sāmisā pīti? | And what, bhikkhus, is worldly rapture? | 诸比丘，何为世俗之喜？ |
| Pañcime, bhikkhave, kāmaguṇā. | There are, bhikkhus, these five cords of sensual pleasure. | 诸比丘，有此五欲功德。 |
| Katame pañca? | What five? | 哪五种？ |
| Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā …pe… | Forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, connected with sensual desire, and enticing… | 眼所识之色，可欲、可爱、可意、可喜，与欲爱相连，且诱人… |
| kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. | tangibles cognizable by the body that are desirable, lovely, agreeable, pleasing, connected with sensual desire, and enticing. | 身所识之触，可欲、可爱、可意、可喜，与欲爱相连，且诱人。 |
| Ime kho, bhikkhave, pañca kāmaguṇā. | These, bhikkhus, are the five cords of sensual pleasure. | 诸比丘，此为五欲功德。 |
| Yā kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati pīti, ayaṁ vuccati, bhikkhave, sāmisā pīti. | Whatever rapture arises, bhikkhus, in dependence on these five cords of sensual pleasure, this, bhikkhus, is called worldly rapture. | 诸比丘，凡缘此五欲功德而生之喜，此，诸比丘，谓之世俗之喜。 |
| Katamā ca, bhikkhave, nirāmisā pīti? | And what, bhikkhus, is unworldly rapture? | 诸比丘，何为非世俗之喜？ |
| Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. | Here, bhikkhus, a bhikkhu, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first jhāna, which is accompanied by thought and examination, with rapture and pleasure born of seclusion. | 于此，诸比丘，一比丘，远离诸欲，远离不善法，入于初禅而住，此禅伴随寻与伺，有离生之喜乐。 |
| Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. | With the stilling of thought and examination, with internal confidence and unification of mind, he enters and dwells in the second jhāna, which is without thought and examination, with rapture and pleasure born of concentration. | 寻伺既息，内心安信，心意专一，入于二禅而住，此禅无寻无伺，有定生之喜乐。 |
| Ayaṁ vuccati, bhikkhave, nirāmisā pīti. | This, bhikkhus, is called unworldly rapture. | 诸比丘，此谓之非世俗之喜。 |
| Katamā ca, bhikkhave, nirāmisā nirāmisatarā pīti? | And what, bhikkhus, is a rapture more unworldly than the unworldly? | 诸比丘，何为比非世俗更非世俗之喜？ |
| Yā kho, bhikkhave, khīṇāsavassa bhikkhuno rāgā cittaṁ vimuttaṁ paccavekkhato, dosā cittaṁ vimuttaṁ paccavekkhato, mohā cittaṁ vimuttaṁ paccavekkhato uppajjati pīti, ayaṁ vuccati, bhikkhave, nirāmisā nirāmisatarā pīti. | Whatever rapture arises, bhikkhus, for a bhikkhu whose taints are destroyed, as he reflects on his mind liberated from lust, his mind liberated from hatred, his mind liberated from delusion, this, bhikkhus, is called a rapture more unworldly than the unworldly. | 诸比丘，凡漏尽比丘，思惟其心已从贪中解脱，其心已从嗔中解脱，其心已从痴中解脱，所生之喜，此，诸比丘，谓之比非世俗更非世俗之喜。 |
| Katamañca, bhikkhave, sāmisaṁ sukhaṁ? | And what, bhikkhus, is worldly pleasure? | 诸比丘，何为世俗之乐？ |
| Pañcime, bhikkhave, kāmaguṇā. | There are, bhikkhus, these five cords of sensual pleasure. | 诸比丘，有此五欲功德。 |
| Katame pañca? | What five? | 哪五种？ |
| Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā …pe… | Forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, connected with sensual desire, and enticing… | 眼所识之色，可欲、可爱、可意、可喜，与欲爱相连，且诱人… |
| kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. | tangibles cognizable by the body that are desirable, lovely, agreeable, pleasing, connected with sensual desire, and enticing. | 身所识之触，可欲、可爱、可意、可喜，与欲爱相连，且诱人。 |
| Ime kho, bhikkhave, pañca kāmaguṇā. | These, bhikkhus, are the five cords of sensual pleasure. | 诸比丘，此为五欲功德。 |
| Yaṁ kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati sukhaṁ somanassaṁ, idaṁ vuccati, bhikkhave, sāmisaṁ sukhaṁ. | Whatever pleasure and joy arises, bhikkhus, in dependence on these five cords of sensual pleasure, this, bhikkhus, is called worldly pleasure. | 诸比丘，凡缘此五欲功德而生之乐与喜，此，诸比丘，谓之世俗之乐。 |
| Katamañca, bhikkhave, nirāmisaṁ sukhaṁ? | And what, bhikkhus, is unworldly pleasure? | 诸比丘，何为非世俗之乐？ |
| Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. | Here, bhikkhus, a bhikkhu, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first jhāna, which is accompanied by thought and examination, with rapture and pleasure born of seclusion. | 于此，诸比丘，一比丘，远离诸欲，远离不善法，入于初禅而住，此禅伴随寻与伺，有离生之喜乐。 |
| Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. | With the stilling of thought and examination, with internal confidence and unification of mind, he enters and dwells in the second jhāna, which is without thought and examination, with rapture and pleasure born of concentration. | 寻伺既息，内心安信，心意专一，入于二禅而住，此禅无寻无伺，有定生之喜乐。 |
| Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati. | And with the fading away of rapture, he dwells in equanimity, mindful and clearly comprehending, and experiences pleasure with the body. He enters and dwells in the third jhāna, of which the noble ones declare: ‘Equanimous and mindful, he has a pleasant abiding.’ | 喜已褪去，住于舍，正念正知，以身感受乐。彼入于三禅而住，圣者宣称：‘舍念乐住。’ |
| Idaṁ vuccati, bhikkhave, nirāmisaṁ sukhaṁ. | This, bhikkhus, is called unworldly pleasure. | 诸比丘，此谓之非世俗之乐。 |
| Katamañca, bhikkhave, nirāmisā nirāmisataraṁ sukhaṁ? | And what, bhikkhus, is a pleasure more unworldly than the unworldly? | 诸比丘，何为比非世俗更非世俗之乐？ |
| Yaṁ kho, bhikkhave, khīṇāsavassa bhikkhuno rāgā cittaṁ vimuttaṁ paccavekkhato, dosā cittaṁ vimuttaṁ paccavekkhato, mohā cittaṁ vimuttaṁ paccavekkhato uppajjati sukhaṁ somanassaṁ, idaṁ vuccati, bhikkhave, nirāmisā nirāmisataraṁ sukhaṁ. | Whatever pleasure and joy arises, bhikkhus, for a bhikkhu whose taints are destroyed, as he reflects on his mind liberated from lust, his mind liberated from hatred, his mind liberated from delusion, this, bhikkhus, is called a pleasure more unworldly than the unworldly. | 诸比丘，凡漏尽比丘，思惟其心已从贪中解脱，其心已从嗔中解脱，其心已从痴中解脱，所生之乐与喜，此，诸比丘，谓之比非世俗更非世俗之乐。 |
| Katamā ca, bhikkhave, sāmisā upekkhā? | And what, bhikkhus, is worldly equanimity? | 诸比丘，何为世俗之舍？ |
| Pañcime, bhikkhave, kāmaguṇā. | There are, bhikkhus, these five cords of sensual pleasure. | 诸比丘，有此五欲功德。 |
| Katame pañca? | What five? | 哪五种？ |
| Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā …pe… | Forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, connected with sensual desire, and enticing… | 眼所识之色，可欲、可爱、可意、可喜，与欲爱相连，且诱人… |
| kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. | tangibles cognizable by the body that are desirable, lovely, agreeable, pleasing, connected with sensual desire, and enticing. | 身所识之触，可欲、可爱、可意、可喜，与欲爱相连，且诱人。 |
| Ime kho, bhikkhave, pañca kāmaguṇā. | These, bhikkhus, are the five cords of sensual pleasure. | 诸比丘，此为五欲功德。 |
| Yā kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati upekkhā, ayaṁ vuccati, bhikkhave, sāmisā upekkhā. | Whatever equanimity arises, bhikkhus, in dependence on these five cords of sensual pleasure, this, bhikkhus, is called worldly equanimity. | 诸比丘，凡缘此五欲功德而生之舍，此，诸比丘，谓之世俗之舍。 |
| Katamā ca, bhikkhave, nirāmisā upekkhā? | And what, bhikkhus, is unworldly equanimity? | 诸比丘，何为非世俗之舍？ |
| Idha, bhikkhave, bhikkhu sukhassa ca pahānā, dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. | Here, bhikkhus, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, he enters and dwells in the fourth jhāna, which has neither-pain-nor-pleasure and the purity of mindfulness due to equanimity. | 于此，诸比丘，舍乐舍苦，并先已灭喜忧，入于四禅而住，此禅无苦无乐，因舍而念清净。 |
| Ayaṁ vuccati, bhikkhave, nirāmisā upekkhā. | This, bhikkhus, is called unworldly equanimity. | 诸比丘，此谓之非世俗之舍。 |
| Katamā ca, bhikkhave, nirāmisā nirāmisatarā upekkhā? | And what, bhikkhus, is an equanimity more unworldly than the unworldly? | 诸比丘，何为比非世俗更非世俗之舍？ |
| Yā kho, bhikkhave, khīṇāsavassa bhikkhuno rāgā cittaṁ vimuttaṁ paccavekkhato, dosā cittaṁ vimuttaṁ paccavekkhato, mohā cittaṁ vimuttaṁ paccavekkhato uppajjati upekkhā, ayaṁ vuccati, bhikkhave, nirāmisā nirāmisatarā upekkhā. | Whatever equanimity arises, bhikkhus, for a bhikkhu whose taints are destroyed, as he reflects on his mind liberated from lust, his mind liberated from hatred, his mind liberated from delusion, this, bhikkhus, is called an equanimity more unworldly than the unworldly. | 诸比丘，凡漏尽比丘，思惟其心已从贪中解脱，其心已从嗔中解脱，其心已从痴中解脱，所生之舍，此，诸比丘，谓之比非世俗更非世俗之舍。 |
| Katamo ca, bhikkhave, sāmiso vimokkho? | And what, bhikkhus, is worldly liberation? | 诸比丘，何为世俗之解脱？ |
| Rūpappaṭisaṁyutto vimokkho sāmiso vimokkho. | Liberation connected with form is worldly liberation. | 与色相连之解脱，是世俗之解脱。 |
| Katamo ca, bhikkhave, nirāmiso vimokkho? | And what, bhikkhus, is unworldly liberation? | 诸比丘，何为非世俗之解脱？ |
| Arūpappaṭisaṁyutto vimokkho nirāmiso vimokkho. | Liberation connected with the formless is unworldly liberation. | 与无色相连之解脱，是非世俗之解脱。 |
| Katamo ca, bhikkhave, nirāmisā nirāmisataro vimokkho? | And what, bhikkhus, is a liberation more unworldly than the unworldly? | 诸比丘，何为比非世俗更非世俗之解脱？ |
| Yo kho, bhikkhave, khīṇāsavassa bhikkhuno rāgā cittaṁ vimuttaṁ paccavekkhato, dosā cittaṁ vimuttaṁ paccavekkhato, mohā cittaṁ vimuttaṁ paccavekkhato uppajjati vimokkho, ayaṁ vuccati, bhikkhave, nirāmisā nirāmisataro vimokkho”ti. | Whatever liberation arises, bhikkhus, for a bhikkhu whose taints are destroyed, as he reflects on his mind liberated from lust, his mind liberated from hatred, his mind liberated from delusion, this, bhikkhus, is called a liberation more unworldly than the unworldly.” | 诸比丘，凡漏尽比丘，思惟其心已从贪中解脱，其心已从嗔中解脱，其心已从痴中解脱，所生之解脱，此，诸比丘，谓之比非世俗更非世俗之解脱。” |
| Aṭṭhasatapariyāyavaggo tatiyo. | The third chapter, the one-hundred-and-eightfold way. | 第三品，百八法门。 |
| Sīvakaaṭṭhasataṁ bhikkhu, | Sīvaka, the one hundred and eight, the bhikkhu, | 西瓦卡、百八、比丘、 |
| pubbe ñāṇañca bhikkhunā; | before, and knowledge, and with the bhikkhu; | 往昔、与智、与比丘； |
| Samaṇabrāhmaṇā tīṇi, | The three on recluses and brahmins, | 三沙门婆罗门、 |
| suddhikañca nirāmisanti. | the unadorned, and the unworldly. | 无饰、与无世俗。 |
| Vedanāsaṁyuttaṁ samattaṁ. | The Connected Discourses on Feeling is finished. | 受相应部竟。 |
37 - SN 37 Mātugāma: The Connected Discourses with Women
| ==================== SN37 - Mātugāmasaṃyutta ==================== | ==================== The Connected Discourses with Women ==================== | ==================== 女人相应 ==================== |
37.1 - SN 37.1 Mātugāma: Women
| --- SN37.1 - Mātugāmasutta --- | --- SN37.1 - Women --- | --- SN37.1 - 女人 --- |
| “Pañcahi, bhikkhave, aṅgehi samannāgato mātugāmo ekantaamanāpo hoti purisassa. | “Endowed with five qualities, bhikkhus, a woman is utterly displeasing to a man. | “诸比丘，具足五种品质，女人于男人全然不悦。 |
| Katamehi pañcahi? | With what five? | 哪五种？ |
| Na ca rūpavā hoti, na ca bhogavā hoti, na ca sīlavā hoti, alaso ca hoti, pajañcassa na labhati— | She is not beautiful, she is not wealthy, she is not virtuous, she is lazy, and she does not bear him children— | 彼不美，彼不富，彼不贤，彼懒惰，且不为彼生子—— |
| imehi kho, bhikkhave, pañcahi aṅgehi samannāgato mātugāmo ekantaamanāpo hoti purisassa. | endowed with these five qualities, bhikkhus, a woman is utterly displeasing to a man. | 诸比丘，具足此五种品质，女人于男人全然不悦。 |
| Pañcahi, bhikkhave, aṅgehi samannāgato mātugāmo ekantamanāpo hoti purisassa. | Endowed with five qualities, bhikkhus, a woman is utterly pleasing to a man. | 诸比丘，具足五种品质，女人于男人全然喜悦。 |
| Katamehi pañcahi? | With what five? | 哪五种？ |
| Rūpavā ca hoti, bhogavā ca hoti, sīlavā ca hoti, dakkho ca hoti analaso, pajañcassa labhati— | She is beautiful, she is wealthy, she is virtuous, she is skillful and not lazy, and she bears him children— | 彼美丽，彼富有，彼贤德，彼善巧不懒惰，且为彼生子—— |
| imehi kho, bhikkhave, pañcahi aṅgehi samannāgato mātugāmo ekantamanāpo hoti purisassā”ti. | endowed with these five qualities, bhikkhus, a woman is utterly pleasing to a man.” | 诸比丘，具足此五种品质，女人于男人全然喜悦。” |
37.2 - SN 37.2 Purisa: Men
| --- SN37.2 - Purisasutta --- | --- SN37.2 - Men --- | --- SN37.2 - 男人 --- |
| “Pañcahi, bhikkhave, aṅgehi samannāgato puriso ekantaamanāpo hoti mātugāmassa. | “Endowed with five qualities, bhikkhus, a man is utterly displeasing to a woman. | “诸比丘，具足五种品质，男人于女人全然不悦。 |
| Katamehi pañcahi? | With what five? | 哪五种？ |
| Na ca rūpavā hoti, na ca bhogavā hoti, na ca sīlavā hoti, alaso ca hoti, pajañcassa na labhati— | He is not handsome, he is not wealthy, he is not virtuous, he is lazy, and she does not bear his children— | 彼不英俊，彼不富有，彼不贤德，彼懒惰，且彼女不为其生子—— |
| imehi kho, bhikkhave, pañcahi aṅgehi samannāgato puriso ekantaamanāpo hoti mātugāmassa. | endowed with these five qualities, bhikkhus, a man is utterly displeasing to a woman. | 诸比丘，具足此五种品质，男人于女人全然不悦。 |
| Pañcahi, bhikkhave, aṅgehi samannāgato puriso ekantamanāpo hoti mātugāmassa. | Endowed with five qualities, bhikkhus, a man is utterly pleasing to a woman. | 诸比丘，具足五种品质，男人于女人全然喜悦。 |
| Katamehi pañcahi? | With what five? | 哪五种？ |
| Rūpavā ca hoti, bhogavā ca hoti, sīlavā ca hoti, dakkho ca hoti analaso, pajañcassa labhati— | He is handsome, he is wealthy, he is virtuous, he is skillful and not lazy, and she bears his children— | 彼英俊，彼富有，彼贤德，彼善巧不懒惰，且彼女为其生子—— |
| imehi kho, bhikkhave, pañcahi aṅgehi samannāgato puriso ekantamanāpo hoti mātugāmassā”ti. | endowed with these five qualities, bhikkhus, a man is utterly pleasing to a woman.” | 诸比丘，具足此五种品质，男人于女人全然喜悦。” |
| Dutiyaṁ. | Second. | 第二。 |
37.3 - SN 37.3 Āveṇikadukkha: Particular Sufferings
| --- SN37.3 - Āveṇikadukkhasutta --- | --- SN37.3 - Particular Sufferings --- | --- SN37.3 - 特别之苦 --- |
| “Pañcimāni, bhikkhave, mātugāmassa āveṇikāni dukkhāni, yāni mātugāmo paccanubhoti, aññatreva purisehi. | “There are, bhikkhus, these five particular sufferings for a woman, which a woman experiences for herself, apart from men. | “诸比丘，有此五种女人之特别苦，女人为己所体验，与男人无关。 |
| Katamāni pañca? | What five? | 哪五种？ |
| Idha, bhikkhave, mātugāmo daharova samāno patikulaṁ gacchati, ñātakehi vinā hoti. | Here, bhikkhus, a woman, while still young, goes to her husband’s family, and is separated from her relatives. | 此中，诸比丘，一女子，尚年轻时，嫁入夫家，与亲人分离。 |
| Idaṁ, bhikkhave, mātugāmassa paṭhamaṁ āveṇikaṁ dukkhaṁ, yaṁ mātugāmo paccanubhoti, aññatreva purisehi. | This, bhikkhus, is the first particular suffering for a woman, which a woman experiences for herself, apart from men. | 诸比丘，此为女人之第一种特别苦，女人为己所体验，与男人无关。 |
| Puna caparaṁ, bhikkhave, mātugāmo utunī hoti. | Furthermore, bhikkhus, a woman is subject to her period. | 再者，诸比丘，女人有月事之苦。 |
| Idaṁ, bhikkhave, mātugāmassa dutiyaṁ āveṇikaṁ dukkhaṁ, yaṁ mātugāmo paccanubhoti, aññatreva purisehi. | This, bhikkhus, is the second particular suffering for a woman, which a woman experiences for herself, apart from men. | 诸比丘，此为女人之第二种特别苦，女人为己所体验，与男人无关。 |
| Puna caparaṁ, bhikkhave, mātugāmo gabbhinī hoti. | Furthermore, bhikkhus, a woman becomes pregnant. | 再者，诸比丘，女人怀孕。 |
| Idaṁ, bhikkhave, mātugāmassa tatiyaṁ āveṇikaṁ dukkhaṁ, yaṁ mātugāmo paccanubhoti, aññatreva purisehi. | This, bhikkhus, is the third particular suffering for a woman, which a woman experiences for herself, apart from men. | 诸比丘，此为女人之第三种特别苦，女人为己所体验，与男人无关。 |
| Puna caparaṁ, bhikkhave, mātugāmo vijāyati. | Furthermore, bhikkhus, a woman gives birth. | 再者，诸比丘，女人生育。 |
| Idaṁ, bhikkhave, mātugāmassa catutthaṁ āveṇikaṁ dukkhaṁ, yaṁ mātugāmo paccanubhoti, aññatreva purisehi. | This, bhikkhus, is the fourth particular suffering for a woman, which a woman experiences for herself, apart from men. | 诸比丘，此为女人之第四种特别苦，女人为己所体验，与男人无关。 |
| Puna caparaṁ, bhikkhave, mātugāmo purisassa pāricariyaṁ upeti. | Furthermore, bhikkhus, a woman has to wait upon a man. | 再者，诸比丘，女人须侍奉男人。 |
| Idaṁ kho, bhikkhave, mātugāmassa pañcamaṁ āveṇikaṁ dukkhaṁ, yaṁ mātugāmo paccanubhoti, aññatreva purisehi. | This, bhikkhus, is the fifth particular suffering for a woman, which a woman experiences for herself, apart from men. | 诸比丘，此为女人之第五种特别苦，女人为己所体验，与男人无关。 |
| Imāni kho, bhikkhave, pañca mātugāmassa āveṇikāni dukkhāni, yāni mātugāmo paccanubhoti, aññatreva purisehī”ti. | These, bhikkhus, are the five particular sufferings for a woman, which a woman experiences for herself, apart from men.” | 诸比丘，此为女人之五种特别苦，女人为己所体验，与男人无关。” |
| Tatiyaṁ. | Third. | 第三。 |
37.4 - SN 37.4 Tīhidhammehi: With Three Things
| --- SN37.4 - Tīhidhammehisutta --- | --- SN37.4 - With Three Things --- | --- SN37.4 - 具三事 --- |
| “Tīhi, bhikkhave, dhammehi samannāgato mātugāmo yebhuyyena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. | "Bhikkhus, when a woman is endowed with three things, for the most part, with the breakup of the body, after death, she is reborn in a state of deprivation, in a bad destination, in the lower world, in hell. | “诸比丘，若女人具足三事，大多于身坏命终后，生于恶处，恶趣，下界，地狱。 |
| Katamehi tīhi? | With what three? | 哪三事？ |
| Idha, bhikkhave, mātugāmo pubbaṇhasamayaṁ maccheramalapariyuṭṭhitena cetasā agāraṁ ajjhāvasati. | Here, bhikkhus, a woman lives at home in the morning with a mind overcome by the stain of stinginess. | 此中，诸比丘，女人晨起于家中，心为悭吝之垢所胜。 |
| Majjhanhikasamayaṁ issāpariyuṭṭhitena cetasā agāraṁ ajjhāvasati. | She lives at home at midday with a mind overcome by jealousy. | 彼午时于家中，心为嫉妒所胜。 |
| Sāyanhasamayaṁ kāmarāgapariyuṭṭhitena cetasā agāraṁ ajjhāvasati. | She lives at home in the evening with a mind overcome by sensual lust. | 彼晚时于家中，心为欲贪所胜。 |
| Imehi kho, bhikkhave, tīhi dhammehi samannāgato mātugāmo yebhuyyena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjatī”ti. | It is, bhikkhus, when a woman is endowed with these three things that for the most part, with the breakup of the body, after death, she is reborn in a state of deprivation, in a bad destination, in the lower world, in hell.” | 诸比丘，正是当女人具足此三事时，大多于身坏命终后，生于恶处，恶趣，下界，地狱。” |
| Catutthaṁ. | Fourth. | 第四。 |
| (…) | (...) | (...) |
37.5 - SN 37.5 Kodhana: Ill-tempered
| --- SN37.5 - Kodhanasutta --- | --- SN37.5 - Ill-tempered --- | --- SN37.5 - 易怒 --- |
| Atha kho āyasmā anuruddho yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā anuruddho bhagavantaṁ etadavoca: | Then the Venerable Anuruddha approached the Blessed One, paid homage to him, and sat down to one side. Seated to one side, the Venerable Anuruddha said to the Blessed One: | 尔时，尊者阿那律陀诣世尊所，稽首礼足，退坐一面。坐于一面，尊者阿那律陀白世尊言： |
| “idhāhaṁ, bhante, mātugāmaṁ passāmi dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjantaṁ. | "Here, venerable sir, with the divine eye, which is purified and surpasses the human, I see a woman who, with the breakup of the body, after death, has been reborn in a state of deprivation, in a bad destination, in the lower world, in hell. | “此中，尊者，我以清净超人之天眼，见一女人，身坏命终后，已生于恶处，恶趣，下界，地狱。 |
| Katīhi nu kho, bhante, dhammehi samannāgato mātugāmo kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjatī”ti? | Endowed with how many qualities, venerable sir, is a woman, with the breakup of the body, after death, reborn in a state of deprivation, in a bad destination, in the lower world, in hell?" | 尊者，女人具足几种品质，身坏命终后，生于恶处，恶趣，下界，地狱？” |
| “Pañcahi kho, anuruddha, dhammehi samannāgato mātugāmo kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. | "Anuruddha, when a woman is endowed with five things, with the breakup of the body, after death, she is reborn in a state of deprivation, in a bad destination, in the lower world, in hell. | “阿那律陀，若女人具足五事，身坏命终后，生于恶处，恶趣，下界，地狱。 |
| Katamehi pañcahi? | With what five? | 哪五种？ |
| Assaddho ca hoti, ahiriko ca hoti, anottappī ca hoti, kodhano ca hoti, duppañño ca hoti— | She is faithless, shameless, without moral dread, ill-tempered, and unwise— | 彼无信，无惭，无愧，易怒，且无慧—— |
| imehi kho, anuruddha, pañcahi dhammehi samannāgato mātugāmo kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjatī”ti. | It is, Anuruddha, when a woman is endowed with these five things that, with the breakup of the body, after death, she is reborn in a state of deprivation, in a bad destination, in the lower world, in hell.” | 阿那律陀，正是当女人具足此五事时，身坏命终后，生于恶处，恶趣，下界，地狱。” |
37.6 - SN 37.6 Upanāhī: Malice
| --- SN37.6 - Upanāhīsutta --- | --- SN37.6 - Malice --- | --- SN37.6 - 恶意 --- |
| “Pañcahi, anuruddha, dhammehi samannāgato mātugāmo kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. | "Anuruddha, when a woman is endowed with five things, with the breakup of the body, after death, she is reborn in a state of deprivation, in a bad destination, in the lower world, in hell. | “阿那律陀，若女人具足五事，身坏命终后，生于恶处，恶趣，下界，地狱。 |
| Katamehi pañcahi? | With what five? | 哪五种？ |
| Assaddho ca hoti, ahiriko ca hoti, anottappī ca hoti, upanāhī ca hoti, duppañño ca hoti— | She is faithless, shameless, without moral dread, bearing malice, and unwise— | 彼无信，无惭，无愧，怀恶意，且无慧—— |
| imehi kho, anuruddha, pañcahi dhammehi samannāgato mātugāmo kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjatī”ti. | It is, Anuruddha, when a woman is endowed with these five things that, with the breakup of the body, after death, she is reborn in a state of deprivation, in a bad destination, in the lower world, in hell.” | 阿那律陀，正是当女人具足此五事时，身坏命终后，生于恶处，恶趣，下界，地狱。” |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
37.7 - SN 37.7 Issukī: Envious
| --- SN37.7 - Issukīsutta --- | --- SN37.7 - Envious --- | --- SN37.7 - 嫉妒 --- |
| “Pañcahi, anuruddha, dhammehi samannāgato mātugāmo kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. | "Anuruddha, when a woman is endowed with five things, with the breakup of the body, after death, she is reborn in a state of deprivation, in a bad destination, in the lower world, in hell. | “阿那律陀，若女人具足五事，身坏命终后，生于恶处，恶趣，下界，地狱。 |
| Katamehi pañcahi? | With what five? | 哪五种？ |
| Assaddho ca hoti, ahiriko ca hoti, anottappī ca hoti, issukī ca hoti, duppañño ca hoti— | She is faithless, shameless, without moral dread, envious, and unwise— | 彼无信，无惭，无愧，嫉妒，且无慧—— |
| imehi kho, anuruddha, pañcahi dhammehi samannāgato mātugāmo kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjatī”ti. | It is, Anuruddha, when a woman is endowed with these five things that, with the breakup of the body, after death, she is reborn in a state of deprivation, in a bad destination, in the lower world, in hell.” | 阿那律陀，正是当女人具足此五事时，身坏命终后，生于恶处，恶趣，下界，地狱。” |
37.8 - SN 37.8 Maccharī: Stingy
| --- SN37.8 - Maccharīsutta --- | --- SN37.8 - Stingy --- | --- SN37.8 - 悭吝 --- |
| “Pañcahi, anuruddha, dhammehi samannāgato mātugāmo kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. | "Anuruddha, when a woman is endowed with five things, with the breakup of the body, after death, she is reborn in a state of deprivation, in a bad destination, in the lower world, in hell. | “阿那律陀，若女人具足五事，身坏命终后，生于恶处，恶趣，下界，地狱。 |
| Katamehi pañcahi? | With what five? | 哪五种？ |
| Assaddho ca hoti, ahiriko ca hoti, anottappī ca hoti, maccharī ca hoti, duppañño ca hoti— | She is faithless, shameless, without moral dread, stingy, and unwise— | 彼无信，无惭，无愧，悭吝，且无慧—— |
| imehi kho, anuruddha, pañcahi dhammehi samannāgato mātugāmo …pe… | It is, Anuruddha, when a woman is endowed with these five things… | 阿那律陀，正是当女人具足此五事时… |
| apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjatī”ti. | …is reborn in a state of deprivation, in a bad destination, in the lower world, in hell.” | …生于恶处，恶趣，下界，地狱。” |
37.9 - SN 37.9 Aticārī: Adulterous
| --- SN37.9 - Aticārīsutta --- | --- SN37.9 - Adulterous --- | --- SN37.9 - 邪淫 --- |
| “Pañcahi, anuruddha, dhammehi samannāgato mātugāmo …pe… apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. | "Anuruddha, when a woman is endowed with five things… …is reborn in a state of deprivation, in a bad destination, in the lower world, in hell. | “阿那律陀，若女人具足五事… …生于恶处，恶趣，下界，地狱。 |
| Katamehi pañcahi? | With what five? | 哪五种？ |
| Assaddho ca hoti, ahiriko ca hoti, anottappī ca hoti, aticārī ca hoti, duppañño ca hoti— | She is faithless, shameless, without moral dread, adulterous, and unwise— | 彼无信，无惭，无愧，邪淫，且无慧—— |
| imehi kho, anuruddha, pañcahi dhammehi samannāgato mātugāmo …pe… upapajjatī”ti. | It is, Anuruddha, when a woman is endowed with these five things… …is reborn.” | 阿那律陀，正是当女人具足此五事时… …重生。” |
37.10 - SN 37.10 Dussīla: Immoral
| --- SN37.10 - Dussīlasutta --- | --- SN37.10 - Immoral --- | --- SN37.10 - 不道德 --- |
| “Pañcahi, anuruddha, dhammehi samannāgato mātugāmo …pe… nirayaṁ upapajjati. | "Anuruddha, when a woman is endowed with five things… …is reborn in hell. | “阿那律陀，若女人具足五事… …生地狱。 |
| Katamehi pañcahi? | With what five? | 哪五种？ |
| Assaddho ca hoti, ahiriko ca hoti, anottappī ca hoti, dussīlo ca hoti, duppañño ca hoti— | She is faithless, shameless, without moral dread, immoral, and unwise— | 彼无信，无惭，无愧，不道德，且无慧—— |
| imehi kho, anuruddha, pañcahi dhammehi samannāgato mātugāmo …pe… nirayaṁ upapajjatī”ti. | It is, Anuruddha, when a woman is endowed with these five things… …is reborn in hell.” | 阿那律陀，正是当女人具足此五事时… …生地狱。” |
37.11 - SN 37.11 Appassuta: Unlearned
| --- SN37.11 - Appassutasutta --- | --- SN37.11 - Unlearned --- | --- SN37.11 - 无闻 --- |
| “Pañcahi, anuruddha, dhammehi samannāgato mātugāmo …pe… nirayaṁ upapajjati. | "Anuruddha, when a woman is endowed with five things… …is reborn in hell. | “阿那律陀，若女人具足五事… …生地狱。 |
| Katamehi pañcahi? | With what five? | 哪五种？ |
| Assaddho ca hoti, ahiriko ca hoti, anottappī ca hoti, appassuto ca hoti, duppañño ca hoti— | She is faithless, shameless, without moral dread, unlearned, and unwise— | 彼无信，无惭，无愧，无闻，且无慧—— |
| imehi kho, anuruddha, pañcahi dhammehi samannāgato mātugāmo …pe… nirayaṁ upapajjatī”ti. | It is, Anuruddha, when a woman is endowed with these five things… …is reborn in hell.” | 阿那律陀，正是当女人具足此五事时… …生地狱。” |
37.12 - SN 37.12 Kusīta: Lazy
| --- SN37.12 - Kusītasutta --- | --- SN37.12 - Lazy --- | --- SN37.12 - 懒惰 --- |
| “Pañcahi, anuruddha, dhammehi samannāgato mātugāmo …pe… nirayaṁ upapajjati. | "Anuruddha, when a woman is endowed with five things… …is reborn in hell. | “阿那律陀，若女人具足五事… …生地狱。 |
| Katamehi pañcahi? | With what five? | 哪五种？ |
| Assaddho ca hoti, ahiriko ca hoti, anottappī ca hoti, kusīto ca hoti, duppañño ca hoti— | She is faithless, shameless, without moral dread, lazy, and unwise— | 彼无信，无惭，无愧，懒惰，且无慧—— |
| imehi kho, anuruddha, pañcahi dhammehi samannāgato mātugāmo …pe… apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjatī”ti. | It is, Anuruddha, when a woman is endowed with these five things that, with the breakup of the body, after death, she is reborn in a state of deprivation, in a bad destination, in the lower world, in hell.” | 阿那律陀，正是当女人具足此五事时，身坏命终后，生于恶处，恶趣，下界，地狱。” |
37.13 - SN 37.13 Muṭṭhassati: Unmindful
| --- SN37.13 - Muṭṭhassatisutta --- | --- SN37.13 - Unmindful --- | --- SN37.13 - 不念 --- |
| “Pañcahi, anuruddha, dhammehi samannāgato mātugāmo …pe… nirayaṁ upapajjati. | "Anuruddha, when a woman is endowed with five things… …is reborn in hell. | “阿那律陀，若女人具足五事… …生地狱。 |
| Katamehi pañcahi? | With what five? | 哪五种？ |
| Assaddho ca hoti, ahiriko ca hoti, anottappī ca hoti, muṭṭhassati ca hoti, duppañño ca hoti— | She is faithless, shameless, without moral dread, unmindful, and unwise— | 彼无信，无惭，无愧，不念，且无慧—— |
| imehi kho, anuruddha, pañcahi dhammehi samannāgato mātugāmo …pe… nirayaṁ upapajjatī”ti. | It is, Anuruddha, when a woman is endowed with these five things… …is reborn in hell.” | 阿那律陀，正是当女人具足此五事时… …生地狱。” |
37.14 - SN 37.14 Pañcavera: The Five Precepts
| --- SN37.14 - Pañcaverasutta --- | --- SN37.14 - The Five Precepts --- | --- SN37.14 - 五戒 --- |
| “Pañcahi, anuruddha, dhammehi samannāgato mātugāmo …pe… nirayaṁ upapajjati. | "Anuruddha, when a woman is endowed with five things… …is reborn in hell. | “阿那律陀，若女人具足五事… …生地狱。 |
| Katamehi pañcahi? | With what five? | 哪五种？ |
| Pāṇātipātī ca hoti, adinnādāyī ca hoti, kāmesumicchācārī ca hoti, musāvādī ca hoti, surāmerayamajjappamādaṭṭhāyī ca hoti— | She destroys life, takes what is not given, engages in sexual misconduct, speaks falsehood, and indulges in liquor, wine, and intoxicants, which are a basis for negligence— | 彼杀生，取不与，行邪淫，说妄语，且沉湎于酒、醇、迷醉之物，此乃放逸之基—— |
| imehi kho, anuruddha, pañcahi dhammehi samannāgato mātugāmo kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjatī”ti. | It is, Anuruddha, when a woman is endowed with these five things that, with the breakup of the body, after death, she is reborn in a state of deprivation, in a bad destination, in the lower world, in hell.” | 阿那律陀，正是当女人具足此五事时，身坏命终后，生于恶处，恶趣，下界，地狱。” |
| Paṭhamapeyyālavaggo. | The First Recital Section. | 初诵品。 |
| Mātugāmo puriso ca, | Woman and man, | 女与男， |
| āveṇikā tidhammo ca; | Unique and three things; | 独特与三事； |
| Kodhano upanāhī ca, | Ill-tempered and bearing malice, | 易怒与怀恶意， |
| issukī maccharena ca; | Envious and with stinginess; | 嫉妒与悭吝； |
| Aticārī ca dussīlo, | Adulterous and immoral, | 邪淫与不道德， |
| appassuto ca kusīto; | Unlearned and lazy; | 无闻与懒惰； |
| Muṭṭhassati pañcaveraṁ, | Unmindful, the five hatreds, | 不念，五恶， |
| kaṇhapakkhe pakāsito. | Proclaimed in the dark side. | 于黑分宣说。 |
37.15 - SN 37.15 Akkodhana: Not Ill-tempered
| --- SN37.15 - Akkodhanasutta --- | --- SN37.15 - Not Ill-tempered --- | --- SN37.15 - 不易怒 --- |
| Atha kho āyasmā anuruddho yena bhagavā tenupasaṅkami; upasaṅkamitvā …pe… ekamantaṁ nisinno kho āyasmā anuruddho bhagavantaṁ etadavoca: | Then the Venerable Anuruddha approached the Blessed One; having approached… and so on… Seated to one side, the Venerable Anuruddha said to the Blessed One: | 尔时，尊者阿那律陀诣世尊所；既至…依此类推…坐于一面，尊者阿那律陀白世尊言： |
| “idhāhaṁ, bhante, mātugāmaṁ passāmi dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantaṁ. | "Here, venerable sir, with the divine eye, which is purified and surpasses the human, I see a woman who, with the breakup of the body, after death, has been reborn in a good destination, in the heavenly world. | “此中，尊者，我以清净超人之天眼，见一女人，身坏命终后，已生于善趣，天界。 |
| Katīhi nu kho, bhante, dhammehi samannāgato mātugāmo kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjatī”ti? | Endowed with how many qualities, venerable sir, is a woman, with the breakup of the body, after death, reborn in a good destination, in the heavenly world?" | 尊者，女人具足几种品质，身坏命终后，生于善趣，天界？” |
| “Pañcahi kho, anuruddha, dhammehi samannāgato mātugāmo kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. | "Anuruddha, when a woman is endowed with five things, with the breakup of the body, after death, she is reborn in a good destination, in the heavenly world. | “阿那律陀，若女人具足五事，身坏命终后，生于善趣，天界。 |
| Katamehi pañcahi? | With what five? | 哪五种？ |
| Saddho ca hoti, hirimā ca hoti, ottappī ca hoti, akkodhano ca hoti, paññavā ca hoti— | She is faithful, has a sense of shame, has moral dread, is not ill-tempered, and is wise— | 彼有信，有惭，有愧，不易怒，且有慧—— |
| imehi kho, anuruddha, pañcahi dhammehi samannāgato mātugāmo kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjatī”ti. | It is, Anuruddha, when a woman is endowed with these five things that, with the breakup of the body, after death, she is reborn in a good destination, in the heavenly world.” | 阿那律陀，正是当女人具足此五事时，身坏命终后，生于善趣，天界。” |
37.16 - SN 37.16 Anupanāhī: Without Malice
| --- SN37.16 - Anupanāhīsutta --- | --- SN37.16 - Without Malice --- | --- SN37.16 - 无恶意 --- |
| “Pañcahi, anuruddha, dhammehi samannāgato mātugāmo kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. | "Anuruddha, when a woman is endowed with five things, with the breakup of the body, after death, she is reborn in a good destination, in the heavenly world. | “阿那律陀，若女人具足五事，身坏命终后，生于善趣，天界。 |
| Katamehi pañcahi? | With what five? | 哪五种？ |
| Saddho ca hoti, hirimā ca hoti, ottappī ca hoti, anupanāhī ca hoti, paññavā ca hoti— | She is faithful, has a sense of shame, has moral dread, is without malice, and is wise— | 彼有信，有惭，有愧，无恶意，且有慧—— |
| imehi kho, anuruddha, pañcahi dhammehi samannāgato mātugāmo kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjatī”ti. | It is, Anuruddha, when a woman is endowed with these five things that, with the breakup of the body, after death, she is reborn in a good destination, in the heavenly world.” | 阿那律陀，正是当女人具足此五事时，身坏命终后，生于善趣，天界。” |
| Dutiyaṁ. | Second. | 第二。 |
37.17 - SN 37.17 Anissukī: Not Envious
| --- SN37.17 - Anissukīsutta --- | --- SN37.17 - Not Envious --- | --- SN37.17 - 不嫉妒 --- |
| “Pañcahi, anuruddha, dhammehi samannāgato mātugāmo kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. | "Anuruddha, when a woman is endowed with five things, with the breakup of the body, after death, she is reborn in a good destination, in the heavenly world. | “阿那律陀，若女人具足五事，身坏命终后，生于善趣，天界。 |
| Katamehi pañcahi? | With what five? | 哪五种？ |
| Saddho ca hoti, hirimā ca hoti, ottappī ca hoti, anissukī ca hoti, paññavā ca hoti …pe…. | She is faithful, has a sense of shame, has moral dread, is not envious, and is wise… and so on…. | 彼有信，有惭，有愧，不嫉妒，且有慧…依此类推…。 |
| Tatiyaṁ. | Third. | 第三。 |
37.18 - SN 37.18 Amaccharī: Not Stingy
| --- SN37.18 - Amaccharīsutta --- | --- SN37.18 - Not Stingy --- | --- SN37.18 - 不悭吝 --- |
| “Amaccharī ca hoti, paññavā ca hoti …pe…. | "Is not stingy, and is wise… and so on…. | “不悭吝，且有慧…依此类推…。 |
| Catutthaṁ. | Fourth. | 第四。 |
37.19 - SN 37.19 Anaticārī: Not Adulterous
| --- SN37.19 - Anaticārīsutta --- | --- SN37.19 - Not Adulterous --- | --- SN37.19 - 不邪淫 --- |
| “Anaticārī ca hoti, paññavā ca hoti …pe…. | "Is not adulterous, and is wise… and so on…. | “不邪淫，且有慧…依此类推…。 |
37.20 - SN 37.20 Susīla: Virtuous
| --- SN37.20 - Susīlasutta --- | --- SN37.20 - Virtuous --- | --- SN37.20 - 贤德 --- |
| “Sīlavā ca hoti, paññavā ca hoti …pe…. | "Is virtuous, and is wise… and so on…. | “有德，且有慧…依此类推…。 |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
37.21 - SN 37.21 Bahussuta: Learned
| --- SN37.21 - Bahussutasutta --- | --- SN37.21 - Learned --- | --- SN37.21 - 有闻 --- |
| “Bahussuto ca hoti, paññavā ca hoti …pe…. | "Is learned, and is wise… and so on…. | “有闻，且有慧…依此类推…。 |
37.22 - SN 37.22 Āraddhavīriya: Energetic
| --- SN37.22 - Āraddhavīriyasutta --- | --- SN37.22 - Energetic --- | --- SN37.22 - 精进 --- |
| “Āraddhavīriyo ca hoti, paññavā ca hoti …pe…. | "Is energetic, and is wise… and so on…. | “精进，且有慧…依此类推…。 |
37.23 - SN 37.23 Upaṭṭhitassati: Established in Mindfulness
| --- SN37.23 - Upaṭṭhitassatisutta --- | --- SN37.23 - Established in Mindfulness --- | --- SN37.23 - 安住于念 --- |
| “Upaṭṭhitassati ca hoti, paññavā ca hoti …pe… | "Has mindfulness established, and is wise… and so on… | “安住于念，且有慧…依此类推… |
| imehi kho, anuruddha, pañcahi dhammehi samannāgato mātugāmo kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjatī”ti. | It is, Anuruddha, when a woman is endowed with these five things that, with the breakup of the body, after death, she is reborn in a good destination, in the heavenly world.” | 阿那律陀，正是当女人具足此五事时，身坏命终后，生于善趣，天界。” |
| Ime aṭṭha suttantasaṅkhepā. | These are the eight abridged suttas. | 此为八略经。 |
37.24 - SN 37.24 Pañcasīla: The Five Virtues
| --- SN37.24 - Pañcasīlasutta --- | --- SN37.24 - The Five Virtues --- | --- SN37.24 - 五德 --- |
| “Pañcahi, anuruddha, dhammehi samannāgato mātugāmo kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. | "Anuruddha, when a woman is endowed with five things, with the breakup of the body, after death, she is reborn in a good destination, in the heavenly world. | “阿那律陀，若女人具足五事，身坏命终后，生于善趣，天界。 |
| Katamehi pañcahi? | With what five? | 哪五种？ |
| Pāṇātipātā paṭivirato ca hoti, adinnādānā paṭivirato ca hoti, kāmesumicchācārā paṭivirato ca hoti, musāvādā paṭivirato ca hoti, surāmerayamajjappamādaṭṭhānā paṭivirato ca hoti— | She abstains from the destruction of life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, and abstains from liquor, wine, and intoxicants, which are a basis for negligence— | 彼女戒杀生，戒取不与，戒邪淫，戒妄语，戒酒、醇、迷醉之物，此乃放逸之基—— |
| imehi kho, anuruddha, pañcahi dhammehi samannāgato mātugāmo kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjatī”ti. | It is, Anuruddha, when a woman is endowed with these five things that, with the breakup of the body, after death, she is reborn in a good destination, in the heavenly world.” | 阿那律陀，正是当女人具足此五事时，身坏命终后，生于善趣，天界。” |
| Dutiyapeyyālavaggo. | The Second Recital Section. | 第二诵品。 |
| Dutiye ca akkodhano, | In the second, not ill-tempered, | 于第二，不易怒， |
| anupanāhī anissukī; | Without malice, not envious; | 无恶意，不嫉妒； |
| Amaccharī anaticārī, | Not stingy, not adulterous, | 不悭吝，不邪淫， |
| sīlavā ca bahussuto; | Virtuous and learned; | 贤德与有闻； |
| Vīriyaṁ sati sīlañca, | Energy, mindfulness, and virtue, | 精进、念、与德， |
| sukkapakkhe pakāsito. | Proclaimed in the bright side. | 于白分宣说。 |
37.25 - SN 37.25 Visārada: Confident
| --- SN37.25 - Visāradasutta --- | --- SN37.25 - Confident --- | --- SN37.25 - 自信 --- |
| “Pañcimāni, bhikkhave, mātugāmassa balāni. | "Bhikkhus, there are these five powers of a woman. | 「比丘們，女人有這五種力量。 |
| Katamāni pañca? | What five? | 哪五種？ |
| Rūpabalaṁ, bhogabalaṁ, ñātibalaṁ, puttabalaṁ, sīlabalaṁ— | The power of beauty, the power of wealth, the power of relatives, the power of sons, the power of virtue— | 美貌之力、財富之力、親屬之力、兒子之力、德行之力—— |
| imāni kho, bhikkhave, pañca mātugāmassa balāni. | These, bhikkhus, are the five powers of a woman. | 比丘們，這就是女人的五種力量。 |
| Imehi kho, bhikkhave, pañcahi balehi samannāgato mātugāmo visārado agāraṁ ajjhāvasatī”ti. | Endowed with these five powers, bhikkhus, a woman lives at home confidently.” | 比丘們，具備這五種力量的女人，在家中自信地生活。」 |
37.26 - SN 37.26 Pasayha: Dominating
| --- SN37.26 - Pasayhasutta --- | --- SN37.26 - Dominating --- | --- SN37.26 - 支配 --- |
| “Pañcimāni, bhikkhave, mātugāmassa balāni. | "Bhikkhus, there are these five powers of a woman. | 「比丘們，女人有這五種力量。 |
| Katamāni pañca? | What five? | 哪五種？ |
| Rūpabalaṁ, bhogabalaṁ, ñātibalaṁ, puttabalaṁ, sīlabalaṁ— | The power of beauty, the power of wealth, the power of relatives, the power of sons, the power of virtue— | 美貌之力、財富之力、親屬之力、兒子之力、德行之力—— |
| imāni kho, bhikkhave, pañca mātugāmassa balāni. | These, bhikkhus, are the five powers of a woman. | 比丘們，這就是女人的五種力量。 |
| Imehi kho, bhikkhave, pañcahi balehi samannāgato mātugāmo sāmikaṁ pasayha agāraṁ ajjhāvasatī”ti. | Endowed with these five powers, bhikkhus, a woman lives at home having dominated her husband.” | 比丘們，具備這五種力量的女人，在家中支配丈夫而生活。」 |
| Dutiyaṁ. | Second. | 第二。 |
37.27 - SN 37.27 Abhibhuyya: Overpowering
| --- SN37.27 - Abhibhuyyasutta --- | --- SN37.27 - Overpowering --- | --- SN37.27 - 壓制 --- |
| “Pañcimāni, bhikkhave, mātugāmassa balāni. | "Bhikkhus, there are these five powers of a woman. | 「比丘們，女人有這五種力量。 |
| Katamāni pañca? | What five? | 哪五種？ |
| Rūpabalaṁ, bhogabalaṁ, ñātibalaṁ, puttabalaṁ, sīlabalaṁ— | The power of beauty, the power of wealth, the power of relatives, the power of sons, the power of virtue— | 美貌之力、財富之力、親屬之力、兒子之力、德行之力—— |
| imāni kho, bhikkhave, pañca mātugāmassa balāni. | These, bhikkhus, are the five powers of a woman. | 比丘們，這就是女人的五種力量。 |
| Imehi kho, bhikkhave, pañcahi balehi samannāgato mātugāmo sāmikaṁ abhibhuyya vattatī”ti. | Endowed with these five powers, bhikkhus, a woman overpowers her husband.” | 比丘們，具備這五種力量的女人，能壓制她的丈夫。」 |
| Tatiyaṁ. | Third. | 第三。 |
37.28 - SN 37.28 Eka: One
| --- SN37.28 - Ekasutta --- | --- SN37.28 - One --- | --- SN37.28 - 一 --- |
| “Ekena ca kho, bhikkhave, balena samannāgato puriso mātugāmaṁ abhibhuyya vattati. | "And it is, bhikkhus, endowed with one power that a man overpowers a woman. | 「比丘們，男人憑藉一種力量就能壓制女人。 |
| Katamena ekena balena? | With what one power? | 憑藉哪一種力量？ |
| Issariyabalena abhibhūtaṁ mātugāmaṁ neva rūpabalaṁ tāyati, na bhogabalaṁ tāyati, na ñātibalaṁ tāyati, na puttabalaṁ tāyati, na sīlabalaṁ tāyatī”ti. | Overpowered by the power of authority, a woman is not protected by the power of beauty, not protected by the power of wealth, not protected by the power of relatives, not protected by the power of sons, not protected by the power of virtue.” | 被權威的力量所壓制，女人不被美貌的力量所保護，不被財富的力量所保護，不被親屬的力量所保護，不被兒子的力量所保護，不被德行的力量所保護。」 |
| Catutthaṁ. | Fourth. | 第四。 |
37.29 - SN 37.29 Aṅga: A Factor
| --- SN37.29 - Aṅgasutta --- | --- SN37.29 - A Factor --- | --- SN37.29 - 一個因素 --- |
| “Pañcimāni, bhikkhave, mātugāmassa balāni. | "Bhikkhus, there are these five powers of a woman. | 「比丘們，女人有這五種力量。 |
| Katamāni pañca? | What five? | 哪五種？ |
| Rūpabalaṁ, bhogabalaṁ, ñātibalaṁ, puttabalaṁ, sīlabalaṁ. | The power of beauty, the power of wealth, the power of relatives, the power of sons, and the power of virtue. | 美貌之力、財富之力、親屬之力、兒子之力，以及德行之力。 |
| Rūpabalena ca, bhikkhave, mātugāmo samannāgato hoti, na ca bhogabalena— | And, bhikkhus, a woman is endowed with the power of beauty, but not with the power of wealth— | 比丘們，若一個女人具備美貌之力，卻不具備財富之力—— |
| evaṁ so tenaṅgena aparipūro hoti. | in that way she is incomplete in that factor. | 這樣，她在那一因素上是不完整的。 |
| Yato ca kho, bhikkhave, mātugāmo rūpabalena ca samannāgato hoti, bhogabalena ca— | But when, bhikkhus, a woman is endowed with the power of beauty and with the power of wealth— | 但當，比丘們，一個女人具備美貌之力和財富之力—— |
| evaṁ so tenaṅgena paripūro hoti. | in that way she is complete in that factor. | 這樣，她在那一因素上是完整的。 |
| Rūpabalena ca, bhikkhave, mātugāmo samannāgato hoti, bhogabalena ca, na ca ñātibalena— | And, bhikkhus, a woman is endowed with the power of beauty and the power of wealth, but not with the power of relatives— | 比丘們，若一個女人具備美貌之力和財富之力，卻不具備親屬之力—— |
| evaṁ so tenaṅgena aparipūro hoti. | in that way she is incomplete in that factor. | 這樣，她在那一因素上是不完整的。 |
| Yato ca kho, bhikkhave, mātugāmo rūpabalena ca samannāgato hoti, bhogabalena ca, ñātibalena ca— | But when, bhikkhus, a woman is endowed with the power of beauty, the power of wealth, and the power of relatives— | 但當，比丘們，一個女人具備美貌之力、財富之力，和親屬之力—— |
| evaṁ so tenaṅgena paripūro hoti. | in that way she is complete in that factor. | 這樣，她在那一因素上是完整的。 |
| Rūpabalena ca, bhikkhave, mātugāmo samannāgato hoti, bhogabalena ca, ñātibalena ca, na ca puttabalena— | And, bhikkhus, a woman is endowed with the power of beauty, the power of wealth, and the power of relatives, but not with the power of sons— | 比丘們，若一個女人具備美貌之力、財富之力，和親屬之力，卻不具備兒子之力—— |
| evaṁ so tenaṅgena aparipūro hoti. | in that way she is incomplete in that factor. | 這樣，她在那一因素上是不完整的。 |
| Yato ca kho, bhikkhave, mātugāmo rūpabalena ca samannāgato hoti, bhogabalena ca, ñātibalena ca, puttabalena ca— | But when, bhikkhus, a woman is endowed with the power of beauty, the power of wealth, the power of relatives, and the power of sons— | 但當，比丘們，一個女人具備美貌之力、財富之力、親屬之力，和兒子之力—— |
| evaṁ so tenaṅgena paripūro hoti. | in that way she is complete in that factor. | 這樣，她在那一因素上是完整的。 |
| Rūpabalena ca, bhikkhave, mātugāmo samannāgato hoti, bhogabalena ca, ñātibalena ca, puttabalena ca, na ca sīlabalena— | And, bhikkhus, a woman is endowed with the power of beauty, the power of wealth, the power of relatives, and the power of sons, but not with the power of virtue— | 比丘們，若一個女人具備美貌之力、財富之力、親屬之力，和兒子之力，卻不具備德行之力—— |
| evaṁ so tenaṅgena aparipūro hoti. | in that way she is incomplete in that factor. | 這樣，她在那一因素上是不完整的。 |
| Yato ca kho, bhikkhave, mātugāmo rūpabalena ca samannāgato hoti, bhogabalena ca, ñātibalena ca, puttabalena ca, sīlabalena ca— | But when, bhikkhus, a woman is endowed with the power of beauty, the power of wealth, the power of relatives, the power of sons, and the power of virtue— | 但當，比丘們，一個女人具備美貌之力、財富之力、親屬之力、兒子之力，和德行之力—— |
| evaṁ so tenaṅgena paripūro hoti. | in that way she is complete in that factor. | 這樣，她在那一因素上是完整的。 |
| Imāni kho, bhikkhave, pañca mātugāmassa balānī”ti. | These, bhikkhus, are the five powers of a woman.” | 比丘們，這就是女人的五種力量。」 |
37.30 - SN 37.30 Nāsenti: They Banish
| --- SN37.30 - Nāsentisutta --- | --- SN37.30 - They Banish --- | --- SN37.30 - 他們驅逐 --- |
| “Pañcimāni, bhikkhave, mātugāmassa balāni. | "Bhikkhus, there are these five powers of a woman. | 「比丘們，女人有這五種力量。 |
| Katamāni pañca? | What five? | 哪五種？ |
| Rūpabalaṁ, bhogabalaṁ, ñātibalaṁ, puttabalaṁ, sīlabalaṁ. | The power of beauty, the power of wealth, the power of relatives, the power of sons, and the power of virtue. | 美貌之力、財富之力、親屬之力、兒子之力，以及德行之力。 |
| Rūpabalena ca, bhikkhave, mātugāmo samannāgato hoti, na ca sīlabalena, nāsenteva naṁ, kule na vāsenti. | And, bhikkhus, a woman is endowed with the power of beauty, but not with the power of virtue, they banish her, they do not let her dwell in the family. | 比丘們，一個女人若具備美貌之力，卻不具備德行之力，他們會驅逐她，不讓她留在家中。 |
| Rūpabalena ca, bhikkhave, mātugāmo samannāgato hoti, bhogabalena ca, na ca sīlabalena, nāsenteva naṁ, kule na vāsenti. | And, bhikkhus, a woman is endowed with the power of beauty and the power of wealth, but not with the power of virtue, they banish her, they do not let her dwell in the family. | 比丘們，一個女人若具備美貌之力和財富之力，卻不具備德行之力，他們會驅逐她，不讓她留在家中。 |
| Rūpabalena ca, bhikkhave, mātugāmo samannāgato hoti, bhogabalena ca, ñātibalena ca, na ca sīlabalena, nāsenteva naṁ, kule na vāsenti. | And, bhikkhus, a woman is endowed with the power of beauty, the power of wealth, and the power of relatives, but not with the power of virtue, they banish her, they do not let her dwell in the family. | 比丘們，一個女人若具備美貌之力、財富之力和親屬之力，卻不具備德行之力，他們會驅逐她，不讓她留在家中。 |
| Rūpabalena ca, bhikkhave, mātugāmo samannāgato hoti, bhogabalena ca, ñātibalena ca, puttabalena ca, na ca sīlabalena, nāsenteva naṁ, kule na vāsenti. | And, bhikkhus, a woman is endowed with the power of beauty, the power of wealth, the power of relatives, and the power of sons, but not with the power of virtue, they banish her, they do not let her dwell in the family. | 比丘們，一個女人若具備美貌之力、財富之力、親屬之力和兒子之力，卻不具備德行之力，他們會驅逐她，不讓她留在家中。 |
| Sīlabalena ca, bhikkhave, mātugāmo samannāgato hoti, na ca rūpabalena, vāsenteva naṁ, kule na nāsenti. | And, bhikkhus, a woman is endowed with the power of virtue, but not with the power of beauty, they let her dwell, they do not banish her from the family. | 比丘們，一個女人若具備德行之力，但不具備美貌之力，他們會讓她留下，不將她從家中驅逐。 |
| Sīlabalena ca, bhikkhave, mātugāmo samannāgato hoti, na ca bhogabalena, vāsenteva naṁ, kule na nāsenti. | And, bhikkhus, a woman is endowed with the power of virtue, but not with the power of wealth, they let her dwell, they do not banish her from the family. | 比丘們，一個女人若具備德行之力，但不具備財富之力，他們會讓她留下，不將她從家中驅逐。 |
| Sīlabalena ca, bhikkhave, mātugāmo samannāgato hoti, na ca ñātibalena, vāsenteva naṁ, kule na nāsenti. | And, bhikkhus, a woman is endowed with the power of virtue, but not with the power of relatives, they let her dwell, they do not banish her from the family. | 比丘們，一個女人若具備德行之力，但不具備親屬之力，他們會讓她留下，不將她從家中驅逐。 |
| Sīlabalena ca, bhikkhave, mātugāmo samannāgato hoti, na ca puttabalena, vāsenteva naṁ, kule na nāsenti. | And, bhikkhus, a woman is endowed with the power of virtue, but not with the power of sons, they let her dwell, they do not banish her from the family. | 比丘們，一個女人若具備德行之力，但不具備兒子之力，他們會讓她留下，不將她從家中驅逐。 |
| Imāni kho, bhikkhave, pañca mātugāmassa balānī”ti. | These, bhikkhus, are the five powers of a woman.” | 比丘們，這就是女人的五種力量。」 |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
37.31 - SN 37.31 Hetu: The Reason
| --- SN37.31 - Hetusutta --- | --- SN37.31 - The Reason --- | --- SN37.31 - 原因 --- |
| “Pañcimāni, bhikkhave, mātugāmassa balāni. | "Bhikkhus, there are these five powers of a woman. | 「比丘們，女人有這五種力量。 |
| Katamāni pañca? | What five? | 哪五種？ |
| Rūpabalaṁ, bhogabalaṁ, ñātibalaṁ, puttabalaṁ, sīlabalaṁ. | The power of beauty, the power of wealth, the power of relatives, the power of sons, and the power of virtue. | 美貌之力、財富之力、親屬之力、兒子之力，以及德行之力。 |
| Na, bhikkhave, mātugāmo rūpabalahetu vā bhogabalahetu vā ñātibalahetu vā puttabalahetu vā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. | It is not, bhikkhus, for the reason of the power of beauty, or the power of wealth, or the power of relatives, or the power of sons that a woman, with the breakup of the body, after death, is reborn in a good destination, in the heavenly world. | 比丘們，並非因為美貌之力，或財富之力，或親屬之力，或兒子之力，一個女人在身體敗壞，死亡之後，能重生於善趣、天界。 |
| Sīlabalahetu kho, bhikkhave, mātugāmo kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. | It is, bhikkhus, for the reason of the power of virtue that a woman, with the breakup of the body, after death, is reborn in a good destination, in the heavenly world. | 比丘們，是因為德行之力，一個女人在身體敗壞，死亡之後，能重生於善趣、天界。 |
| Imāni kho, bhikkhave, pañca mātugāmassa balānī”ti. | These, bhikkhus, are the five powers of a woman.” | 比丘們，這就是女人的五種力量。」 |
37.32 - SN 37.32 Ṭhāna: Opportunities
| --- SN37.32 - Ṭhānasutta --- | --- SN37.32 - Opportunities --- | --- SN37.32 - 機會 --- |
| “Pañcimāni, bhikkhave, ṭhānāni dullabhāni akatapuññena mātugāmena. | "Bhikkhus, there are five opportunities hard to obtain for a woman who has not made merit. | 「比丘們，未造功德的女人，有五種難得的機會。 |
| Katamāni pañca? | What five? | 哪五種？ |
| Patirūpe kule jāyeyyanti— | 'May I be born in a suitable family'— | 『願我出生於合適的家庭』—— |
| idaṁ, bhikkhave, paṭhamaṁ ṭhānaṁ dullabhaṁ akatapuññena mātugāmena. | this, bhikkhus, is the first opportunity hard to obtain for a woman who has not made merit. | 比丘們，這是未造功德的女人難得的第一個機會。 |
| Patirūpe kule jāyitvā patirūpaṁ kulaṁ gaccheyyanti— | 'Having been born in a suitable family, may I go to a suitable family'— | 『出生於合適的家庭後，願我嫁入合適的家庭』—— |
| idaṁ, bhikkhave, dutiyaṁ ṭhānaṁ dullabhaṁ akatapuññena mātugāmena. | this, bhikkhus, is the second opportunity hard to obtain for a woman who has not made merit. | 比丘們，這是未造功德的女人難得的第二個機會。 |
| Patirūpe kule jāyitvā, patirūpaṁ kulaṁ gantvā, asapatti agāraṁ ajjhāvaseyyanti— | 'Having been born in a suitable family, and having gone to a suitable family, may I live at home without a co-wife'— | 『出生於合適的家庭，嫁入合適的家庭後，願我居家生活而無共夫之婦』—— |
| idaṁ, bhikkhave, tatiyaṁ ṭhānaṁ dullabhaṁ akatapuññena mātugāmena. | this, bhikkhus, is the third opportunity hard to obtain for a woman who has not made merit. | 比丘們，這是未造功德的女人難得的第三個機會。 |
| Patirūpe kule jāyitvā, patirūpaṁ kulaṁ gantvā, asapatti agāraṁ ajjhāvasantī puttavatī assanti— | 'Having been born in a suitable family, having gone to a suitable family, and living at home without a co-wife, may I have sons'— | 『出生於合適的家庭，嫁入合適的家庭，居家生活而無共夫之婦後，願我能有兒子』—— |
| idaṁ, bhikkhave, catutthaṁ ṭhānaṁ dullabhaṁ akatapuññena mātugāmena. | this, bhikkhus, is the fourth opportunity hard to obtain for a woman who has not made merit. | 比丘們，這是未造功德的女人難得的第四個機會。 |
| Patirūpe kule jāyitvā, patirūpaṁ kulaṁ gantvā, asapatti agāraṁ ajjhāvasantī puttavatī samānā sāmikaṁ abhibhuyya vatteyyanti— | 'Having been born in a suitable family, having gone to a suitable family, living at home without a co-wife, and having sons, may I overpower my husband'— | 『出生於合適的家庭，嫁入合適的家庭，居家生活而無共夫之婦，並有了兒子後，願我能壓制我的丈夫』—— |
| idaṁ, bhikkhave, pañcamaṁ ṭhānaṁ dullabhaṁ akatapuññena mātugāmena. | this, bhikkhus, is the fifth opportunity hard to obtain for a woman who has not made merit. | 比丘們，這是未造功德的女人難得的第五個機會。 |
| Imāni kho, bhikkhave, pañca ṭhānāni dullabhāni akatapuññena mātugāmenāti. | These, bhikkhus, are the five opportunities hard to obtain for a woman who has not made merit. | 比丘們，這就是未造功德的女人難得的五種機會。 |
| Pañcimāni, bhikkhave, ṭhānāni sulabhāni katapuññena mātugāmena. | Bhikkhus, there are five opportunities easy to obtain for a woman who has made merit. | 比丘們，已造功德的女人，有五種易得的機會。 |
| Katamāni pañca? | What five? | 哪五種？ |
| Patirūpe kule jāyeyyanti— | 'May I be born in a suitable family'— | 『願我出生於合適的家庭』—— |
| idaṁ, bhikkhave, paṭhamaṁ ṭhānaṁ sulabhaṁ katapuññena mātugāmena. | this, bhikkhus, is the first opportunity easy to obtain for a woman who has made merit. | 比丘們，這是已造功德的女人易得的第一個機會。 |
| Patirūpe kule jāyitvā patirūpaṁ kulaṁ gaccheyyanti— | 'Having been born in a suitable family, may I go to a suitable family'— | 『出生於合適的家庭後，願我嫁入合適的家庭』—— |
| idaṁ, bhikkhave, dutiyaṁ ṭhānaṁ sulabhaṁ katapuññena mātugāmena. | this, bhikkhus, is the second opportunity easy to obtain for a woman who has made merit. | 比丘們，這是已造功德的女人易得的第二個機會。 |
| Patirūpe kule jāyitvā patirūpaṁ kulaṁ gantvā asapatti agāraṁ ajjhāvaseyyanti— | 'Having been born in a suitable family, and having gone to a suitable family, may I live at home without a co-wife'— | 『出生於合適的家庭，嫁入合適的家庭後，願我居家生活而無共夫之婦』—— |
| idaṁ, bhikkhave, tatiyaṁ ṭhānaṁ sulabhaṁ katapuññena mātugāmena. | this, bhikkhus, is the third opportunity easy to obtain for a woman who has made merit. | 比丘們，這是已造功德的女人易得的第三個機會。 |
| Patirūpe kule jāyitvā patirūpaṁ kulaṁ gantvā asapatti agāraṁ ajjhāvasantī puttavatī assanti— | 'Having been born in a suitable family, having gone to a suitable family, and living at home without a co-wife, may I have sons'— | 『出生於合適的家庭，嫁入合適的家庭，居家生活而無共夫之婦後，願我能有兒子』—— |
| idaṁ, bhikkhave, catutthaṁ ṭhānaṁ sulabhaṁ katapuññena mātugāmena. | this, bhikkhus, is the fourth opportunity easy to obtain for a woman who has made merit. | 比丘們，這是已造功德的女人易得的第四個機會。 |
| Patirūpe kule jāyitvā patirūpaṁ kulaṁ gantvā asapatti agāraṁ ajjhāvasantī puttavatī samānā sāmikaṁ abhibhuyya vatteyyanti— | 'Having been born in a suitable family, having gone to a suitable family, living at home without a co-wife, and having sons, may I overpower my husband'— | 『出生於合適的家庭，嫁入合適的家庭，居家生活而無共夫之婦，並有了兒子後，願我能壓制我的丈夫』—— |
| idaṁ, bhikkhave, pañcamaṁ ṭhānaṁ sulabhaṁ katapuññena mātugāmena. | this, bhikkhus, is the fifth opportunity easy to obtain for a woman who has made merit. | 比丘們，這是已造功德的女人易得的第五個機會。 |
| Imāni kho, bhikkhave, pañca ṭhānāni sulabhāni katapuññena mātugāmenā”ti. | These, bhikkhus, are the five opportunities easy to obtain for a woman who has made merit.” | 比丘們，這就是已造功德的女人易得的五種機會。」 |
37.33 - SN 37.33 Pañcasīlavisārada: Confident in the Five Precepts
| --- SN37.33 - Pañcasīlavisāradasutta --- | --- SN37.33 - Confident in the Five Precepts --- | --- SN37.33 - 五戒中的自信 --- |
| “Pañcahi, bhikkhave, dhammehi samannāgato mātugāmo visārado agāraṁ ajjhāvasati. | "Bhikkhus, endowed with five things, a woman lives at home confidently. | 「比丘們，具備五事，女人在家中自信地生活。 |
| Katamehi pañcahi? | With what five? | 哪五事？ |
| Pāṇātipātā paṭivirato ca hoti, adinnādānā paṭivirato ca hoti, kāmesumicchācārā paṭivirato ca hoti, musāvādā paṭivirato ca hoti, surāmerayamajjappamādaṭṭhānā paṭivirato ca hoti— | She abstains from the destruction of life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, and abstains from liquor, wine, and intoxicants, which are a basis for negligence— | 她戒除殺生，戒除不與取，戒除邪淫，戒除妄語，戒除酒、葡萄酒和致放逸之物—— |
| imehi kho, bhikkhave, pañcahi dhammehi samannāgato mātugāmo visārado agāraṁ ajjhāvasatī”ti. | It is, bhikkhus, when a woman is endowed with these five things that she lives at home confidently.” | 比丘們，當女人具備這五事時，她在家中自信地生活。」 |
37.34 - SN 37.34 Vaḍḍhī: Growth
| --- SN37.34 - Vaḍḍhīsutta --- | --- SN37.34 - Growth --- | --- SN37.34 - 成長 --- |
| “Pañcahi, bhikkhave, vaḍḍhīhi vaḍḍhamānā ariyasāvikā ariyāya vaḍḍhiyā vaḍḍhati sārādāyinī ca hoti varādāyinī ca kāyassa. | "Bhikkhus, growing by five kinds of growth, a noble female disciple grows with the noble growth, and she takes what is essential and excellent in the body. | 「比丘們，通過五種成長，聖女弟子以聖者的方式成長，她在身體中獲取了本質和卓越。 |
| Katamehi pañcahi? | With what five? | 憑藉哪五種？ |
| Saddhāya vaḍḍhati, sīlena vaḍḍhati, sutena vaḍḍhati, cāgena vaḍḍhati, paññāya vaḍḍhati— | She grows in faith, she grows in virtue, she grows in learning, she grows in generosity, she grows in wisdom— | 她在信心中成長，她在德行中成長，她在學識中成長，她在慷慨中成長，她在智慧中成長—— |
| imehi kho, bhikkhave, pañcahi vaḍḍhīhi vaḍḍhamānā ariyasāvikā ariyāya vaḍḍhiyā vaḍḍhati, sārādāyinī ca hoti, varādāyinī ca kāyassāti. | It is, bhikkhus, by growing with these five kinds of growth that a noble female disciple grows with the noble growth, and she takes what is essential and excellent in the body. | 比丘們，正是通過這五種成長，聖女弟子以聖者的方式成長，她在身體中獲取了本質和卓越。 |
| Saddhāya sīlena ca yādha vaḍḍhati, | She who grows here in faith and virtue, | 她在此處於信與德中成長， |
| Paññāya cāgena sutena cūbhayaṁ; | In wisdom, generosity, and learning both; | 於智慧、慷慨與學識中皆然； |
| Sā tādisī sīlavatī upāsikā, | Such a virtuous laywoman, | 如此賢德的女居士， |
| Ādīyati sāramidheva attano”ti. | Takes for herself what is essential right here.” | 就在此處為自己獲取了本質。」 |
| Balavaggo tatiyo. | The Third Chapter on Powers. | 第三品 力量。 |
| Visāradā pasayha abhibhuyya, | Confident, dominating, overpowering, | 自信、支配、壓制、 |
| Ekaṁ aṅgena pañcamaṁ; | One, with a factor as the fifth; | 一，以一個因素為第五； |
| Nāsenti hetu ṭhānañca, | They banish, the reason, opportunity, | 他們驅逐、原因、機會、 |
| Visārado vaḍḍhinā dasāti. | Confident, with growth as the tenth. | 自信，以成長為第十。 |
| Mātugāmasaṁyuttaṁ samattaṁ. | The Connected Discourses on Women is finished. | 《女人相應》結束。 |
38 - SN 38 Jambukhādaka: The Connected Discourses with Jambukhādaka
| ==================== SN38 - Jambukhādakasaṃyutta ==================== | ==================== SN38 - The Connected Discourses with Jambukhādaka ==================== | ==================== SN38 - 閻浮迦相應 ==================== |
38.1 - SN 38.1 Nibbānapañhā: The Question on Nibbāna
| --- SN38.1 - Nibbānapañhāsutta --- | --- SN38.1 - The Question on Nibbāna --- | --- SN38.1 - 關於涅槃的問題 --- |
| Ekaṁ samayaṁ āyasmā sāriputto magadhesu viharati nālakagāmake. | On one occasion the Venerable Sāriputta was dwelling among the Magadhans at the village of Nālaka. | 有一次，尊者舍利弗住在摩揭陀國的那羅迦村。 |
| Atha kho jambukhādako paribbājako yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṁ sammodi. | Then Jambukhādaka the wanderer approached the Venerable Sāriputta and exchanged greetings with him. | 那時，遊方僧閻浮迦來見尊者舍利弗，並與他互相問候。 |
| Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho jambukhādako paribbājako āyasmantaṁ sāriputtaṁ etadavoca: | When they had concluded their greetings and cordial talk, he sat down to one side. Seated to one side, Jambukhādaka the wanderer said to the Venerable Sāriputta: | 問候和寒暄結束後，他坐在一旁。坐在一旁的遊方僧閻浮迦對尊者舍利弗說： |
| “‘Nibbānaṁ, nibbānan’ti, āvuso sāriputta, vuccati. | "‘Nibbāna, Nibbāna,’ it is said, friend Sāriputta. | 「『涅槃，涅槃』，朋友舍利弗，人們這麼說。 |
| Katamaṁ nu kho, āvuso, nibbānan”ti? | But what, friend, is Nibbāna?” | 但朋友，涅槃是什麼？」 |
| “Yo kho, āvuso, rāgakkhayo dosakkhayo mohakkhayo— | "The destruction of lust, friend, the destruction of hatred, the destruction of delusion— | 「朋友，貪欲的毀滅，瞋恚的毀滅，愚痴的毀滅—— |
| idaṁ vuccati nibbānan”ti. | this is called Nibbāna.” | 這就叫做涅槃。」 |
| “Atthi panāvuso, maggo atthi paṭipadā etassa nibbānassa sacchikiriyāyā”ti? | "But, friend, is there a path, is there a way for the realization of this Nibbāna?” | 「但是，朋友，是否有道，是否有路，可以實現這涅槃？」 |
| “Atthi kho, āvuso, maggo atthi paṭipadā etassa nibbānassa sacchikiriyāyā”ti. | "There is, friend, a path, there is a way for the realization of this Nibbāna.” | 「朋友，有道，有路，可以實現這涅槃。」 |
| “Katamo panāvuso, maggo katamā paṭipadā etassa nibbānassa sacchikiriyāyā”ti? | "But what, friend, is the path, what is the way for the realization of this Nibbāna?” | 「但朋友，道是什麼，路是什麼，可以實現這涅槃？」 |
| “Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo etassa nibbānassa sacchikiriyāya, seyyathidaṁ— | "It is this Noble Eightfold Path, friend, for the realization of this Nibbāna; that is— | 「朋友，正是這八正道，可以實現這涅槃；也就是—— |
| sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. | right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. | 正見、正思惟、正語、正業、正命、正精進、正念、正定。 |
| Ayaṁ kho, āvuso, maggo ayaṁ paṭipadā etassa nibbānassa sacchikiriyāyā”ti. | This, friend, is the path, this is the way for the realization of this Nibbāna.” | 朋友，這就是道，這就是路，可以實現這涅槃。」 |
| “Bhaddako, āvuso, maggo bhaddikā paṭipadā etassa nibbānassa sacchikiriyāya. | "An excellent path, friend, an excellent way for the realization of this Nibbāna. | 「朋友，實現這涅槃的道路極好，方法極好。 |
| Alañca panāvuso sāriputta, appamādāyā”ti. | It is enough, friend Sāriputta, for diligence.” | 朋友舍利弗，這足以讓人精進了。」 |
38.2 - SN 38.2 Arahattapañhā: The Question on Arahantship
| --- SN38.2 - Arahattapañhāsutta --- | --- SN38.2 - The Question on Arahantship --- | --- SN38.2 - 關於阿羅漢果的問題 --- |
| “‘Arahattaṁ, arahattan’ti, āvuso sāriputta, vuccati. | "‘Arahantship, arahantship,’ it is said, friend Sāriputta. | 「『阿羅漢果，阿羅漢果』，朋友舍利弗，人們這麼說。 |
| Katamaṁ nu kho, āvuso, arahattan”ti? | But what, friend, is arahantship?” | 但朋友，阿羅漢果是什麼？」 |
| “Yo kho, āvuso, rāgakkhayo dosakkhayo mohakkhayo— | "The destruction of lust, friend, the destruction of hatred, the destruction of delusion— | 「朋友，貪欲的毀滅，瞋恚的毀滅，愚痴的毀滅—— |
| idaṁ vuccati arahattan”ti. | this is called arahantship.” | 這就叫做阿羅漢果。」 |
| “Atthi panāvuso, maggo atthi paṭipadā etassa arahattassa sacchikiriyāyā”ti? | "But, friend, is there a path, is there a way for the realization of this arahantship?” | 「但是，朋友，是否有道，是否有路，可以實現這阿羅漢果？」 |
| “Atthi kho, āvuso, maggo atthi paṭipadā etassa arahattassa sacchikiriyāyā”ti. | "There is, friend, a path, there is a way for the realization of this arahantship.” | 「朋友，有道，有路，可以實現這阿羅漢果。」 |
| “Katamo panāvuso, maggo katamā paṭipadā etassa arahattassa sacchikiriyāyā”ti? | "But what, friend, is the path, what is the way for the realization of this arahantship?” | 「但是，朋友，道是什麼，路是什麼，可以實現這阿羅漢果？」 |
| “Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo etassa arahattassa sacchikiriyāya, seyyathidaṁ— | "It is this Noble Eightfold Path, friend, for the realization of this arahantship; that is— | 「朋友，正是這八正道，可以實現這阿羅漢果；也就是—— |
| sammādiṭṭhi …pe… sammāsamādhi. | right view… and so on… right concentration. | 正見……等等……正定。 |
| Ayaṁ kho, āvuso, maggo, ayaṁ paṭipadā etassa arahattassa sacchikiriyāyā”ti. | This, friend, is the path, this is the way for the realization of this arahantship.” | 朋友，這就是道，這就是路，可以實現這阿羅漢果。」 |
| “Bhaddako, āvuso, maggo bhaddikā paṭipadā etassa arahattassa sacchikiriyāya. | "An excellent path, friend, an excellent way for the realization of this arahantship. | 「朋友，實現這阿羅漢果的道路極好，方法極好。 |
| Alañca panāvuso sāriputta, appamādāyā”ti. | It is enough, friend Sāriputta, for diligence.” | 朋友舍利弗，這足以讓人精進了。」 |
| Dutiyaṁ. | Second. | 第二。 |
38.3 - SN 38.3 Dhammavādīpañhā: The Question on a Speaker of the Dhamma
| --- SN38.3 - Dhammavādīpañhāsutta --- | --- SN38.3 - The Question on a Speaker of the Dhamma --- | --- SN38.3 - 關於說法者的問題 --- |
| “Ke nu kho, āvuso sāriputta, loke dhammavādino, ke loke suppaṭipannā, ke loke sugatā”ti? | "Who, friend Sāriputta, are the speakers on the Dhamma in the world, who are those practicing the good way in the world, who are the well-gone ones in the world?” | 「朋友舍利弗，世間的說法者是誰，世間修善道者是誰，世間善逝者是誰？」 |
| “Ye kho, āvuso, rāgappahānāya dhammaṁ desenti, dosappahānāya dhammaṁ desenti, mohappahānāya dhammaṁ desenti, te loke dhammavādino. | "Those, friend, who teach the Dhamma for the abandoning of lust, who teach the Dhamma for the abandoning of hatred, who teach the Dhamma for the abandoning of delusion, they are the speakers on the Dhamma in the world. | 「朋友，那些教導捨棄貪欲之法，教導捨棄瞋恚之法，教導捨棄愚痴之法的人，他們是世間的說法者。 |
| Ye kho, āvuso, rāgassa pahānāya paṭipannā, dosassa pahānāya paṭipannā, mohassa pahānāya paṭipannā, te loke suppaṭipannā. | Those, friend, who are practicing for the abandoning of lust, who are practicing for the abandoning of hatred, who are practicing for the abandoning of delusion, they are practicing the good way in the world. | 朋友，那些為了捨棄貪欲而修行，為了捨棄瞋恚而修行，為了捨棄愚痴而修行的人，他們是世間修善道者。 |
| Yesaṁ kho, āvuso, rāgo pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo, doso pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo, moho pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo, te loke sugatā”ti. | Those, friend, for whom lust is abandoned, cut off at the root, made like a palm stump, obliterated so that it is no longer subject to future arising; for whom hatred is abandoned, cut off at the root, made like a palm stump, obliterated so that it is no longer subject to future arising; for whom delusion is abandoned, cut off at the root, made like a palm stump, obliterated so that it is no longer subject to future arising, they are the well-gone ones in the world.” | 朋友，那些貪欲已斷，根絕如棕櫚樹樁，被消滅以至不再有未來生起之可能者；瞋恚已斷，根絕如棕櫚樹樁，被消滅以至不再有未來生起之可能者；愚痴已斷，根絕如棕櫚樹樁，被消滅以至不再有未來生起之可能者，他們是世間的善逝者。」 |
| “Atthi panāvuso, maggo atthi paṭipadā etassa rāgassa dosassa mohassa pahānāyā”ti? | "But, friend, is there a path, is there a way for the abandoning of this lust, hatred, and delusion?” | 「但是，朋友，是否有道，是否有路，可以捨棄這貪、瞋、痴？」 |
| “Atthi kho, āvuso, maggo atthi paṭipadā etassa rāgassa dosassa mohassa pahānāyā”ti. | "There is, friend, a path, there is a way for the abandoning of this lust, hatred, and delusion.” | 「朋友，有道，有路，可以捨棄這貪、瞋、痴。」 |
| “Katamo panāvuso, maggo katamā paṭipadā etassa rāgassa dosassa mohassa pahānāyā”ti? | "But what, friend, is the path, what is the way for the abandoning of this lust, hatred, and delusion?” | 「但朋友，道是什麼，路是什麼，可以捨棄這貪、瞋、痴？」 |
| “Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo etassa rāgassa dosassa mohassa pahānāya, seyyathidaṁ— | "It is this Noble Eightfold Path, friend, for the abandoning of this lust, hatred, and delusion; that is— | 「朋友，正是這八正道，可以捨棄這貪、瞋、痴；也就是—— |
| sammādiṭṭhi …pe… sammāsamādhi. | right view… and so on… right concentration. | 正見……等等……正定。 |
| Ayaṁ kho, āvuso, maggo ayaṁ paṭipadā etassa rāgassa dosassa mohassa pahānāyā”ti. | This, friend, is the path, this is the way for the abandoning of this lust, hatred, and delusion.” | 朋友，這就是道，這就是路，可以捨棄這貪、瞋、痴。」 |
| “Bhaddako, āvuso, maggo bhaddikā paṭipadā, etassa rāgassa dosassa mohassa pahānāya. | "An excellent path, friend, an excellent way for the abandoning of this lust, hatred, and delusion. | 「朋友，捨棄這貪、瞋、痴的道路極好，方法極好。 |
| Alañca panāvuso sāriputta, appamādāyā”ti. | It is enough, friend Sāriputta, for diligence.” | 朋友舍利弗，這足以讓人精進了。」 |
| Tatiyaṁ. | Third. | 第三。 |
38.4 - SN 38.4 Kimatthiya: For What Purpose?
| --- SN38.4 - Kimatthiyasutta --- | --- SN38.4 - For What Purpose? --- | --- SN38.4 - 為了什麼目的？--- |
| “Kimatthiyaṁ, āvuso sāriputta, samaṇe gotame brahmacariyaṁ vussatī”ti? | "For what purpose, friend Sāriputta, is the holy life lived under the ascetic Gotama?” | 「朋友舍利弗，在沙門喬達摩座下修梵行，是為了什麼目的？」 |
| “Dukkhassa kho, āvuso, pariññatthaṁ bhagavati brahmacariyaṁ vussatī”ti. | "It is, friend, for the full understanding of suffering that the holy life is lived under the Blessed One.” | 「朋友，在世尊座下修梵行，是為了完全了知苦。」 |
| “Atthi panāvuso, maggo atthi paṭipadā etassa dukkhassa pariññāyā”ti? | "But, friend, is there a path, is there a way for the full understanding of this suffering?” | 「但是，朋友，是否有道，是否有路，可以完全了知這苦？」 |
| “Atthi kho, āvuso, maggo atthi paṭipadā, etassa dukkhassa pariññāyā”ti? | "There is, friend, a path, there is a way, for the full understanding of this suffering.” | 「朋友，有道，有路，可以完全了知這苦。」 |
| “Katamo panāvuso, maggo katamā paṭipadā, etassa dukkhassa pariññāyā”ti? | "But what, friend, is the path, what is the way, for the full understanding of this suffering?” | 「但朋友，道是什麼，路是什麼，可以完全了知這苦？」 |
| “Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo, etassa dukkhassa pariññāya, seyyathidaṁ— | "It is this Noble Eightfold Path, friend, for the full understanding of this suffering; that is— | 「朋友，正是這八正道，可以完全了知這苦；也就是—— |
| sammādiṭṭhi …pe… sammāsamādhi. | right view… and so on… right concentration. | 正見……等等……正定。 |
| Ayaṁ kho, āvuso, maggo ayaṁ paṭipadā etassa dukkhassa pariññāyā”ti. | This, friend, is the path, this is the way for the full understanding of this suffering.” | 朋友，這就是道，這就是路，可以完全了知這苦。」 |
| “Bhaddako, āvuso, maggo bhaddikā paṭipadā, etassa dukkhassa pariññāya. | "An excellent path, friend, an excellent way for the full understanding of this suffering. | 「朋友，完全了知這苦的道路極好，方法極好。 |
| Alañca panāvuso sāriputta, appamādāyā”ti. | It is enough, friend Sāriputta, for diligence.” | 朋友舍利弗，這足以讓人精進了。」 |
| Catutthaṁ. | Fourth. | 第四。 |
38.5 - SN 38.5 Assāsappatta: Having Attained Consolation
| --- SN38.5 - Assāsappattasutta --- | --- SN38.5 - Having Attained Consolation --- | --- SN38.5 - 得慰藉者 --- |
| “‘Assāsappatto, assāsappatto’ti, āvuso sāriputta, vuccati. | "‘One who has attained consolation, one who has attained consolation,’ it is said, friend Sāriputta. | 「『得慰藉者，得慰藉者』，朋友舍利弗，人們這麼說。 |
| Kittāvatā nu kho, āvuso, assāsappatto hotī”ti? | In what way, friend, is one a person who has attained consolation?” | 朋友，怎樣才算是一個得慰藉的人？」 |
| “Yato kho, āvuso, bhikkhu channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti, ettāvatā kho, āvuso, assāsappatto hotī”ti. | "When, friend, a bhikkhu understands as it really is the origin and passing away, the gratification, the danger, and the escape in the case of the six bases for contact, to that extent, friend, he is one who has attained consolation.” | 「朋友，當一位比丘如實了知六觸處的生起與滅去、其喜樂、其危險及出離時，到那種程度，朋友，他就是一位得慰藉者。」 |
| “Atthi panāvuso, maggo atthi paṭipadā, etassa assāsassa sacchikiriyāyā”ti? | "But, friend, is there a path, is there a way, for the realization of this consolation?” | 「但是，朋友，是否有道，是否有路，可以實現這慰藉？」 |
| “Atthi kho, āvuso, maggo atthi paṭipadā, etassa assāsassa sacchikiriyāyā”ti. | "There is, friend, a path, there is a way, for the realization of this consolation.” | 「朋友，有道，有路，可以實現這慰藉。」 |
| “Katamo panāvuso, maggo katamā paṭipadā, etassa assāsassa sacchikiriyāyā”ti? | "But what, friend, is the path, what is the way, for the realization of this consolation?” | 「但朋友，道是什麼，路是什麼，可以實現這慰藉？」 |
| “Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo etassa assāsassa sacchikiriyāya, seyyathidaṁ— | "It is this Noble Eightfold Path, friend, for the realization of this consolation; that is— | 「朋友，正是這八正道，可以實現這慰藉；也就是—— |
| sammādiṭṭhi …pe… sammāsamādhi. | right view… and so on… right concentration. | 正見……等等……正定。 |
| Ayaṁ kho, āvuso, maggo ayaṁ paṭipadā, etassa assāsassa sacchikiriyāyā”ti. | This, friend, is the path, this is the way, for the realization of this consolation.” | 朋友，這就是道，這就是路，可以實現這慰藉。」 |
| “Bhaddako, āvuso, maggo bhaddikā paṭipadā, etassa assāsassa sacchikiriyāya. | "An excellent path, friend, an excellent way, for the realization of this consolation. | 「朋友，實現這慰藉的道路極好，方法極好。 |
| Alañca panāvuso sāriputta, appamādāyā”ti. | It is enough, friend Sāriputta, for diligence.” | 朋友舍利弗，這足以讓人精進了。」 |
38.6 - SN 38.6 Paramassāsappatta: Having Attained the Ultimate Consolation
| --- SN38.6 - Paramassāsappattasutta --- | --- SN38.6 - Having Attained the Ultimate Consolation --- | --- SN38.6 - 得究竟慰藉者 --- |
| “‘Paramassāsappatto, paramassāsappatto’ti, āvuso sāriputta, vuccati. | "‘One who has attained the ultimate consolation, one who has attained the ultimate consolation,’ it is said, friend Sāriputta. | 「『得究竟慰藉者，得究竟慰藉者』，朋友舍利弗，人們這麼說。 |
| Kittāvatā nu kho, āvuso, paramassāsappatto hotī”ti? | In what way, friend, is one a person who has attained the ultimate consolation?” | 朋友，怎樣才算是一個得究竟慰藉的人？」 |
| “Yato kho, āvuso, bhikkhu channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto hoti, ettāvatā kho, āvuso, paramassāsappatto hotī”ti. | "When, friend, a bhikkhu, having known as it really is the origin and passing away, the gratification, the danger, and the escape in the case of the six bases for contact, is liberated without clinging, to that extent, friend, he is one who has attained the ultimate consolation.” | 「朋友，當一位比丘，如實了知六觸處的生起與滅去、其喜樂、其危險及出離後，無執取而解脫，到那種程度，朋友，他就是一位得究竟慰藉者。」 |
| “Atthi panāvuso, maggo atthi paṭipadā, etassa paramassāsassa sacchikiriyāyā”ti? | "But, friend, is there a path, is there a way, for the realization of this ultimate consolation?” | 「但是，朋友，是否有道，是否有路，可以實現這究竟慰藉？」 |
| “Atthi kho, āvuso, maggo atthi paṭipadā, etassa paramassāsassa sacchikiriyāyā”ti. | "There is, friend, a path, there is a way, for the realization of this ultimate consolation.” | 「朋友，有道，有路，可以實現這究竟慰藉。」 |
| “Katamo pana, āvuso, maggo katamā paṭipadā, etassa paramassāsassa sacchikiriyāyā”ti? | "But what, friend, is the path, what is the way, for the realization of this ultimate consolation?” | 「但朋友，道是什麼，路是什麼，可以實現這究竟慰藉？」 |
| “Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo etassa paramassāsassa sacchikiriyāya, seyyathidaṁ— | "It is this Noble Eightfold Path, friend, for the realization of this ultimate consolation; that is— | 「朋友，正是這八正道，可以實現這究竟慰藉；也就是—— |
| sammādiṭṭhi …pe… sammāsamādhi. | right view… and so on… right concentration. | 正見……等等……正定。 |
| Ayaṁ kho, āvuso, maggo ayaṁ paṭipadā, etassa paramassāsassa sacchikiriyāyā”ti. | This, friend, is the path, this is the way, for the realization of this ultimate consolation.” | 朋友，這就是道，這就是路，可以實現這究竟慰藉。」 |
| “Bhaddako, āvuso, maggo bhaddikā paṭipadā, etassa paramassāsassa sacchikiriyāya. | "An excellent path, friend, an excellent way, for the realization of this ultimate consolation. | 「朋友，實現這究竟慰藉的道路極好，方法極好。 |
| Alañca panāvuso sāriputta, appamādāyā”ti. | It is enough, friend Sāriputta, for diligence.” | 朋友舍利弗，這足以讓人精進了。」 |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
38.7 - SN 38.7 Vedanāpañhā: The Question on Feeling
| --- SN38.7 - Vedanāpañhāsutta --- | --- SN38.7 - The Question on Feeling --- | --- SN38.7 - 關於受的問題 --- |
| “‘Vedanā, vedanā’ti, āvuso sāriputta, vuccati. | "‘Feeling, feeling,’ it is said, friend Sāriputta. | 「『受，受』，朋友舍利弗，人們這麼說。 |
| Katamā nu kho, āvuso, vedanā”ti? | But what, friend, are feelings?” | 但朋友，受是什麼？」 |
| “Tisso imāvuso, vedanā. | "There are these three feelings, friend. | 「朋友，有這三種受。 |
| Katamā tisso? | What three? | 哪三種？ |
| Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— | Pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling— | 樂受、苦受，和不苦不樂受—— |
| imā kho, āvuso, tisso vedanā”ti. | These, friend, are the three feelings.” | 朋友，這就是三種受。」 |
| “Atthi panāvuso, maggo atthi paṭipadā, etāsaṁ tissannaṁ vedanānaṁ pariññāyā”ti? | "But, friend, is there a path, is there a way, for the full understanding of these three feelings?” | 「但是，朋友，是否有道，是否有路，可以完全了知這三種受？」 |
| “Atthi kho, āvuso, maggo atthi paṭipadā, etāsaṁ tissannaṁ vedanānaṁ pariññāyā”ti. | "There is, friend, a path, there is a way, for the full understanding of these three feelings.” | 「朋友，有道，有路，可以完全了知這三種受。」 |
| “Katamo panāvuso, maggo katamā paṭipadā, etāsaṁ tissannaṁ vedanānaṁ pariññāyā”ti? | "But what, friend, is the path, what is the way, for the full understanding of these three feelings?” | 「但朋友，道是什麼，路是什麼，可以完全了知這三種受？」 |
| “Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo, etāsaṁ tissannaṁ vedanānaṁ pariññāya, seyyathidaṁ— | "It is this Noble Eightfold Path, friend, for the full understanding of these three feelings; that is— | 「朋友，正是這八正道，可以完全了知這三種受；也就是—— |
| sammādiṭṭhi …pe… sammāsamādhi. | right view… and so on… right concentration. | 正見……等等……正定。 |
| Ayaṁ kho, āvuso, maggo ayaṁ paṭipadā, etāsaṁ tissannaṁ vedanānaṁ pariññāyā”ti. | This, friend, is the path, this is the way, for the full understanding of these three feelings.” | 朋友，這就是道，這就是路，可以完全了知這三種受。」 |
| “Bhaddako, āvuso, maggo bhaddikā paṭipadā, etāsaṁ tissannaṁ vedanānaṁ pariññāya. | "An excellent path, friend, an excellent way, for the full understanding of these three feelings. | 「朋友，完全了知這三種受的道路極好，方法極好。 |
| Alañca panāvuso sāriputta, appamādāyā”ti. | It is enough, friend Sāriputta, for diligence.” | 朋友舍利弗，這足以讓人精進了。」 |
38.8 - SN 38.8 Āsavapañhā: The Question on the Taints
| --- SN38.8 - Āsavapañhāsutta --- | --- SN38.8 - The Question on the Taints --- | --- SN38.8 - 關於漏的問題 --- |
| “‘Āsavo, āsavo’ti, āvuso sāriputta, vuccati. | "‘Taint, taint,’ it is said, friend Sāriputta. | 「『漏，漏』，朋友舍利弗，人們這麼說。 |
| Katamo nu kho, āvuso, āsavo”ti? | But what, friend, is a taint?” | 但朋友，漏是什麼？」 |
| “Tayo me, āvuso, āsavā. | "There are these three taints, friend. | 「朋友，有這三種漏。 |
| Kāmāsavo, bhavāsavo, avijjāsavo— | The taint of sensuality, the taint of existence, and the taint of ignorance— | 欲漏、有漏，和無明漏—— |
| ime kho, āvuso, tayo āsavā”ti. | These, friend, are the three taints.” | 朋友，這就是三種漏。」 |
| “Atthi panāvuso, maggo atthi paṭipadā etesaṁ āsavānaṁ pahānāyā”ti? | "But, friend, is there a path, is there a way for the abandoning of these taints?” | 「但是，朋友，是否有道，是否有路可以捨棄這些漏？」 |
| “Atthi kho, āvuso, maggo atthi paṭipadā etesaṁ āsavānaṁ pahānāyā”ti. | "There is, friend, a path, there is a way for the abandoning of these taints.” | 「朋友，有道，有路可以捨棄這些漏。」 |
| “Katamo panāvuso, maggo katamā paṭipadā etesaṁ āsavānaṁ pahānāyā”ti? | "But what, friend, is the path, what is the way for the abandoning of these taints?” | 「但朋友，道是什麼，路是什麼可以捨棄這些漏？」 |
| “Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo etesaṁ āsavānaṁ pahānāya, seyyathidaṁ— | "It is this Noble Eightfold Path, friend, for the abandoning of these taints; that is— | 「朋友，正是這八正道，可以捨棄這些漏；也就是—— |
| sammādiṭṭhi …pe… sammāsamādhi. | right view… and so on… right concentration. | 正見……等等……正定。 |
| Ayaṁ kho, āvuso, maggo ayaṁ paṭipadā, etesaṁ āsavānaṁ pahānāyā”ti. | This, friend, is the path, this is the way, for the abandoning of these taints.” | 朋友，這就是道，這就是路，可以捨棄這些漏。」 |
| “Bhaddako, āvuso, maggo bhaddikā paṭipadā, etesaṁ āsavānaṁ pahānāya. | "An excellent path, friend, an excellent way for the abandoning of these taints. | 「朋友，捨棄這些漏的道路極好，方法極好。 |
| Alañca panāvuso sāriputta, appamādāyā”ti. | It is enough, friend Sāriputta, for diligence.” | 朋友舍利弗，這足以讓人精進了。」 |
38.9 - SN 38.9 Avijjāpañhā: The Question on Ignorance
| --- SN38.9 - Avijjāpañhāsutta --- | --- SN38.9 - The Question on Ignorance --- | --- SN38.9 - 關於無明的問題 --- |
| “‘Avijjā, avijjā’ti, āvuso sāriputta, vuccati. | "‘Ignorance, ignorance,’ it is said, friend Sāriputta. | 「『無明，無明』，朋友舍利弗，人們這麼說。 |
| Katamā nu kho, āvuso, avijjā”ti? | But what, friend, is ignorance?” | 但朋友，無明是什麼？」 |
| “Yaṁ kho, āvuso, dukkhe aññāṇaṁ, dukkhasamudaye aññāṇaṁ, dukkhanirodhe aññāṇaṁ, dukkhanirodhagāminiyā paṭipadāya aññāṇaṁ— | "That, friend, which is ignorance concerning suffering, ignorance concerning the origin of suffering, ignorance concerning the cessation of suffering, ignorance concerning the way leading to the cessation of suffering— | 「朋友，對於苦的無知，對於苦集起的無知，對於苦滅的無知，對於導向苦滅之道的無知—— |
| ayaṁ vuccatāvuso, avijjā”ti. | this, friend, is called ignorance.” | 朋友，這就叫做無明。」 |
| “Atthi panāvuso, maggo atthi paṭipadā, etissā avijjāya pahānāyā”ti? | "But, friend, is there a path, is there a way, for the abandoning of this ignorance?” | 「但是，朋友，是否有道，是否有路，可以捨棄這無明？」 |
| “Atthi kho, āvuso, maggo atthi paṭipadā, etissā avijjāya pahānāyā”ti. | "There is, friend, a path, there is a way, for the abandoning of this ignorance.” | 「朋友，有道，有路，可以捨棄這無明。」 |
| “Katamo panāvuso, maggo katamā paṭipadā, etissā avijjāya pahānāyā”ti? | "But what, friend, is the path, what is the way, for the abandoning of this ignorance?” | 「但朋友，道是什麼，路是什麼，可以捨棄這無明？」 |
| “Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo, etissā avijjāya pahānāya, seyyathidaṁ— | "It is this Noble Eightfold Path, friend, for the abandoning of this ignorance; that is— | 「朋友，正是這八正道，可以捨棄這無明；也就是—— |
| sammādiṭṭhi …pe… sammāsamādhi. | right view… and so on… right concentration. | 正見……等等……正定。 |
| Ayaṁ kho, āvuso, maggo ayaṁ paṭipadā, etissā avijjāya pahānāyā”ti. | This, friend, is the path, this is the way, for the abandoning of this ignorance.” | 朋友，這就是道，這就是路，可以捨棄這無明。」 |
| “Bhaddako, āvuso, maggo bhaddikā paṭipadā, etissā avijjāya pahānāya. | "An excellent path, friend, an excellent way for the abandoning of this ignorance. | 「朋友，捨棄這無明的道路極好，方法極好。 |
| Alañca panāvuso sāriputta, appamādāyā”ti. | It is enough, friend Sāriputta, for diligence.” | 朋友舍利弗，這足以讓人精進了。」 |
38.10 - SN 38.10 Taṇhāpañhā: The Question on Craving
| --- SN38.10 - Taṇhāpañhāsutta --- | --- SN38.10 - The Question on Craving --- | --- SN38.10 - 關於渴愛的問題 --- |
| “‘Taṇhā, taṇhā’ti, āvuso sāriputta, vuccati. | "‘Craving, craving,’ it is said, friend Sāriputta. | 「『渴愛，渴愛』，朋友舍利弗，人們這麼說。 |
| Katamā nu kho, āvuso, taṇhā”ti? | But what, friend, is craving?” | 但朋友，渴愛是什麼？」 |
| “Tisso imā, āvuso, taṇhā. | "There are these three cravings, friend. | 「朋友，有這三種渴愛。 |
| Kāmataṇhā, bhavataṇhā, vibhavataṇhā— | Craving for sensuality, craving for existence, craving for non-existence— | 欲愛、有愛、無有愛—— |
| imā kho, āvuso, tisso taṇhā”ti. | These, friend, are the three cravings.” | 朋友，這就是三種渴愛。」 |
| “Atthi panāvuso, maggo atthi paṭipadā, etāsaṁ taṇhānaṁ pahānāyā”ti? | "But, friend, is there a path, is there a way, for the abandoning of these cravings?” | 「但是，朋友，是否有道，是否有路，可以捨棄這些渴愛？」 |
| “Atthi kho, āvuso, maggo atthi paṭipadā, etāsaṁ taṇhānaṁ pahānāyā”ti. | "There is, friend, a path, there is a way, for the abandoning of these cravings.” | 「朋友，有道，有路，可以捨棄這些渴愛。」 |
| “Katamo panāvuso, maggo katamā paṭipadā, etāsaṁ taṇhānaṁ pahānāyā”ti? | "But what, friend, is the path, what is the way, for the abandoning of these cravings?” | 「但朋友，道是什麼，路是什麼，可以捨棄這些渴愛？」 |
| “Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo, etāsaṁ taṇhānaṁ pahānāya, seyyathidaṁ— | "It is this Noble Eightfold Path, friend, for the abandoning of these cravings; that is— | 「朋友，正是這八正道，可以捨棄這些渴愛；也就是—— |
| sammādiṭṭhi …pe… sammāsamādhi. | right view… and so on… right concentration. | 正見……等等……正定。 |
| Ayaṁ kho, āvuso, maggo ayaṁ paṭipadā, etāsaṁ taṇhānaṁ pahānāyā”ti. | This, friend, is the path, this is the way, for the abandoning of these cravings.” | 朋友，這就是道，這就是路，可以捨棄這些渴愛。」 |
| “Bhaddako, āvuso, maggo bhaddikā paṭipadā, etāsaṁ taṇhānaṁ pahānāya. | "An excellent path, friend, an excellent way for the abandoning of these cravings. | 「朋友，捨棄這些渴愛的道路極好，方法極好。 |
| Alañca panāvuso sāriputta, appamādāyā”ti. | It is enough, friend Sāriputta, for diligence.” | 朋友舍利弗，這足以讓人精進了。」 |
38.11 - SN 38.11 Oghapañhā: The Question on the Floods
| --- SN38.11 - Oghapañhāsutta --- | --- SN38.11 - The Question on the Floods --- | --- SN38.11 - 關於暴流的問題 --- |
| “‘Ogho, ogho’ti, āvuso sāriputta, vuccati. | "‘Flood, flood,’ it is said, friend Sāriputta. | 「『暴流，暴流』，朋友舍利弗，人們這麼說。 |
| Katamo nu kho, āvuso, ogho”ti? | But what, friend, is a flood?” | 但朋友，暴流是什麼？」 |
| “Cattārome, āvuso, oghā. | "There are these four floods, friend. | 「朋友，有這四種暴流。 |
| Kāmogho, bhavogho, diṭṭhogho, avijjogho— | The flood of sensuality, the flood of existence, the flood of views, the flood of ignorance— | 欲流、有流、見流、無明流—— |
| ime kho, āvuso, cattāro oghā”ti. | these, friend, are the four floods.” | 朋友，這就是四種暴流。」 |
| “Atthi panāvuso, maggo atthi paṭipadā, etesaṁ oghānaṁ pahānāyā”ti? | "But, friend, is there a path, is there a way, for the abandoning of these floods?” | 「但是，朋友，是否有道，是否有路，可以捨棄這些暴流？」 |
| “Atthi kho, āvuso, maggo atthi paṭipadā, etesaṁ oghānaṁ pahānāyā”ti. | "There is, friend, a path, there is a way, for the abandoning of these floods.” | 「朋友，有道，有路，可以捨棄這些暴流。」 |
| “Katamo panāvuso, maggo katamā paṭipadā, etesaṁ oghānaṁ pahānāyā”ti? | "But what, friend, is the path, what is the way, for the abandoning of these floods?” | 「但朋友，道是什麼，路是什麼，可以捨棄這些暴流？」 |
| “Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo, etesaṁ oghānaṁ pahānāya, seyyathidaṁ— | "It is this Noble Eightfold Path, friend, for the abandoning of these floods; that is— | 「朋友，正是這八正道，可以捨棄這些暴流；也就是—— |
| sammādiṭṭhi …pe… sammāsamādhi. | right view… and so on… right concentration. | 正見……等等……正定。 |
| Ayaṁ kho, āvuso, maggo ayaṁ paṭipadā, etesaṁ oghānaṁ pahānāyā”ti. | This, friend, is the path, this is the way, for the abandoning of these floods.” | 朋友，這就是道，這就是路，可以捨棄這些暴流。」 |
| “Bhaddako, āvuso, maggo bhaddikā paṭipadā, etesaṁ oghānaṁ pahānāya. | "An excellent path, friend, an excellent way for the abandoning of these floods. | 「朋友，捨棄這些暴流的道路極好，方法極好。 |
| Alañca panāvuso sāriputta, appamādāyā”ti. | It is enough, friend Sāriputta, for diligence.” | 朋友舍利弗，這足以讓人精進了。」 |
38.12 - SN 38.12 Upādānapañhā: The Question on Clinging
| --- SN38.12 - Upādānapañhāsutta --- | --- SN38.12 - The Question on Clinging --- | --- SN38.12 - 關於執取的問題 --- |
| “‘Upādānaṁ, upādānan’ti, āvuso sāriputta, vuccati. | "‘Clinging, clinging,’ it is said, friend Sāriputta. | 「『執取，執取』，朋友舍利弗，人們這麼說。 |
| Katamaṁ nu kho, āvuso, upādānan”ti? | But what, friend, is clinging?” | 但朋友，執取是什麼？」 |
| “Cattārimāni, āvuso, upādānāni. | "There are these four kinds of clinging, friend. | 「朋友，有這四種執取。 |
| Kāmupādānaṁ, diṭṭhupādānaṁ sīlabbatupādānaṁ, attavādupādānaṁ— | Clinging to sensuality, clinging to views, clinging to rules and vows, and clinging to a doctrine of self— | 欲取、見取、戒禁取、我論取—— |
| imāni kho, āvuso, cattāri upādānānī”ti. | these, friend, are the four kinds of clinging.” | 朋友，這就是四種執取。」 |
| “Atthi panāvuso, maggo atthi paṭipadā, etesaṁ upādānānaṁ pahānāyā”ti? | "But, friend, is there a path, is there a way, for the abandoning of these kinds of clinging?” | 「但是，朋友，是否有道，是否有路，可以捨棄這些執取？」 |
| “Atthi kho, āvuso, maggo atthi paṭipadā, etesaṁ upādānānaṁ pahānāyā”ti. | "There is, friend, a path, there is a way, for the abandoning of these kinds of clinging.” | 「朋友，有道，有路，可以捨棄這些執取。」 |
| “Katamo panāvuso, maggo katamā paṭipadā, etesaṁ upādānānaṁ pahānāyā”ti? | "But what, friend, is the path, what is the way, for the abandoning of these kinds of clinging?” | 「但朋友，道是什麼，路是什麼，可以捨棄這些執取？」 |
| “Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo, etesaṁ upādānānaṁ pahānāya, seyyathidaṁ— | "It is this Noble Eightfold Path, friend, for the abandoning of these kinds of clinging; that is— | 「朋友，正是這八正道，可以捨棄這些執取；也就是—— |
| sammādiṭṭhi …pe… sammāsamādhi. | right view… and so on… right concentration. | 正見……等等……正定。 |
| Ayaṁ kho, āvuso, maggo ayaṁ paṭipadā, etesaṁ upādānānaṁ pahānāyā”ti. | This, friend, is the path, this is the way, for the abandoning of these kinds of clinging.” | 朋友，這就是道，這就是路，可以捨棄這些執取。」 |
| “Bhaddako, āvuso, maggo bhaddikā paṭipadā, etesaṁ upādānānaṁ pahānāya. | "An excellent path, friend, an excellent way, for the abandoning of these kinds of clinging. | 「朋友，捨棄這些執取的道路極好，方法極好。 |
| Alañca panāvuso sāriputta, appamādāyā”ti. | It is enough, friend Sāriputta, for diligence.” | 朋友舍利弗，這足以讓人精進了。」 |
38.13 - SN 38.13 Bhavapañhā: The Question on Existence
| --- SN38.13 - Bhavapañhāsutta --- | --- SN38.13 - The Question on Existence --- | --- SN38.13 - 關於存有的問題 --- |
| “‘Bhavo, bhavo’ti, āvuso sāriputta, vuccati. | "‘Existence, existence,’ it is said, friend Sāriputta. | 「『存有，存有』，朋友舍利弗，人們這麼說。 |
| Katamo nu kho, āvuso, bhavo”ti? | But what, friend, is existence?” | 但朋友，存有是什麼？」 |
| “Tayome, āvuso, bhavā. | "There are these three kinds of existence, friend. | 「朋友，有這三種存有。 |
| Kāmabhavo, rūpabhavo, arūpabhavo— | Sensual existence, form existence, formless existence— | 欲有、色有、無色有—— |
| ime kho, āvuso, tayo bhavā”ti. | these, friend, are the three kinds of existence.” | 朋友，這就是三種存有。」 |
| “Atthi panāvuso, maggo atthi paṭipadā, etesaṁ bhavānaṁ pariññāyā”ti? | "But, friend, is there a path, is there a way, for the full understanding of these kinds of existence?” | 「但是，朋友，是否有道，是否有路，可以完全了知這些存有？」 |
| “Atthi kho, āvuso, maggo atthi paṭipadā, etesaṁ bhavānaṁ pariññāyā”ti. | "There is, friend, a path, there is a way, for the full understanding of these kinds of existence.” | 「朋友，有道，有路，可以完全了知這些存有。」 |
| “Katamo, panāvuso, maggo katamā paṭipadā, etesaṁ bhavānaṁ pariññāyā”ti? | "But what, friend, is the path, what is the way, for the full understanding of these kinds of existence?” | 「但朋友，道是什麼，路是什麼，可以完全了知這些存有？」 |
| “Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo, etesaṁ bhavānaṁ pariññāya, seyyathidaṁ— | "It is this Noble Eightfold Path, friend, for the full understanding of these kinds of existence; that is— | 「朋友，正是這八正道，可以完全了知這些存有；也就是—— |
| sammādiṭṭhi …pe… sammāsamādhi. | right view… and so on… right concentration. | 正見……等等……正定。 |
| Ayaṁ kho, āvuso, maggo ayaṁ paṭipadā, etesaṁ bhavānaṁ pariññāyā”ti. | This, friend, is the path, this is the way, for the full understanding of these kinds of existence.” | 朋友，這就是道，這就是路，可以完全了知這些存有。」 |
| “Bhaddako, āvuso, maggo bhaddikā paṭipadā, etesaṁ bhavānaṁ pariññāya. | "An excellent path, friend, an excellent way, for the full understanding of these kinds of existence. | 「朋友，完全了知這些存有的道路極好，方法極好。 |
| Alañca panāvuso sāriputta, appamādāyā”ti. | It is enough, friend Sāriputta, for diligence.” | 朋友舍利弗，這足以讓人精進了。」 |
38.14 - SN 38.14 Dukkhapañhā: The Question on Suffering
| --- SN38.14 - Dukkhapañhāsutta --- | --- SN38.14 - The Question on Suffering --- | --- SN38.14 - 關於苦的問題 --- |
| “‘Dukkhaṁ, dukkhan’ti, āvuso sāriputta, vuccati. | "‘Suffering, suffering,’ it is said, friend Sāriputta. | 「『苦，苦』，朋友舍利弗，人們這麼說。 |
| Katamaṁ nu kho, āvuso, dukkhan”ti? | But what, friend, is suffering?” | 但朋友，苦是什麼？」 |
| “Tisso imā, āvuso, dukkhatā. | "There are these three kinds of suffering, friend. | 「朋友，有這三種苦。 |
| Dukkhadukkhatā, saṅkhāradukkhatā, vipariṇāmadukkhatā— | Suffering due to pain, suffering due to formations, suffering due to change— | 苦苦、行苦、壞苦—— |
| imā kho, āvuso, tisso dukkhatā”ti. | these, friend, are the three kinds of suffering.” | 朋友，這就是三種苦。」 |
| “Atthi panāvuso maggo atthi paṭipadā, etāsaṁ dukkhatānaṁ pariññāyā”ti? | "But, friend, is there a path, is there a way, for the full understanding of these kinds of suffering?” | 「但是，朋友，是否有道，是否有路，可以完全了知這些苦？」 |
| “Atthi kho, āvuso, maggo atthi paṭipadā, etāsaṁ dukkhatānaṁ pariññāyā”ti. | "There is, friend, a path, there is a way, for the full understanding of these kinds of suffering.” | 「朋友，有道，有路，可以完全了知這些苦。」 |
| “Katamo panāvuso, maggo katamā paṭipadā, etāsaṁ dukkhatānaṁ pariññāyā”ti? | "But what, friend, is the path, what is the way, for the full understanding of these kinds of suffering?” | 「但朋友，道是什麼，路是什麼，可以完全了知這些苦？」 |
| “Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo, etāsaṁ dukkhatānaṁ pariññāya, seyyathidaṁ— | "It is this Noble Eightfold Path, friend, for the full understanding of these kinds of suffering; that is— | 「朋友，正是這八正道，可以完全了知這些苦；也就是—— |
| sammādiṭṭhi …pe… sammāsamādhi. | right view… and so on… right concentration. | 正見……等等……正定。 |
| Ayaṁ kho, āvuso, maggo ayaṁ paṭipadā, etāsaṁ dukkhatānaṁ pariññāyā”ti. | This, friend, is the path, this is the way, for the full understanding of these kinds of suffering.” | 朋友，這就是道，這就是路，可以完全了知這些苦。」 |
| “Bhaddako, āvuso, maggo bhaddikā paṭipadā, etāsaṁ dukkhatānaṁ pariññāya. | "An excellent path, friend, an excellent way, for the full understanding of these kinds of suffering. | 「朋友，完全了知這些苦的道路極好，方法極好。 |
| Alañca panāvuso sāriputta, appamādāyā”ti. | It is enough, friend Sāriputta, for diligence.” | 朋友舍利弗，這足以讓人精進了。」 |
38.15 - SN 38.15 Sakkāyapañhā: The Question on Identity
| --- SN38.15 - Sakkāyapañhāsutta --- | --- SN38.15 - The Question on Identity --- | --- SN38.15 - 關於身分的問題 --- |
| “‘Sakkāyo, sakkāyo’ti, āvuso sāriputta, vuccati. | "‘Identity, identity,’ it is said, friend Sāriputta. | 「『身分，身分』，朋友舍利弗，人們這麼說。 |
| Katamo nu kho, āvuso, sakkāyo”ti? | But what, friend, is identity?” | 但朋友，身分是什麼？」 |
| “Pañcime, āvuso, upādānakkhandhā sakkāyo vutto bhagavatā, seyyathidaṁ— | "These five aggregates subject to clinging, friend, have been spoken of as identity by the Blessed One; that is— | 「朋友，世尊說這五取蘊即是身分；也就是—— |
| rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. | the form aggregate subject to clinging, the feeling aggregate subject to clinging, the perception aggregate subject to clinging, the formations aggregate subject to clinging, the consciousness aggregate subject to clinging. | 色取蘊、受取蘊、想取蘊、行取蘊、識取蘊。 |
| Ime kho, āvuso, pañcupādānakkhandhā sakkāyo vutto bhagavatā”ti. | These five aggregates subject to clinging, friend, have been spoken of as identity by the Blessed One.” | 朋友，世尊說這五取蘊即是身分。」 |
| “Atthi panāvuso, maggo atthi paṭipadā, etassa sakkāyassa pariññāyā”ti? | "But, friend, is there a path, is there a way, for the full understanding of this identity?” | 「但是，朋友，是否有道，是否有路，可以完全了知這身分？」 |
| “Atthi kho, āvuso, maggo atthi paṭipadā, etassa sakkāyassa pariññāyā”ti. | "There is, friend, a path, there is a way, for the full understanding of this identity.” | 「朋友，有道，有路，可以完全了知這身分。」 |
| “Katamo panāvuso, maggo katamā paṭipadā, etassa sakkāyassa pariññāyā”ti? | "But what, friend, is the path, what is the way, for the full understanding of this identity?” | 「但朋友，道是什麼，路是什麼，可以完全了知這身分？」 |
| “Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo, etassa sakkāyassa pariññāya, seyyathidaṁ— | "It is this Noble Eightfold Path, friend, for the full understanding of this identity; that is— | 「朋友，正是這八正道，可以完全了知這身分；也就是—— |
| sammādiṭṭhi …pe… sammāsamādhi. | right view… and so on… right concentration. | 正見……等等……正定。 |
| Ayaṁ kho, āvuso, maggo ayaṁ paṭipadā, etassa sakkāyassa pariññāyā”ti. | This, friend, is the path, this is the way, for the full understanding of this identity.” | 朋友，這就是道，這就是路，可以完全了知這身分。」 |
| “Bhaddako, āvuso, maggo bhaddikā paṭipadā, etassa sakkāyassa pariññāya. | "An excellent path, friend, an excellent way, for the full understanding of this identity. | 「朋友，完全了知這身分的道路極好，方法極好。 |
| Alañca panāvuso sāriputta, appamādāyā”ti. | It is enough, friend Sāriputta, for diligence.” | 朋友舍利弗，這足以讓人精進了。」 |
38.16 - SN 38.16 Dukkarapañhā: The Question on What is Difficult
| --- SN38.16 - Dukkarapañhāsutta --- | --- SN38.16 - The Question on What is Difficult --- | --- SN38.16 - 關於困難之事的問題 --- |
| “Kiṁ nu kho, āvuso sāriputta, imasmiṁ dhammavinaye dukkaran”ti? | "What, friend Sāriputta, is difficult to do in this Dhamma and Discipline?” | 「朋友舍利弗，在這法與律中，什麼是難行的？」 |
| “Pabbajjā kho, āvuso, imasmiṁ dhammavinaye dukkarā”ti. | "The going forth, friend, is difficult to do in this Dhamma and Discipline.” | 「朋友，在這法與律中，出家是難行的。」 |
| “Pabbajitena panāvuso, kiṁ dukkaran”ti? | "For one who has gone forth, friend, what is difficult to do?” | 「朋友，對於出家者而言，什麼是難行的？」 |
| “Pabbajitena kho, āvuso, abhirati dukkarā”ti. | "For one who has gone forth, friend, delight is difficult to do.” | 「朋友，對於出家者而言，喜悅是難行的。」 |
| “Abhiratena panāvuso, kiṁ dukkaran”ti? | "For one who is delighted, friend, what is difficult to do?” | 「朋友，對於喜悅者而言，什麼是難行的？」 |
| “Abhiratena kho, āvuso, dhammānudhammappaṭipatti dukkarā”ti. | "For one who is delighted, friend, the practice in accordance with the Dhamma is difficult to do.” | 「朋友，對於喜悅者而言，依法修行是難行的。」 |
| “Kīvaciraṁ panāvuso, dhammānudhammappaṭipanno bhikkhu arahaṁ assā”ti? | "And how long, friend, does it take for a bhikkhu who practices in accordance with the Dhamma to be an arahant?” | 「朋友，依法修行的比丘，要多久才能成為阿羅漢？」 |
| “Naciraṁ, āvuso”ti. | Not long, friend. | 朋友，不久。 |
| Jambukhādakasaṁyuttaṁ samattaṁ. | The Connected Discourses with Jambukhādaka is finished. | 《閻浮迦相應》結束。 |
| Nibbānaṁ arahattañca, | Nibbāna and Arahantship, | 涅槃與阿羅漢果， |
| dhammavādī kimatthiyaṁ; | Speaker on the Dhamma, for what purpose; | 說法者，為何目的； |
| Assāso paramassāso, | Consolation, the ultimate consolation, | 慰藉，究竟慰藉， |
| vedanā āsavāvijjā; | Feeling, taints, ignorance; | 受、漏、無明； |
| Taṇhā oghā upādānaṁ, | Craving, floods, clinging, | 渴愛、暴流、執取， |
| bhavo dukkhañca sakkāyo. | Existence, suffering, and identity. | 存有、苦、與身分。 |
| Imasmiṁ dhammavinaye dukkaranti. | In this Dhamma and Discipline what is difficult. | 於此法與律中何者為難。 |
39 - SN 39 Sāmaṇḍaka: The Connected Discourses with Sāmaṇḍaka
| ==================== SN39 - Sāmaṇḍakasaṃyutta ==================== | ==================== SN39 - The Connected Discourses with Sāmaṇḍaka ==================== | ==================== SN39 - 沙門迦相應 ==================== |
39.1 - SN 39.1 - Sāmaṇḍaka: With Sāmaṇḍaka
| --- SN39.1-15 - Sāmaṇḍakasutta --- | --- SN39.1-15 - With Sāmaṇḍaka --- | --- SN39.1-15 - 與沙門迦 --- |
| Ekaṁ samayaṁ āyasmā sāriputto vajjīsu viharati ukkacelāyaṁ gaṅgāya nadiyā tīre. | On one occasion the Venerable Sāriputta was dwelling among the Vajjīs at Ukkacelā on the bank of the river Ganges. | 有一次，尊者舍利弗住在跋耆國的烏迦支羅，在恆河岸邊。 |
| Atha kho sāmaṇḍako paribbājako yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṁ sammodi. | Then Sāmaṇḍaka the wanderer approached the Venerable Sāriputta and exchanged greetings with him. | 當時，遊方僧沙門迦來見尊者舍利弗，並與他互相問候。 |
| Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho sāmaṇḍako paribbājako āyasmantaṁ sāriputtaṁ etadavoca: | When they had concluded their greetings and cordial talk, he sat down to one side. Seated to one side, Sāmaṇḍaka the wanderer said to the Venerable Sāriputta: | 問候與寒暄結束後，他坐在一邊。坐在一邊的遊方僧沙門迦對尊者舍利弗說： |
| “‘Nibbānaṁ, nibbānan’ti, āvuso sāriputta, vuccati. | "‘Nibbāna, Nibbāna,’ it is said, friend Sāriputta. | 「『涅槃，涅槃』，朋友舍利弗，人們這麼說。 |
| Katamaṁ nu kho, āvuso, nibbānan”ti? | But what, friend, is Nibbāna?” | 但朋友，涅槃是什麼？」 |
| “Yo kho, āvuso, rāgakkhayo dosakkhayo mohakkhayo— | "The destruction of lust, friend, the destruction of hatred, the destruction of delusion— | 「朋友，貪欲的毀滅，瞋恚的毀滅，愚痴的毀滅—— |
| idaṁ vuccati nibbānan”ti. | this is called Nibbāna.” | 這就叫做涅槃。」 |
| “Atthi panāvuso, maggo atthi paṭipadā, etassa nibbānassa sacchikiriyāyā”ti? | "But, friend, is there a path, is there a way, for the realization of this Nibbāna?” | 「但是，朋友，是否有道，是否有路，可以實現這涅槃？」 |
| “Atthi kho, āvuso, maggo atthi paṭipadā, etassa nibbānassa sacchikiriyāyā”ti. | "There is, friend, a path, there is a way, for the realization of this Nibbāna.” | 「朋友，有道，有路，可以實現這涅槃。」 |
| “Katamo panāvuso, maggo katamā paṭipadā etassa nibbānassa sacchikiriyāyā”ti? | "But what, friend, is the path, what is the way for the realization of this Nibbāna?” | 「但朋友，道是什麼，路是什麼可以實現這涅槃？」 |
| “Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo, etassa nibbānassa sacchikiriyāya, seyyathidaṁ— | "It is this Noble Eightfold Path, friend, for the realization of this Nibbāna; that is— | 「朋友，正是這八正道，可以實現這涅槃；也就是—— |
| sammādiṭṭhi …pe… sammāsamādhi. | right view… and so on… right concentration. | 正見……等等……正定。 |
| Ayaṁ kho, āvuso, maggo ayaṁ paṭipadā, etassa nibbānassa sacchikiriyāyā”ti. | This, friend, is the path, this is the way, for the realization of this Nibbāna.” | 朋友，這就是道，這就是路，可以實現這涅槃。」 |
| “Bhaddako, āvuso, maggo bhaddikā paṭipadā, etassa nibbānassa sacchikiriyāya. | "An excellent path, friend, an excellent way, for the realization of this Nibbāna. | 「朋友，實現這涅槃的道路極好，方法極好。 |
| Alañca panāvuso sāriputta, appamādāyā”ti. | It is enough, friend Sāriputta, for diligence.” | 朋友舍利弗，這足以讓人精進了。」 |
| (Yathā jambukhādakasaṁyuttaṁ, tathā vitthāretabbaṁ.) | (To be elaborated in full as in the Connected Discourses with Jambukhādaka.) | （應如《閻浮迦相應》中詳盡闡述。） |
39.16 - SN 39.16 Dukkara: Difficult
| --- SN39.16 - Dukkarasutta --- | --- SN39.16 - Difficult --- | --- SN39.16 - 困難 --- |
| “Kiṁ nu kho, āvuso sāriputta, imasmiṁ dhammavinaye dukkaran”ti? | "What, friend Sāriputta, is difficult to do in this Dhamma and Discipline?” | 「朋友舍利弗，在這法與律中，什麼是難行的？」 |
| “Pabbajjā kho, āvuso, imasmiṁ dhammavinaye dukkarā”ti. | "The going forth, friend, is difficult to do in this Dhamma and Discipline.” | 「朋友，在這法與律中，出家是難行的。」 |
| “Pabbajitena panāvuso, kiṁ dukkaran”ti? | "For one who has gone forth, friend, what is difficult to do?” | 「朋友，對於出家者而言，什麼是難行的？」 |
| “Pabbajitena kho, āvuso, abhirati dukkarā”ti. | "For one who has gone forth, friend, delight is difficult to do.” | 「朋友，對於出家者而言，喜悅是難行的。」 |
| “Abhiratena panāvuso, kiṁ dukkaran”ti? | "For one who is delighted, friend, what is difficult to do?” | 「朋友，對於喜悅者而言，什麼是難行的？」 |
| “Abhiratena kho, āvuso, dhammānudhammappaṭipatti dukkarā”ti. | "For one who is delighted, friend, the practice in accordance with the Dhamma is difficult to do.” | 「朋友，對於喜悅者而言，依法修行是難行的。」 |
| “Kīvaciraṁ panāvuso, dhammānudhammappaṭipanno bhikkhu arahaṁ assā”ti? | "And how long, friend, does it take for a bhikkhu who practices in accordance with the Dhamma to be an arahant?” | 「朋友，依法修行的比丘，要多久才能成為阿羅漢？」 |
| “Naciraṁ, āvuso”ti. | Not long, friend. | 朋友，不久。 |
| (Purimakasadisaṁ uddānaṁ.) | (The summary verse is the same as the preceding one.) | （總結偈頌與前一相同。） |
| Sāmaṇḍakasaṁyuttaṁ samattaṁ. | The Connected Discourses with Sāmaṇḍaka is finished. | 《沙門迦相應》結束。 |
40 - SN 40 Moggallāna: The Connected Discourses with Moggallāna
| ==================== SN40 - Moggallānasaṃyutta ==================== | ==================== SN40 - The Connected Discourses with Moggallāna ==================== | ==================== SN40 - 目犍連相應 ==================== |
40.1 - SN 40.1 Paṭhamajhānapañhā: The Question on the First Jhāna
| --- SN40.1 - Paṭhamajhānapañhāsutta --- | --- SN40.1 - The Question on the First Jhāna --- | --- SN40.1 - 關於初禪的問題 --- |
| Ekaṁ samayaṁ āyasmā mahāmoggallāno sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. | On one occasion the Venerable Mahāmoggallāna was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. | 有一次，尊者大目犍連住在舍衛城的祇園，給孤獨園。 |
| Tatra kho āyasmā mahāmoggallāno bhikkhū āmantesi: | There the Venerable Mahāmoggallāna addressed the bhikkhus: | 那裡，尊者大目犍連對比丘們說： |
| “āvuso bhikkhave”ti. | Friends, bhikkhus. | 朋友們，比丘們。 |
| “Āvuso”ti kho te bhikkhū āyasmato mahāmoggallānassa paccassosuṁ. | "Friend," those bhikkhus replied to the Venerable Mahāmoggallāna. | 那些比丘回答尊者大目犍連：「朋友。」 |
| Āyasmā mahāmoggallāno etadavoca: | The Venerable Mahāmoggallāna said this: | 尊者大目犍連說了這番話： |
| “Idha mayhaṁ, āvuso, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: | "Here, friends, while I was in seclusion, this thought arose in my mind: | 「朋友們，當我獨處靜思時，心中生起這樣的念頭： |
| ‘paṭhamaṁ jhānaṁ, paṭhamaṁ jhānan’ti vuccati. | 'The first jhāna, the first jhāna,' it is said. | 『初禪，初禪』，人們這麼說。 |
| Katamaṁ nu kho paṭhamaṁ jhānanti? | Now what is the first jhāna? | 現在，什麼是初禪？ |
| Tassa mayhaṁ, āvuso, etadahosi: | Then, friends, it occurred to me: | 於是，朋友們，我想到： |
| ‘idha bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. | 'Here a bhikkhu, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion. | 『此處，一位比丘，完全遠離感官慾樂，遠離不善之法，進入並安住於初禪，此禪伴隨著尋與伺，由離生喜樂。 |
| Idaṁ vuccati paṭhamaṁ jhānan’ti. | This is called the first jhāna.' | 這被稱為初禪。』 |
| So khvāhaṁ, āvuso, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharāmi. | And so I, friends, quite secluded from sensual pleasures, secluded from unwholesome states, enter and dwell in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion. | 於是，朋友們，我完全遠離感官慾樂，遠離不善之法，進入並安住於初禪，此禪伴隨著尋與伺，由離生喜樂。 |
| Tassa mayhaṁ, āvuso, iminā vihārena viharato kāmasahagatā saññāmanasikārā samudācaranti. | While I was dwelling in this state, perceptions and attentions accompanied by sensuality arose in me. | 當我安住於此狀態時，伴隨著感官慾樂的感知和注意力在我心中生起。 |
| Atha kho maṁ, āvuso, bhagavā iddhiyā upasaṅkamitvā etadavoca: | Then, friends, the Blessed One, by means of his power, approached me and said: | 於是，朋友們，世尊以其神通力來到我面前說： |
| ‘moggallāna, moggallāna. | 'Moggallāna, Moggallāna! | 『目犍連，目犍連！ |
| Mā, brāhmaṇa, paṭhamaṁ jhānaṁ pamādo, paṭhame jhāne cittaṁ saṇṭhapehi, paṭhame jhāne cittaṁ ekodiṁ karohi, paṭhame jhāne cittaṁ samādahā’ti. | Brahmin, do not be negligent regarding the first jhāna! Settle your mind in the first jhāna, unify your mind in the first jhāna, concentrate your mind in the first jhāna.' | 婆羅門，對於初禪不可放逸！將你的心安住於初禪，將你的心統一於初禪，將你的心專注於初禪。』 |
| So khvāhaṁ, āvuso, aparena samayena vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja vihāsiṁ. | And so I, friends, on a later occasion, quite secluded from sensual pleasures, secluded from unwholesome states, entered and dwelt in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion. | 於是，朋友們，在後來的某個時候，我完全遠離感官慾樂，遠離不善之法，進入並安住於初禪，此禪伴隨著尋與伺，由離生喜樂。 |
| Yañhi taṁ, āvuso, sammā vadamāno vadeyya: | If, friends, one speaking rightly were to say: | 朋友們，若有人正當地說： |
| ‘satthārānuggahito sāvako mahābhiññataṁ patto’ti, mamaṁ taṁ sammā vadamāno vadeyya: | 'A disciple assisted by the Teacher has attained great direct knowledge,' it is of me that one speaking rightly would say: | 『一位弟子在老師的幫助下獲得了大神通』，那正當地說的就是我： |
| ‘satthārānuggahito sāvako mahābhiññataṁ patto’”ti. | 'A disciple assisted by the Teacher has attained great direct knowledge.'” | 『一位弟子在老師的幫助下獲得了大神通。』」 |
40.2 - SN 40.2 Dutiyajhānapañhā: The Question on the Second Jhāna
| --- SN40.2 - Dutiyajhānapañhāsutta --- | --- SN40.2 - The Question on the Second Jhāna --- | --- SN40.2 - 關於二禪的問題 --- |
| “‘Dutiyaṁ jhānaṁ, dutiyaṁ jhānan’ti vuccati. | "‘The second jhāna, the second jhāna,’ it is said. | 「『二禪，二禪』，人們這麼說。 |
| Katamaṁ nu kho dutiyaṁ jhānanti? | Now what is the second jhāna? | 現在，什麼是二禪？ |
| Tassa mayhaṁ, āvuso, etadahosi: | Then, friends, it occurred to me: | 於是，朋友們，我想到： |
| ‘idha bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. | 'Here a bhikkhu, with the stilling of thought and examination, enters and dwells in the second jhāna, which has internal confidence and unification of mind, is without thought and examination, and has rapture and happiness born of concentration. | 『此處，一位比丘，隨著尋與伺的平息，進入並安住於二禪，此禪具有內在的信心和心的統一，無尋無伺，有定生喜樂。 |
| Idaṁ vuccati dutiyaṁ jhānan’ti. | This is called the second jhāna.' | 這被稱為二禪。』 |
| So khvāhaṁ, āvuso, vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharāmi. | And so I, friends, with the stilling of thought and examination, enter and dwell in the second jhāna, which has internal confidence and unification of mind, is without thought and examination, and has rapture and happiness born of concentration. | 於是，朋友們，隨著尋與伺的平息，我進入並安住於二禪，此禪具有內在的信心和心的統一，無尋無伺，有定生喜樂。 |
| Tassa mayhaṁ, āvuso, iminā vihārena viharato vitakkasahagatā saññāmanasikārā samudācaranti. | While I was dwelling in this state, perceptions and attentions accompanied by thought arose in me. | 當我安住於此狀態時，伴隨著尋的感知和注意力在我心中生起。 |
| Atha kho maṁ, āvuso, bhagavā iddhiyā upasaṅkamitvā etadavoca: | Then, friends, the Blessed One, by means of his power, approached me and said: | 於是，朋友們，世尊以其神通力來到我面前說： |
| ‘moggallāna, moggallāna. | 'Moggallāna, Moggallāna! | 『目犍連，目犍連！ |
| Mā, brāhmaṇa, dutiyaṁ jhānaṁ pamādo, dutiye jhāne cittaṁ saṇṭhapehi, dutiye jhāne cittaṁ ekodiṁ karohi, dutiye jhāne cittaṁ samādahā’ti. | Brahmin, do not be negligent regarding the second jhāna! Settle your mind in the second jhāna, unify your mind in the second jhāna, concentrate your mind in the second jhāna.' | 婆羅門，對於二禪不可放逸！將你的心安住於二禪，將你的心統一於二禪，將你的心專注於二禪。』 |
| So khvāhaṁ, āvuso, aparena samayena vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja vihāsiṁ. | And so I, friends, on a later occasion, with the stilling of thought and examination, entered and dwelt in the second jhāna, which has internal confidence and unification of mind, is without thought and examination, and has rapture and happiness born of concentration. | 於是，朋友們，在後來的某個時候，隨著尋與伺的平息，我進入並安住於二禪，此禪具有內在的信心和心的統一，無尋無伺，有定生喜樂。 |
| Yañhi taṁ, āvuso, sammā vadamāno vadeyya: | If, friends, one speaking rightly were to say: | 朋友們，若有人正當地說： |
| ‘satthārānuggahito sāvako mahābhiññataṁ patto’ti, mamaṁ taṁ sammā vadamāno vadeyya: | 'A disciple assisted by the Teacher has attained great direct knowledge,' it is of me that one speaking rightly would say: | 『一位弟子在老師的幫助下獲得了大神通』，那正當地說的就是我： |
| ‘satthārānuggahito sāvako mahābhiññataṁ patto’”ti. | 'A disciple assisted by the Teacher has attained great direct knowledge.'” | 『一位弟子在老師的幫助下獲得了大神通。』」 |
| Dutiyaṁ. | Second. | 第二。 |
40.3 - SN 40.3 Tatiyajhānapañhā: The Question on the Third Jhāna
| --- SN40.3 - Tatiyajhānapañhāsutta --- | --- SN40.3 - The Question on the Third Jhāna --- | --- SN40.3 - 關於三禪的問題 --- |
| “‘Tatiyaṁ jhānaṁ, tatiyaṁ jhānan’ti vuccati. | "‘The third jhāna, the third jhāna,’ it is said. | 「『三禪，三禪』，人們這麼說。 |
| Katamaṁ nu kho tatiyaṁ jhānanti? | Now what is the third jhāna? | 現在，什麼是三禪？ |
| Tassa mayhaṁ, āvuso, etadahosi— | Then, friends, it occurred to me— | 於是，朋友們，我想到—— |
| idha bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati. | here a bhikkhu, with the fading away of rapture, dwells equanimous, mindful and clearly comprehending, and he experiences with the body the happiness of which the noble ones declare: ‘Equanimous and mindful, he dwells happily,’ and he enters and dwells in the third jhāna. | 此處一位比丘，隨著喜的消逝，安住於捨，正念正知，他以身經驗到聖者所宣稱的『捨念樂住』之樂，並進入和安住於三禪。 |
| Idaṁ vuccati tatiyaṁ jhānanti. | This is called the third jhāna. | 這被稱為三禪。 |
| So khvāhaṁ, āvuso, pītiyā ca virāgā upekkhako ca viharāmi sato ca sampajāno sukhañca kāyena paṭisaṁvedemi. Yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharāmi. | And so I, friends, with the fading away of rapture, dwell equanimous, mindful and clearly comprehending, and I experience with the body that happiness of which the noble ones declare: 'Equanimous and mindful, he dwells happily,' and I enter and dwell in the third jhāna. | 於是，朋友們，隨著喜的消逝，我安住於捨，正念正知，我以身經驗到聖者所宣稱的『捨念樂住』之樂，並進入和安住於三禪。 |
| Tassa mayhaṁ, āvuso, iminā vihārena viharato pītisahagatā saññāmanasikārā samudācaranti. | While I was dwelling in this state, perceptions and attentions accompanied by rapture arose in me. | 當我安住於此狀態時，伴隨著喜的感知和注意力在我心中生起。 |
| Atha kho maṁ, āvuso, bhagavā iddhiyā upasaṅkamitvā etadavoca: | Then, friends, the Blessed One, by means of his power, approached me and said: | 於是，朋友們，世尊以其神通力來到我面前說： |
| ‘moggallāna, moggallāna. | 'Moggallāna, Moggallāna! | 『目犍連，目犍連！ |
| Mā, brāhmaṇa, tatiyaṁ jhānaṁ pamādo, tatiye jhāne cittaṁ saṇṭhapehi, tatiye jhāne cittaṁ ekodiṁ karohi, tatiye jhāne cittaṁ samādahā’ti. | Brahmin, do not be negligent regarding the third jhāna! Settle your mind in the third jhāna, unify your mind in the third jhāna, concentrate your mind in the third jhāna.' | 婆羅門，對於三禪不可放逸！將你的心安住於三禪，將你的心統一於三禪，將你的心專注於三禪。』 |
| So khvāhaṁ, āvuso, aparena samayena pītiyā ca virāgā upekkhako ca viharāmi sato ca sampajāno sukhañca kāyena paṭisaṁvedemi, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja vihāsiṁ. | And so I, friends, on a later occasion, with the fading away of rapture, dwelt equanimous, mindful and clearly comprehending, and I experienced with the body that happiness of which the noble ones declare: 'Equanimous and mindful, he dwells happily,' and I entered and dwelt in the third jhāna. | 於是，朋友們，在後來的某個時候，隨著喜的消逝，我安住於捨，正念正知，我以身經驗到聖者所宣稱的『捨念樂住』之樂，並進入和安住於三禪。 |
| Yañhi taṁ āvuso sammā vadamāno vadeyya …pe… mahābhiññataṁ patto”ti. | If, friends, one speaking rightly were to say… and so on… 'has attained great direct knowledge.'” | 朋友們，若有人正當地說…等等…『已獲得大神通』。」 |
| Tatiyaṁ. | Third. | 第三。 |
40.4 - SN 40.4 Catutthajhānapañhā: The Question on the Fourth Jhāna
| --- SN40.4 - Catutthajhānapañhāsutta --- | --- SN40.4 - The Question on the Fourth Jhāna --- | --- SN40.4 - 關於四禪的問題 --- |
| “‘Catutthaṁ jhānaṁ, catutthaṁ jhānan’ti vuccati. | "‘The fourth jhāna, the fourth jhāna,’ it is said. | 「『四禪，四禪』，人們這麼說。 |
| Katamaṁ nu kho catutthaṁ jhānanti? | Now what is the fourth jhāna? | 現在，什麼是四禪？ |
| Tassa mayhaṁ, āvuso, etadahosi: | Then, friends, it occurred to me: | 於是，朋友們，我想到： |
| ‘idha bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. | 'Here a bhikkhu, with the abandoning of pleasure and pain, and with the previous passing away of joy and grief, enters and dwells in the fourth jhāna, which is neither painful nor pleasant and has purity of mindfulness due to equanimity. | 『此處一位比丘，隨著樂與苦的捨棄，以及先前喜與憂的消失，進入並安住於四禪，此禪不苦不樂，因捨而念清淨。 |
| Idaṁ vuccati catutthaṁ jhānan’ti. | This is called the fourth jhāna.' | 這被稱為四禪。』 |
| So khvāhaṁ, āvuso, sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharāmi. | And so I, friends, with the abandoning of pleasure and pain, and with the previous passing away of joy and grief, enter and dwell in the fourth jhāna, which is neither painful nor pleasant and has purity of mindfulness due to equanimity. | 於是，朋友們，隨著樂與苦的捨棄，以及先前喜與憂的消失，我進入並安住於四禪，此禪不苦不樂，因捨而念清淨。 |
| Tassa mayhaṁ, āvuso, iminā vihārena viharato sukhasahagatā saññāmanasikārā samudācaranti. | While I was dwelling in this state, perceptions and attentions accompanied by happiness arose in me. | 當我安住於此狀態時，伴隨著樂的感知和注意力在我心中生起。 |
| Atha kho maṁ, āvuso, bhagavā iddhiyā upasaṅkamitvā etadavoca: | Then, friends, the Blessed One, by means of his power, approached me and said: | 於是，朋友們，世尊以其神通力來到我面前說： |
| ‘moggallāna, moggallāna. | 'Moggallāna, Moggallāna! | 『目犍連，目犍連！ |
| Mā, brāhmaṇa, catutthaṁ jhānaṁ pamādo, catutthe jhāne cittaṁ saṇṭhapehi, catutthe jhāne cittaṁ ekodiṁ karohi, catutthe jhāne cittaṁ samādahā’ti. | Brahmin, do not be negligent regarding the fourth jhāna! Settle your mind in the fourth jhāna, unify your mind in the fourth jhāna, concentrate your mind in the fourth jhāna.' | 婆羅門，對於四禪不可放逸！將你的心安住於四禪，將你的心統一於四禪，將你的心專注於四禪。』 |
| So khvāhaṁ, āvuso, aparena samayena sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja vihāsiṁ. | And so I, friends, on a later occasion, with the abandoning of pleasure and pain, and with the previous passing away of joy and grief, entered and dwelt in the fourth jhāna, which is neither painful nor pleasant and has purity of mindfulness due to equanimity. | 於是，朋友們，在後來的某個時候，隨著樂與苦的捨棄，以及先前喜與憂的消失，我進入並安住於四禪，此禪不苦不樂，因捨而念清淨。 |
| Yañhi taṁ, āvuso, sammā vadamāno vadeyya …pe… mahābhiññataṁ patto”ti. | If, friends, one speaking rightly were to say… and so on… 'has attained great direct knowledge.'” | 朋友們，若有人正當地說…等等…『已獲得大神通』。」 |
| Catutthaṁ. | Fourth. | 第四。 |
40.5 - SN 40.5 Ākāsānañcāyatanapañhā: The Question on the Base of the Infinity of Space
| --- SN40.5 - Ākāsānañcāyatanapañhāsutta --- | --- SN40.5 - The Question on the Base of the Infinity of Space --- | --- SN40.5 - 關於空無邊處的問題 --- |
| “‘Ākāsānañcāyatanaṁ, ākāsānañcāyatanan’ti vuccati. | "‘The base of the infinity of space, the base of the infinity of space,’ it is said. | 「『空無邊處，空無邊處』，人們這麼說。 |
| Katamaṁ nu kho ākāsānañcāyatananti? | Now what is the base of the infinity of space? | 現在，什麼是空無邊處？ |
| Tassa mayhaṁ, āvuso, etadahosi: | Then, friends, it occurred to me: | 於是，朋友們，我想到： |
| ‘idha bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ananto ākāsoti ākāsānañcāyatanaṁ upasampajja viharati. | 'Here a bhikkhu, by completely transcending perceptions of form, with the passing away of perceptions of resistance, by not attending to perceptions of diversity, aware that 'space is infinite,' enters and dwells in the base of the infinity of space. | 『此處一位比丘，完全超越色想，隨著對礙想的消失，不作意種種想，了知「空無邊」，進入並安住於空無邊處。 |
| Idaṁ vuccati ākāsānañcāyatanan’ti. | This is called the base of the infinity of space.' | 這被稱為空無邊處。』 |
| So khvāhaṁ, āvuso, sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ananto ākāsoti ākāsānañcāyatanaṁ upasampajja viharāmi. | And so I, friends, by completely transcending perceptions of form, with the passing away of perceptions of resistance, by not attending to perceptions of diversity, aware that 'space is infinite,' enter and dwell in the base of the infinity of space. | 於是，朋友們，我完全超越色想，隨著對礙想的消失，不作意種種想，了知「空無邊」，進入並安住於空無邊處。 |
| Tassa mayhaṁ, āvuso, iminā vihārena viharato rūpasahagatā saññāmanasikārā samudācaranti. | While I was dwelling in this state, perceptions and attentions accompanied by form arose in me. | 當我安住於此狀態時，伴隨著色的感知和注意力在我心中生起。 |
| Atha kho maṁ, āvuso, bhagavā iddhiyā upasaṅkamitvā etadavoca: | Then, friends, the Blessed One, by means of his power, approached me and said: | 於是，朋友們，世尊以其神通力來到我面前說： |
| ‘moggallāna, moggallāna. | 'Moggallāna, Moggallāna! | 『目犍連，目犍連！ |
| Mā, brāhmaṇa, ākāsānañcāyatanaṁ pamādo, ākāsānañcāyatane cittaṁ saṇṭhapehi, ākāsānañcāyatane cittaṁ ekodiṁ karohi, ākāsānañcāyatane cittaṁ samādahā’ti. | Brahmin, do not be negligent regarding the base of the infinity of space! Settle your mind in the base of the infinity of space, unify your mind in the base of the infinity of space, concentrate your mind in the base of the infinity of space.' | 婆羅門，對於空無邊處不可放逸！將你的心安住於空無邊處，將你的心統一於空無邊處，將你的心專注於空無邊處。』 |
| So khvāhaṁ, āvuso, aparena samayena sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ananto ākāsoti ākāsānañcāyatanaṁ upasampajja vihāsiṁ. | And so I, friends, on a later occasion, by completely transcending perceptions of form, with the passing away of perceptions of resistance, by not attending to perceptions of diversity, aware that 'space is infinite,' entered and dwelt in the base of the infinity of space. | 於是，朋友們，在後來的某個時候，我完全超越色想，隨著對礙想的消失，不作意種種想，了知「空無邊」，進入並安住於空無邊處。 |
| Yañhi taṁ, āvuso, sammā vadamāno vadeyya …pe… mahābhiññataṁ patto”ti. | If, friends, one speaking rightly were to say… and so on… 'has attained great direct knowledge.'” | 朋友們，若有人正當地說…等等…『已獲得大神通』。」 |
40.6 - SN 40.6 Viññāṇañcāyatanapañhā: The Question on the Base of the Infinity of Consciousness
| --- SN40.6 - Viññāṇañcāyatanapañhāsutta --- | --- SN40.6 - The Question on the Base of the Infinity of Consciousness --- | --- SN40.6 - 關於識無邊處的問題 --- |
| “‘Viññāṇañcāyatanaṁ, viññāṇañcāyatanan’ti vuccati. | "‘The base of the infinity of consciousness, the base of the infinity of consciousness,’ it is said. | 「『識無邊處，識無邊處』，人們這麼說。 |
| Katamaṁ nu kho viññāṇañcāyatananti? | Now what is the base of the infinity of consciousness? | 現在，什麼是識無邊處？ |
| Tassa mayhaṁ, āvuso, etadahosi: | Then, friends, it occurred to me: | 於是，朋友們，我想到： |
| ‘idha bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma anantaṁ viññāṇanti viññāṇañcāyatanaṁ upasampajja viharati. | 'Here a bhikkhu, by completely transcending the base of the infinity of space, aware that 'consciousness is infinite,' enters and dwells in the base of the infinity of consciousness. | 『此處一位比丘，完全超越空無邊處，了知「識無邊」，進入並安住於識無邊處。 |
| Idaṁ vuccati viññāṇañcāyatanan’ti. | This is called the base of the infinity of consciousness.' | 這被稱為識無邊處。』 |
| So khvāhaṁ, āvuso, sabbaso ākāsānañcāyatanaṁ samatikkamma anantaṁ viññāṇanti viññāṇañcāyatanaṁ upasampajja viharāmi. | And so I, friends, by completely transcending the base of the infinity of space, aware that 'consciousness is infinite,' enter and dwell in the base of the infinity of consciousness. | 於是，朋友們，我完全超越空無邊處，了知「識無邊」，進入並安住於識無邊處。 |
| Tassa mayhaṁ, āvuso, iminā vihārena viharato ākāsānañcāyatanasahagatā saññāmanasikārā samudācaranti. | While I was dwelling in this state, perceptions and attentions accompanied by the base of the infinity of space arose in me. | 當我安住於此狀態時，伴隨著空無邊處的感知和注意力在我心中生起。 |
| Atha kho maṁ, āvuso, bhagavā iddhiyā upasaṅkamitvā etadavoca: | Then, friends, the Blessed One, by means of his power, approached me and said: | 於是，朋友們，世尊以其神通力來到我面前說： |
| ‘moggallāna, moggallāna. | 'Moggallāna, Moggallāna! | 『目犍連，目犍連！ |
| Mā, brāhmaṇa, viññāṇañcāyatanaṁ pamādo, viññāṇañcāyatane cittaṁ saṇṭhapehi, viññāṇañcāyatane cittaṁ ekodiṁ karohi, viññāṇañcāyatane cittaṁ samādahā’ti. | Brahmin, do not be negligent regarding the base of the infinity of consciousness! Settle your mind in the base of the infinity of consciousness, unify your mind in the base of the infinity of consciousness, concentrate your mind in the base of the infinity of consciousness.' | 婆羅門，對於識無邊處不可放逸！將你的心安住於識無邊處，將你的心統一於識無邊處，將你的心專注於識無邊處。』 |
| So khvāhaṁ, āvuso, aparena samayena sabbaso ākāsānañcāyatanaṁ samatikkamma anantaṁ viññāṇanti viññāṇañcāyatanaṁ upasampajja vihāsiṁ. | And so I, friends, on a later occasion, by completely transcending the base of the infinity of space, aware that 'consciousness is infinite,' entered and dwelt in the base of the infinity of consciousness. | 於是，朋友們，在後來的某個時候，我完全超越空無邊處，了知「識無邊」，進入並安住於識無邊處。 |
| Yañhi taṁ, āvuso, sammā vadamāno vadeyya …pe… mahābhiññataṁ patto”ti. | If, friends, one speaking rightly were to say… and so on… 'has attained great direct knowledge.'” | 朋友們，若有人正當地說…等等…『已獲得大神通』。」 |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
40.7 - SN 40.7 Ākiñcaññāyatanapañhā: The Question on the Base of Nothingness
| --- SN40.7 - Ākiñcaññāyatanapañhāsutta --- | --- SN40.7 - The Question on the Base of Nothingness --- | --- SN40.7 - 關於無所有處的問題 --- |
| “‘Ākiñcaññāyatanaṁ, ākiñcaññāyatanan’ti vuccati. | "‘The base of nothingness, the base of nothingness,’ it is said. | 「『無所有處，無所有處』，人們這麼說。 |
| Katamaṁ nu kho ākiñcaññāyatananti? | Now what is the base of nothingness? | 現在，什麼是無所有處？ |
| Tassa mayhaṁ, āvuso, etadahosi: | Then, friends, it occurred to me: | 於是，朋友們，我想到： |
| ‘idha bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma natthi kiñcīti ākiñcaññāyatanaṁ upasampajja viharati. | 'Here a bhikkhu, by completely transcending the base of the infinity of consciousness, aware that 'there is nothing,' enters and dwells in the base of nothingness. | 『此處一位比丘，完全超越識無邊處，了知「無所有」，進入並安住於無所有處。 |
| Idaṁ vuccati ākiñcaññāyatanan’ti. | This is called the base of nothingness.' | 這被稱為無所有處。』 |
| So khvāhaṁ, āvuso, sabbaso viññāṇañcāyatanaṁ samatikkamma natthi kiñcīti ākiñcaññāyatanaṁ upasampajja viharāmi. | And so I, friends, by completely transcending the base of the infinity of consciousness, aware that 'there is nothing,' enter and dwell in the base of nothingness. | 於是，朋友們，我完全超越識無邊處，了知「無所有」，進入並安住於無所有處。 |
| Tassa mayhaṁ, āvuso, iminā vihārena viharato viññāṇañcāyatanasahagatā saññāmanasikārā samudācaranti. | While I was dwelling in this state, perceptions and attentions accompanied by the base of the infinity of consciousness arose in me. | 當我安住於此狀態時，伴隨著識無邊處的感知和注意力在我心中生起。 |
| Atha kho maṁ, āvuso, bhagavā iddhiyā upasaṅkamitvā etadavoca: | Then, friends, the Blessed One, by means of his power, approached me and said: | 於是，朋友們，世尊以其神通力來到我面前說： |
| ‘moggallāna, moggallāna. | 'Moggallāna, Moggallāna! | 『目犍連，目犍連！ |
| Mā, brāhmaṇa, ākiñcaññāyatanaṁ pamādo, ākiñcaññāyatane cittaṁ saṇṭhapehi, ākiñcaññāyatane cittaṁ ekodiṁ karohi, ākiñcaññāyatane cittaṁ samādahā’ti. | Brahmin, do not be negligent regarding the base of nothingness! Settle your mind in the base of nothingness, unify your mind in the base of nothingness, concentrate your mind in the base of nothingness.' | 婆羅門，對於無所有處不可放逸！將你的心安住於無所有處，將你的心統一於無所有處，將你的心專注於無所有處。』 |
| So khvāhaṁ, āvuso, aparena samayena sabbaso viññāṇañcāyatanaṁ samatikkamma natthi kiñcīti ākiñcaññāyatanaṁ upasampajja vihāsiṁ. | And so I, friends, on a later occasion, by completely transcending the base of the infinity of consciousness, aware that 'there is nothing,' entered and dwelt in the base of nothingness. | 於是，朋友們，在後來的某個時候，我完全超越識無邊處，了知「無所有」，進入並安住於無所有處。 |
| Yañhi taṁ, āvuso, sammā vadamāno vadeyya …pe… mahābhiññataṁ patto”ti. | If, friends, one speaking rightly were to say… and so on… 'has attained great direct knowledge.'” | 朋友們，若有人正當地說…等等…『已獲得大神通』。」 |
40.8 - SN 40.8 Nevasaññānāsaññāyatanapañhā: The Question on the Base of Neither-Perception-Nor-Non-Perception
| --- SN40.8 - Nevasaññānāsaññāyatanapañhāsutta --- | --- SN40.8 - The Question on the Base of Neither-Perception-Nor-Non-Perception --- | --- SN40.8 - 關於非想非非想處的問題 --- |
| “‘Nevasaññānāsaññāyatanaṁ, nevasaññānāsaññāyatanan’ti vuccati. | "‘The base of neither-perception-nor-non-perception, the base of neither-perception-nor-non-perception,’ it is said. | 「『非想非非想處，非想非非想處』，人們這麼說。 |
| Katamaṁ nu kho nevasaññānāsaññāyatananti? | Now what is the base of neither-perception-nor-non-perception? | 現在，什麼是非想非非想處？ |
| Tassa mayhaṁ, āvuso, etadahosi: | Then, friends, it occurred to me: | 於是，朋友們，我想到： |
| ‘idha bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati. | 'Here a bhikkhu, by completely transcending the base of nothingness, enters and dwells in the base of neither-perception-nor-non-perception. | 『此處一位比丘，完全超越無所有處，進入並安住於非想非非想處。 |
| Idaṁ vuccati nevasaññānāsaññāyatanan’ti. | This is called the base of neither-perception-nor-non-perception.' | 這被稱為非想非非想處。』 |
| So khvāhaṁ, āvuso, sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharāmi. | And so I, friends, by completely transcending the base of nothingness, enter and dwell in the base of neither-perception-nor-non-perception. | 於是，朋友們，我完全超越無所有處，進入並安住於非想非非想處。 |
| Tassa mayhaṁ, āvuso, iminā vihārena viharato ākiñcaññāyatanasahagatā saññāmanasikārā samudācaranti. | While I was dwelling in this state, perceptions and attentions accompanied by the base of nothingness arose in me. | 當我安住於此狀態時，伴隨著無所有處的感知和注意力在我心中生起。 |
| Atha kho maṁ, āvuso, bhagavā iddhiyā upasaṅkamitvā etadavoca: | Then, friends, the Blessed One, by means of his power, approached me and said: | 於是，朋友們，世尊以其神通力來到我面前說： |
| ‘moggallāna, moggallāna. | 'Moggallāna, Moggallāna! | 『目犍連，目犍連！ |
| Mā, brāhmaṇa, nevasaññānāsaññāyatanaṁ pamādo, nevasaññānāsaññāyatane cittaṁ saṇṭhapehi, nevasaññānāsaññāyatane cittaṁ ekodiṁ karohi, nevasaññānāsaññāyatane cittaṁ samādahā’ti. | Brahmin, do not be negligent regarding the base of neither-perception-nor-non-perception! Settle your mind in the base of neither-perception-nor-non-perception, unify your mind in the base of neither-perception-nor-non-perception, concentrate your mind in the base of neither-perception-nor-non-perception.' | 婆羅門，對於非想非非想處不可放逸！將你的心安住於非想非非想處，將你的心統一於非想非非想處，將你的心專注於非想非非想處。』 |
| So khvāhaṁ, āvuso, aparena samayena sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja vihāsiṁ. | And so I, friends, on a later occasion, by completely transcending the base of nothingness, entered and dwelt in the base of neither-perception-nor-non-perception. | 於是，朋友們，在後來的某個時候，我完全超越無所有處，進入並安住於非想非非想處。 |
| Yañhi taṁ, āvuso, sammā vadamāno vadeyya …pe… mahābhiññataṁ patto”ti. | If, friends, one speaking rightly were to say… and so on… 'has attained great direct knowledge.'” | 朋友們，若有人正當地說…等等…『已獲得大神通』。」 |
40.9 - SN 40.9 Animittapañhā: The Question on the Signless
| --- SN40.9 - Animittapañhāsutta --- | --- SN40.9 - The Question on the Signless --- | --- SN40.9 - 關於無相的問題 --- |
| “‘Animitto cetosamādhi, animitto cetosamādhī’ti vuccati. | "‘The signless concentration of mind, the signless concentration of mind,’ it is said. | 「『無相心定，無相心定』，人們這麼說。 |
| Katamo nu kho animitto cetosamādhīti? | Now what is the signless concentration of mind? | 現在，什麼是無相心定？ |
| Tassa mayhaṁ, āvuso, etadahosi: | Then, friends, it occurred to me: | 於是，朋友們，我想到： |
| ‘idha bhikkhu sabbanimittānaṁ amanasikārā animittaṁ cetosamādhiṁ upasampajja viharati. | 'Here a bhikkhu, by not attending to any signs, enters and dwells in the signless concentration of mind. | 『此處一位比丘，不作意一切相，進入並安住於無相心定。 |
| Ayaṁ vuccati animitto cetosamādhī’ti. | This is called the signless concentration of mind.' | 這被稱為無相心定。』 |
| So khvāhaṁ, āvuso, sabbanimittānaṁ amanasikārā animittaṁ cetosamādhiṁ upasampajja viharāmi. | And so I, friends, by not attending to any signs, enter and dwell in the signless concentration of mind. | 於是，朋友們，我不作意一切相，進入並安住於無相心定。 |
| Tassa mayhaṁ, āvuso, iminā vihārena viharato nimittānusāri viññāṇaṁ hoti. | While I was dwelling in this state, my consciousness followed after signs. | 當我安住於此狀態時，我的意識追逐著相。 |
| Atha kho maṁ, āvuso, bhagavā iddhiyā upasaṅkamitvā etadavoca: | Then, friends, the Blessed One, by means of his power, approached me and said: | 於是，朋友們，世尊以其神通力來到我面前說： |
| ‘moggallāna, moggallāna. | 'Moggallāna, Moggallāna! | 『目犍連，目犍連！ |
| Mā, brāhmaṇa, animittaṁ cetosamādhiṁ pamādo, animitte cetosamādhismiṁ cittaṁ saṇṭhapehi, animitte cetosamādhismiṁ cittaṁ ekodiṁ karohi, animitte cetosamādhismiṁ cittaṁ samādahā’ti. | Brahmin, do not be negligent regarding the signless concentration of mind! Settle your mind in the signless concentration of mind, unify your mind in the signless concentration of mind, concentrate your mind in the signless concentration of mind.' | 婆羅門，對於無相心定不可放逸！將你的心安住於無相心定，將你的心統一於無相心定，將你的心專注於無相心定。』 |
| So khvāhaṁ, āvuso, aparena samayena sabbanimittānaṁ amanasikārā animittaṁ cetosamādhiṁ upasampajja vihāsiṁ. | And so I, friends, on a later occasion, by not attending to any signs, entered and dwelt in the signless concentration of mind. | 於是，朋友們，在後來的某個時候，我不作意一切相，進入並安住於無相心定。 |
| Yañhi taṁ, āvuso, sammā vadamāno vadeyya: | If, friends, one speaking rightly were to say: | 朋友們，若有人正當地說： |
| ‘satthārānuggahito sāvako mahābhiññataṁ patto’ti, mamaṁ taṁ sammā vadamāno vadeyya: | 'A disciple assisted by the Teacher has attained great direct knowledge,' it is of me that one speaking rightly would say: | 『一位弟子在老師的幫助下獲得了大神通』，那正當地說的就是我： |
| ‘satthārānuggahito sāvako mahābhiññataṁ patto’”ti. | 'A disciple assisted by the Teacher has attained great direct knowledge.'” | 『一位弟子在老師的幫助下獲得了大神通。』」 |
40.10 - SN 40.10 Sakka: Sakka
| --- SN40.10 - Sakkasutta --- | --- SN40.10 - Sakka --- | --- SN40.10 - 帝釋天 --- |
| Atha kho āyasmā mahāmoggallāno—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—jetavane antarahito devesu tāvatiṁsesu pāturahosi. | Then the Venerable Mahāmoggallāna—just as a strong man might extend his flexed arm or flex his extended arm; in the same way—vanished from Jeta’s Grove and appeared among the Tāvatiṃsa gods. | 當時，尊者大目犍連——就像一個強壯的人伸出他彎曲的手臂或彎曲他伸出的手臂一樣；同樣地——從祇陀林消失，出現在忉利天。 |
| Atha kho sakko devānamindo pañcahi devatāsatehi saddhiṁ yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmantaṁ mahāmoggallānaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitaṁ kho sakkaṁ devānamindaṁ āyasmā mahāmoggallāno etadavoca: | Then Sakka, ruler of the gods, together with five hundred devas, approached the Venerable Mahāmoggallāna, paid homage to him, and stood to one side. As he was standing to one side, the Venerable Mahāmoggallāna said to Sakka, ruler of the gods: | 那時，天帝釋，連同五百位天神，來到尊者大目犍連面前，向他致敬，然後站在一邊。當他站在一邊時，尊者大目犍連對天帝釋說： |
| “Sādhu kho, devānaminda, buddhasaraṇagamanaṁ hoti. | "It is good, ruler of the gods, to go for refuge to the Buddha. | 「天帝，皈依佛陀是好的。 |
| Buddhasaraṇagamanahetu kho, devānaminda, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. | Because of going for refuge to the Buddha, ruler of the gods, some beings here, with the breakup of the body, after death, are reborn in a good destination, in the heavenly world. | 天帝，因為皈依佛陀，這裡有些眾生，在身體敗壞，死亡之後，會重生到善趣，到天界。 |
| Sādhu kho, devānaminda, dhammasaraṇagamanaṁ hoti. | It is good, ruler of the gods, to go for refuge to the Dhamma. | 天帝，皈依佛法是好的。 |
| Dhammasaraṇagamanahetu kho, devānaminda, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. | Because of going for refuge to the Dhamma, ruler of the gods, some beings here, with the breakup of the body, after death, are reborn in a good destination, in the heavenly world. | 天帝，因為皈依佛法，這裡有些眾生，在身體敗壞，死亡之後，會重生到善趣，到天界。 |
| Sādhu kho, devānaminda, saṅghasaraṇagamanaṁ hoti. | It is good, ruler of the gods, to go for refuge to the Sangha. | 天帝，皈依僧伽是好的。 |
| Saṅghasaraṇagamanahetu kho, devānaminda, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti. | Because of going for refuge to the Sangha, ruler of the gods, some beings here, with the breakup of the body, after death, are reborn in a good destination, in the heavenly world.” | 天帝，因為皈依僧伽，這裡有些眾生，在身體敗壞，死亡之後，會重生到善趣，到天界。」 |
| “Sādhu kho, mārisa moggallāna, buddhasaraṇagamanaṁ hoti. | "It is good, venerable Moggallāna, to go for refuge to the Buddha. | 「尊者目犍連，皈依佛陀是好的。 |
| Buddhasaraṇagamanahetu kho, mārisa moggallāna, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. | Because of going for refuge to the Buddha, venerable Moggallāna, some beings here, with the breakup of the body, after death, are reborn in a good destination, in the heavenly world. | 尊者目犍連，因為皈依佛陀，這裡有些眾生，在身體敗壞，死亡之後，會重生到善趣，到天界。 |
| Sādhu kho, mārisa moggallāna, dhammasaraṇagamanaṁ hoti. | It is good, venerable Moggallāna, to go for refuge to the Dhamma. | 尊者目犍連，皈依佛法是好的。 |
| Dhammasaraṇagamanahetu kho, mārisa moggallāna, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. | Because of going for refuge to the Dhamma, venerable Moggallāna, some beings here, with the breakup of the body, after death, are reborn in a good destination, in the heavenly world. | 尊者目犍連，因為皈依佛法，這裡有些眾生，在身體敗壞，死亡之後，會重生到善趣，到天界。 |
| Sādhu kho, mārisa moggallāna, saṅgha …pe… | It is good, venerable Moggallāna, to go for refuge to the Sangha… and so on… | 尊者目犍連，皈依僧伽是好的……等等…… |
| sugatiṁ saggaṁ lokaṁ upapajjantī”ti. | …are reborn in a good destination, in the heavenly world.” | ……重生於善趣，天界。」 |
| Atha kho sakko devānamindo chahi devatāsatehi saddhiṁ …pe… | Then Sakka, ruler of the gods, together with six hundred devas… and so on… | 然後，天帝釋，連同六百位天神……等等…… |
| atha kho sakko devānamindo sattahi devatāsatehi saddhiṁ …pe… | Then Sakka, ruler of the gods, together with seven hundred devas… and so on… | 然後，天帝釋，連同七百位天神……等等…… |
| atha kho sakko devānamindo aṭṭhahi devatāsatehi saddhiṁ …pe… | Then Sakka, ruler of the gods, together with eight hundred devas… and so on… | 然後，天帝釋，連同八百位天神……等等…… |
| atha kho sakko devānamindo asītiyā devatāsahassehi saddhiṁ yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmantaṁ mahāmoggallānaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitaṁ kho sakkaṁ devānamindaṁ āyasmā mahāmoggallāno etadavoca: | Then Sakka, ruler of the gods, together with eighty thousand devas, approached the Venerable Mahāmoggallāna, paid homage to him, and stood to one side. As he was standing to one side, the Venerable Mahāmoggallāna said to Sakka, ruler of the gods: | 然後，天帝釋，連同八萬位天神，來到尊者大目犍連面前，向他致敬，然後站在一邊。當他站在一邊時，尊者大目犍連對天帝釋說： |
| “Sādhu kho, devānaminda, buddhasaraṇagamanaṁ hoti. | "It is good, ruler of the gods, to go for refuge to the Buddha. | 「天帝，皈依佛陀是好的。 |
| Buddhasaraṇagamanahetu kho, devānaminda, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. | Because of going for refuge to the Buddha, ruler of the gods, some beings here, with the breakup of the body, after death, are reborn in a good destination, in the heavenly world. | 天帝，因為皈依佛陀，這裡有些眾生，在身體敗壞，死亡之後，會重生到善趣，到天界。 |
| Sādhu kho, devānaminda, dhammasaraṇagamanaṁ hoti. | It is good, ruler of the gods, to go for refuge to the Dhamma. | 天帝，皈依佛法是好的。 |
| Dhammasaraṇagamanahetu kho, devānaminda, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. | Because of going for refuge to the Dhamma, ruler of the gods, some beings here, with the breakup of the body, after death, are reborn in a good destination, in the heavenly world. | 天帝，因為皈依佛法，這裡有些眾生，在身體敗壞，死亡之後，會重生到善趣，到天界。 |
| Sādhu kho, devānaminda, saṅghasaraṇagamanaṁ hoti. | It is good, ruler of the gods, to go for refuge to the Sangha. | 天帝，皈依僧伽是好的。 |
| Saṅghasaraṇagamanahetu kho, devānaminda, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti. | Because of going for refuge to the Sangha, ruler of the gods, some beings here, with the breakup of the body, after death, are reborn in a good destination, in the heavenly world.” | 天帝，因為皈依僧伽，這裡有些眾生，在身體敗壞，死亡之後，會重生到善趣，到天界。」 |
| “Sādhu kho, mārisa moggallāna, buddhasaraṇagamanaṁ hoti. | "It is good, venerable Moggallāna, to go for refuge to the Buddha. | 「尊者目犍連，皈依佛陀是好的。 |
| Buddhasaraṇagamanahetu kho, mārisa moggallāna, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. | Because of going for refuge to the Buddha, venerable Moggallāna, some beings here, with the breakup of the body, after death, are reborn in a good destination, in the heavenly world. | 尊者目犍連，因為皈依佛陀，這裡有些眾生，在身體敗壞，死亡之後，會重生到善趣，到天界。 |
| Sādhu kho, mārisa moggallāna, dhammasaraṇagamanaṁ hoti …pe… | It is good, venerable Moggallāna, to go for refuge to the Dhamma… and so on… | 尊者目犍連，皈依佛法是好的…等等… |
| sādhu kho, mārisa moggallāna, saṅghasaraṇagamanaṁ hoti. | It is good, venerable Moggallāna, to go for refuge to the Sangha. | 尊者目犍連，皈依僧伽是好的。 |
| Saṅghasaraṇagamanahetu kho, mārisa moggallāna, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti. | Because of going for refuge to the Sangha, venerable Moggallāna, some beings here, with the breakup of the body, after death, are reborn in a good destination, in the heavenly world.” | 尊者目犍連，因為皈依僧伽，這裡有些眾生，在身體敗壞，死亡之後，會重生到善趣，到天界。」 |
| Atha kho sakko devānamindo pañcahi devatāsatehi saddhiṁ yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmantaṁ mahāmoggallānaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitaṁ kho sakkaṁ devānamindaṁ āyasmā mahāmoggallāno etadavoca: | Then Sakka, ruler of the gods, together with five hundred devas, approached the Venerable Mahāmoggallāna, paid homage to him, and stood to one side. As he was standing to one side, the Venerable Mahāmoggallāna said to Sakka, ruler of the gods: | 然後，天帝釋，連同五百位天神，來到尊者大目犍連面前，向他致敬，然後站在一邊。當他站在一邊時，尊者大目犍連對天帝釋說： |
| “Sādhu kho, devānaminda, buddhe aveccappasādena samannāgamanaṁ hoti: | "It is good, ruler of the gods, to be endowed with perfect confidence in the Buddha: | 「天帝，對佛陀具足圓滿的信心是好的： |
| ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. | 'Thus is the Blessed One: an arahant, a perfectly enlightened one, accomplished in true knowledge and conduct, well-gone, a knower of the world, an unsurpassed leader of persons to be tamed, a teacher of gods and humans, the Enlightened One, the Blessed One.' | 『世尊是阿羅漢、正等正覺、明行足、善逝、世間解、無上士調御丈夫、天人師、佛、世尊。』 |
| Buddhe aveccappasādena samannāgamanahetu kho, devānaminda, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. | Because of being endowed with perfect confidence in the Buddha, ruler of the gods, some beings here, with the breakup of the body, after death, are reborn in a good destination, in the heavenly world. | 天帝，因為對佛陀具足圓滿的信心，這裡有些眾生，在身體敗壞，死亡之後，會重生到善趣，到天界。 |
| Sādhu kho, devānaminda, dhamme aveccappasādena samannāgamanaṁ hoti: | It is good, ruler of the gods, to be endowed with perfect confidence in the Dhamma: | 天帝，對法具足圓滿的信心是好的： |
| ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti. | 'The Dhamma is well-proclaimed by the Blessed One, visible here and now, timeless, inviting one to come and see, leading onward, to be experienced by the wise for themselves.' | 『法是世尊善說的，是現見的、無時的、來見的、引導的、智者各自證知的。』 |
| Dhamme aveccappasādena samannāgamanahetu kho, devānaminda, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. | Because of being endowed with perfect confidence in the Dhamma, ruler of the gods, some beings here, with the breakup of the body, after death, are reborn in a good destination, in the heavenly world. | 天帝，因為對法具足圓滿的信心，這裡有些眾生，在身體敗壞，死亡之後，會重生到善趣，到天界。 |
| Sādhu kho, devānaminda, saṅghe aveccappasādena samannāgamanaṁ hoti: | It is good, ruler of the gods, to be endowed with perfect confidence in the Sangha: | 天帝，對僧伽具足圓滿的信心是好的： |
| ‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṁ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassā’ti. | 'The Sangha of the Blessed One's disciples is practicing the good way, practicing the straight way, practicing the true way, practicing the proper way; that is, the four pairs of persons, the eight types of individuals—this Sangha of the Blessed One’s disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world.' | 『世尊的弟子僧伽是善行道的，是正直行道的，是如理行道的，是和敬行道的；也就是四雙八輩之人——世尊的弟子僧伽是值得供養、值得款待、值得布施、值得合掌禮敬的，是世間無上的福田。』 |
| Saṅghe aveccappasādena samannāgamanahetu kho, devānaminda, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. | Because of being endowed with perfect confidence in the Sangha, ruler of the gods, some beings here, with the breakup of the body, after death, are reborn in a good destination, in the heavenly world. | 天帝，因為對僧伽具足圓滿的信心，這裡有些眾生，在身體敗壞，死亡之後，會重生到善趣，到天界。 |
| Sādhu kho, devānaminda, ariyakantehi sīlehi samannāgamanaṁ hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṁvattanikehi. | It is good, ruler of the gods, to be endowed with virtues dear to the noble ones, which are unbroken, untorn, unblemished, unmottled, liberating, praised by the wise, ungrasped, and conducive to concentration. | 天帝，具備聖者所喜愛的德行是好的，這些德行是不破、不穿、不雜、不汚、解脫的、智者所讚歎的、不執取的、有助於定的。 |
| Ariyakantehi sīlehi samannāgamanahetu kho, devānaminda, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti. | Because of being endowed with virtues dear to the noble ones, ruler of the gods, some beings here, with the breakup of the body, after death, are reborn in a good destination, in the heavenly world.” | 天帝，因為具備聖者所喜愛的德行，這裡有些眾生，在身體敗壞，死亡之後，會重生到善趣，到天界。」 |
| “Sādhu kho, mārisa moggallāna, buddhe aveccappasādena samannāgamanaṁ hoti: | "It is good, venerable Moggallāna, to be endowed with perfect confidence in the Buddha: | 「尊者目犍連，對佛陀具足圓滿的信心是好的： |
| ‘itipi so …pe… satthā devamanussānaṁ buddho bhagavā’ti. | 'Thus is he… and so on… a teacher of gods and humans, the Enlightened One, the Blessed One.' | 『他是如此…等等…天人師、佛、世尊。』 |
| Buddhe aveccappasādena samannāgamanahetu kho, mārisa moggallāna, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. | Because of being endowed with perfect confidence in the Buddha, venerable Moggallāna, some beings here, with the breakup of the body, after death, are reborn in a good destination, in the heavenly world. | 尊者目犍連，因為對佛陀具足圓滿的信心，這裡有些眾生，在身體敗壞，死亡之後，會重生到善趣，到天界。 |
| Sādhu kho, mārisa moggallāna, dhamme aveccappasādena samannāgamanaṁ hoti: | It is good, venerable Moggallāna, to be endowed with perfect confidence in the Dhamma: | 尊者目犍連，對法具足圓滿的信心是好的： |
| ‘svākkhāto bhagavatā dhammo …pe… paccattaṁ veditabbo viññūhī’ti. | 'The Dhamma is well-proclaimed by the Blessed One… and so on… to be experienced by the wise for themselves.' | 『法是世尊善說的…等等…智者各自證知的。』 |
| Dhamme aveccappasādena samannāgamanahetu kho, mārisa moggallāna, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. | Because of being endowed with perfect confidence in the Dhamma, venerable Moggallāna, some beings here, with the breakup of the body, after death, are reborn in a good destination, in the heavenly world. | 尊者目犍連，因為對法具足圓滿的信心，這裡有些眾生，在身體敗壞，死亡之後，會重生到善趣，到天界。 |
| Sādhu kho, mārisa moggallāna, saṅghe aveccappasādena samannāgamanaṁ hoti: | It is good, venerable Moggallāna, to be endowed with perfect confidence in the Sangha: | 尊者目犍連，對僧伽具足圓滿的信心是好的： |
| ‘suppaṭipanno bhagavato sāvakasaṅgho …pe… anuttaraṁ puññakkhettaṁ lokassā’ti. | 'The Sangha of the Blessed One's disciples is practicing the good way… and so on… the unsurpassed field of merit for the world.' | 『世尊的弟子僧伽是善行道的…等等…世間無上的福田。』 |
| Saṅghe aveccappasādena samannāgamanahetu kho, mārisa moggallāna, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. | Because of being endowed with perfect confidence in the Sangha, venerable Moggallāna, some beings here, with the breakup of the body, after death, are reborn in a good destination, in the heavenly world. | 尊者目犍連，因為對僧伽具足圓滿的信心，這裡有些眾生，在身體敗壞，死亡之後，會重生到善趣，到天界。 |
| Sādhu kho, mārisa moggallāna, ariyakantehi sīlehi samannāgamanaṁ hoti akhaṇḍehi …pe… samādhisaṁvattanikehi. | It is good, venerable Moggallāna, to be endowed with virtues dear to the noble ones, which are unbroken… and so on… conducive to concentration. | 尊者目犍連，具備聖者所喜愛的德行是好的，這些德行是不破的…等等…有助於定的。 |
| Ariyakantehi sīlehi samannāgamanahetu kho, mārisa moggallāna, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti. | Because of being endowed with virtues dear to the noble ones, venerable Moggallāna, some beings here, with the breakup of the body, after death, are reborn in a good destination, in the heavenly world.” | 尊者目犍連，因為具備聖者所喜愛的德行，這裡有些眾生，在身體敗壞，死亡之後，會重生到善趣，到天界。」 |
| Atha kho sakko devānamindo chahi devatāsatehi saddhiṁ …pe…. | Then Sakka, ruler of the gods, together with six hundred devas… and so on…. | 然後，天帝釋，連同六百位天神……等等…… |
| Atha kho sakko devānamindo sattahi devatāsatehi saddhiṁ …pe…. | Then Sakka, ruler of the gods, together with seven hundred devas… and so on…. | 然後，天帝釋，連同七百位天神……等等…… |
| Atha kho sakko devānamindo aṭṭhahi devatāsatehi saddhiṁ …pe…. | Then Sakka, ruler of the gods, together with eight hundred devas… and so on…. | 然後，天帝釋，連同八百位天神……等等…… |
| Atha kho sakko devānamindo asītiyā devatāsahassehi saddhiṁ yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmantaṁ mahāmoggallānaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitaṁ kho sakkaṁ devānamindaṁ āyasmā mahāmoggallāno etadavoca: | Then Sakka, ruler of the gods, together with eighty thousand devas, approached the Venerable Mahāmoggallāna, paid homage to him, and stood to one side. As he was standing to one side, the Venerable Mahāmoggallāna said to Sakka, ruler of the gods: | 然後，天帝釋，連同八萬位天神，來到尊者大目犍連面前，向他致敬，然後站在一邊。當他站在一邊時，尊者大目犍連對天帝釋說： |
| “Sādhu kho, devānaminda, buddhe aveccappasādena samannāgamanaṁ hoti: | "It is good, ruler of the gods, to be endowed with perfect confidence in the Buddha: | 「天帝，對佛陀具足圓滿的信心是好的： |
| ‘itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavā’ti. | 'Thus is the Blessed One… and so on… a teacher of gods and humans, the Enlightened One, the Blessed One.' | 『世尊是…等等…天人師、佛、世尊。』 |
| Buddhe aveccappasādena samannāgamanahetu kho, devānaminda, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. | Because of being endowed with perfect confidence in the Buddha, ruler of the gods, some beings here, with the breakup of the body, after death, are reborn in a good destination, in the heavenly world. | 天帝，因為對佛陀具足圓滿的信心，這裡有些眾生，在身體敗壞，死亡之後，會重生到善趣，到天界。 |
| Sādhu kho, devānaminda, dhamme aveccappasādena samannāgamanaṁ hoti: | It is good, ruler of the gods, to be endowed with perfect confidence in the Dhamma: | 天帝，對法具足圓滿的信心是好的： |
| ‘svākkhāto bhagavatā dhammo …pe… paccattaṁ veditabbo viññūhī’ti. | 'The Dhamma is well-proclaimed by the Blessed One… and so on… to be experienced by the wise for themselves.' | 『法是世尊善說的…等等…智者各自證知的。』 |
| Dhamme aveccappasādena samannāgamanahetu kho, devānaminda, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. | Because of being endowed with perfect confidence in the Dhamma, ruler of the gods, some beings here, with the breakup of the body, after death, are reborn in a good destination, in the heavenly world. | 天帝，因為對法具足圓滿的信心，這裡有些眾生，在身體敗壞，死亡之後，會重生到善趣，到天界。 |
| Sādhu kho, devānaminda, saṅghe aveccappasādena samannāgamanaṁ hoti: | It is good, ruler of the gods, to be endowed with perfect confidence in the Sangha: | 天帝，對僧伽具足圓滿的信心是好的： |
| ‘suppaṭipanno bhagavato sāvakasaṅgho …pe… anuttaraṁ puññakkhettaṁ lokassā’ti. | 'The Sangha of the Blessed One's disciples is practicing the good way… and so on… the unsurpassed field of merit for the world.' | 『世尊的弟子僧伽是善行道的…等等…世間無上的福田。』 |
| Saṅghe aveccappasādena samannāgamanahetu kho, devānaminda, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. | Because of being endowed with perfect confidence in the Sangha, ruler of the gods, some beings here, with the breakup of the body, after death, are reborn in a good destination, in the heavenly world. | 天帝，因為對僧伽具足圓滿的信心，這裡有些眾生，在身體敗壞，死亡之後，會重生到善趣，到天界。 |
| Sādhu kho, devānaminda, ariyakantehi sīlehi samannāgamanaṁ hoti akhaṇḍehi …pe… samādhisaṁvattanikehi. | It is good, ruler of the gods, to be endowed with virtues dear to the noble ones, which are unbroken… and so on… conducive to concentration. | 天帝，具備聖者所喜愛的德行是好的，這些德行是不破的…等等…有助於定的。 |
| Ariyakantehi sīlehi samannāgamanahetu kho, devānaminda, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti. | Because of being endowed with virtues dear to the noble ones, ruler of the gods, some beings here, with the breakup of the body, after death, are reborn in a good destination, in the heavenly world.” | 天帝，因為具備聖者所喜愛的德行，這裡有些眾生，在身體敗壞，死亡之後，會重生到善趣，到天界。」 |
| “Sādhu kho, mārisa moggallāna, buddhe aveccappasādena samannāgamanaṁ hoti: | "It is good, venerable Moggallāna, to be endowed with perfect confidence in the Buddha: | 「尊者目犍連，對佛陀具足圓滿的信心是好的： |
| ‘itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavā’ti. | 'Thus is the Blessed One… and so on… a teacher of gods and humans, the Enlightened One, the Blessed One.' | 『世尊是…等等…天人師、佛、世尊。』 |
| Buddhe aveccappasādena samannāgamanahetu kho, mārisa moggallāna, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. | Because of being endowed with perfect confidence in the Buddha, venerable Moggallāna, some beings here, with the breakup of the body, after death, are reborn in a good destination, in the heavenly world. | 尊者目犍連，因為對佛陀具足圓滿的信心，這裡有些眾生，在身體敗壞，死亡之後，會重生到善趣，到天界。 |
| Sādhu kho, mārisa moggallāna, dhamme aveccappasādena samannāgamanaṁ hoti: | It is good, venerable Moggallāna, to be endowed with perfect confidence in the Dhamma: | 尊者目犍連，對法具足圓滿的信心是好的： |
| ‘svākkhāto bhagavatā dhammo …pe… paccattaṁ veditabbo viññūhī’ti. | 'The Dhamma is well-proclaimed by the Blessed One… and so on… to be experienced by the wise for themselves.' | 『法是世尊善說的…等等…智者各自證知的。』 |
| Dhamme aveccappasādena samannāgamanahetu kho, mārisa moggallāna, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. | Because of being endowed with perfect confidence in the Dhamma, venerable Moggallāna, some beings here, with the breakup of the body, after death, are reborn in a good destination, in the heavenly world. | 尊者目犍連，因為對法具足圓滿的信心，這裡有些眾生，在身體敗壞，死亡之後，會重生到善趣，到天界。 |
| Sādhu kho, mārisa moggallāna, saṅghe aveccappasādena samannāgamanaṁ hoti: | It is good, venerable Moggallāna, to be endowed with perfect confidence in the Sangha: | 尊者目犍連，對僧伽具足圓滿的信心是好的： |
| ‘suppaṭipanno bhagavato sāvakasaṅgho …pe… anuttaraṁ puññakkhettaṁ lokassā’ti. | 'The Sangha of the Blessed One's disciples is practicing the good way… and so on… the unsurpassed field of merit for the world.' | 『世尊的弟子僧伽是善行道的…等等…世間無上的福田。』 |
| Saṅghe aveccappasādena samannāgamanahetu kho, mārisa moggallāna, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. | Because of being endowed with perfect confidence in the Sangha, venerable Moggallāna, some beings here, with the breakup of the body, after death, are reborn in a good destination, in the heavenly world. | 尊者目犍連，因為對僧伽具足圓滿的信心，這裡有些眾生，在身體敗壞，死亡之後，會重生到善趣，到天界。 |
| Sādhu kho, mārisa moggallāna, ariyakantehi sīlehi samannāgamanaṁ hoti akhaṇḍehi …pe… samādhisaṁvattanikehi. | It is good, venerable Moggallāna, to be endowed with virtues dear to the noble ones, which are unbroken… and so on… conducive to concentration. | 尊者目犍連，具備聖者所喜愛的德行是好的，這些德行是不破的…等等…有助於定的。 |
| Ariyakantehi sīlehi samannāgamanahetu kho, mārisa moggallāna, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti. | Because of being endowed with virtues dear to the noble ones, venerable Moggallāna, some beings here, with the breakup of the body, after death, are reborn in a good destination, in the heavenly world.” | 尊者目犍連，因為具備聖者所喜愛的德行，這裡有些眾生，在身體敗壞，死亡之後，會重生到善趣，到天界。」 |
| Atha kho sakko devānamindo pañcahi devatāsatehi saddhiṁ yenāyasmā mahāmoggallāno tenupasaṅkami …pe… | Then Sakka, ruler of the gods, together with five hundred devas, approached the Venerable Mahāmoggallāna… and so on… | 然後，天帝釋，連同五百位天神，來到尊者大目犍連面前……等等…… |
| ekamantaṁ ṭhitaṁ kho sakkaṁ devānamindaṁ āyasmā mahāmoggallāno etadavoca: | As he was standing to one side, the Venerable Mahāmoggallāna said to Sakka, ruler of the gods: | 當他站在一邊時，尊者大目犍連對天帝釋說： |
| “Sādhu kho, devānaminda, buddhasaraṇagamanaṁ hoti. | "It is good, ruler of the gods, to go for refuge to the Buddha. | 「天帝，皈依佛陀是好的。 |
| Buddhasaraṇagamanahetu kho, devānaminda, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. | Because of going for refuge to the Buddha, ruler of the gods, some beings here, with the breakup of the body, after death, are reborn in a good destination, in the heavenly world. | 天帝，因為皈依佛陀，這裡有些眾生，在身體敗壞，死亡之後，會重生到善趣，到天界。 |
| Te aññe deve dasahi ṭhānehi adhigaṇhanti— | They surpass the other devas in ten respects— | 他們在十個方面超越其他天神—— |
| dibbena āyunā, dibbena vaṇṇena, dibbena sukhena, dibbena yasena, dibbena ādhipateyyena, dibbehi rūpehi, dibbehi saddehi, dibbehi gandhehi, dibbehi rasehi, dibbehi phoṭṭhabbehi. | by divine life span, by divine beauty, by divine happiness, by divine glory, by divine sovereignty, by divine forms, by divine sounds, by divine odors, by divine tastes, by divine tangibles. | 以天壽，以天色，以天樂，以天威，以天主權，以天形，以天聲，以天香，以天味，以天觸。 |
| Sādhu kho, devānaminda, dhammasaraṇagamanaṁ hoti. | It is good, ruler of the gods, to go for refuge to the Dhamma. | 天帝，皈依佛法是好的。 |
| Dhammasaraṇagamanahetu kho, devānaminda, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. | Because of going for refuge to the Dhamma, ruler of the gods, some beings here, with the breakup of the body, after death, are reborn in a good destination, in the heavenly world. | 天帝，因為皈依佛法，這裡有些眾生，在身體敗壞，死亡之後，會重生到善趣，到天界。 |
| Te aññe deve dasahi ṭhānehi adhigaṇhanti— | They surpass the other devas in ten respects— | 他們在十個方面超越其他天神—— |
| dibbena āyunā, dibbena vaṇṇena, dibbena sukhena, dibbena yasena, dibbena ādhipateyyena, dibbehi rūpehi, dibbehi saddehi, dibbehi gandhehi, dibbehi rasehi, dibbehi phoṭṭhabbehi. | by divine life span, by divine beauty, by divine happiness, by divine glory, by divine sovereignty, by divine forms, by divine sounds, by divine odors, by divine tastes, by divine tangibles. | 以天壽，以天色，以天樂，以天威，以天主權，以天形，以天聲，以天香，以天味，以天觸。 |
| Sādhu kho, devānaminda, saṅghasaraṇagamanaṁ hoti. | It is good, ruler of the gods, to go for refuge to the Sangha. | 天帝，皈依僧伽是好的。 |
| Saṅghasaraṇagamanahetu kho, devānaminda, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. | Because of going for refuge to the Sangha, ruler of the gods, some beings here, with the breakup of the body, after death, are reborn in a good destination, in the heavenly world. | 天帝，因為皈依僧伽，這裡有些眾生，在身體敗壞，死亡之後，會重生到善趣，到天界。 |
| Te aññe deve dasahi ṭhānehi adhigaṇhanti— | They surpass the other devas in ten respects— | 他們在十個方面超越其他天神—— |
| dibbena āyunā, dibbena vaṇṇena, dibbena sukhena, dibbena yasena, dibbena ādhipateyyena, dibbehi rūpehi, dibbehi saddehi, dibbehi gandhehi, dibbehi rasehi, dibbehi phoṭṭhabbehī”ti. | by divine life span, by divine beauty, by divine happiness, by divine glory, by divine sovereignty, by divine forms, by divine sounds, by divine odors, by divine tastes, by divine tangibles.” | 以天壽，以天色，以天樂，以天威，以天主權，以天形，以天聲，以天香，以天味，以天觸。」 |
| “Sādhu kho, mārisa moggallāna, buddhasaraṇagamanaṁ hoti. | "It is good, venerable Moggallāna, to go for refuge to the Buddha. | 「尊者目犍連，皈依佛陀是好的。 |
| Buddhasaraṇagamanahetu kho, mārisa moggallāna, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. | Because of going for refuge to the Buddha, venerable Moggallāna, some beings here, with the breakup of the body, after death, are reborn in a good destination, in the heavenly world. | 尊者目犍連，因為皈依佛陀，這裡有些眾生，在身體敗壞，死亡之後，會重生到善趣，到天界。 |
| Te aññe deve dasahi ṭhānehi adhigaṇhanti— | They surpass the other devas in ten respects— | 他們在十個方面超越其他天神—— |
| dibbena āyunā …pe… dibbehi phoṭṭhabbehi. | by divine life span… and so on… by divine tangibles. | 以天壽…等等…以天觸。 |
| Sādhu kho, mārisa moggallāna, dhammasaraṇagamanaṁ hoti …pe…. | It is good, venerable Moggallāna, to go for refuge to the Dhamma… and so on…. | 尊者目犍連，皈依佛法是好的…等等…。 |
| Sādhu kho, mārisa moggallāna, saṅghasaraṇagamanaṁ hoti. | It is good, venerable Moggallāna, to go for refuge to the Sangha. | 尊者目犍連，皈依僧伽是好的。 |
| Saṅghasaraṇagamanahetu kho, mārisa moggallāna, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. | Because of going for refuge to the Sangha, venerable Moggallāna, some beings here, with the breakup of the body, after death, are reborn in a good destination, in the heavenly world. | 尊者目犍連，因為皈依僧伽，這裡有些眾生，在身體敗壞，死亡之後，會重生到善趣，到天界。 |
| Te aññe deve dasahi ṭhānehi adhigaṇhanti— | They surpass the other devas in ten respects— | 他們在十個方面超越其他天神—— |
| dibbena āyunā, dibbena vaṇṇena, dibbena sukhena, dibbena yasena, dibbena ādhipateyyena, dibbehi rūpehi, dibbehi saddehi, dibbehi gandhehi, dibbehi rasehi, dibbehi phoṭṭhabbehī”ti. | by divine life span, by divine beauty, by divine happiness, by divine glory, by divine sovereignty, by divine forms, by divine sounds, by divine odors, by divine tastes, by divine tangibles.” | 以天壽，以天色，以天樂，以天威，以天主權，以天形，以天聲，以天香，以天味，以天觸。」 |
| Atha kho sakko devānamindo chahi devatāsatehi saddhiṁ …pe… | Then Sakka, ruler of the gods, together with six hundred devas… and so on… | 然後，天帝釋，連同六百位天神……等等…… |
| atha kho sakko devānamindo sattahi devatāsatehi saddhiṁ …pe… | Then Sakka, ruler of the gods, together with seven hundred devas… and so on… | 然後，天帝釋，連同七百位天神……等等…… |
| atha kho sakko devānamindo aṭṭhahi devatāsatehi saddhiṁ …pe… | Then Sakka, ruler of the gods, together with eight hundred devas… and so on… | 然後，天帝釋，連同八百位天神……等等…… |
| atha kho sakko devānamindo asītiyā devatāsahassehi saddhiṁ yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmantaṁ mahāmoggallānaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitaṁ kho sakkaṁ devānamindaṁ āyasmā mahāmoggallāno etadavoca: | Then Sakka, ruler of the gods, together with eighty thousand devas, approached the Venerable Mahāmoggallāna, paid homage to him, and stood to one side. As he was standing to one side, the Venerable Mahāmoggallāna said to Sakka, ruler of the gods: | 然後，天帝釋，連同八萬位天神，來到尊者大目犍連面前，向他致敬，然後站在一邊。當他站在一邊時，尊者大目犍連對天帝釋說： |
| “Sādhu kho, devānaminda, buddhasaraṇagamanaṁ hoti. | "It is good, ruler of the gods, to go for refuge to the Buddha. | 「天帝，皈依佛陀是好的。 |
| Buddhasaraṇagamanahetu kho, devānaminda, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. | Because of going for refuge to the Buddha, ruler of the gods, some beings here, with the breakup of the body, after death, are reborn in a good destination, in the heavenly world. | 天帝，因為皈依佛陀，這裡有些眾生，在身體敗壞，死亡之後，會重生到善趣，到天界。 |
| Te aññe deve dasahi ṭhānehi adhigaṇhanti— | They surpass the other devas in ten respects— | 他們在十個方面超越其他天神—— |
| dibbena āyunā …pe… dibbehi phoṭṭhabbehi. | by divine life span… and so on… by divine tangibles. | 以天壽…等等…以天觸。 |
| Sādhu kho, devānaminda, dhammasaraṇagamanaṁ hoti …pe…. | It is good, ruler of the gods, to go for refuge to the Dhamma… and so on…. | 天帝，皈依佛法是好的…等等…。 |
| Sādhu kho, devānaminda, saṅghasaraṇagamanaṁ hoti. | It is good, ruler of the gods, to go for refuge to the Sangha. | 天帝，皈依僧伽是好的。 |
| Saṅghasaraṇagamanahetu kho, devānaminda, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. | Because of going for refuge to the Sangha, ruler of the gods, some beings here, with the breakup of the body, after death, are reborn in a good destination, in the heavenly world. | 天帝，因為皈依僧伽，這裡有些眾生，在身體敗壞，死亡之後，會重生到善趣，到天界。 |
| Te aññe deve dasahi ṭhānehi adhigaṇhanti— | They surpass the other devas in ten respects— | 他們在十個方面超越其他天神—— |
| dibbena āyunā, dibbena vaṇṇena, dibbena sukhena, dibbena yasena, dibbena ādhipateyyena, dibbehi rūpehi, dibbehi saddehi, dibbehi gandhehi, dibbehi rasehi, dibbehi phoṭṭhabbehī”ti. | by divine life span, by divine beauty, by divine happiness, by divine glory, by divine sovereignty, by divine forms, by divine sounds, by divine odors, by divine tastes, by divine tangibles.” | 以天壽，以天色，以天樂，以天威，以天主權，以天形，以天聲，以天香，以天味，以天觸。」 |
| “Sādhu kho, mārisa moggallāna, buddhasaraṇagamanaṁ hoti …pe… | "It is good, venerable Moggallāna, to go for refuge to the Buddha… and so on… | 「尊者目犍連，皈依佛陀是好的…等等… |
| sādhu kho, mārisa moggallāna, dhammasaraṇagamanaṁ hoti …pe… | It is good, venerable Moggallāna, to go for refuge to the Dhamma… and so on… | 尊者目犍連，皈依佛法是好的…等等… |
| sādhu kho, mārisa moggallāna, saṅghasaraṇagamanaṁ hoti. | It is good, venerable Moggallāna, to go for refuge to the Sangha. | 尊者目犍連，皈依僧伽是好的。 |
| Saṅghasaraṇagamanahetu kho, mārisa moggallāna, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. | Because of going for refuge to the Sangha, venerable Moggallāna, some beings here, with the breakup of the body, after death, are reborn in a good destination, in the heavenly world. | 尊者目犍連，因為皈依僧伽，這裡有些眾生，在身體敗壞，死亡之後，會重生到善趣，到天界。 |
| Te aññe deve dasahi ṭhānehi adhigaṇhanti— | They surpass the other devas in ten respects— | 他們在十個方面超越其他天神—— |
| dibbena āyunā, dibbena vaṇṇena, dibbena sukhena, dibbena yasena, dibbena ādhipateyyena, dibbehi rūpehi, dibbehi saddehi, dibbehi gandhehi, dibbehi rasehi, dibbehi phoṭṭhabbehī”ti. | by divine life span, by divine beauty, by divine happiness, by divine glory, by divine sovereignty, by divine forms, by divine sounds, by divine odors, by divine tastes, by divine tangibles.” | 以天壽，以天色，以天樂，以天威，以天主權，以天形，以天聲，以天香，以天味，以天觸。」 |
| Atha kho sakko devānamindo pañcahi devatāsatehi saddhiṁ yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmantaṁ mahāmoggallānaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitaṁ kho sakkaṁ devānamindaṁ āyasmā mahāmoggallāno etadavoca: | Then Sakka, ruler of the gods, together with five hundred devas, approached the Venerable Mahāmoggallāna, paid homage to him, and stood to one side. As he was standing to one side, the Venerable Mahāmoggallāna said to Sakka, ruler of the gods: | 然後，天帝釋，連同五百位天神，來到尊者大目犍連面前，向他致敬，然後站在一邊。當他站在一邊時，尊者大目犍連對天帝釋說： |
| “Sādhu kho, devānaminda, buddhe aveccappasādena samannāgamanaṁ hoti: | "It is good, ruler of the gods, to be endowed with perfect confidence in the Buddha: | 「天帝，對佛陀具足圓滿的信心是好的： |
| ‘itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavā’ti. | 'Thus is the Blessed One… and so on… a teacher of gods and humans, the Enlightened One, the Blessed One.' | 『世尊是…等等…天人師、佛、世尊。』 |
| Buddhe aveccappasādena samannāgamanahetu kho, devānaminda, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. | Because of being endowed with perfect confidence in the Buddha, ruler of the gods, some beings here, with the breakup of the body, after death, are reborn in a good destination, in the heavenly world. | 天帝，因為對佛陀具足圓滿的信心，這裡有些眾生，在身體敗壞，死亡之後，會重生到善趣，到天界。 |
| Te aññe deve dasahi ṭhānehi adhigaṇhanti— | They surpass the other devas in ten respects— | 他們在十個方面超越其他天神—— |
| dibbena āyunā …pe… dibbehi phoṭṭhabbehi. | by divine life span… and so on… by divine tangibles. | 以天壽…等等…以天觸。 |
| Sādhu kho, devānaminda, dhamme aveccappasādena samannāgamanaṁ hoti: | It is good, ruler of the gods, to be endowed with perfect confidence in the Dhamma: | 天帝，對法具足圓滿的信心是好的： |
| ‘svākkhāto bhagavatā dhammo …pe… paccattaṁ veditabbo viññūhī’ti. | 'The Dhamma is well-proclaimed by the Blessed One… and so on… to be experienced by the wise for themselves.' | 『法是世尊善說的…等等…智者各自證知的。』 |
| Dhamme aveccappasādena samannāgamanahetu kho, devānaminda, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti …pe…. | Because of being endowed with perfect confidence in the Dhamma, ruler of the gods, some beings here, with the breakup of the body, after death, are reborn in a good destination, in the heavenly world… and so on…. | 天帝，因為對法具足圓滿的信心，這裡有些眾生，在身體敗壞，死亡之後，會重生到善趣，到天界…等等…。 |
| Sādhu kho, devānaminda, saṅghe aveccappasādena samannāgamanaṁ hoti: | It is good, ruler of the gods, to be endowed with perfect confidence in the Sangha: | 天帝，對僧伽具足圓滿的信心是好的： |
| ‘suppaṭipanno bhagavato sāvakasaṅgho …pe… lokassā’ti. | 'The Sangha of the Blessed One's disciples is practicing the good way… and so on… for the world.' | 『世尊的弟子僧伽是善行道的…等等…為世間。』 |
| Saṅghe aveccappasādena samannāgamanahetu kho, devānaminda, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti …pe…. | Because of being endowed with perfect confidence in the Sangha, ruler of the gods, some beings here, with the breakup of the body, after death, are reborn in a good destination, in the heavenly world… and so on…. | 天帝，因為對僧伽具足圓滿的信心，這裡有些眾生，在身體敗壞，死亡之後，會重生到善趣，到天界…等等…。 |
| Sādhu kho, devānaminda, ariyakantehi sīlehi samannāgamanaṁ hoti akhaṇḍehi …pe… samādhisaṁvattanikehi. | It is good, ruler of the gods, to be endowed with virtues dear to the noble ones, which are unbroken… and so on… conducive to concentration. | 天帝，具備聖者所喜愛的德行是好的，這些德行是不破的…等等…有助於定的。 |
| Ariyakantehi sīlehi samannāgamanahetu kho, devānaminda, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. | Because of being endowed with virtues dear to the noble ones, ruler of the gods, some beings here, with the breakup of the body, after death, are reborn in a good destination, in the heavenly world. | 天帝，因為具備聖者所喜愛的德行，這裡有些眾生，在身體敗壞，死亡之後，會重生到善趣，到天界。 |
| Te aññe deve dasahi ṭhānehi adhigaṇhanti— | They surpass the other devas in ten respects— | 他們在十個方面超越其他天神—— |
| dibbena āyunā …pe… dibbehi phoṭṭhabbehī”ti. | by divine life span… and so on… by divine tangibles.” | 以天壽…等等…以天觸。」 |
| “Sādhu kho, mārisa moggallāna, buddhe aveccappasādena samannāgamanaṁ hoti: | "It is good, venerable Moggallāna, to be endowed with perfect confidence in the Buddha: | 「尊者目犍連，對佛陀具足圓滿的信心是好的： |
| ‘itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavā’ti. | 'Thus is the Blessed One… and so on… a teacher of gods and humans, the Enlightened One, the Blessed One.' | 『世尊是…等等…天人師、佛、世尊。』 |
| Buddhe aveccappasādena samannāgamanahetu kho, mārisa moggallāna, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. | Because of being endowed with perfect confidence in the Buddha, venerable Moggallāna, some beings here, with the breakup of the body, after death, are reborn in a good destination, in the heavenly world. | 尊者目犍連，因為對佛陀具足圓滿的信心，這裡有些眾生，在身體敗壞，死亡之後，會重生到善趣，到天界。 |
| Te aññe deve dasahi ṭhānehi adhigaṇhanti— | They surpass the other devas in ten respects— | 他們在十個方面超越其他天神—— |
| dibbena āyunā …pe… dibbehi phoṭṭhabbehi. | by divine life span… and so on… by divine tangibles. | 以天壽…等等…以天觸。 |
| Sādhu kho, mārisa moggallāna, dhamme aveccappasādena samannāgamanaṁ hoti: | It is good, venerable Moggallāna, to be endowed with perfect confidence in the Dhamma: | 尊者目犍連，對法具足圓滿的信心是好的： |
| ‘svākkhāto bhagavatā dhammo …pe… paccattaṁ veditabbo viññūhī’ti. | 'The Dhamma is well-proclaimed by the Blessed One… and so on… to be experienced by the wise for themselves.' | 『法是世尊善說的…等等…智者各自證知的。』 |
| Dhamme aveccappasādena samannāgamanahetu kho, mārisa moggallāna, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. | Because of being endowed with perfect confidence in the Dhamma, venerable Moggallāna, some beings here, with the breakup of the body, after death, are reborn in a good destination, in the heavenly world. | 尊者目犍連，因為對法具足圓滿的信心，這裡有些眾生，在身體敗壞，死亡之後，會重生到善趣，到天界。 |
| Te aññe deve dasahi ṭhānehi adhigaṇhanti— | They surpass the other devas in ten respects— | 他們在十個方面超越其他天神—— |
| dibbena āyunā …pe… dibbehi phoṭṭhabbehi. | by divine life span… and so on… by divine tangibles. | 以天壽…等等…以天觸。 |
| Sādhu kho, mārisa moggallāna, saṅghe aveccappasādena samannāgamanaṁ hoti: | It is good, venerable Moggallāna, to be endowed with perfect confidence in the Sangha: | 尊者目犍連，對僧伽具足圓滿的信心是好的： |
| ‘suppaṭipanno bhagavato sāvakasaṅgho …pe… lokassā’ti. | 'The Sangha of the Blessed One's disciples is practicing the good way… and so on… for the world.' | 『世尊的弟子僧伽是善行道的…等等…為世間。』 |
| Saṅghe aveccappasādena samannāgamanahetu kho, mārisa moggallāna, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti …pe…. | Because of being endowed with perfect confidence in the Sangha, venerable Moggallāna, some beings here, with the breakup of the body, after death, are reborn in a good destination, in the heavenly world… and so on…. | 尊者目犍連，因為對僧伽具足圓滿的信心，這裡有些眾生，在身體敗壞，死亡之後，會重生到善趣，到天界…等等…。 |
| Sādhu kho, mārisa moggallāna, ariyakantehi sīlehi samannāgamanaṁ hoti akhaṇḍehi …pe… samādhisaṁvattanikehi. | It is good, venerable Moggallāna, to be endowed with virtues dear to the noble ones, which are unbroken… and so on… conducive to concentration. | 尊者目犍連，具備聖者所喜愛的德行是好的，這些德行是不破的…等等…有助於定的。 |
| Ariyakantehi sīlehi samannāgamanahetu kho, mārisa moggallāna, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. | Because of being endowed with virtues dear to the noble ones, venerable Moggallāna, some beings here, with the breakup of the body, after death, are reborn in a good destination, in the heavenly world. | 尊者目犍連，因為具備聖者所喜愛的德行，這裡有些眾生，在身體敗壞，死亡之後，會重生到善趣，到天界。 |
| Te aññe deve dasahi ṭhānehi adhigaṇhanti— | They surpass the other devas in ten respects— | 他們在十個方面超越其他天神—— |
| dibbena āyunā …pe… dibbehi phoṭṭhabbehī”ti. | by divine life span… and so on… by divine tangibles.” | 以天壽…等等…以天觸。」 |
| Atha kho sakko devānamindo chahi devatāsatehi saddhiṁ …pe… | Then Sakka, ruler of the gods, together with six hundred devas… and so on… | 然後，天帝釋，連同六百位天神……等等…… |
| atha kho sakko devānamindo sattahi devatāsatehi saddhiṁ …pe… | Then Sakka, ruler of the gods, together with seven hundred devas… and so on… | 然後，天帝釋，連同七百位天神……等等…… |
| atha kho sakko devānamindo aṭṭhahi devatāsatehi saddhiṁ …pe… | Then Sakka, ruler of the gods, together with eight hundred devas… and so on… | 然後，天帝釋，連同八百位天神……等等…… |
| atha kho sakko devānamindo asītiyā devatāsahassehi saddhiṁ yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmantaṁ mahāmoggallānaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitaṁ kho sakkaṁ devānamindaṁ āyasmā mahāmoggallāno etadavoca: | Then Sakka, ruler of the gods, together with eighty thousand devas, approached the Venerable Mahāmoggallāna, paid homage to him, and stood to one side. As he was standing to one side, the Venerable Mahāmoggallāna said to Sakka, ruler of the gods: | 然後，天帝釋，連同八萬位天神，來到尊者大目犍連面前，向他致敬，然後站在一邊。當他站在一邊時，尊者大目犍連對天帝釋說： |
| “Sādhu kho, devānaminda, buddhe aveccappasādena samannāgamanaṁ hoti: | "It is good, ruler of the gods, to be endowed with perfect confidence in the Buddha: | 「天帝，對佛陀具足圓滿的信心是好的： |
| ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. | 'Thus is the Blessed One: an arahant, a perfectly enlightened one, accomplished in true knowledge and conduct, well-gone, a knower of the world, an unsurpassed leader of persons to be tamed, a teacher of gods and humans, the Enlightened One, the Blessed One.' | 『世尊是阿羅漢、正等正覺、明行足、善逝、世間解、無上士調御丈夫、天人師、佛、世尊。』 |
| Buddhe aveccappasādena samannāgamanahetu kho, devānaminda, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. | Because of being endowed with perfect confidence in the Buddha, ruler of the gods, some beings here, with the breakup of the body, after death, are reborn in a good destination, in the heavenly world. | 天帝，因為對佛陀具足圓滿的信心，這裡有些眾生，在身體敗壞，死亡之後，會重生到善趣，到天界。 |
| Te aññe deve dasahi ṭhānehi adhigaṇhanti— | They surpass the other devas in ten respects— | 他們在十個方面超越其他天神—— |
| dibbena āyunā, dibbena vaṇṇena, dibbena sukhena, dibbena yasena, dibbena ādhipateyyena, dibbehi rūpehi, dibbehi saddehi, dibbehi gandhehi, dibbehi rasehi, dibbehi phoṭṭhabbehi. | by divine life span, by divine beauty, by divine happiness, by divine glory, by divine sovereignty, by divine forms, by divine sounds, by divine odors, by divine tastes, by divine tangibles. | 以天壽，以天色，以天樂，以天威，以天主權，以天形，以天聲，以天香，以天味，以天觸。 |
| Sādhu kho, devānaminda, dhamme aveccappasādena samannāgamanaṁ hoti: | It is good, ruler of the gods, to be endowed with perfect confidence in the Dhamma: | 天帝，對法具足圓滿的信心是好的： |
| ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti. | 'The Dhamma is well-proclaimed by the Blessed One, visible here and now, timeless, inviting one to come and see, leading onward, to be experienced by the wise for themselves.' | 『法是世尊善說的，是現見的、無時的、來見的、引導的、智者各自證知的。』 |
| Dhamme aveccappasādena samannāgamanahetu kho, devānaminda, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. | Because of being endowed with perfect confidence in the Dhamma, ruler of the gods, some beings here, with the breakup of the body, after death, are reborn in a good destination, in the heavenly world. | 天帝，因為對法具足圓滿的信心，這裡有些眾生，在身體敗壞，死亡之後，會重生到善趣，到天界。 |
| Te aññe deve dasahi ṭhānehi adhigaṇhanti— | They surpass the other devas in ten respects— | 他們在十個方面超越其他天神—— |
| dibbena āyunā …pe… dibbehi phoṭṭhabbehi. | by divine life span… and so on… by divine tangibles. | 以天壽…等等…以天觸。 |
| Sādhu kho, devānaminda, saṅghe aveccappasādena samannāgamanaṁ hoti: | It is good, ruler of the gods, to be endowed with perfect confidence in the Sangha: | 天帝，對僧伽具足圓滿的信心是好的： |
| ‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṁ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassā’ti. | 'The Sangha of the Blessed One's disciples is practicing the good way, practicing the straight way, practicing the true way, practicing the proper way; that is, the four pairs of persons, the eight types of individuals—this Sangha of the Blessed One’s disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world.' | 『世尊的弟子僧伽是善行道的，是正直行道的，是如理行道的，是和敬行道的；也就是四雙八輩之人——世尊的弟子僧伽是值得供養、值得款待、值得布施、值得合掌禮敬的，是世間無上的福田。』 |
| Saṅghe aveccappasādena samannāgamanahetu kho, devānaminda, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. | Because of being endowed with perfect confidence in the Sangha, ruler of the gods, some beings here, with the breakup of the body, after death, are reborn in a good destination, in the heavenly world. | 天帝，因為對僧伽具足圓滿的信心，這裡有些眾生，在身體敗壞，死亡之後，會重生到善趣，到天界。 |
| Te aññe deve dasahi ṭhānehi adhigaṇhanti— | They surpass the other devas in ten respects— | 他們在十個方面超越其他天神—— |
| dibbena āyunā …pe… dibbehi phoṭṭhabbehi. | by divine life span… and so on… by divine tangibles. | 以天壽…等等…以天觸。 |
| Sādhu kho, devānaminda, ariyakantehi sīlehi samannāgamanaṁ hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṁvattanikehi. | It is good, ruler of the gods, to be endowed with virtues dear to the noble ones, which are unbroken, untorn, unblemished, unmottled, liberating, praised by the wise, ungrasped, and conducive to concentration. | 天帝，具備聖者所喜愛的德行是好的，這些德行是不破、不穿、不雜、不汚、解脫的、智者所讚歎的、不執取的、有助於定的。 |
| Ariyakantehi sīlehi samannāgamanahetu kho, devānaminda, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. | Because of being endowed with virtues dear to the noble ones, ruler of the gods, some beings here, with the breakup of the body, after death, are reborn in a good destination, in the heavenly world. | 天帝，因為具備聖者所喜愛的德行，這裡有些眾生，在身體敗壞，死亡之後，會重生到善趣，到天界。 |
| Te aññe deve dasahi ṭhānehi adhigaṇhanti— | They surpass the other devas in ten respects— | 他們在十個方面超越其他天神—— |
| dibbena āyunā, dibbena vaṇṇena, dibbena sukhena, dibbena yasena, dibbena ādhipateyyena, dibbehi rūpehi, dibbehi saddehi, dibbehi gandhehi, dibbehi rasehi, dibbehi phoṭṭhabbehī”ti. | by divine life span, by divine beauty, by divine happiness, by divine glory, by divine sovereignty, by divine forms, by divine sounds, by divine odors, by divine tastes, by divine tangibles.” | 以天壽，以天色，以天樂，以天威，以天主權，以天形，以天聲，以天香，以天味，以天觸。」 |
| “Sādhu kho, mārisa moggallāna, buddhe aveccappasādena samannāgamanaṁ hoti: | "It is good, venerable Moggallāna, to be endowed with perfect confidence in the Buddha: | 「尊者目犍連，對佛陀具足圓滿的信心是好的： |
| ‘itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavā’ti. | 'Thus is the Blessed One… and so on… a teacher of gods and humans, the Enlightened One, the Blessed One.' | 『世尊是…等等…天人師、佛、世尊。』 |
| Buddhe aveccappasādena samannāgamanahetu kho, mārisa moggallāna, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. | Because of being endowed with perfect confidence in the Buddha, venerable Moggallāna, some beings here, with the breakup of the body, after death, are reborn in a good destination, in the heavenly world. | 尊者目犍連，因為對佛陀具足圓滿的信心，這裡有些眾生，在身體敗壞，死亡之後，會重生到善趣，到天界。 |
| Te aññe deve dasahi ṭhānehi adhigaṇhanti— | They surpass the other devas in ten respects— | 他們在十個方面超越其他天神—— |
| dibbena āyunā …pe… dibbehi phoṭṭhabbehi. | by divine life span… and so on… by divine tangibles. | 以天壽…等等…以天觸。 |
| Sādhu kho, mārisa moggallāna, dhamme aveccappasādena samannāgamanaṁ hoti: | It is good, venerable Moggallāna, to be endowed with perfect confidence in the Dhamma: | 尊者目犍連，對法具足圓滿的信心是好的： |
| ‘svākkhāto bhagavatā dhammo …pe… paccattaṁ veditabbo viññūhī’ti. | 'The Dhamma is well-proclaimed by the Blessed One… and so on… to be experienced by the wise for themselves.' | 『法是世尊善說的…等等…智者各自證知的。』 |
| Dhamme aveccappasādena samannāgamanahetu kho, mārisa moggallāna, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. | Because of being endowed with perfect confidence in the Dhamma, venerable Moggallāna, some beings here, with the breakup of the body, after death, are reborn in a good destination, in the heavenly world. | 尊者目犍連，因為對法具足圓滿的信心，這裡有些眾生，在身體敗壞，死亡之後，會重生到善趣，到天界。 |
| Te aññe deve dasahi ṭhānehi adhigaṇhanti— | They surpass the other devas in ten respects— | 他們在十個方面超越其他天神—— |
| dibbena āyunā …pe… dibbehi phoṭṭhabbehi. | by divine life span… and so on… by divine tangibles. | 以天壽…等等…以天觸。 |
| Sādhu kho, mārisa moggallāna, saṅghe aveccappasādena samannāgamanaṁ hoti: | It is good, venerable Moggallāna, to be endowed with perfect confidence in the Sangha: | 尊者目犍連，對僧伽具足圓滿的信心是好的： |
| ‘suppaṭipanno bhagavato sāvakasaṅgho …pe… anuttaraṁ puññakkhettaṁ lokassā’ti. | 'The Sangha of the Blessed One's disciples is practicing the good way… and so on… the unsurpassed field of merit for the world.' | 『世尊的弟子僧伽是善行道的…等等…世間無上的福田。』 |
| Saṅghe aveccappasādena samannāgamanahetu kho, mārisa moggallāna, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. | Because of being endowed with perfect confidence in the Sangha, venerable Moggallāna, some beings here, with the breakup of the body, after death, are reborn in a good destination, in the heavenly world. | 尊者目犍連，因為對僧伽具足圓滿的信心，這裡有些眾生，在身體敗壞，死亡之後，會重生到善趣，到天界。 |
| Te aññe deve dasahi ṭhānehi adhigaṇhanti— | They surpass the other devas in ten respects— | 他們在十個方面超越其他天神—— |
| dibbena āyunā …pe… dibbehi phoṭṭhabbehi. | by divine life span… and so on… by divine tangibles. | 以天壽…等等…以天觸。 |
| Sādhu kho, mārisa moggallāna, ariyakantehi sīlehi samannāgamanaṁ hoti akhaṇḍehi …pe… samādhisaṁvattanikehi. | It is good, venerable Moggallāna, to be endowed with virtues dear to the noble ones, which are unbroken… and so on… conducive to concentration. | 尊者目犍連，具備聖者所喜愛的德行是好的，這些德行是不破的…等等…有助於定的。 |
| Ariyakantehi sīlehi samannāgamanahetu kho, mārisa moggallāna, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. | Because of being endowed with virtues dear to the noble ones, venerable Moggallāna, some beings here, with the breakup of the body, after death, are reborn in a good destination, in the heavenly world. | 尊者目犍連，因為具備聖者所喜愛的德行，這裡有些眾生，在身體敗壞，死亡之後，會重生到善趣，到天界。 |
| Te aññe deve dasahi ṭhānehi adhigaṇhanti— | They surpass the other devas in ten respects— | 他們在十個方面超越其他天神—— |
| dibbena āyunā, dibbena vaṇṇena, dibbena sukhena, dibbena yasena, dibbena ādhipateyyena, dibbehi rūpehi, dibbehi saddehi, dibbehi gandhehi, dibbehi rasehi, dibbehi phoṭṭhabbehī”ti. | by divine life span, by divine beauty, by divine happiness, by divine glory, by divine sovereignty, by divine forms, by divine sounds, by divine odors, by divine tastes, by divine tangibles.” | 以天壽，以天色，以天樂，以天威，以天主權，以天形，以天聲，以天香，以天味，以天觸。」 |
40.11 - SN 40.11 Candana: Candanasutta
| --- SN40.11 - Candanasutta --- | --- SN40.11 - Candanasutta --- | --- SN40.11 - 栴檀經 --- |
| Atha kho candano devaputto …pe…. | Then the deva Candana... | 然後是天子栴檀那... |
| Atha kho suyāmo devaputto …pe…. | Then the deva Suyāma... | 然後是天子須夜摩... |
| Atha kho santusito devaputto …pe…. | Then the deva Santusita... | 然後是天子兜率陀... |
| Atha kho sunimmito devaputto …pe…. | Then the deva Sunimmita... | 然後是天子善化... |
| Atha kho vasavatti devaputto …pe…. | Then the deva Vasavatti... | 然後是天子婆娑跋提... |
| (Yathā sakkasuttaṁ tathā ime pañca peyyālā vitthāretabbā.) | (These five abbreviation sections are to be elaborated in the same way as the Sakka Sutta.) | （這五個省略部分應如《帝釋經》一樣詳細闡述。） |
| Moggallānavaggo paṭhamo. | The First Chapter on Moggallāna. | 目犍連第一品。 |
| Savitakkāvitakkañca, | With and without thought, | 有尋無尋、 |
| sukhena ca upekkhako; | with pleasure and equanimity; | 以樂與捨； |
| Ākāsañceva viññāṇaṁ, | Space and consciousness, | 空與識， |
| ākiñcaṁ nevasaññinā; | nothingness and neither-perception; | 無所有與非非想； |
| Animitto ca sakko ca, | The signless, Sakka, | 無相，帝釋， |
| candanekādasena cāti. | and Candana as the eleventh. | 及栴檀為第十一。 |
| Moggallānasaṁyuttaṁ samattaṁ. | The Connected Discourses with Moggallāna are concluded. | 目犍連相應結束。 |
41 - SN 41 Citta: Connected Discourses with Citta
| ==================== SN41 - Cittasaṃyutta ==================== | ==================== SN41 - Connected Discourses with Citta ==================== | ==================== SN41 - 質多相應 ==================== |
41.1 - SN 41.1 Saṁyojana: Fetters
| --- SN41.1 - Saṁyojanasutta --- | --- SN41.1 - Fetters --- | --- SN41.1 - 結 --- |
| Ekaṁ samayaṁ sambahulā therā bhikkhū macchikāsaṇḍe viharanti ambāṭakavane. | On one occasion a number of elder bhikkhus were dwelling at Macchikāsaṇḍa in the Wild Mango Grove. | 有一次，一些長老比丘住在摩基迦珊達的野芒果林。 |
| Tena kho pana samayena sambahulānaṁ therānaṁ bhikkhūnaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ maṇḍalamāḷe sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi: | Then, on that occasion, after their meal, on returning from their almsround, while they were sitting together assembled in the pavilion, this discussion arose among the elder bhikkhus: | 那時，飯後，從托鉢歸來，當他們聚集在亭子裡坐在一起時，長老比丘們之間產生了這樣的討論： |
| “‘saṁyojanan’ti vā, āvuso, ‘saṁyojaniyā dhammā’ti vā ime dhammā nānatthā nānābyañjanā udāhu ekatthā byañjanameva nānan”ti? | Friends, are 'the fetter' and 'things that are fetters' different in meaning and different in phrasing, or are they one in meaning and different only in phrasing? | 朋友們，『結』和『能結之物』在意義上和措辭上是不同的，還是意義相同而措辭不同？ |
| Tatrekaccehi therehi bhikkhūhi evaṁ byākataṁ hoti: | Thereupon, some elder bhikkhus explained it in this way: | 於是，一些長老比丘這樣解釋： |
| “‘saṁyojanan’ti vā, āvuso, ‘saṁyojaniyā dhammā’ti vā ime dhammā nānatthā ceva nānābyañjanā cā”ti. | Friends, 'the fetter' and 'things that are fetters' are different in meaning and different in phrasing. | 朋友們，『結』和『能結之物』在意義上和措辭上是不同的。 |
| Ekaccehi therehi bhikkhūhi evaṁ byākataṁ hoti: | Some elder bhikkhus explained it in this way: | 一些長老比丘這樣解釋： |
| “‘saṁyojanan’ti vā, āvuso, ‘saṁyojaniyā dhammā’ti vā ime dhammā ekatthā byañjanameva nānan”ti. | Friends, 'the fetter' and 'things that are fetters' are one in meaning and different only in phrasing. | 朋友們，『結』和『能結之物』意義相同，只是措辭不同。 |
| Tena kho pana samayena citto gahapati migapathakaṁ anuppatto hoti kenacideva karaṇīyena. | Now on that occasion Citta the householder had arrived at Migapathaka on some business. | 那時，居士質多因事來到彌伽波陀迦。 |
| Assosi kho citto gahapati sambahulānaṁ kira therānaṁ bhikkhūnaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ maṇḍalamāḷe sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi: | Citta the householder heard that a number of elder bhikkhus, after their meal, on returning from their almsround, while they were sitting together assembled in the pavilion, this discussion arose among them: | 居士質多聽說一些長老比丘，飯後，從托鉢歸來，當他們聚集在亭子裡坐在一起時，他們之間產生了這樣的討論： |
| “‘saṁyojanan’ti vā, āvuso, ‘saṁyojaniyā dhammā’ti vā ime dhammā nānatthā nānābyañjanā udāhu ekatthā byañjanameva nānan”ti? | Friends, are 'the fetter' and 'things that are fetters' different in meaning and different in phrasing, or are they one in meaning and different only in phrasing? | 朋友們，『結』和『能結之物』在意義上和措辭上是不同的，還是意義相同而措辭不同？ |
| Tatrekaccehi therehi bhikkhūhi evaṁ byākataṁ: | Thereupon, some elder bhikkhus explained: | 於是，一些長老比丘解釋說： |
| “‘saṁyojanan’ti vā, āvuso, ‘saṁyojaniyā dhammā’ti vā ime dhammā nānatthā ceva nānābyañjanā cā”ti. | Friends, 'the fetter' and 'things that are fetters' are different in meaning and different in phrasing. | 朋友們，『結』和『能結之物』在意義上和措辭上是不同的。 |
| Ekaccehi therehi bhikkhūhi evaṁ byākataṁ: | Some elder bhikkhus explained: | 一些長老比丘解釋道： |
| “‘saṁyojanan’ti vā, āvuso, ‘saṁyojaniyā dhammā’ti vā ime dhammā ekatthā byañjanameva nānan”ti. | Friends, 'the fetter' and 'things that are fetters' are one in meaning and different only in phrasing. | 朋友們，『結』和『能結之物』意義相同，只是措辭不同。 |
| Atha kho citto gahapati yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho citto gahapati there bhikkhū etadavoca: | Then Citta the householder approached the elder bhikkhus, paid homage to them, and sat down to one side. Seated to one side, Citta the householder said to the elder bhikkhus: | 於是，居士質多來到長老比丘們面前，向他們頂禮，然後坐在一旁。坐在一旁的居士質多對長老比丘們說： |
| “sutaṁ metaṁ, bhante, sambahulānaṁ kira therānaṁ bhikkhūnaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ maṇḍalamāḷe sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi: | "I have heard, venerable sirs, that a number of elder bhikkhus, after their meal, on returning from their almsround, while they were sitting together assembled in the pavilion, this discussion arose among them: | 「尊者們，我聽說一些長老比丘，飯後，從托鉢歸來，當他們聚集在亭子裡坐在一起時，他們之間產生了這樣的討論： |
| ‘saṁyojanan’ti vā, āvuso, ‘saṁyojaniyā dhammā’ti vā ime dhammā nānatthā nānābyañjanā udāhu ekatthā byañjanameva nānan”ti? | 'Friends, are 'the fetter' and 'things that are fetters' different in meaning and different in phrasing, or are they one in meaning and different only in phrasing?'" | 『朋友們，「結」與「能結之物」在意義與措辭上是不同的，還是意義相同而措辭不同？』」 |
| Ekaccehi therehi bhikkhūhi evaṁ byākataṁ: | Some elder bhikkhus explained it in this way: | 一些長老比丘是這樣解釋的： |
| “‘saṁyojanan’ti vā, āvuso, ‘saṁyojaniyā dhammā’ti vā ime dhammā nānatthā ceva nānābyañjanā cā”ti. | 'Friends, 'the fetter' and 'things that are fetters' are different in meaning and different in phrasing.' | 『朋友們，「結」與「能結之物」在意義與措辭上是不同的。』 |
| Ekaccehi therehi bhikkhūhi evaṁ byākataṁ “‘saṁyojanan’ti vā, āvuso, ‘saṁyojaniyā dhammā’ti vā ime dhammā ekatthā byañjanameva nānan”ti. | Some elder bhikkhus explained it in this way: "'Friends, 'the fetter' and 'things that are fetters' are one in meaning and different only in phrasing.'" | 一些長老比丘是這樣解釋的：「『朋友們，「結」與「能結之物」意義相同，只是措辭不同。』」 |
| “Evaṁ, gahapatī”ti. | So it is, householder. | 居士，正是如此。 |
| “‘Saṁyojanan’ti vā, bhante, ‘saṁyojaniyā dhammā’ti vā ime dhammā nānatthā ceva nānābyañjanā ca. | "Venerable sirs, 'the fetter' and 'things that are fetters' are different in meaning and different in phrasing. | 「尊者們，『結』和『能結之物』在意義上和措辭上是不同的。 |
| Tena hi, bhante, upamaṁ vo karissāmi. | In that case, venerable sirs, I will give you a simile. | 既然如此，尊者們，我給你們打個比喻。 |
| Upamāyapidhekacce viññū purisā bhāsitassa atthaṁ ājānanti. | For by a simile some wise people understand the meaning of what is said. | 因為有些智者通過比喻能理解所說話語的含義。 |
| Seyyathāpi, bhante, kāḷo ca balībaddo odāto ca balībaddo ekena dāmena vā yottena vā saṁyuttā assu. | Suppose, venerable sirs, a black bull and a white bull were yoked together by a single rope or yoke. | 尊者們，假設一頭黑牛和一頭白牛被一根繩子或軛拴在一起。 |
| Yo nu kho evaṁ vadeyya: | Now, if someone were to say: | 現在，如果有人說： |
| ‘kāḷo balībaddo odātassa balībaddassa saṁyojanaṁ, odāto balībaddo kāḷassa balībaddassa saṁyojanan’ti, sammā nu kho so vadamāno vadeyyā”ti? | 'The black bull is the fetter of the white bull, the white bull is the fetter of the black bull,' would one who says so be speaking correctly?" | 『黑牛是白牛的結，白牛是黑牛的結』，這樣說的人說得對嗎？」 |
| “No hetaṁ, gahapati. | "No, householder. | 「不對，居士。 |
| Na kho, gahapati, kāḷo balībaddo odātassa balībaddassa saṁyojanaṁ, napi odāto balībaddo kāḷassa balībaddassa saṁyojanaṁ; | The black bull, householder, is not the fetter of the white bull, nor is the white bull the fetter of the black bull; | 居士，黑牛不是白牛的結，白牛也不是黑牛的結； |
| yena kho te ekena dāmena vā yottena vā saṁyuttā taṁ tattha saṁyojanan”ti. | but that by which they are yoked together with a single rope or yoke, that is the fetter there." | 但那將牠們用一根繩子或軛拴在一起的東西，那才是結。」 |
| “Evameva kho, bhante, na cakkhu rūpānaṁ saṁyojanaṁ, na rūpā cakkhussa saṁyojanaṁ; | "In the same way, venerable sirs, the eye is not the fetter for forms, nor are forms the fetter for the eye; | 「同樣地，尊者們，眼睛不是色的結，色也不是眼睛的結； |
| yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo taṁ tattha saṁyojanaṁ. | but that desire and lust that arises there in dependence on them both, that is the fetter there. | 而是那依賴於兩者而生的慾望與貪愛，那才是結。 |
| Na sotaṁ saddānaṁ … | Not the ear for sounds… | 耳非聲之結… |
| na ghānaṁ gandhānaṁ … | not the nose for smells… | 鼻非香之結… |
| na jivhā rasānaṁ … | not the tongue for tastes… | 舌非味之結… |
| na kāyo phoṭṭhabbānaṁ saṁyojanaṁ, na phoṭṭhabbā kāyassa saṁyojanaṁ; | the body is not a fetter for tangibles, nor are tangibles a fetter for the body; | 身體不是觸的結，觸也不是身體的結； |
| yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo taṁ tattha saṁyojanaṁ. | but that desire and lust that arises there in dependence on them both, that is the fetter there. | 而是那依賴於兩者而生的慾望與貪愛，那才是結。 |
| Na mano dhammānaṁ saṁyojanaṁ, na dhammā manassa saṁyojanaṁ; | The mind is not a fetter for mental phenomena, nor are mental phenomena a fetter for the mind; | 心不是法塵的結，法塵也不是心的結； |
| yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo taṁ tattha saṁyojanan”ti. | but that desire and lust that arises there in dependence on them both, that is the fetter there." | 而是那依賴於兩者而生的慾望與貪愛，那才是結。」 |
| “Lābhā te, gahapati, suladdhaṁ te, gahapati, | "It is a gain for you, householder, it is well-gained for you, householder, | 「居士，這是你的收穫，這是你善得的收穫， |
| yassa te gambhīre buddhavacane paññācakkhu kamatī”ti. | that your eye of wisdom penetrates the deep word of the Buddha." | 你的智慧之眼能洞察佛陀深奧的言辭。」 |
41.2 - SN 41.2 Paṭhamaisidatta: Isidatta (1)
| --- SN41.2 - Paṭhamaisidattasutta --- | --- SN41.2 - Isidatta (1) --- | --- SN41.2 - 伊西達多 (1) --- |
| Ekaṁ samayaṁ sambahulā therā bhikkhū macchikāsaṇḍe viharanti ambāṭakavane. | On one occasion a number of elder bhikkhus were dwelling at Macchikāsaṇḍa in the Wild Mango Grove. | 有一次，一些長老比丘住在摩基迦珊達的野芒果林。 |
| Atha kho citto gahapati yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho citto gahapati there bhikkhū etadavoca: | Then Citta the householder approached the elder bhikkhus, paid homage to them, and sat down to one side. Seated to one side, Citta the householder said to the elder bhikkhus: | 於是，居士質多來到長老比丘們面前，向他們頂禮，然後坐在一旁。坐在一旁的居士質多對長老比丘們說： |
| “adhivāsentu me, bhante, therā svātanāya bhattan”ti. | Venerable sirs, may the elders consent to a meal from me tomorrow. | 尊者們，願長老們明天接受我的齋食。 |
| Adhivāsesuṁ kho therā bhikkhū tuṇhībhāvena. | The elder bhikkhus consented by their silence. | 長老比丘們以沉默表示同意。 |
| Atha kho citto gahapati therānaṁ bhikkhūnaṁ adhivāsanaṁ viditvā uṭṭhāyāsanā there bhikkhū abhivādetvā padakkhiṇaṁ katvā pakkāmi. | Then Citta the householder, having understood the elder bhikkhus' consent, rose from his seat, paid homage to the elder bhikkhus, and, keeping them on his right, he departed. | 於是，居士質多，明白長老比丘們的同意後，從座位上站起來，向長老比丘們頂禮，然後右繞而離去。 |
| Atha kho therā bhikkhū tassā rattiyā accayena pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena cittassa gahapatissa nivesanaṁ tenupasaṅkamiṁsu; upasaṅkamitvā paññatte āsane nisīdiṁsu. | Then, when the night had passed, in the morning the elder bhikkhus dressed, took their bowls and robes, and went to the residence of Citta the householder; and on arrival they sat down on the prepared seats. | 於是，過了一夜，清晨，長老比丘們穿好衣服，拿著他們的缽和僧袍，前往居士質多的住所；到達後，他們坐在準備好的座位上。 |
| Atha kho citto gahapati yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho citto gahapati āyasmantaṁ theraṁ etadavoca: | Then Citta the householder approached the elder bhikkhus, paid homage to them, and sat down to one side. Seated to one side, Citta the householder said to the venerable elder: | 於是，居士質多來到長老比丘們面前，向他們頂禮，然後坐在一旁。坐在一旁的居士質多對尊者長老說： |
| “‘dhātunānattaṁ, dhātunānattan’ti, bhante thera, vuccati. | "'Diversity of elements, diversity of elements,' it is said, venerable elder. | 「『種種界，種種界』，尊者長老，人們這麼說。 |
| Kittāvatā nu kho, bhante, dhātunānattaṁ vuttaṁ bhagavatā”ti? | To what extent, venerable sir, has the diversity of elements been spoken of by the Blessed One?" | 尊者，世尊所說的種種界，到什麼程度？」 |
| Evaṁ vutte, āyasmā thero tuṇhī ahosi. | When this was said, the venerable elder was silent. | 此話一出，尊者長老默然不語。 |
| Dutiyampi kho citto gahapati āyasmantaṁ theraṁ etadavoca: | A second time, Citta the householder said to the venerable elder: | 居士質多第二次對尊者長老說： |
| “‘dhātunānattaṁ, dhātunānattan’ti, bhante thera, vuccati. | "'Diversity of elements, diversity of elements,' it is said, venerable elder. | 「『種種界，種種界』，尊者長老，人們這麼說。 |
| Kittāvatā nu kho, bhante, dhātunānattaṁ vuttaṁ bhagavatā”ti? | To what extent, venerable sir, has the diversity of elements been spoken of by the Blessed One?" | 尊者，世尊所說的種種界，到什麼程度？」 |
| Dutiyampi kho āyasmā thero tuṇhī ahosi. | A second time, the venerable elder was silent. | 尊者長老第二次默然不語。 |
| Tatiyampi kho citto gahapati āyasmantaṁ theraṁ etadavoca: | A third time, Citta the householder said to the venerable elder: | 居士質多第三次對尊者長老說： |
| “‘dhātunānattaṁ, dhātunānattan’ti, bhante thera, vuccati. | "'Diversity of elements, diversity of elements,' it is said, venerable elder. | 「『種種界，種種界』，尊者長老，人們這麼說。 |
| Kittāvatā nu kho, bhante, dhātunānattaṁ vuttaṁ bhagavatā”ti? | To what extent, venerable sir, has the diversity of elements been spoken of by the Blessed One?" | 尊者，世尊所說的種種界，到什麼程度？」 |
| Tatiyampi kho āyasmā thero tuṇhī ahosi. | A third time, the venerable elder was silent. | 尊者長老第三次默然不語。 |
| Tena kho pana samayena āyasmā isidatto tasmiṁ bhikkhusaṅghe sabbanavako hoti. | Now on that occasion the venerable Isidatta was the most junior in that community of bhikkhus. | 那時，尊者伊西達多是該比丘僧團中最年輕的一位。 |
| Atha kho āyasmā isidatto āyasmantaṁ theraṁ etadavoca: | Then the venerable Isidatta said to the venerable elder: | 於是，尊者伊西達多對尊者長老說： |
| “byākaromahaṁ, bhante thera, cittassa gahapatino etaṁ pañhan”ti? | May I answer this question of Citta the householder, venerable elder? | 尊者長老，我可以回答質多居士的這個問題嗎？ |
| “Byākarohi tvaṁ, āvuso isidatta, cittassa gahapatino etaṁ pañhan”ti. | Answer this question of Citta the householder, friend Isidatta. | 朋友伊西達多，回答質多居士的這個問題吧。 |
| “Evañhi tvaṁ, gahapati, pucchasi: | "Is this how you ask, householder: | 「居士，你是否這樣問： |
| ‘dhātunānattaṁ, dhātunānattanti, bhante thera, vuccati. | "'Diversity of elements, diversity of elements,' it is said, venerable elder. | 『種種界，種種界』，尊者長老，人們這麼說。 |
| Kittāvatā nu kho, bhante, dhātunānattaṁ, vuttaṁ bhagavatā’”ti? | To what extent, venerable sir, has the diversity of elements been spoken of by the Blessed One?'" | 尊者，世尊所說的種種界，到什麼程度？』」 |
| “Evaṁ, bhante”. | Yes, venerable sir. | 是的，尊者。 |
| “Idaṁ kho, gahapati, dhātunānattaṁ vuttaṁ bhagavatā— | "This, householder, is the diversity of elements spoken of by the Blessed One— | 「居士，這就是世尊所說的種種界—— |
| cakkhudhātu, rūpadhātu, cakkhuviññāṇadhātu …pe… | the eye element, the form element, the eye-consciousness element... | 眼界、色界、眼識界... |
| manodhātu, dhammadhātu, manoviññāṇadhātu. | the mind element, the mental-phenomena element, the mind-consciousness element. | 意界、法界、意識界。 |
| Ettāvatā kho, gahapati, dhātunānattaṁ vuttaṁ bhagavatā”ti. | To this extent, householder, has the diversity of elements been spoken of by the Blessed One." | 居士，世尊所說的種種界就到這個程度。」 |
| Atha kho citto gahapati āyasmato isidattassa bhāsitaṁ abhinanditvā anumoditvā there bhikkhū paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. | Then Citta the householder, having delighted in and approved of the venerable Isidatta's statement, served and satisfied the elder bhikkhus with his own hands with fine hard and soft food. | 於是，居士質多對尊者伊西達多的話感到欣喜和贊同，親手用精美的硬食和軟食供養和滿足了長老比丘們。 |
| Atha kho therā bhikkhū bhuttāvino onītapattapāṇino uṭṭhāyāsanā pakkamiṁsu. | Then the elder bhikkhus, having finished their meal, with their bowls put away and their hands washed, rose from their seats and departed. | 然後，長老比丘們吃完飯，收好缽，洗完手，從座位上站起來離開了。 |
| Atha kho āyasmā thero āyasmantaṁ isidattaṁ etadavoca: | Then the venerable elder said to the venerable Isidatta: | 於是，尊者長老對尊者伊西達多說： |
| “sādhu kho taṁ, āvuso isidatta, eso pañho paṭibhāsi, neso pañho maṁ paṭibhāsi. | "It is good, friend Isidatta, that this question occurred to you, for that question did not occur to me. | 「朋友伊西達多，善哉，這個問題你想到了，而我卻沒想到。 |
| Tenahāvuso isidatta, yadā aññathāpi evarūpo pañho āgaccheyya, taññevettha paṭibhāseyyā”ti. | Therefore, friend Isidatta, when another such question arises, you should be the one to answer it." | 因此，朋友伊西達多，以後再有這樣的問題，就應該由你來回答。」 |
| Dutiyaṁ. | Second. | 第二。 |
41.3 - SN 41.3 Dutiyaisidatta: Isidatta (2)
| --- SN41.3 - Dutiyaisidattasutta --- | --- SN41.3 - Isidatta (2) --- | --- SN41.3 - 伊西達多 (2) --- |
| Ekaṁ samayaṁ sambahulā therā bhikkhū macchikāsaṇḍe viharanti ambāṭakavane. | On one occasion a number of elder bhikkhus were dwelling at Macchikāsaṇḍa in the Wild Mango Grove. | 有一次，一些長老比丘住在摩基迦珊達的野芒果林。 |
| Atha kho citto gahapati yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho citto gahapati there bhikkhū etadavoca: | Then Citta the householder approached the elder bhikkhus, paid homage to them, and sat down to one side. Seated to one side, Citta the householder said to the elder bhikkhus: | 於是，居士質多來到長老比丘們面前，向他們頂禮，然後坐在一旁。坐在一旁的居士質多對長老比丘們說： |
| “adhivāsentu me, bhante therā, svātanāya bhattan”ti. | Venerable sirs, may the elders consent to a meal from me tomorrow. | 尊者們，願長老們明天接受我的齋食。 |
| Adhivāsesuṁ kho therā bhikkhū tuṇhībhāvena. | The elder bhikkhus consented by their silence. | 長老比丘們以沉默表示同意。 |
| Atha kho citto gahapati therānaṁ bhikkhūnaṁ adhivāsanaṁ viditvā uṭṭhāyāsanā there bhikkhū abhivādetvā padakkhiṇaṁ katvā pakkāmi. | Then Citta the householder, having understood the elder bhikkhus' consent, rose from his seat, paid homage to the elder bhikkhus, and, keeping them on his right, he departed. | 於是，居士質多，明白長老比丘們的同意後，從座位上站起來，向長老比丘們頂禮，然後右繞而離去。 |
| Atha kho therā bhikkhū tassā rattiyā accayena pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena cittassa gahapatissa nivesanaṁ tenupasaṅkamiṁsu; upasaṅkamitvā paññatte āsane nisīdiṁsu. | Then, when the night had passed, in the morning the elder bhikkhus dressed, took their bowls and robes, and went to the residence of Citta the householder; and on arrival they sat down on the prepared seats. | 於是，過了一夜，清晨，長老比丘們穿好衣服，拿著他們的缽和僧袍，前往居士質多的住所；到達後，他們坐在準備好的座位上。 |
| Atha kho citto gahapati yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho citto gahapati āyasmantaṁ theraṁ etadavoca: | Then Citta the householder approached the elder bhikkhus, paid homage to them, and sat down to one side. Seated to one side, Citta the householder said to the venerable elder: | 於是，居士質多來到長老比丘們面前，向他們頂禮，然後坐在一旁。坐在一旁的居士質多對尊者長老說： |
| “yā imā, bhante thera, anekavihitā diṭṭhiyo loke uppajjanti: | "Venerable elder, these many and various views that arise in the world: | 「尊者長老，世間生起這些種種不同的見解： |
| ‘sassato lokoti vā, asassato lokoti vā, antavā lokoti vā, anantavā lokoti vā, taṁ jīvaṁ taṁ sarīranti vā, aññaṁ jīvaṁ aññaṁ sarīranti vā, hoti tathāgato paraṁ maraṇāti vā, na hoti tathāgato paraṁ maraṇāti vā, hoti ca na ca hoti tathāgato paraṁ maraṇāti vā, neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā. | 'The world is eternal,' or 'the world is not eternal,' or 'the world is finite,' or 'the world is infinite,' or 'the soul and the body are the same,' or 'the soul is one thing and the body another,' or 'the Tathāgata exists after death,' or 'the Tathāgata does not exist after death,' or 'the Tathāgata both exists and does not exist after death,' or 'the Tathāgata neither exists nor does not exist after death.' | 『世界是永恆的』，或『世界非永恆』，或『世界是有限的』，或『世界是無限的』，或『靈魂與身體是同一的』，或『靈魂是一回事，身體是另一回事』，或『如來死後存在』，或『如來死後不存在』，或『如來死後既存在又不存在』，或『如來死後既不存在也不不存在』。 |
| Yāni cimāni dvāsaṭṭhi diṭṭhigatāni brahmajāle bhaṇitāni; | And these sixty-two views mentioned in the Brahmajāla; | 以及《梵網經》中提到的這六十二種見解； |
| imā nu kho, bhante, diṭṭhiyo kismiṁ sati honti, kismiṁ asati na hontī”ti? | now, venerable sir, when what exists do these views come to be, and when what does not exist do they not come to be?" | 現在，尊者，當什麼存在時，這些見解才會產生，而當什麼不存在時，它們就不會產生？」 |
| Evaṁ vutte, āyasmā thero tuṇhī ahosi. | When this was said, the venerable elder was silent. | 此話一出，尊者長老默然不語。 |
| Dutiyampi kho citto gahapati …pe… | A second time Citta the householder... | 第二次，質多居士… |
| tatiyampi kho citto gahapati āyasmantaṁ theraṁ etadavoca: | a third time Citta the householder said to the venerable elder: | 質多居士第三次對尊者長老說： |
| “yā imā, bhante thera, anekavihitā diṭṭhiyo loke uppajjanti— | "Venerable elder, these many and various views that arise in the world— | 「尊者長老，世間興起的這些多種多樣的見解—— |
| sassato lokoti vā, asassato lokoti vā, antavā lokoti vā, anantavā lokoti vā, taṁ jīvaṁ taṁ sarīranti vā, aññaṁ jīvaṁ aññaṁ sarīranti vā, hoti tathāgato paraṁ maraṇāti vā, na hoti tathāgato paraṁ maraṇāti vā, hoti ca na ca hoti tathāgato paraṁ maraṇāti vā, neva hoti na na hoti tathāgato paraṁ maraṇāti vā. | 'The world is eternal,' or 'the world is not eternal,' or 'the world is finite,' or 'the world is infinite,' or 'the soul and the body are the same,' or 'the soul is one thing and the body another,' or 'the Tathāgata exists after death,' or 'the Tathāgata does not exist after death,' or 'the Tathāgata both exists and does not exist after death,' or 'the Tathāgata neither exists nor does not exist after death.' | 『世界是永恆的』，或『世界非永恆』，或『世界是有限的』，或『世界是無限的』，或『靈魂與身體是同一的』，或『靈魂是一回事，身體是另一回事』，或『如來死後存在』，或『如來死後不存在』，或『如來死後既存在又不存在』，或『如來死後既不存在也不不存在』。 |
| Yāni cimāni dvāsaṭṭhi diṭṭhigatāni brahmajāle bhaṇitāni; | And these sixty-two views mentioned in the Brahmajāla; | 以及《梵網經》中提到的這六十二種見解； |
| imā nu kho, bhante, diṭṭhiyo kismiṁ sati honti, kismiṁ asati na hontī”ti? | now, venerable sir, when what exists do these views come to be, and when what does not exist do they not come to be?" | 現在，尊者，當什麼存在時，這些見解才會產生，而當什麼不存在時，它們就不會產生？」 |
| Tatiyampi kho āyasmā thero tuṇhī ahosi. | A third time, the venerable elder was silent. | 尊者長老第三次默然不語。 |
| Tena kho pana samayena āyasmā isidatto tasmiṁ bhikkhusaṅghe sabbanavako hoti. | Now on that occasion the venerable Isidatta was the most junior in that community of bhikkhus. | 那時，尊者伊西達多是該比丘僧團中最年輕的一位。 |
| Atha kho āyasmā isidatto āyasmantaṁ theraṁ etadavoca: | Then the venerable Isidatta said to the venerable elder: | 於是，尊者伊西達多對尊者長老說： |
| “byākaromahaṁ, bhante thera, cittassa gahapatino etaṁ pañhan”ti? | May I answer this question of Citta the householder, venerable elder? | 尊者長老，我可以回答質多居士的這個問題嗎？ |
| “Byākarohi tvaṁ, āvuso isidatta, cittassa gahapatino etaṁ pañhan”ti. | Answer this question of Citta the householder, friend Isidatta. | 朋友伊西達多，回答質多居士的這個問題吧。 |
| “Evañhi tvaṁ, gahapati, pucchasi: | "Is this how you ask, householder: | 「居士，你是否這樣問： |
| ‘yā imā, bhante thera, anekavihitā diṭṭhiyo loke uppajjanti— | ‘These many and various views that arise in the world— | 「世間興起的這些多種多樣的見解—— |
| sassato lokoti vā …pe…; | The world is eternal,’ or ...; | 世界是永恆的，」或……； |
| imā nu kho, bhante, diṭṭhiyo kismiṁ sati honti, kismiṁ asati na hontī’”ti? | ‘Now, venerable sir, when what exists do these views come to be, and when what does not exist do they not come to be?’” | 『現在，尊者，當什麼存在時，這些見解才會產生，而當什麼不存在時，它們就不會產生？』」 |
| “Evaṁ, bhante”. | Yes, venerable sir. | 是的，尊者。 |
| “Yā imā, gahapati, anekavihitā diṭṭhiyo loke uppajjanti: | "Householder, these many and various views that arise in the world: | 「居士，世間生起的這些種種不同的見解： |
| ‘sassato lokoti vā, asassato lokoti vā, antavā lokoti vā anantavā lokoti vā, taṁ jīvaṁ taṁ sarīranti vā, aññaṁ jīvaṁ aññaṁ sarīranti vā, hoti tathāgato paraṁ maraṇāti vā, na hoti tathāgato paraṁ maraṇāti vā, hoti ca na ca hoti tathāgato paraṁ maraṇāti vā, neva hoti na na hoti tathāgato paraṁ maraṇāti vā. | 'The world is eternal,' or 'the world is not eternal,' or 'the world is finite,' or 'the world is infinite,' or 'the soul and the body are the same,' or 'the soul is one thing and the body another,' or 'the Tathāgata exists after death,' or 'the Tathāgata does not exist after death,' or 'the Tathāgata both exists and does not exist after death,' or 'the Tathāgata neither exists nor does not exist after death.' | 『世界是永恆的』，或『世界非永恆』，或『世界是有限的』，或『世界是無限的』，或『靈魂與身體是同一的』，或『靈魂是一回事，身體是另一回事』，或『如來死後存在』，或『如來死後不存在』，或『如來死後既存在又不存在』，或『如來死後既不存在也不不存在』。 |
| Yāni cimāni dvāsaṭṭhi diṭṭhigatāni brahmajāle bhaṇitāni; | And these sixty-two views mentioned in the Brahmajāla; | 以及《梵網經》中提到的這六十二種見解； |
| imā kho, gahapati, diṭṭhiyo sakkāyadiṭṭhiyā sati honti, sakkāyadiṭṭhiyā asati na hontī’”ti. | these views, householder, come to be when there is identity view, they do not come to be when there is no identity view." | 這些見解，居士，是在有身見時產生的，在沒有身見時是不會產生的。」 |
| “Kathaṁ pana, bhante, sakkāyadiṭṭhi hotī”ti? | But how, venerable sir, does identity view come to be? | 但尊者，身見是如何產生的呢？ |
| “Idha, gahapati, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto | "Here, householder, an untaught ordinary person, who has no regard for noble ones, is unskilled in the Dhamma of the noble ones, and is undisciplined in the Dhamma of the noble ones; who has no regard for true men, is unskilled in the Dhamma of true men, and is undisciplined in the Dhamma of true men, | 「此處，居士，一個未受教導的凡夫，不敬聖者，不善於聖者之法，未受聖者之法調教；不敬善人，不善於善人之法，未受善人之法調教， |
| rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ, attani vā rūpaṁ, rūpasmiṁ vā attānaṁ; | regards form as self, or the self as possessing form, or form as in the self, or the self as in form; | 認為色是我，或我擁有色，或色在我中，或我在色中； |
| vedanaṁ attato samanupassati …pe… | he regards feeling as self ... | 他視受為我… |
| saññaṁ … | perception ... | 想… |
| saṅkhāre … | volitional formations ... | 行… |
| viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ, attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ. | he regards consciousness as self, or the self as possessing consciousness, or consciousness as in the self, or the self as in consciousness. | 他認為識是我，或我擁有識，或識在我中，或我在識中。 |
| Evaṁ kho, gahapati, sakkāyadiṭṭhi hotī”ti. | That, householder, is how identity view comes to be." | 居士，身見就是這樣產生的。」 |
| “Kathaṁ pana, bhante, sakkāyadiṭṭhi na hotī”ti? | But how, venerable sir, does identity view not come to be? | 但尊者，身見如何不生起呢？ |
| “Idha, gahapati, sutavā ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto | "Here, householder, a well-taught noble-one's-disciple, who has regard for noble ones, is skilled in the Dhamma of the noble ones, and is well-disciplined in the Dhamma of the noble ones; who has regard for true men, is skilled in the Dhamma of true men, and is well-disciplined in the Dhamma of true men, | 「此處，居士，一位善學的聖弟子，敬重聖者，善巧於聖者之法，且善於在聖者之法中受教；敬重善人，善巧於善人之法，且善於在善人之法中受教， |
| na rūpaṁ attato samanupassati, na rūpavantaṁ vā attānaṁ, na attani vā rūpaṁ, na rūpasmiṁ vā attānaṁ; | does not regard form as self, or the self as possessing form, or form as in the self, or the self as in form; | 不視色為我，或我擁有色，或色在我中，或我在色中； |
| na vedanaṁ … | not feeling ... | 不受… |
| na saññaṁ … | not perception ... | 不想… |
| na saṅkhāre … | not volitional formations ... | 不行… |
| na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ, na attani vā viññāṇaṁ, na viññāṇasmiṁ vā attānaṁ. | he does not regard consciousness as self, or the self as possessing consciousness, or consciousness as in the self, or the self as in consciousness. | 他不認為識是我，或我擁有識，或識在我中，或我在識中。 |
| Evaṁ kho, gahapati, sakkāyadiṭṭhi na hotī”ti. | That, householder, is how identity view does not come to be." | 居士，身見就是這樣不生起的。」 |
| “Kuto, bhante, ayyo isidatto āgacchatī”ti? | From where, venerable sir, has the noble Isidatta come? | 尊者，尊貴的伊西達多從何而來？ |
| “Avantiyā kho, gahapati, āgacchāmī”ti. | I have come from Avanti, householder. | 居士，我來自阿槃提。 |
| “Atthi, bhante, avantiyā isidatto nāma kulaputto amhākaṁ adiṭṭhasahāyo pabbajito? | "Is there, venerable sir, in Avanti a clansman named Isidatta, an unseen friend of ours who has gone forth? | 「尊者，在阿槃提是否有一位名為伊西達多的族人，我們未曾謀面的朋友，已經出家？ |
| Diṭṭho so āyasmatā”ti? | Has he been seen by the venerable one?" | 尊者見過他嗎？」 |
| “Evaṁ, gahapatī”ti. | Yes, householder. | 是的，居士。 |
| “Kahaṁ nu kho so, bhante, āyasmā etarahi viharatī”ti? | Where, venerable sir, is that venerable one now dwelling? | 尊者，那位尊者現在住在哪裡？ |
| Evaṁ vutte, āyasmā isidatto tuṇhī ahosi. | When this was said, the venerable Isidatta was silent. | 此話一出，尊者伊西達多默然不語。 |
| “Ayyo no, bhante, isidatto”ti? | Are you, venerable sir, the noble Isidatta? | 尊者，您就是尊貴的伊西達多嗎？ |
| “Evaṁ, gahapatī”ti. | Yes, householder. | 是的，居士。 |
| “Abhiramatu, bhante, ayyo isidatto macchikāsaṇḍe. | "May the noble Isidatta delight in Macchikāsaṇḍa. | 「願尊者伊西達多樂住於摩基迦珊達。 |
| Ramaṇīyaṁ ambāṭakavanaṁ. | The Wild Mango Grove is delightful. | 野芒果林令人愉快。 |
| Ahaṁ ayyassa isidattassa ussukkaṁ karissāmi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānan”ti. | I will take care of the noble Isidatta's needs for robes, almsfood, lodging, and medicinal requisites for the sick." | 我會照顧尊者伊西達多對衣、食、住、病者醫藥的需求。」 |
| “Kalyāṇaṁ vuccati, gahapatī”ti. | It is well said, householder. | 居士，你說得很好。 |
| Atha kho citto gahapati āyasmato isidattassa bhāsitaṁ abhinanditvā anumoditvā there bhikkhū paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. | Then Citta the householder, having delighted in and approved of the venerable Isidatta's statement, served and satisfied the elder bhikkhus with his own hands with fine hard and soft food. | 於是，居士質多對尊者伊西達多的話感到欣喜和贊同，親手用精美的硬食和軟食供養和滿足了長老比丘們。 |
| Atha kho therā bhikkhū bhuttāvino onītapattapāṇino uṭṭhāyāsanā pakkamiṁsu. | Then the elder bhikkhus, having finished their meal, with their bowls put away and their hands washed, rose from their seats and departed. | 然後，長老比丘們吃完飯，收好缽，洗完手，從座位上站起來離開了。 |
| Atha kho āyasmā thero āyasmantaṁ isidattaṁ etadavoca: | Then the venerable elder said to the venerable Isidatta: | 於是，尊者長老對尊者伊西達多說： |
| “sādhu kho taṁ, āvuso isidatta, eso pañho paṭibhāsi. | "It is good, friend Isidatta, that this question occurred to you. | 「朋友伊西達多，善哉！這個問題被你注意到了。 |
| Neso pañho maṁ paṭibhāsi. | That question did not occur to me. | 那個問題我沒有想到。 |
| Tenahāvuso isidatta, yadā aññathāpi evarūpo pañho āgaccheyya, taññevettha paṭibhāseyyā”ti. | Therefore, friend Isidatta, when another such question arises, you should be the one to answer it." | 因此，朋友伊西達多，當再有這樣的問題出現時，就應該由你來回答。」 |
| Atha kho āyasmā isidatto senāsanaṁ saṁsāmetvā pattacīvaramādāya macchikāsaṇḍamhā pakkāmi. | Then the venerable Isidatta, having set his lodging in order, taking his bowl and robe, departed from Macchikāsaṇḍa. | 於是，尊者伊西達多整理好住處，拿著缽和僧衣，離開了摩基迦珊達。 |
| Yaṁ macchikāsaṇḍamhā pakkāmi, tathā pakkantova ahosi, na puna paccāgacchīti. | The way he departed from Macchikāsaṇḍa, so he departed, and he did not return again. | 他離開摩基迦珊達的方式，就是這樣離開的，他再也沒有回來。 |
| Tatiyaṁ. | Third. | 第三。 |
41.4 - SN 41.4 Mahakapāṭihāriya: The Miracle of Mahaka
| --- SN41.4 - Mahakapāṭihāriyasutta --- | --- SN41.4 - The Miracle of Mahaka --- | --- SN41.4 - 摩訶迦的神跡 --- |
| Ekaṁ samayaṁ sambahulā therā bhikkhū macchikāsaṇḍe viharanti ambāṭakavane. | On one occasion a number of elder bhikkhus were dwelling at Macchikāsaṇḍa in the Wild Mango Grove. | 有一次，一些長老比丘住在摩基迦珊達的野芒果林。 |
| Atha kho citto gahapati yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho citto gahapati there bhikkhū etadavoca: | Then Citta the householder approached the elder bhikkhus, paid homage to them, and sat down to one side. Seated to one side, Citta the householder said to the elder bhikkhus: | 於是，居士質多來到長老比丘們面前，向他們頂禮，然後坐在一旁。坐在一旁的居士質多對長老比丘們說： |
| “adhivāsentu me, bhante therā, svātanāya gokule bhattan”ti. | Venerable sirs, may the elders consent to a meal from me tomorrow at the cattle pen. | 尊者們，願長老們明天在牛欄接受我的齋食。 |
| Adhivāsesuṁ kho therā bhikkhū tuṇhībhāvena. | The elder bhikkhus consented by their silence. | 長老比丘們以沉默表示同意。 |
| Atha kho citto gahapati therānaṁ bhikkhūnaṁ adhivāsanaṁ viditvā uṭṭhāyāsanā there bhikkhū abhivādetvā padakkhiṇaṁ katvā pakkāmi. | Then Citta the householder, having understood the elder bhikkhus' consent, rose from his seat, paid homage to the elder bhikkhus, and, keeping them on his right, he departed. | 於是，居士質多，明白長老比丘們的同意後，從座位上站起來，向長老比丘們頂禮，然後右繞而離去。 |
| Atha kho therā bhikkhū tassā rattiyā accayena pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena cittassa gahapatino gokulaṁ tenupasaṅkamiṁsu; upasaṅkamitvā paññatte āsane nisīdiṁsu. | Then, when the night had passed, in the morning the elder bhikkhus dressed, took their bowls and robes, and went to Citta the householder’s cattle pen; and on arrival they sat down on the prepared seats. | 於是，一夜過去，清晨，長老比丘們穿好衣服，拿著缽和僧袍，前往質多居士的牛欄；到達後，他們坐在準備好的座位上。 |
| Atha kho citto gahapati there bhikkhū paṇītena sappipāyāsena sahatthā santappesi sampavāresi. | Then Citta the householder served and satisfied the elder bhikkhus with his own hands with fine ghee and milk-rice. | 於是，居士質多親手用上好的酥油和乳粥供養和滿足了長老比丘們。 |
| Atha kho therā bhikkhū bhuttāvino onītapattapāṇino uṭṭhāyāsanā pakkamiṁsu. | Then the elder bhikkhus, having finished their meal, with their bowls put away and their hands washed, rose from their seats and departed. | 然後，長老比丘們吃完飯，收好缽，洗完手，從座位上站起來離開了。 |
| Cittopi kho gahapati “sesakaṁ vissajjethā”ti vatvā there bhikkhū piṭṭhito piṭṭhito anubandhi. | And Citta the householder, after saying, "Distribute the leftovers," followed close behind the elder bhikkhus. | 而居士質多說完「把剩下的分發出去」後，便緊隨長老比丘們之後。 |
| Tena kho pana samayena uṇhaṁ hoti kuthitaṁ; | Now on that occasion the heat was sweltering; | 那時天氣酷熱難當； |
| te ca therā bhikkhū paveliyamānena maññe kāyena gacchanti, yathā taṁ bhojanaṁ bhuttāvino. | and those elder bhikkhus were walking as if their bodies were wavering, just as it is for those who have eaten a meal. | 那些長老比丘走路時，身體搖搖晃晃，就像剛吃完飯的人一樣。 |
| Tena kho pana samayena āyasmā mahako tasmiṁ bhikkhusaṅghe sabbanavako hoti. | Now on that occasion the venerable Mahaka was the most junior in that community of bhikkhus. | 那時，尊者摩訶迦是該比丘僧團中最年輕的一位。 |
| Atha kho āyasmā mahako āyasmantaṁ theraṁ etadavoca: | Then the venerable Mahaka said to the venerable elder: | 於是，尊者摩訶迦對尊者長老說： |
| “sādhu khvassa, bhante thera, sītako ca vāto vāyeyya, abbhasampilāpo ca assa, devo ca ekamekaṁ phusāyeyyā”ti. | How good it would be, venerable elder, if a cool wind were to blow, and there were a covering of clouds, and it would drizzle drop by drop. | 尊者長老，若有涼風吹來，又有雲層遮蔽，點點細雨灑落，那該多好。 |
| “Sādhu khvassa, āvuso mahaka, yaṁ sītako ca vāto vāyeyya, abbhasampilāpo ca assa, devo ca ekamekaṁ phusāyeyyā”ti. | How good it would be, friend Mahaka, if a cool wind were to blow, and there were a covering of clouds, and it would drizzle drop by drop. | 朋友摩訶迦，若有涼風吹來，雲層密布，細雨霏霏，那該多好。 |
| Atha kho āyasmā mahako tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhari yathā sītako ca vāto vāyi, abbhasampilāpo ca assa, devo ca ekamekaṁ phusi. | Then the venerable Mahaka performed such a feat of psychic power that a cool wind blew, there was a covering of clouds, and it drizzled drop by drop. | 於是，尊者摩訶迦施展神通，涼風吹起，雲層密布，細雨霏霏。 |
| Atha kho cittassa gahapatino etadahosi: | Then it occurred to Citta the householder: | 於是質多居士心中想道： |
| “yo kho imasmiṁ bhikkhusaṅghe sabbanavako bhikkhu tassāyaṁ evarūpo iddhānubhāvo”ti. | The bhikkhu who is the most junior in this community of bhikkhus, such is his psychic power. | 這比丘僧團中最年輕的比丘，竟有如此神通。 |
| Atha kho āyasmā mahako ārāmaṁ sampāpuṇitvā āyasmantaṁ theraṁ etadavoca: | Then the venerable Mahaka, on reaching the monastery, said to the venerable elder: | 於是，尊者摩訶迦回到寺院，對尊者長老說： |
| “alamettāvatā, bhante therā”ti? | Is this sufficient, venerable elder? | 尊者長老，這樣夠了嗎？ |
| “Alamettāvatā, āvuso mahaka. | "This is sufficient, friend Mahaka. | 「朋友摩訶迦，這就夠了。 |
| Katamettāvatā, āvuso mahaka. | This is done, friend Mahaka. | 朋友摩訶迦，這事辦成了。 |
| Pūjitamettāvatā, āvuso mahakā”ti. | This is worshipped, friend Mahaka." | 朋友摩訶迦，這事值得崇敬。」 |
| Atha kho therā bhikkhū yathāvihāraṁ agamaṁsu. | Then the elder bhikkhus went to their respective dwellings. | 於是，長老比丘們各自回到自己的住處。 |
| Āyasmāpi mahako sakaṁ vihāraṁ agamāsi. | The venerable Mahaka also went to his own dwelling. | 尊者摩訶迦也回到自己的住處。 |
| Atha kho citto gahapati yenāyasmā mahako tenupasaṅkami; upasaṅkamitvā āyasmantaṁ mahakaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho citto gahapati āyasmantaṁ mahakaṁ etadavoca: | Then Citta the householder approached the venerable Mahaka; having approached and paid homage to the venerable Mahaka, he sat down to one side. Seated to one side, Citta the householder said to the venerable Mahaka: | 於是，居士質多來到尊者摩訶迦面前；走近並頂禮尊者摩訶迦後，他坐在一旁。坐在一旁的居士質多對尊者摩訶迦說： |
| “sādhu me, bhante, ayyo mahako uttari manussadhammaṁ iddhipāṭihāriyaṁ dassetū”ti. | It would be good, venerable sir, if the noble Mahaka would show me a supranormal feat, a miracle of psychic power. | 善哉，尊者，願尊者摩訶迦為我示現超常神變、神通奇蹟。 |
| “Tena hi tvaṁ, gahapati, ālinde uttarāsaṅgaṁ paññapetvā tiṇakalāpaṁ okāsehī”ti. | In that case, householder, spread your upper robe on the veranda and place a bundle of grass on it. | 居士，既然如此，請將你的上衣鋪在陽台上，再放一捆草在上面。 |
| “Evaṁ, bhante”ti kho citto gahapati āyasmato mahakassa paṭissutvā ālinde uttarāsaṅgaṁ paññapetvā tiṇakalāpaṁ okāsesi. | "Yes, venerable sir," Citta the householder replied to the venerable Mahaka, and he spread his upper robe on the veranda and placed a bundle of grass on it. | 「是的，尊者。」質多居士回答尊者摩訶迦，然後他在陽台上鋪開上衣，放上一捆草。 |
| Atha kho āyasmā mahako vihāraṁ pavisitvā sūcighaṭikaṁ datvā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhari yathā tālacchiggaḷena ca aggaḷantarikāya ca acci nikkhamitvā tiṇāni jhāpesi, uttarāsaṅgaṁ na jhāpesi. | Then the venerable Mahaka entered his dwelling, bolted the door, and performed such a feat of psychic power that a flame shot out through the keyhole and the space around the bolt and burned up the grass, but did not burn the upper robe. | 於是，尊者摩訶迦進入他的住處，鎖上門，施展神通，火焰從鑰匙孔和門閂周圍的空隙中射出，燒掉了草，卻沒有燒到上衣。 |
| Atha kho citto gahapati uttarāsaṅgaṁ papphoṭetvā saṁviggo lomahaṭṭhajāto ekamantaṁ aṭṭhāsi. | Then Citta the householder shook out his upper robe and, amazed and with his hair standing on end, stood to one side. | 於是，居士質多抖了抖上衣，驚訝得毛骨悚然，站在一旁。 |
| Atha kho āyasmā mahako vihārā nikkhamitvā cittaṁ gahapatiṁ etadavoca: | Then the venerable Mahaka came out of his dwelling and said to Citta the householder: | 於是，尊者摩訶迦走出住處，對居士質多說： |
| “alamettāvatā, gahapatī”ti? | Is that sufficient, householder? | 居士，這樣夠了嗎？ |
| “Alamettāvatā, bhante mahaka. | "That is sufficient, venerable Mahaka. | 「摩訶迦尊者，夠了。 |
| Katamettāvatā, bhante, mahaka. | That is done, venerable sir, Mahaka. | 尊者摩訶迦，這事辦成了。 |
| Pūjitamettāvatā, bhante mahaka. | That is worshipped, venerable Mahaka. | 尊者摩訶迦，這事值得崇敬。 |
| Abhiramatu, bhante, ayyo mahako macchikāsaṇḍe. | May the noble Mahaka delight in Macchikāsaṇḍa. | 願尊者摩訶迦樂住於摩基迦珊達。 |
| Ramaṇīyaṁ ambāṭakavanaṁ. | The Wild Mango Grove is delightful. | 野芒果林令人愉快。 |
| Ahaṁ ayyassa mahakassa ussukkaṁ karissāmi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānan”ti. | I will take care of the noble Mahaka's needs for robes, almsfood, lodging, and medicinal requisites for the sick." | 我將負責尊者摩訶迦的衣食住行及病時醫藥。」 |
| “Kalyāṇaṁ vuccati, gahapatī”ti. | It is well said, householder. | 居士，你說得很好。 |
| Atha kho āyasmā mahako senāsanaṁ saṁsāmetvā pattacīvaramādāya macchikāsaṇḍamhā pakkāmi. | Then the venerable Mahaka, having set his lodging in order, taking his bowl and robe, departed from Macchikāsaṇḍa. | 於是，尊者摩訶迦整理好住處，拿著缽和僧衣，離開了摩基迦珊達。 |
| Yaṁ macchikāsaṇḍamhā pakkāmi, tathā pakkantova ahosi; | The way he departed from Macchikāsaṇḍa, so he departed; | 他離開摩基迦珊達的方式，就是那樣離開了； |
| na puna paccāgacchīti. | and he did not return again. | 他再也沒有回來。 |
| Catutthaṁ. | Fourth. | 第四。 |
41.5 - SN 41.5 Paṭhamakāmabhū: Kāmabhū (1)
| --- SN41.5 - Paṭhamakāmabhūsutta --- | --- SN41.5 - Kāmabhū (1) --- | --- SN41.5 - 迦摩浮 (1) --- |
| Ekaṁ samayaṁ āyasmā kāmabhū macchikāsaṇḍe viharati ambāṭakavane. | On one occasion the venerable Kāmabhū was dwelling at Macchikāsaṇḍa in the Wild Mango Grove. | 有一次，尊者迦摩浮住在摩基迦珊達的野芒果林。 |
| Atha kho citto gahapati yenāyasmā kāmabhū tenupasaṅkami; upasaṅkamitvā āyasmantaṁ kāmabhuṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho cittaṁ gahapatiṁ āyasmā kāmabhū etadavoca: | Then Citta the householder approached the venerable Kāmabhū; having approached and paid homage to the venerable Kāmabhū, he sat down to one side. Seated to one side, the venerable Kāmabhū said to Citta the householder: | 於是，居士質多來到尊者迦摩浮面前；走近並頂禮尊者迦摩浮後，他坐在一旁。坐在一旁的尊者迦摩浮對居士質多說： |
| “Vuttamidaṁ, gahapati: | "This has been said, householder: | 「居士，曾有言： |
| ‘Nelaṅgo setapacchādo, | ‘The chariot with no rattling, with a white canopy, | 『無嘎聲之車，白華蓋， |
| ekāro vattatī ratho; | with a single spoke, rolls on; | 單輪滾動； |
| Anīghaṁ passa āyantaṁ, | See him coming, untroubled, | 見彼來者，無憂， |
| chinnasotaṁ abandhanan’ti. | with the stream cut, unbound.’ | 斷流，無縛。』 |
| Imassa nu kho, gahapati, saṅkhittena bhāsitassa kathaṁ vitthārena attho daṭṭhabbo”ti? | Of this which has been stated in brief, householder, how is the meaning to be seen in detail?" | 居士，這簡短的陳述，其義應如何詳細理解？」 |
| “Kiṁ nu kho etaṁ, bhante, bhagavatā bhāsitan”ti? | Venerable sir, was this spoken by the Blessed One? | 尊者，這是世尊所說的嗎？ |
| “Evaṁ, gahapatī”ti. | Yes, householder. | 是的，居士。 |
| “Tena hi, bhante, muhuttaṁ āgamehi yāvassa atthaṁ pekkhāmī”ti. | In that case, venerable sir, wait a moment while I consider the meaning. | 尊者，既然如此，請稍待片刻，容我思索其義。 |
| Atha kho citto gahapati muhuttaṁ tuṇhī hutvā āyasmantaṁ kāmabhuṁ etadavoca: | Then Citta the householder, after being silent for a moment, said to the venerable Kāmabhū: | 於是，居士質多沉默片刻後，對尊者迦摩浮說： |
| “‘Nelaṅgan’ti kho, bhante, sīlānametaṁ adhivacanaṁ. | "'No rattling,' venerable sir, is a term for virtue. | 「尊者，『無嘎聲』是德行的代名詞。 |
| ‘Setapacchādo’ti kho, bhante, vimuttiyā etaṁ adhivacanaṁ. | 'White canopy,' venerable sir, is a term for liberation. | 『白華蓋』，尊者，是解脫的代名詞。 |
| ‘Ekāro’ti kho, bhante, satiyā etaṁ adhivacanaṁ. | 'Single spoke,' venerable sir, is a term for mindfulness. | 『單輪』，尊者，是正念的代名詞。 |
| ‘Vattatī’ti kho, bhante, abhikkamapaṭikkamassetaṁ adhivacanaṁ. | 'Rolls on,' venerable sir, is a term for going forward and returning. | 『滾動』，尊者，是前進與返回的代名詞。 |
| ‘Ratho’ti kho, bhante, imassetaṁ cātumahābhūtikassa kāyassa adhivacanaṁ mātāpettikasambhavassa odanakummāsūpacayassa aniccucchādanaparimaddanabhedanaviddhaṁsanadhammassa. | 'Chariot,' venerable sir, is a term for this body, composed of the four great elements, produced by mother and father, built up of rice and gruel, subject to impermanence, to rubbing and pressing, to breaking and dispersal. | 『車』，尊者，是指這個由四大元素構成的身體，由父母所生，由米粥所長養，受無常、摩擦、壓迫、破碎和消散的支配。 |
| Rāgo kho, bhante, nīgho, doso nīgho, moho nīgho. | Lust, venerable sir, is trouble, hatred is trouble, delusion is trouble. | 尊者，貪欲是煩惱，瞋恚是煩惱，愚痴是煩惱。 |
| Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. | These are abandoned in a bhikkhu whose taints are destroyed, cut off at the root, made like a palm stump, obliterated so that they are no longer subject to future arising. | 這些在漏盡的比丘中已被斷除，根絕如棕櫚樹樁，被消滅以至不再有未來生起的可能。 |
| Tasmā khīṇāsavo bhikkhu ‘anīgho’ti vuccati. | Therefore, a bhikkhu whose taints are destroyed is called 'untroubled.' | 因此，漏盡的比丘被稱為「無憂」。 |
| ‘Āyantan’ti kho, bhante, arahato etaṁ adhivacanaṁ. | 'Coming,' venerable sir, is a term for an arahant. | 『來』，尊者，是阿羅漢的代稱。 |
| ‘Soto’ti kho, bhante, taṇhāyetaṁ adhivacanaṁ. | 'Stream,' venerable sir, is a term for craving. | 『流』，尊者，是渴愛的代稱。 |
| Sā khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. | That has been abandoned in a bhikkhu whose taints are destroyed, cut off at the root, made like a palm stump, obliterated so that it is no longer subject to future arising. | 那在漏盡的比丘中已被斷除，根絕如棕櫚樹樁，被消滅以至不再有未來生起的可能。 |
| Tasmā khīṇāsavo bhikkhu ‘chinnasoto’ti vuccati. | Therefore, a bhikkhu whose taints are destroyed is called 'with the stream cut.' | 因此，漏盡的比丘被稱為「斷流」。 |
| Rāgo kho, bhante, bandhanaṁ, doso bandhanaṁ, moho bandhanaṁ. | Lust, venerable sir, is a bond, hatred is a bond, delusion is a bond. | 尊者，貪是束縛，瞋是束縛，癡是束縛。 |
| Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. | These are abandoned in a bhikkhu whose taints are destroyed, cut off at the root, made like a palm stump, obliterated so that they are no longer subject to future arising. | 這些在漏盡的比丘中已被斷除，根絕如棕櫚樹樁，被消滅以至不再有未來生起的可能。 |
| Tasmā khīṇāsavo bhikkhu ‘abandhano’ti vuccati. | Therefore, a bhikkhu whose taints are destroyed is called 'unbound.' | 因此，漏盡的比丘被稱為「無縛」。 |
| Iti kho, bhante, yaṁ taṁ bhagavatā vuttaṁ: | Thus, venerable sir, of that which was spoken by the Blessed One: | 尊者，世尊所說的這句話： |
| ‘Nelaṅgo setapacchādo, | ‘The chariot with no rattling, with a white canopy, | 『無嘎聲之車，白華蓋， |
| ekāro vattatī ratho; | with a single spoke, rolls on; | 單輪滾動； |
| Anīghaṁ passa āyantaṁ, | See him coming, untroubled, | 見彼來者，無憂， |
| chinnasotaṁ abandhanan’ti. | with the stream cut, unbound.’ | 斷流，無縛。』 |
| Imassa kho, bhante, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāmī”ti. | Of this which was stated in brief by the Blessed One, venerable sir, I understand the meaning in detail in this way." | 尊者，世尊簡短陳述的這句話，我就是這樣詳細地理解其意義的。」 |
| “Lābhā te, gahapati, suladdhaṁ te, gahapati. | "It is a gain for you, householder, it is well-gained for you, householder. | 「居士，這是你的收穫，這是你善得的收穫。 |
| Yassa te gambhīre buddhavacane paññācakkhu kamatī”ti. | That your eye of wisdom penetrates the deep word of the Buddha." | 你的智慧之眼能洞察佛陀深奧的言辭。」 |
41.6 - SN 41.6 Dutiyakāmabhū: Kāmabhū (2)
| --- SN41.6 - Dutiyakāmabhūsutta --- | --- SN41.6 - Kāmabhū (2) --- | --- SN41.6 - 迦摩浮 (2) --- |
| Ekaṁ samayaṁ āyasmā kāmabhū macchikāsaṇḍe viharati ambāṭakavane. | On one occasion the venerable Kāmabhū was dwelling at Macchikāsaṇḍa in the Wild Mango Grove. | 有一次，尊者迦摩浮住在摩基迦珊達的野芒果林。 |
| Atha kho citto gahapati yenāyasmā kāmabhū tenupasaṅkami; upasaṅkamitvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho citto gahapati āyasmantaṁ kāmabhuṁ etadavoca: | Then Citta the householder approached the venerable Kāmabhū; having approached, he sat down to one side. Seated to one side, Citta the householder said to the venerable Kāmabhū: | 於是，居士質多來到尊者迦摩浮面前；走近後，他坐在一旁。坐在一旁的居士質多對尊者迦摩浮說： |
| “kati nu kho, bhante, saṅkhārā”ti? | How many formations are there, venerable sir? | 尊者，行有幾種？ |
| “Tayo kho, gahapati, saṅkhārā— | "There are three formations, householder— | 「居士，行有三種—— |
| kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro”ti. | the bodily formation, the verbal formation, the mental formation." | 身行、語行、心行。」 |
| “Sādhu, bhante”ti kho citto gahapati āyasmato kāmabhussa bhāsitaṁ abhinanditvā anumoditvā āyasmantaṁ kāmabhuṁ uttariṁ pañhaṁ apucchi: | "Good, venerable sir," said Citta the householder, and having delighted in and approved of the venerable Kāmabhū's statement, he asked the venerable Kāmabhū a further question: | 「善哉，尊者。」質多居士說，並對尊者迦摩浮的話感到欣喜和贊同，他向尊者迦摩浮提出了一個進一步的問題： |
| “katamo pana, bhante, kāyasaṅkhāro, katamo vacīsaṅkhāro, katamo cittasaṅkhāro”ti? | But what, venerable sir, is the bodily formation, what is the verbal formation, what is the mental formation? | 但尊者，身行是什麼，語行是什麼，心行是什麼？ |
| “Assāsapassāsā kho, gahapati, kāyasaṅkhāro, vitakkavicārā vacīsaṅkhāro, saññā ca vedanā ca cittasaṅkhāro”ti. | In-and-out breaths, householder, are the bodily formation; thought and examination are the verbal formation; perception and feeling are the mental formation. | 居士，出入息是身行；尋與伺是語行；想與受是心行。 |
| “Sādhu, bhante”ti kho citto gahapati …pe… uttariṁ pañhaṁ apucchi: | "Good, venerable sir," said Citta the householder... and asked a further question: | 「善哉，尊者。」質多居士說…並提出了一個進一步的問題： |
| “kasmā pana, bhante, assāsapassāsā kāyasaṅkhāro, kasmā vitakkavicārā vacīsaṅkhāro, kasmā saññā ca vedanā ca cittasaṅkhāro”ti? | But why, venerable sir, are in-and-out breaths the bodily formation, why are thought and examination the verbal formation, why are perception and feeling the mental formation? | 但尊者，為何出入息是身行，為何尋伺是語行，為何想受是心行？ |
| “Assāsapassāsā kho, gahapati, kāyikā. Ete dhammā kāyappaṭibaddhā, tasmā assāsapassāsā kāyasaṅkhāro. | "In-and-out breaths, householder, are bodily. These things are bound up with the body, therefore in-and-out breaths are the bodily formation. | 「居士，出入息是身體的。這些事物與身體緊密相連，因此出入息是身行。 |
| Pubbe kho, gahapati, vitakketvā vicāretvā pacchā vācaṁ bhindati, tasmā vitakkavicārā vacīsaṅkhāro. | First, householder, having thought and examined, one later breaks into speech, therefore thought and examination are the verbal formation. | 居士，人先思考省察，然後才開口說話，因此思與省察是語行。 |
| Saññā ca vedanā ca cetasikā. Ete dhammā cittappaṭibaddhā, tasmā saññā ca vedanā ca cittasaṅkhāro”ti. | Perception and feeling are mental. These things are bound up with the mind, therefore perception and feeling are the mental formation." | 想與受是心靈的。這些事物與心緊密相連，因此想與受是心行。」 |
| “Sādhu …pe… uttariṁ pañhaṁ apucchi: | "Good... and asked a further question: | 「好…又問了一個問題： |
| “kathaṁ pana, bhante, saññāvedayitanirodhasamāpatti hotī”ti? | But how, venerable sir, does the attainment of the cessation of perception and feeling come about? | 但尊者，滅盡想受定是如何達成的？ |
| “Na kho, gahapati, saññāvedayitanirodhaṁ samāpajjantassa bhikkhuno evaṁ hoti: | "It does not occur to a bhikkhu who is attaining the cessation of perception and feeling, householder: | 「居士，正在證入滅盡想受定的比丘，心中不會生起這樣的念頭： |
| ‘ahaṁ saññāvedayitanirodhaṁ samāpajjissan’ti vā ‘ahaṁ saññāvedayitanirodhaṁ samāpajjāmī’ti vā ‘ahaṁ saññāvedayitanirodhaṁ samāpanno’ti vā. | 'I will attain the cessation of perception and feeling,' or 'I am attaining the cessation of perception and feeling,' or 'I have attained the cessation of perception and feeling.' | 『我將證入滅盡想受定』，或『我正在證入滅盡想受定』，或『我已證入滅盡想受定』。 |
| Atha khvassa pubbeva tathā cittaṁ bhāvitaṁ hoti yaṁ taṁ tathattāya upanetī”ti. | Rather, his mind has been previously developed in such a way that it leads him to that state." | 而是，他的心先前已經過這樣的發展，以致於引導他進入那個狀態。」 |
| “Sādhu …pe… uttariṁ pañhaṁ apucchi: | "Good... and asked a further question: | 「好…又問了一個問題： |
| “saññāvedayitanirodhaṁ samāpajjantassa pana, bhante, bhikkhuno katame dhammā paṭhamaṁ nirujjhanti, yadi vā kāyasaṅkhāro, yadi vā vacīsaṅkhāro, yadi vā cittasaṅkhāro”ti? | When a bhikkhu is attaining the cessation of perception and feeling, venerable sir, which phenomena cease first: the bodily formation, the verbal formation, or the mental formation? | 尊者，當一位比丘證入滅盡想受定時，是哪種現象先停止：身行、語行，還是心行？ |
| “Saññāvedayitanirodhaṁ samāpajjantassa kho, gahapati, bhikkhuno vacīsaṅkhāro paṭhamaṁ nirujjhati, tato kāyasaṅkhāro, tato cittasaṅkhāro”ti. | When a bhikkhu is attaining the cessation of perception and feeling, householder, the verbal formation ceases first, then the bodily formation, then the mental formation. | 居士，當一位比丘證入滅盡想受定時，語行先停止，然後是身行，最後是心行。 |
| “Sādhu …pe… uttariṁ pañhaṁ apucchi: | "Good... and asked a further question: | 「好…又問了一個問題： |
| “yvāyaṁ, bhante, mato kālaṅkato, yo cāyaṁ bhikkhu saññāvedayitanirodhaṁ samāpanno, imesaṁ kiṁ nānākaraṇan”ti? | One who is dead, who has passed away, and a bhikkhu who has attained the cessation of perception and feeling, what is the difference between them? | 一個已死、已逝者，和一位已證入滅盡想受定的比丘，他們之間有何不同？ |
| “Yvāyaṁ, gahapati, mato kālaṅkato tassa kāyasaṅkhāro niruddho paṭippassaddho, vacīsaṅkhāro niruddho paṭippassaddho, cittasaṅkhāro niruddho paṭippassaddho, āyu parikkhīṇo, usmā vūpasantā, indriyāni viparibhinnāni. | "In one who is dead, householder, who has passed away, the bodily formation has ceased and is stilled, the verbal formation has ceased and is stilled, the mental formation has ceased and is stilled, life is exhausted, heat has subsided, and the faculties are broken up. | 「居士，在一個已死、已逝者身上，身行已止息，語行已止息，心行已止息，壽命已盡，熱量已退，諸根已壞。 |
| Yo ca khvāyaṁ, gahapati, bhikkhu saññāvedayitanirodhaṁ samāpanno, tassapi kāyasaṅkhāro niruddho paṭippassaddho, vacīsaṅkhāro niruddho paṭippassaddho, cittasaṅkhāro niruddho paṭippassaddho, āyu aparikkhīṇo, usmā avūpasantā, indriyāni vippasannāni. | In a bhikkhu who has attained the cessation of perception and feeling, his bodily formation has also ceased and is stilled, the verbal formation has ceased and is stilled, the mental formation has ceased and is stilled, life is not exhausted, heat has not subsided, and the faculties are clear. | 在已證入滅盡想受定的比丘身上，他的身行也已止息，語行已止息，心行已止息，壽命未盡，熱量未退，諸根明利。 |
| Yvāyaṁ, gahapati, mato kālaṅkato, yo cāyaṁ bhikkhu saññāvedayitanirodhaṁ samāpanno, idaṁ nesaṁ nānākaraṇan”ti. | One who is dead, householder, who has passed away, and a bhikkhu who has attained the cessation of perception and feeling, this is the difference between them." | 居士，一個已死、已逝者，和一位已證入滅盡想受定的比丘，這就是他們之間的區別。」 |
| “Sādhu …pe… uttariṁ pañhaṁ apucchi: | "Good... and asked a further question: | 「好…又問了一個問題： |
| “kathaṁ pana, bhante, saññāvedayitanirodhasamāpattiyā vuṭṭhānaṁ hotī”ti? | But how, venerable sir, does the emergence from the attainment of the cessation of perception and feeling come about? | 但尊者，從滅盡想受定中出定是如何發生的？ |
| “Na kho, gahapati, saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa bhikkhuno evaṁ hoti: | "It does not occur to a bhikkhu who is emerging from the attainment of the cessation of perception and feeling, householder: | 「居士，一位正從滅盡想受定中出定的比丘，心中並不會生起這樣的念頭： |
| ‘ahaṁ saññāvedayitanirodhasamāpattiyā vuṭṭhahissan’ti vā ‘ahaṁ saññāvedayitanirodhasamāpattiyā vuṭṭhahāmī’ti vā ‘ahaṁ saññāvedayitanirodhasamāpattiyā vuṭṭhito’ti vā. | 'I will emerge from the attainment of the cessation of perception and feeling,' or 'I am emerging from the attainment of the cessation of perception and feeling,' or 'I have emerged from the attainment of the cessation of perception and feeling.' | 『我將從滅盡想受定中出定』，或『我正在從滅盡想受定中出定』，或『我已從滅盡想受定中出定』。 |
| Atha khvassa pubbeva tathā cittaṁ bhāvitaṁ hoti, yaṁ taṁ tathattāya upanetī”ti. | Rather, his mind has been previously developed in such a way that it leads him to that state." | 而是，他的心先前已經過這樣的發展，以致於引導他進入那個狀態。」 |
| “Sādhu, bhante …pe… uttariṁ pañhaṁ apucchi: | "Good, venerable sir... and asked a further question: | 「善哉，尊者…又問了一個問題： |
| “saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa pana, bhante, bhikkhuno katame dhammā paṭhamaṁ uppajjanti, yadi vā kāyasaṅkhāro, yadi vā vacīsaṅkhāro, yadi vā cittasaṅkhāro”ti? | When a bhikkhu is emerging from the attainment of the cessation of perception and feeling, venerable sir, which phenomena arise first: the bodily formation, the verbal formation, or the mental formation? | 尊者，當一位比丘從滅盡想受定中出定時，是哪種現象先出現：身行、語行，還是心行？ |
| “Saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa, gahapati, bhikkhuno cittasaṅkhāro paṭhamaṁ uppajjati, tato kāyasaṅkhāro, tato vacīsaṅkhāro”ti. | When a bhikkhu is emerging from the attainment of the cessation of perception and feeling, householder, the mental formation arises first, then the bodily formation, then the verbal formation. | 居士，當一位比丘從滅盡想受定中出定時，心行先生起，然後是身行，然後是語行。 |
| “Sādhu …pe… uttariṁ pañhaṁ apucchi: | "Good... and asked a further question: | 「好…又問了一個問題： |
| “saññāvedayitanirodhasamāpattiyā vuṭṭhitaṁ pana, bhante, bhikkhuṁ kati phassā phusanti”? | When a bhikkhu has emerged from the attainment of the cessation of perception and feeling, venerable sir, how many contacts touch him? | 尊者，當一位比丘從滅盡想受定中出定時，有多少種觸會觸及他？ |
| “Saññāvedayitanirodhasamāpattiyā vuṭṭhitaṁ kho, gahapati, bhikkhuṁ tayo phassā phusanti— | "When a bhikkhu has emerged from the attainment of the cessation of perception and feeling, householder, three contacts touch him— | 「居士，當一位比丘從滅盡想受定中出定時，有三種觸會觸及他—— |
| suññato phasso, animitto phasso, appaṇihito phasso”ti. | contact through emptiness, contact through the signless, contact through the uninclined." | 空觸、無相觸、無願觸。」 |
| “Sādhu …pe… uttariṁ pañhaṁ apucchi: | "Good... and asked a further question: | 「好…又問了一個問題： |
| “saññāvedayitanirodhasamāpattiyā vuṭṭhitassa pana, bhante, bhikkhuno kiṁninnaṁ cittaṁ hoti, kiṁpoṇaṁ, kiṁpabbhāran”ti? | When a bhikkhu has emerged from the attainment of the cessation of perception and feeling, venerable sir, to what does his mind incline, to what does it slope, to what does it tend? | 尊者，當一位比丘從滅盡想受定中出定時，他的心傾向於何處，傾向於何方，趨向於何方？ |
| “Saññāvedayitanirodhasamāpattiyā vuṭṭhitassa kho, gahapati, bhikkhuno vivekaninnaṁ cittaṁ hoti vivekapoṇaṁ vivekapabbhāran”ti. | When a bhikkhu has emerged from the attainment of the cessation of perception and feeling, householder, his mind inclines to seclusion, slopes to seclusion, tends to seclusion. | 居士，當一位比丘從滅盡想受定中出定時，他的心傾向於 secluded，傾向於 secluded，趨向於 secluded。 |
| “Sādhu, bhante”ti kho citto gahapati āyasmato kāmabhussa bhāsitaṁ abhinanditvā anumoditvā āyasmantaṁ kāmabhuṁ uttariṁ pañhaṁ apucchi: | "Good, venerable sir," said Citta the householder, and having delighted in and approved of the venerable Kāmabhū's statement, he asked the venerable Kāmabhū a further question: | 「善哉，尊者。」質多居士說，並對尊者迦摩浮的話感到欣喜和贊同，他向尊者迦摩浮提出了一個進一步的問題： |
| “saññāvedayitanirodhasamāpattiyā pana, bhante, kati dhammā bahūpakārā”ti? | But, venerable sir, how many things are very helpful for the attainment of the cessation of perception and feeling? | 但尊者，有多少事物對於證得滅盡想受定非常有幫助？ |
| “Addhā kho tvaṁ, gahapati, yaṁ paṭhamaṁ pucchitabbaṁ taṁ pucchasi. | "Indeed, householder, you are asking what should be asked first. | 「居士，你問的確實是應該先問的問題。 |
| Api ca tyāhaṁ byākarissāmi. | But still I will answer you. | 但我還是會回答你。 |
| Saññāvedayitanirodhasamāpattiyā kho, gahapati, dve dhammā bahūpakārā— | For the attainment of the cessation of perception and feeling, householder, two things are very helpful— | 居士，要證得滅盡想受定，有兩件事非常有幫助—— |
| samatho ca vipassanā cā”ti. | serenity and insight." | 止與觀。」 |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
41.7 - SN 41.7 Godatta: Godatta
| --- SN41.7 - Godattasutta --- | --- SN41.7 - Godatta --- | --- SN41.7 - 喬達多 --- |
| Ekaṁ samayaṁ āyasmā godatto macchikāsaṇḍe viharati ambāṭakavane. | On one occasion the venerable Godatta was dwelling at Macchikāsaṇḍa in the Wild Mango Grove. | 有一次，尊者喬達多住在摩基迦珊達的野芒果林。 |
| Atha kho citto gahapati yenāyasmā godatto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ godattaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho cittaṁ gahapatiṁ āyasmā godatto etadavoca: | Then Citta the householder approached the venerable Godatta; having approached and paid homage to the venerable Godatta, he sat down to one side. Seated to one side, the venerable Godatta said to Citta the householder: | 於是，居士質多來到尊者喬達多面前；走近並頂禮尊者喬達多後，他坐在一旁。坐在一旁的尊者喬達多對居士質多說： |
| “yā cāyaṁ, gahapati, appamāṇā cetovimutti, yā ca ākiñcaññā cetovimutti, yā ca suññatā cetovimutti, yā ca animittā cetovimutti, ime dhammā nānatthā nānābyañjanā udāhu ekatthā byañjanameva nānan”ti? | Householder, as to this immeasurable liberation of mind, the liberation of mind by nothingness, the liberation of mind by emptiness, and the signless liberation of mind, are these things different in meaning and different in phrasing, or are they one in meaning and different only in phrasing? | 居士，這無量心解脫、無所有心解脫、空心解脫、無相心解脫，這些事物在意義上和措辭上是不同的，還是意義相同而措辭不同？ |
| “Atthi, bhante, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā nānatthā ceva nānābyañjanā ca. | "There is a way, venerable sir, in which these things are different in meaning and different in phrasing. | 「尊者，有一種說法，這些事物的意義和措辭是不同的。 |
| Atthi pana, bhante, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā ekatthā byañjanameva nānan”ti. | And there is also a way, venerable sir, in which these things are one in meaning and different only in phrasing." | 尊者，也有一種說法，這些事物的意義相同，而措辭不同。」 |
| “Katamo ca, bhante, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā nānatthā ceva nānābyañjanā ca? | "And what, venerable sir, is the way in which these things are different in meaning and different in phrasing? | 「那麼，尊者，這些事物在意義上和措辭上有何不同？ |
| Idha, bhante, bhikkhu mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. | Here, venerable sir, a bhikkhu dwells pervading one direction with a mind imbued with loving-kindness, likewise the second, likewise the third, likewise the fourth. Thus above, below, across, everywhere, and in every way, he dwells pervading the entire world with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility and without ill will. | 此處，尊者，一位比丘以慈心遍滿一方而住，同樣地第二方，同樣地第三方，同樣地第四方。如是上、下、橫、一切處，及一切方法，他以慈心遍滿整個世界而住，此心廣大、崇高、無量、無怨、無恚。 |
| Karuṇāsahagatena cetasā …pe… | With a mind imbued with compassion... | 以悲心… |
| muditāsahagatena cetasā …pe… | with a mind imbued with altruistic joy... | 以喜心… |
| upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. | he dwells pervading one direction with a mind imbued with equanimity, likewise the second, likewise the third, likewise the fourth. Thus above, below, across, everywhere, and in every way, he dwells pervading the entire world with a mind imbued with equanimity, abundant, exalted, immeasurable, without hostility and without ill will. | 他以充滿捨棄的心遍滿一方而住，同樣地第二方、第三方、第四方。如此，上、下、橫、一切處，及一切方式，他以充滿捨棄的心遍滿整個世界而住，此心廣大、高遠、無量、無敵意、無惡意。 |
| Ayaṁ vuccati, bhante, appamāṇā cetovimutti. | This, venerable sir, is called the immeasurable liberation of mind. | 尊者，這被稱為無量心解脫。 |
| Katamā ca, bhante, ākiñcaññā cetovimutti? | And what, venerable sir, is the liberation of mind by nothingness? | 那麼，尊者，無所有心解脫是什麼？ |
| Idha, bhante, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma, ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. | Here, venerable sir, a bhikkhu, by completely surmounting the base of the infinity of consciousness, aware that ‘there is nothing,’ enters and dwells in the base of nothingness. | 此處，尊者，一位比丘，完全超越識無邊處，了知『無所有』，進入並安住於無所有處。 |
| Ayaṁ vuccati, bhante, ākiñcaññā cetovimutti. | This, venerable sir, is called the liberation of mind by nothingness. | 尊者，這被稱為無所有心解脫。 |
| Katamā ca, bhante, suññatā cetovimutti? | And what, venerable sir, is the liberation of mind by emptiness? | 那麼，尊者，什麼是空心解脫？ |
| Idha, bhante, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati: | Here, venerable sir, a bhikkhu, gone to the forest or to the root of a tree or to an empty dwelling, reflects thus: | 此處，尊者，一位比丘，去到森林、樹下或空屋，如此思惟： |
| ‘suññamidaṁ attena vā attaniyena vā’ti. | ‘This is empty of a self or of what belongs to a self.’ | 「此是空，無我或我所。」 |
| Ayaṁ vuccati, bhante, suññatā cetovimutti. | This, venerable sir, is called the liberation of mind by emptiness. | 尊者，這被稱為空心解脫。 |
| Katamā ca, bhante, animittā cetovimutti? | And what, venerable sir, is the signless liberation of mind? | 那麼，尊者，無相心解脫是什麼？ |
| Idha, bhante, bhikkhu sabbanimittānaṁ amanasikārā animittaṁ cetosamādhiṁ upasampajja viharati. | Here, venerable sir, a bhikkhu, by not attending to any signs, enters and dwells in the signless concentration of mind. | 此處，尊者，一位比丘，不作意一切相，進入並安住於無相心定。 |
| Ayaṁ vuccati, bhante, animittā cetovimutti. | This, venerable sir, is called the signless liberation of mind. | 尊者，這被稱為無相心解脫。 |
| Ayaṁ kho, bhante, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā nānatthā ceva nānābyañjanā ca. | This, venerable sir, is the way in which these things are different in meaning and different in phrasing. | 尊者，這就是這些事物在意義和措辭上的不同之處。 |
| Katamo ca, bhante, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā ekatthā byañjanameva nānaṁ? | And what, venerable sir, is the way in which these things are one in meaning and different only in phrasing? | 那麼，尊者，這些事物在意義上相同而措辭不同的方式是什麼？ |
| Rāgo, bhante, pamāṇakaraṇo, doso pamāṇakaraṇo, moho pamāṇakaraṇo. | Lust, venerable sir, is a maker of measurement, hatred is a maker of measurement, delusion is a maker of measurement. | 尊者，貪欲是量度的製造者，瞋恚是量度的製造者，愚痴是量度的製造者。 |
| Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. | These are abandoned in a bhikkhu whose taints are destroyed, cut off at the root, made like a palm stump, obliterated so that they are no longer subject to future arising. | 這些在漏盡的比丘中已被斷除，根絕如棕櫚樹樁，被消滅以至不再有未來生起的可能。 |
| Yāvatā kho, bhante, appamāṇā cetovimuttiyo, akuppā tāsaṁ cetovimutti aggamakkhāyati. | Insofar as there are immeasurable liberations of mind, the unshakable liberation of mind is declared the chief among them. | 就無量心解脫而言，不動心解脫被宣稱為其中最主要的。 |
| Sā kho pana akuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena. | And that unshakable liberation of mind is empty of lust, empty of hatred, empty of delusion. | 而那不動的心解脫，是空於貪欲，空於瞋恚，空於愚痴。 |
| Rāgo kho, bhante, kiñcanaṁ, doso kiñcanaṁ, moho kiñcanaṁ. | Lust, venerable sir, is a something, hatred is a something, delusion is a something. | 尊者，貪欲是某種事物，瞋恚是某種事物，愚痴是某種事物。 |
| Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. | These are abandoned in a bhikkhu whose taints are destroyed, cut off at the root, made like a palm stump, obliterated so that they are no longer subject to future arising. | 這些在漏盡的比丘中已被斷除，根絕如棕櫚樹樁，被消滅以至不再有未來生起的可能。 |
| Yāvatā kho, bhante, ākiñcaññā cetovimuttiyo, akuppā tāsaṁ cetovimutti aggamakkhāyati. | Insofar as there are liberations of mind by nothingness, the unshakable liberation of mind is declared the chief among them. | 就無所有心解脫而言，不動心解脫被宣稱為其中最主要的。 |
| Sā kho pana akuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena. | And that unshakable liberation of mind is empty of lust, empty of hatred, empty of delusion. | 而那不動的心解脫，是空於貪欲，空於瞋恚，空於愚痴。 |
| Rāgo kho, bhante, nimittakaraṇo, doso nimittakaraṇo, moho nimittakaraṇo. | Lust, venerable sir, is a maker of signs, hatred is a maker of signs, delusion is a maker of signs. | 尊者，貪欲是造相者，瞋恚是造相者，愚痴是造相者。 |
| Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. | These are abandoned in a bhikkhu whose taints are destroyed, cut off at the root, made like a palm stump, obliterated so that they are no longer subject to future arising. | 這些在漏盡的比丘中已被斷除，根絕如棕櫚樹樁，被消滅以至不再有未來生起的可能。 |
| Yāvatā kho, bhante, animittā cetovimuttiyo, akuppā tāsaṁ cetovimutti aggamakkhāyati. | Insofar as there are signless liberations of mind, the unshakable liberation of mind is declared the chief among them. | 就無相心解脫而言，不動心解脫被宣稱為其中最主要的。 |
| Sā kho pana akuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena. | And that unshakable liberation of mind is empty of lust, empty of hatred, empty of delusion. | 而那不動的心解脫，是空於貪欲，空於瞋恚，空於愚痴。 |
| Ayaṁ kho, bhante, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā ekatthā byañjanameva nānan”ti. | This, venerable sir, is the way in which these things are one in meaning and different only in phrasing." | 尊者，這就是這些事物在意義上相同而措辭不同的方式。」 |
| “Lābhā te, gahapati, suladdhaṁ te, gahapati. | "It is a gain for you, householder, it is well-gained for you, householder. | 「居士，這是你的收穫，這是你善得的收穫。 |
| Yassa te gambhīre buddhavacane paññācakkhu kamatī”ti. | That your eye of wisdom penetrates the deep word of the Buddha." | 你的智慧之眼能洞察佛陀深奧的言辭。」 |
41.8 - SN 41.8 Nigaṇṭhanāṭaputta: The Nigaṇṭha Nātaputta
| --- SN41.8 - Nigaṇṭhanāṭaputtasutta --- | --- SN41.8 - The Nigaṇṭha Nātaputta --- | --- SN41.8 - 尼乾陀若提子 --- |
| Tena kho pana samayena nigaṇṭho nāṭaputto macchikāsaṇḍaṁ anuppatto hoti mahatiyā nigaṇṭhaparisāya saddhiṁ. | Now on that occasion the Nigaṇṭha Nātaputta had arrived at Macchikāsaṇḍa with a large retinue of Nigaṇṭhas. | 那時，尼乾陀若提子率領大批尼乾陀弟子來到摩基迦珊達。 |
| Assosi kho citto gahapati: “nigaṇṭho kira nāṭaputto macchikāsaṇḍaṁ anuppatto mahatiyā nigaṇṭhaparisāya saddhin”ti. | Citta the householder heard: "The Nigaṇṭha Nātaputta, it seems, has arrived at Macchikāsaṇḍa with a large retinue of Nigaṇṭhas." | 居士質多聽說：「尼乾陀若提子，看來，已率領大批尼乾陀弟子來到摩基迦珊達。」 |
| Atha kho citto gahapati sambahulehi upāsakehi saddhiṁ yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhena nāṭaputtena saddhiṁ sammodi. | Then Citta the householder, together with a number of lay followers, approached the Nigaṇṭha Nātaputta; having approached, he exchanged greetings with the Nigaṇṭha Nātaputta. | 於是，居士質多，連同一些在家的追隨者，去見尼乾陀若提子；到了之後，他與尼乾陀若提子互相問候。 |
| Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho cittaṁ gahapatiṁ nigaṇṭho nāṭaputto etadavoca: | After exchanging pleasant and courteous greetings, he sat down to one side. Seated to one side, the Nigaṇṭha Nātaputta said to Citta the householder: | 在交換了愉快而有禮的問候後，他坐在一旁。坐在一旁的尼乾陀若提子對居士質多說： |
| “saddahasi tvaṁ, gahapati, samaṇassa gotamassa— | "Do you believe this of the ascetic Gotama, householder— | 「居士，你是否相信沙門喬達摩所說的—— |
| atthi avitakko avicāro samādhi, atthi vitakkavicārānaṁ nirodho”ti? | that there is a concentration without thought and examination, that there is a cessation of thought and examination?" | 有離尋伺之定，有尋伺之滅？」 |
| “Na khvāhaṁ ettha, bhante, bhagavato saddhāya gacchāmi. | "In this matter, venerable sir, I do not go by faith in the Blessed One | 「尊者，關於此事，我並非憑藉對世尊的信仰 |
| Atthi avitakko avicāro samādhi, atthi vitakkavicārānaṁ nirodho”ti. | that there is a concentration without thought and examination, that there is a cessation of thought and examination." | 認為有離尋伺之定，有尋伺之滅。」 |
| Evaṁ vutte, nigaṇṭho nāṭaputto ulloketvā etadavoca: | When this was said, the Nigaṇṭha Nātaputta looked up at his assembly and said: | 此話一出，尼乾陀若提子仰視其眾，說道： |
| “idaṁ bhavanto passantu, yāva ujuko cāyaṁ citto gahapati, yāva asaṭho cāyaṁ citto gahapati, yāva amāyāvī cāyaṁ citto gahapati, vātaṁ vā so jālena bādhetabbaṁ maññeyya, yo vitakkavicāre nirodhetabbaṁ maññeyya, sakamuṭṭhinā vā so gaṅgāya sotaṁ āvāretabbaṁ maññeyya, yo vitakkavicāre nirodhetabbaṁ maññeyyā”ti. | Look at this, sirs, how straightforward this Citta the householder is, how undeceptive this Citta the householder is, how honest this Citta the householder is. He would think the wind could be restrained by a net, who would think that thought and examination could be stopped; he would think the stream of the Ganges could be held back by his fist, who would think that thought and examination could be stopped. | 諸位看，這質多居士何等直率，這質多居士何等不欺，這質多居士何等誠實。他會認為風可以用網來約束，誰會認為尋伺可以停止；他會認為恆河的水流可以用拳頭來阻擋，誰會認為尋伺可以停止。 |
| “Taṁ kiṁ maññasi, bhante, | "What do you think of this, venerable sir, | 「尊者，您對此有何看法， |
| katamaṁ nu kho paṇītataraṁ—ñāṇaṁ vā saddhā vā”ti? | which is the more excellent—knowledge or faith?" | 哪一個更為卓越——是知識還是信仰？」 |
| “Saddhāya kho, gahapati, ñāṇaṁyeva paṇītataran”ti. | Than faith, householder, knowledge is indeed more excellent. | 居士，知識確實比信仰更為卓越。 |
| “Ahaṁ kho, bhante, yāvadeva ākaṅkhāmi, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharāmi. | "I, venerable sir, whenever I wish, quite secluded from sensual pleasures, secluded from unwholesome states, I enter and dwell in the first jhana, which is accompanied by thought and examination, with rapture and pleasure born of seclusion. | 「尊者，我每當願意時，完全遠離感官慾樂，遠離不善之法，我進入並安住於初禪，此禪伴隨著尋與伺，由離生喜樂。 |
| Ahaṁ kho, bhante, yāvadeva ākaṅkhāmi, vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharāmi. | I, venerable sir, whenever I wish, with the stilling of thought and examination... I enter and dwell in the second jhana. | 尊者，我每當願意時，隨著尋與伺的平息…我進入並安住於二禪。 |
| Ahaṁ kho, bhante, yāvadeva ākaṅkhāmi, pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharāmi. | I, venerable sir, whenever I wish, with the fading away of rapture... I enter and dwell in the third jhana. | 尊者，我每當願意時，隨著喜的消逝…我進入並安住於三禪。 |
| Ahaṁ kho, bhante, yāvadeva ākaṅkhāmi, sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharāmi. | I, venerable sir, whenever I wish, with the abandoning of pleasure... I enter and dwell in the fourth jhana. | 尊者，我每當願意時，隨著樂的捨棄…我進入並安住於四禪。 |
| Na so khvāhaṁ, bhante, evaṁ jānanto evaṁ passanto kassa aññassa samaṇassa vā brāhmaṇassa vā saddhāya gamissāmi? | I, venerable sir, knowing thus and seeing thus, on whose faith should I go, of what other ascetic or brahmin? | 尊者，我如此知見，當依誰之信而行，依何等沙門或婆羅門之信？ |
| Atthi avitakko avicāro samādhi, atthi vitakkavicārānaṁ nirodho”ti. | There is a concentration without thought and examination, there is a cessation of thought and examination." | 有離尋伺之定，有尋伺之滅。」 |
| Evaṁ vutte, nigaṇṭho nāṭaputto sakaṁ parisaṁ apaloketvā etadavoca: | When this was said, the Nigaṇṭha Nātaputta, looking at his own assembly, said: | 此話一出，尼乾陀若提子看著自己的會眾說： |
| “idaṁ bhavanto passantu, yāva anujuko cāyaṁ citto gahapati, yāva saṭho cāyaṁ citto gahapati, yāva māyāvī cāyaṁ citto gahapatī”ti. | Look at this, sirs, how crooked this Citta the householder is, how deceptive this Citta the householder is, how dishonest this Citta the householder is. | 諸位看，這質多居士何等狡猾，這質多居士何等欺騙，這質多居士何等不誠實。 |
| “Idāneva kho te mayaṁ, bhante, bhāsitaṁ: | "Just now, venerable sir, this was said by you: | 「尊者，您剛才說了這番話： |
| ‘evaṁ ājānāma idaṁ bhavanto passantu, yāva ujuko cāyaṁ citto gahapati, yāva asaṭho cāyaṁ citto gahapati, yāva amāyāvī cāyaṁ citto gahapatī’ti. | 'We know thus: Look at this, sirs, how straightforward this Citta the householder is, how undeceptive this Citta the householder is, how honest this Citta the householder is.' | 『我們如此知道：諸位看，這質多居士何等直率，這質多居士何等不欺，這質多居士何等誠實。』 |
| Idāneva ca pana mayaṁ, bhante, bhāsitaṁ: | And just now this was said by you, venerable sir: | 尊者，您剛才又說了這番話： |
| ‘evaṁ ājānāma idaṁ bhavanto passantu, yāva anujuko cāyaṁ citto gahapati, yāva saṭho cāyaṁ citto gahapati, yāva māyāvī cāyaṁ citto gahapatī’ti. | 'We know thus: Look at this, sirs, how crooked this Citta the householder is, how deceptive this Citta the householder is, how dishonest this Citta the householder is.' | 『我們如此知道：諸位看，這質多居士何等狡猾，這質多居士何等欺騙，這質多居士何等不誠實。』 |
| Sace te, bhante, purimaṁ saccaṁ, pacchimaṁ te micchā. | If your former statement, venerable sir, is true, your latter one is false. | 尊者，如果您前面的話是真的，那麼您後面的話就是假的。 |
| Sace pana te, bhante, purimaṁ micchā, pacchimaṁ te saccaṁ. | But if your former statement, venerable sir, is false, your latter one is true. | 但如果尊者您前面的話是假的，那麼您後面的話就是真的。 |
| Ime kho pana, bhante, dasa sahadhammikā pañhā āgacchanti. | Now, venerable sir, these ten questions based on the Dhamma are coming. | 現在，尊者，這十個基於法的問題來了。 |
| Yadā nesaṁ atthaṁ ājāneyyāsi, atha maṁ paṭihareyyāsi saddhiṁ nigaṇṭhaparisāya. | When you understand their meaning, then you may take me back with your retinue of Nigaṇṭhas. | 當您理解了它們的意義，您就可以帶著您的尼乾陀弟子們把我帶回去了。 |
| Eko pañho, eko uddeso, ekaṁ veyyākaraṇaṁ. | One question, one exposition, one answer. | 一問一解一答。 |
| Dve pañhā, dve uddesā, dve veyyākaraṇāni. | Two questions, two expositions, two answers. | 二問二解二答。 |
| Tayo pañhā, tayo uddesā, tīṇi veyyākaraṇāni. | Three questions, three expositions, three answers. | 三問三解三答。 |
| Cattāro pañhā, cattāro uddesā, cattāri veyyākaraṇāni. | Four questions, four expositions, four answers. | 四問四解四答。 |
| Pañca pañhā, pañca uddesā, pañca veyyākaraṇāni. | Five questions, five expositions, five answers. | 五問五解五答。 |
| Cha pañhā, cha uddesā, cha veyyākaraṇāni. | Six questions, six expositions, six answers. | 六問六解六答。 |
| Satta pañhā, satta uddesā, satta veyyākaraṇāni. | Seven questions, seven expositions, seven answers. | 七問七解七答。 |
| Aṭṭha pañhā, aṭṭha uddesā, aṭṭha veyyākaraṇāni. | Eight questions, eight expositions, eight answers. | 八問八解八答。 |
| Nava pañhā, nava uddesā, nava veyyākaraṇāni. | Nine questions, nine expositions, nine answers. | 九問九解九答。 |
| Dasa pañhā, dasa uddesā, dasa veyyākaraṇānī”ti. | Ten questions, ten expositions, ten answers." | 十問十解十答。」 |
| Atha kho citto gahapati nigaṇṭhaṁ nāṭaputtaṁ ime dasa sahadhammike pañhe āpucchitvā uṭṭhāyāsanā pakkāmīti. | Then Citta the householder, having posed these ten questions based on the Dhamma to the Nigaṇṭha Nātaputta, rose from his seat and departed. | 於是，居士質多向尼乾陀若提子提出了這十個基於法的問題後，從座位上站起來離開了。 |
41.9 - SN 41.9 Acelakassapa: The Naked Ascetic Kassapa
| --- SN41.9 - Acelakassapasutta --- | --- SN41.9 - The Naked Ascetic Kassapa --- | --- SN41.9 - 裸體苦行者迦葉 --- |
| Tena kho pana samayena acelo kassapo macchikāsaṇḍaṁ anuppatto hoti cittassa gahapatino purāṇagihisahāyo. | Now on that occasion the naked ascetic Kassapa, a former householder-friend of Citta the householder, had arrived at Macchikāsaṇḍa. | 那時，裸體苦行者迦葉，質多居士的舊友，來到摩基迦珊達。 |
| Assosi kho citto gahapati: “acelo kira kassapo macchikāsaṇḍaṁ anuppatto amhākaṁ purāṇagihisahāyo”ti. | Citta the householder heard: "The naked ascetic Kassapa, it seems, our former householder-friend, has arrived at Macchikāsaṇḍa." | 居士質多聽說：「裸體苦行者迦葉，看來，我們的舊友，已到摩基迦珊達。」 |
| Atha kho citto gahapati yena acelo kassapo tenupasaṅkami; upasaṅkamitvā acelena kassapena saddhiṁ sammodi. | Then Citta the householder approached the naked ascetic Kassapa; having approached, he exchanged greetings with the naked ascetic Kassapa. | 於是，居士質多去見裸體苦行者迦葉；到了之後，他與裸體苦行者迦葉互相問候。 |
| Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho citto gahapati acelaṁ kassapaṁ etadavoca: | After exchanging pleasant and courteous greetings, he sat down to one side. Seated to one side, Citta the householder said to the naked ascetic Kassapa: | 在交換了愉快而有禮的問候後，他坐在一旁。坐在一旁的居士質多對裸體苦行者迦葉說： |
| “kīvaciraṁ pabbajitassa, bhante kassapā”ti? | How long have you been ordained, venerable Kassapa? | 尊者迦葉，您出家多久了？ |
| “Tiṁsamattāni kho me, gahapati, vassāni pabbajitassā”ti. | It has been about thirty years, householder, since I was ordained. | 居士，我出家至今約有三十年了。 |
| “Imehi pana te, bhante, tiṁsamattehi vassehi atthi koci uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti? | And in these thirty years, venerable sir, has any supranormal state been attained by you, a distinction in knowledge and vision worthy of the noble ones, a pleasant dwelling? | 尊者，在這三十年裡，您是否證得了任何超常的境界，一種與聖者相稱的智見之殊勝，一種安樂的住處？ |
| “Imehi kho me, gahapati, tiṁsamattehi vassehi pabbajitassa natthi koci uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro, aññatra naggeyyā ca muṇḍeyyā ca pāvaḷanipphoṭanāya cā”ti. | In these thirty years since I was ordained, householder, no supranormal state has been attained by me, no distinction in knowledge and vision worthy of the noble ones, no pleasant dwelling, other than nakedness, baldness, and brushing off dust with a peacock-feather whisk. | 居士，我出家三十年來，除了裸體、光頭、用孔雀毛拂塵之外，我沒有證得任何超常的境界，沒有與聖者相稱的智見之殊勝，也沒有安樂的住處。 |
| Evaṁ vutte, citto gahapati acelaṁ kassapaṁ etadavoca: | When this was said, Citta the householder said to the naked ascetic Kassapa: | 此話一出，居士質多對裸體苦行者迦葉說： |
| “acchariyaṁ vata, bho, abbhutaṁ vata, bho. | "It is wonderful, sir, it is marvelous, sir. | 「先生，真是奇妙，真是不可思議。 |
| Dhammassa svākkhātatā yatra hi nāma tiṁsamattehi vassehi na koci uttari manussadhammā alamariyañāṇadassanaviseso adhigato abhavissa phāsuvihāro, aññatra naggeyyā ca muṇḍeyyā ca pāvaḷanipphoṭanāya cā”ti. | The well-proclaimed nature of the Dhamma, where in thirty years no supranormal state, no distinction in knowledge and vision worthy of the noble ones, a pleasant dwelling, would have been attained, other than nakedness, baldness, and brushing off dust with a peacock-feather whisk." | 法的善說之性，在三十年內竟無超常之境、無聖者應有之智見之殊勝、無安樂之住處可得，除裸體、剃髮、以孔雀羽拂掃塵埃外。」 |
| “Tuyhaṁ pana, gahapati, kīvaciraṁ upāsakattaṁ upagatassā”ti? | And you, householder, how long have you been a lay follower? | 那麼居士您，您作爲在家弟子有多久了？ |
| “Mayhampi kho pana, bhante, tiṁsamattāni vassāni upāsakattaṁ upagatassā”ti. | For me too, venerable sir, it has been about thirty years since I became a lay follower. | 尊者，我也是一樣，成為在家弟子至今大約三十年了。 |
| “Imehi pana te, gahapati, tiṁsamattehi vassehi atthi koci uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti? | And in these thirty years, householder, has any supranormal state been attained by you, a distinction in knowledge and vision worthy of the noble ones, a pleasant dwelling? | 居士，在這三十年裡，您是否證得了任何超常的境界，一種與聖者相稱的智見之殊勝，一種安樂的住處？ |
| “Gihinopi siyā, bhante. | "How could it not be, venerable sir? | 「尊者，怎能不是呢？ |
| Ahañhi, bhante, yāvadeva ākaṅkhāmi, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharāmi. | For I, venerable sir, whenever I wish, quite secluded from sensual pleasures, secluded from unwholesome states, I enter and dwell in the first jhana, which is accompanied by thought and examination, with rapture and pleasure born of seclusion. | 因為我，尊者，每當願意時，完全遠離感官慾樂，遠離不善之法，我進入並安住於初禪，此禪伴隨著尋與伺，由離生喜樂。 |
| Ahañhi, bhante, yāvadeva ākaṅkhāmi, vitakkavicārānaṁ vūpasamā … dutiyaṁ jhānaṁ upasampajja viharāmi. | I, venerable sir, whenever I wish, with the stilling of thought and examination... I enter and dwell in the second jhana. | 尊者，我每當願意時，隨著尋與伺的平息…我進入並安住於二禪。 |
| Ahañhi, bhante, yāvadeva ākaṅkhāmi, pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharāmi. | I, venerable sir, whenever I wish, with the fading away of rapture... I enter and dwell in the third jhana. | 尊者，我每當願意時，隨著喜的消逝…我進入並安住於三禪。 |
| Ahañhi, bhante, yāvadeva ākaṅkhāmi, sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharāmi. | I, venerable sir, whenever I wish, with the abandoning of pleasure... I enter and dwell in the fourth jhana. | 尊者，我每當願意時，隨著樂的捨棄…我進入並安住於四禪。 |
| Sace kho panāhaṁ, bhante, bhagavato paṭhamataraṁ kālaṁ kareyyaṁ, anacchariyaṁ kho panetaṁ yaṁ maṁ bhagavā evaṁ byākareyya: | And if, venerable sir, I were to die before the Blessed One, it would not be surprising that the Blessed One would declare of me: | 尊者，如果我在世尊之前死去，世尊宣稱我： |
| ‘natthi taṁ saṁyojanaṁ yena saṁyojanena saṁyutto citto gahapati puna imaṁ lokaṁ āgaccheyyā’”ti. | 'There is no fetter bound by which Citta the householder would come back to this world.'" | 『沒有任何結能束縛質多居士，使他再回到這個世界。』」 |
| Evaṁ vutte, acelo kassapo cittaṁ gahapatiṁ etadavoca: | When this was said, the naked ascetic Kassapa said to Citta the householder: | 此話一出，裸體苦行者迦葉對居士質多說： |
| “acchariyaṁ vata bho, abbhutaṁ vata bho. | "It is wonderful, sir, it is marvelous, sir. | 「先生，真是奇妙，真是不可思議。 |
| Dhammassa svākkhātatā, yatra hi nāma gihī odātavasano evarūpaṁ uttari manussadhammā alamariyañāṇadassanavisesaṁ adhigamissati phāsuvihāraṁ. | The well-proclaimed nature of the Dhamma, where a householder wearing white clothes will attain such a supranormal state, a distinction in knowledge and vision worthy of the noble ones, a pleasant dwelling. | 法的善說之性，一位穿白衣的居士竟能證得如此超常之境，一種與聖者相稱的智見之殊勝，一種安樂的住處。 |
| Labheyyāhaṁ, gahapati, imasmiṁ dhammavinaye pabbajjaṁ, labheyyaṁ upasampadan”ti. | May I receive, householder, the going forth in this Dhamma and Discipline, may I receive the full admission." | 居士，願我能於此法與律中出家，願我能受具足戒。」 |
| Atha kho citto gahapati acelaṁ kassapaṁ ādāya yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū etadavoca: | Then Citta the householder, taking the naked ascetic Kassapa with him, approached the elder bhikkhus; having approached, he said to the elder bhikkhus: | 於是，居士質多帶著裸體苦行者迦葉，來到長老比丘們面前；到了之後，他對長老比丘們說： |
| “ayaṁ, bhante, acelo kassapo amhākaṁ purāṇagihisahāyo. | "This, venerable sirs, is the naked ascetic Kassapa, a former householder-friend of ours. | 「尊者們，這位是裸體苦行者迦葉，我們的舊友。 |
| Imaṁ therā pabbājentu upasampādentu. | May the elders give him the going forth, give him the full admission. | 願長老們給他出家，給他具足戒。 |
| Ahamassa ussukkaṁ karissāmi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānan”ti. | I will take care of his needs for robes, almsfood, lodging, and medicinal requisites for the sick." | 我會負責他對衣、食、住、病者醫藥的需求。」 |
| Alattha kho acelo kassapo imasmiṁ dhammavinaye pabbajjaṁ, alattha upasampadaṁ. | The naked ascetic Kassapa received the going forth in this Dhamma and Discipline, he received the full admission. | 裸體苦行者迦葉在此法與律中領受了出家，他領受了具足戒。 |
| Acirūpasampanno ca panāyasmā kassapo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi. | And not long after his full admission, the venerable Kassapa, dwelling alone, withdrawn, diligent, ardent, and resolute, in no long time—for the sake of which clansmen rightly go forth from the household life into homelessness, that supreme goal of the holy life—realized it for himself with direct knowledge in this very life and, having entered upon it, dwelt in it. | 在他受具足戒後不久，尊者迦葉獨自靜處，遠離塵囂，精勤、熱忱、堅定不移，不久便——為了這個目的，善男子們正當地從在家生活出家為無家者，即梵行的最高目標——親自以直接的智慧在此生證悟，並進入其中，安住其中。 |
| “Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. | He understood: "Birth is destroyed, the holy life has been lived, what had to be done has been done, there is nothing further for this state of being." | 他明白：「生死已盡，梵行已立，所作已辦，不受後有。」 |
| Aññataro ca panāyasmā kassapo arahataṁ ahosīti. | And the venerable Kassapa became one of the arahants. | 尊者迦葉成為了阿羅漢之一。 |
41.10 - SN 41.10 Gilānadassana: Visiting the Sick
| --- SN41.10 - Gilānadassanasutta --- | --- SN41.10 - Visiting the Sick --- | --- SN41.10 - 探病 --- |
| Tena kho pana samayena citto gahapati ābādhiko hoti dukkhito bāḷhagilāno. | Now on that occasion Citta the householder was sick, afflicted, gravely ill. | 那時，居士質多生病了，痛苦不堪，病情嚴重。 |
| Atha kho sambahulā ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā saṅgamma samāgamma cittaṁ gahapatiṁ etadavocuṁ: | Then a number of devas of the parks, devas of the forests, devas of the trees, devas inhabiting herbs, grass, and forest trees, having come together and assembled, said this to Citta the householder: | 於是，園林中的一些天神、森林中的天神、樹木中的天神，以及居住在草藥、草地和森林樹木中的天神，聚集在一起，對居士質多說： |
| “paṇidhehi, gahapati, anāgatamaddhānaṁ rājā assaṁ cakkavattī”ti. | Aspire, householder, that in a future time you may be a wheel-turning monarch! | 居士，發願吧，願你來世成為轉輪聖王！ |
| Evaṁ vutte, citto gahapati tā ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā etadavoca: | When this was said, Citta the householder said to those devas of the parks, devas of the forests, devas of the trees, and devas inhabiting herbs, grass, and forest trees: | 此話一出，居士質多對那些園林之天神、森林之天神、樹木之天神，以及居住在草藥、草地、林木之天神說： |
| “tampi aniccaṁ, tampi addhuvaṁ, tampi pahāya gamanīyan”ti. | That too is impermanent, that too is unstable, that too must be left behind. | 那也是無常的，那也是不穩定的，那也必須被拋下。 |
| Evaṁ vutte, cittassa gahapatino mittāmaccā ñātisālohitā cittaṁ gahapatiṁ etadavocuṁ: | When this was said, Citta the householder's friends and companions, kinsmen and relatives said to Citta the householder: | 此話一出，質多居士的朋友、同伴、親屬及族人對質多居士說： |
| “satiṁ, ayyaputta, upaṭṭhapehi, mā vippalapī”ti. | Establish mindfulness, master's son, do not rave. | 主人之子，建立正念，不要胡言亂語。 |
| “Kiṁ tāhaṁ vadāmi yaṁ maṁ tumhe evaṁ vadetha: | "What am I saying that you say to me thus: | 「我說了什麼，你們竟如此對我說： |
| ‘satiṁ, ayyaputta, upaṭṭhapehi, mā vippalapī’”ti? | 'Establish mindfulness, master's son, do not rave'?" | 『主人之子，建立正念，不要胡言亂語』？」 |
| “Evaṁ kho tvaṁ, ayyaputta, vadesi: | "You are saying this, master's son: | 「主人之子，您是這樣說的： |
| ‘tampi aniccaṁ, tampi addhuvaṁ, tampi pahāya gamanīyan’”ti. | 'That too is impermanent, that too is unstable, that too must be left behind.'" | 『那也是無常的，那也是不穩定的，那也必須被捨棄。』」 |
| “Tathā hi pana maṁ ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā evamāhaṁsu: | "That is because the devas of the parks, devas of the forests, devas of the trees, and devas inhabiting herbs, grass, and forest trees said this to me: | 「那是因為園林之天神、森林之天神、樹木之天神，以及居住在草藥、草地、林木之天神對我說： |
| ‘paṇidhehi, gahapati, anāgatamaddhānaṁ rājā assaṁ cakkavattī’ti. | 'Aspire, householder, that in a future time you may be a wheel-turning monarch!' | 『居士，發願吧，願你來世成為轉輪聖王！』 |
| Tāhaṁ evaṁ vadāmi: | To them I say: | 我對他們說： |
| ‘tampi aniccaṁ …pe… tampi pahāya gamanīyan’”ti. | 'That too is impermanent... that too must be left behind.'" | 『那也是無常的…那也必須被捨棄。』」 |
| “Kiṁ pana tā, ayyaputta, ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā atthavasaṁ sampassamānā evamāhaṁsu: | "But what purpose, master's son, did those devas of the parks, devas of the forests, devas of the trees, and devas inhabiting herbs, grass, and forest trees see in saying this to you: | 「那麼，主人之子，那些園林之天神、森林之天神、樹木之天神，以及居住在草藥、草地、林木之天神，他們看到什麼目的，才對您說： |
| ‘paṇidhehi, gahapati, anāgatamaddhānaṁ rājā assaṁ cakkavattī’”ti? | 'Aspire, householder, that in a future time you may be a wheel-turning monarch!'" | 『居士，發願吧，願你來世成為轉輪聖王！』」 |
| “Tāsaṁ kho ārāmadevatānaṁ vanadevatānaṁ rukkhadevatānaṁ osadhitiṇavanappatīsu adhivatthānaṁ devatānaṁ evaṁ hoti: | "It occurs to those devas of the parks, devas of the forests, devas of the trees, and devas inhabiting herbs, grass, and forest trees thus: | 「那些園林之天神、森林之天神、樹木之天神，以及居住在草藥、草地、林木之天神心中這樣想： |
| ‘ayaṁ kho citto gahapati, sīlavā kalyāṇadhammo. | 'This Citta the householder is virtuous, of good character. | 『這位質多居士是賢德的，品行良好。 |
| Sace paṇidahissati— | If he should aspire— | 如果他發願—— |
| anāgatamaddhānaṁ rājā assaṁ cakkavattī’ti, ‘tassa kho ayaṁ ijjhissati, sīlavato cetopaṇidhi visuddhattā dhammiko dhammikaṁ phalaṁ anupassatī’ti. | that in a future time he may be a wheel-turning monarch, this will succeed for him, for a virtuous person's aspiration of heart succeeds because of its purity. He is righteous and will see the fruit of righteousness.' | 來世成為轉輪聖王，這將會成功，因為賢德之人因其清淨而心願得成。他是正直的，將會見到正義的果實。』 |
| Imaṁ kho tā ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā atthavasaṁ sampassamānā evamāhaṁsu: | Seeing this purpose, those devas of the parks, devas of the forests, devas of the trees, and devas inhabiting herbs, grass, and forest trees said this to me: | 看到這個目的，那些園林之天神、森林之天神、樹木之天神，以及居住在草藥、草地、林木之天神對我說： |
| ‘paṇidhehi, gahapati, anāgatamaddhānaṁ rājā assaṁ cakkavattī’ti. | 'Aspire, householder, that in a future time you may be a wheel-turning monarch!' | 『居主，發願吧，願你來世成為轉輪聖王！』 |
| Tāhaṁ evaṁ vadāmi: | To them I say: | 我對他們說： |
| ‘tampi aniccaṁ, tampi addhuvaṁ, tampi pahāya gamanīyan’”ti. | 'That too is impermanent, that too is unstable, that too must be left behind.'" | 『那也是無常的，那也是不穩定的，那也必須被拋下。』」 |
| “Tena hi, ayyaputta, amhepi ovadāhī”ti. | In that case, master's son, instruct us too. | 主人之子，既然如此，也請教導我們。 |
| “Tasmā hi vo evaṁ sikkhitabbaṁ— | "Therefore, you should train yourselves thus— | 「因此，你們應當這樣訓練自己—— |
| buddhe aveccappasādena samannāgatā bhavissāma: | We will be endowed with confirmed confidence in the Buddha thus: | 我們將對佛陀具備確信不疑的信心，如此： |
| ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. | 'Thus the Blessed One is an Arahant, a Perfectly Enlightened One, perfect in true knowledge and conduct, sublime, the knower of worlds, the unsurpassed leader of persons to be tamed, the teacher of devas and humans, the Enlightened One, the Blessed One.' | 『世尊是阿羅漢、正等正覺、明行足、善逝、世間解、無上士調御丈夫、天人師、佛、世尊。』 |
| Dhamme aveccappasādena samannāgatā bhavissāma: | We will be endowed with confirmed confidence in the Dhamma thus: | 我們將對法具備確信不疑的信心，如此： |
| ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti. | 'The Dhamma is well-proclaimed by the Blessed One, visible here and now, timeless, inviting inspection, leading onward, to be experienced by the wise for themselves.' | 『法是世尊善說的，是現見的、無時的、來見的、引導的、智者各自證知的。』 |
| Saṅghe aveccappasādena samannāgatā bhavissāma: | We will be endowed with confirmed confidence in the Saṅgha thus: | 我們將對僧伽具備確信不疑的信心，如此： |
| ‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṁ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassā’ti. | 'The Saṅgha of the Blessed One's disciples is practicing the good way, practicing the straight way, practicing the true way, practicing the proper way; that is, the four pairs of persons, the eight types of individuals, this Saṅgha of the Blessed One's disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world.' | 『世尊的弟子僧伽是善行道的，是正直行道的，是如理行道的，是和敬行道的；也就是四雙八輩之人，世尊的弟子僧伽是值得供養、值得款待、值得布施、值得合掌禮敬的，是世間無上的福田。』 |
| Yaṁ kho pana kiñci kule deyyadhammaṁ sabbaṁ taṁ appaṭivibhattaṁ bhavissati sīlavantehi kalyāṇadhammehīti evañhi vo sikkhitabban”ti. | 'Whatever gift is to be given in our family, we will share it all in common with the virtuous who are of good character.' Thus you should train yourselves." | 「凡家中應施之物，我們將與有德、品行良好者共用。」你們應當這樣訓練自己。 |
| Atha kho citto gahapati mittāmacce ñātisālohite buddhe ca dhamme ca saṅghe ca cāge ca samādapetvā kālamakāsīti. | Then Citta the householder, having instructed his friends and companions, his kinsmen and relatives, in the Buddha, the Dhamma, and the Saṅgha, and having incited them to generosity, passed away. | 於是，居士質多，在教導了他的朋友、同伴、親屬、族人佛、法、僧之後，又勸導他們慷慨布施，便去世了。 |
| Cittavaggo paṭhamo. | The First Chapter on Citta. | 質多第一品。 |
| Saṁyojanaṁ dve isidattā, | Fetter, the two with Isidatta, | 結，與伊西達多的兩篇， |
| Mahako kāmabhūpi ca; | Mahaka and Kāmabhū too; | 摩訶迦與迦摩浮亦然； |
| Godatto ca nigaṇṭho ca, | Godatta and the Nigaṇṭha, | 喬達多與尼乾陀， |
| Acelena gilānadassananti. | With the Naked Ascetic and Visiting the Sick. | 與裸體苦行者和探病。 |
| Cittasaṁyuttaṁ samattaṁ. | The Connected Discourses with Citta are concluded. | 《質多相應》結束。 |
42 - SN 42 Gāmaṇi: Connected Discourses with Headmen
| ==================== SN42 - Gāmaṇisaṃyutta ==================== | ==================== SN42 - Connected Discourses with Headmen ==================== | ==================== SN42 - 村長相應 ==================== |
42.1 - SN 42.1 Caṇḍa: Caṇḍa
| --- SN42.1 - Caṇḍasutta --- | --- SN42.1 - Caṇḍa --- | --- SN42.1 - 旃陀 --- |
| Sāvatthinidānaṁ. | Set in Sāvatthī. | 舍衛城為背景。 |
| Atha kho caṇḍo gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho caṇḍo gāmaṇi bhagavantaṁ etadavoca: | Then Caṇḍa the headman approached the Blessed One, paid homage to him, and sat down to one side. Seated to one side, Caṇḍa the headman said to the Blessed One: | 於是，村長旃陀來見世尊，向他頂禮，然後坐在一旁。坐在一旁的村長旃陀對世尊說： |
| “ko nu kho, bhante, hetu, ko paccayo yena midhekacco caṇḍo caṇḍotveva saṅkhaṁ gacchati. | "Venerable sir, what is the cause, what is the reason why someone here is reckoned as fierce? | 「尊者，此處某人被認為兇猛，其因何在，其緣何在？ |
| Ko pana, bhante, hetu, ko paccayo yena midhekacco sorato soratotveva saṅkhaṁ gacchatī”ti? | And what, venerable sir, is the cause, what is the reason why someone here is reckoned as gentle?" | 尊者，此處某人被認為溫和，其因何在，其緣何在？」 |
| “Idha, gāmaṇi, ekaccassa rāgo appahīno hoti. | "Here, headman, someone has not abandoned lust. | 「村長，此處某人未斷貪欲。 |
| Rāgassa appahīnattā pare kopenti, parehi kopiyamāno kopaṁ pātukaroti. | Because his lust is not abandoned, others provoke him, and being provoked by others, he shows his anger. | 因為他的貪欲未斷，別人會激怒他，被別人激怒後，他會表現出憤怒。 |
| So caṇḍotveva saṅkhaṁ gacchati. | He is reckoned as fierce. | 他被認為是兇猛的。 |
| Doso appahīno hoti. | He has not abandoned hatred. | 他未曾斷除瞋恚。 |
| Dosassa appahīnattā pare kopenti, parehi kopiyamāno kopaṁ pātukaroti. | Because his hatred is not abandoned, others provoke him, and being provoked by others, he shows his anger. | 因為他的瞋恚未斷，別人會激怒他，被別人激怒後，他會表現出憤怒。 |
| So caṇḍotveva saṅkhaṁ gacchati. | He is reckoned as fierce. | 他被認為是兇猛的。 |
| Moho appahīno hoti. | He has not abandoned delusion. | 他未曾斷除愚痴。 |
| Mohassa appahīnattā pare kopenti, parehi kopiyamāno kopaṁ pātukaroti. | Because his delusion is not abandoned, others provoke him, and being provoked by others, he shows his anger. | 因為他的愚痴未斷，別人會激怒他，被別人激怒後，他會表現出憤怒。 |
| So caṇḍotveva saṅkhaṁ gacchati. | He is reckoned as fierce. | 他被認為是兇猛的。 |
| Ayaṁ kho, gāmaṇi, hetu, ayaṁ paccayo yena midhekacco caṇḍo caṇḍotveva saṅkhaṁ gacchati. | This, headman, is the cause, this is the reason why someone here is reckoned as fierce. | 村長，這就是原因，這就是理由，為什麼這裡有人被認為是兇猛的。 |
| Idha pana, gāmaṇi, ekaccassa rāgo pahīno hoti. | But here, headman, someone has abandoned lust. | 但在此處，村長，有人已斷除貪欲。 |
| Rāgassa pahīnattā pare na kopenti, parehi kopiyamāno kopaṁ na pātukaroti. | Because his lust is abandoned, others do not provoke him, and being provoked by others, he does not show his anger. | 因為他的貪欲已斷，別人不會激怒他，被別人激怒後，他也不會表現出憤怒。 |
| So soratotveva saṅkhaṁ gacchati. | He is reckoned as gentle. | 他被認為是溫和的。 |
| Doso pahīno hoti. | He has abandoned hatred. | 他已斷除瞋恚。 |
| Dosassa pahīnattā pare na kopenti, parehi kopiyamāno kopaṁ na pātukaroti. | Because his hatred is abandoned, others do not provoke him, and being provoked by others, he does not show his anger. | 因為他的瞋恚已斷，別人不會激怒他，被別人激怒後，他也不會表現出憤怒。 |
| So soratotveva saṅkhaṁ gacchati. | He is reckoned as gentle. | 他被認為是溫和的。 |
| Moho pahīno hoti. | He has abandoned delusion. | 他已斷除愚痴。 |
| Mohassa pahīnattā pare na kopenti, parehi kopiyamāno kopaṁ na pātukaroti. | Because his delusion is abandoned, others do not provoke him, and being provoked by others, he does not show his anger. | 因為他的愚痴已斷，別人不會激怒他，被別人激怒後，他也不會表現出憤怒。 |
| So soratotveva saṅkhaṁ gacchati. | He is reckoned as gentle. | 他被認為是溫和的。 |
| Ayaṁ kho, gāmaṇi, hetu ayaṁ paccayo yena midhekacco sorato soratotveva saṅkhaṁ gacchatī”ti. | This, headman, is the cause, this is the reason why someone here is reckoned as gentle." | 村長，這就是原因，這就是理由，為什麼這裡有人被認為是溫和的。」 |
| Evaṁ vutte, caṇḍo gāmaṇi bhagavantaṁ etadavoca: | When this was said, Caṇḍa the headman said to the Blessed One: | 此話一出，村長旃陀對世尊說： |
| “abhikkantaṁ, bhante, abhikkantaṁ, bhante. | "Excellent, venerable sir! Excellent, venerable sir! | 「善哉，尊者！善哉，尊者！ |
| Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. | It is as if, venerable sir, one were to set upright what was overturned, or reveal what was hidden, or point out the way to one who was lost, or hold up a lamp in the darkness so that those with sight could see forms; in the same way, the Dhamma has been clarified by the Blessed One in many ways. | 尊者，這就像把顛倒的扶正，或揭示隱藏的，或為迷路者指明道路，或在黑暗中舉起一盞燈，讓有眼力的人能看見形體；同樣地，法已被世尊以多種方式闡明。 |
| Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. | I go for refuge to the Blessed One, venerable sir, and to the Dhamma and the Bhikkhu Saṅgha. | 尊者，我皈依世尊，皈依法，皈依比丘僧伽。 |
| Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. | May the Blessed One remember me as a lay follower who has gone for refuge for life." | 願世尊記得我為終身皈依的在家弟子。」 |
42.2 - SN 42.2 Tālapuṭa: Tālapuṭa
| --- SN42.2 - Tālapuṭasutta --- | --- SN42.2 - Tālapuṭa --- | --- SN42.2 - 陀羅弗多 --- |
| Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. | On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Sanctuary. | 有一次，世尊住在王舍城的竹林精舍，松鼠的庇護所。 |
| Atha kho tālapuṭo naṭagāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho tālapuṭo naṭagāmaṇi bhagavantaṁ etadavoca: | Then Tālapuṭa, the headman of the actors, approached the Blessed One, paid homage to him, and sat down to one side. Seated to one side, Tālapuṭa, the headman of the actors, said to the Blessed One: | 於是，演員的首領陀羅弗多來見世尊，向他頂禮，然後坐在一旁。坐在一旁的演員首領陀羅弗多對世尊說： |
| “sutaṁ metaṁ, bhante, pubbakānaṁ ācariyapācariyānaṁ naṭānaṁ bhāsamānānaṁ: | "Venerable sir, I have heard it said by the actors of the past, the teachers of teachers: | 「尊者，我曾聽過去的演員，老師們的老師說： |
| ‘yo so naṭo raṅgamajjhe samajjamajjhe saccālikena janaṁ hāseti rameti, so kāyassa bhedā paraṁ maraṇā pahāsānaṁ devānaṁ sahabyataṁ upapajjatī’ti. | 'An actor who on the stage, in the midst of the assembly, makes people laugh and delights them with truth and lies, is reborn, with the breakup of the body, after death, in the company of the devas of laughter.' | 『一個演員在舞台上，在集會中，用真真假假的話語逗人發笑，取悅眾人，死後身體敗壞，會重生在笑天神的伴侶中。』 |
| Idha bhagavā kimāhā”ti? | What does the Blessed One say about this?" | 世尊對此有何看法？」 |
| “Alaṁ, gāmaṇi, tiṭṭhatetaṁ. Mā maṁ etaṁ pucchī”ti. | Enough, headman, let that be. Do not ask me that. | 夠了，村長，就這樣吧。別問我這個。 |
| Dutiyampi kho tālapuṭo naṭagāmaṇi bhagavantaṁ etadavoca: | A second time, Tālapuṭa, the headman of the actors, said to the Blessed One: | 演員的首領陀羅弗多第二次對世尊說： |
| “sutaṁ metaṁ, bhante, pubbakānaṁ ācariyapācariyānaṁ naṭānaṁ bhāsamānānaṁ: | "Venerable sir, I have heard it said by the actors of the past, the teachers of teachers: | 「尊者，我曾聽過去的演員，老師們的老師說： |
| ‘yo so naṭo raṅgamajjhe samajjamajjhe saccālikena janaṁ hāseti rameti, so kāyassa bhedā paraṁ maraṇā pahāsānaṁ devānaṁ sahabyataṁ upapajjatī’ti. | 'An actor who on the stage, in the midst of the assembly, makes people laugh and delights them with truth and lies, is reborn, with the breakup of the body, after death, in the company of the devas of laughter.' | 『一個演員在舞台上，在集會中，用真真假假的話語逗人發笑，取悅眾人，死後身體敗壞，會重生在笑天神的伴侶中。』 |
| Idha bhagavā kimāhā”ti? | What does the Blessed One say about this?" | 世尊對此有何看法？」 |
| “Alaṁ, gāmaṇi, tiṭṭhatetaṁ. Mā maṁ etaṁ pucchī”ti. | Enough, headman, let that be. Do not ask me that. | 夠了，村長，就這樣吧。別問我這個。 |
| Tatiyampi kho tālapuṭo naṭagāmaṇi bhagavantaṁ etadavoca: | A third time, Tālapuṭa, the headman of the actors, said to the Blessed One: | 演員的首領陀羅弗多第三次對世尊說： |
| “sutaṁ metaṁ, bhante, pubbakānaṁ ācariyapācariyānaṁ naṭānaṁ bhāsamānānaṁ: | "Venerable sir, I have heard it said by the actors of the past, the teachers of teachers: | 「尊者，我曾聽過去的演員，老師們的老師說： |
| ‘yo so naṭo raṅgamajjhe samajjamajjhe saccālikena janaṁ hāseti rameti, so kāyassa bhedā paraṁ maraṇā pahāsānaṁ devānaṁ sahabyataṁ upapajjatī’ti. | 'An actor who on the stage, in the midst of the assembly, makes people laugh and delights them with truth and lies, is reborn, with the breakup of the body, after death, in the company of the devas of laughter.' | 『一個演員在舞台上，在集會中，用真真假假的話語逗人發笑，取悅眾人，死後身體敗壞，會重生在笑天神的伴侶中。』 |
| Idha bhagavā kimāhā”ti? | What does the Blessed One say about this?" | 世尊對此有何看法？」 |
| “Addhā kho tyāhaṁ, gāmaṇi, na labhāmi: | "Surely, headman, I did not get from you: | 「村長，我當然沒有從你那裡得到： |
| ‘alaṁ, gāmaṇi, tiṭṭhatetaṁ, | 'Enough, headman, let that be, | 『夠了，村長，就這樣吧， |
| mā maṁ etaṁ pucchī’ti. | do not ask me that.' | 別問我這個。』 |
| Api ca tyāhaṁ byākarissāmi. | Nevertheless, I will answer you. | 然而，我會回答你。 |
| Pubbe kho, gāmaṇi, sattā avītarāgā rāgabandhanabaddhā. | In the past, headman, beings were not without lust, bound by the fetter of lust. | 村長，過去的眾生並非無貪，被貪欲的束縛所綁。 |
| Tesaṁ naṭo raṅgamajjhe samajjamajjhe ye dhammā rajanīyā te upasaṁharati bhiyyoso mattāya. | For them, an actor on the stage, in the midst of the assembly, presents things that are provocative of lust to an even greater degree. | 對他們而言，演員在舞台上，在集會中，所呈現的事物，更能激起貪欲。 |
| Pubbe kho, gāmaṇi, sattā avītadosā dosabandhanabaddhā. | In the past, headman, beings were not without hatred, bound by the fetter of hatred. | 村長，過去的眾生並非無瞋，被瞋恚的束縛所綁。 |
| Tesaṁ naṭo raṅgamajjhe samajjamajjhe ye dhammā dosanīyā te upasaṁharati bhiyyoso mattāya. | For them, an actor on the stage, in the midst of the assembly, presents things that are provocative of hatred to an even greater degree. | 對他們而言，演員在舞台上，在集會中，所呈現的事物，更能激起瞋恚。 |
| Pubbe kho, gāmaṇi, sattā avītamohā mohabandhanabaddhā. | In the past, headman, beings were not without delusion, bound by the fetter of delusion. | 村長，過去的眾生並非無癡，被癡的束縛所綁。 |
| Tesaṁ naṭo raṅgamajjhe samajjamajjhe ye dhammā mohanīyā te upasaṁharati bhiyyoso mattāya. | For them, an actor on the stage, in the midst of the assembly, presents things that are provocative of delusion to an even greater degree. | 對他們而言，演員在舞台上，在集會中，所呈現的事物，更能激起癡。 |
| So attanā matto pamatto pare madetvā pamādetvā kāyassa bhedā paraṁ maraṇā pahāso nāma nirayo tattha upapajjati. | He himself, intoxicated and heedless, intoxicates and makes others heedless, and with the breakup of the body, after death, is reborn in the hell called 'Laughter.' | 他自己，沉醉放逸，也讓他人沉醉放逸，身體敗壞，死後，重生於名為『笑』的地獄。 |
| Sace kho panassa evaṁdiṭṭhi hoti: | And if he holds the view: | 如果他持此見： |
| ‘yo so naṭo raṅgamajjhe samajjamajjhe saccālikena janaṁ hāseti rameti, so kāyassa bhedā paraṁ maraṇā pahāsānaṁ devānaṁ sahabyataṁ upapajjatī’ti, sāssa hoti micchādiṭṭhi. | 'An actor who on the stage, in the midst of the assembly, makes people laugh and delights them with truth and lies, is reborn, with the breakup of the body, after death, in the company of the devas of laughter,' that is a wrong view for him. | 『一個演員在舞台上，在集會中，用真真假假的話語逗人發笑，取悅眾人，死後身體敗壞，會重生在笑天神的伴侶中。』那對他來說是邪見。 |
| Micchādiṭṭhikassa kho panāhaṁ, gāmaṇi, purisapuggalassa dvinnaṁ gatīnaṁ aññataraṁ gatiṁ vadāmi— | For a person who holds wrong view, headman, I declare one of two destinations— | 村長，對於持邪見的人，我宣佈兩種歸宿之一—— |
| nirayaṁ vā tiracchānayoniṁ vā”ti. | either hell or the animal realm." | 要嘛地獄，要嘛畜生道。」 |
| Evaṁ vutte, tālapuṭo naṭagāmaṇi parodi assūni pavattesi. | When this was said, Tālapuṭa, the headman of the actors, cried and shed tears. | 此話一出，演員的首領陀羅弗多哭了起來，流下了眼淚。 |
| “Etaṁ kho tyāhaṁ, gāmaṇi, nālatthaṁ: | "This is what I did not get from you, headman: | 「村長，這是我沒有從你那裡得到的： |
| ‘alaṁ, gāmaṇi, tiṭṭhatetaṁ; mā maṁ etaṁ pucchī’”ti. | 'Enough, headman, let that be; do not ask me that.'" | 『夠了，村長，就這樣吧；別問我那個。』」 |
| “Nāhaṁ, bhante, etaṁ rodāmi yaṁ maṁ bhagavā evamāha; | "I am not crying, venerable sir, because the Blessed One has said this to me; | 「尊者，我並非因為世尊對我說了這些話而哭泣； |
| api cāhaṁ, bhante, pubbakehi ācariyapācariyehi naṭehi dīgharattaṁ nikato vañcito paluddho: | but, venerable sir, for a long time I have been cheated, deceived, and deluded by the actors of the past, the teachers of teachers, who said: | 但是，尊者，長期以來，我被過去的演員，老師們的老師所欺騙、蒙蔽和迷惑，他們說： |
| ‘yo so naṭo raṅgamajjhe samajjamajjhe saccālikena janaṁ hāseti rameti so kāyassa bhedā paraṁ maraṇā pahāsānaṁ devānaṁ sahabyataṁ upapajjatī’”ti. | 'An actor who on the stage, in the midst of the assembly, makes people laugh and delights them with truth and lies, is reborn, with the breakup of the body, after death, in the company of the devas of laughter.'" | 『一個演員在舞台上，在集會中，用真真假假的話語逗人發笑，取悅眾人，死後身體敗壞，會重生在笑天神的伴侶中。』」 |
| “Abhikkantaṁ, bhante, abhikkantaṁ, bhante. | "Excellent, venerable sir! Excellent, venerable sir! | 「善哉，尊者！善哉，尊者！ |
| Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. | It is as if, venerable sir, one were to set upright what was overturned, or reveal what was hidden, or point out the way to one who was lost, or hold up a lamp in the darkness so that those with sight could see forms; in the same way, the Dhamma has been clarified by the Blessed One in many ways. | 尊者，這就像把顛倒的扶正，或揭示隱藏的，或為迷路者指明道路，或在黑暗中舉起一盞燈，讓有眼力的人能看見形體；同樣地，法已被世尊以多種方式闡明。 |
| Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. | I go for refuge to the Blessed One, venerable sir, and to the Dhamma and the Bhikkhu Saṅgha. | 尊者，我皈依世尊，皈依法，皈依比丘僧伽。 |
| Labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadan”ti. | May I receive the going forth in the Blessed One's presence, venerable sir, may I receive the full admission." | 尊者，願我能在世尊座下出家，願我能受具足戒。」 |
| Alattha kho tālapuṭo naṭagāmaṇi bhagavato santike pabbajjaṁ, alattha upasampadaṁ. | Tālapuṭa, the headman of the actors, received the going forth in the Blessed One's presence, he received the full admission. | 演員的首領陀羅弗多在世尊座前領受了出家，他領受了具足戒。 |
| Acirūpasampanno ca panāyasmā tālapuṭo …pe… | And not long after his full admission, the venerable Tālapuṭa... | 在他受具足戒後不久，尊者陀羅弗多... |
| arahataṁ ahosīti. | became one of the arahants. | 成為了阿羅漢之一。 |
| Dutiyaṁ. | Second. | 第二。 |
42.3 - SN 42.3 Yodhājīva: The Professional Warrior
| --- SN42.3 - Yodhājīvasutta --- | --- SN42.3 - The Professional Warrior --- | --- SN42.3 - 職業戰士 --- |
| Atha kho yodhājīvo gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā …pe… ekamantaṁ nisinno kho yodhājīvo gāmaṇi bhagavantaṁ etadavoca: | Then the professional warrior headman approached the Blessed One, paid homage... and sat down to one side. Seated to one side, the professional warrior headman said to the Blessed One: | 於是，職業戰士的村長來見世尊，頂禮…然後坐在一旁。坐在一旁的職業戰士村長對世尊說： |
| “sutaṁ metaṁ, bhante, pubbakānaṁ ācariyapācariyānaṁ yodhājīvānaṁ bhāsamānānaṁ: | "Venerable sir, I have heard it said by the professional warriors of the past, the teachers of teachers: | 「尊者，我曾聽過去的職業戰士，老師們的老師說： |
| ‘yo so yodhājīvo saṅgāme ussahati vāyamati, tamenaṁ ussahantaṁ vāyamantaṁ pare hananti pariyāpādenti, so kāyassa bhedā paraṁ maraṇā parajitānaṁ devānaṁ sahabyataṁ upapajjatī’ti. | 'A professional warrior who strives and exerts himself in battle, if others slay him and finish him off while he is striving and exerting himself, is reborn, with the breakup of the body, after death, in the company of the devas vanquished in battle.' | 『一個在戰鬥中奮鬥努力的職業戰士，如果在他奮鬥努力時被他人殺死，身體敗壞，死後，會重生在戰敗天神的伴侶中。』 |
| Idha bhagavā kimāhā”ti? | What does the Blessed One say about this?" | 世尊對此有何看法？」 |
| “Alaṁ, gāmaṇi, tiṭṭhatetaṁ; mā maṁ etaṁ pucchī”ti. | Enough, headman, let that be; do not ask me that. | 夠了，村長，就這樣吧；別問我那個。 |
| Dutiyampi kho …pe… | A second time... | 第二次… |
| tatiyampi kho yodhājīvo gāmaṇi bhagavantaṁ etadavoca: | A third time, the professional warrior headman said to the Blessed One: | 職業戰士的村長第三次對世尊說： |
| “sutaṁ metaṁ, bhante, pubbakānaṁ ācariyapācariyānaṁ yodhājīvānaṁ bhāsamānānaṁ: | "Venerable sir, I have heard it said by the professional warriors of the past, the teachers of teachers: | 「尊者，我曾聽過去的職業戰士，老師們的老師說： |
| ‘yo so yodhājīvo saṅgāme ussahati vāyamati, tamenaṁ ussahantaṁ vāyamantaṁ pare hananti pariyāpādenti, so kāyassa bhedā paraṁ maraṇā parajitānaṁ devānaṁ sahabyataṁ upapajjatī’ti. | 'A professional warrior who strives and exerts himself in battle, if others slay him and finish him off while he is striving and exerting himself, is reborn, with the breakup of the body, after death, in the company of the devas vanquished in battle.' | 『一個在戰鬥中奮鬥努力的職業戰士，如果在他奮鬥努力時被他人殺死，身體敗壞，死後，會重生在戰敗天神的伴侶中。』 |
| Idha bhagavā kimāhā”ti? | What does the Blessed One say about this?" | 世尊對此有何看法？」 |
| “Addhā kho tyāhaṁ, gāmaṇi, na labhāmi: | "Surely, headman, I did not get from you: | 「村長，我當然沒有從你那裡得到： |
| ‘alaṁ, gāmaṇi, tiṭṭhatetaṁ; mā maṁ etaṁ pucchī’ti. | 'Enough, headman, let that be; do not ask me that.' | 『夠了，村長，就這樣吧；別問我那個。』 |
| Api ca tyāhaṁ byākarissāmi. | Nevertheless, I will answer you. | 然而，我會回答你。 |
| Yo so, gāmaṇi, yodhājīvo saṅgāme ussahati vāyamati, tassa taṁ cittaṁ pubbe gahitaṁ dukkaṭaṁ duppaṇihitaṁ: | When, headman, a professional warrior strives and exerts himself in battle, his mind has previously been taken up with, has been wrongly directed by, the thought: | 村長，當一位職業戰士在戰鬥中奮鬥努力時，他的心先前已被這樣的念頭所佔據，被錯誤地引導： |
| ‘ime sattā haññantu vā bajjhantu vā ucchijjantu vā vinassantu vā mā vā ahesuṁ iti vā’ti. | 'May these beings be slain or bound or annihilated or destroyed, or may they not exist!' | 『願這些眾生被殺，或被縛，或被消滅，或被毀滅，或願他們不存在！』 |
| Tamenaṁ ussahantaṁ vāyamantaṁ pare hananti pariyāpādenti; | If others then slay him and finish him off while he is striving and exerting himself; | 如果在他奮鬥努力時，別人將他殺死； |
| so kāyassa bhedā paraṁ maraṇā parajito nāma nirayo tattha upapajjatīti. | with the breakup of the body, after death, he is reborn in the hell called 'The Vanquished.' | 身體敗壞，死後，他重生於名為「戰敗者」的地獄。 |
| Sace kho panassa evaṁ diṭṭhi hoti: | And if he holds the view: | 如果他持此見： |
| ‘yo so yodhājīvo saṅgāme ussahati vāyamati tamenaṁ ussahantaṁ vāyamantaṁ pare hananti pariyāpādenti, so kāyassa bhedā paraṁ maraṇā parajitānaṁ devānaṁ sahabyataṁ upapajjatī’ti, sāssa hoti micchādiṭṭhi. | 'A professional warrior who strives and exerts himself in battle, if others slay him and finish him off while he is striving and exerting himself, is reborn, with the breakup of the body, after death, in the company of the devas vanquished in battle,' that is a wrong view for him. | 『一個在戰鬥中奮鬥努力的職業戰士，如果在他奮鬥努力時被他人殺死，身體敗壞，死後，會重生在戰敗天神的伴侶中。』那對他來說是邪見。 |
| Micchādiṭṭhikassa kho panāhaṁ, gāmaṇi, purisapuggalassa dvinnaṁ gatīnaṁ aññataraṁ gatiṁ vadāmi— | For a person who holds wrong view, headman, I declare one of two destinations— | 村長，對於持邪見的人，我宣佈兩種歸宿之一—— |
| nirayaṁ vā tiracchānayoniṁ vā”ti. | either hell or the animal realm." | 要嘛地獄，要嘛畜生道。」 |
| Evaṁ vutte, yodhājīvo gāmaṇi parodi, assūni pavattesi. | When this was said, the professional warrior headman cried and shed tears. | 此話一出，職業戰士的村長哭了起來，流下了眼淚。 |
| “Etaṁ kho tyāhaṁ, gāmaṇi, nālatthaṁ: | "This is what I did not get from you, headman: | 「村長，這是我沒有從你那裡得到的： |
| ‘alaṁ, gāmaṇi, tiṭṭhatetaṁ; mā maṁ etaṁ pucchī’”ti. | 'Enough, headman, let that be; do not ask me that.'" | 『夠了，村長，就這樣吧；別問我那個。』」 |
| “Nāhaṁ, bhante, etaṁ rodāmi yaṁ maṁ bhagavā evamāha; | "I am not crying, venerable sir, because the Blessed One has said this to me; | 「尊者，我並非因為世尊對我說了這些話而哭泣； |
| api cāhaṁ, bhante, pubbakehi ācariyapācariyehi yodhājīvehi dīgharattaṁ nikato vañcito paluddho: | but, venerable sir, for a long time I have been cheated, deceived, and deluded by the professional warriors of the past, the teachers of teachers, who said: | 但是，尊者，長期以來，我被過去的職業戰士，老師們的老師所欺騙、蒙蔽和迷惑，他們說： |
| ‘yo so yodhājīvo saṅgāme ussahati vāyamati, tamenaṁ ussahantaṁ vāyamantaṁ pare hananti pariyāpādenti, so kāyassa bhedā paraṁ maraṇā parajitānaṁ devānaṁ sahabyataṁ upapajjatī’”ti. | 'A professional warrior who strives and exerts himself in battle, if others slay him and finish him off while he is striving and exerting himself, is reborn, with the breakup of the body, after death, in the company of the devas vanquished in battle.'" | 『一個在戰鬥中奮鬥努力的職業戰士，如果在他奮鬥努力時被他人殺死，身體敗壞，死後，會重生在戰敗天神的伴侶中。』」 |
| “Abhikkantaṁ, bhante …pe… | "Excellent, venerable sir... | 「善哉，尊者… |
| ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. | from this day forth, I have gone for refuge for life." | 從今天起，我終身皈依。」 |
| Tatiyaṁ. | Third. | 第三。 |
42.4 - SN 42.4 Hatthāroha: The Elephant Trainer
| --- SN42.4 - Hatthārohasutta --- | --- SN42.4 - The Elephant Trainer --- | --- SN42.4 - 象師 --- |
| Atha kho hatthāroho gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā …pe… | Then the elephant trainer headman approached the Blessed One, paid homage... | 於是，象師的村長來見世尊，頂禮… |
| ajjatagge pāṇupetaṁ saraṇaṁ gatanti. | from this day forth, has gone for refuge for life. | 從今日起，終身皈依。 |
| Catutthaṁ. | Fourth. | 第四。 |
42.5 - SN 42.5 Assāroha: The Cavalryman
| --- SN42.5 - Assārohasutta --- | --- SN42.5 - The Cavalryman --- | --- SN42.5 - 騎兵 --- |
| Atha kho assāroho gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho assāroho gāmaṇi bhagavantaṁ etadavoca: | Then the cavalryman headman approached the Blessed One and sat down to one side. Seated to one side, the cavalryman headman said to the Blessed One: | 於是，騎兵隊長來到世尊面前，坐在一旁。坐在一旁的騎兵隊長對世尊說： |
| “sutaṁ metaṁ, bhante, pubbakānaṁ ācariyapācariyānaṁ assārohānaṁ bhāsamānānaṁ: | "Venerable sir, I have heard it said by the cavalrymen of the past, the teachers of teachers: | 「尊者，我曾聽過去的騎兵，老師們的老師說： |
| ‘yo so assāroho saṅgāme ussahati vāyamati, tamenaṁ ussahantaṁ vāyamantaṁ pare hananti pariyāpādenti, so kāyassa bhedā paraṁ maraṇā parajitānaṁ devānaṁ sahabyataṁ upapajjatī’ti. | 'A cavalryman who strives and exerts himself in battle, if others slay him and finish him off while he is striving and exerting himself, is reborn, with the breakup of the body, after death, in the company of the devas vanquished in battle.' | 『一個在戰鬥中奮鬥努力的騎兵，如果在他奮鬥努力時被他人殺死，身體敗壞，死後，會重生在戰敗天神的伴侶中。』 |
| Idha bhagavā kimāhā”ti? | What does the Blessed One say about this?" | 世尊對此有何看法？」 |
| “Alaṁ, gāmaṇi, tiṭṭhatetaṁ; mā maṁ etaṁ pucchī”ti. | Enough, headman, let that be; do not ask me that. | 夠了，村長，就這樣吧；別問我那個。 |
| Dutiyampi kho …pe… | A second time... | 第二次… |
| tatiyampi kho assāroho gāmaṇi bhagavantaṁ etadavoca: | A third time, the cavalryman headman said to the Blessed One: | 騎兵隊長第三次對世尊說： |
| “sutaṁ metaṁ, bhante, pubbakānaṁ ācariyapācariyānaṁ assārohānaṁ bhāsamānānaṁ: | "Venerable sir, I have heard it said by the cavalrymen of the past, the teachers of teachers: | 「尊者，我曾聽過去的騎兵，老師們的老師說： |
| ‘yo so assāroho saṅgāme ussahati vāyamati, tamenaṁ ussahantaṁ vāyamantaṁ pare hananti pariyāpādenti, so kāyassa bhedā paraṁ maraṇā parajitānaṁ devānaṁ sahabyataṁ upapajjatī’ti. | 'A cavalryman who strives and exerts himself in battle, if others slay him and finish him off while he is striving and exerting himself, is reborn, with the breakup of the body, after death, in the company of the devas vanquished in battle.' | 『一個在戰鬥中奮鬥努力的騎兵，如果在他奮鬥努力時被他人殺死，身體敗壞，死後，會重生在戰敗天神的伴侶中。』 |
| Idha bhagavā kimāhā”ti? | What does the Blessed One say about this?" | 世尊對此有何看法？」 |
| “Addhā kho tyāhaṁ, gāmaṇi, na labhāmi: | "Surely, headman, I did not get from you: | 「村長，我當然沒有從你那裡得到： |
| ‘alaṁ, gāmaṇi, tiṭṭhatetaṁ; mā maṁ etaṁ pucchī’ti. | 'Enough, headman, let that be; do not ask me that.' | 『夠了，村長，就這樣吧；別問我那個。』 |
| Api ca kho tyāhaṁ byākarissāmi. | Nevertheless, I will answer you. | 然而，我會回答你。 |
| Yo so, gāmaṇi, assāroho saṅgāme ussahati vāyamati tassa taṁ cittaṁ pubbe gahitaṁ dukkaṭaṁ duppaṇihitaṁ: | When, headman, a cavalryman strives and exerts himself in battle, his mind has previously been taken up with, has been wrongly directed by, the thought: | 村長，當一位騎兵在戰鬥中奮鬥努力時，他的心先前已被這樣的念頭所佔據，被錯誤地引導： |
| ‘ime sattā haññantu vā bajjhantu vā ucchijjantu vā vinassantu vā mā ahesuṁ iti vā’ti. | 'May these beings be slain or bound or annihilated or destroyed, or may they not exist!' | 『願這些眾生被殺，或被縛，或被消滅，或被毀滅，或願他們不存在！』 |
| Tamenaṁ ussahantaṁ vāyamantaṁ pare hananti pariyāpādenti, so kāyassa bhedā paraṁ maraṇā parajito nāma nirayo tattha upapajjati. | If others then slay him and finish him off while he is striving and exerting himself, with the breakup of the body, after death, he is reborn in the hell called 'The Vanquished.' | 如果在他奮鬥努力時，別人將他殺死，身體敗壞，死後，他重生於名為「戰敗者」的地獄。 |
| Sace kho panassa evaṁ diṭṭhi hoti: | And if he holds the view: | 如果他持此見： |
| ‘yo so assāroho saṅgāme ussahati vāyamati, tamenaṁ ussahantaṁ vāyamantaṁ pare hananti pariyāpādenti, so kāyassa bhedā paraṁ maraṇā parajitānaṁ devānaṁ sahabyataṁ upapajjatī’ti, sāssa hoti micchādiṭṭhi. | 'A cavalryman who strives and exerts himself in battle, if others slay him and finish him off while he is striving and exerting himself, is reborn, with the breakup of the body, after death, in the company of the devas vanquished in battle,' that is a wrong view for him. | 『一個在戰鬥中奮鬥努力的騎兵，如果在他奮鬥努力時被他人殺死，身體敗壞，死後，會重生在戰敗天神的伴侶中。』那對他來說是邪見。 |
| Micchādiṭṭhikassa kho panāhaṁ, gāmaṇi, purisapuggalassa dvinnaṁ gatīnaṁ aññataraṁ gatiṁ vadāmi— | For a person who holds wrong view, headman, I declare one of two destinations— | 村長，對於持邪見的人，我宣佈兩種歸宿之一—— |
| nirayaṁ vā tiracchānayoniṁ vā”ti. | either hell or the animal realm." | 要嘛地獄，要嘛畜生道。」 |
| Evaṁ vutte, assāroho gāmaṇi parodi, assūni pavattesi. | When this was said, the cavalryman headman cried and shed tears. | 此話一出，騎兵村長哭了起來，流下了眼淚。 |
| “Etaṁ kho tyāhaṁ, gāmaṇi, nālatthaṁ: | "This is what I did not get from you, headman: | 「村長，這是我沒有從你那裡得到的： |
| ‘alaṁ, gāmaṇi, tiṭṭhatetaṁ; mā maṁ etaṁ pucchī’”ti. | 'Enough, headman, let that be; do not ask me that.'" | 『夠了，村長，就這樣吧；別問我那個。』」 |
| “Nāhaṁ, bhante, etaṁ rodāmi yaṁ maṁ bhagavā evamāha. | "I am not crying, venerable sir, because the Blessed One has said this to me. | 「尊者，我並非因為世尊對我說了這些話而哭泣。 |
| Api cāhaṁ, bhante, pubbakehi ācariyapācariyehi assārohehi dīgharattaṁ nikato vañcito paluddho: | But, venerable sir, for a long time I have been cheated, deceived, and deluded by the cavalrymen of the past, the teachers of teachers, who said: | 但是，尊者，長期以來，我被過去的騎兵，老師們的老師所欺騙、蒙蔽和迷惑，他們說： |
| ‘yo so assāroho saṅgāme ussahati vāyamati, tamenaṁ ussahantaṁ vāyamantaṁ pare hananti pariyāpādenti, so kāyassa bhedā paraṁ maraṇā parajitānaṁ devānaṁ sahabyataṁ upapajjatī’”ti. | 'A cavalryman who strives and exerts himself in battle, if others slay him and finish him off while he is striving and exerting himself, is reborn, with the breakup of the body, after death, in the company of the devas vanquished in battle.'" | 『一個在戰鬥中奮鬥努力的騎兵，如果在他奮鬥努力時被他人殺死，身體敗壞，死後，會重生在戰敗天神的伴侶中。』」 |
| “Abhikkantaṁ, bhante …pe… | "Excellent, venerable sir... | 「善哉，尊者… |
| ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. | from this day forth, I have gone for refuge for life." | 從今天起，我終身皈依。」 |
42.6 - SN 42.6 Asibandhakaputta: Asibandhaka's Son
| --- SN42.6 - Asibandhakaputtasutta --- | --- SN42.6 - Asibandhaka's Son --- | --- SN42.6 - 阿私盤陀迦子 --- |
| Ekaṁ samayaṁ bhagavā nāḷandāyaṁ viharati pāvārikambavane. | On one occasion the Blessed One was dwelling at Nālandā in Pāvārika's Mango Grove. | 有一次，世尊住在那爛陀的波婆利迦芒果園。 |
| Atha kho asibandhakaputto gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho asibandhakaputto gāmaṇi bhagavantaṁ etadavoca: | Then Asibandhaka's son, the headman, approached the Blessed One, paid homage to him, and sat down to one side. Seated to one side, Asibandhaka's son, the headman, said to the Blessed One: | 於是，村長阿私盤陀迦子來見世尊，向他頂禮，然後坐在一旁。坐在一旁的村長阿私盤陀迦子對世尊說： |
| “brāhmaṇā, bhante, pacchā bhūmakā kāmaṇḍalukā sevālamālikā udakorohakā aggiparicārakā. | "Venerable sir, the brahmins of the western lands—water-pot bearers, garlanded with water-plants, bathers in water, fire-worshippers. | 「尊者，西方的婆羅門——持水瓶者，戴水草花環者，水中沐浴者，拜火者。 |
| Te mataṁ kālaṅkataṁ uyyāpenti nāma saññāpenti nāma saggaṁ nāma okkāmenti. | They are said to uplift one who has died and passed away, to guide them, to lead them to heaven. | 據說他們能超度死者，引導他們，帶領他們上天堂。 |
| Bhagavā pana, bhante, arahaṁ sammāsambuddho pahoti tathā kātuṁ yathā sabbo loko kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyyā”ti? | But the Blessed One, venerable sir, the Arahant, the Perfectly Enlightened One, is he able to act in such a way that the entire world, with the breakup of the body, after death, might be reborn in a good destination, a heavenly world?" | 但世尊，尊者，阿羅漢，正等正覺者，他是否能如此行事，使整個世界，在身體敗壞，死後，能重生於善趣，天界？」 |
| “Tena hi, gāmaṇi, taññevettha paṭipucchissāmi. Yathā te khameyya tathā naṁ byākareyyāsīti. | "In that case, headman, I will question you in return. Answer as you see fit. | 「村長，既然如此，我反問你。你認為怎樣就怎樣回答。 |
| Taṁ kiṁ maññasi, gāmaṇi, | What do you think, headman, | 村長，你怎麼看， |
| idhassa puriso pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhiko. | there might be a man here who destroys life, takes what is not given, engages in sexual misconduct, speaks falsehood, speaks divisively, speaks harshly, indulges in idle chatter, is covetous, has a mind of ill will, and holds wrong view. | 此處或有一人，殺生、不與取、邪淫、妄語、離間語、惡口、綺語、貪婪、心懷惡意、持邪見。 |
| Tamenaṁ mahājanakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya: | A great crowd of people might come together and assemble, and pray, praise, and circumambulate with joined palms, saying: | 一大群人可能會聚集起來，祈禱、讚美、合掌繞行，說： |
| ‘ayaṁ puriso kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjatū’ti. | 'May this man, with the breakup of the body, after death, be reborn in a good destination, a heavenly world!' | 『願此人，身體敗壞，死後，重生於善趣，天界！』 |
| Taṁ kiṁ maññasi, gāmaṇi, | What do you think, headman, | 村長，你怎麼看， |
| api nu so puriso mahato janakāyassa āyācanahetu vā thomanahetu vā pañjalikā anuparisakkanahetu vā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyyā”ti? | would that man, on account of the great crowd's praying or praising or circumambulating with joined palms, be reborn, with the breakup of the body, after death, in a good destination, a heavenly world?" | 那個人會因為那一大群人的祈禱、讚美或合掌繞行，而在身體敗壞、死後，重生於善趣、天界嗎？」 |
| “No hetaṁ, bhante”. | No, venerable sir. | 不會，尊者。 |
| “Seyyathāpi, gāmaṇi, puriso mahatiṁ puthusilaṁ gambhīre udakarahade pakkhipeyya. | "Suppose, headman, a man were to throw a huge, solid boulder into a deep pool of water. | 「假設，村長，一個人把一塊巨大堅實的巨石扔進一個深水池裡。 |
| Tamenaṁ mahā janakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya: | A great crowd of people might come together and assemble, and pray, praise, and circumambulate with joined palms, saying: | 一大群人可能會聚集起來，祈禱、讚美、合掌繞行，說： |
| ‘ummujja, bho puthusile, uplava, bho puthusile, thalamuplava, bho puthusile’ti. | 'Emerge, good boulder! Float, good boulder! Float to the shore, good boulder!' | 『出來吧，好巨石！浮起來吧，好巨石！浮到岸邊吧，好巨石！』 |
| Taṁ kiṁ maññasi, gāmaṇi, | What do you think, headman, | 村長，你怎麼看， |
| api nu sā puthusilā mahato janakāyassa āyācanahetu vā thomanahetu vā pañjalikā anuparisakkanahetu vā ummujjeyya vā uplaveyya vā thalaṁ vā uplaveyyā”ti? | would that solid boulder, on account of the great crowd's praying or praising or circumambulating with joined palms, emerge, or float, or float to the shore?" | 那塊堅實的巨石，會因為那一大群人的祈禱、讚美或合掌繞行，而出來、浮起來、或浮到岸邊嗎？」 |
| “No hetaṁ, bhante”. | No, venerable sir. | 不會，尊者。 |
| “Evameva kho, gāmaṇi, yo so puriso pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhiko. | "In the same way, headman, as for that man who destroys life, takes what is not given, engages in sexual misconduct, speaks falsehood, speaks divisively, speaks harshly, indulges in idle chatter, is covetous, has a mind of ill will, and holds wrong view. | 「同樣地，村長，對於那個殺生、不與取、邪淫、妄語、離間語、惡口、綺語、貪婪、心懷惡意、持邪見的人。 |
| Kiñcāpi taṁ mahā janakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya: | Even though a great crowd of people might come together and assemble, and pray, praise, and circumambulate with joined palms, saying: | 即使有一大群人聚集起來，祈禱、讚美、合掌繞行，說： |
| ‘ayaṁ puriso kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjatū’ti, atha kho so puriso kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya. | 'May this man, with the breakup of the body, after death, be reborn in a good destination, a heavenly world!,' still that man, with the breakup of the body, after death, would be reborn in the plane of misery, in a bad destination, in the lower world, in hell. | 『願此人，身體敗壞，死後，重生於善趣，天界！』，那人仍然在身體敗壞，死後，會重生於苦界，惡趣，下界，地獄。 |
| Taṁ kiṁ maññasi, gāmaṇi, | What do you think, headman, | 村長，你怎麼看， |
| idhassa puriso pāṇātipātā paṭivirato adinnādānā paṭivirato kāmesumicchācārā paṭivirato musāvādā paṭivirato pisuṇāya vācāya paṭivirato pharusāya vācāya paṭivirato samphappalāpā paṭivirato anabhijjhālu abyāpannacitto sammādiṭṭhiko. | there might be a man here who abstains from destroying life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from divisive speech, abstains from harsh speech, abstains from idle chatter, is not covetous, has a mind without ill will, and has right view. | 此處或有一人，戒殺生、戒不與取、戒邪淫、戒妄語、戒離間語、戒惡口、戒綺語、不貪婪、心無惡意、具正見。 |
| Tamenaṁ mahā janakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya: | A great crowd of people might come together and assemble, and pray, praise, and circumambulate with joined palms, saying: | 一大群人可能會聚集起來，祈禱、讚美、合掌繞行，說： |
| ‘ayaṁ puriso kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjatū’ti. | 'May this man, with the breakup of the body, after death, be reborn in the plane of misery, in a bad destination, in the lower world, in hell!' | 『願此人，身體敗壞，死後，重生於苦界、惡趣、下界、地獄！』 |
| Taṁ kiṁ maññasi, gāmaṇi, | What do you think, headman, | 村長，你怎麼看， |
| api nu so puriso mahato janakāyassa āyācanahetu vā thomanahetu vā pañjalikā anuparisakkanahetu vā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyyā”ti? | would that man, on account of the great crowd's praying or praising or circumambulating with joined palms, with the breakup of the body, after death, be reborn in the plane of misery, in a bad destination, in the lower world, in hell?" | 那人會因為那一大群人的祈禱、讚美或合掌繞行，在身體敗壞、死後，重生於苦界、惡趣、下界、地獄嗎？」 |
| “No hetaṁ, bhante”. | No, venerable sir. | 不會，尊者。 |
| “Seyyathāpi, gāmaṇi, puriso sappikumbhaṁ vā telakumbhaṁ vā gambhīre udakarahade ogāhetvā bhindeyya. Tatra yāssa sakkharā vā kaṭhalā vā sā adhogāmī assa; yañca khvassa tatra sappi vā telaṁ vā taṁ uddhaṁ gāmi assa. | "Suppose, headman, a man were to submerge a pot of ghee or a pot of oil in a deep pool of water and break it. Whatever shards or gravel there were would sink down, and whatever ghee or oil there was would rise to the surface. | 「假設，村長，一個人將一罐酥油或一罐油沉入深水池中並打破它。凡是碎片或碎石都會沉下去，而凡是酥油或油都會浮到水面。 |
| Tamenaṁ mahā janakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya: | A great crowd of people might come together and assemble, and pray, praise, and circumambulate with joined palms, saying: | 一大群人可能會聚集起來，祈禱、讚美、合掌繞行，說： |
| ‘osīda, bho sappitela, saṁsīda, bho sappitela, adho gaccha, bho sappitelā’ti. | 'Sink, good ghee and oil! Subside, good ghee and oil! Go down, good ghee and oil!' | 『沉下去吧，好的酥油和油！沉下去吧，好的酥油和油！下去吧，好的酥油和油！』 |
| Taṁ kiṁ maññasi, gāmaṇi, | What do you think, headman, | 村長，你怎麼看， |
| api nu taṁ sappitelaṁ mahato janakāyassa āyācanahetu vā thomanahetu vā pañjalikā anuparisakkanahetu vā osīdeyya vā saṁsīdeyya vā adho vā gaccheyyā”ti? | would that ghee and oil, on account of the great crowd's praying or praising or circumambulating with joined palms, sink, or subside, or go down?" | 那酥油和油，會因為那一大群人的祈禱、讚美或合掌繞行，而下沉、沉沒、或下去嗎？」 |
| “No hetaṁ, bhante”. | No, venerable sir. | 不會，尊者。 |
| “Evameva kho, gāmaṇi, yo so puriso pāṇātipātā paṭivirato, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, pisuṇāya vācāya paṭivirato, pharusāya vācāya paṭivirato, samphappalāpā paṭivirato, anabhijjhālu, abyāpannacitto, sammādiṭṭhiko, | "In the same way, headman, as for that man who abstains from destroying life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from divisive speech, abstains from harsh speech, abstains from idle chatter, is not covetous, has a mind without ill will, and has right view, | 「同樣地，村長，對於那個戒殺生、戒不與取、戒邪淫、戒妄語、戒離間語、戒惡口、戒綺語、不貪婪、心無惡意、具正見的人， |
| kiñcāpi taṁ mahā janakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya: | even though a great crowd of people might come together and assemble, and pray, praise, and circumambulate with joined palms, saying: | 即使有一大群人聚集起來，祈禱、讚美、合掌繞行，說： |
| ‘ayaṁ puriso kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjatū’ti, atha kho so puriso kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyyā”ti. | 'May this man, with the breakup of the body, after death, be reborn in the plane of misery, in a bad destination, in the lower world, in hell!,' still that man, with the breakup of the body, after death, would be reborn in a good destination, a heavenly world." | 『願此人，身體敗壞，死後，重生於苦界、惡趣、下界、地獄！』，那人仍然在身體敗壞，死後，會重生於善趣，天界。」 |
| Evaṁ vutte, asibandhakaputto gāmaṇi bhagavantaṁ etadavoca: | When this was said, Asibandhaka's son, the headman, said to the Blessed One: | 此話一出，村長阿私盤陀迦子對世尊說： |
| “abhikkantaṁ, bhante …pe… | "Excellent, venerable sir... | 「善哉，尊者… |
| ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. | from this day forth, I have gone for refuge for life." | 從今天起，我終身皈依。」 |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
42.7 - SN 42.7 Khettūpama: The Field Simile
| --- SN42.7 - Khettūpamasutta --- | --- SN42.7 - The Field Simile --- | --- SN42.7 - 田地喻 --- |
| Ekaṁ samayaṁ bhagavā nāḷandāyaṁ viharati pāvārikambavane. | On one occasion the Blessed One was dwelling at Nālandā in Pāvārika's Mango Grove. | 有一次，世尊住在那爛陀的波婆利迦芒果園。 |
| Atha kho asibandhakaputto gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho asibandhakaputto gāmaṇi bhagavantaṁ etadavoca: | Then Asibandhaka's son, the headman, approached the Blessed One, paid homage to him, and sat down to one side. Seated to one side, Asibandhaka's son, the headman, said to the Blessed One: | 於是，村長阿私盤陀迦子來見世尊，向他頂禮，然後坐在一旁。坐在一旁的村長阿私盤陀迦子對世尊說： |
| “nanu, bhante, bhagavā sabbapāṇabhūtahitānukampī viharatī”ti? | Is it not so, venerable sir, that the Blessed One dwells compassionate for the welfare of all living beings? | 世尊是否為一切眾生的福祉而慈悲地安住？ |
| “Evaṁ, gāmaṇi, tathāgato sabbapāṇabhūtahitānukampī viharatī”ti. | So it is, headman, the Tathāgata dwells compassionate for the welfare of all living beings. | 村長，正是如此，如來為一切眾生的福祉而慈悲地安住。 |
| “Atha kiñcarahi, bhante, bhagavā ekaccānaṁ sakkaccaṁ dhammaṁ deseti, ekaccānaṁ no tathā sakkaccaṁ dhammaṁ desetī”ti? | Then why, venerable sir, does the Blessed One teach the Dhamma carefully to some, but not so carefully to others? | 那麼，尊者，為什麼世尊對某些人細心說法，而對其他人卻不那麼細心？ |
| “Tena hi, gāmaṇi, taññevettha paṭipucchissāmi. Yathā te khameyya tathā naṁ byākareyyāsi. | "In that case, headman, I will question you in return. Answer as you see fit. | 「村長，既然如此，我反問你。你認為怎樣就怎樣回答。 |
| Taṁ kiṁ maññasi, gāmaṇi, idhassu kassakassa gahapatino tīṇi khettāni—ekaṁ khettaṁ aggaṁ, ekaṁ khettaṁ majjhimaṁ, ekaṁ khettaṁ hīnaṁ jaṅgalaṁ ūsaraṁ pāpabhūmi. | What do you think, headman, suppose a householder-farmer had three fields—one field excellent, one field middling, and one field poor, rough, salty, with bad soil. | 村長，你怎麼看，假設一位農夫有三塊田——一塊田優良，一塊田中等，一塊田貧瘠、粗糙、含鹽、土質差。 |
| Taṁ kiṁ maññasi, gāmaṇi, asu kassako gahapati bījāni patiṭṭhāpetukāmo kattha paṭhamaṁ patiṭṭhāpeyya, yaṁ vā aduṁ khettaṁ aggaṁ, yaṁ vā aduṁ khettaṁ majjhimaṁ, yaṁ vā aduṁ khettaṁ hīnaṁ jaṅgalaṁ ūsaraṁ pāpabhūmī”ti? | What do you think, headman, when that householder-farmer wanted to plant seeds, where would he plant them first: in the excellent field, the middling field, or the poor, rough, salty field with bad soil?" | 村長，你怎麼看，當那位農夫想播種時，他會先在哪裡播種：在那塊優良的田裡、中等的田裡，還是那塊貧瘠、粗糙、含鹽、土質差的田裡？」 |
| “Asu, bhante, kassako gahapati bījāni patiṭṭhāpetukāmo yaṁ aduṁ khettaṁ aggaṁ tattha patiṭṭhāpeyya. Tattha patiṭṭhāpetvā yaṁ aduṁ khettaṁ majjhimaṁ tattha patiṭṭhāpeyya. Tattha patiṭṭhāpetvā yaṁ aduṁ khettaṁ hīnaṁ jaṅgalaṁ ūsaraṁ pāpabhūmi tattha patiṭṭhāpeyyapi, nopi patiṭṭhāpeyya. | "Venerable sir, when that householder-farmer wanted to plant seeds, he would plant them in the excellent field. Having planted there, he would plant in the middling field. Having planted there, he might or might not plant in that poor, rough, salty field with bad soil. | 「尊者，當那農夫想播種時，他會先在優良的田地裡播種。在那裡播種後，他會在中等的田地裡播種。在那裡播種後，他可能會或可能不會在那塊貧瘠、粗糙、含鹽、土質差的田地裡播種。 |
| Taṁ kissa hetu? | For what reason? | 為什麼呢？ |
| Antamaso gobhattampi bhavissatī”ti. | At least it might become cattle-fodder." | 至少它可能成為牛飼料。」 |
| “Seyyathāpi, gāmaṇi, yaṁ aduṁ khettaṁ aggaṁ; evameva mayhaṁ bhikkhubhikkhuniyo. | "Just as that excellent field is, headman, so for me are the bhikkhus and bhikkhunīs. | 「村長，那塊優良的田地，對我來說，就像比丘和比丘尼。 |
| Tesāhaṁ dhammaṁ desemi—ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ, sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsemi. | To them I teach the Dhamma—good in the beginning, good in the middle, good in the end, with its meaning and phrasing; I proclaim the holy life, entirely complete and pure. | 我對他們說法——初善、中善、後善，義理與文辭兼備；我宣揚梵行，完全圓滿清淨。 |
| Taṁ kissa hetu? | For what reason? | 為什麼呢？ |
| Ete hi, gāmaṇi, maṁdīpā maṁleṇā maṁtāṇā maṁsaraṇā viharanti. | These, headman, dwell with me as their island, me as their shelter, me as their protection, me as their refuge. | 村長，這些人以我為洲，以我為庇護，以我為保護，以我為歸宿。 |
| Seyyathāpi, gāmaṇi, yaṁ aduṁ khettaṁ majjhimaṁ; evameva mayhaṁ upāsakaupāsikāyo. | Just as that middling field is, headman, so for me are the male and female lay followers. | 村長，那塊中等的田地，對我來說，就像男女在家弟子。 |
| Tesaṁ pāhaṁ dhammaṁ desemi—ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ, sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsemi. | To them too I teach the Dhamma—good in the beginning, good in the middle, good in the end, with its meaning and phrasing; I proclaim the holy life, entirely complete and pure. | 我也對他們說法——初善、中善、後善，義理與文辭兼備；我宣揚梵行，完全圓滿清淨。 |
| Taṁ kissa hetu? | For what reason? | 為什麼呢？ |
| Ete hi, gāmaṇi, maṁdīpā maṁleṇā maṁtāṇā maṁsaraṇā viharanti. | These, headman, dwell with me as their island, me as their shelter, me as their protection, me as their refuge. | 村長，這些人以我為洲，以我為庇護，以我為保護，以我為歸宿。 |
| Seyyathāpi, gāmaṇi, yaṁ aduṁ khettaṁ hīnaṁ jaṅgalaṁ ūsaraṁ pāpabhūmi; evameva mayhaṁ aññatitthiyā samaṇabrāhmaṇaparibbājakā. | Just as that poor, rough, salty field with bad soil is, headman, so for me are the ascetics, brahmins, and wanderers of other sects. | 村長，那塊貧瘠、粗糙、含鹽、土質差的田地，對我來說，就像其他宗派的沙門、婆羅門和遊方僧。 |
| Tesaṁ pāhaṁ dhammaṁ desemi—ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsemi. | To them too I teach the Dhamma—good in the beginning, good in the middle, good in the end, with its meaning and phrasing; I proclaim the holy life, entirely complete and pure. | 我也對他們說法——初善、中善、後善，義理與文辭兼備；我宣揚梵行，完全圓滿清淨。 |
| Taṁ kissa hetu? | For what reason? | 為什麼呢？ |
| Appeva nāma ekaṁ padampi ājāneyyuṁ taṁ nesaṁ assa dīgharattaṁ hitāya sukhāyāti. | If only they were to understand a single sentence, that would be for their long-term welfare and happiness. | 倘若他們能理解一句話，那將對他們長久的福祉與快樂有所助益。 |
| Seyyathāpi, gāmaṇi, purisassa tayo udakamaṇikā—eko udakamaṇiko acchiddo ahārī aparihārī, eko udakamaṇiko acchiddo hārī parihārī, eko udakamaṇiko chiddo hārī parihārī. | Suppose, headman, a man had three water pots—one water pot unbroken, not leaking, not seeping; one water pot unbroken, but leaking and seeping; and one water pot broken, leaking, and seeping. | 假設，村長，一個人有三個水罐——一個水罐完好無損，不漏不滲；一個水罐完好無損，但漏水滲水；一個水罐破損，漏水滲水。 |
| Taṁ kiṁ maññasi, gāmaṇi, asu puriso udakaṁ nikkhipitukāmo kattha paṭhamaṁ nikkhipeyya, yo vā so udakamaṇiko acchiddo ahārī aparihārī, yo vā so udakamaṇiko acchiddo hārī parihārī, yo vā so udakamaṇiko chiddo hārī parihārī”ti? | What do you think, headman, when that man wanted to store water, where would he put it first: in the water pot that is unbroken, not leaking, not seeping; the water pot that is unbroken, but leaking and seeping; or the water pot that is broken, leaking, and seeping?" | 村長，你怎麼看，當那個人想儲水時，他會先把它放在哪裡：那個完好無損、不漏不滲的水罐裡；那個完好無損，但漏水滲水的水罐裡；還是那個破損、漏水滲水的水罐裡？」 |
| “Asu, bhante, puriso udakaṁ nikkhipitukāmo, yo so udakamaṇiko acchiddo ahārī aparihārī tattha nikkhipeyya, tattha nikkhipitvā, yo so udakamaṇiko acchiddo hārī parihārī tattha nikkhipeyya, tattha nikkhipitvā, yo so udakamaṇiko chiddo hārī parihārī tattha nikkhipeyyapi, nopi nikkhipeyya. | "Venerable sir, when that man wanted to store water, he would put it in the water pot that is unbroken, not leaking, not seeping. Having put it there, he would put it in the water pot that is unbroken, but leaking and seeping. Having put it there, he might or might not put it in the water pot that is broken, leaking, and seeping. | 「尊者，當那個人想儲水時，他會把它放在那個完好無損、不漏不滲的水罐裡。放好之後，他會把它放在那個完好無損，但漏水滲水的水罐裡。放好之後，他可能會或可能不會把它放在那個破損、漏水滲水的水罐裡。 |
| Taṁ kissa hetu? | For what reason? | 為什麼呢？ |
| Antamaso bhaṇḍadhovanampi bhavissatī”ti. | At least it would be for washing pots." | 至少它可以拿來洗鍋子。」 |
| “Seyyathāpi, gāmaṇi, yo so udakamaṇiko acchiddo ahārī aparihārī; evameva mayhaṁ bhikkhubhikkhuniyo. | "Just as that water pot is, headman, that is unbroken, not leaking, not seeping; so for me are the bhikkhus and bhikkhunīs. | 「村長，那水罐，完好無損，不漏不滲；對我來說，就像比丘和比丘尼。 |
| Tesāhaṁ dhammaṁ desemi—ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsemi. | To them I teach the Dhamma—good in the beginning, good in the middle, good in the end, with its meaning and phrasing; I proclaim the holy life, entirely complete and pure. | 我對他們說法——初善、中善、後善，義理與文辭兼備；我宣揚梵行，完全圓滿清淨。 |
| Taṁ kissa hetu? | For what reason? | 為什麼呢？ |
| Ete hi, gāmaṇi, maṁdīpā maṁleṇā maṁtāṇā maṁsaraṇā viharanti. | These, headman, dwell with me as their island, me as their shelter, me as their protection, me as their refuge. | 村長，這些人以我為洲，以我為庇護，以我為保護，以我為歸宿。 |
| Seyyathāpi, gāmaṇi, yo so udakamaṇiko acchiddo hārī parihārī; evameva mayhaṁ upāsakaupāsikāyo. | Just as that water pot is, headman, that is unbroken, but leaking and seeping; so for me are the male and female lay followers. | 村長，那水罐，完好無損，但漏水滲水；對我來說，就像男女在家弟子。 |
| Tesāhaṁ dhammaṁ desemi—ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsemi. | To them I teach the Dhamma—good in the beginning, good in the middle, good in the end, with its meaning and phrasing; I proclaim the holy life, entirely complete and pure. | 我對他們說法——初善、中善、後善，義理與文辭兼備；我宣揚梵行，完全圓滿清淨。 |
| Taṁ kissa hetu? | For what reason? | 為什麼呢？ |
| Ete hi, gāmaṇi, maṁdīpā maṁleṇā maṁtāṇā maṁsaraṇā viharanti. | These, headman, dwell with me as their island, me as their shelter, me as their protection, me as their refuge. | 村長，這些人以我為洲，以我為庇護，以我為保護，以我為歸宿。 |
| Seyyathāpi, gāmaṇi, yo so udakamaṇiko chiddo hārī parihārī; evameva mayhaṁ aññatitthiyā samaṇabrāhmaṇaparibbājakā. | Just as that water pot is, headman, that is broken, leaking, and seeping; so for me are the ascetics, brahmins, and wanderers of other sects. | 村長，那水罐，破損、漏水、滲水；對我來說，就像其他宗派的沙門、婆羅門和遊方僧。 |
| Tesāhaṁ dhammaṁ desemi—ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsemi. | To them I teach the Dhamma—good in the beginning, good in the middle, good in the end, with its meaning and phrasing; I proclaim the holy life, entirely complete and pure. | 我也對他們說法——初善、中善、後善，義理與文辭兼備；我宣揚梵行，完全圓滿清淨。 |
| Taṁ kissa hetu? | For what reason? | 為什麼呢？ |
| Appeva nāma ekaṁ padampi ājāneyyuṁ, taṁ nesaṁ assa dīgharattaṁ hitāya sukhāyā”ti. | If only they were to understand a single sentence, that would be for their long-term welfare and happiness." | 倘若他們能理解一句話，那將對他們長久的福祉與快樂有所助益。」 |
| Evaṁ vutte, asibandhakaputto gāmaṇi bhagavantaṁ etadavoca: | When this was said, Asibandhaka's son, the headman, said to the Blessed One: | 此話一出，村長阿私盤陀迦子對世尊說： |
| “abhikkantaṁ, bhante, abhikkantaṁ, bhante …pe… | "Excellent, venerable sir! Excellent, venerable sir! ... | 「善哉，尊者！善哉，尊者！… |
| upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. | May the Blessed One remember me as a lay follower who has gone for refuge for life." | 願世尊記得我為終身皈依的在家弟子。」 |
42.8 - SN 42.8 Saṅkhadhama: The Conch Blower
| --- SN42.8 - Saṅkhadhamasutta --- | --- SN42.8 - The Conch Blower --- | --- SN42.8 - 吹螺者 --- |
| Ekaṁ samayaṁ bhagavā nāḷandāyaṁ viharati pāvārikambavane. | On one occasion the Blessed One was dwelling at Nālandā in Pāvārika's Mango Grove. | 有一次，世尊住在那爛陀的波婆利迦芒果園。 |
| Atha kho asibandhakaputto gāmaṇi nigaṇṭhasāvako yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho asibandhakaputtaṁ gāmaṇiṁ bhagavā etadavoca: | Then Asibandhaka's son, the headman, a disciple of the Nigaṇṭhas, approached the Blessed One, and sat down to one side. Seated to one side, the Blessed One said to Asibandhaka's son, the headman: | 於是，尼乾陀派的弟子，村長阿私盤陀迦子，來見世尊，坐在一旁。坐在一旁的世尊對村長阿私盤陀迦子說： |
| “kathaṁ nu kho, gāmaṇi, nigaṇṭho nāṭaputto sāvakānaṁ dhammaṁ desetī”ti? | How, headman, does the Nigaṇṭha Nātaputta teach the Dhamma to his disciples? | 村長，尼乾陀若提子如何向他的弟子們教導佛法？ |
| “Evaṁ kho, bhante, nigaṇṭho nāṭaputto sāvakānaṁ dhammaṁ deseti: | "Venerable sir, the Nigaṇṭha Nātaputta teaches the Dhamma to his disciples in this way: | 「尊者，尼乾陀若提子是這樣教導他的弟子的： |
| ‘yo koci pāṇaṁ atipāteti, sabbo so āpāyiko nerayiko, yo koci adinnaṁ ādiyati, sabbo so āpāyiko nerayiko, yo koci kāmesu micchā carati, sabbo so āpāyiko nerayiko, yo koci musā bhaṇati sabbo, so āpāyiko nerayiko. | 'Whoever destroys life, all of them are destined for the plane of misery, for hell. Whoever takes what is not given, all of them are destined for the plane of misery, for hell. Whoever engages in sexual misconduct, all of them are destined for the plane of misery, for hell. Whoever speaks falsehood, all of them are destined for the plane of misery, for hell. | 『凡殺生者，皆注定墮入苦界、地獄。凡不與取者，皆注定墮入苦界、地獄。凡邪淫者，皆注定墮入苦界、地獄。凡妄語者，皆注定墮入苦界、地獄。 |
| Yaṁbahulaṁ yaṁbahulaṁ viharati, tena tena nīyatī’ti. | As one dwells again and again, by that one is led.' | 人一再耽溺於何事，便為其所引導。』 |
| Evaṁ kho, bhante, nigaṇṭho nāṭaputto sāvakānaṁ dhammaṁ desetī”ti. | This, venerable sir, is how the Nigaṇṭha Nātaputta teaches the Dhamma to his disciples." | 尊者，尼乾陀若提子就是這樣教導他的弟子的。」 |
| “‘Yaṁbahulaṁ yaṁbahulañca, gāmaṇi, viharati, tena tena nīyati’, evaṁ sante na koci āpāyiko nerayiko bhavissati, yathā nigaṇṭhassa nāṭaputtassa vacanaṁ. | "'As one dwells again and again, headman, by that one is led'—if this is so, then according to the word of the Nigaṇṭha Nātaputta, no one will be destined for the plane of misery, for hell. | 「村長，若『人一再耽溺於何事，便為其所引導』，若此為真，則依尼乾陀若提子之言，無人將注定墮入苦界地獄。 |
| Taṁ kiṁ maññasi, gāmaṇi, | What do you think, headman? | 村長，你怎麼看？ |
| yo so puriso pāṇātipātī rattiyā vā divasassa vā samayāsamayaṁ upādāya, katamo bahutaro samayo, yaṁ vā so pāṇamatipāteti, yaṁ vā so pāṇaṁ nātipātetī”ti? | Take a man who destroys life. Considering the time by night and by day, which is the greater time: the time when he is destroying life, or the time when he is not destroying life?" | 拿一個殺生的人來說。考量晝夜的時間，哪一段時間更長：他殺生的時間，還是他不殺生的時間？」 |
| “Yo so, bhante, puriso pāṇātipātī rattiyā vā divasassa vā samayāsamayaṁ upādāya, appataro so samayo yaṁ so pāṇamatipāteti, atha kho sveva bahutaro samayo yaṁ so pāṇaṁ nātipātetī”ti. | Venerable sir, for a man who destroys life, considering the time by night and by day, the time when he is destroying life is shorter, while the time when he is not destroying life is indeed much greater. | 尊者，對於一個殺生的人來說，考慮到晝夜的時間，他殺生的時間較短，而他不殺生的時間確實要長得多。 |
| “‘Yaṁbahulaṁ yaṁbahulañca, gāmaṇi, viharati tena tena nīyatī’ti, evaṁ sante na koci āpāyiko nerayiko bhavissati, yathā nigaṇṭhassa nāṭaputtassa vacanaṁ. | "'As one dwells again and again, headman, by that one is led'—if this is so, then according to the word of the Nigaṇṭha Nātaputta, no one will be destined for the plane of misery, for hell. | 「村長，若『人一再耽溺於何事，便為其所引導』，若此為真，則依尼乾陀若提子之言，無人將注定墮入苦界地獄。 |
| Taṁ kiṁ maññasi, gāmaṇi, | What do you think, headman? | 村長，你怎麼看？ |
| yo so puriso adinnādāyī rattiyā vā divasassa vā samayāsamayaṁ upādāya, katamo bahutaro samayo, yaṁ vā so adinnaṁ ādiyati, yaṁ vā so adinnaṁ nādiyatī”ti. | Take a man who takes what is not given... which is the greater time: the time when he is taking what is not given, or the time when he is not taking what is not given?" | 以不與取之人為例… 何者時間較長：其不與取之時，或其不不與取之時？」 |
| “Yo so, bhante, puriso adinnādāyī rattiyā vā divasassa vā samayāsamayaṁ upādāya appataro so samayo, yaṁ so adinnaṁ ādiyati, atha kho sveva bahutaro samayo, yaṁ so adinnaṁ nādiyatī”ti. | Venerable sir, for a man who takes what is not given... the time when he is taking what is not given is shorter, while the time when he is not taking what is not given is indeed much greater. | 尊者，對於一個不與取的人…他偷盜的時間較短，而不偷盜的時間確實要長得多。 |
| “‘Yaṁbahulaṁ yaṁbahulañca, gāmaṇi, viharati tena tena nīyatī’ti, evaṁ sante na koci āpāyiko nerayiko bhavissati, yathā nigaṇṭhassa nāṭaputtassa vacanaṁ. | "'As one dwells again and again, headman, by that one is led'—if this is so, then according to the word of the Nigaṇṭha Nātaputta, no one will be destined for the plane of misery, for hell. | 「村長，若『人一再耽溺於何事，便為其所引導』，若此為真，則依尼乾陀若提子之言，無人將注定墮入苦界地獄。 |
| Taṁ kiṁ maññasi, gāmaṇi, yo so puriso kāmesumicchācārī rattiyā vā divasassa vā samayāsamayaṁ upādāya, katamo bahutaro samayo, yaṁ vā so kāmesu micchā carati, yaṁ vā so kāmesu micchā na caratī”ti? | What do you think, headman, for a man who engages in sexual misconduct... which is the greater time: the time when he is engaging in sexual misconduct, or the time when he is not engaging in sexual misconduct?" | 村長，您怎麼看，對於一個邪淫的人…哪個時間更長：他邪淫的時間，還是他不邪淫的時間？」 |
| “Yo so, bhante, puriso kāmesumicchācārī rattiyā vā divasassa vā samayāsamayaṁ upādāya, appataro so samayo yaṁ so kāmesu micchā carati, atha kho sveva bahutaro samayo, yaṁ so kāmesu micchā na caratī”ti. | Venerable sir, for a man who engages in sexual misconduct... the time when he is engaging in sexual misconduct is shorter, while the time when he is not engaging in sexual misconduct is indeed much greater. | 尊者，對於一個邪淫的人…他邪淫的時間較短，而不邪淫的時間確實要長得多。 |
| “‘Yaṁbahulaṁ yaṁbahulañca, gāmaṇi, viharati tena tena nīyatī’ti, evaṁ sante na koci āpāyiko nerayiko bhavissati, yathā nigaṇṭhassa nāṭaputtassa vacanaṁ. | "'As one dwells again and again, headman, by that one is led'—if this is so, then according to the word of the Nigaṇṭha Nātaputta, no one will be destined for the plane of misery, for hell. | 「村長，若『人一再耽溺於何事，便為其所引導』，若此為真，則依尼乾陀若提子之言，無人將注定墮入苦界地獄。 |
| Taṁ kiṁ maññasi, gāmaṇi, yo so puriso musāvādī rattiyā vā divasassa vā samayāsamayaṁ upādāya, katamo bahutaro samayo, yaṁ vā so musā bhaṇati, yaṁ vā so musā na bhaṇatī”ti? | What do you think, headman, for a man who speaks falsehood... which is the greater time: the time when he speaks falsehood, or the time when he does not speak falsehood?" | 村長，你怎麼看，對於一個說謊的人…哪個時間更長：他說謊的時間，還是他說實話的時間？」 |
| “Yo so, bhante, puriso musāvādī rattiyā vā divasassa vā samayāsamayaṁ upādāya, appataro so samayo, yaṁ so musā bhaṇati, atha kho sveva bahutaro samayo, yaṁ so musā na bhaṇatī”ti. | Venerable sir, for a man who speaks falsehood... the time when he speaks falsehood is shorter, while the time when he does not speak falsehood is indeed much greater. | 尊者，對於一個說謊的人…他說謊的時間較短，而他誠實的時間確實要長得多。 |
| “‘Yaṁbahulaṁ yaṁbahulañca, gāmaṇi, viharati tena tena nīyatī’ti, evaṁ sante na koci āpāyiko nerayiko bhavissati, yathā nigaṇṭhassa nāṭaputtassa vacanaṁ. | "'As one dwells again and again, headman, by that one is led'—if this is so, then according to the word of the Nigaṇṭha Nātaputta, no one will be destined for the plane of misery, for hell. | 「村長，若『人一再耽溺於何事，便為其所引導』，若此為真，則依尼乾陀若提子之言，無人將注定墮入苦界地獄。 |
| Idha, gāmaṇi, ekacco satthā evaṁvādī hoti evaṁdiṭṭhi: | Here, headman, a certain teacher has such a doctrine, such a view: | 村長，此處，某位導師有這樣的教義、這樣的觀點： |
| ‘yo koci pāṇamatipāteti, sabbo so āpāyiko nerayiko, yo koci adinnaṁ ādiyati, sabbo so āpāyiko nerayiko, yo koci kāmesu micchā carati, sabbo so āpāyiko nerayiko, yo koci musā bhaṇati, sabbo so āpāyiko nerayiko’ti. | 'Whoever destroys life, all of them are destined for the plane of misery, for hell. Whoever takes what is not given... Whoever engages in sexual misconduct... Whoever speaks falsehood, all of them are destined for the plane of misery, for hell.' | 『凡殺生者，皆注定墮入苦界、地獄。凡不與取者…凡邪淫者…凡妄語者，皆注定墮入苦界、地獄。』 |
| Tasmiṁ kho pana, gāmaṇi, satthari sāvako abhippasanno hoti. | Now, headman, a disciple has confidence in that teacher. | 村長，現在，一個弟子對那位老師有信心。 |
| Tassa evaṁ hoti: | It occurs to him: | 他心中想道： |
| ‘mayhaṁ kho satthā evaṁvādī evaṁdiṭṭhi— | 'My teacher has such a doctrine, such a view— | 『我的老師有這樣的教義、這樣的觀點—— |
| yo koci pāṇamatipāteti, sabbo so āpāyiko nerayikoti. | Whoever destroys life, all of them are destined for the plane of misery, for hell. | 凡殺生者，皆注定墮入苦界、地獄。 |
| Atthi kho pana mayā pāṇo atipātito, ahampamhi āpāyiko nerayikoti diṭṭhiṁ paṭilabhati. | But I have destroyed life, so I too am destined for the plane of misery, for hell.' He acquires that view. | 但我已殺生，所以我亦注定墮入苦界、地獄。』他接受了那個觀點。 |
| Taṁ, gāmaṇi, vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye. | Without abandoning that speech, headman, without abandoning that thought, without relinquishing that view, he is cast into hell as if brought and placed there. | 村長，若不捨棄那言論，不捨棄那思想，不放棄那見解，他就會像被帶來安放一般，被投進地獄。 |
| Mayhaṁ kho satthā evaṁvādī evaṁdiṭṭhi— | 'My teacher has such a doctrine, such a view— | 『我的老師有這樣的教義、這樣的觀點—— |
| yo koci adinnaṁ ādiyati, sabbo so āpāyiko nerayikoti. | Whoever takes what is not given, all of them are destined for the plane of misery, for hell. | 凡不與取者，皆注定墮入苦界、地獄。 |
| Atthi kho pana mayā adinnaṁ ādinnaṁ ahampamhi āpāyiko nerayikoti diṭṭhiṁ paṭilabhati. | But I have taken what was not given, so I too am destined for the plane of misery, for hell.' He acquires that view. | 但我曾不與取，所以我亦注定墮入苦界、地獄。』他接受了那個觀點。 |
| Taṁ, gāmaṇi, vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye. | Without abandoning that speech, headman, without abandoning that thought, without relinquishing that view, he is cast into hell as if brought and placed there. | 村長，若不捨棄那言論，不捨棄那思想，不放棄那見解，他就會像被帶來安放一般，被投進地獄。 |
| Mayhaṁ kho satthā evaṁvādī evaṁdiṭṭhi— | 'My teacher has such a doctrine, such a view— | 『我的老師有這樣的教義、這樣的觀點—— |
| yo koci kāmesu micchā carati, sabbo so āpāyiko nerayiko’ti. | "Whoever engages in sexual misconduct, all of them are destined for the plane of misery, for hell."' | 「凡邪淫者，皆注定墮入苦界、地獄。」』 |
| Atthi kho pana mayā kāmesu micchā ciṇṇaṁ. | But I have engaged in sexual misconduct. | 但我已行邪淫。 |
| ‘Ahampamhi āpāyiko nerayiko’ti diṭṭhiṁ paṭilabhati. | 'I too am destined for the plane of misery, for hell.' He acquires that view. | 『我也注定墮入苦界、地獄。』他接受了那個觀點。 |
| Taṁ, gāmaṇi, vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye. | Without abandoning that speech, headman, without abandoning that thought, without relinquishing that view, he is cast into hell as if brought and placed there. | 村長，若不捨棄那言論，不捨棄那思想，不放棄那見解，他就會像被帶來安放一般，被投進地獄。 |
| Mayhaṁ kho satthā evaṁvādī evaṁdiṭṭhi— | 'My teacher has such a doctrine, such a view— | 『我的老師有這樣的教義、這樣的觀點—— |
| yo koci musā bhaṇati, sabbo so āpāyiko nerayikoti. | Whoever speaks falsehood, all of them are destined for the plane of misery, for hell. | 凡說謊者，皆注定墮入苦界、地獄。 |
| Atthi kho pana mayā musā bhaṇitaṁ. | But I have spoken falsehood. | 但我已說謊。 |
| ‘Ahampamhi āpāyiko nerayiko’ti diṭṭhiṁ paṭilabhati. | 'I too am destined for the plane of misery, for hell.' He acquires that view. | 『我也注定墮入苦界、地獄。』他接受了那個觀點。 |
| Taṁ, gāmaṇi, vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye. | Without abandoning that speech, headman, without abandoning that thought, without relinquishing that view, he is cast into hell as if brought and placed there. | 村長，若不捨棄那言論，不捨棄那思想，不放棄那見解，他就會像被帶來安放一般，被投進地獄。 |
| Idha pana, gāmaṇi, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. | But here, headman, the Tathāgata arises in the world, an Arahant, a Perfectly Enlightened One, perfect in true knowledge and conduct, sublime, the knower of worlds, the unsurpassed leader of persons to be tamed, the teacher of devas and humans, the Enlightened One, the Blessed One. | 但村長，此處，如來出興於世，是阿羅漢，是正等正覺者，明行足，善逝，世間解，無上士調御丈夫，天人師，佛，世尊。 |
| So anekapariyāyena pāṇātipātaṁ garahati vigarahati, ‘pāṇātipātā viramathā’ti cāha. | In many ways he censures and condemns the destruction of life, and says, 'Abstain from the destruction of life.' | 他以多種方式斥責和譴責殺生，並說：『戒除殺生』。 |
| Adinnādānaṁ garahati vigarahati, ‘adinnādānā viramathā’ti cāha. | He censures and condemns taking what is not given, and says, 'Abstain from taking what is not given.' | 他斥責和譴責不與取，並說：「戒除不與取」。 |
| Kāmesumicchācāraṁ garahati, vigarahati ‘kāmesumicchācārā viramathā’ti cāha. | He censures and condemns sexual misconduct, and says, 'Abstain from sexual misconduct.' | 他斥責和譴責邪淫，並說：「戒除邪淫」。 |
| Musāvādaṁ garahati vigarahati ‘musāvādā viramathā’ti cāha. | He censures and condemns false speech, and says, 'Abstain from false speech.' | 他斥責和譴責妄語，並說：「戒除妄語」。 |
| Tasmiṁ kho pana, gāmaṇi, satthari sāvako abhippasanno hoti. | Now, headman, a disciple has confidence in that teacher. | 村長，現在，一個弟子對那位老師有信心。 |
| So iti paṭisañcikkhati: | He reflects thus: | 他這樣反思： |
| ‘bhagavā kho anekapariyāyena pāṇātipātaṁ garahati vigarahati, pāṇātipātā viramathāti cāha. | 'The Blessed One in many ways censures and condemns the destruction of life, and says, "Abstain from the destruction of life." | 『世尊以多種方式斥責和譴責殺生，並說：「戒除殺生。」 |
| Atthi kho pana mayā pāṇo atipātito yāvatako vā tāvatako vā. | But I have destroyed life, to a greater or lesser extent. | 但我曾殺生，或多或少。 |
| Yo kho pana mayā pāṇo atipātito yāvatako vā tāvatako vā, taṁ na suṭṭhu, taṁ na sādhu. | That I destroyed life, to whatever extent, was not right, was not good. | 我殺生，無論程度如何，都是不對的，不好的。 |
| Ahañceva kho pana tappaccayā vippaṭisārī assaṁ. | And if I were to be remorseful on that account, | 如果我因此而悔恨， |
| Na metaṁ pāpaṁ kammaṁ akataṁ bhavissatī’ti. | that evil kamma of mine would not become undone.' | 我那惡業也不會因此而消除。』 |
| So iti paṭisaṅkhāya tañceva pāṇātipātaṁ pajahati. | Having reflected thus, he abandons that very destruction of life. | 如此思惟後，他捨棄了那殺生。 |
| Āyatiñca pāṇātipātā paṭivirato hoti. | And in the future, he is one who abstains from the destruction of life. | 未來，他成為戒殺生者。 |
| Evametassa pāpassa kammassa pahānaṁ hoti. | Thus there is the abandoning of this evil kamma. | 這樣就捨棄了這個惡業。 |
| Evametassa pāpassa kammassa samatikkamo hoti. | Thus there is the overcoming of this evil kamma. | 這樣就克服了這個惡業。 |
| ‘Bhagavā kho anekapariyāyena adinnādānaṁ garahati vigarahati, adinnādānā viramathāti cāha. | 'The Blessed One in many ways censures and condemns taking what is not given, and says, "Abstain from taking what is not given." | 『世尊以多種方式斥責和譴責不與取，並說：「戒除不與取。」 |
| Atthi kho pana mayā adinnaṁ ādinnaṁ yāvatakaṁ vā tāvatakaṁ vā. | But I have taken what was not given, to a greater or lesser extent. | 但我曾不與取，或多或少。 |
| Yaṁ kho pana mayā adinnaṁ ādinnaṁ yāvatakaṁ vā tāvatakaṁ vā taṁ na suṭṭhu, taṁ na sādhu. | That I took what was not given... was not right, was not good. | 我不與取…是不對的，不好的。 |
| Ahañceva kho pana tappaccayā vippaṭisārī assaṁ, na metaṁ pāpaṁ kammaṁ akataṁ bhavissatī’ti. | And if I were to be remorseful... that evil kamma would not become undone.' | 如果我因此而悔恨…那惡業也不會因此而消除。』 |
| So iti paṭisaṅkhāya tañceva adinnādānaṁ pajahati. | Having reflected thus, he abandons that very taking of what is not given. | 如此思惟後，他捨棄了那不與取。 |
| Āyatiñca adinnādānā paṭivirato hoti. | And in the future, he is one who abstains from taking what is not given. | 未來，他成為戒不與取者。 |
| Evametassa pāpassa kammassa pahānaṁ hoti. | Thus there is the abandoning of this evil kamma. | 這樣就捨棄了這個惡業。 |
| Evametassa pāpassa kammassa samatikkamo hoti. | Thus there is the overcoming of this evil kamma. | 這樣就克服了這個惡業。 |
| ‘Bhagavā kho pana anekapariyāyena kāmesumicchācāraṁ garahati vigarahati, kāmesumicchācārā viramathāti cāha. | 'The Blessed One in many ways censures and condemns sexual misconduct, and says, "Abstain from sexual misconduct." | 『世尊以多種方式斥責和譴責邪淫，並說：「戒除邪淫。」 |
| Atthi kho pana mayā kāmesu micchā ciṇṇaṁ yāvatakaṁ vā tāvatakaṁ vā. | But I have engaged in sexual misconduct, to a greater or lesser extent. | 但我曾行邪淫，或多或少。 |
| Yaṁ kho pana mayā kāmesu micchā ciṇṇaṁ yāvatakaṁ vā tāvatakaṁ vā taṁ na suṭṭhu, taṁ na sādhu. | That I engaged in sexual misconduct... was not right, was not good. | 我行邪淫…是不對的，不好的。 |
| Ahañceva kho pana tappaccayā vippaṭisārī assaṁ, na metaṁ pāpaṁ kammaṁ akataṁ bhavissatī’ti. | And if I were to be remorseful... that evil kamma would not become undone.' | 如果我因此而悔恨…那惡業也不會因此而消除。』 |
| So iti paṭisaṅkhāya tañceva kāmesumicchācāraṁ pajahati, āyatiñca kāmesumicchācārā paṭivirato hoti. | Having reflected thus, he abandons that very sexual misconduct, and in the future, he is one who abstains from sexual misconduct. | 如此思惟後，他捨棄了那邪淫，未來，他成為戒邪淫者。 |
| Evametassa pāpassa kammassa pahānaṁ hoti. | Thus there is the abandoning of this evil kamma. | 這樣就捨棄了這個惡業。 |
| Evametassa pāpassa kammassa samatikkamo hoti. | Thus there is the overcoming of this evil kamma. | 這樣就克服了這個惡業。 |
| ‘Bhagavā kho pana anekapariyāyena musāvādaṁ garahati vigarahati, musāvādā viramathāti cāha. | 'The Blessed One in many ways censures and condemns false speech, and says, "Abstain from false speech." | 『世尊以多種方式斥責和譴責妄語，並說：「戒除妄語。」 |
| Atthi kho pana mayā musā bhaṇitaṁ yāvatakaṁ vā tāvatakaṁ vā. | But I have spoken falsehood, to a greater or lesser extent. | 但我曾說謊，或多或少。 |
| Yaṁ kho pana mayā musā bhaṇitaṁ yāvatakaṁ vā tāvatakaṁ vā taṁ na suṭṭhu, taṁ na sādhu. Ahañceva kho pana tappaccayā vippaṭisārī assaṁ, na metaṁ pāpaṁ kammaṁ akataṁ bhavissatī’ti. | That I spoke falsehood... was not right, was not good. And if I were to be remorseful... that evil kamma would not become undone.' | 我說謊…是不對的，不好的。如果我因此而悔恨…那惡業也不會因此而消除。』 |
| So iti paṭisaṅkhāya tañceva musāvādaṁ pajahati, āyatiñca musāvādā paṭivirato hoti. | Having reflected thus, he abandons that very false speech, and in the future, he is one who abstains from false speech. | 如此思惟後，他捨棄了那妄語，未來，他成為戒妄語者。 |
| Evametassa pāpassa kammassa pahānaṁ hoti. Evametassa pāpassa kammassa samatikkamo hoti. | Thus there is the abandoning of this evil kamma. Thus there is the overcoming of this evil kamma. | 這樣就捨棄了這個惡業。這樣就克服了這個惡業。 |
| So pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti. | Having abandoned the destruction of life, he abstains from the destruction of life. | 捨棄殺生後，他戒除殺生。 |
| Adinnādānaṁ pahāya adinnādānā paṭivirato hoti. | Having abandoned taking what is not given, he abstains from taking what is not given. | 捨棄不與取後，他戒除不與取。 |
| Kāmesumicchācāraṁ pahāya kāmesumicchācārā paṭivirato hoti. | Having abandoned sexual misconduct, he abstains from sexual misconduct. | 捨棄邪淫後，他戒除邪淫。 |
| Musāvādaṁ pahāya musāvādā paṭivirato hoti. | Having abandoned false speech, he abstains from false speech. | 捨棄妄語後，他戒除妄語。 |
| Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti. | Having abandoned divisive speech, he abstains from divisive speech. | 捨棄離間語後，他戒除離間語。 |
| Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti. | Having abandoned harsh speech, he abstains from harsh speech. | 捨棄惡口後，他戒除惡口。 |
| Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti. | Having abandoned idle chatter, he abstains from idle chatter. | 捨棄綺語後，他戒除綺語。 |
| Abhijjhaṁ pahāya anabhijjhālu hoti. | Having abandoned covetousness, he is without covetousness. | 捨棄貪婪後，他無貪。 |
| Byāpādappadosaṁ pahāya abyāpannacitto hoti. | Having abandoned ill will and hatred, he is without ill will in mind. | 捨棄惡意與瞋恨後，他心中無惡意。 |
| Micchādiṭṭhiṁ pahāya sammādiṭṭhiko hoti. | Having abandoned wrong view, he is one of right view. | 捨棄邪見後，他具正見。 |
| Sa kho so, gāmaṇi, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. | That noble-one's-disciple, headman, being thus without covetousness, without ill will, undeluded, clearly comprehending, ever mindful, dwells pervading one quarter with a mind imbued with loving-kindness, likewise the second, likewise the third, likewise the fourth. Thus above, below, across, everywhere, and in every respect, he dwells pervading the entire world with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility, without ill will. | 村長，那聖弟子，如此無貪、無瞋、不癡、正知、常念，以慈心遍滿一方而住，同樣地第二、第三、第四方。如是上、下、橫、一切處，及一切方面，他以慈心遍滿整個世界而住，此心廣大、崇高、無量、無怨、無恚。 |
| Seyyathāpi, gāmaṇi, balavā saṅkhadhamo appakasireneva catuddisā viññāpeyya; | Just as, headman, a strong conch-blower could easily make himself heard in the four directions; | 村長，就像一個強壯的吹螺者能輕易地讓四方聽到他的聲音； |
| evameva kho, gāmaṇi, evaṁ bhāvitāya mettāya cetovimuttiyā evaṁ bahulīkatāya yaṁ pamāṇakataṁ kammaṁ, na taṁ tatrāvasissati, na taṁ tatrāvatiṭṭhati. | even so, headman, when loving-kindness as a liberation of mind is thus developed and cultivated, any limited action does not remain there, does not persist there. | 村長，同樣地，當慈悲作為一種心靈的解脫被如此發展和培養時，任何有限的行為都不會在那裡停留，不會在那裡持續。 |
| Sa kho so, gāmaṇi, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato karuṇāsahagatena cetasā …pe… | That noble-one's-disciple, headman, being thus without covetousness, without ill will, undeluded, clearly comprehending, ever mindful, dwells pervading with a mind imbued with compassion... | 村長，那聖弟子，如此無貪、無瞋、不癡、正知、常念，以悲心遍滿而住… |
| muditāsahagatena cetasā …pe…. | with a mind imbued with appreciative joy... | 以喜心遍滿而住… |
| Upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. | with a mind imbued with equanimity, he dwells pervading one quarter, likewise the second, likewise the third, likewise the fourth. Thus above, below, across, everywhere, and in every respect, he dwells pervading the entire world with a mind imbued with equanimity, abundant, exalted, immeasurable, without hostility, without ill will. | 以捨心遍滿一方而住，同樣地第二、第三、第四方。如是上、下、橫、一切處，及一切方面，他以捨心遍滿整個世界而住，此心廣大、崇高、無量、無怨、無恚。 |
| Seyyathāpi, gāmaṇi, balavā saṅkhadhamo appakasireneva catuddisā viññāpeyya; | Just as, headman, a strong conch-blower could easily make himself heard in the four directions; | 村長，就像一個強壯的吹螺者能輕易地讓四方聽到他的聲音； |
| evameva kho, gāmaṇi, evaṁ bhāvitāya upekkhāya cetovimuttiyā evaṁ bahulīkatāya yaṁ pamāṇakataṁ kammaṁ na taṁ tatrāvasissati, na taṁ tatrāvatiṭṭhatī”ti. | even so, headman, when equanimity as a liberation of mind is thus developed and cultivated, any limited action does not remain there, does not persist there. | 村長，同樣地，當捨作為一種心靈的解脫被如此發展和培養時，任何有限的行為都不會在那裡停留，不會在那裡持續。 |
| Evaṁ vutte, asibandhakaputto gāmaṇi bhagavantaṁ etadavoca: | When this was said, the headman Asibandhaka's son said to the Blessed One: | 此話一出，村長阿私盤陀迦子對世尊說： |
| “abhikkantaṁ, bhante, abhikkantaṁ, bhante …pe… | "Excellent, sir, excellent, sir... | 「善哉，先生，善哉，先生… |
| upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. | May the Blessed One remember me as a lay follower who from today has gone for refuge for life." | 願世尊記得我為終身皈依的在家弟子。」 |
42.9 - SN 42.9 Kula: Families
| --- SN42.9 - Kulasutta --- | --- SN42.9 - Families --- | --- SN42.9 - 家族 --- |
| Ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena nāḷandā tadavasari. | On one occasion the Blessed One, while wandering on tour in the Kosalan country with a large Saṅgha of bhikkhus, arrived at Nāḷandā. | 有一次，世尊在拘薩羅國巡迴遊行，與一大群比丘僧伽來到那爛陀。 |
| Tatra sudaṁ bhagavā nāḷandāyaṁ viharati pāvārikambavane. | There the Blessed One was dwelling at Nāḷandā in Pāvārika’s Mango Grove. | 那時，世尊住在那爛陀的波婆利迦芒果園。 |
| Tena kho pana samayena nāḷandā dubbhikkhā hoti dvīhitikā setaṭṭhikā salākāvuttā. | Now on that occasion Nāḷandā was in the grip of a famine, a bad harvest, with whitened bones, where food was obtained by allotment. | 那時，那爛陀正值饑荒，收成不好，白骨遍地，食物靠配給獲得。 |
| Tena kho pana samayena nigaṇṭho nāṭaputto nāḷandāyaṁ paṭivasati mahatiyā nigaṇṭhaparisāya saddhiṁ. | And on that occasion the Nigaṇṭha Nātaputta was residing in Nāḷandā with a large retinue of Nigaṇṭhas. | 那時，尼乾陀若提子正與大批尼乾陀弟子住在那爛陀。 |
| Atha kho asibandhakaputto gāmaṇi nigaṇṭhasāvako yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṁ nāṭaputtaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho asibandhakaputtaṁ gāmaṇiṁ nigaṇṭho nāṭaputto etadavoca: | Then Asibandhakaputta the headman, a disciple of the Nigaṇṭhas, approached the Nigaṇṭha Nātaputta, paid homage to him, and sat down to one side. The Nigaṇṭha Nātaputta then said to him: | 於是，尼乾陀派的弟子，村長阿私盤陀迦子，去見尼乾陀若提子，向他頂禮，然後坐在一旁。尼乾陀若提子於是對他說： |
| “ehi tvaṁ, gāmaṇi, samaṇassa gotamassa vādaṁ āropehi. | "Come, headman, refute the doctrine of the ascetic Gotama. | 「來吧，村長，反駁沙門喬達摩的教義。 |
| Evaṁ te kalyāṇo kittisaddo abbhuggacchissati: | In this way a good report of you will be spread about: | 這樣，你的好名聲就會傳開： |
| ‘asibandhakaputtena gāmaṇinā samaṇassa gotamassa evaṁmahiddhikassa evaṁmahānubhāvassa vādo āropito’”ti. | 'The doctrine of the ascetic Gotama, so powerful and mighty, has been refuted by Asibandhakaputta the headman!'" | 『沙門喬達摩的教義，如此強大有力，竟被村長阿私盤陀迦子反駁了！』」 |
| “Kathaṁ panāhaṁ, bhante, samaṇassa gotamassa evaṁmahiddhikassa evaṁmahānubhāvassa vādaṁ āropessāmī”ti? | But how, venerable sir, can I refute the doctrine of the ascetic Gotama, so powerful and mighty? | 但是，尊者，我如何能反駁沙門喬達摩的教義，那樣強大而有力的教義？ |
| “Ehi tvaṁ, gāmaṇi, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇaṁ gotamaṁ evaṁ vadehi: | "Come, headman, approach the ascetic Gotama and say this to him: | 「來吧，村長，去見沙門喬達摩，對他這樣說： |
| ‘nanu, bhante, bhagavā anekapariyāyena kulānaṁ anuddayaṁ vaṇṇeti, anurakkhaṁ vaṇṇeti, anukampaṁ vaṇṇetī’ti? | 'Venerable sir, does not the Blessed One in many ways praise sympathy for families, praise solicitude for families, praise compassion for families?' | 『尊者，世尊是否在許多方面讚揚對家庭的同情，讚揚對家庭的關懷，讚揚對家庭的慈悲？』 |
| Sace kho, gāmaṇi, samaṇo gotamo evaṁ puṭṭho evaṁ byākaroti: | If, headman, the ascetic Gotama, when asked this, answers: | 村長，如果沙門喬達摩被這樣問，他回答說： |
| ‘evaṁ, gāmaṇi, tathāgato anekapariyāyena kulānaṁ anuddayaṁ vaṇṇeti, anurakkhaṁ vaṇṇeti, anukampaṁ vaṇṇetī’ti, tamenaṁ tvaṁ evaṁ vadeyyāsi: | 'Yes, headman, the Tathāgata in many ways praises sympathy for families, praises solicitude for families, praises compassion for families,' then you should say to him: | 『是的，村長，如來在許多方面讚揚對家庭的同情，讚揚對家庭的關懷，讚揚對家庭的慈悲。』那麼你應該對他說： |
| ‘atha kiñcarahi, bhante, bhagavā dubbhikkhe dvīhitike setaṭṭhike salākāvutte mahatā bhikkhusaṅghena saddhiṁ cārikaṁ carati? | 'Then why, venerable sir, is the Blessed One wandering on tour with a large Saṅgha of bhikkhus during a famine, a bad harvest, with whitened bones, where food is obtained by allotment? | 『那麼，尊者，為什麼世尊在饑荒、收成不好、白骨遍地、食物靠配給獲得的時候，還與大批比丘僧伽巡迴遊行？ |
| Ucchedāya bhagavā kulānaṁ paṭipanno, anayāya bhagavā kulānaṁ paṭipanno, upaghātāya bhagavā kulānaṁ paṭipanno’ti. | The Blessed One is practicing for the annihilation of families, the Blessed One is practicing for the ruin of families, the Blessed One is practicing for the destruction of families.' | 世尊是在實踐毀滅家庭，世尊是在實踐毀滅家庭，世尊是在實踐毀滅家庭。』 |
| Imaṁ kho te, gāmaṇi, samaṇo gotamo ubhatokoṭikaṁ pañhaṁ puṭṭho neva sakkhati uggilituṁ, neva sakkhati ogilitun”ti. | When asked this two-pronged question by you, headman, the ascetic Gotama will be unable to either swallow it or spit it out." | 村長，當你提出這個兩難的問題時，沙門喬達摩將無法吞下也無法吐出。」 |
| “Evaṁ, bhante”ti kho asibandhakaputto gāmaṇi nigaṇṭhassa nāṭaputtassa paṭissutvā uṭṭhāyāsanā nigaṇṭhaṁ nāṭaputtaṁ abhivādetvā padakkhiṇaṁ katvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho asibandhakaputto gāmaṇi bhagavantaṁ etadavoca: | "Yes, venerable sir," Asibandhakaputta the headman replied to the Nigaṇṭha Nātaputta. He then rose from his seat, paid homage to the Nigaṇṭha Nātaputta, and, keeping him on his right, he departed. He approached the Blessed One, paid homage to him, and sat down to one side. Seated to one side, Asibandhakaputta the headman said to the Blessed One: | 「是的，尊者。」村長阿私盤陀迦子回答尼乾陀若提子。然後他從座位上站起來，向尼乾陀若提子頂禮，然後右繞而離去。他來到世尊面前，向他頂禮，然後坐在一旁。坐在一旁的村長阿私盤陀迦子對世尊說： |
| “Nanu, bhante, bhagavā anekapariyāyena kulānaṁ anuddayaṁ vaṇṇeti, anurakkhaṁ vaṇṇeti, anukampaṁ vaṇṇetī”ti? | Venerable sir, does not the Blessed One in many ways praise sympathy for families, praise solicitude for families, praise compassion for families? | 尊者，世尊是否在許多方面讚揚對家庭的同情，讚揚對家庭的關懷，讚揚對家庭的慈悲？ |
| “Evaṁ, gāmaṇi, tathāgato anekapariyāyena kulānaṁ anuddayaṁ vaṇṇeti, anurakkhaṁ vaṇṇeti, anukampaṁ vaṇṇetī”ti. | Yes, headman, the Tathāgata in many ways praises sympathy for families, praises solicitude for families, praises compassion for families. | 是的，村長，如來在許多方面讚揚對家庭的同情，讚揚對家庭的關懷，讚揚對家庭的慈悲。 |
| “Atha kiñcarahi, bhante, bhagavā dubbhikkhe dvīhitike setaṭṭhike salākāvutte mahatā bhikkhusaṅghena saddhiṁ cārikaṁ carati? | "Then why, venerable sir, is the Blessed One wandering on tour with a large Saṅgha of bhikkhus during a famine, a bad harvest, with whitened bones, where food is obtained by allotment? | 「那麼，尊者，為什麼世尊在饑荒、收成不好、白骨遍地、食物靠配給獲得的時候，還與大批比丘僧伽巡迴遊行？ |
| Ucchedāya bhagavā kulānaṁ paṭipanno, anayāya bhagavā kulānaṁ paṭipanno, upaghātāya bhagavā kulānaṁ paṭipanno”ti. | The Blessed One is practicing for the annihilation of families, the Blessed One is practicing for the ruin of families, the Blessed One is practicing for the destruction of families." | 世尊是在實踐毀滅家庭，世尊是在實踐毀滅家庭，世尊是在實踐毀滅家庭。」 |
| “Ito so, gāmaṇi, ekanavutikappe yamahaṁ anussarāmi, nābhijānāmi kiñci kulaṁ pakkabhikkhānuppadānamattena upahatapubbaṁ. | "Headman, as far back as I can recollect for ninety-one eons, I do not know of any family that has ever been harmed merely by the giving of cooked almsfood. | 「村長，追溯到九十一劫以前，我不知道有任何家庭僅僅因為布施熟食而受到傷害。 |
| Atha kho yāni tāni kulāni aḍḍhāni mahaddhanāni mahābhogāni pahūtajātarūparajatāni pahūtavittūpakaraṇāni pahūtadhanadhaññāni, sabbāni tāni dānasambhūtāni ceva saccasambhūtāni ca sāmaññasambhūtāni ca. | Rather, whatever families are wealthy, with great riches, with great possessions, with abundant gold and silver, with abundant assets and commodities, with abundant wealth and grain, all of them are so because of giving, because of truthfulness, and because of self-control. | 反之，凡是富裕的家庭，擁有巨大的財富，擁有巨大的財產，擁有豐富的金銀，擁有豐富的資產和商品，擁有豐富的財富和穀物，所有這些都是因為布施，因為誠實，和因為自制。 |
| Aṭṭha kho, gāmaṇi, hetū, aṭṭha paccayā kulānaṁ upaghātāya. | There are, headman, eight causes, eight reasons for the destruction of families. | 村長，家庭的毀滅有八個原因，八個理由。 |
| Rājato vā kulāni upaghātaṁ gacchanti, corato vā kulāni upaghātaṁ gacchanti, aggito vā kulāni upaghātaṁ gacchanti, udakato vā kulāni upaghātaṁ gacchanti, nihitaṁ vā ṭhānā vigacchati, duppayuttā vā kammantā vipajjanti, kule vā kulaṅgāroti uppajjati, yo te bhoge vikirati vidhamati viddhaṁseti, aniccatāyeva aṭṭhamīti. | Families are destroyed by kings, or by thieves, or by fire, or by floods; or their hidden treasure is lost; or their mismanaged undertakings fail; or a 'family-destroyer' arises in the family who scatters, squanders, and dissipates their wealth; and impermanence itself is the eighth. | 家庭被國王毀滅，或被盜賊毀滅，或被火災毀滅，或被洪水毀滅；或他們隱藏的財寶丟失了；或他們經營不善的事業失敗了；或家庭中出現了一個「敗家子」，他揮霍、浪費、散盡他們的財富；而無常本身是第八個。 |
| Ime kho, gāmaṇi, aṭṭha hetū, aṭṭha paccayā kulānaṁ upaghātāya. | These, headman, are the eight causes, the eight reasons for the destruction of families. | 村長，這就是家庭毀滅的八個原因，八個理由。 |
| Imesu kho, gāmaṇi, aṭṭhasu hetūsu, aṭṭhasu paccayesu saṁvijjamānesu yo maṁ evaṁ vadeyya: | While these eight causes and reasons exist, headman, anyone who would say of me: | 村長，當這八個原因和理由存在時，任何人若對我說： |
| ‘ucchedāya bhagavā kulānaṁ paṭipanno, anayāya bhagavā kulānaṁ paṭipanno, upaghātāya bhagavā kulānaṁ paṭipanno’ti, | 'The Blessed One is practicing for the annihilation of families, the Blessed One is practicing for the ruin of families, the Blessed One is practicing for the destruction of families,' | 『世尊是在實踐毀滅家庭，世尊是在實踐毀滅家庭，世尊是在實踐毀滅家庭。』 |
| taṁ, gāmaṇi, vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye”ti. | without abandoning that speech, without abandoning that thought, without relinquishing that view, would be cast into hell as if brought there." | 不捨棄那言論，不捨棄那思想，不放棄那見解，就會像被帶來一樣，被投進地獄。」 |
| Evaṁ vutte, asibandhakaputto gāmaṇi bhagavantaṁ etadavoca: | When this was said, Asibandhakaputta the headman said to the Blessed One: | 此話一出，村長阿私盤陀迦子對世尊說： |
| “abhikkantaṁ, bhante, abhikkantaṁ, bhante …pe… | "Excellent, venerable sir! Excellent, venerable sir... | 「善哉，尊者！善哉，尊者… |
| upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. | May the Blessed One remember me as a lay follower who has gone for refuge for life." | 願世尊記得我為終身皈依的在家弟子。」 |
42.10 - SN 42.10 Maṇicūḷaka: Maṇicūḷaka
| --- SN42.10 - Maṇicūḷakasutta --- | --- SN42.10 - Maṇicūḷaka --- | --- SN42.10 - 摩尼珠羅迦 --- |
| Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. | On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Sanctuary. | 有一次，世尊住在王舍城的竹林精舍，松鼠的庇護所。 |
| Tena kho pana samayena rājantepure rājaparisāya sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi: | Now on that occasion, in the king's inner palace, as the royal court was seated and assembled, this discussion arose: | 那時，在王宮內，當王室朝臣坐著集會時，產生了這樣的討論： |
| “kappati samaṇānaṁ sakyaputtiyānaṁ jātarūparajataṁ, sādiyanti samaṇā sakyaputtiyā jātarūparajataṁ, paṭiggaṇhanti samaṇā sakyaputtiyā jātarūparajatan”ti. | Gold and silver is allowable for the Sakyan-son ascetics; the Sakyan-son ascetics consent to gold and silver; the Sakyan-son ascetics accept gold and silver. | 金銀對於釋迦子沙門是允許的；釋迦子沙門同意金銀；釋迦子沙門接受金銀。 |
| Tena kho pana samayena maṇicūḷako gāmaṇi tassaṁ parisāyaṁ nisinno hoti. | Now on that occasion Maṇicūḷaka the headman was seated in that assembly. | 那時，村長摩尼珠羅迦正坐在那個集會中。 |
| Atha kho maṇicūḷako gāmaṇi taṁ parisaṁ etadavoca: | Then Maṇicūḷaka the headman said to that assembly: | 於是，村長摩尼珠羅迦對那集會說： |
| “mā ayyo evaṁ avacuttha. | "Do not say so, sirs. | 「諸位，不要這麼說。 |
| Na kappati samaṇānaṁ sakyaputtiyānaṁ jātarūparajataṁ, na sādiyanti samaṇā sakyaputtiyā jātarūparajataṁ, nappaṭiggaṇhanti samaṇā sakyaputtiyā jātarūparajataṁ, nikkhittamaṇisuvaṇṇā samaṇā sakyaputtiyā apetajātarūparajatā”ti. | Gold and silver is not allowable for the Sakyan-son ascetics; they do not consent to it; they do not accept it. The Sakyan-son ascetics have laid aside gems and gold and are abstaining from gold and silver." | 金銀對於釋迦子沙門是不允許的；他們不同意它；他們不接受它。釋迦子沙門已捨棄寶石和黃金，並戒除金銀。」 |
| Asakkhi kho maṇicūḷako gāmaṇi taṁ parisaṁ saññāpetuṁ. | Maṇicūḷaka the headman was able to convince that assembly. | 村長摩尼珠羅迦能夠說服那個集會。 |
| Atha kho maṇicūḷako gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho maṇicūḷako gāmaṇi bhagavantaṁ etadavoca: | Then Maṇicūḷaka the headman approached the Blessed One, paid homage to him, and sat down to one side. Seated to one side, Maṇicūḷaka the headman said to the Blessed One: | 於是，村長摩尼珠羅迦來見世尊，向他頂禮，然後坐在一旁。坐在一旁的村長摩尼珠羅迦對世尊說： |
| “idha, bhante, rājantepure rājaparisāya sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi: | "Here, venerable sir, in the king's inner palace, as the royal court was seated and assembled, this discussion arose: | 「此處，尊者，在王宮內，當王室朝臣坐著集會時，產生了這樣的討論： |
| ‘kappati samaṇānaṁ sakyaputtiyānaṁ jātarūparajataṁ, sādiyanti samaṇā sakyaputtiyā jātarūparajataṁ, paṭiggaṇhanti samaṇā sakyaputtiyā jātarūparajatan’ti. | 'Gold and silver is allowable for the Sakyan-son ascetics; the Sakyan-son ascetics consent to gold and silver; the Sakyan-son ascetics accept gold and silver.' | 『金銀對於釋迦子沙門是允許的；釋迦子沙門同意金銀；釋迦子沙門接受金銀。』 |
| Evaṁ vutte, ahaṁ, bhante, taṁ parisaṁ etadavocaṁ: | When this was said, venerable sir, I said to that assembly: | 尊者，此話一出，我對那集會說： |
| ‘mā ayyo evaṁ avacuttha. | 'Do not say so, sirs. | 『諸位，不要這麼說。 |
| Na kappati samaṇānaṁ sakyaputtiyānaṁ jātarūparajataṁ, na sādiyanti samaṇā sakyaputtiyā jātarūparajataṁ, nappaṭiggaṇhanti samaṇā sakyaputtiyā jātarūparajataṁ, nikkhittamaṇisuvaṇṇā samaṇā sakyaputtiyā apetajātarūparajatā’ti. | Gold and silver is not allowable for the Sakyan-son ascetics; they do not consent to it; they do not accept it. The Sakyan-son ascetics have laid aside gems and gold and are abstaining from gold and silver.' | 金銀對於釋迦子沙門是不允許的；他們不同意它；他們不接受它。釋迦子沙門已捨棄寶石和黃金，並戒除金銀。』 |
| Asakkhiṁ khvāhaṁ, bhante, taṁ parisaṁ saññāpetuṁ. | I was able, venerable sir, to convince that assembly. | 尊者，我能夠說服那個集會。 |
| Kaccāhaṁ, bhante, evaṁ byākaramāno vuttavādī ceva bhagavato homi, na ca bhagavantaṁ abhūtena abbhācikkhāmi, dhammassa cānudhammaṁ byākaromi, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchatī”ti? | In explaining thus, venerable sir, am I a speaker of what has been said by the Blessed One, and do I not misrepresent the Blessed One with what is untrue? Do I explain in accordance with the Dhamma, so that no reasonable consequence of my statement would provide a ground for criticism?" | 尊者，如此解釋，我是否是說世尊所說的話，是否沒有用不實之言歪曲世尊？我是否依法解釋，以致我的陳述沒有任何合理的後果會提供批評的理由？」 |
| “Taggha tvaṁ, gāmaṇi, evaṁ byākaramāno vuttavādī ceva me hosi, na ca maṁ abhūtena abbhācikkhasi, dhammassa cānudhammaṁ byākarosi, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchati. | "Indeed, headman, in explaining thus you are a speaker of what has been said by me, and you do not misrepresent me with what is untrue. You explain in accordance with the Dhamma, and no reasonable consequence of your statement would provide a ground for criticism. | 「村長，你這樣解釋，確實是說我所說的話，你沒有用不實之言歪曲我。你依法解釋，你的陳述沒有任何合理的後果會提供批評的理由。 |
| Na hi, gāmaṇi, kappati samaṇānaṁ sakyaputtiyānaṁ jātarūparajataṁ, na sādiyanti samaṇā sakyaputtiyā jātarūparajataṁ, nappaṭiggaṇhanti samaṇā sakyaputtiyā jātarūparajataṁ, nikkhittamaṇisuvaṇṇā samaṇā sakyaputtiyā apetajātarūparajatā. | For, headman, gold and silver is not allowable for the Sakyan-son ascetics; they do not consent to it; they do not accept it. The Sakyan-son ascetics have laid aside gems and gold and are abstaining from gold and silver. | 因為，村長，金銀對於釋迦子沙門是不允許的；他們不同意它；他們不接受它。釋迦子沙門已捨棄寶石和黃金，並戒除金銀。 |
| Yassa kho, gāmaṇi, jātarūparajataṁ kappati, pañcapi tassa kāmaguṇā kappanti. | For one to whom gold and silver is allowable, headman, the five cords of sensual pleasure are also allowable. | 村長，對於允許金銀的人，五欲之繩也允許。 |
| Yassa pañca kāmaguṇā kappanti (…), ekaṁsenetaṁ, gāmaṇi, dhāreyyāsi assamaṇadhammo asakyaputtiyadhammoti. | For one to whom the five cords of sensual pleasure are allowable (…), you should hold this for certain, headman: this is not the quality of an ascetic, not the quality of a Sakyan-son. | 對於允許五欲之繩的人(…)，村長，你應當確信這一點：這不是沙門的品質，不是釋迦子的品質。 |
| Api cāhaṁ, gāmaṇi, evaṁ vadāmi— | Furthermore, headman, I say this— | 此外，村長，我這樣說—— |
| tiṇaṁ tiṇatthikena pariyesitabbaṁ, dāru dārutthikena pariyesitabbaṁ, sakaṭaṁ sakaṭatthikena pariyesitabbaṁ, puriso purisatthikena pariyesitabbo. | Grass is to be sought by one who needs grass, wood by one who needs wood, a cart by one who needs a cart, a person by one who needs a person. | 需要草的人尋求草，需要木頭的人尋求木頭，需要車的人尋求車，需要人的人尋求人。 |
| Na tvevāhaṁ, gāmaṇi, kenaci pariyāyena ‘jātarūparajataṁ sāditabbaṁ pariyesitabban’ti vadāmī”ti. | But I do not say, headman, that in any way at all gold and silver is to be consented to or sought for." | 但我並非說，村長，金銀在任何情況下都應當被同意或尋求。」 |
42.11 - SN 42.11 Bhadraka: Bhadraka
| --- SN42.11 - Bhadrakasutta --- | --- SN42.11 - Bhadraka --- | --- SN42.11 - 跋陀羅迦 --- |
| Ekaṁ samayaṁ bhagavā mallesu viharati uruvelakappaṁ nāma mallānaṁ nigamo. | On one occasion the Blessed One was dwelling among the Mallas at a town of the Mallas named Uruvelakappa. | 有一次，世尊住在末羅國的一個名為烏盧吠羅迦葉的城鎮。 |
| Atha kho bhadrako gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho bhadrako gāmaṇi bhagavantaṁ etadavoca: | Then Bhadraka the headman approached the Blessed One, paid homage to him, and sat down to one side. Seated to one side, Bhadraka the headman said to the Blessed One: | 於是，村長跋陀羅迦來見世尊，向他頂禮，然後坐在一旁。坐在一旁的村長跋陀羅迦對世尊說： |
| “sādhu me, bhante, bhagavā dukkhassa samudayañca atthaṅgamañca desetū”ti. | It would be good, venerable sir, if the Blessed One would teach me the origin and cessation of suffering. | 善哉，尊者，願世尊教我苦的生起與息滅。 |
| “Ahañce te, gāmaṇi, atītamaddhānaṁ ārabbha dukkhassa samudayañca atthaṅgamañca deseyyaṁ: | "If I were to teach you the origin and cessation of suffering with reference to the past, headman, saying: | 「如果我以過去為參考來教你苦的生起與息滅，村長，說： |
| ‘evaṁ ahosi atītamaddhānan’ti, tatra te siyā kaṅkhā, siyā vimati. | 'Thus it was in the past,' doubt and perplexity might arise in you about that. | 『過去是這樣的』，你對此可能會產生懷疑和困惑。 |
| Ahañce te, gāmaṇi, anāgatamaddhānaṁ ārabbha dukkhassa samudayañca atthaṅgamañca deseyyaṁ: | If I were to teach you the origin and cessation of suffering with reference to the future, headman, saying: | 如果我以未來為參考來教你苦的生起與息滅，村長，說： |
| ‘evaṁ bhavissati anāgatamaddhānan’ti, tatrāpi te siyā kaṅkhā, siyā vimati. | 'Thus it will be in the future,' doubt and perplexity might arise in you about that too. | 『將來會是這樣的』，你對此也可能會產生懷疑和困惑。 |
| Api cāhaṁ, gāmaṇi, idheva nisinno ettheva te nisinnassa dukkhassa samudayañca atthaṅgamañca desessāmi. | But I, headman, while sitting right here, will teach you, who are sitting right there, the origin and cessation of suffering. | 但是，村長，我就坐在這裡，教你，你也就坐在那裡，苦的生起與息滅。 |
| Taṁ suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti. | Listen and attend closely to that; I will speak." | 聽著，仔細聽；我會說。」 |
| “Evaṁ, bhante”ti kho bhadrako gāmaṇi bhagavato paccassosi. | "Yes, venerable sir," Bhadraka the headman replied to the Blessed One. | 「是的，尊者。」村長跋陀羅迦回答世尊。 |
| Bhagavā etadavoca: | The Blessed One said this: | 世尊說了這番話： |
| “Taṁ kiṁ maññasi, gāmaṇi, | "What do you think, headman, | 「村長，你怎麼看， |
| atthi te uruvelakappe manussā yesaṁ te vadhena vā bandhena vā jāniyā vā garahāya vā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti? | are there people in Uruvelakappa on account of whose execution, imprisonment, fine, or censure, sorrow, lamentation, pain, grief, and despair would arise in you?" | 在烏盧吠羅迦葉，是否有人因其被處決、監禁、罰款或譴責，而會讓你生起悲傷、哀嘆、痛苦、憂愁和絕望？」 |
| “Atthi me, bhante, uruvelakappe manussā yesaṁ me vadhena vā bandhena vā jāniyā vā garahāya vā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti. | There are people in Uruvelakappa, venerable sir, on account of whose execution, imprisonment, fine, or censure, sorrow, lamentation, pain, grief, and despair would arise in me. | 尊者，烏盧吠羅迦葉有些人，因他們的處決、監禁、罰款或譴責，會在我心中引起悲傷、哀嘆、痛苦、憂愁和絕望。 |
| “Atthi pana te, gāmaṇi, uruvelakappe manussā yesaṁ te vadhena vā bandhena vā jāniyā vā garahāya vā nuppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti? | But are there, headman, people in Uruvelakappa on account of whose execution, imprisonment, fine, or censure, sorrow, lamentation, pain, grief, and despair would not arise in you? | 但是，村長，在烏盧吠羅迦葉是否有人，他們的處決、監禁、罰款或譴責，不會在你心中引起悲傷、哀嘆、痛苦、憂愁和絕望？ |
| “Atthi me, bhante, uruvelakappe manussā yesaṁ me vadhena vā bandhena vā jāniyā vā garahāya vā nuppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti. | There are people in Uruvelakappa, venerable sir, on account of whose execution, imprisonment, fine, or censure, sorrow, lamentation, pain, grief, and despair would not arise in me. | 尊者，烏盧吠羅迦葉有些人，因他們的處決、監禁、罰款或譴責，不會在我心中引起悲傷、哀嘆、痛苦、憂愁和絕望。 |
| “Ko nu kho, gāmaṇi, hetu, ko paccayo yena te ekaccānaṁ uruvelakappiyānaṁ manussānaṁ vadhena vā bandhena vā jāniyā vā garahāya vā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti? | Now what, headman, is the cause, what is the reason why, on account of the execution, imprisonment, fine, or censure of some people of Uruvelakappa, sorrow, lamentation, pain, grief, and despair would arise in you? | 村長，現在，是什麼原因，是什麼理由，讓你因為烏盧吠羅迦葉某些人的處決、監禁、罰款或譴責，而生起悲傷、哀嘆、痛苦、憂愁和絕望？ |
| “Yesaṁ me, bhante, uruvelakappiyānaṁ manussānaṁ vadhena vā bandhena vā jāniyā vā garahāya vā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā, atthi me tesu chandarāgo. | "Those people of Uruvelakappa, venerable sir, on account of whose execution, imprisonment, fine, or censure, sorrow, lamentation, pain, grief, and despair would arise in me, are those for whom I have desire and lust. | 「尊者，烏盧吠羅迦葉的那些人，因他們的處決、監禁、罰款或譴責，會在我心中引起悲傷、哀嘆、痛苦、憂愁和絕望的，是我對他們有慾望和貪愛的人。 |
| Yesaṁ pana, bhante, uruvelakappiyānaṁ manussānaṁ vadhena vā bandhena vā jāniyā vā garahāya vā nuppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā, natthi me tesu chandarāgo”ti. | But those people of Uruvelakappa, venerable sir, on account of whose execution, imprisonment, fine, or censure, sorrow, lamentation, pain, grief, and despair would not arise in me, are those for whom I have no desire and lust." | 但是，尊者，烏盧吠羅迦葉的那些人，因他們的處決、監禁、罰款或譴責，不會在我心中引起悲傷、哀嘆、痛苦、憂愁和絕望的，是我對他們沒有慾望和貪愛的人。」 |
| “Iminā tvaṁ, gāmaṇi, dhammena diṭṭhena viditena akālikena pattena pariyogāḷhena atītānāgate nayaṁ nehi: | "By this principle, headman, which is seen, understood, immediately attained, and penetrated, you should draw the inference about the past and the future: | 「村長，你應當依此所見、所解、所即得、所洞悉的原則，推斷過去與未來： |
| ‘yaṁ kho kiñci atītamaddhānaṁ dukkhaṁ uppajjamānaṁ uppajji sabbaṁ taṁ chandamūlakaṁ chandanidānaṁ. | 'Whatever suffering arose in the past, all that arose rooted in desire, with desire as its source. | 『過去所生之苦，皆以欲為根，以欲為源。 |
| Chando hi mūlaṁ dukkhassa. | For desire is the root of suffering. | 因為慾望是苦的根源。 |
| Yampi hi kiñci anāgatamaddhānaṁ dukkhaṁ uppajjamānaṁ uppajjissati, sabbaṁ taṁ chandamūlakaṁ chandanidānaṁ. | And whatever suffering will arise in the future, all that will arise rooted in desire, with desire as its source. | 未來所生之苦，皆以欲為根，以欲為源。 |
| Chando hi mūlaṁ dukkhassā’”ti. | For desire is the root of suffering.'" | 因為慾望是苦的根源。』」 |
| “Acchariyaṁ, bhante, abbhutaṁ, bhante. | "It is wonderful, venerable sir, it is marvelous, venerable sir. | 「真是奇妙，尊者，真是不可思議，尊者。 |
| Yāva subhāsitañcidaṁ, bhante, bhagavatā: | How well this has been said by the Blessed One, venerable sir: | 世尊所說的這句話說得真好，尊者： |
| ‘yaṁ kiñci dukkhaṁ uppajjamānaṁ uppajjati, sabbaṁ taṁ chandamūlakaṁ chandanidānaṁ. | 'Whatever suffering arises, all that arises rooted in desire, with desire as its source. | 『凡是生起的苦，都是以慾望為根，以慾望為源。 |
| Chando hi mūlaṁ dukkhassā’ti. | For desire is the root of suffering.' | 因為慾望是苦的根源。』 |
| Atthi me, bhante, ciravāsī nāma kumāro bahi āvasathe paṭivasati. | I have a son, venerable sir, named Ciravāsī, who lives in an outside residence. | 尊者，我有一個兒子，名叫奇羅婆斯，住在外面的住所。 |
| So khvāhaṁ, bhante, kālasseva vuṭṭhāya purisaṁ uyyojemi: | So, venerable sir, having risen early in the morning, I dispatch a man, saying: | 所以，尊者，我清晨起來，就派一個人去，說： |
| ‘gaccha, bhaṇe, ciravāsiṁ kumāraṁ jānāhī’ti. | 'Go, my man, find out about the boy Ciravāsī.' | 『去吧，我的僕人，去打聽一下奇羅婆斯男孩的消息。』 |
| Yāvakīvañca, bhante, so puriso nāgacchati, tassa me hoteva aññathattaṁ: | And as long as that man does not return, venerable sir, I am in a state of anxiety: | 尊者，只要那個人還沒有回來，我就處於焦慮之中： |
| ‘mā heva ciravāsissa kumārassa kiñci ābādhayitthā’”ti. | 'May no illness afflict my boy Ciravāsī!'" | 『願我的孩子奇羅婆斯沒有任何疾病！』」 |
| “Taṁ kiṁ maññasi, gāmaṇi, | "What do you think, headman, | 「村長，你怎麼看， |
| ciravāsissa kumārassa vadhena vā bandhena vā jāniyā vā garahāya vā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti? | on account of the boy Ciravāsī's execution, imprisonment, fine, or censure, would sorrow, lamentation, pain, grief, and despair arise in you?" | 因奇羅婆斯男孩的處決、監禁、罰款或譴責，你會生起悲傷、哀嘆、痛苦、憂愁和絕望嗎？」 |
| “Ciravāsissa me, bhante, kumārassa vadhena vā bandhena vā jāniyā vā garahāya vā jīvitassapi siyā aññathattaṁ, kiṁ pana me nuppajjissanti sokaparidevadukkhadomanassupāyāsā”ti. | On account of my boy Ciravāsī's execution, venerable sir, or imprisonment, fine, or censure, there would be an alteration in my very life; how could sorrow, lamentation, pain, grief, and despair not arise in me? | 尊者，因我兒奇羅婆斯的處決、監禁、罰款或譴責，我的生命將會改變；我怎能不生起悲傷、哀嘆、痛苦、憂愁和絕望呢？ |
| “Imināpi kho etaṁ, gāmaṇi, pariyāyena veditabbaṁ: | "By this method too, headman, it should be understood: | 「村長，也應當用這個方法來理解： |
| ‘yaṁ kiñci dukkhaṁ uppajjamānaṁ uppajjati, sabbaṁ taṁ chandamūlakaṁ chandanidānaṁ. | 'Whatever suffering arises, all that arises rooted in desire, with desire as its source. | 『凡是生起的苦，都是以慾望為根，以慾望為源。 |
| Chando hi mūlaṁ dukkhassā’ti. | For desire is the root of suffering.' | 因為慾望是苦的根源。』 |
| Taṁ kiṁ maññasi, gāmaṇi, | What do you think, headman, | 村長，你怎麼看， |
| yadā te ciravāsimātā adiṭṭhā ahosi, assutā ahosi, te ciravāsimātuyā chando vā rāgo vā pemaṁ vā”ti? | when you had not seen or heard of Ciravāsī's mother, did you have desire, lust, or affection for Ciravāsī's mother?" | 當你還未見過或聽說過奇羅婆斯的母親時，你對奇羅婆斯的母親有慾望、貪愛或情感嗎？」 |
| “No hetaṁ, bhante”. | No, venerable sir. | 不會，尊者。 |
| “Dassanaṁ vā te, gāmaṇi, āgamma savanaṁ vā evaṁ te ahosi: | "Was it, headman, contingent on seeing or hearing her that it happened to you thus: | 「村長，是否是因為看見或聽見她，你才如此： |
| ‘ciravāsimātuyā chando vā rāgo vā pemaṁ vā’”ti? | 'Desire, lust, or affection for Ciravāsī's mother'?" | 『對奇羅婆斯的母親產生了慾望、貪愛或情感』？」 |
| “Evaṁ, bhante”. | Yes, venerable sir. | 是的，尊者。 |
| “Taṁ kiṁ maññasi, gāmaṇi, | "What do you think, headman, | 「村長，你怎麼看， |
| ciravāsimātuyā te vadhena vā bandhena vā jāniyā vā garahāya vā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti? | on account of your Ciravāsī's mother's execution, imprisonment, fine, or censure, would sorrow, lamentation, pain, grief, and despair arise in you?" | 因你奇羅婆斯之母的處決、監禁、罰款或譴責，你會生起悲傷、哀嘆、痛苦、憂愁和絕望嗎？」 |
| “Ciravāsimātuyā me, bhante, vadhena vā bandhena vā jāniyā vā garahāya vā jīvitassapi siyā aññathattaṁ, kiṁ pana me nuppajjissanti sokaparidevadukkhadomanassupāyāsā”ti. | On account of my Ciravāsī's mother's execution, venerable sir, or imprisonment, fine, or censure, there would be an alteration in my very life; how could sorrow, lamentation, pain, grief, and despair not arise in me? | 尊者，因我奇羅婆斯母親的處決、監禁、罰款或譴責，我的生命將會改變；我怎能不生起悲傷、哀嘆、痛苦、憂愁和絕望呢？ |
| “Imināpi kho etaṁ, gāmaṇi, pariyāyena veditabbaṁ: | "By this method too, headman, it should be understood: | 「村長，也應當用這個方法來理解： |
| ‘yaṁ kiñci dukkhaṁ uppajjamānaṁ uppajjati, sabbaṁ taṁ chandamūlakaṁ chandanidānaṁ. | 'Whatever suffering arises, all that arises rooted in desire, with desire as its source. | 『凡是生起的苦，都是以慾望為根，以慾望為源。 |
| Chando hi mūlaṁ dukkhassā’”ti. | For desire is the root of suffering.'" | 因為慾望是苦的根源。』」 |
42.12 - SN 42.12 Rāsiya: Rasiya
| --- SN42.12 - Rāsiyasutta --- | --- SN42.12 - Rasiya --- | --- SN42.12 - 羅西亞 --- |
| Atha kho rāsiyo gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rāsiyo gāmaṇi bhagavantaṁ etadavoca: | Then Rasiya the headman approached the Blessed One, paid homage to him, and sat down to one side. Seated to one side, Rasiya the headman said to the Blessed One: | 於是，村長羅西亞來見世尊，向他頂禮，然後坐在一旁。坐在一旁的村長羅西亞對世尊說： |
| “sutaṁ metaṁ, bhante, ‘samaṇo gotamo sabbaṁ tapaṁ garahati, sabbaṁ tapassiṁ lūkhajīviṁ ekaṁsena upavadati upakkosatī’ti. | "Venerable sir, I have heard this: 'The ascetic Gotama censures all asceticism; he categorically reproaches and reviles every ascetic who lives a rough life.' | 「尊者，我聽說：『沙門喬達摩譴責一切苦行；他斷然指責並辱罵每一個過著艱苦生活的苦行者。』 |
| Ye te, bhante, evamāhaṁsu: ‘samaṇo gotamo sabbaṁ tapaṁ garahati, sabbaṁ tapassiṁ lūkhajīviṁ ekaṁsena upavadati upakkosatī’ti, kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṁ abhūtena abbhācikkhanti, dhammassa cānudhammaṁ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchatī”ti? | Those who have said this, venerable sir: 'The ascetic Gotama censures all asceticism; he categorically reproaches and reviles every ascetic who lives a rough life,' are they speakers of what has been said by the Blessed One, and do they not misrepresent the Blessed One with what is untrue? Do they explain in accordance with the Dhamma, so that no reasonable consequence of their statement would provide a ground for criticism?" | 尊者，說這話的人：『沙門喬達摩譴責一切苦行；他斷然指責並辱罵每一個過著艱苦生活的苦行者』，他們是說世尊所說的話嗎，他們沒有用不實之言歪曲世尊嗎？他們是依法解釋嗎，以致他們的陳述沒有任何合理的後果會提供批評的理由？」 |
| “Ye te, gāmaṇi, evamāhaṁsu: ‘samaṇo gotamo sabbaṁ tapaṁ garahati, sabbaṁ tapassiṁ lūkhajīviṁ ekaṁsena upavadati upakkosatī’ti, na me te vuttavādino, abbhācikkhanti ca pana maṁ te asatā tucchā abhūtena. | "Those, headman, who have said this: 'The ascetic Gotama censures all asceticism; he categorically reproaches and reviles every ascetic who lives a rough life,' are not speakers of what has been said by me, but they misrepresent me with what is baseless, empty, and untrue. | 「村長，那些說：『沙門喬達摩譴責一切苦行；他斷然指責並辱罵每一個過著艱苦生活的苦行者』的人，並非說我所說的話，而是以毫無根據、空洞、不實之言歪曲我。 |
| Dveme, gāmaṇi, antā pabbajitena na sevitabbā— | There are these two extremes, headman, that should not be cultivated by one who has gone forth— | 村長，出家者不應修習這兩種極端—— |
| yo cāyaṁ kāmesu kāmasukhallikānuyogo hīno gammo pothujjaniko anariyo anatthasaṁhito, yo cāyaṁ attakilamathānuyogo dukkho anariyo anatthasaṁhito. | that which is the devotion to sensual pleasures in sensual objects, which is low, vulgar, of the ordinary person, ignoble, and not connected with the goal; and that which is the devotion to self-mortification, which is painful, ignoble, and not connected with the goal. | 一是沉溺於感官欲樂，這是低級、庸俗、凡夫所為，不尊貴，與目標無關；二是沉溺於自我折磨，這是痛苦、不尊貴，與目標無關。 |
| Ete te, gāmaṇi, ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā—cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati. | Without veering towards either of these two extremes, headman, the middle way has been awakened to by the Tathāgata—which gives rise to vision, which gives rise to knowledge, which leads to peace, to direct knowledge, to enlightenment, to Nibbāna. | 村長，如來已覺悟中道，不偏於此二極端——此道生眼、生智，導向寂靜、正覺、涅槃。 |
| Katamā ca sā, gāmaṇi, majjhimā paṭipadā tathāgatena abhisambuddhā—cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati? | And what, headman, is that middle way awakened to by the Tathāgata—which gives rise to vision, which gives rise to knowledge, which leads to peace, to direct knowledge, to enlightenment, to Nibbāna? | 村長，如來所覺悟的中道是什麼——它能引生眼光，引生知識，引導至和平、直接的知識、覺悟、涅槃？ |
| Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— | It is this Noble Eightfold Path; that is, | 正是這八正道；也就是， |
| sammādiṭṭhi …pe… sammāsamādhi. | right view ... right concentration. | 正見…正定。 |
| Ayaṁ kho sā, gāmaṇi, majjhimā paṭipadā tathāgatena abhisambuddhā—cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati. | This, headman, is that middle way awakened to by the Tathāgata—which gives rise to vision, which gives rise to knowledge, which leads to peace, to direct knowledge, to enlightenment, to Nibbāna. | 村長，這就是如來所覺悟的中道——它能引生眼光，引生知識，引導至和平、直接的知識、覺悟、涅槃。 |
| Tayo kho me, gāmaṇi, kāmabhogino santo saṁvijjamānā lokasmiṁ. | There are, headman, these ten kinds of enjoyers of sensual pleasures existing in the world. | 村長，世間有這十種享受感官慾樂的人。 |
| Katame tayo? | What ten? | 哪十種？ |
| Idha, gāmaṇi, ekacco kāmabhogī adhammena bhoge pariyesati, sāhasena adhammena bhoge pariyesitvā sāhasena na attānaṁ sukheti na pīṇeti na saṁvibhajati na puññāni karoti. | Here, headman, some enjoyer of sensual pleasures seeks wealth unrighteously, by violence; having sought wealth unrighteously by violence, he neither makes himself happy and pleased, nor does he share it and do meritorious deeds. | 村長，此處，有些享受感官慾樂的人，以不正當的、暴力的方式尋求財富；以不正當的、暴力的方式尋求財富後，他既不使自己快樂滿足，也不與人分享並行善。 |
| Idha pana, gāmaṇi, ekacco kāmabhogī adhammena bhoge pariyesati sāhasena. | Here, headman, some enjoyer of sensual pleasures seeks wealth unrighteously by violence. | 村長，此處，有些享受感官慾樂的人以不正當的暴力手段尋求財富。 |
| Adhammena bhoge pariyesitvā sāhasena attānaṁ sukheti pīṇeti, na saṁvibhajati na puññāni karoti. | Having sought wealth unrighteously by violence, he makes himself happy and pleased, but does not share it and do meritorious deeds. | 以不正當的暴力手段尋求財富後，他讓自己快樂滿足，但不與人分享和行善。 |
| Idha pana, gāmaṇi, ekacco kāmabhogī adhammena bhoge pariyesati sāhasena. | Here, headman, some enjoyer of sensual pleasures seeks wealth unrighteously by violence. | 村長，此處，有些享受感官慾樂的人以不正當的暴力手段尋求財富。 |
| Adhammena bhoge pariyesitvā sāhasena attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti. | Having sought wealth unrighteously by violence, he makes himself happy and pleased, shares it, and does meritorious deeds. | 以不正當的暴力手段尋求財富後，他使自己快樂滿足，與人分享，並做善事。 |
| Idha pana, gāmaṇi, ekacco kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi. | Here, headman, some enjoyer of sensual pleasures seeks wealth both righteously and unrighteously, with violence and without violence. | 村長，此處，有些享受感官慾樂的人，以正當和不正當、暴力和非暴力的方式尋求財富。 |
| Dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi na attānaṁ sukheti, na pīṇeti, na saṁvibhajati, na puññāni karoti. | Having sought wealth both righteously and unrighteously, with violence and without violence, he neither makes himself happy, nor pleased, nor does he share it, nor does he do meritorious deeds. | 以正當和不正當、暴力和非暴力的方式尋求財富後，他既不讓自己快樂，也不高興，也不分享，也不做善事。 |
| Idha pana, gāmaṇi, ekacco kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi. | Here, headman, some enjoyer of sensual pleasures seeks wealth both righteously and unrighteously, with violence and without violence. | 村長，此處，有些享受感官慾樂的人，以正當和不正當、暴力和非暴力的方式尋求財富。 |
| Dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṁ sukheti pīṇeti, na saṁvibhajati, na puññāni karoti. | Having sought wealth both righteously and unrighteously, with violence and without violence, he makes himself happy and pleased, but does not share it and do meritorious deeds. | 以正當和不正當、暴力和非暴力的方式尋求財富後，他使自己快樂滿足，但不與人分享和做善事。 |
| Idha pana, gāmaṇi, ekacco kāmabhogī dhammādhammena bhoge pariyesati, sāhasenapi asāhasenapi. | Here, headman, some enjoyer of sensual pleasures seeks wealth both righteously and unrighteously, with violence and without violence. | 村長，此處，有些享受感官慾樂的人，以正當和不正當、暴力和非暴力的方式尋求財富。 |
| Dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti. | Having sought wealth both righteously and unrighteously, with violence and without violence, he makes himself happy and pleased, shares it, and does meritorious deeds. | 以正當和不正當、暴力和非暴力的方式尋求財富後，他讓自己快樂滿足，與人分享，並做善事。 |
| Idha pana, gāmaṇi, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena. | Here, headman, some enjoyer of sensual pleasures seeks wealth righteously, without violence. | 村長，此處，有些享受感官慾樂的人，以正當、非暴力的方式尋求財富。 |
| Dhammena bhoge pariyesitvā asāhasena na attānaṁ sukheti, na pīṇeti, na saṁvibhajati, na puññāni karoti. | Having sought wealth righteously without violence, he neither makes himself happy, nor pleased, nor does he share it, nor does he do meritorious deeds. | 以正當非暴力的方式尋求財富後，他既不讓自己快樂，也不高興，也不分享，也不做善事。 |
| Idha pana, gāmaṇi, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena. | Here, headman, some enjoyer of sensual pleasures seeks wealth righteously, without violence. | 村長，此處，有些享受感官慾樂的人，以正當、非暴力的方式尋求財富。 |
| Dhammena bhoge pariyesitvā asāhasena attānaṁ sukheti pīṇeti, na saṁvibhajati, na puññāni karoti. | Having sought wealth righteously without violence, he makes himself happy and pleased, but does not share it and do meritorious deeds. | 以正當非暴力的方式尋求財富後，他讓自己快樂滿足，但不與人分享和做善事。 |
| Idha pana, gāmaṇi, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena. | Here, headman, some enjoyer of sensual pleasures seeks wealth righteously, without violence. | 村長，此處，有些享受感官慾樂的人，以正當、非暴力的方式尋求財富。 |
| Dhammena bhoge pariyesitvā asāhasena attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti. | Having sought wealth righteously without violence, he makes himself happy and pleased, shares it, and does meritorious deeds. | 以正當非暴力的方式尋求財富後，他讓自己快樂滿足，與人分享，並做善事。 |
| Te ca bhoge gadhito mucchito ajjhopanno anādīnavadassāvī anissaraṇapañño paribhuñjati. | But he enjoys that wealth while tied to it, infatuated with it, attached to it, not seeing the danger and not possessing the wisdom of escape. | 但他享受那財富時，卻被它束縛，迷戀它，執著於它，看不見危險，也不具備解脫的智慧。 |
| Idha pana, gāmaṇi, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena. | Here, headman, some enjoyer of sensual pleasures seeks wealth righteously, without violence. | 村長，此處，有些享受感官慾樂的人，以正當、非暴力的方式尋求財富。 |
| Dhammena bhoge pariyesitvā asāhasena attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti. | Having sought wealth righteously without violence, he makes himself happy and pleased, shares it, and does meritorious deeds. | 以正當非暴力的方式尋求財富後，他讓自己快樂滿足，與人分享，並做善事。 |
| Te ca bhoge agadhito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjati. | And he enjoys that wealth without being tied to it, infatuated with it, or attached to it, seeing the danger and possessing the wisdom of escape. | 他享受那財富時，不受束縛，不沉迷，不執著，見到危險，具備解脫的智慧。 |
| Tatra, gāmaṇi, yvāyaṁ kāmabhogī adhammena bhoge pariyesati sāhasena, adhammena bhoge pariyesitvā sāhasena na attānaṁ sukheti, na pīṇeti, na saṁvibhajati, na puññāni karoti. | Therein, headman, that enjoyer of sensual pleasures who seeks wealth unrighteously by violence, and having sought it unrighteously by violence, neither makes himself happy and pleased, nor shares it and does meritorious deeds. | 村長，在這種情況下，那個以不正當的暴力手段尋求財富，並且以不正當的暴力手段尋求財富之後，既不讓自己快樂滿足，也不與人分享並做善事的感官享樂者。 |
| Ayaṁ, gāmaṇi, kāmabhogī tīhi ṭhānehi gārayho. | This enjoyer of sensual pleasures, headman, is blameworthy on three grounds. | 村長，這位享受感官慾樂的人，在三個方面應受譴責。 |
| Katamehi tīhi ṭhānehi gārayho? | On which three grounds is he blameworthy? | 他因哪三個理由而受譴責？ |
| Adhammena bhoge pariyesati sāhasenāti, iminā paṭhamena ṭhānena gārayho. | That he seeks wealth unrighteously by violence, on this first ground he is blameworthy. | 他以不正當的暴力手段尋求財富，這是他應受譴責的第一個理由。 |
| Na attānaṁ sukheti na pīṇetīti, iminā dutiyena ṭhānena gārayho. | That he does not make himself happy and pleased, on this second ground he is blameworthy. | 他不讓自己快樂滿足，這是他應受譴責的第二個理由。 |
| Na saṁvibhajati, na puññāni karotīti, iminā tatiyena ṭhānena gārayho. | That he does not share it and do meritorious deeds, on this third ground he is blameworthy. | 他不與人分享和做善事，這是他應受譴責的第三個理由。 |
| Ayaṁ, gāmaṇi, kāmabhogī imehi tīhi ṭhānehi gārayho. | This enjoyer of sensual pleasures, headman, is blameworthy on these three grounds. | 村長，這位享受感官慾樂的人，因這三個理由而應受譴責。 |
| Tatra, gāmaṇi, yvāyaṁ kāmabhogī adhammena bhoge pariyesati sāhasena, adhammena bhoge pariyesitvā sāhasena attānaṁ sukheti pīṇeti, na saṁvibhajati, na puññāni karoti. | Therein, headman, that enjoyer of sensual pleasures who seeks wealth unrighteously by violence, and having sought it unrighteously by violence, makes himself happy and pleased, but does not share it and do meritorious deeds. | 村長，在這種情況下，那個以不正當的暴力手段尋求財富，並且在尋求財富之後，使自己快樂滿足，但不與人分享並做善事的感官享樂者。 |
| Ayaṁ, gāmaṇi, kāmabhogī dvīhi ṭhānehi gārayho, ekena ṭhānena pāsaṁso. | This enjoyer of sensual pleasures, headman, is blameworthy on two grounds, and praiseworthy on one ground. | 村長，這位享受感官慾樂的人，在兩個方面應受譴責，在一個方面應受讚揚。 |
| Katamehi dvīhi ṭhānehi gārayho? | On which two grounds is he blameworthy? | 他因哪兩個理由而受譴責？ |
| Adhammena bhoge pariyesati sāhasenāti, iminā paṭhamena ṭhānena gārayho. | That he seeks wealth unrighteously by violence, on this first ground he is blameworthy. | 他以不正當的暴力手段尋求財富，這是他應受譴責的第一個理由。 |
| Na saṁvibhajati, na puññāni karotīti, iminā dutiyena ṭhānena gārayho. | That he does not share it and do meritorious deeds, on this second ground he is blameworthy. | 他不與人分享和做善事，這是他應受譴責的第二個理由。 |
| Katamena ekena ṭhānena pāsaṁso? | On which one ground is he praiseworthy? | 他因何事而受讚揚？ |
| Attānaṁ sukheti pīṇetīti, iminā ekena ṭhānena pāsaṁso. | That he makes himself happy and pleased, on this one ground he is praiseworthy. | 他讓自己快樂滿足，這是他值得讚揚的一個理由。 |
| Ayaṁ, gāmaṇi, kāmabhogī imehi dvīhi ṭhānehi gārayho, iminā ekena ṭhānena pāsaṁso. | This enjoyer of sensual pleasures, headman, is blameworthy on these two grounds, and praiseworthy on this one ground. | 村長，這位享受感官慾樂的人，因這兩個理由而應受譴責，因這個理由而值得讚揚。 |
| Tatra, gāmaṇi, yvāyaṁ kāmabhogī adhammena bhoge pariyesati sāhasena, adhammena bhoge pariyesitvā sāhasena attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti. | Therein, headman, that enjoyer of sensual pleasures who seeks wealth unrighteously by violence, and having sought it unrighteously by violence, makes himself happy and pleased, shares it, and does meritorious deeds. | 村長，在這種情況下，那個以不正當的暴力手段尋求財富，並且在尋求財富之後，使自己快樂滿足，與人分享並做善事的感官享樂者。 |
| Ayaṁ, gāmaṇi, kāmabhogī ekena ṭhānena gārayho, dvīhi ṭhānehi pāsaṁso. | This enjoyer of sensual pleasures, headman, is blameworthy on one ground, and praiseworthy on two grounds. | 村長，這位享受感官慾樂的人，在一個方面應受譴責，在兩個方面應受讚揚。 |
| Katamena ekena ṭhānena gārayho? | On which one ground is he blameworthy? | 他因何事而受譴責？ |
| Adhammena bhoge pariyesati sāhasenāti, iminā ekena ṭhānena gārayho. | That he seeks wealth unrighteously by violence, on this one ground he is blameworthy. | 他以不正當的暴力手段尋求財富，這是他應受譴責的一個理由。 |
| Katamehi dvīhi ṭhānehi pāsaṁso? | On which two grounds is he praiseworthy? | 他因哪兩個理由而值得讚揚？ |
| Attānaṁ sukheti pīṇetīti, iminā paṭhamena ṭhānena pāsaṁso. | That he makes himself happy and pleased, on this first ground he is praiseworthy. | 他讓自己快樂滿足，這是他值得讚揚的第一個理由。 |
| Saṁvibhajati puññāni karotīti, iminā dutiyena ṭhānena pāsaṁso. | That he shares it and does meritorious deeds, on this second ground he is praiseworthy. | 他與人分享和做善事，這是他值得讚揚的第二個理由。 |
| Ayaṁ, gāmaṇi, kāmabhogī, iminā ekena ṭhānena gārayho, imehi dvīhi ṭhānehi pāsaṁso. | This enjoyer of sensual pleasures, headman, is blameworthy on this one ground, and praiseworthy on these two grounds. | 村長，這位享受感官慾樂的人，因這個理由而應受譴責，因這兩個理由而值得讚揚。 |
| Tatra, gāmaṇi, yvāyaṁ kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi, dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi na attānaṁ sukheti, na pīṇeti, na saṁvibhajati, na puññāni karoti. | Therein, headman, that enjoyer of sensual pleasures who seeks wealth both righteously and unrighteously, with violence and without violence, and having sought it so, neither makes himself happy, nor pleased, nor shares it, nor does meritorious deeds. | 村長，在這種情況下，那個以正當和不正當、暴力和非暴力的方式尋求財富，並且如此尋求之後，既不讓自己快樂，也不高興，也不分享，也不做善事的感官享樂者。 |
| Ayaṁ, gāmaṇi, kāmabhogī ekena ṭhānena pāsaṁso, tīhi ṭhānehi gārayho. | This enjoyer of sensual pleasures, headman, is praiseworthy on one ground, and blameworthy on three grounds. | 村長，這位享受感官慾樂的人，在一方面值得讚揚，在三方面應受譴責。 |
| Katamena ekena ṭhānena pāsaṁso? | On which one ground is he praiseworthy? | 他因何事而值得讚揚？ |
| Dhammena bhoge pariyesati asāhasenāti, iminā ekena ṭhānena pāsaṁso. | That he seeks wealth righteously without violence, on this one ground he is praiseworthy. | 他以正當非暴力的方式尋求財富，這是他值得讚揚的一個理由。 |
| Katamehi tīhi ṭhānehi gārayho? | On which three grounds is he blameworthy? | 他因哪三個理由而受譴責？ |
| Adhammena bhoge pariyesati sāhasenāti, iminā paṭhamena ṭhānena gārayho. | That he seeks wealth unrighteously by violence, on this first ground he is blameworthy. | 他以不正當的暴力手段尋求財富，這是他應受譴責的第一個理由。 |
| Na attānaṁ sukheti, na pīṇetīti, iminā dutiyena ṭhānena gārayho. | That he does not make himself happy and pleased, on this second ground he is blameworthy. | 他不讓自己快樂滿足，這是他應受譴責的第二個理由。 |
| Na saṁvibhajati, na puññāni karotīti, iminā tatiyena ṭhānena gārayho. | That he does not share it and do meritorious deeds, on this third ground he is blameworthy. | 他不與人分享和做善事，這是他應受譴責的第三個理由。 |
| Ayaṁ, gāmaṇi, kāmabhogī iminā ekena ṭhānena pāsaṁso, imehi tīhi ṭhānehi gārayho. | This enjoyer of sensual pleasures, headman, is praiseworthy on this one ground, and blameworthy on these three grounds. | 村長，這位享受感官慾樂的人，因這個理由而值得讚揚，因這三個理由而應受譴責。 |
| Tatra, gāmaṇi, yvāyaṁ kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi, dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṁ sukheti pīṇeti, na saṁvibhajati, na puññāni karoti. | Therein, headman, that enjoyer of sensual pleasures who seeks wealth both righteously and unrighteously, with violence and without violence, and having sought it so, makes himself happy and pleased, but does not share it and do meritorious deeds. | 村長，在這種情況下，那個以正當和不正當、暴力和非暴力的方式尋求財富，並且如此尋求之後，使自己快樂滿足，但不與人分享並做善事的感官享樂者。 |
| Ayaṁ, gāmaṇi, kāmabhogī dvīhi ṭhānehi pāsaṁso, dvīhi ṭhānehi gārayho. | This enjoyer of sensual pleasures, headman, is praiseworthy on two grounds, and blameworthy on two grounds. | 村長，這位享受感官慾樂的人，在兩個方面值得讚揚，在兩個方面應受譴責。 |
| Katamehi dvīhi ṭhānehi pāsaṁso? | On which two grounds is he praiseworthy? | 他因哪兩個理由而值得讚揚？ |
| Dhammena bhoge pariyesati asāhasenāti, iminā paṭhamena ṭhānena pāsaṁso. | That he seeks wealth righteously without violence, on this first ground he is praiseworthy. | 他以正當非暴力的方式尋求財富，這是他值得讚揚的第一個理由。 |
| Attānaṁ sukheti pīṇetīti, iminā dutiyena ṭhānena pāsaṁso. | That he makes himself happy and pleased, on this second ground he is praiseworthy. | 他讓自己快樂滿足，這是他值得讚揚的第二個理由。 |
| Katamehi dvīhi ṭhānehi gārayho? | On which two grounds is he blameworthy? | 他因哪兩個理由而受譴責？ |
| Adhammena bhoge pariyesati sāhasenāti, iminā paṭhamena ṭhānena gārayho. | That he seeks wealth unrighteously by violence, on this first ground he is blameworthy. | 他以不正當的暴力手段尋求財富，這是他應受譴責的第一個理由。 |
| Na saṁvibhajati, na puññāni karotīti, iminā dutiyena ṭhānena gārayho. | That he does not share it and do meritorious deeds, on this second ground he is blameworthy. | 他不與人分享和做善事，這是他應受譴責的第二個理由。 |
| Ayaṁ, gāmaṇi, kāmabhogī imehi dvīhi ṭhānehi pāsaṁso, imehi dvīhi ṭhānehi gārayho. | This enjoyer of sensual pleasures, headman, is praiseworthy on these two grounds, and blameworthy on these two grounds. | 村長，這位享受感官慾樂的人，因這兩個理由而值得讚揚，因這兩個理由而應受譴責。 |
| Tatra, gāmaṇi, yvāyaṁ kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi, dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti. | Therein, headman, that enjoyer of sensual pleasures who seeks wealth both righteously and unrighteously, with violence and without violence, and having sought it so, makes himself happy and pleased, shares it, and does meritorious deeds. | 村長，在這種情況下，那個以正當和不正當、暴力和非暴力的方式尋求財富，並且如此尋求之後，使自己快樂滿足，與人分享並做善事的感官享樂者。 |
| Ayaṁ, gāmaṇi, kāmabhogī tīhi ṭhānehi pāsaṁso, ekena ṭhānena gārayho. | This enjoyer of sensual pleasures, headman, is praiseworthy on three grounds, and blameworthy on one ground. | 村長，這位享受感官慾樂的人，在三個方面值得讚揚，在一個方面應受譴責。 |
| Katamehi tīhi ṭhānehi pāsaṁso? | On which three grounds is he praiseworthy? | 他因哪三個理由而值得讚揚？ |
| Dhammena bhoge pariyesati asāhasenāti, iminā paṭhamena ṭhānena pāsaṁso. | That he seeks wealth righteously without violence, on this first ground he is praiseworthy. | 他以正當非暴力的方式尋求財富，這是他值得讚揚的第一個理由。 |
| Attānaṁ sukheti pīṇetīti, iminā dutiyena ṭhānena pāsaṁso. | That he makes himself happy and pleased, on this second ground he is praiseworthy. | 他讓自己快樂滿足，這是他值得讚揚的第二個理由。 |
| Saṁvibhajati puññāni karotīti, iminā tatiyena ṭhānena pāsaṁso. | That he shares it and does meritorious deeds, on this third ground he is praiseworthy. | 他與人分享和做善事，這是他值得讚揚的第三個理由。 |
| Katamena ekena ṭhānena gārayho? | On which one ground is he blameworthy? | 他因何事而受譴責？ |
| Adhammena bhoge pariyesati sāhasenāti, iminā ekena ṭhānena gārayho. | That he seeks wealth unrighteously by violence, on this one ground he is blameworthy. | 他以不正當的暴力手段尋求財富，這是他應受譴責的一個理由。 |
| Ayaṁ, gāmaṇi, kāmabhogī imehi tīhi ṭhānehi pāsaṁso, iminā ekena ṭhānena gārayho. | This enjoyer of sensual pleasures, headman, is praiseworthy on these three grounds, and blameworthy on this one ground. | 村長，這位享受感官慾樂的人，因這三個理由而值得讚揚，因這個理由而應受譴責。 |
| Tatra, gāmaṇi, yvāyaṁ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena, na attānaṁ sukheti, na pīṇeti, na saṁvibhajati, na puññāni karoti. | Therein, headman, that enjoyer of sensual pleasures who seeks wealth righteously without violence, and having sought it so, neither makes himself happy, nor pleased, nor shares it, nor does meritorious deeds. | 村長，在這種情況下，那個以正當非暴力的方式尋求財富，並且如此尋求之後，既不讓自己快樂，也不高興，也不分享，也不做善事的感官享樂者。 |
| Ayaṁ, gāmaṇi, kāmabhogī ekena ṭhānena pāsaṁso, dvīhi ṭhānehi gārayho. | This enjoyer of sensual pleasures, headman, is praiseworthy on one ground, and blameworthy on two grounds. | 村長，這位享受感官慾樂的人，在一方面值得讚揚，在兩方面應受譴責。 |
| Katamena ekena ṭhānena pāsaṁso? | On which one ground is he praiseworthy? | 他因何事而值得讚揚？ |
| Dhammena bhoge pariyesati asāhasenāti, iminā ekena ṭhānena pāsaṁso. | That he seeks wealth righteously without violence, on this one ground he is praiseworthy. | 他以正當非暴力的方式尋求財富，這是他值得讚揚的一個理由。 |
| Katamehi dvīhi ṭhānehi gārayho? | On which two grounds is he blameworthy? | 他因哪兩個理由而受譴責？ |
| Na attānaṁ sukheti, na pīṇetīti, iminā paṭhamena ṭhānena gārayho. | That he does not make himself happy and pleased, on this first ground he is blameworthy. | 他不讓自己快樂滿足，這是他應受譴責的第一個理由。 |
| Na saṁvibhajati, na puññāni karotīti, iminā dutiyena ṭhānena gārayho. | That he does not share it and do meritorious deeds, on this second ground he is blameworthy. | 他不與人分享和做善事，這是他應受譴責的第二個理由。 |
| Ayaṁ, gāmaṇi, kāmabhogī iminā ekena ṭhānena pāsaṁso, imehi dvīhi ṭhānehi gārayho. | This enjoyer of sensual pleasures, headman, is praiseworthy on this one ground, and blameworthy on these two grounds. | 村長，這位享受感官慾樂的人，因這個理由而值得讚揚，因這兩個理由而應受譴責。 |
| Tatra, gāmaṇi, yvāyaṁ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṁ sukheti pīṇeti, na saṁvibhajati, na puññāni karoti. | Therein, headman, that enjoyer of sensual pleasures who seeks wealth righteously without violence, and having sought it so, makes himself happy and pleased, but does not share it and do meritorious deeds. | 村長，在這種情況下，那個以正當非暴力的方式尋求財富，並且如此尋求之後，使自己快樂滿足，但不與人分享並做善事的感官享樂者。 |
| Ayaṁ, gāmaṇi, kāmabhogī dvīhi ṭhānehi pāsaṁso, ekena ṭhānena gārayho. | This enjoyer of sensual pleasures, headman, is praiseworthy on two grounds, and blameworthy on one ground. | 村長，這位享受感官慾樂的人，在兩個方面值得讚揚，在一個方面應受譴責。 |
| Katamehi dvīhi ṭhānehi pāsaṁso? | On which two grounds is he praiseworthy? | 他因哪兩個理由而值得讚揚？ |
| Dhammena bhoge pariyesati asāhasenāti, iminā paṭhamena ṭhānena pāsaṁso. | That he seeks wealth righteously without violence, on this first ground he is praiseworthy. | 他以正當非暴力的方式尋求財富，這是他值得讚揚的第一個理由。 |
| Attānaṁ sukheti pīṇetīti, iminā dutiyena ṭhānena pāsaṁso. | That he makes himself happy and pleased, on this second ground he is praiseworthy. | 他讓自己快樂滿足，這是他值得讚揚的第二個理由。 |
| Katamena ekena ṭhānena gārayho? | On which one ground is he blameworthy? | 他因何事而受譴責？ |
| Na saṁvibhajati, na puññāni karotīti, iminā ekena ṭhānena gārayho. | That he does not share it and do meritorious deeds, on this one ground he is blameworthy. | 他不與人分享和做善事，這是他應受譴責的一個理由。 |
| Ayaṁ, gāmaṇi, kāmabhogī imehi dvīhi ṭhānehi pāsaṁso, iminā ekena ṭhānena gārayho. | This enjoyer of sensual pleasures, headman, is praiseworthy on these two grounds, and blameworthy on this one ground. | 村長，這位享受感官慾樂的人，因這兩個理由而值得讚揚，因這個理由而應受譴責。 |
| Tatra, gāmaṇi, yvāyaṁ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti, te ca bhoge gadhito mucchito ajjhopanno anādīnavadassāvī anissaraṇapañño paribhuñjati. | Therein, headman, that enjoyer of sensual pleasures who seeks wealth righteously without violence, and having sought it so, makes himself happy and pleased, shares it, and does meritorious deeds, but enjoys that wealth while tied to it, infatuated with it, attached to it, not seeing the danger and not possessing the wisdom of escape. | 村長，在這種情況下，那個以正當非暴力的方式尋求財富，並且如此尋求之後，使自己快樂滿足，與人分享，並做善事，但他享受那財富時，卻被它束縛，迷戀它，執著於它，看不見危險，也不具備解脫的智慧。 |
| Ayaṁ, gāmaṇi, kāmabhogī tīhi ṭhānehi pāsaṁso, ekena ṭhānena gārayho. | This enjoyer of sensual pleasures, headman, is praiseworthy on three grounds, and blameworthy on one ground. | 村長，這位享受感官慾樂的人，在三個方面值得讚揚，在一個方面應受譴責。 |
| Katamehi tīhi ṭhānehi pāsaṁso? | On which three grounds is he praiseworthy? | 他因哪三個理由而值得讚揚？ |
| Dhammena bhoge pariyesati asāhasenāti, iminā paṭhamena ṭhānena pāsaṁso. | That he seeks wealth righteously without violence, on this first ground he is praiseworthy. | 他以正當非暴力的方式尋求財富，這是他值得讚揚的第一個理由。 |
| Attānaṁ sukheti pīṇetīti, iminā dutiyena ṭhānena pāsaṁso. | That he makes himself happy and pleased, on this second ground he is praiseworthy. | 他讓自己快樂滿足，這是他值得讚揚的第二個理由。 |
| Saṁvibhajati puññāni karotīti, iminā tatiyena ṭhānena pāsaṁso. | That he shares it and does meritorious deeds, on this third ground he is praiseworthy. | 他與人分享和做善事，這是他值得讚揚的第三個理由。 |
| Katamena ekena ṭhānena gārayho? | On which one ground is he blameworthy? | 他因何事而受譴責？ |
| Te ca bhoge gadhito mucchito ajjhopanno anādīnavadassāvī anissaraṇapañño paribhuñjatīti, iminā ekena ṭhānena gārayho. | That he enjoys that wealth while tied to it, infatuated with it, attached to it, not seeing the danger and not possessing the wisdom of escape, on this one ground he is blameworthy. | 他享受那財富時，被它束縛，迷戀它，執著於它，看不見危險，不具備解脫的智慧，這是他應受譴責的一個理由。 |
| Ayaṁ, gāmaṇi, kāmabhogī imehi tīhi ṭhānehi pāsaṁso, iminā ekena ṭhānena gārayho. | This enjoyer of sensual pleasures, headman, is praiseworthy on these three grounds, and blameworthy on this one ground. | 村長，這位享受感官慾樂的人，因這三個理由而值得讚揚，因這個理由而應受譴責。 |
| Tatra, gāmaṇi, yvāyaṁ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti. | Therein, headman, that enjoyer of sensual pleasures who seeks wealth righteously without violence, and having sought it so, makes himself happy and pleased, shares it, and does meritorious deeds. | 村長，在這種情況下，那個以正當非暴力的方式尋求財富，並且如此尋求之後，使自己快樂滿足，與人分享，並做善事。 |
| Te ca bhoge agadhito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjati. | And he enjoys that wealth without being tied to it, infatuated with it, or attached to it, seeing the danger and possessing the wisdom of escape. | 他享受那財富時，不受束縛，不沉迷，不執著，見到危險，具備解脫的智慧。 |
| Ayaṁ, gāmaṇi, kāmabhogī catūhi ṭhānehi pāsaṁso. | This enjoyer of sensual pleasures, headman, is praiseworthy on four grounds. | 村長，這位享受感官慾樂的人，在四個方面值得讚揚。 |
| Katamehi catūhi ṭhānehi pāsaṁso? | On which four grounds is he praiseworthy? | 他因哪四個理由而值得讚揚？ |
| Dhammena bhoge pariyesati asāhasenāti, iminā paṭhamena ṭhānena pāsaṁso. | That he seeks wealth righteously without violence, on this first ground he is praiseworthy. | 他以正當非暴力的方式尋求財富，這是他值得讚揚的第一個理由。 |
| Attānaṁ sukheti pīṇetīti, iminā dutiyena ṭhānena pāsaṁso. | That he makes himself happy and pleased, on this second ground he is praiseworthy. | 他讓自己快樂滿足，這是他值得讚揚的第二個理由。 |
| Saṁvibhajati puññāni karotīti, iminā tatiyena ṭhānena pāsaṁso. | That he shares it and does meritorious deeds, on this third ground he is praiseworthy. | 他與人分享和做善事，這是他值得讚揚的第三個理由。 |
| Te ca bhoge agadhito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjatīti, iminā catutthena ṭhānena pāsaṁso. | That he enjoys that wealth without being tied to it, infatuated with it, or attached to it, seeing the danger and possessing the wisdom of escape, on this fourth ground he is praiseworthy. | 他享受那財富時，不受束縛，不沉迷，不執著，見到危險，具備解脫的智慧，這是他值得讚揚的第四個理由。 |
| Ayaṁ, gāmaṇi, kāmabhogī imehi catūhi ṭhānehi pāsaṁso. | This enjoyer of sensual pleasures, headman, is praiseworthy on these four grounds. | 村長，這位享受感官慾樂的人，因這四個理由而值得讚揚。 |
| Tayome, gāmaṇi, tapassino lūkhajīvino santo saṁvijjamānā lokasmiṁ. | There are these three kinds of ascetics living a rough life, headman, existing in the world. | 村長，世間存在這三種過著艱苦生活的苦行者。 |
| Katame tayo? | What three? | 哪三種？ |
| Idha, gāmaṇi, ekacco tapassī lūkhajīvī saddhā agārasmā anagāriyaṁ pabbajito hoti: | Here, headman, some ascetic living a rough life has gone forth from the household life into homelessness out of faith, thinking: | 村長，此處，有些過著艱苦生活的苦行者，出於信仰而出家，心想： |
| ‘appeva nāma kusalaṁ dhammaṁ adhigaccheyyaṁ, appeva nāma uttari manussadhammā alamariyañāṇadassanavisesaṁ sacchikareyyan’ti. | 'May I attain a wholesome state, may I realize a supranormal state, a distinction in knowledge and vision worthy of the noble ones.' | 『願我能證得善法，願我能實現超常之境，一種與聖者相稱的智見之殊勝。』 |
| So attānaṁ ātāpeti paritāpeti, kusalañca dhammaṁ nādhigacchati, uttari ca manussadhammā alamariyañāṇadassanavisesaṁ na sacchikaroti. | He afflicts and torments himself, but he does not attain a wholesome state, nor does he realize a supranormal state, a distinction in knowledge and vision worthy of the noble ones. | 他折磨自己，但他沒有證得善法，也沒有實現超常之境，一種與聖者相稱的智見之殊勝。 |
| Idha pana, gāmaṇi, ekacco tapassī lūkhajīvī saddhā agārasmā anagāriyaṁ pabbajito hoti: | Here, headman, some ascetic living a rough life has gone forth from the household life into homelessness out of faith, thinking: | 村長，此處，有些過著艱苦生活的苦行者，出於信仰而出家，心想： |
| ‘appeva nāma kusalaṁ dhammaṁ adhigaccheyyaṁ, appeva nāma uttari manussadhammā alamariyañāṇadassanavisesaṁ sacchikareyyan’ti. | 'May I attain a wholesome state, may I realize a supranormal state, a distinction in knowledge and vision worthy of the noble ones.' | 『願我能證得善法，願我能實現超常之境，一種與聖者相稱的智見之殊勝。』 |
| So attānaṁ ātāpeti paritāpeti, kusalañhi kho dhammaṁ adhigacchati, uttari manussadhammā alamariyañāṇadassanavisesaṁ na sacchikaroti. | He afflicts and torments himself, and he does attain a wholesome state, but he does not realize a supranormal state, a distinction in knowledge and vision worthy of the noble ones. | 他折磨自己，他確實證得了善法，但他沒有實現超常之境，一種與聖者相稱的智見之殊勝。 |
| Idha pana, gāmaṇi, ekacco tapassī lūkhajīvī saddhā agārasmā anagāriyaṁ pabbajito hoti: | Here, headman, some ascetic living a rough life has gone forth from the household life into homelessness out of faith, thinking: | 村長，此處，有些過著艱苦生活的苦行者，出於信仰而出家，心想： |
| ‘appeva nāma kusalaṁ dhammaṁ adhigaccheyyaṁ, appeva nāma uttari manussadhammā alamariyañāṇadassanavisesaṁ sacchikareyyan’ti. | 'May I attain a wholesome state, may I realize a supranormal state, a distinction in knowledge and vision worthy of the noble ones.' | 『願我能證得善法，願我能實現超常之境，一種與聖者相稱的智見之殊勝。』 |
| So attānaṁ ātāpeti paritāpeti, kusalañca dhammaṁ adhigacchati, uttari ca manussadhammā alamariyañāṇadassanavisesaṁ sacchikaroti. | He afflicts and torments himself, and he does attain a wholesome state, and he does realize a supranormal state, a distinction in knowledge and vision worthy of the noble ones. | 他折磨自己，他確實證得了善法，他也確實實現了超常之境，一種與聖者相稱的智見之殊勝。 |
| Tatra, gāmaṇi, yvāyaṁ tapassī lūkhajīvī attānaṁ ātāpeti paritāpeti, kusalañca dhammaṁ nādhigacchati, uttari ca manussadhammā alamariyañāṇadassanavisesaṁ na sacchikaroti. Ayaṁ, gāmaṇi, tapassī lūkhajīvī tīhi ṭhānehi gārayho. | Therein, headman, that ascetic living a rough life who afflicts and torments himself, but does not attain a wholesome state, nor realizes a supranormal state, a distinction in knowledge and vision worthy of the noble ones. This ascetic living a rough life, headman, is blameworthy on three grounds. | 村長，在這種情況下，那個過著艱苦生活的苦行者，他折磨自己，卻沒有證得善法，也沒有實現超常之境，一種與聖者相稱的智見之殊勝。村長，這個過著艱苦生活的苦行者，在三個方面應受譴責。 |
| Katamehi tīhi ṭhānehi gārayho? | On which three grounds is he blameworthy? | 他因哪三個理由而受譴責？ |
| Attānaṁ ātāpeti paritāpetīti, iminā paṭhamena ṭhānena gārayho. | That he afflicts and torments himself, on this first ground he is blameworthy. | 他折磨自己，這是他應受譴責的第一個理由。 |
| Kusalañca dhammaṁ nādhigacchatīti, iminā dutiyena ṭhānena gārayho. | That he does not attain a wholesome state, on this second ground he is blameworthy. | 他沒有證得善法，這是他應受譴責的第二個理由。 |
| Uttari ca manussadhammā alamariyañāṇadassanavisesaṁ na sacchikarotīti, iminā tatiyena ṭhānena gārayho. | That he does not realize a supranormal state, a distinction in knowledge and vision worthy of the noble ones, on this third ground he is blameworthy. | 他沒有實現超常之境，一種與聖者相稱的智見之殊勝，這是他應受譴責的第三個理由。 |
| Ayaṁ, gāmaṇi, tapassī lūkhajīvī, imehi tīhi ṭhānehi gārayho. | This ascetic living a rough life, headman, is blameworthy on these three grounds. | 村長，這個過著艱苦生活的苦行者，因這三個理由而應受譴責。 |
| Tatra, gāmaṇi, yvāyaṁ tapassī lūkhajīvī attānaṁ ātāpeti paritāpeti, kusalañhi kho dhammaṁ adhigacchati, uttari ca manussadhammā alamariyañāṇadassanavisesaṁ na sacchikaroti. | Therein, headman, that ascetic living a rough life who afflicts and torments himself, and does attain a wholesome state, but does not realize a supranormal state, a distinction in knowledge and vision worthy of the noble ones. | 村長，在這種情況下，那個過著艱苦生活的苦行者，他折磨自己，確實證得了善法，但他沒有實現超常之境，一種與聖者相稱的智見之殊勝。 |
| Ayaṁ, gāmaṇi, tapassī lūkhajīvī dvīhi ṭhānehi gārayho, ekena ṭhānena pāsaṁso. | This ascetic living a rough life, headman, is blameworthy on two grounds, and praiseworthy on one ground. | 村長，這個過著艱苦生活的苦行者，在兩個方面應受譴責，在一個方面應受讚揚。 |
| Katamehi dvīhi ṭhānehi gārayho? | On which two grounds is he blameworthy? | 他因哪兩個理由而受譴責？ |
| Attānaṁ ātāpeti paritāpetīti, iminā paṭhamena ṭhānena gārayho. | That he afflicts and torments himself, on this first ground he is blameworthy. | 他折磨自己，這是他應受譴責的第一個理由。 |
| Uttari ca manussadhammā alamariyañāṇadassanavisesaṁ na sacchikarotīti, iminā dutiyena ṭhānena gārayho. | That he does not realize a supranormal state, a distinction in knowledge and vision worthy of the noble ones, on this second ground he is blameworthy. | 他沒有實現超常之境，一種與聖者相稱的智見之殊勝，這是他應受譴責的第二個理由。 |
| Katamena ekena ṭhānena pāsaṁso? | On which one ground is he praiseworthy? | 他因何事而受讚揚？ |
| Kusalañhi kho dhammaṁ adhigacchatīti, iminā ekena ṭhānena pāsaṁso. | That he does attain a wholesome state, on this one ground he is praiseworthy. | 他確實證得了善法，這是他值得讚揚的一個理由。 |
| Ayaṁ, gāmaṇi, tapassī lūkhajīvī imehi dvīhi ṭhānehi gārayho, iminā ekena ṭhānena pāsaṁso. | This ascetic living a rough life, headman, is blameworthy on these two grounds, and praiseworthy on this one ground. | 村長，這個過著艱苦生活的苦行者，因這兩個理由而應受譴責，因這個理由而值得讚揚。 |
| Tatra, gāmaṇi, yvāyaṁ tapassī lūkhajīvī attānaṁ ātāpeti paritāpeti, kusalañca dhammaṁ adhigacchati, uttari ca manussadhammā alamariyañāṇadassanavisesaṁ sacchikaroti. Ayaṁ, gāmaṇi, tapassī lūkhajīvī ekena ṭhānena gārayho, dvīhi ṭhānehi pāsaṁso. | Therein, headman, that ascetic living a rough life who afflicts and torments himself, and does attain a wholesome state, and does realize a supranormal state, a distinction in knowledge and vision worthy of the noble ones. This ascetic living a rough life, headman, is blameworthy on one ground, and praiseworthy on two grounds. | 村長，在這種情況下，那個過著艱苦生活的苦行者，他折磨自己，確實證得了善法，也確實實現了超常之境，一種與聖者相稱的智見之殊勝。這個過著艱苦生活的苦行者，在一個方面應受譴責，在兩個方面應受讚揚。 |
| Katamena ekena ṭhānena gārayho? | On which one ground is he blameworthy? | 他因何事而受譴責？ |
| Attānaṁ ātāpeti paritāpetīti, iminā ekena ṭhānena gārayho. | That he afflicts and torments himself, on this one ground he is blameworthy. | 他折磨自己，這是他應受譴責的一個理由。 |
| Katamehi dvīhi ṭhānehi pāsaṁso? | On which two grounds is he praiseworthy? | 他因哪兩個理由而值得讚揚？ |
| Kusalañca dhammaṁ adhigacchatīti, iminā paṭhamena ṭhānena pāsaṁso. | That he does attain a wholesome state, on this first ground he is praiseworthy. | 他確實證得了善法，這是他值得讚揚的第一個理由。 |
| Uttari ca manussadhammā alamariyañāṇadassanavisesaṁ sacchikarotīti, iminā dutiyena ṭhānena pāsaṁso. | That he does realize a supranormal state, a distinction in knowledge and vision worthy of the noble ones, on this second ground he is praiseworthy. | 他確實實現了超常之境，一種與聖者相稱的智見之殊勝，這是他值得讚揚的第二個理由。 |
| Ayaṁ, gāmaṇi, tapassī lūkhajīvī iminā ekena ṭhānena gārayho, imehi dvīhi ṭhānehi pāsaṁso. | This ascetic living a rough life, headman, is blameworthy on this one ground, and praiseworthy on these two grounds. | 村長，這個過著艱苦生活的苦行者，因這個理由而應受譴責，因這兩個理由而值得讚揚。 |
| Tisso imā, gāmaṇi, sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṁ veditabbā viññūhi. | There are these three kinds of visible-in-this-life exhaustion of taints, headman, which are timeless, inviting one to come and see, leading onward, to be personally understood by the wise. | 村長，有這三種今生可見的漏盡，是無時的，邀人來見的，引導的，智者親自理解的。 |
| Katamā tisso? | What three? | 哪三種？ |
| Yaṁ ratto rāgādhikaraṇaṁ attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti. | That which a lustful person, on account of lust, intends for his own affliction, for the affliction of others, and for the affliction of both. | 有貪之人，因貪而意圖自苦、苦他、及苦二者。 |
| Rāge pahīne nevattabyābādhāya ceteti, na parabyābādhāya ceteti, na ubhayabyābādhāya ceteti. | When lust is abandoned, he neither intends for his own affliction, nor for the affliction of others, nor for the affliction of both. | 當貪欲被捨棄時，他既不意圖自苦，也不意圖苦他，也不意圖苦二者。 |
| Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṁ veditabbā viññūhi. | This is a visible-in-this-life exhaustion of taints, timeless, inviting one to come and see, leading onward, to be personally understood by the wise. | 這是今生可見的漏盡，無時，邀人來見，引導，智者親自理解。 |
| Yaṁ duṭṭho dosādhikaraṇaṁ attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti. | That which a hateful person, on account of hatred, intends for his own affliction, for the affliction of others, and for the affliction of both. | 有瞋之人，因瞋而意圖自苦、苦他、及苦二者。 |
| Dose pahīne nevattabyābādhāya ceteti, na parabyābādhāya ceteti, na ubhayabyābādhāya ceteti. | When hatred is abandoned, he neither intends for his own affliction, nor for the affliction of others, nor for the affliction of both. | 當瞋恚被捨棄時，他既不意圖自苦，也不意圖苦他，也不意圖苦二者。 |
| Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṁ veditabbā viññūhi. | This is a visible-in-this-life exhaustion of taints, timeless, inviting one to come and see, leading onward, to be personally understood by the wise. | 這是今生可見的漏盡，無時，邀人來見，引導，智者親自理解。 |
| Yaṁ mūḷho mohādhikaraṇaṁ attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti. | That which a deluded person, on account of delusion, intends for his own affliction, for the affliction of others, and for the affliction of both. | 有癡之人，因癡而意圖自苦、苦他、及苦二者。 |
| Mohe pahīne nevattabyābādhāya ceteti, na parabyābādhāya ceteti, na ubhayabyābādhāya ceteti. | When delusion is abandoned, he neither intends for his own affliction, nor for the affliction of others, nor for the affliction of both. | 當愚痴被捨棄時，他既不意圖自苦，也不意圖苦他，也不意圖苦二者。 |
| Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṁ veditabbā viññūhi. | This is a visible-in-this-life exhaustion of taints, timeless, inviting one to come and see, leading onward, to be personally understood by the wise. | 這是今生可見的漏盡，無時，邀人來見，引導，智者親自理解。 |
| Imā kho, gāmaṇi, tisso sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṁ veditabbā viññūhī”ti. | These, headman, are the three kinds of visible-in-this-life exhaustion of taints, which are timeless, inviting one to come and see, leading onward, to be personally understood by the wise." | 村長，這就是三種今生可見的漏盡，是無時的，邀人來見的，引導的，智者親自理解的。」 |
| Evaṁ vutte, rāsiyo gāmaṇi bhagavantaṁ etadavoca: | When this was said, Rasiya the headman said to the Blessed One: | 此話一出，村長羅西亞對世尊說： |
| “abhikkantaṁ, bhante …pe… | "Excellent, venerable sir... | 「善哉，尊者… |
| upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. | May the Blessed One remember me as a lay follower who has gone for refuge for life." | 願世尊記得我為終身皈依的在家弟子。」 |
42.13 - SN 42.13 Pāṭaliya: Pāṭaliyasutta
| --- SN42.13 - Pāṭaliyasutta --- | --- SN42.13 - Pāṭaliyasutta --- | --- SN42.13 - 波吒釐耶經 --- |
| Ekaṁ samayaṁ bhagavā koliyesu viharati uttaraṁ nāma koliyānaṁ nigamo. | On one occasion the Blessed One was dwelling among the Koliyas in a town of the Koliyas named Uttara. | 一時，世尊住在拘利國，一個名叫鬱多羅的拘利人市鎮。 |
| Atha kho pāṭaliyo gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho pāṭaliyo gāmaṇi bhagavantaṁ etadavoca: | Then the headman Pāṭaliya approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Sitting to one side, the headman Pāṭaliya said this to the Blessed One: | 那時，村長波吒釐耶來到世尊那裡，到了之後，向世尊行禮，然後坐在一邊。坐在一邊的村長波吒釐耶對世尊這麼說： |
| “sutaṁ metaṁ, bhante: | "I have heard this, sir: | 「世尊，我曾聽說： |
| ‘samaṇo gotamo māyaṁ jānātī’ti. | 'The ascetic Gotama knows magic.' | 『沙門喬達摩知道幻術。』 |
| Ye te, bhante, evamāhaṁsu: ‘samaṇo gotamo māyaṁ jānātī’ti, kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṁ abhūtena abbhācikkhanti, dhammassa cānudhammaṁ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchati? | Those who say this, sir: 'The ascetic Gotama knows magic,' are they speaking in accordance with what the Blessed One has said, and are they not misrepresenting the Blessed One with what is untrue, and are they explaining in accordance with the Dhamma, and does no legitimate speaker following the same principle come to a blameworthy conclusion? | 世尊，那些說：『沙門喬達摩知道幻術』的人，他們說的是否符合世尊所說，沒有用不實之詞誹謗世尊，是依法而說，沒有任何依此原則的合法言論會得出應受譴責的結論嗎？ |
| Anabbhācikkhitukāmā hi mayaṁ, bhante, bhagavantan”ti. | For we do not wish to misrepresent the Blessed One, sir." | 因為我們不想誹謗世尊，世尊。」 |
| “Ye te, gāmaṇi, evamāhaṁsu: ‘samaṇo gotamo māyaṁ jānātī’ti, vuttavādino ceva me, te na ca maṁ abhūtena abbhācikkhanti, dhammassa cānudhammaṁ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchatī”ti. | Those who say this, headman: 'The ascetic Gotama knows magic,' are speaking in accordance with what I have said, and they are not misrepresenting me with what is untrue, and they are explaining in accordance with the Dhamma, and no legitimate speaker following the same principle comes to a blameworthy conclusion. | 「村長，那些說：『沙門喬達摩知道幻術』的人，他們說的是符合我所說的，沒有用不實之詞誹謗我，是依法而說，也沒有任何依此原則的合法言論會得出應受譴責的結論。」 |
| “Saccaṁyeva kira, bho, mayaṁ tesaṁ samaṇabrāhmaṇānaṁ na saddahāma: | "Indeed, sir, we do not believe those ascetics and brahmins who say: | 「的確，世尊，我們不相信那些說： |
| ‘samaṇo gotamo māyaṁ jānātī’ti, samaṇo khalu bho gotamo māyāvī”ti. | 'The ascetic Gotama knows magic,' the ascetic Gotama is indeed a magician." | 『沙門喬達摩知道幻術』的沙門和婆羅門，沙門喬達摩確實是個幻術師。」 |
| “Yo nu kho, gāmaṇi, evaṁ vadeti: ‘ahaṁ māyaṁ jānāmī’ti, so evaṁ vadeti: ‘ahaṁ māyāvī’”ti. | He who says this, headman: 'I know magic,' does he not say this: 'I am a magician'? | 「村長，說『我知道幻術』的人，難道不是在說『我是個幻術師』嗎？」 |
| “Tatheva taṁ bhagavā hoti, tatheva taṁ sugata hotī”ti. | That is so, Blessed One, that is so, Well-Gone One. | 「是的，世尊，是的，善逝。」 |
| “Tena hi, gāmaṇi, taññevettha paṭipucchissāmi; yathā te khameyya, tathā taṁ byākareyyāsi— | "Then, headman, I will ask you about this in return; as it seems fit to you, so you should answer it— | 「那麼，村長，我反過來問你這個問題；你認為怎樣合適，就怎樣回答—— |
| Taṁ kiṁ maññasi, gāmaṇi, | What do you think, headman, | 「村長，你認為如何， |
| jānāsi tvaṁ koliyānaṁ lambacūḷake bhaṭe”ti? | do you know the Koliya mercenaries with long hair?" | 你知道那些長髮的拘利傭兵嗎？」 |
| “Jānāmahaṁ, bhante, koliyānaṁ lambacūḷake bhaṭe”ti. | I know, sir, the Koliya mercenaries with long hair. | 「我知道，世尊，那些長髮的拘利傭兵。」 |
| “Taṁ kiṁ maññasi, gāmaṇi, kimatthiyā koliyānaṁ lambacūḷakā bhaṭā”ti? | What do you think, headman, for what purpose are the Koliya mercenaries with long hair? | 「村長，你認為，那些長髮的拘利傭兵有何用途？」 |
| “Ye ca, bhante, koliyānaṁ corā te ca paṭisedhetuṁ, yāni ca koliyānaṁ dūteyyāni tāni ca vahātuṁ, etadatthiyā, bhante, koliyānaṁ lambacūḷakā bhaṭā”ti. | To ward off thieves of the Koliyas, sir, and to carry out the errands of the Koliyas, for this purpose, sir, are the Koliya mercenaries with long hair. | 「世尊，是為了抵禦拘利人的盜賊，並執行拘利人的差事，為此目的，世尊，才有那些長髮的拘利傭兵。」 |
| “Taṁ kiṁ maññasi, gāmaṇi, | "What do you think, headman, | 「村長，你認為如何， |
| jānāsi tvaṁ koliyānaṁ lambacūḷake bhaṭe sīlavante vā te dussīle vā”ti? | do you know whether the Koliya mercenaries with long hair are virtuous or unvirtuous?" | 你知道那些長髮的拘利傭兵是有德還是無德？」 |
| “Jānāmahaṁ, bhante, koliyānaṁ lambacūḷake bhaṭe dussīle pāpadhamme; ye ca loke dussīlā pāpadhammā koliyānaṁ lambacūḷakā bhaṭā tesaṁ aññatarā”ti. | I know, sir, that the Koliya mercenaries with long hair are unvirtuous, of evil character; among those in the world who are unvirtuous and of evil character, the Koliya mercenaries with long hair are among them. | 「我知道，世尊，那些長髮的拘利傭兵是無德的，品行邪惡；在世間無德、品行邪惡的人當中，長髮的拘利傭兵就是其中之一。」 |
| “Yo nu kho, gāmaṇi, evaṁ vadeyya: | "If someone were to say this, headman: | 「村長，如果有人這麼說： |
| ‘pāṭaliyo gāmaṇi jānāti koliyānaṁ lambacūḷake bhaṭe dussīle pāpadhamme, pāṭaliyopi gāmaṇi dussīlo pāpadhammo’ti, sammā nu kho so vadamāno vadeyyā”ti? | 'The headman Pāṭaliya knows the Koliya mercenaries with long hair to be unvirtuous and of evil character, the headman Pāṭaliya too is unvirtuous and of evil character,' would he be speaking rightly?" | 『村長波吒釐耶知道長髮的拘利傭兵是無德、品行邪惡的，那麼村長波吒釐耶也是無德、品行邪惡的』，他這樣說對嗎？」 |
| “No hetaṁ, bhante. | "No indeed, sir. | 「當然不對，世尊。 |
| Aññe, bhante, koliyānaṁ lambacūḷakā bhaṭā, aññohamasmi. Aññathādhammā koliyānaṁ lambacūḷakā bhaṭā, aññathādhammohamasmī”ti. | The Koliya mercenaries with long hair are one thing, sir, and I am another. The Koliya mercenaries with long hair are of one kind of character, and I am of another kind of character." | 長髮的拘利傭兵是一回事，世尊，我又是另一回事。長髮的拘利傭兵是一種品行，而我是另一種品行。」 |
| “Tvañhi nāma, gāmaṇi, lacchasi: ‘pāṭaliyo gāmaṇi jānāti koliyānaṁ lambacūḷake bhaṭe dussīle pāpadhamme, na ca pāṭaliyo gāmaṇi dussīlo pāpadhammo’ti, kasmā tathāgato na lacchati: ‘tathāgato māyaṁ jānāti, na ca tathāgato māyāvī’ti? | "If you, headman, are allowed to say: 'The headman Pāṭaliya knows the Koliya mercenaries with long hair to be unvirtuous and of evil character, but the headman Pāṭaliya is not unvirtuous and of evil character,' why is the Tathāgata not allowed to say: 'The Tathāgata knows magic, but the Tathāgata is not a magician'? | 「村長，如果你可以說：『村長波吒釐耶知道長髮的拘利傭兵是無德、品行邪惡的，但村長波吒釐耶並非無德、品行邪惡的』，為什麼如來就不能說：『如來知道幻術，但如來不是幻術師』呢？ |
| Māyañcāhaṁ, gāmaṇi, pajānāmi, māyāya ca vipākaṁ, yathāpaṭipanno ca māyāvī kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tañca pajānāmi. | I understand magic, headman, and I understand the result of magic, and I understand how one who practices magic, with the break-up of the body, after death, is reborn in a state of loss, in a bad destination, in a state of punishment, in hell. | 村長，我了知幻術，也了知幻術的果報，我了知修習幻術者，身壞命終後，會投生到惡趣、惡道、墮處、地獄中。 |
| Pāṇātipātañcāhaṁ, gāmaṇi, pajānāmi, pāṇātipātassa ca vipākaṁ, yathāpaṭipanno ca pāṇātipātī kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tañca pajānāmi. | I understand the killing of living beings, headman, and I understand the result of killing living beings, and I understand how one who kills living beings, with the break-up of the body, after death, is reborn in a state of loss, in a bad destination, in a state of punishment, in hell. | 村長，我了知殺生，也了知殺生的果報，我了知殺生者，身壞命終後，會投生到惡趣、惡道、墮處、地獄中。 |
| Adinnādānañcāhaṁ, gāmaṇi, pajānāmi, adinnādānassa ca vipākaṁ, yathāpaṭipanno ca adinnādāyī kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tañca pajānāmi. | I understand taking what is not given, headman, and I understand the result of taking what is not given, and I understand how one who takes what is not given, with the break-up of the body, after death, is reborn in a state of loss, in a bad destination, in a state of punishment, in hell. | 村長，我了知不與取，也了知不與取的果報，我了知不與取者，身壞命終後，會投生到惡趣、惡道、墮處、地獄中。 |
| Kāmesumicchācārañcāhaṁ, gāmaṇi, pajānāmi, kāmesumicchācārassa ca vipākaṁ, yathāpaṭipanno ca kāmesumicchācārī kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tañca pajānāmi. | I understand sexual misconduct, headman, and I understand the result of sexual misconduct, and I understand how one who engages in sexual misconduct, with the break-up of the body, after death, is reborn in a state of loss, in a bad destination, in a state of punishment, in hell. | 村長，我了知邪淫，也了知邪淫的果報，我了知行邪淫者，身壞命終後，會投生到惡趣、惡道、墮處、地獄中。 |
| Musāvādañcāhaṁ, gāmaṇi, pajānāmi, musāvādassa ca vipākaṁ, yathāpaṭipanno ca musāvādī kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tañca pajānāmi. | I understand false speech, headman, and I understand the result of false speech, and I understand how one who speaks falsely, with the break-up of the body, after death, is reborn in a state of loss, in a bad destination, in a state of punishment, in hell. | 村長，我了知妄語，也了知妄語的果報，我了知說妄語者，身壞命終後，會投生到惡趣、惡道、墮處、地獄中。 |
| Pisuṇavācañcāhaṁ, gāmaṇi, pajānāmi, pisuṇavācāya ca vipākaṁ, yathāpaṭipanno ca pisuṇavāco kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tañca pajānāmi. | I understand divisive speech, headman, and I understand the result of divisive speech, and I understand how one who speaks divisively, with the break-up of the body, after death, is reborn in a state of loss, in a bad destination, in a state of punishment, in hell. | 村長，我了知離間語，也了知離間語的果報，我了知說離間語者，身壞命終後，會投生到惡趣、惡道、墮處、地獄中。 |
| Pharusavācañcāhaṁ, gāmaṇi, pajānāmi, pharusavācāya ca vipākaṁ, yathāpaṭipanno ca pharusavāco kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tañca pajānāmi. | I understand harsh speech, headman, and I understand the result of harsh speech, and I understand how one who speaks harshly, with the break-up of the body, after death, is reborn in a state of loss, in a bad destination, in a state of punishment, in hell. | 村長，我了知粗惡語，也了知粗惡語的果報，我了知說粗惡語者，身壞命終後，會投生到惡趣、惡道、墮處、地獄中。 |
| Samphappalāpañcāhaṁ, gāmaṇi, pajānāmi, samphappalāpassa ca vipākaṁ, yathāpaṭipanno ca samphappalāpī kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tañca pajānāmi. | I understand idle chatter, headman, and I understand the result of idle chatter, and I understand how one who engages in idle chatter, with the break-up of the body, after death, is reborn in a state of loss, in a bad destination, in a state of punishment, in hell. | 村長，我了知綺語，也了知綺語的果報，我了知說綺語者，身壞命終後，會投生到惡趣、惡道、墮處、地獄中。 |
| Abhijjhañcāhaṁ, gāmaṇi, pajānāmi, abhijjhāya ca vipākaṁ, yathāpaṭipanno ca abhijjhālu kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tañca pajānāmi. | I understand covetousness, headman, and I understand the result of covetousness, and I understand how one who is covetous, with the break-up of the body, after death, is reborn in a state of loss, in a bad destination, in a state of punishment, in hell. | 村長，我了知貪欲，也了知貪欲的果報，我了知貪欲者，身壞命終後，會投生到惡趣、惡道、墮處、地獄中。 |
| Byāpādapadosañcāhaṁ, gāmaṇi, pajānāmi, byāpādapadosassa ca vipākaṁ, yathāpaṭipanno ca byāpannacitto kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tañca pajānāmi. | I understand ill will and hatred, headman, and I understand the result of ill will and hatred, and I understand how one with an ill-willed mind, with the break-up of the body, after death, is reborn in a state of loss, in a bad destination, in a state of punishment, in hell. | 村長，我了知惡意與仇恨，也了知惡意與仇恨的果報，我了知心懷惡意者，身壞命終後，會投生到惡趣、惡道、墮處、地獄中。 |
| Micchādiṭṭhiñcāhaṁ, gāmaṇi, pajānāmi, micchādiṭṭhiyā ca vipākaṁ, yathāpaṭipanno ca micchādiṭṭhiko kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tañca pajānāmi. | I understand wrong view, headman, and I understand the result of wrong view, and I understand how one of wrong view, with the break-up of the body, after death, is reborn in a state of loss, in a bad destination, in a state of punishment, in hell. | 村長，我了知邪見，也了知邪見的果報，我了知持邪見者，身壞命終後，會投生到惡趣、惡道、墮處、地獄中。 |
| Santi hi, gāmaṇi, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: | There are, headman, some ascetics and brahmins who are of this doctrine and view: | 村長，有些沙門、婆羅門持此教義與見解： |
| ‘yo koci pāṇamatipāteti, sabbo so diṭṭheva dhamme dukkhaṁ domanassaṁ paṭisaṁvedayati. | 'Whoever kills a living being, all such experience suffering and displeasure in this very life. | 『凡殺生者，皆於此生中感受苦惱與不悅。 |
| Yo koci adinnaṁ ādiyati, sabbo so diṭṭheva dhamme dukkhaṁ domanassaṁ paṭisaṁvedayati. | Whoever takes what is not given, all such experience suffering and displeasure in this very life. | 凡不與取者，皆於此生中感受苦惱與不悅。 |
| Yo koci kāmesu micchā carati, sabbo so diṭṭheva dhamme dukkhaṁ domanassaṁ paṭisaṁvedayati. | Whoever engages in sexual misconduct, all such experience suffering and displeasure in this very life. | 凡行邪淫者，皆於此生中感受苦惱與不悅。 |
| Yo koci musā bhaṇati, sabbo so diṭṭheva dhamme dukkhaṁ domanassaṁ paṭisaṁvedayatī’ti. | Whoever speaks falsely, all such experience suffering and displeasure in this very life.' | 凡說妄語者，皆於此生中感受苦惱與不悅。』 |
| Dissati kho pana, gāmaṇi, idhekacco mālī kuṇḍalī sunhāto suvilitto kappitakesamassu itthikāmehi rājā maññe paricārento. | But one sees, headman, someone here garlanded, adorned, well-bathed, well-anointed, with trimmed hair and beard, enjoying himself with women like a king. | 但村長，有人見到此處有人戴著花環、裝飾華麗、沐浴潔淨、塗抹香膏、修剪鬚髮，如國王般與婦女享樂。 |
| Tamenaṁ evamāhaṁsu: | They ask about him: | 他們問他： |
| ‘ambho, ayaṁ puriso kiṁ akāsi mālī kuṇḍalī sunhāto suvilitto kappitakesamassu itthikāmehi rājā maññe paricāretī’ti? | 'Sir, what has this person done that he is garlanded, adorned, well-bathed, well-anointed, with trimmed hair and beard, enjoying himself with women like a king?' | 『先生，此人做了什麼，以致於他戴著花環、裝飾華麗、沐浴潔淨、塗抹香膏、修剪鬚髮，如國王般與婦女享樂？』 |
| Tamenaṁ evamāhaṁsu: | They answer: | 他們回答： |
| ‘ambho, ayaṁ puriso rañño paccatthikaṁ pasayha jīvitā voropesi. | 'Sir, this person forcibly deprived the king's enemy of life. | 『先生，此人強行奪去了國王的敵人的生命。 |
| Tassa rājā attamano abhihāramadāsi. | The king, pleased, gave him a reward. | 國王高興了，給了他賞賜。 |
| Tenāyaṁ puriso mālī kuṇḍalī sunhāto suvilitto kappitakesamassu, itthikāmehi rājā maññe paricāretī’ti. | Therefore this person is garlanded, adorned, well-bathed, well-anointed, with trimmed hair and beard, enjoying himself with women like a king.' | 因此，此人戴著花環、裝飾華麗、沐浴潔淨、塗抹香膏、修剪鬚髮，如國王般與婦女享樂。』 |
| Dissati kho, gāmaṇi, idhekacco daḷhāya rajjuyā pacchābāhaṁ gāḷhabandhanaṁ bandhitvā khuramuṇḍaṁ karitvā kharassarena paṇavena rathiyāya rathiyaṁ siṅghāṭakena siṅghāṭakaṁ parinetvā, dakkhiṇena dvārena nikkhāmetvā, dakkhiṇato nagarassa sīsaṁ chijjamāno. | One sees, headman, someone here with his arms bound tightly behind his back with a strong rope, his head shaved, being led with a harsh drum from street to street, from crossroads to crossroads, being taken out by the southern gate, having his head cut off to the south of the city. | 村長，有人見到此處有人雙臂被堅固的繩索緊緊反綁，頭被剃光，被粗暴的鼓聲引導著，從一條街到另一條街，從一個十字路口到另一個十字路口，被帶出南門，在城南被斬首。 |
| Tamenaṁ evamāhaṁsu: | They ask about him: | 他們問他： |
| ‘ambho, ayaṁ puriso kiṁ akāsi, daḷhāya rajjuyā pacchābāhaṁ gāḷhabandhanaṁ bandhitvā khuramuṇḍaṁ karitvā kharassarena paṇavena rathiyāya rathiyaṁ siṅghāṭakena siṅghāṭakaṁ parinetvā dakkhiṇena dvārena nikkhāmetvā dakkhiṇato nagarassa sīsaṁ chindatī’ti? | 'Sir, what has this person done that with his arms bound tightly behind his back with a strong rope, his head shaved, being led with a harsh drum from street to street, from crossroads to crossroads, being taken out by the southern gate, they are cutting off his head to the south of the city?' | 『先生，此人做了什麼，以致於他雙臂被堅固的繩索緊緊反綁，頭被剃光，被粗暴的鼓聲引導著，從一條街到另一條街，從一個十字路口到另一個十字路口，被帶出南門，在城南被斬首？』 |
| Tamenaṁ evamāhaṁsu: | They answer: | 他們回答： |
| ‘ambho, ayaṁ puriso rājaverī itthiṁ vā purisaṁ vā jīvitā voropesi, | 'Sir, this person, being an enemy of the king, deprived a woman or man of life, | 『先生，此人是國王的敵人，奪去了一個女人或男人的生命， |
| tena naṁ rājāno gahetvā evarūpaṁ kammakāraṇaṁ kārentī’ti. | therefore the kings, having caught him, are having such punishment carried out.' | 因此國王們抓住了他，並執行這樣的懲罰。』 |
| Taṁ kiṁ maññasi, gāmaṇi, | What do you think, headman, | 村長，你認為如何， |
| api nu te evarūpaṁ diṭṭhaṁ vā sutaṁ vā”ti? | have you seen or heard of such a thing?" | 你見過或聽過這樣的事嗎？」 |
| “Diṭṭhañca no, bhante, sutañca suyyissati cā”ti. | We have seen it, sir, and heard it, and will hear of it. | 「我們見過，世尊，也聽過，將來也會聽說。」 |
| “Tatra, gāmaṇi, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: | "In that case, headman, those ascetics and brahmins who are of this doctrine and view: | 「在這種情況下，村長，那些持此教義與見解的沙門和婆羅門： |
| ‘yo koci pāṇamatipāteti, sabbo so diṭṭheva dhamme dukkhaṁ domanassaṁ paṭisaṁvedayatī’ti, saccaṁ vā te āhaṁsu musā vā”ti? | 'Whoever kills a living being, all such experience suffering and displeasure in this very life,' did they speak the truth or falsely?" | 『凡殺生者，皆於此生中感受苦惱與不悅』，他們說的是真話還是假話？」 |
| “Musā, bhante”. | Falsely, sir. | 「是假話，世尊。」 |
| “Ye pana te tucchaṁ musā vilapanti, sīlavanto vā te dussīlā vā”ti? | Those who babble empty falsehoods, are they virtuous or unvirtuous? | 那些說空洞謊言的人，是有德還是無德？ |
| “Dussīlā, bhante”. | Unvirtuous, sir. | 「無德，世尊。」 |
| “Ye pana te dussīlā pāpadhammā micchāpaṭipannā vā te sammāpaṭipannā vā”ti? | Those who are unvirtuous and of evil character, are they wrongly practicing or rightly practicing? | 那些無德、品行邪惡的人，是邪行還是正行？ |
| “Micchāpaṭipannā, bhante”. | Wrongly practicing, sir. | 「邪行，世尊。」 |
| “Ye pana te micchāpaṭipannā micchādiṭṭhikā vā te sammādiṭṭhikā vā”ti? | Those who are wrongly practicing, are they of wrong view or right view? | 那些邪行的人，是邪見還是正見？ |
| “Micchādiṭṭhikā, bhante”. | Of wrong view, sir. | 「邪見，世尊。」 |
| “Ye pana te micchādiṭṭhikā kallaṁ nu tesu pasīditun”ti? | Those who are of wrong view, is it fitting to have confidence in them? | 那些持邪見的人，值得信賴嗎？ |
| “No hetaṁ, bhante”. | No indeed, sir. | 「當然不值得，世尊。」 |
| “Dissati kho pana, gāmaṇi, idhekacco mālī kuṇḍalī …pe… itthikāmehi rājā maññe paricārento. | "One sees, headman, someone here garlanded, adorned... enjoying himself with women like a king. | 「村長，有人見到此處有人戴著花環、裝飾華麗……如國王般與婦女享樂。 |
| Tamenaṁ evamāhaṁsu: | They ask about him: | 他們問他： |
| ‘ambho, ayaṁ puriso kiṁ akāsi mālī kuṇḍalī …pe… itthikāmehi rājā maññe paricāretī’ti? | 'Sir, what has this person done that he is garlanded, adorned... enjoying himself with women like a king?' | 『先生，此人做了什麼，以致於他戴著花環、裝飾華麗……如國王般與婦女享樂？』 |
| Tamenaṁ evamāhaṁsu: | They answer: | 他們回答： |
| ‘ambho, ayaṁ puriso rañño paccatthikassa pasayha ratanaṁ ahāsi. | 'Sir, this person forcibly took a treasure from the king's enemy. | 『先生，此人強行奪取了國王敵人的寶藏。 |
| Tassa rājā attamano abhihāramadāsi. | The king, pleased, gave him a reward. | 國王高興了，給了他賞賜。 |
| Tenāyaṁ puriso mālī kuṇḍalī …pe… itthikāmehi rājā maññe paricāretī’ti. | Therefore this person is garlanded, adorned... enjoying himself with women like a king.' | 因此，此人戴著花環、裝飾華麗……如國王般與婦女享樂。』 |
| Dissati kho, gāmaṇi, idhekacco daḷhāya rajjuyā …pe… dakkhiṇato nagarassa sīsaṁ chijjamāno tamenaṁ evamāhaṁsu: | One sees, headman, someone here with his arms bound tightly... having his head cut off to the south of the city. They ask about him: | 村長，有人見到此處有人雙臂被緊緊地綁著……在城南被斬首。他們問他： |
| ‘ambho, ayaṁ puriso kiṁ akāsi daḷhāya rajjuyā …pe… dakkhiṇato nagarassa sīsaṁ chindatī’ti? | 'Sir, what has this person done that with his arms bound tightly... they are cutting off his head to the south of the city?' | 『先生，此人做了什麼，以致於他雙臂被緊緊地綁著……他們在城南將他斬首？』 |
| Tamenaṁ evamāhaṁsu: | They answer: | 他們回答： |
| ‘ambho, ayaṁ puriso gāmā vā araññā vā adinnaṁ theyyasaṅkhātaṁ ādiyi. | 'Sir, this person took what was not given, known as theft, from a village or forest. | 『先生，此人從村莊或森林中不與而取，即是偷盜。 |
| Tena naṁ rājāno gahetvā evarūpaṁ kammakāraṇaṁ kārentī’ti. | Therefore the kings, having caught him, are having such punishment carried out.' | 因此，國王們抓住了他，並執行這樣的懲罰。』 |
| Taṁ kiṁ maññasi, gāmaṇi, | What do you think, headman, | 村長，你認為如何， |
| api nu te evarūpaṁ diṭṭhaṁ vā sutaṁ vā”ti? | have you seen or heard of such a thing?" | 你見過或聽過這樣的事嗎？」 |
| “Diṭṭhañca no, bhante, sutañca suyyissati cā”ti. | We have seen it, sir, and heard it, and will hear of it. | 「我們見過，世尊，也聽過，將來也會聽說。」 |
| “Tatra, gāmaṇi, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: | "In that case, headman, those ascetics and brahmins who are of this doctrine and view: | 「在這種情況下，村長，那些持此教義與見解的沙門和婆羅門： |
| ‘yo koci adinnaṁ ādiyati, sabbo so diṭṭheva dhamme dukkhaṁ domanassaṁ paṭisaṁvedayatī’ti, saccaṁ vā te āhaṁsu musā vāti …pe… | 'Whoever takes what is not given, all such experience suffering and displeasure in this very life,' did they speak the truth or falsely?"... | 『凡不與取者，皆於此生中感受苦惱與不悅』，他們說的是真話還是假話？」…… |
| kallaṁ nu tesu pasīditun”ti? | is it fitting to have confidence in them? | 值得信賴嗎？ |
| “No hetaṁ, bhante”. | No indeed, sir. | 「當然不值得，世尊。」 |
| “Dissati kho pana, gāmaṇi, idhekacco mālī kuṇḍalī …pe… itthikāmehi rājā maññe paricārento. | "One sees, headman, someone here garlanded, adorned... enjoying himself with women like a king. | 「村長，有人見到此處有人戴著花環、裝飾華麗……如國王般與婦女享樂。 |
| Tamenaṁ evamāhaṁsu: | They ask about him: | 他們問他： |
| ‘ambho, ayaṁ puriso kiṁ akāsi mālī kuṇḍalī …pe… itthikāmehi rājā maññe paricāretī’ti? | 'Sir, what has this person done that he is garlanded, adorned... enjoying himself with women like a king?' | 『先生，此人做了什麼，以致於他戴著花環、裝飾華麗……如國王般與婦女享樂？』 |
| Tamenaṁ evamāhaṁsu: | They answer: | 他們回答： |
| ‘ambho, ayaṁ puriso rañño paccatthikassa dāresu cārittaṁ āpajji. | 'Sir, this person committed adultery with the wives of the king's enemy. | 『先生，此人與國王敵人的妻子通姦。 |
| Tassa rājā attamano abhihāramadāsi. | The king, pleased, gave him a reward. | 國王高興了，給了他賞賜。 |
| Tenāyaṁ puriso mālī kuṇḍalī …pe… itthikāmehi rājā maññe paricāretī’ti. | Therefore this person is garlanded, adorned... enjoying himself with women like a king.' | 因此，此人戴著花環、裝飾華麗……如國王般與婦女享樂。』 |
| Dissati kho, gāmaṇi, idhekacco daḷhāya rajjuyā …pe… dakkhiṇato nagarassa sīsaṁ chijjamāno. | One sees, headman, someone here with his arms bound tightly... having his head cut off to the south of the city. | 村長，有人見到此處有人雙臂被緊緊地綁著……在城南被斬首。 |
| Tamenaṁ evamāhaṁsu: | They ask about him: | 他們問他： |
| ‘ambho, ayaṁ puriso kiṁ akāsi daḷhāya rajjuyā …pe… dakkhiṇato nagarassa sīsaṁ chindatī’ti? | 'Sir, what has this person done that with his arms bound tightly... they are cutting off his head to the south of the city?' | 『先生，此人做了什麼，以致於他雙臂被緊緊地綁著……他們在城南將他斬首？』 |
| Tamenaṁ evamāhaṁsu: | They answer: | 他們回答： |
| ‘ambho, ayaṁ puriso kulitthīsu kulakumārīsu cārittaṁ āpajji, | 'Sir, this person committed adultery with wives of good families and daughters of good families, | 『先生，此人與良家婦女及良家女兒通姦， |
| tena naṁ rājāno gahetvā evarūpaṁ kammakāraṇaṁ kārentī’ti. | therefore the kings, having caught him, are having such punishment carried out.' | 因此國王們抓住了他，並執行這樣的懲罰。』 |
| Taṁ kiṁ maññasi, gāmaṇi, | What do you think, headman, | 村長，你認為如何， |
| api nu te evarūpaṁ diṭṭhaṁ vā sutaṁ vā”ti? | have you seen or heard of such a thing?" | 你見過或聽過這樣的事嗎？」 |
| “Diṭṭhañca no, bhante, sutañca suyyissati cā”ti. | We have seen it, sir, and heard it, and will hear of it. | 「我們見過，世尊，也聽過，將來也會聽說。」 |
| “Tatra, gāmaṇi, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: | "In that case, headman, those ascetics and brahmins who are of this doctrine and view: | 「在這種情況下，村長，那些持此教義與見解的沙門和婆羅門： |
| ‘yo koci kāmesu micchā carati, sabbo so diṭṭheva dhamme dukkhaṁ domanassaṁ paṭisaṁvedayatī’ti, saccaṁ vā te āhaṁsu musā vāti …pe… | 'Whoever engages in sexual misconduct, all such experience suffering and displeasure in this very life,' did they speak the truth or falsely?"... | 『凡行邪淫者，皆於此生中感受苦惱與不悅』，他們說的是真話還是假話？」…… |
| kallaṁ nu tesu pasīditun”ti? | is it fitting to have confidence in them? | 值得信賴嗎？ |
| “No hetaṁ, bhante”. | No indeed, sir. | 「當然不值得，世尊。」 |
| “Dissati kho pana, gāmaṇi, idhekacco mālī kuṇḍalī sunhāto suvilitto kappitakesamassu itthikāmehi rājā maññe paricārento. | "One sees, headman, someone here garlanded, adorned, well-bathed, well-anointed, with trimmed hair and beard, enjoying himself with women like a king. | 「村長，有人見到此處有人戴著花環、裝飾華麗、沐浴潔淨、塗抹香膏、修剪鬚髮，如國王般與婦女享樂。 |
| Tamenaṁ evamāhaṁsu: | They ask about him: | 他們問他： |
| ‘ambho, ayaṁ puriso kiṁ akāsi mālī kuṇḍalī sunhāto suvilitto kappitakesamassu itthikāmehi rājā maññe paricāretī’ti? | 'Sir, what has this person done that he is garlanded, adorned, well-bathed, well-anointed, with trimmed hair and beard, enjoying himself with women like a king?' | 『先生，此人做了什麼，以致於他戴著花環、裝飾華麗、沐浴潔淨、塗抹香膏、修剪鬚髮，如國王般與婦女享樂？』 |
| Tamenaṁ evamāhaṁsu: | They answer: | 他們回答： |
| ‘ambho, ayaṁ puriso rājānaṁ musāvādena hāsesi. | 'Sir, this person delighted the king with false speech. | 『先生，此人用妄語取悅了國王。 |
| Tassa rājā attamano abhihāramadāsi. | The king, pleased, gave him a reward. | 國王高興了，給了他賞賜。 |
| Tenāyaṁ puriso mālī kuṇḍalī sunhāto suvilitto kappitakesamassu itthikāmehi rājā maññe paricāretī’ti. | Therefore this person is garlanded, adorned, well-bathed, well-anointed, with trimmed hair and beard, enjoying himself with women like a king.' | 因此，此人戴著花環、裝飾華麗、沐浴潔淨、塗抹香膏、修剪鬚髮，如國王般與婦女享樂。』 |
| Dissati kho, gāmaṇi, idhekacco daḷhāya rajjuyā pacchābāhaṁ gāḷhabandhanaṁ bandhitvā khuramuṇḍaṁ karitvā kharassarena paṇavena rathiyāya rathiyaṁ siṅghāṭakena siṅghāṭakaṁ parinetvā dakkhiṇena dvārena nikkhāmetvā dakkhiṇato nagarassa sīsaṁ chijjamāno. | One sees, headman, someone here with his arms bound tightly behind his back with a strong rope, his head shaved, being led with a harsh drum from street to street, from crossroads to crossroads, being taken out by the southern gate, having his head cut off to the south of the city. | 村長，有人見到此處有人雙臂被堅固的繩索緊緊反綁，頭被剃光，被粗暴的鼓聲引導著，從一條街到另一條街，從一個十字路口到另一個十字路口，被帶出南門，在城南被斬首。 |
| Tamenaṁ evamāhaṁsu: | They ask about him: | 他們問他： |
| ‘ambho, ayaṁ puriso kiṁ akāsi daḷhāya rajjuyā pacchābāhaṁ gāḷhabandhanaṁ bandhitvā khuramuṇḍaṁ karitvā kharassarena paṇavena rathiyāya rathiyaṁ siṅghāṭakena siṅghāṭakaṁ parinetvā, dakkhiṇena dvārena nikkhāmetvā, dakkhiṇato nagarassa sīsaṁ chindatī’ti? | 'Sir, what has this person done that with his arms bound tightly behind his back with a strong rope, his head shaved, being led with a harsh drum from street to street, from crossroads to crossroads, being taken out by the southern gate, they are cutting off his head to the south of the city?' | 『先生，此人做了什麼，以致於他雙臂被堅固的繩索緊緊反綁，頭被剃光，被粗暴的鼓聲引導著，從一條街到另一條街，從一個十字路口到另一個十字路口，被帶出南門，在城南被斬首？』 |
| Tamenaṁ evamāhaṁsu: | They answer: | 他們回答： |
| ‘ambho, ayaṁ puriso gahapatissa vā gahapatiputtassa vā musāvādena atthaṁ bhañji, | 'Sir, this person ruined the affairs of a householder or householder's son with false speech, | 『先生，此人用妄語毀壞了居士或居士子的事務， |
| tena naṁ rājāno gahetvā evarūpaṁ kammakāraṇaṁ kārentī’ti. | therefore the kings, having caught him, are having such punishment carried out.' | 因此國王們抓住了他，並執行這樣的懲罰。』 |
| Taṁ kiṁ maññasi, gāmaṇi, | What do you think, headman, | 村長，你認為如何， |
| api nu te evarūpaṁ diṭṭhaṁ vā sutaṁ vā”ti? | have you seen or heard of such a thing?" | 你見過或聽過這樣的事嗎？」 |
| “Diṭṭhañca no, bhante, sutañca suyyissati cā”ti. | We have seen it, sir, and heard it, and will hear of it. | 「我們見過，世尊，也聽過，將來也會聽說。」 |
| “Tatra, gāmaṇi, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: | "In that case, headman, those ascetics and brahmins who are of this doctrine and view: | 「在這種情況下，村長，那些持此教義與見解的沙門和婆羅門： |
| ‘yo koci musā bhaṇati, sabbo so diṭṭheva dhamme dukkhaṁ domanassaṁ paṭisaṁvedayatī’ti, saccaṁ vā te āhaṁsu musā vā”ti? | 'Whoever speaks falsely, all such experience suffering and displeasure in this very life,' did they speak the truth or falsely?" | 『凡說妄語者，皆於此生中感受苦惱與不悅』，他們說的是真話還是假話？」 |
| “Musā, bhante”. | Falsely, sir. | 「是假話，世尊。」 |
| “Ye pana te tucchaṁ musā vilapanti sīlavanto vā te dussīlā vā”ti? | Those who babble empty falsehoods, are they virtuous or unvirtuous? | 那些說空洞謊言的人，是有德還是無德？ |
| “Dussīlā, bhante”. | Unvirtuous, sir. | 「無德，世尊。」 |
| “Ye pana te dussīlā pāpadhammā micchāpaṭipannā vā te sammāpaṭipannā vā”ti? | Those who are unvirtuous and of evil character, are they wrongly practicing or rightly practicing? | 那些無德、品行邪惡的人，是邪行還是正行？ |
| “Micchāpaṭipannā, bhante”. | Wrongly practicing, sir. | 「邪行，世尊。」 |
| “Ye pana te micchāpaṭipannā micchādiṭṭhikā vā te sammādiṭṭhikā vā”ti? | Those who are wrongly practicing, are they of wrong view or right view? | 那些邪行的人，是邪見還是正見？ |
| “Micchādiṭṭhikā, bhante”. | Of wrong view, sir. | 「邪見，世尊。」 |
| “Ye pana te micchādiṭṭhikā kallaṁ nu tesu pasīditun”ti? | Those who are of wrong view, is it fitting to have confidence in them? | 那些持邪見的人，值得信賴嗎？ |
| “No hetaṁ, bhante”. | No indeed, sir. | 「當然不值得，世尊。」 |
| “Acchariyaṁ, bhante, abbhutaṁ, bhante. | "Wonderful, sir, marvelous, sir. | 「太好了，世尊，太奇妙了，世尊。 |
| Atthi me, bhante, āvasathāgāraṁ. | I have, sir, a rest house. | 「世尊，我有一個休息所。 |
| Tattha atthi mañcakāni, atthi āsanāni, atthi udakamaṇiko, atthi telappadīpo. | There are beds there, there are seats, there is a water pot, there is an oil lamp. | 那裡有床，有座位，有水壺，有油燈。 |
| Tattha yo samaṇo vā brāhmaṇo vā vāsaṁ upeti, tenāhaṁ yathāsatti yathābalaṁ saṁvibhajāmi. | When any ascetic or brahmin takes lodging there, I share with them according to my ability and strength. | 凡有沙門或婆羅門在那裡住宿，我都盡我所能與他們分享。 |
| Bhūtapubbaṁ, bhante, cattāro satthāro nānādiṭṭhikā nānākhantikā nānārucikā, tasmiṁ āvasathāgāre vāsaṁ upagacchuṁ. | Once in the past, sir, four teachers of different views, different tolerances, different preferences, took lodging in that rest house. | 世尊，從前有一次，四位不同見解、不同忍受、不同喜好的老師，住在那間休息所。 |
| Eko satthā evaṁvādī evaṁdiṭṭhi: | One teacher was of this doctrine and view: | 一位老師持此教義與見解： |
| ‘natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko. Natthi ayaṁ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti. | 'There is no giving, no sacrifice, no offering, no result or consequence of good and bad actions. There is no this world, no other world, no mother, no father, no beings who are reborn spontaneously, there are no ascetics and brahmins in the world who have practiced and attained rightly, who proclaim this world and the other world having realized them by direct knowledge.' | 『沒有布施，沒有祭祀，沒有供養，沒有善惡業的果報。沒有此世，沒有他世，沒有母親，沒有父親，沒有化生的眾生，世間沒有已正確修行並證悟，能以親身證知宣說此世和他世的沙門和婆羅門。』 |
| Eko satthā evaṁvādī evaṁdiṭṭhi: | One teacher was of this doctrine and view: | 一位老師持此教義與見解： |
| ‘atthi dinnaṁ, atthi yiṭṭhaṁ, atthi hutaṁ, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, atthi ayaṁ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā, ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti. | 'There is giving, there is sacrifice, there is offering, there is result and consequence of good and bad actions, there is this world, there is the other world, there is mother, there is father, there are beings who are reborn spontaneously, there are ascetics and brahmins in the world who have practiced and attained rightly, who proclaim this world and the other world having realized them by direct knowledge.' | 『有布施，有祭祀，有供養，有善惡業的果報，有此世，有他世，有母親，有父親，有化生的眾生，世間有已正確修行並證悟，能以親身證知宣說此世和他世的沙門和婆羅門。』 |
| Eko satthā evaṁvādī evaṁdiṭṭhi: | One teacher was of this doctrine and view: | 一位老師持此教義與見解： |
| ‘karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṁ ādiyato, sandhiṁ chindato, nillopaṁ harato, ekāgārikaṁ karoto, paripanthe tiṭṭhato, paradāraṁ gacchato, musā bhaṇato, karoto na karīyati pāpaṁ. | 'To one who acts or causes others to act, who destroys or causes others to destroy, who torments or causes others to torment, who grieves or causes others to grieve, who oppresses or causes others to oppress, who intimidates or causes others to intimidate, who kills living beings, takes what is not given, breaks into houses, plunders wealth, commits burglary, ambushes highways, goes to another's wife, speaks falsely—no evil is done by the doer. | 『對一個行動或使他人行動，毀滅或使他人毀滅，折磨或使他人折磨，悲傷或使他人悲傷，壓迫或使他人壓迫，恐嚇或使他人恐嚇，殺害眾生，不與而取，闖入房屋，掠奪財富，犯竊盜罪，埋伏公路，侵犯他人妻子，說妄語的人——行者無惡業。 |
| Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo. | If with a wheel-rim as sharp as a razor one were to make all the living beings on this earth into one mass of flesh, one heap of flesh, there would be no evil from that cause, no coming of evil. | 若以如剃刀般鋒利的輪緣，將此大地上所有眾生化為一團肉、一堆肉，由是因緣，亦無惡業，無惡業之來。 |
| Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo. | If one were to go along the south bank of the Ganges killing, slaying, destroying, causing others to destroy, torturing, causing others to torture, there would be no evil from that cause, no coming of evil. | 若沿恆河南岸殺戮、屠宰、毀滅、使他人毀滅、折磨、使他人折磨，由是因緣，亦無惡業，無惡業之來。 |
| Uttarañcepi gaṅgāya tīraṁ gaccheyya dadanto dāpento yajanto yajāpento, natthi tatonidānaṁ puññaṁ, natthi puññassa āgamo. | If one were to go along the north bank of the Ganges giving, causing others to give, sacrificing, causing others to sacrifice, there would be no merit from that cause, no coming of merit. | 若沿恆河北岸布施、使他人布施、祭祀、使他人祭祀，由是因緣，亦無福德，無福德之來。 |
| Dānena damena saṁyamena saccavajjena natthi puññaṁ, natthi puññassa āgamo’ti. | By giving, by restraint, by self-control, by speaking truth, there is no merit, no coming of merit.' | 由布施、由克制、由自律、由說實話，無有福德，無福德之來。』 |
| Eko satthā evaṁvādī evaṁdiṭṭhi: | One teacher was of this doctrine and view: | 一位老師持此教義與見解： |
| ‘karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṁ ādiyato, sandhiṁ chindato, nillopaṁ harato, ekāgārikaṁ karoto, paripanthe tiṭṭhato, paradāraṁ gacchato, musā bhaṇato, karoto karīyati pāpaṁ. | 'To one who acts or causes others to act, who destroys or causes others to destroy, who torments or causes others to torment, who grieves or causes others to grieve, who oppresses or causes others to oppress, who intimidates or causes others to intimidate, who kills living beings, takes what is not given, breaks into houses, plunders wealth, commits burglary, ambushes highways, goes to another's wife, speaks falsely—evil is done by the doer. | 『對一個行動或使他人行動，毀滅或使他人毀滅，折磨或使他人折磨，悲傷或使他人悲傷，壓迫或使他人壓迫，恐嚇或使他人恐嚇，殺害眾生，不與而取，闖入房屋，掠奪財富，犯竊盜罪，埋伏公路，侵犯他人妻子，說妄語的人——行者有惡業。 |
| Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, atthi tatonidānaṁ pāpaṁ, atthi pāpassa āgamo. | If with a wheel-rim as sharp as a razor one were to make all the living beings on this earth into one mass of flesh, one heap of flesh, there would be evil from that cause, there would be a coming of evil. | 若以如剃刀般鋒利的輪緣，將此大地上所有眾生化為一團肉、一堆肉，由是因緣，便有惡業，便有惡業之來。 |
| Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, atthi tatonidānaṁ pāpaṁ, atthi pāpassa āgamo. | If one were to go along the south bank of the Ganges killing, slaying, destroying, causing others to destroy, torturing, causing others to torture, there would be evil from that cause, there would be a coming of evil. | 若沿恆河南岸殺戮、屠宰、毀滅、使他人毀滅、折磨、使他人折磨，由是因緣，便有惡業，便有惡業之來。 |
| Uttarañcepi gaṅgāya tīraṁ gaccheyya dadanto dāpento, yajanto yajāpento, atthi tatonidānaṁ puññaṁ, atthi puññassa āgamo. | If one were to go along the north bank of the Ganges giving, causing others to give, sacrificing, causing others to sacrifice, there would be merit from that cause, there would be a coming of merit. | 若沿恆河北岸布施、使他人布施、祭祀、使他人祭祀，由是因緣，便有福德，便有福德之來。 |
| Dānena damena saṁyamena saccavajjena atthi puññaṁ, atthi puññassa āgamo’ti. | By giving, by restraint, by self-control, by speaking truth, there is merit, there is a coming of merit.' | 由布施、由克制、由自律、由說實話，有福德，有福德之來。』 |
| Tassa mayhaṁ, bhante, ahudeva kaṅkhā, ahu vicikicchā: | I had doubt, sir, I had uncertainty: | 世尊，我當時起了疑惑，起了猶豫： |
| ‘kosu nāma imesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ āha, ko musā’”ti? | 'Which of these venerable ascetics and brahmins speaks the truth, which speaks falsely?'" | 『這些可敬的沙門和婆羅門中，誰說的是真話，誰說的是假話？』」 |
| “Alañhi te, gāmaṇi, kaṅkhituṁ, alaṁ vicikicchituṁ. | "It is enough for you to doubt, headman, enough to be uncertain. | 「村長，你起疑是應該的，猶豫是應該的。 |
| Kaṅkhanīye ca pana te ṭhāne vicikicchā uppannā”ti. | Uncertainty has arisen in you about a doubtful matter." | 你在可疑之事上生起了猶豫。」 |
| “Evaṁ pasannohaṁ, bhante, bhagavati. Pahoti me bhagavā tathā dhammaṁ desetuṁ yathāhaṁ imaṁ kaṅkhādhammaṁ pajaheyyan”ti. | I am so confident, sir, in the Blessed One. The Blessed One is able to teach me the Dhamma in such a way that I would abandon this state of doubt. | 「世尊，我對世尊如此有信心。世尊能夠以這樣的方式教導我法，使我能捨棄這種懷疑的狀態。」 |
| “Atthi, gāmaṇi, dhammasamādhi. | "There is, headman, concentration in the Dhamma. | 「村長，法中有定。 |
| Tatra ce tvaṁ cittasamādhiṁ paṭilabheyyāsi. Evaṁ tvaṁ imaṁ kaṅkhādhammaṁ pajaheyyāsi. | If you were to obtain concentration of mind there, you would abandon this state of doubt. | 若你在那裡能得心定，你就能捨棄這種懷疑的狀態。 |
| Katamo ca, gāmaṇi, dhammasamādhi? | And what, headman, is concentration in the Dhamma? | 村長，什麼是法中之定呢？ |
| Idha, gāmaṇi, ariyasāvako pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti, adinnādānaṁ pahāya adinnādānā paṭivirato hoti, kāmesumicchācāraṁ pahāya kāmesumicchācārā paṭivirato hoti, musāvādaṁ pahāya musāvādā paṭivirato hoti, pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti, pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti, samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti, abhijjhaṁ pahāya anabhijjhālu hoti, byāpādapadosaṁ pahāya abyāpannacitto hoti, micchādiṭṭhiṁ pahāya sammādiṭṭhiko hoti. | Here, headman, a noble-one's-disciple, having abandoned the killing of living beings, abstains from killing living beings; having abandoned taking what is not given, abstains from taking what is not given; having abandoned sexual misconduct, abstains from sexual misconduct; having abandoned false speech, abstains from false speech; having abandoned divisive speech, abstains from divisive speech; having abandoned harsh speech, abstains from harsh speech; having abandoned idle chatter, abstains from idle chatter; having abandoned covetousness, is without covetousness; having abandoned ill will and hatred, is without ill will in mind; having abandoned wrong view, is one of right view. | 於此，村長，一位聖弟子，捨棄殺生，戒絕殺生；捨棄不與取，戒絕不與取；捨棄邪淫，戒絕邪淫；捨棄妄語，戒絕妄語；捨棄離間語，戒絕離間語；捨棄粗惡語，戒絕粗惡語；捨棄綺語，戒絕綺語；捨棄貪欲，成為無貪欲者；捨棄惡意與仇恨，心中無惡意；捨棄邪見，成為正見者。 |
| Sa kho so, gāmaṇi, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. | That noble-one's-disciple, headman, being thus without covetousness, without ill will, undeluded, clearly comprehending, ever mindful, dwells pervading one quarter with a mind imbued with loving-kindness, likewise the second, likewise the third, likewise the fourth; thus above, below, across, everywhere, and in every respect, he dwells pervading the entire world with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility, without ill will. | 村長，那位聖弟子，如是無貪、無瞋、不痴、正知、恆念，以慈心遍滿一方而住，同樣地第二方，同樣地第三方，同樣地第四方；如是向上、向下、橫遍、一切處、在一切方面，他以慈心遍滿整個世界，廣大、崇高、無量、無敵意、無惡意。 |
| So iti paṭisañcikkhati: | He reflects thus: | 他如是思惟： |
| ‘yvāyaṁ satthā evaṁvādī evaṁdiṭṭhi: | 'If this teacher who is of this doctrine and view: | 『如果這位老師持此教義與見解： |
| “natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā, sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī”ti. | There is no giving, no sacrifice, no offering, no result or consequence of good and bad actions, there is no this world, no other world, no mother, no father, no beings who are reborn spontaneously, there are no ascetics and brahmins in the world who have practiced and attained rightly, who proclaim this world and the other world having realized them by direct knowledge. | 沒有布施，沒有祭祀，沒有供養，沒有善惡業的果報，沒有此世，沒有他世，沒有母親，沒有父親，沒有化生的眾生，世間沒有已正確修行並證悟，能以親身證知宣說此世和他世的沙門和婆羅門。 |
| Sace tassa bhoto satthuno saccaṁ vacanaṁ, apaṇṇakatāya mayhaṁ, yvāhaṁ na kiñci byābādhemi tasaṁ vā thāvaraṁ vā? | If that venerable teacher's statement is true, then it is gainful for me that I do not harm any being, moving or still. | 如果那位尊貴的老師的話是真的，那麼我不傷害任何眾生，無論是動是靜，對我來說都是有益的。 |
| Ubhayamettha kaṭaggāho, yaṁ camhi kāyena saṁvuto vācāya saṁvuto manasā saṁvuto, yañca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmī’ti. | This is a sure win-win situation for me: that I am restrained in body, restrained in speech, restrained in mind, and that with the break-up of the body, after death, I will be reborn in a good destination, in a heavenly world.' | 這對我來說是穩操勝券的局面：我身受約束，語受約束，心受約束，而且身壞命終後，我將投生到善趣、天界。』 |
| Tassa pāmojjaṁ jāyati. | Joy arises in him. | 他心中生起喜悅。 |
| Pamuditassa pīti jāyati. | From one who is joyful, rapture arises. | 從喜悅者，生起輕安。 |
| Pītimanassa kāyo passambhati. | For one whose mind has rapture, the body becomes tranquil. | 心有輕安者，身體變得寧靜。 |
| Passaddhakāyo sukhaṁ vedayati. | One whose body is tranquil experiences happiness. | 身體寧靜者，體驗到快樂。 |
| Sukhino cittaṁ samādhiyati. | The mind of one who is happy becomes concentrated. | 快樂者的心變得專注。 |
| Ayaṁ kho, gāmaṇi, dhammasamādhi. | This, headman, is concentration in the Dhamma. | 村長，這就是法中之定。 |
| Tatra ce tvaṁ cittasamādhiṁ paṭilabheyyāsi, evaṁ tvaṁ imaṁ kaṅkhādhammaṁ pajaheyyāsi. | If you were to obtain concentration of mind there, you would abandon this state of doubt. | 若你在那裡能得心定，你就能捨棄這種懷疑的狀態。 |
| Sa kho so, gāmaṇi, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. | That noble-one's-disciple, headman, being thus without covetousness, without ill will, undeluded, clearly comprehending, ever mindful, dwells pervading one quarter with a mind imbued with loving-kindness, likewise the second, likewise the third, likewise the fourth; thus above, below, across, everywhere, and in every respect, he dwells pervading the entire world with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility, without ill will. | 村長，那位聖弟子，如是無貪、無瞋、不痴、正知、恆念，以慈心遍滿一方而住，同樣地第二方，同樣地第三方，同樣地第四方；如是向上、向下、橫遍、一切處、在一切方面，他以慈心遍滿整個世界，廣大、崇高、無量、無敵意、無惡意。 |
| So iti paṭisañcikkhati: | He reflects thus: | 他如是思惟： |
| ‘yvāyaṁ satthā evaṁvādī evaṁdiṭṭhi: | 'If this teacher who is of this doctrine and view: | 『如果這位老師持此教義與見解： |
| “atthi dinnaṁ, atthi yiṭṭhaṁ, atthi hutaṁ, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, atthi ayaṁ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā, sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī”ti. | There is giving, there is sacrifice, there is offering, there is result and consequence of good and bad actions, there is this world, there is the other world, there is mother, there is father, there are beings who are reborn spontaneously, there are ascetics and brahmins in the world who have practiced and attained rightly, who proclaim this world and the other world having realized them by direct knowledge. | 有布施，有祭祀，有供養，有善惡業的果報，有此世，有他世，有母親，有父親，有化生的眾生，世間有已正確修行並證悟，能以親身證知宣說此世和他世的沙門和婆羅門。 |
| Sace tassa bhoto satthuno saccaṁ vacanaṁ, apaṇṇakatāya mayhaṁ, yvāhaṁ na kiñci byābādhemi tasaṁ vā thāvaraṁ vā? | If that venerable teacher's statement is true, then it is gainful for me that I do not harm any being, moving or still. | 如果那位尊貴的老師的話是真的，那麼我不傷害任何眾生，無論是動是靜，對我來說都是有益的。 |
| Ubhayamettha kaṭaggāho, yaṁ camhi kāyena saṁvuto vācāya saṁvuto manasā saṁvuto, yañca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmī’ti. | This is a sure win-win situation for me: that I am restrained in body, restrained in speech, restrained in mind, and that with the break-up of the body, after death, I will be reborn in a good destination, in a heavenly world.' | 這對我來說是穩操勝券的局面：我身受約束，語受約束，心受約束，而且身壞命終後，我將投生到善趣、天界。』 |
| Tassa pāmojjaṁ jāyati. | Joy arises in him. | 他心中生起喜悅。 |
| Pamuditassa pīti jāyati. | From one who is joyful, rapture arises. | 從喜悅者，生起輕安。 |
| Pītimanassa kāyo passambhati. | For one whose mind has rapture, the body becomes tranquil. | 心有輕安者，身體變得寧靜。 |
| Passaddhakāyo sukhaṁ vedayati. | One whose body is tranquil experiences happiness. | 身體寧靜者，體驗到快樂。 |
| Sukhino cittaṁ samādhiyati. | The mind of one who is happy becomes concentrated. | 快樂者的心變得專注。 |
| Ayaṁ kho, gāmaṇi, dhammasamādhi. | This, headman, is concentration in the Dhamma. | 村長，這就是法中之定。 |
| Tatra ce tvaṁ cittasamādhiṁ paṭilabheyyāsi, evaṁ tvaṁ imaṁ kaṅkhādhammaṁ pajaheyyāsi. | If you were to obtain concentration of mind there, you would abandon this state of doubt. | 若你在那裡能得心定，你就能捨棄這種懷疑的狀態。 |
| Sa kho so, gāmaṇi, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. | That noble-one's-disciple, headman, being thus without covetousness, without ill will, undeluded, clearly comprehending, ever mindful, dwells pervading one quarter with a mind imbued with loving-kindness, likewise the second, likewise the third, likewise the fourth; thus above, below, across, everywhere, and in every respect, he dwells pervading the entire world with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility, without ill will. | 村長，那位聖弟子，如是無貪、無瞋、不痴、正知、恆念，以慈心遍滿一方而住，同樣地第二方，同樣地第三方，同樣地第四方；如是向上、向下、橫遍、一切處、在一切方面，他以慈心遍滿整個世界，廣大、崇高、無量、無敵意、無惡意。 |
| So iti paṭisañcikkhati: | He reflects thus: | 他如是思惟： |
| ‘yvāyaṁ satthā evaṁvādī evaṁdiṭṭhi: | 'If this teacher who is of this doctrine and view: | 『如果這位老師持此教義與見解： |
| “karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṁ ādiyato, sandhiṁ chindato, nillopaṁ harato, ekāgārikaṁ karoto, paripanthe tiṭṭhato, paradāraṁ gacchato, musā bhaṇato, karoto na karīyati pāpaṁ. | "To one who acts or causes others to act, who destroys or causes others to destroy, who torments or causes others to torment, who grieves or causes others to grieve, who oppresses or causes others to oppress, who intimidates or causes others to intimidate, who kills living beings, takes what is not given, breaks into houses, plunders wealth, commits burglary, ambushes highways, goes to another's wife, speaks falsely—no evil is done by the doer. | 「對一個行動或使他人行動，毀滅或使他人毀滅，折磨或使他人折磨，悲傷或使他人悲傷，壓迫或使他人壓迫，恐嚇或使他人恐嚇，殺害眾生，不與而取，闖入房屋，掠奪財富，犯竊盜罪，埋伏公路，侵犯他人妻子，說妄語的人——行者無惡業。 |
| Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo. | If with a wheel-rim as sharp as a razor one were to make all the living beings on this earth into one mass of flesh, one heap of flesh, there would be no evil from that cause, no coming of evil. | 若以如剃刀般鋒利的輪緣，將此大地上所有眾生化為一團肉、一堆肉，由是因緣，亦無惡業，無惡業之來。 |
| Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo. | If one were to go along the south bank of the Ganges killing, slaying, destroying, causing others to destroy, torturing, causing others to torture, there would be no evil from that cause, no coming of evil. | 若沿恆河南岸殺戮、屠宰、毀滅、使他人毀滅、折磨、使他人折磨，由是因緣，亦無惡業，無惡業之來。 |
| Uttarañcepi gaṅgāya tīraṁ gaccheyya dadanto dāpento, yajanto yajāpento, natthi tatonidānaṁ puññaṁ, natthi puññassa āgamo. | If one were to go along the north bank of the Ganges giving, causing others to give, sacrificing, causing others to sacrifice, there would be no merit from that cause, no coming of merit. | 若沿恆河北岸布施、使他人布施、祭祀、使他人祭祀，由是因緣，亦無福德，無福德之來。 |
| Dānena damena saṁyamena saccavajjena natthi puññaṁ, natthi puññassa āgamo”ti. | By giving, by restraint, by self-control, by speaking truth, there is no merit, no coming of merit." | 由布施、由克制、由自律、由說實話，無有福德，無福德之來。」 |
| Sace tassa bhoto satthuno saccaṁ vacanaṁ, apaṇṇakatāya mayhaṁ, yvāhaṁ na kiñci byābādhemi tasaṁ vā thāvaraṁ vā? | If that venerable teacher's statement is true, then it is gainful for me that I do not harm any being, moving or still. | 如果那位尊貴的老師的話是真的，那麼我不傷害任何眾生，無論是動是靜，對我來說都是有益的。 |
| Ubhayamettha kaṭaggāho, yaṁ camhi kāyena saṁvuto vācāya saṁvuto manasā saṁvuto, yañca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmī’ti. | This is a sure win-win situation for me: that I am restrained in body, restrained in speech, restrained in mind, and that with the break-up of the body, after death, I will be reborn in a good destination, in a heavenly world.' | 這對我來說是穩操勝券的局面：我身受約束，語受約束，心受約束，而且身壞命終後，我將投生到善趣、天界。』 |
| Tassa pāmojjaṁ jāyati. | Joy arises in him. | 他心中生起喜悅。 |
| Pamuditassa pīti jāyati. | From one who is joyful, rapture arises. | 從喜悅者，生起輕安。 |
| Pītimanassa kāyo passambhati. | For one whose mind has rapture, the body becomes tranquil. | 心有輕安者，身體變得寧靜。 |
| Passaddhakāyo sukhaṁ vedayati. | One whose body is tranquil experiences happiness. | 身體寧靜者，體驗到快樂。 |
| Sukhino cittaṁ samādhiyati. | The mind of one who is happy becomes concentrated. | 快樂者的心變得專注。 |
| Ayaṁ kho, gāmaṇi, dhammasamādhi | This, headman, is concentration in the Dhamma. | 村長，這就是法中之定。 |
| tatra ce tvaṁ cittasamādhiṁ paṭilabheyyāsi, evaṁ tvaṁ imaṁ kaṅkhādhammaṁ pajaheyyāsi. | If you were to obtain concentration of mind there, you would abandon this state of doubt. | 若你在那裡能得心定，你就能捨棄這種懷疑的狀態。 |
| Sa kho so, gāmaṇi, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. | That noble-one's-disciple, headman, being thus without covetousness, without ill will, undeluded, clearly comprehending, ever mindful, dwells pervading one quarter with a mind imbued with loving-kindness, likewise the second, likewise the third, likewise the fourth; thus above, below, across, everywhere, and in every respect, he dwells pervading the entire world with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility, without ill will. | 村長，那位聖弟子，如是無貪、無瞋、不痴、正知、恆念，以慈心遍滿一方而住，同樣地第二方，同樣地第三方，同樣地第四方；如是向上、向下、橫遍、一切處、在一切方面，他以慈心遍滿整個世界，廣大、崇高、無量、無敵意、無惡意。 |
| So iti paṭisañcikkhati: | He reflects thus: | 他如是思惟： |
| ‘yvāyaṁ satthā evaṁvādī evaṁdiṭṭhi: | 'If this teacher who is of this doctrine and view: | 『如果這位老師持此教義與見解： |
| “karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṁ ādiyato, sandhiṁ chindato, nillopaṁ harato, ekāgārikaṁ karoto, paripanthe tiṭṭhato, paradāraṁ gacchato, musā bhaṇato, karoto karīyati pāpaṁ. | "To one who acts or causes others to act, who destroys or causes others to destroy, who torments or causes others to torment, who grieves or causes others to grieve, who oppresses or causes others to oppress, who intimidates or causes others to intimidate, who kills living beings, takes what is not given, breaks into houses, plunders wealth, commits burglary, ambushes highways, goes to another's wife, speaks falsely—evil is done by the doer. | 「對一個行動或使他人行動，毀滅或使他人毀滅，折磨或使他人折磨，悲傷或使他人悲傷，壓迫或使他人壓迫，恐嚇或使他人恐嚇，殺害眾生，不與而取，闖入房屋，掠奪財富，犯竊盜罪，埋伏公路，侵犯他人妻子，說妄語的人——行者有惡業。 |
| Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, atthi tatonidānaṁ pāpaṁ, atthi pāpassa āgamo. | If with a wheel-rim as sharp as a razor one were to make all the living beings on this earth into one mass of flesh, one heap of flesh, there would be evil from that cause, there would be a coming of evil. | 若以如剃刀般鋒利的輪緣，將此大地上所有眾生化為一團肉、一堆肉，由是因緣，便有惡業，便有惡業之來。 |
| Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, atthi tatonidānaṁ pāpaṁ, atthi pāpassa āgamo. | If one were to go along the south bank of the Ganges killing, slaying, destroying, causing others to destroy, torturing, causing others to torture, there would be evil from that cause, there would be a coming of evil. | 若沿恆河南岸殺戮、屠宰、毀滅、使他人毀滅、折磨、使他人折磨，由是因緣，便有惡業，便有惡業之來。 |
| Uttarañcepi gaṅgāya tīraṁ gaccheyya dadanto dāpento, yajanto yajāpento, atthi tatonidānaṁ puññaṁ, atthi puññassa āgamo. | If one were to go along the north bank of the Ganges giving, causing others to give, sacrificing, causing others to sacrifice, there would be merit from that cause, there would be a coming of merit. | 若沿恆河北岸布施、使他人布施、祭祀、使他人祭祀，由是因緣，便有福德，便有福德之來。 |
| Dānena damena saṁyamena saccavajjena atthi puññaṁ atthi puññassa āgamo”ti. | By giving, by restraint, by self-control, by speaking truth, there is merit, there is a coming of merit." | 由布施、由克制、由自律、由說實話，有福德，有福德之來。」 |
| Sace tassa bhoto satthuno saccaṁ vacanaṁ, apaṇṇakatāya mayhaṁ, yvāhaṁ na kiñci byābādhemi tasaṁ vā thāvaraṁ vā? | If that venerable teacher's statement is true, then it is gainful for me that I do not harm any being, moving or still. | 如果那位尊貴的老師的話是真的，那麼我不傷害任何眾生，無論是動是靜，對我來說都是有益的。 |
| Ubhayamettha kaṭaggāho, yaṁ camhi kāyena saṁvuto vācāya saṁvuto manasā saṁvuto, yañca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmī’ti. | This is a sure win-win situation for me: that I am restrained in body, restrained in speech, restrained in mind, and that with the break-up of the body, after death, I will be reborn in a good destination, in a heavenly world.' | 這對我來說是穩操勝券的局面：我身受約束，語受約束，心受約束，而且身壞命終後，我將投生到善趣、天界。』 |
| Tassa pāmojjaṁ jāyati. | Joy arises in him. | 他心中生起喜悅。 |
| Pamuditassa pīti jāyati. | From one who is joyful, rapture arises. | 從喜悅者，生起輕安。 |
| Pītimanassa kāyo passambhati. | For one whose mind has rapture, the body becomes tranquil. | 心有輕安者，身體變得寧靜。 |
| Passaddhakāyo sukhaṁ vedayati. | One whose body is tranquil experiences happiness. | 身體寧靜者，體驗到快樂。 |
| Sukhino cittaṁ samādhiyati. | The mind of one who is happy becomes concentrated. | 快樂者的心變得專注。 |
| Ayaṁ kho, gāmaṇi, dhammasamādhi. | This, headman, is concentration in the Dhamma. | 村長，這就是法中之定。 |
| Tatra ce tvaṁ cittasamādhiṁ paṭilabheyyāsi, evaṁ tvaṁ imaṁ kaṅkhādhammaṁ pajaheyyāsi. | If you were to obtain concentration of mind there, you would abandon this state of doubt. | 若你在那裡能得心定，你就能捨棄這種懷疑的狀態。 |
| Sa kho so, gāmaṇi, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato karuṇāsahagatena cetasā ekaṁ disaṁ pharitvā viharati …pe… | That noble-one's-disciple, headman, being thus without covetousness, without ill will, undeluded, clearly comprehending, ever mindful, dwells pervading with a mind imbued with compassion... | 村長，那位聖弟子，如是無貪、無瞋、不痴、正知、恆念，以悲心遍滿而住…… |
| muditāsahagatena cetasā ekaṁ disaṁ pharitvā viharati …pe…. | dwells pervading with a mind imbued with appreciative joy... | 以喜心遍滿而住…… |
| Sa kho so, gāmaṇi, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. | That noble-one's-disciple, headman, being thus without covetousness, without ill will, undeluded, clearly comprehending, ever mindful, dwells pervading one quarter with a mind imbued with equanimity, likewise the second, likewise the third, likewise the fourth; thus above, below, across, everywhere, and in every respect, he dwells pervading the entire world with a mind imbued with equanimity, abundant, exalted, immeasurable, without hostility, without ill will. | 村長，那位聖弟子，如是無貪、無瞋、不痴、正知、恆念，以捨心遍滿一方而住，同樣地第二方，同樣地第三方，同樣地第四方；如是向上、向下、橫遍、一切處、在一切方面，他以捨心遍滿整個世界，廣大、崇高、無量、無敵意、無惡意。 |
| So iti paṭisañcikkhati: | He reflects thus: | 他如是思惟： |
| ‘yvāyaṁ satthā evaṁvādī evaṁdiṭṭhi: | 'If this teacher who is of this doctrine and view: | 『如果這位老師持此教義與見解： |
| “natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko natthi paro loko, natthi mātā natthi pitā natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī”ti. | There is no giving, no sacrifice, no offering, no result or consequence of good and bad actions, there is no this world, no other world, no mother, no father, no beings who are reborn spontaneously, there are no ascetics and brahmins in the world who have practiced and attained rightly, who proclaim this world and the other world having realized them by direct knowledge. | 沒有布施，沒有祭祀，沒有供養，沒有善惡業的果報，沒有此世，沒有他世，沒有母親，沒有父親，沒有化生的眾生，世間沒有已正確修行並證悟，能以親身證知宣說此世和他世的沙門和婆羅門。 |
| Sace tassa bhoto satthuno saccaṁ vacanaṁ, apaṇṇakatāya mayhaṁ, yvāhaṁ na kiñci byābādhemi tasaṁ vā thāvaraṁ vā? | If that venerable teacher's statement is true, then it is gainful for me that I do not harm any being, moving or still. | 如果那位尊貴的老師的話是真的，那麼我不傷害任何眾生，無論是動是靜，對我來說都是有益的。 |
| Ubhayamettha kaṭaggāho, yaṁ camhi kāyena saṁvuto vācāya saṁvuto manasā saṁvuto, yañca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmī’ti. | This is a sure win-win situation for me: that I am restrained in body, restrained in speech, restrained in mind, and that with the break-up of the body, after death, I will be reborn in a good destination, in a heavenly world.' | 這對我來說是穩操勝券的局面：我身受約束，語受約束，心受約束，而且身壞命終後，我將投生到善趣、天界。』 |
| Tassa pāmojjaṁ jāyati. | Joy arises in him. | 他心中生起喜悅。 |
| Pamuditassa pīti jāyati. | From one who is joyful, rapture arises. | 從喜悅者，生起輕安。 |
| Pītimanassa kāyo passambhati. | For one whose mind has rapture, the body becomes tranquil. | 心有輕安者，身體變得寧靜。 |
| Passaddhakāyo sukhaṁ vedayati. | One whose body is tranquil experiences happiness. | 身體寧靜者，體驗到快樂。 |
| Sukhino cittaṁ samādhiyati. | The mind of one who is happy becomes concentrated. | 快樂者的心變得專注。 |
| Ayaṁ kho, gāmaṇi, dhammasamādhi. | This, headman, is concentration in the Dhamma. | 村長，這就是法中之定。 |
| Tatra ce tvaṁ cittasamādhiṁ paṭilabheyyāsi, evaṁ tvaṁ imaṁ kaṅkhādhammaṁ pajaheyyāsi. | If you were to obtain concentration of mind there, you would abandon this state of doubt. | 若你在那裡能得心定，你就能捨棄這種懷疑的狀態。 |
| Sa kho so, gāmaṇi, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. | That noble-one's-disciple, headman, being thus without covetousness, without ill will, undeluded, clearly comprehending, ever mindful, dwells pervading one quarter with a mind imbued with equanimity, likewise the second, likewise the third, likewise the fourth; thus above, below, across, everywhere, and in every respect, he dwells pervading the entire world with a mind imbued with equanimity, abundant, exalted, immeasurable, without hostility, without ill will. | 村長，那位聖弟子，如是無貪、無瞋、不痴、正知、恆念，以捨心遍滿一方而住，同樣地第二方，同樣地第三方，同樣地第四方；如是向上、向下、橫遍、一切處、在一切方面，他以捨心遍滿整個世界，廣大、崇高、無量、無敵意、無惡意。 |
| So iti paṭisañcikkhati: | He reflects thus: | 他如是思惟： |
| ‘yvāyaṁ satthā evaṁvādī evaṁdiṭṭhi: | 'If this teacher who is of this doctrine and view: | 『如果這位老師持此教義與見解： |
| “atthi dinnaṁ, atthi yiṭṭhaṁ, atthi hutaṁ, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, atthi ayaṁ loko atthi paro loko, atthi mātā atthi pitā atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī”ti. | There is giving, there is sacrifice, there is offering, there is result and consequence of good and bad actions, there is this world, there is the other world, there is mother, there is father, there are beings who are reborn spontaneously, there are ascetics and brahmins in the world who have practiced and attained rightly, who proclaim this world and the other world having realized them by direct knowledge. | 有布施，有祭祀，有供養，有善惡業的果報，有此世，有他世，有母親，有父親，有化生的眾生，世間有已正確修行並證悟，能以親身證知宣說此世和他世的沙門和婆羅門。 |
| Sace tassa bhoto satthuno saccaṁ vacanaṁ, apaṇṇakatāya mayhaṁ, yvāhaṁ na kiñci byābādhemi tasaṁ vā thāvaraṁ vā? | If that venerable teacher's statement is true, then it is gainful for me that I do not harm any being, moving or still. | 如果那位尊貴的老師的話是真的，那麼我不傷害任何眾生，無論是動是靜，對我來說都是有益的。 |
| Ubhayamettha kaṭaggāho, yaṁ camhi kāyena saṁvuto vācāya saṁvuto manasā saṁvuto, yañca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmī’ti. | This is a sure win-win situation for me: that I am restrained in body, restrained in speech, restrained in mind, and that with the break-up of the body, after death, I will be reborn in a good destination, in a heavenly world.' | 這對我來說是穩操勝券的局面：我身受約束，語受約束，心受約束，而且身壞命終後，我將投生到善趣、天界。』 |
| Tassa pāmojjaṁ jāyati. | Joy arises in him. | 他心中生起喜悅。 |
| Pamuditassa pīti jāyati. | From one who is joyful, rapture arises. | 從喜悅者，生起輕安。 |
| Pītimanassa kāyo passambhati. | For one whose mind has rapture, the body becomes tranquil. | 心有輕安者，身體變得寧靜。 |
| Passaddhakāyo sukhaṁ vedayati. | One whose body is tranquil experiences happiness. | 身體寧靜者，體驗到快樂。 |
| Sukhino cittaṁ samādhiyati. | The mind of one who is happy becomes concentrated. | 快樂者的心變得專注。 |
| Ayaṁ kho, gāmaṇi, dhammasamādhi. | This, headman, is concentration in the Dhamma. | 村長，這就是法中之定。 |
| Tatra ce tvaṁ cittasamādhiṁ paṭilabheyyāsi, evaṁ tvaṁ imaṁ kaṅkhādhammaṁ pajaheyyāsi. | If you were to obtain concentration of mind there, you would abandon this state of doubt. | 若你在那裡能得心定，你就能捨棄這種懷疑的狀態。 |
| Sa kho so, gāmaṇi, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. | That noble-one's-disciple, headman, being thus without covetousness, without ill will, undeluded, clearly comprehending, ever mindful, dwells pervading one quarter with a mind imbued with equanimity, likewise the second, likewise the third, likewise the fourth; thus above, below, across, everywhere, and in every respect, he dwells pervading the entire world with a mind imbued with equanimity, abundant, exalted, immeasurable, without hostility, without ill will. | 村長，那位聖弟子，如是無貪、無瞋、不痴、正知、恆念，以捨心遍滿一方而住，同樣地第二方，同樣地第三方，同樣地第四方；如是向上、向下、橫遍、一切處、在一切方面，他以捨心遍滿整個世界，廣大、崇高、無量、無敵意、無惡意。 |
| So iti paṭisañcikkhati: | He reflects thus: | 他如是思惟： |
| ‘yvāyaṁ satthā evaṁvādī evaṁdiṭṭhi: | 'If this teacher who is of this doctrine and view: | 『如果這位老師持此教義與見解： |
| “karoto kārayato, chedato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṁ ādiyato, sandhiṁ chindato, nillopaṁ harato, ekāgārikaṁ karoto, paripanthe tiṭṭhato, paradāraṁ gacchato, musā bhaṇato, karoto na karīyati pāpaṁ. | "To one who acts or causes others to act, who destroys or causes others to destroy, who torments or causes others to torment, who grieves or causes others to grieve, who oppresses or causes others to oppress, who intimidates or causes others to intimidate, who kills living beings, takes what is not given, breaks into houses, plunders wealth, commits burglary, ambushes highways, goes to another's wife, speaks falsely—no evil is done by the doer. | 「對一個行動或使他人行動，毀滅或使他人毀滅，折磨或使他人折磨，悲傷或使他人悲傷，壓迫或使他人壓迫，恐嚇或使他人恐嚇，殺害眾生，不與而取，闖入房屋，掠奪財富，犯竊盜罪，埋伏公路，侵犯他人妻子，說妄語的人——行者無惡業。 |
| Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo. | If with a wheel-rim as sharp as a razor one were to make all the living beings on this earth into one mass of flesh, one heap of flesh, there would be no evil from that cause, no coming of evil. | 若以如剃刀般鋒利的輪緣，將此大地上所有眾生化為一團肉、一堆肉，由是因緣，亦無惡業，無惡業之來。 |
| Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo. | If one were to go along the south bank of the Ganges killing, slaying, destroying, causing others to destroy, torturing, causing others to torture, there would be no evil from that cause, no coming of evil. | 若沿恆河南岸殺戮、屠宰、毀滅、使他人毀滅、折磨、使他人折磨，由是因緣，亦無惡業，無惡業之來。 |
| Uttarañcepi gaṅgāya tīraṁ gaccheyya dadanto dāpento, yajanto yajāpento, natthi tatonidānaṁ puññaṁ, natthi puññassa āgamo. | If one were to go along the north bank of the Ganges giving, causing others to give, sacrificing, causing others to sacrifice, there would be no merit from that cause, no coming of merit. | 若沿恆河北岸布施、使他人布施、祭祀、使他人祭祀，由是因緣，亦無福德，無福德之來。 |
| Dānena damena saṁyamena saccavajjena natthi puññaṁ, natthi puññassa āgamo”ti. | By giving, by restraint, by self-control, by speaking truth, there is no merit, no coming of merit." | 由布施、由克制、由自律、由說實話，無有福德，無福德之來。」 |
| Sace tassa bhoto satthuno saccaṁ vacanaṁ, apaṇṇakatāya mayhaṁ, yvāhaṁ na kiñci byābādhemi tasaṁ vā thāvaraṁ vā? | If that venerable teacher's statement is true, then it is gainful for me that I do not harm any being, moving or still. | 如果那位尊貴的老師的話是真的，那麼我不傷害任何眾生，無論是動是靜，對我來說都是有益的。 |
| Ubhayamettha kaṭaggāho, yaṁ camhi kāyena saṁvuto vācāya saṁvuto manasā saṁvuto, yañca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmī’ti. | This is a sure win-win situation for me: that I am restrained in body, restrained in speech, restrained in mind, and that with the break-up of the body, after death, I will be reborn in a good destination, in a heavenly world.' | 這對我來說是穩操勝券的局面：我身受約束，語受約束，心受約束，而且身壞命終後，我將投生到善趣、天界。』 |
| Tassa pāmojjaṁ jāyati. | Joy arises in him. | 他心中生起喜悅。 |
| Pamuditassa pīti jāyati. | From one who is joyful, rapture arises. | 從喜悅者，生起輕安。 |
| Pītimanassa kāyo passambhati. | For one whose mind has rapture, the body becomes tranquil. | 心有輕安者，身體變得寧靜。 |
| Passaddhakāyo sukhaṁ vedayati. | One whose body is tranquil experiences happiness. | 身體寧靜者，體驗到快樂。 |
| Sukhino cittaṁ samādhiyati. | The mind of one who is happy becomes concentrated. | 快樂者的心變得專注。 |
| Ayaṁ kho, gāmaṇi, dhammasamādhi. | This, headman, is concentration in the Dhamma. | 村長，這就是法中之定。 |
| Tatra ce tvaṁ cittasamādhiṁ paṭilabheyyāsi, evaṁ tvaṁ imaṁ kaṅkhādhammaṁ pajaheyyāsi. | If you were to obtain concentration of mind there, you would abandon this state of doubt. | 若你在那裡能得心定，你就能捨棄這種懷疑的狀態。 |
| Sa kho so, gāmaṇi, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. | That noble-one's-disciple, headman, being thus without covetousness, without ill will, undeluded, clearly comprehending, ever mindful, dwells pervading one quarter with a mind imbued with equanimity, likewise the second, likewise the third, likewise the fourth; thus above, below, across, everywhere, and in every respect, he dwells pervading the entire world with a mind imbued with equanimity, abundant, exalted, immeasurable, without hostility, without ill will. | 村長，那位聖弟子，如是無貪、無瞋、不痴、正知、恆念，以捨心遍滿一方而住，同樣地第二方，同樣地第三方，同樣地第四方；如是向上、向下、橫遍、一切處、在一切方面，他以捨心遍滿整個世界，廣大、崇高、無量、無敵意、無惡意。 |
| So iti paṭisañcikkhati: | He reflects thus: | 他如是思惟： |
| ‘yvāyaṁ satthā evaṁvādī evaṁdiṭṭhi: | 'If this teacher who is of this doctrine and view: | 『如果這位老師持此教義與見解： |
| “karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṁ ādiyato, sandhiṁ chindato, nillopaṁ harato, ekāgārikaṁ karoto, paripanthe tiṭṭhato, paradāraṁ gacchato, musā bhaṇato, karoto karīyati pāpaṁ. | "To one who acts or causes others to act, who destroys or causes others to destroy, who torments or causes others to torment, who grieves or causes others to grieve, who oppresses or causes others to oppress, who intimidates or causes others to intimidate, who kills living beings, takes what is not given, breaks into houses, plunders wealth, commits burglary, ambushes highways, goes to another's wife, speaks falsely—evil is done by the doer. | 「對一個行動或使他人行動，毀滅或使他人毀滅，折磨或使他人折磨，悲傷或使他人悲傷，壓迫或使他人壓迫，恐嚇或使他人恐嚇，殺害眾生，不與而取，闖入房屋，掠奪財富，犯竊盜罪，埋伏公路，侵犯他人妻子，說妄語的人——行者有惡業。 |
| Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, atthi tatonidānaṁ pāpaṁ, atthi pāpassa āgamo. | If with a wheel-rim as sharp as a razor one were to make all the living beings on this earth into one mass of flesh, one heap of flesh, there would be evil from that cause, there would be a coming of evil. | 若以如剃刀般鋒利的輪緣，將此大地上所有眾生化為一團肉、一堆肉，由是因緣，便有惡業，便有惡業之來。 |
| Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, atthi tatonidānaṁ pāpaṁ, atthi pāpassa āgamo. | If one were to go along the south bank of the Ganges killing, slaying, destroying, causing others to destroy, torturing, causing others to torture, there would be evil from that cause, there would be a coming of evil. | 若沿恆河南岸殺戮、屠宰、毀滅、使他人毀滅、折磨、使他人折磨，由是因緣，便有惡業，便有惡業之來。 |
| Uttarañcepi gaṅgāya tīraṁ gaccheyya dadanto dāpento, yajanto yajāpento, atthi tatonidānaṁ puññaṁ, atthi puññassa āgamo. | If one were to go along the north bank of the Ganges giving, causing others to give, sacrificing, causing others to sacrifice, there would be merit from that cause, there would be a coming of merit. | 若沿恆河北岸布施、使他人布施、祭祀、使他人祭祀，由是因緣，便有福德，便有福德之來。 |
| Dānena damena saṁyamena saccavajjena atthi puññaṁ, atthi puññassa āgamo”ti. | By giving, by restraint, by self-control, by speaking truth, there is merit, there is a coming of merit." | 由布施、由克制、由自律、由說實話，有福德，有福德之來。」 |
| Sace tassa bhoto satthuno saccaṁ vacanaṁ, apaṇṇakatāya mayhaṁ, yvāhaṁ na kiñci byābādhemi tasaṁ vā thāvaraṁ vā? | If that venerable teacher's statement is true, then it is gainful for me that I do not harm any being, moving or still. | 如果那位尊貴的老師的話是真的，那麼我不傷害任何眾生，無論是動是靜，對我來說都是有益的。 |
| Ubhayamettha kaṭaggāho, yaṁ camhi kāyena saṁvuto vācāya saṁvuto manasā saṁvuto, yañca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmī’ti. | This is a sure win-win situation for me: that I am restrained in body, restrained in speech, restrained in mind, and that with the break-up of the body, after death, I will be reborn in a good destination, in a heavenly world.' | 這對我來說是穩操勝券的局面：我身受約束，語受約束，心受約束，而且身壞命終後，我將投生到善趣、天界。』 |
| Tassa pāmojjaṁ jāyati. | Joy arises in him. | 他心中生起喜悅。 |
| Pamuditassa pīti jāyati. | From one who is joyful, rapture arises. | 從喜悅者，生起輕安。 |
| Pītimanassa kāyo passambhati. | For one whose mind has rapture, the body becomes tranquil. | 心有輕安者，身體變得寧靜。 |
| Passaddhakāyo sukhaṁ vedayati. | One whose body is tranquil experiences happiness. | 身體寧靜者，體驗到快樂。 |
| Sukhino cittaṁ samādhiyati. | The mind of one who is happy becomes concentrated. | 快樂者的心變得專注。 |
| Ayaṁ kho, gāmaṇi, dhammasamādhi. | This, headman, is concentration in the Dhamma. | 村長，這就是法中之定。 |
| Tatra ce tvaṁ cittasamādhiṁ paṭilabheyyāsi, evaṁ tvaṁ imaṁ kaṅkhādhammaṁ pajaheyyāsī”ti. | If you were to obtain concentration of mind there, you would abandon this state of doubt." | 若你在那裡能得心定，你就能捨棄這種懷疑的狀態。」 |
| Evaṁ vutte, pāṭaliyo gāmaṇi bhagavantaṁ etadavoca: | When this was said, the headman Pāṭaliya said to the Blessed One: | 此言一出，村長波吒釐耶對世尊說： |
| “abhikkantaṁ, bhante, abhikkantaṁ, bhante …pe… | "Excellent, sir, excellent, sir... | 「太好了，世尊，太好了，世尊…… |
| ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. | from today let the Blessed One remember me as a lay follower who has gone for refuge for life." | 從今日起，願世尊憶念我為終生歸依的優婆塞。」 |
| Gāmaṇivaggo paṭhamo. | The Headman Chapter, the first. | 村長品，第一。 |
| Caṇḍo puṭo yodhājīvo, | Caṇḍa, Pūṭa, Yodhājīva, | 闡陀、富吒、戰士、 |
| Hatthasso asibandhako; | Hatthāsa, Asibandhaka; | 手、劍縛； |
| Desanā saṅkhakulaṁ maṇicūḷaṁ, | Teaching, Saṅkhakula, Maṇicūḷa, | 教導、螺貝、摩尼珠、 |
| Bhadrarāsiyapāṭalīti. | Bhaddarāsi and Pāṭalī. | 跋陀羅西與波吒釐。 |
| Gāmaṇisaṁyuttaṁ samattaṁ. | The Connected Discourses on Headmen is complete. | 村長相應部結束。 |
43 - SN 43 Asaṅkhata: The Connected Discourses on the Unconditioned
| ==================== SN43 - Asaṅkhatasaṃyutta ==================== | ==================== SN43 - The Connected Discourses on the Unconditioned ==================== | ==================== SN43 - 無為相應 ==================== |
43.1 - SN 43.1 Kāyagatāsati: Mindfulness Directed to the Body
| --- SN43.1 - Kāyagatāsatisutta --- | --- SN43.1 - Mindfulness Directed to the Body --- | --- SN43.1 - 身念處 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍衛城。 |
| “Asaṅkhatañca vo, bhikkhave, desessāmi asaṅkhatagāmiñca maggaṁ. | “Bhikkhus, I will teach you the unconditioned and the path leading to the unconditioned. | 「比丘們，我將為你們解說無為以及通往無為之道。 |
| Taṁ suṇātha. | Listen to that. | 你們要諦聽。 |
| Katamañca, bhikkhave, asaṅkhataṁ? | And what, bhikkhus, is the unconditioned? | 比丘們，什麼是無為？ |
| Yo, bhikkhave, rāgakkhayo dosakkhayo mohakkhayo— | The destruction of lust, the destruction of hatred, the destruction of delusion— | 貪的滅盡，瞋的滅盡，痴的滅盡—— |
| idaṁ vuccati, bhikkhave, asaṅkhataṁ. | this, bhikkhus, is called the unconditioned. | 比丘們，這就稱為無為。 |
| Katamo ca, bhikkhave, asaṅkhatagāmimaggo? | And what, bhikkhus, is the path leading to the unconditioned? | 比丘們，什麼是通往無為之道？ |
| Kāyagatāsati. | Mindfulness directed to the body. | 身念處。 |
| Ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo. | This, bhikkhus, is called the path leading to the unconditioned. | 比丘們，這就稱為通往無為之道。 |
| Iti kho, bhikkhave, desitaṁ vo mayā asaṅkhataṁ, desito asaṅkhatagāmimaggo. | So, bhikkhus, I have taught you the unconditioned and the path leading to the unconditioned. | 所以，比丘們，我已為你們解說了無為以及通往無為之道。 |
| Yaṁ, bhikkhave, satthārā karaṇīyaṁ sāvakānaṁ hitesinā anukampakena anukampaṁ upādāya, kataṁ vo taṁ mayā. | Whatever, bhikkhus, should be done by a teacher for his disciples out of compassion, seeking their welfare, that I have done for you. | 比丘們，凡是導師出於慈悲、為求弟子利益所應做之事，我已為你們做了。 |
| Etāni, bhikkhave, rukkhamūlāni, etāni suññāgārāni. Jhāyatha, bhikkhave, mā pamādattha; mā pacchā vippaṭisārino ahuvattha. Ayaṁ vo amhākaṁ anusāsanī”ti. | These are the roots of trees, bhikkhus, these are empty huts. Meditate, bhikkhus, do not be negligent; do not regret it later. This is our instruction to you.” | 這些是樹下，比丘們，這些是空屋。去禪修吧，比丘們，不要懈怠；不要日後懊悔。這是我對你們的教誡。」 |
43.2 - SN 43.2 Samathavipassanā: Serenity and Insight
| --- SN43.2 - Samathavipassanāsutta --- | --- SN43.2 - Serenity and Insight --- | --- SN43.2 - 止與觀 --- |
| “Asaṅkhatañca vo, bhikkhave, desessāmi asaṅkhatagāmiñca maggaṁ. | “Bhikkhus, I will teach you the unconditioned and the path leading to the unconditioned. | 「比丘們，我將為你們解說無為以及通往無為之道。 |
| Taṁ suṇātha. | Listen to that. | 你們要諦聽。 |
| Katamañca, bhikkhave, asaṅkhataṁ? | And what, bhikkhus, is the unconditioned? | 比丘們，什麼是無為？ |
| Yo, bhikkhave, rāgakkhayo dosakkhayo mohakkhayo— | The destruction of lust, the destruction of hatred, the destruction of delusion— | 貪的滅盡，瞋的滅盡，痴的滅盡—— |
| idaṁ vuccati, bhikkhave, asaṅkhataṁ. | this, bhikkhus, is called the unconditioned. | 比丘們，這就稱為無為。 |
| Katamo ca, bhikkhave, asaṅkhatagāmimaggo? | And what, bhikkhus, is the path leading to the unconditioned? | 比丘們，什麼是通往無為之道？ |
| Samatho ca vipassanā ca. | Serenity and insight. | 止與觀。 |
| Ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe…. | This, bhikkhus, is called the path leading to the unconditioned… | 比丘們，這就稱為通往無為之道… |
| Dutiyaṁ. | Second. | 第二。 |
43.3 - SN 43.3 Savitakkasavicāra: With Initial and Sustained Application
| --- SN43.3 - Savitakkasavicārasutta --- | --- SN43.3 - With Initial and Sustained Application --- | --- SN43.3 - 有尋有伺 --- |
| “Katamo ca, bhikkhave, asaṅkhatagāmimaggo? | “And what, bhikkhus, is the path leading to the unconditioned? | 「比丘們，什麼是通往無為之道？ |
| Savitakkasavicāro samādhi, avitakkavicāramatto samādhi, avitakkaavicāro samādhi—ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe…. | Concentration with initial and sustained application, concentration without initial application but with only sustained application, concentration without initial and without sustained application—this, bhikkhus, is called the path leading to the unconditioned… | 有尋有伺定，無尋唯伺定，無尋無伺定——比丘們，這就稱為通往無為之道… |
| Tatiyaṁ. | Third. | 第三。 |
43.4 - SN 43.4 Suññatasamādhi: Emptiness Concentration
| --- SN43.4 - Suññatasamādhisutta --- | --- SN43.4 - Emptiness Concentration --- | --- SN43.4 - 空定 --- |
| “Katamo ca, bhikkhave, asaṅkhatagāmimaggo? | “And what, bhikkhus, is the path leading to the unconditioned? | 「比丘們，什麼是通往無為之道？ |
| Suññato samādhi, animitto samādhi, appaṇihito samādhi—ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe…. | Emptiness concentration, signless concentration, undirected concentration—this, bhikkhus, is called the path leading to the unconditioned… | 空定、無相定、無願定——比丘們，這就稱為通往無為之道… |
| Catutthaṁ. | Fourth. | 第四。 |
43.5 - SN 43.5 Satipaṭṭhāna: Establishments of Mindfulness
| --- SN43.5 - Satipaṭṭhānasutta --- | --- SN43.5 - Establishments of Mindfulness --- | --- SN43.5 - 念處 --- |
| “Katamo ca, bhikkhave, asaṅkhatagāmimaggo? | “And what, bhikkhus, is the path leading to the unconditioned? | 「比丘們，什麼是通往無為之道？ |
| Cattāro satipaṭṭhānā. Ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe…. | The four establishments of mindfulness. This, bhikkhus, is called the path leading to the unconditioned… | 四念處。比丘們，這就稱為通往無為之道… |
43.6 - SN 43.6 Sammappadhāna: Right Strivings
| --- SN43.6 - Sammappadhānasutta --- | --- SN43.6 - Right Strivings --- | --- SN43.6 - 正勤 --- |
| “Katamo ca, bhikkhave, asaṅkhatagāmimaggo? | “And what, bhikkhus, is the path leading to the unconditioned? | 「比丘們，什麼是通往無為之道？ |
| Cattāro sammappadhānā. Ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe…. | The four right strivings. This, bhikkhus, is called the path leading to the unconditioned… | 四正勤。比丘們，這就稱為通往無為之道… |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
43.7 - SN 43.7 Iddhipāda: Bases for Spiritual Power
| --- SN43.7 - Iddhipādasutta --- | --- SN43.7 - Bases for Spiritual Power --- | --- SN43.7 - 神足 --- |
| “Katamo ca, bhikkhave, asaṅkhatagāmimaggo? | “And what, bhikkhus, is the path leading to the unconditioned? | 「比丘們，什麼是通往無為之道？ |
| Cattāro iddhipādā. Ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe…. | The four bases for spiritual power. This, bhikkhus, is called the path leading to the unconditioned… | 四神足。比丘們，這就稱為通往無為之道… |
43.8 - SN 43.8 Indriya: The Faculties
| --- SN43.8 - Indriyasutta --- | --- SN43.8 - The Faculties --- | --- SN43.8 - 根 --- |
| “Katamo ca, bhikkhave, asaṅkhatagāmimaggo? | “And what, bhikkhus, is the path leading to the unconditioned? | 「比丘們，什麼是通往無為之道？ |
| Pañcindriyāni. Ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe…. | The five faculties. This, bhikkhus, is called the path leading to the unconditioned… | 五根。比丘們，這就稱為通往無為之道… |
43.9 - SN 43.9 Bala: The Powers
| --- SN43.9 - Balasutta --- | --- SN43.9 - The Powers --- | --- SN43.9 - 力 --- |
| “Katamo ca, bhikkhave, asaṅkhatagāmimaggo? | “And what, bhikkhus, is the path leading to the unconditioned? | 「比丘們，什麼是通往無為之道？ |
| Pañca balāni. Ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe…. | The five powers. This, bhikkhus, is called the path leading to the unconditioned… | 五力。比丘們，這就稱為通往無為之道… |
43.10 - SN 43.10 Bojjhaṅga: The Factors of Enlightenment
| --- SN43.10 - Bojjhaṅgasutta --- | --- SN43.10 - The Factors of Enlightenment --- | --- SN43.10 - 覺支 --- |
| “Katamo ca, bhikkhave, asaṅkhatagāmimaggo? | “And what, bhikkhus, is the path leading to the unconditioned? | 「比丘們，什麼是通往無為之道？ |
| Satta bojjhaṅgā. Ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe…. | The seven factors of enlightenment. This, bhikkhus, is called the path leading to the unconditioned… | 七覺支。比丘們，這就稱為通往無為之道… |
43.11 - SN 43.11 Maggaṅga: The Factors of the Path
| --- SN43.11 - Maggaṅgasutta --- | --- SN43.11 - The Factors of the Path --- | --- SN43.11 - 道支 --- |
| “Katamo ca, bhikkhave, asaṅkhatagāmimaggo? | “And what, bhikkhus, is the path leading to the unconditioned? | 「比丘們，什麼是通往無為之道？ |
| Ariyo aṭṭhaṅgiko maggo. | The Noble Eightfold Path. | 八聖道分。 |
| Ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo. | This, bhikkhus, is called the path leading to the unconditioned. | 比丘們，這就稱為通往無為之道。 |
| Iti kho, bhikkhave, desitaṁ vo mayā asaṅkhataṁ, desito asaṅkhatagāmimaggo. | So, bhikkhus, I have taught you the unconditioned and the path leading to the unconditioned. | 所以，比丘們，我已為你們解說了無為以及通往無為之道。 |
| Yaṁ, bhikkhave, satthārā karaṇīyaṁ sāvakānaṁ hitesinā anukampakena anukampaṁ upādāya kataṁ vo taṁ mayā. | Whatever, bhikkhus, should be done by a teacher for his disciples out of compassion, seeking their welfare, that I have done for you. | 比丘們，凡是導師出於慈悲、為求弟子利益所應做之事，我已為你們做了。 |
| Etāni, bhikkhave, rukkhamūlāni, etāni suññāgārāni. Jhāyatha, bhikkhave, mā pamādattha; mā pacchā vippaṭisārino ahuvattha. Ayaṁ vo amhākaṁ anusāsanī”ti. | These are the roots of trees, bhikkhus, these are empty huts. Meditate, bhikkhus, do not be negligent; do not regret it later. This is our instruction to you.” | 這些是樹下，比丘們，這些是空屋。去禪修吧，比丘們，不要懈怠；不要日後懊悔。這是我對你們的教誡。」 |
| Asaṅkhatasaṁyuttassa paṭhamo vaggo. | The first chapter of the Connected Discourses on the Unconditioned. | 無為相應第一品。 |
| Kāyo samatho savitakko, | Body, serenity, with initial application, | 身、止、有尋、 |
| suññato satipaṭṭhānā; | emptiness, establishments of mindfulness; | 空、念處； |
| Sammappadhānā iddhipādā, | Right strivings, bases for spiritual power, | 正勤、神足、 |
| indriyabalabojjhaṅgā; | faculties, powers, enlightenment factors; | 根、力、覺支； |
| Maggena ekādasamaṁ, | With the path as the eleventh. | 以道為第十一。 |
43.12 - SN 43.12 Asaṅkhata: The Unconditioned
| --- SN43.12 - Asaṅkhatasutta --- | --- SN43.12 - The Unconditioned --- | --- SN43.12 - 無為 --- |
| “Asaṅkhatañca vo, bhikkhave, desessāmi asaṅkhatagāmiñca maggaṁ. | “Bhikkhus, I will teach you the unconditioned and the path leading to the unconditioned. | 「比丘們，我將為你們解說無為以及通往無為之道。 |
| Taṁ suṇātha. | Listen to that. | 你們要諦聽。 |
| Katamañca, bhikkhave, asaṅkhataṁ? | And what, bhikkhus, is the unconditioned? | 比丘們，什麼是無為？ |
| Yo, bhikkhave, rāgakkhayo dosakkhayo mohakkhayo— | The destruction of lust, the destruction of hatred, the destruction of delusion— | 貪的滅盡，瞋的滅盡，痴的滅盡—— |
| idaṁ vuccati, bhikkhave, asaṅkhataṁ. | this, bhikkhus, is called the unconditioned. | 比丘們，這就稱為無為。 |
| Katamo ca, bhikkhave, asaṅkhatagāmimaggo? | And what, bhikkhus, is the path leading to the unconditioned? | 比丘們，什麼是通往無為之道？ |
| Samatho. | Serenity. | 止。 |
| Ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo. | This, bhikkhus, is called the path leading to the unconditioned. | 比丘們，這就稱為通往無為之道。 |
| Iti kho, bhikkhave, desitaṁ vo mayā asaṅkhataṁ, desito asaṅkhatagāmimaggo. | So, bhikkhus, I have taught you the unconditioned and the path leading to the unconditioned. | 所以，比丘們，我已為你們解說了無為以及通往無為之道。 |
| Yaṁ, bhikkhave, satthārā karaṇīyaṁ sāvakānaṁ hitesinā anukampakena anukampaṁ upādāya, kataṁ vo taṁ mayā. | Whatever, bhikkhus, should be done by a teacher for his disciples out of compassion, seeking their welfare, that I have done for you. | 比丘們，凡是導師出於慈悲、為求弟子利益所應做之事，我已為你們做了。 |
| Etāni, bhikkhave, rukkhamūlāni, etāni suññāgārāni. Jhāyatha, bhikkhave, mā pamādattha; mā pacchā vippaṭisārino ahuvattha. Ayaṁ vo amhākaṁ anusāsanīti. | These are the roots of trees, bhikkhus, these are empty huts. Meditate, bhikkhus, do not be negligent; do not regret it later. This is our instruction to you. | 這些是樹下，比丘們，這些是空屋。去禪修吧，比丘們，不要懈怠；不要日後懊悔。這是我對你們的教誡。 |
| Asaṅkhatañca vo, bhikkhave, desessāmi asaṅkhatagāmiñca maggaṁ. | Bhikkhus, I will teach you the unconditioned and the path leading to the unconditioned. | 「比丘們，我將為你們解說無為以及通往無為之道。 |
| Taṁ suṇātha. | Listen to that. | 你們要諦聽。 |
| Katamañca, bhikkhave, asaṅkhataṁ? | And what, bhikkhus, is the unconditioned? | 比丘們，什麼是無為？ |
| Yo, bhikkhave, rāgakkhayo dosakkhayo mohakkhayo— | The destruction of lust, the destruction of hatred, the destruction of delusion— | 貪的滅盡，瞋的滅盡，痴的滅盡—— |
| idaṁ vuccati, bhikkhave, asaṅkhataṁ. | this, bhikkhus, is called the unconditioned. | 比丘們，這就稱為無為。 |
| Katamo ca, bhikkhave, asaṅkhatagāmimaggo? | And what, bhikkhus, is the path leading to the unconditioned? | 比丘們，什麼是通往無為之道？ |
| Vipassanā. | Insight. | 觀。 |
| Ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo. | This, bhikkhus, is called the path leading to the unconditioned. | 比丘們，這就稱為通往無為之道。 |
| Iti kho, bhikkhave, desitaṁ vo mayā asaṅkhataṁ …pe… | So, bhikkhus, I have taught you the unconditioned… | 所以，比丘們，我已為你們解說了無為… |
| ayaṁ vo amhākaṁ anusāsanīti. | this is our instruction to you. | 這是我對你們的教誡。 |
| Katamo ca, bhikkhave, asaṅkhatagāmimaggo? | And what, bhikkhus, is the path leading to the unconditioned? | 比丘們，什麼是通往無為之道？ |
| Savitakko savicāro samādhi. | Concentration with initial and sustained application. | 有尋有伺定。 |
| Ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe… | This, bhikkhus, is called the path leading to the unconditioned… | 比丘們，這就稱為通往無為之道… |
| katamo ca, bhikkhave, asaṅkhatagāmimaggo? | And what, bhikkhus, is the path leading to the unconditioned? | 比丘們，什麼是通往無為之道？ |
| Avitakko vicāramatto samādhi. | Concentration without initial application but with only sustained application. | 無尋唯伺定。 |
| Ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe… | This, bhikkhus, is called the path leading to the unconditioned… | 比丘們，這就稱為通往無為之道… |
| katamo ca, bhikkhave, asaṅkhatagāmimaggo? | And what, bhikkhus, is the path leading to the unconditioned? | 比丘們，什麼是通往無為之道？ |
| Avitakko avicāro samādhi. Ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe…. | Concentration without initial and without sustained application. This, bhikkhus, is called the path leading to the unconditioned… | 無尋無伺定。比丘們，這就稱為通往無為之道… |
| Katamo ca, bhikkhave, asaṅkhatagāmimaggo? | And what, bhikkhus, is the path leading to the unconditioned? | 比丘們，什麼是通往無為之道？ |
| Suññato samādhi. | Emptiness concentration. | 空定。 |
| Ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe… | This, bhikkhus, is called the path leading to the unconditioned… | 比丘們，這就稱為通往無為之道… |
| katamo ca, bhikkhave, asaṅkhatagāmimaggo? | And what, bhikkhus, is the path leading to the unconditioned? | 比丘們，什麼是通往無為之道？ |
| Animitto samādhi. | Signless concentration. | 無相定。 |
| Ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe… | This, bhikkhus, is called the path leading to the unconditioned… | 比丘們，這就稱為通往無為之道… |
| katamo ca, bhikkhave, asaṅkhatagāmimaggo? | And what, bhikkhus, is the path leading to the unconditioned? | 比丘們，什麼是通往無為之道？ |
| Appaṇihito samādhi. Ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe…. | Undirected concentration. This, bhikkhus, is called the path leading to the unconditioned… | 無願定。比丘們，這就稱為通往無為之道… |
| Katamo ca, bhikkhave, asaṅkhatagāmimaggo? | And what, bhikkhus, is the path leading to the unconditioned? | 比丘們，什麼是通往無為之道？ |
| Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. | Here, bhikkhus, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure in regard to the world. | 於此，比丘們，比丘於身觀身而住，熱勤、正知、具念，去除對世間的貪欲與憂惱。 |
| Ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe… | This, bhikkhus, is called the path leading to the unconditioned… | 比丘們，這就稱為通往無為之道… |
| katamo ca, bhikkhave, asaṅkhatagāmimaggo? | And what, bhikkhus, is the path leading to the unconditioned? | 比丘們，什麼是通往無為之道？ |
| Idha, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati …pe… | Here, bhikkhus, a bhikkhu dwells contemplating feelings in feelings… | 於此，比丘們，比丘於受觀受而住… |
| ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe… | this, bhikkhus, is called the path leading to the unconditioned… | 比丘們，這就稱為通往無為之道… |
| katamo ca, bhikkhave, asaṅkhatagāmimaggo? | And what, bhikkhus, is the path leading to the unconditioned? | 比丘們，什麼是通往無為之道？ |
| Idha, bhikkhave, bhikkhu citte cittānupassī viharati …pe… | Here, bhikkhus, a bhikkhu dwells contemplating mind in mind… | 於此，比丘們，比丘於心觀心而住… |
| ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe… | this, bhikkhus, is called the path leading to the unconditioned… | 比丘們，這就稱為通往無為之道… |
| katamo ca, bhikkhave, asaṅkhatagāmimaggo? | And what, bhikkhus, is the path leading to the unconditioned? | 比丘們，什麼是通往無為之道？ |
| Idha, bhikkhave, bhikkhu dhammesu dhammānupassī viharati …pe… ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe…. | Here, bhikkhus, a bhikkhu dwells contemplating phenomena in phenomena… this, bhikkhus, is called the path leading to the unconditioned… | 於此，比丘們，比丘於法觀法而住… 比丘們，這就稱為通往無為之道… |
| Katamo ca, bhikkhave, asaṅkhatagāmimaggo? | And what, bhikkhus, is the path leading to the unconditioned? | 比丘們，什麼是通往無為之道？ |
| Idha, bhikkhave, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. | Here, bhikkhus, a bhikkhu generates desire, makes an effort, arouses energy, applies his mind, and strives for the non-arising of unarisen, evil, unwholesome states. | 於此，比丘們，一位比丘為使未生之惡不善法不生起，而生欲、精進、發勤、策心、策勵。 |
| Ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe… | This, bhikkhus, is called the path leading to the unconditioned… | 比丘們，這就稱為通往無為之道… |
| katamo ca, bhikkhave, asaṅkhatagāmimaggo? | And what, bhikkhus, is the path leading to the unconditioned? | 比丘們，什麼是通往無為之道？ |
| Idha, bhikkhave, bhikkhu uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. | Here, bhikkhus, a bhikkhu generates desire, makes an effort, arouses energy, applies his mind, and strives for the abandoning of arisen, evil, unwholesome states. | 於此，比丘們，一位比丘為斷已生之惡不善法，而生欲、精進、發勤、策心、策勵。 |
| Ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe… | This, bhikkhus, is called the path leading to the unconditioned… | 比丘們，這就稱為通往無為之道… |
| katamo ca, bhikkhave, asaṅkhatagāmimaggo? | And what, bhikkhus, is the path leading to the unconditioned? | 比丘們，什麼是通往無為之道？ |
| Idha, bhikkhave, bhikkhu anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. | Here, bhikkhus, a bhikkhu generates desire, makes an effort, arouses energy, applies his mind, and strives for the arising of unarisen wholesome states. | 於此，比丘們，一位比丘為使未生之善法生起，而生欲、精進、發勤、策心、策勵。 |
| Ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe… | This, bhikkhus, is called the path leading to the unconditioned… | 比丘們，這就稱為通往無為之道… |
| katamo ca, bhikkhave, asaṅkhatagāmimaggo? | And what, bhikkhus, is the path leading to the unconditioned? | 比丘們，什麼是通往無為之道？ |
| Idha, bhikkhave, bhikkhu uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. Ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe…. | Here, bhikkhus, a bhikkhu generates desire, makes an effort, arouses energy, applies his mind, and strives for the maintenance, non-disappearance, strengthening, increase, and fulfillment by development of arisen wholesome states. This, bhikkhus, is called the path leading to the unconditioned… | 於此，比丘們，一位比丘為使已生之善法住續、不失、增長、廣大、圓滿修習，而生欲、精進、發勤、策心、策勵。比丘們，這就稱為通往無為之道… |
| Katamo ca, bhikkhave, asaṅkhatagāmimaggo? | And what, bhikkhus, is the path leading to the unconditioned? | 比丘們，什麼是通往無為之道？ |
| Idha, bhikkhave, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. | Here, bhikkhus, a bhikkhu develops the basis for spiritual power that possesses concentration due to desire and volitional formations of striving. | 於此，比丘們，一位比丘修習欲定勤行成就神足。 |
| Ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe… | This, bhikkhus, is called the path leading to the unconditioned… | 比丘們，這就稱為通往無為之道… |
| katamo ca, bhikkhave, asaṅkhatagāmimaggo? | And what, bhikkhus, is the path leading to the unconditioned? | 比丘們，什麼是通往無為之道？ |
| Idha, bhikkhave, bhikkhu vīriyasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. | Here, bhikkhus, a bhikkhu develops the basis for spiritual power that possesses concentration due to energy and volitional formations of striving. | 於此，比丘們，一位比丘修習精進定勤行成就神足。 |
| Ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe… | This, bhikkhus, is called the path leading to the unconditioned… | 比丘們，這就稱為通往無為之道… |
| katamo ca, bhikkhave, asaṅkhatagāmimaggo? | And what, bhikkhus, is the path leading to the unconditioned? | 比丘們，什麼是通往無為之道？ |
| Idha, bhikkhave, bhikkhu cittasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. | Here, bhikkhus, a bhikkhu develops the basis for spiritual power that possesses concentration due to mind and volitional formations of striving. | 於此，比丘們，一位比丘修習心定勤行成就神足。 |
| Ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe… | This, bhikkhus, is called the path leading to the unconditioned… | 比丘們，這就稱為通往無為之道… |
| katamo ca, bhikkhave, asaṅkhatagāmimaggo? | And what, bhikkhus, is the path leading to the unconditioned? | 比丘們，什麼是通往無為之道？ |
| Idha, bhikkhave, bhikkhu vīmaṁsasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. Ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe…. | Here, bhikkhus, a bhikkhu develops the basis for spiritual power that possesses concentration due to investigation and volitional formations of striving. This, bhikkhus, is called the path leading to the unconditioned… | 於此，比丘們，一位比丘修習觀定勤行成就神足。比丘們，這就稱為通往無為之道… |
| Katamo ca, bhikkhave, asaṅkhatagāmimaggo? | And what, bhikkhus, is the path leading to the unconditioned? | 比丘們，什麼是通往無為之道？ |
| Idha, bhikkhave, bhikkhu saddhindriyaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. | Here, bhikkhus, a bhikkhu develops the faculty of faith, which is based on seclusion, dispassion, and cessation, maturing in release. | 於此，比丘們，一位比丘修習信根，依遠離、依離欲、依滅，迴向於捨。 |
| Ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe… | This, bhikkhus, is called the path leading to the unconditioned… | 比丘們，這就稱為通往無為之道… |
| katamo ca, bhikkhave, asaṅkhatagāmimaggo? | And what, bhikkhus, is the path leading to the unconditioned? | 比丘們，什麼是通往無為之道？ |
| Idha, bhikkhave, bhikkhu vīriyindriyaṁ bhāveti vivekanissitaṁ …pe… | Here, bhikkhus, a bhikkhu develops the faculty of energy, which is based on seclusion… | 於此，比丘們，一位比丘修習精進根，依遠離… |
| ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe… | this, bhikkhus, is called the path leading to the unconditioned… | 比丘們，這就稱為通往無為之道… |
| katamo ca, bhikkhave, asaṅkhatagāmimaggo? | And what, bhikkhus, is the path leading to the unconditioned? | 比丘們，什麼是通往無為之道？ |
| Idha, bhikkhave, bhikkhu satindriyaṁ bhāveti …pe… | Here, bhikkhus, a bhikkhu develops the faculty of mindfulness… | 於此，比丘們，一位比丘修習念根… |
| ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe… | this, bhikkhus, is called the path leading to the unconditioned… | 比丘們，這就稱為通往無為之道… |
| katamo ca, bhikkhave, asaṅkhatagāmimaggo? | And what, bhikkhus, is the path leading to the unconditioned? | 比丘們，什麼是通往無為之道？ |
| Idha, bhikkhave, bhikkhu samādhindriyaṁ bhāveti …pe… | Here, bhikkhus, a bhikkhu develops the faculty of concentration… | 於此，比丘們，一位比丘修習定根… |
| ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe… | this, bhikkhus, is called the path leading to the unconditioned… | 比丘們，這就稱為通往無為之道… |
| katamo ca, bhikkhave, asaṅkhatagāmimaggo? | And what, bhikkhus, is the path leading to the unconditioned? | 比丘們，什麼是通往無為之道？ |
| Idha, bhikkhave, bhikkhu paññindriyaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. Ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe…. | Here, bhikkhus, a bhikkhu develops the faculty of wisdom, which is based on seclusion, dispassion, and cessation, maturing in release. This, bhikkhus, is called the path leading to the unconditioned… | 於此，比丘們，一位比丘修習慧根，依遠離、依離欲、依滅，迴向於捨。比丘們，這就稱為通往無為之道… |
| Katamo ca, bhikkhave, asaṅkhatagāmimaggo? | And what, bhikkhus, is the path leading to the unconditioned? | 比丘們，什麼是通往無為之道？ |
| Idha, bhikkhave, bhikkhu saddhābalaṁ bhāveti vivekanissitaṁ …pe… | Here, bhikkhus, a bhikkhu develops the power of faith, which is based on seclusion… | 於此，比丘們，一位比丘修習信力，依遠離… |
| ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe… | this, bhikkhus, is called the path leading to the unconditioned… | 比丘們，這就稱為通往無為之道… |
| katamo ca, bhikkhave, asaṅkhatagāmimaggo? | And what, bhikkhus, is the path leading to the unconditioned? | 比丘們，什麼是通往無為之道？ |
| Idha, bhikkhave, bhikkhu vīriyabalaṁ bhāveti …pe… | Here, bhikkhus, a bhikkhu develops the power of energy… | 於此，比丘們，一位比丘修習精進力… |
| ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe… | this, bhikkhus, is called the path leading to the unconditioned… | 比丘們，這就稱為通往無為之道… |
| katamo ca, bhikkhave, asaṅkhatagāmimaggo? | And what, bhikkhus, is the path leading to the unconditioned? | 比丘們，什麼是通往無為之道？ |
| Idha, bhikkhave, bhikkhu satibalaṁ bhāveti …pe… | Here, bhikkhus, a bhikkhu develops the power of mindfulness… | 於此，比丘們，一位比丘修習念力… |
| ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe… | this, bhikkhus, is called the path leading to the unconditioned… | 比丘們，這就稱為通往無為之道… |
| katamo ca, bhikkhave, asaṅkhatagāmimaggo? | And what, bhikkhus, is the path leading to the unconditioned? | 比丘們，什麼是通往無為之道？ |
| Idha, bhikkhave, bhikkhu samādhibalaṁ bhāveti …pe… | Here, bhikkhus, a bhikkhu develops the power of concentration… | 於此，比丘們，一位比丘修習定力… |
| ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe… | this, bhikkhus, is called the path leading to the unconditioned… | 比丘們，這就稱為通往無為之道… |
| katamo ca, bhikkhave, asaṅkhatagāmimaggo? | And what, bhikkhus, is the path leading to the unconditioned? | 比丘們，什麼是通往無為之道？ |
| Idha, bhikkhave, bhikkhu paññābalaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. Ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe…. | Here, bhikkhus, a bhikkhu develops the power of wisdom, which is based on seclusion, dispassion, and cessation, maturing in release. This, bhikkhus, is called the path leading to the unconditioned… | 於此，比丘們，一位比丘修習慧力，依遠離、依離欲、依滅，迴向於捨。比丘們，這就稱為通往無為之道… |
| Katamo ca, bhikkhave, asaṅkhatagāmimaggo? | And what, bhikkhus, is the path leading to the unconditioned? | 比丘們，什麼是通往無為之道？ |
| Idha, bhikkhave, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ …pe… | Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness, based on seclusion… | 於此，比丘們，一位比丘修習念覺支，依遠離… |
| ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe… | this, bhikkhus, is called the path leading to the unconditioned… | 比丘們，這就稱為通往無為之道… |
| katamo ca, bhikkhave, asaṅkhatagāmimaggo? | And what, bhikkhus, is the path leading to the unconditioned? | 比丘們，什麼是通往無為之道？ |
| Idha, bhikkhave, bhikkhu dhammavicayasambojjhaṅgaṁ bhāveti …pe… | Here, bhikkhus, a bhikkhu develops the enlightenment factor of discrimination of states… | 於此，比丘們，一位比丘修習擇法覺支… |
| vīriyasambojjhaṅgaṁ bhāveti …pe… | develops the enlightenment factor of energy… | 修習精進覺支… |
| pītisambojjhaṅgaṁ bhāveti …pe… | develops the enlightenment factor of rapture… | 修習喜覺支… |
| passaddhisambojjhaṅgaṁ bhāveti …pe… | develops the enlightenment factor of tranquility… | 修習輕安覺支… |
| samādhisambojjhaṅgaṁ bhāveti …pe… | develops the enlightenment factor of concentration… | 修習定覺支… |
| upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. Ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe…. | develops the enlightenment factor of equanimity, which is based on seclusion, dispassion, and cessation, maturing in release. This, bhikkhus, is called the path leading to the unconditioned… | 修習捨覺支，依遠離、依離欲、依滅，迴向於捨。比丘們，這就稱為通往無為之道… |
| Katamo ca, bhikkhave, asaṅkhatagāmimaggo? | And what, bhikkhus, is the path leading to the unconditioned? | 比丘們，什麼是通往無為之道？ |
| Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. | Here, bhikkhus, a bhikkhu develops right view, which is based on seclusion, dispassion, and cessation, maturing in release. | 於此，比丘們，一位比丘修習正見，依遠離、依離欲、依滅，迴向於捨。 |
| Ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe… | This, bhikkhus, is called the path leading to the unconditioned… | 比丘們，這就稱為通往無為之道… |
| katamo ca, bhikkhave, asaṅkhatagāmimaggo? | And what, bhikkhus, is the path leading to the unconditioned? | 比丘們，什麼是通往無為之道？ |
| Idha, bhikkhave, bhikkhu sammāsaṅkappaṁ bhāveti …pe… | Here, bhikkhus, a bhikkhu develops right intention… | 於此，比丘們，一位比丘修習正思惟… |
| sammāvācaṁ bhāveti …pe… | develops right speech… | 修習正語… |
| sammākammantaṁ bhāveti …pe… | develops right action… | 修習正業… |
| sammāājīvaṁ bhāveti …pe… | develops right livelihood… | 修習正命… |
| sammāvāyāmaṁ bhāveti …pe… | develops right effort… | 修習正精進… |
| sammāsatiṁ bhāveti …pe… | develops right mindfulness… | 修習正念… |
| asaṅkhatañca vo, bhikkhave, desessāmi asaṅkhatagāmiñca maggaṁ. | Bhikkhus, I will teach you the unconditioned and the path leading to the unconditioned. | 「比丘們，我將為你們解說無為以及通往無為之道。 |
| Taṁ suṇātha. | Listen to that. | 你們要諦聽。 |
| Katamañca, bhikkhave, asaṅkhataṁ …pe…? | And what, bhikkhus, is the unconditioned…? | 比丘們，什麼是無為…？ |
| Katamo ca, bhikkhave, asaṅkhatagāmimaggo? | And what, bhikkhus, is the path leading to the unconditioned? | 比丘們，什麼是通往無為之道？ |
| Idha, bhikkhave, bhikkhu sammāsamādhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. | Here, bhikkhus, a bhikkhu develops right concentration, which is based on seclusion, dispassion, and cessation, maturing in release. | 於此，比丘們，一位比丘修習正定，依遠離、依離欲、依滅，迴向於捨。 |
| Ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo. | This, bhikkhus, is called the path leading to the unconditioned. | 比丘們，這就稱為通往無為之道。 |
| Iti kho, bhikkhave, desitaṁ vo mayā asaṅkhataṁ, desito asaṅkhatagāmimaggo. | So, bhikkhus, I have taught you the unconditioned and the path leading to the unconditioned. | 所以，比丘們，我已為你們解說了無為以及通往無為之道。 |
| Yaṁ, bhikkhave, satthārā karaṇīyaṁ sāvakānaṁ hitesinā anukampakena anukampaṁ upādāya, kataṁ vo taṁ mayā. | Whatever, bhikkhus, should be done by a teacher for his disciples out of compassion, seeking their welfare, that I have done for you. | 比丘們，凡是導師出於慈悲、為求弟子利益所應做之事，我已為你們做了。 |
| Etāni, bhikkhave, rukkhamūlāni, etāni suññāgārāni. Jhāyatha, bhikkhave, mā pamādattha; mā pacchā vippaṭisārino ahuvattha. Ayaṁ vo amhākaṁ anusāsanī”ti. | These are the roots of trees, bhikkhus, these are empty huts. Meditate, bhikkhus, do not be negligent; do not regret it later. This is our instruction to you.” | 這些是樹下，比丘們，這些是空屋。去禪修吧，比丘們，不要懈怠；不要日後懊悔。這是我對你們的教誡。」 |
43.13 - SN 43.13 Anata: Anatasutta
| --- SN43.13 - Anatasutta --- | --- SN43.13 - Anatasutta --- | --- SN43.13 - 無邊經 --- |
| “Anatañca vo, bhikkhave, desessāmi, anatagāmiñca maggaṁ. | "I will teach you, bhikkhus, the endless and the path leading to the endless. | 「比丘們，我將為你們解說無邊以及通往無邊之道。 |
| Taṁ suṇātha. | Listen to this. | 你們要諦聽。 |
| Katamañca, bhikkhave, anataṁ …pe…”. | And what, bhikkhus, is the endless...?" | 比丘們，什麼是無邊…？」 |
| (Yathā asaṅkhataṁ tathā vitthāretabbaṁ.) | (It should be elaborated as in the Unconditioned.) | （應如無為經般詳述。） |
| Dutiyaṁ. | The second. | 第二。 |
| --- SN43.14-43 - SN43.14-43 --- | --- SN43.14-43 - SN43.14-43 --- | --- SN43.14-43 - SN43.14-43 --- |
| “Anāsavañca vo, bhikkhave, desessāmi anāsavagāmiñca maggaṁ. | "I will teach you, bhikkhus, the taintless and the path leading to the taintless. | 「比丘們，我將為你們解說無漏以及通往無漏之道。 |
| Taṁ suṇātha. Katamañca, bhikkhave, anāsavaṁ …pe…. | Listen to this. And what, bhikkhus, is the taintless...? | 你們要諦聽。比丘們，什麼是無漏…？ |
| Saccañca vo, bhikkhave, desessāmi saccagāmiñca maggaṁ. | I will teach you, bhikkhus, the truth and the path leading to the truth. | 比丘們，我將為你們解說真諦以及通往真諦之道。 |
| Taṁ suṇātha. Katamañca, bhikkhave, saccaṁ …pe…. | Listen to this. And what, bhikkhus, is the truth...? | 你們要諦聽。比丘們，什麼是真諦…？ |
| Pārañca vo, bhikkhave, desessāmi pāragāmiñca maggaṁ. | I will teach you, bhikkhus, the far shore and the path leading to the far shore. | 比丘們，我將為你們解說彼岸以及通往彼岸之道。 |
| Taṁ suṇātha. Katamañca, bhikkhave, pāraṁ …pe…. | Listen to this. And what, bhikkhus, is the far shore...? | 你們要諦聽。比丘們，什麼是彼岸…？ |
| Nipuṇañca vo, bhikkhave, desessāmi nipuṇagāmiñca maggaṁ. | I will teach you, bhikkhus, the subtle and the path leading to the subtle. | 比丘們，我將為你們解說微細以及通往微細之道。 |
| Taṁ suṇātha. Katamañca, bhikkhave, nipuṇaṁ …pe…. | Listen to this. And what, bhikkhus, is the subtle...? | 你們要諦聽。比丘們，什麼是微細…？ |
| Sududdasañca vo, bhikkhave, desessāmi sududdasagāmiñca maggaṁ. | I will teach you, bhikkhus, the very hard to see and the path leading to the very hard to see. | 比丘們，我將為你們解說極難見以及通往極難見之道。 |
| Taṁ suṇātha. Katamañca, bhikkhave, sududdasaṁ …pe…. | Listen to this. And what, bhikkhus, is the very hard to see...? | 你們要諦聽。比丘們，什麼是極難見…？ |
| Ajajjarañca vo, bhikkhave, desessāmi ajajjaragāmiñca maggaṁ. | I will teach you, bhikkhus, the unaging and the path leading to the unaging. | 比丘們，我將為你們解說不老以及通往不老之道。 |
| Taṁ suṇātha. Katamañca, bhikkhave, ajajjaraṁ …pe…. | Listen to this. And what, bhikkhus, is the unaging...? | 你們要諦聽。比丘們，什麼是不老…？ |
| Dhuvañca vo, bhikkhave, desessāmi dhuvagāmiñca maggaṁ. | I will teach you, bhikkhus, the stable and the path leading to the stable. | 比丘們，我將為你們解說穩固以及通往穩固之道。 |
| Taṁ suṇātha. Katamañca, bhikkhave, dhuvaṁ …pe…. | Listen to this. And what, bhikkhus, is the stable...? | 你們要諦聽。比丘們，什麼是穩固…？ |
| Apalokitañca vo, bhikkhave, desessāmi apalokitagāmiñca maggaṁ. | I will teach you, bhikkhus, the undisintegrating and the path leading to the undisintegrating. | 比丘們，我將為你們解說不壞以及通往不壞之道。 |
| Taṁ suṇātha. Katamañca, bhikkhave, apalokitaṁ …pe…. | Listen to this. And what, bhikkhus, is the undisintegrating...? | 你們要諦聽。比丘們，什麼是不壞…？ |
| Anidassanañca vo, bhikkhave, desessāmi anidassanagāmiñca maggaṁ. | I will teach you, bhikkhus, the invisible and the path leading to the invisible. | 比丘們，我將為你們解說不可見以及通往不可見之道。 |
| Taṁ suṇātha. Katamañca, bhikkhave, anidassanaṁ …pe…. | Listen to this. And what, bhikkhus, is the invisible...? | 你們要諦聽。比丘們，什麼是不可見…？ |
| Nippapañcañca vo, bhikkhave, desessāmi nippapañcagāmiñca maggaṁ. | I will teach you, bhikkhus, the unproliferated and the path leading to the unproliferated. | 比丘們，我將為你們解說無戲論以及通往無戲論之道。 |
| Taṁ suṇātha. | Listen to this. | 你們要諦聽。 |
| Katamañca, bhikkhave, nippapañcaṁ …pe…? | And what, bhikkhus, is the unproliferated...? | 比丘們，什麼是無戲論…？ |
| Santañca vo, bhikkhave, desessāmi santagāmiñca maggaṁ. | I will teach you, bhikkhus, the peaceful and the path leading to the peaceful. | 比丘們，我將為你們解說寂靜以及通往寂靜之道。 |
| Taṁ suṇātha. Katamañca, bhikkhave, santaṁ …pe…. | Listen to this. And what, bhikkhus, is the peaceful...? | 你們要諦聽。比丘們，什麼是寂靜…？ |
| Amatañca vo, bhikkhave, desessāmi amatagāmiñca maggaṁ. | I will teach you, bhikkhus, the deathless and the path leading to the deathless. | 比丘們，我將為你們解說不死以及通往不死之道。 |
| Taṁ suṇātha. Katamañca, bhikkhave, amataṁ …pe…. | Listen to this. And what, bhikkhus, is the deathless...? | 你們要諦聽。比丘們，什麼是不死…？ |
| Paṇītañca vo, bhikkhave, desessāmi paṇītagāmiñca maggaṁ. | I will teach you, bhikkhus, the sublime and the path leading to the sublime. | 比丘們，我將為你們解說殊妙以及通往殊妙之道。 |
| Taṁ suṇātha. Katamañca, bhikkhave, paṇītaṁ …pe…. | Listen to this. And what, bhikkhus, is the sublime...? | 你們要諦聽。比丘們，什麼是殊妙…？ |
| Sivañca vo, bhikkhave, desessāmi sivagāmiñca maggaṁ. | I will teach you, bhikkhus, the auspicious and the path leading to the auspicious. | 比丘們，我將為你們解說吉祥以及通往吉祥之道。 |
| Taṁ suṇātha. Katamañca, bhikkhave, sivaṁ …pe…. | Listen to this. And what, bhikkhus, is the auspicious...? | 你們要諦聽。比丘們，什麼是吉祥…？ |
| Khemañca vo, bhikkhave, desessāmi khemagāmiñca maggaṁ. | I will teach you, bhikkhus, the secure and the path leading to the secure. | 比丘們，我將為你們解說安穩以及通往安穩之道。 |
| Taṁ suṇātha. Katamañca, bhikkhave, khemaṁ …pe…. | Listen to this. And what, bhikkhus, is the secure...? | 你們要諦聽。比丘們，什麼是安穩…？ |
| Taṇhākkhayañca vo, bhikkhave, desessāmi taṇhākkhayagāmiñca maggaṁ. | I will teach you, bhikkhus, the destruction of craving and the path leading to the destruction of craving. | 比丘們，我將為你們解說渴愛的滅盡以及通往渴愛滅盡之道。 |
| Taṁ suṇātha. | Listen to this. | 你們要諦聽。 |
| Katamañca, bhikkhave, taṇhākkhayaṁ …pe…? | And what, bhikkhus, is the destruction of craving...? | 比丘們，什麼是渴愛的滅盡…？ |
| Acchariyañca vo, bhikkhave, desessāmi acchariyagāmiñca maggaṁ. | I will teach you, bhikkhus, the wonderful and the path leading to the wonderful. | 比丘們，我將為你們解說稀有以及通往稀有之道。 |
| Taṁ suṇātha. Katamañca, bhikkhave, acchariyaṁ …pe…. | Listen to this. And what, bhikkhus, is the wonderful...? | 你們要諦聽。比丘們，什麼是稀有…？ |
| Abbhutañca vo, bhikkhave, desessāmi abbhutagāmiñca maggaṁ. | I will teach you, bhikkhus, the amazing and the path leading to the amazing. | 比丘們，我將為你們解說未曾有以及通往未曾有之道。 |
| Taṁ suṇātha. Katamañca, bhikkhave, abbhutaṁ …pe…. | Listen to this. And what, bhikkhus, is the amazing...? | 你們要諦聽。比丘們，什麼是未曾有…？ |
| Anītikañca vo, bhikkhave, desessāmi anītikagāmiñca maggaṁ. | I will teach you, bhikkhus, the diseaseless and the path leading to the diseaseless. | 比丘們，我將為你們解說無病以及通往無病之道。 |
| Taṁ suṇātha. Katamañca, bhikkhave, anītikaṁ …pe…. | Listen to this. And what, bhikkhus, is the diseaseless...? | 你們要諦聽。比丘們，什麼是無病…？ |
| Anītikadhammañca vo, bhikkhave, desessāmi anītikadhammagāmiñca maggaṁ. | I will teach you, bhikkhus, the diseaseless state and the path leading to the diseaseless state. | 比丘們，我將為你們解說無病之境以及通往無病之境之道。 |
| Taṁ suṇātha. Katamañca, bhikkhave, anītikadhammaṁ …pe…. | Listen to this. And what, bhikkhus, is the diseaseless state...? | 你們要諦聽。比丘們，什麼是無病之境…？ |
| Nibbānañca vo, bhikkhave, desessāmi nibbānagāmiñca maggaṁ. | I will teach you, bhikkhus, Nibbāna and the path leading to Nibbāna. | 比丘們，我將為你們解說涅槃以及通往涅槃之道。 |
| Taṁ suṇātha. Katamañca, bhikkhave, nibbānaṁ …pe…. | Listen to this. And what, bhikkhus, is Nibbāna...? | 你們要諦聽。比丘們，什麼是涅槃…？ |
| Abyābajjhañca vo, bhikkhave, desessāmi abyābajjhagāmiñca maggaṁ. | I will teach you, bhikkhus, the unafflicted and the path leading to the unafflicted. | 比丘們，我將為你們解說無惱以及通往無惱之道。 |
| Taṁ suṇātha. Katamañca, bhikkhave, abyābajjhaṁ …pe…. | Listen to this. And what, bhikkhus, is the unafflicted...? | 你們要諦聽。比丘們，什麼是無惱…？ |
| Virāgañca vo, bhikkhave, desessāmi virāgagāmiñca maggaṁ. | I will teach you, bhikkhus, dispassion and the path leading to dispassion. | 比丘們，我將為你們解說離欲以及通往離欲之道。 |
| Taṁ suṇātha. | Listen to this. | 你們要諦聽。 |
| Katamo ca, bhikkhave, virāgo …pe…? | And what, bhikkhus, is dispassion...? | 比丘們，什麼是離欲…？ |
| Suddhiñca vo, bhikkhave, desessāmi suddhigāmiñca maggaṁ. | I will teach you, bhikkhus, purity and the path leading to purity. | 比丘們，我將為你們解說清淨以及通往清淨之道。 |
| Taṁ suṇātha. Katamā ca, bhikkhave, suddhi …pe…. | Listen to this. And what, bhikkhus, is purity...? | 你們要諦聽。比丘們，什麼是清淨…？ |
| Muttiñca vo, bhikkhave, desessāmi muttigāmiñca maggaṁ. | I will teach you, bhikkhus, liberation and the path leading to liberation. | 比丘們，我將為你們解說解脫以及通往解脫之道。 |
| Taṁ suṇātha. Katamā ca, bhikkhave, mutti …pe…. | Listen to this. And what, bhikkhus, is liberation...? | 你們要諦聽。比丘們，什麼是解脫…？ |
| Anālayañca vo, bhikkhave, desessāmi anālayagāmiñca maggaṁ. | I will teach you, bhikkhus, non-attachment and the path leading to non-attachment. | 比丘們，我將為你們解說無執著以及通往無執著之道。 |
| Taṁ suṇātha. Katamo ca, bhikkhave, anālayo …pe…. | Listen to this. And what, bhikkhus, is non-attachment...? | 你們要諦聽。比丘們，什麼是無執著…？ |
| Dīpañca vo, bhikkhave, desessāmi dīpagāmiñca maggaṁ. | I will teach you, bhikkhus, the island and the path leading to the island. | 比丘們，我將為你們解說洲以及通往洲之道。 |
| Taṁ suṇātha. Katamañca, bhikkhave, dīpaṁ …pe…. | Listen to this. And what, bhikkhus, is the island...? | 你們要諦聽。比丘們，什麼是洲…？ |
| Leṇañca vo, bhikkhave, desessāmi leṇagāmiñca maggaṁ. | I will teach you, bhikkhus, the cave and the path leading to the cave. | 比丘們，我將為你們解說洞窟以及通往洞窟之道。 |
| Taṁ suṇātha. Katamañca, bhikkhave, leṇaṁ …pe…. | Listen to this. And what, bhikkhus, is the cave...? | 你們要諦聽。比丘們，什麼是洞窟…？ |
| Tāṇañca vo, bhikkhave, desessāmi tāṇagāmiñca maggaṁ. | I will teach you, bhikkhus, the shelter and the path leading to the shelter. | 比丘們，我將為你們解說庇護所以及通往庇護所之道。 |
| Taṁ suṇātha. Katamañca, bhikkhave, tāṇaṁ …pe…. | Listen to this. And what, bhikkhus, is the shelter...? | 你們要諦聽。比丘們，什麼是庇護所…？ |
| Saraṇañca vo, bhikkhave, desessāmi saraṇagāmiñca maggaṁ. | I will teach you, bhikkhus, the refuge and the path leading to the refuge. | 比丘們，我將為你們解說歸依處以及通往歸依處之道。 |
| Taṁ suṇātha. Katamañca, bhikkhave, saraṇaṁ …pe…. | Listen to this. And what, bhikkhus, is the refuge...? | 你們要諦聽。比丘們，什麼是歸依處…？ |
| Bāttiṁsatimaṁ. | The thirty-second. | 第三十二。 |
43.44 - SN 43.44 Parāyana: Parāyanasutta
| --- SN43.44 - Parāyanasutta --- | --- SN43.44 - Parāyanasutta --- | --- SN43.44 - 彼岸經 --- |
| “Parāyanañca vo, bhikkhave, desessāmi parāyanagāmiñca maggaṁ. | "I will teach you, bhikkhus, the final goal and the path leading to the final goal. | 「比丘們，我將為你們解說最終目標以及通往最終目標之道。 |
| Taṁ suṇātha. | Listen to this. | 你們要諦聽。 |
| Katamañca, bhikkhave, parāyanaṁ? | And what, bhikkhus, is the final goal? | 比丘們，什麼是最終目標？ |
| Yo, bhikkhave, rāgakkhayo dosakkhayo mohakkhayo— | The destruction of greed, the destruction of hatred, the destruction of delusion, bhikkhus— | 比丘們，貪的滅盡，瞋的滅盡，痴的滅盡—— |
| idaṁ vuccati, bhikkhave, parāyanaṁ. | this is called, bhikkhus, the final goal. | 比丘們，這就稱為最終目標。 |
| Katamo ca, bhikkhave, parāyanagāmī maggo? | And what, bhikkhus, is the path leading to the final goal? | 比丘們，什麼是通往最終目標之道？ |
| Kāyagatāsati. | Mindfulness directed to the body. | 身念處。 |
| Ayaṁ vuccati, bhikkhave, parāyanagāmimaggo. | This is called, bhikkhus, the path leading to the final goal. | 比丘們，這就稱為通往最終目標之道。 |
| Iti kho, bhikkhave, desitaṁ vo mayā parāyanaṁ, desito parāyanagāmimaggo. | Thus, bhikkhus, I have taught you the final goal, I have taught the path leading to the final goal. | 如此，比丘們，我已為你們解說了最終目標，我已解說了通往最終目標之道。 |
| Yaṁ, bhikkhave, satthārā karaṇīyaṁ sāvakānaṁ hitesinā anukampakena anukampaṁ upādāya, kataṁ vo taṁ mayā. | What should be done by a teacher for his disciples out of compassion, seeking their welfare, having compassion as the motive, that I have done for you, bhikkhus. | 凡是導師出於慈悲、為求弟子利益、以慈悲為動機所應做之事，我已為你們做了，比丘們。 |
| Etāni, bhikkhave, rukkhamūlāni, etāni suññāgārāni. Jhāyatha, bhikkhave, mā pamādattha; mā pacchā vippaṭisārino ahuvattha. Ayaṁ vo amhākaṁ anusāsanī”ti. | These, bhikkhus, are the roots of trees, these are empty huts. Meditate, bhikkhus, do not be negligent; do not be remorseful later. This is our instruction to you." | 比丘們，這些是樹下，這些是空屋。去禪修吧，比丘們，不要懈怠；不要日後懊悔。這是我對你們的教誡。」 |
| (Yathā asaṅkhataṁ tathā vitthāretabbaṁ.) | (It should be elaborated as in the Unconditioned.) | （應如無為經般詳述。） |
| Tettiṁsatimaṁ. | The thirty-third. | 第三十三。 |
| Dutiyo vaggo. | The second chapter. | 第二品。 |
| Asaṅkhataṁ anataṁ anāsavaṁ, | The unconditioned, the endless, the taintless, | 無為、無邊、無漏、 |
| Saccañca pāraṁ nipuṇaṁ sududdasaṁ; | The truth, the far shore, the subtle, the very hard to see; | 真諦、彼岸、微細、極難見； |
| Ajajjaraṁ dhuvaṁ apalokitaṁ, | The unaging, the stable, the undisintegrating, | 不老、穩固、不壞、 |
| Anidassanaṁ nippapañca santaṁ. | The invisible, the unproliferated, the peaceful. | 不可見、無戲論、寂靜。 |
| Amataṁ paṇītañca sivañca khemaṁ, | The deathless, the sublime, the auspicious, the secure, | 不死、殊妙、吉祥、安穩、 |
| Taṇhākkhayo acchariyañca abbhutaṁ; | The destruction of craving, the wonderful and the amazing; | 渴愛的滅盡、稀有與未曾有； |
| Anītikaṁ anītikadhammaṁ, | The diseaseless, the diseaseless state, | 無病、無病之境、 |
| Nibbānametaṁ sugatena desitaṁ. | Nibbāna—this was taught by the Well-Gone One. | 涅槃——此乃善逝所教。 |
| Abyābajjho virāgo ca, | The unafflicted, dispassion, | 無惱、離欲、 |
| suddhi mutti anālayo; | purity, liberation, non-attachment; | 清淨、解脫、無執著； |
| Dīpo leṇañca tāṇañca, | The island, the cave, the shelter, | 洲、洞窟、庇護所、 |
| saraṇañca parāyananti. | the refuge, and the final goal. | 歸依處，以及最終目標。 |
| Asaṅkhatasaṁyuttaṁ samattaṁ. | The Connected Discourses on the Unconditioned is complete. | 無為相應部結束。 |
44 - SN 44 Avyākata: Avyākatasaṃyutta
| ==================== SN44 - Avyākatasaṃyutta ==================== | ==================== SN44 - Avyākatasaṃyutta ==================== | ==================== SN44 - 無記說相應 ==================== |
44.1 - SN 44.1 Khemā: Khemāsutta
| --- SN44.1 - Khemāsutta --- | --- SN44.1 - Khemāsutta --- | --- SN44.1 - 翅摩經 --- |
| Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. | At one time the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. | 一時，世尊住在舍衛城的祇樹給孤獨園。 |
| Tena kho pana samayena khemā bhikkhunī kosalesu cārikaṁ caramānā antarā ca sāvatthiṁ antarā ca sāketaṁ toraṇavatthusmiṁ vāsaṁ upagatā hoti. | Now on that occasion the bhikkhunī Khemā, while wandering on tour among the Kosalans, had taken up residence at Toraṇavatthu between Sāvatthī and Sāketa. | 當時，比丘尼翅摩在拘薩羅國遊行，住在舍衛城和娑雞多之間的多羅那跋偷。 |
| Atha kho rājā pasenadi kosalo sāketā sāvatthiṁ gacchanto, antarā ca sāketaṁ antarā ca sāvatthiṁ toraṇavatthusmiṁ ekarattivāsaṁ upagacchi. | Then King Pasenadi of Kosala, while travelling from Sāketa to Sāvatthī, took up residence for one night at Toraṇavatthu between Sāketa and Sāvatthī. | 那時，拘薩羅王波斯匿，從娑雞多前往舍衛城，在娑雞多和舍衛城之間的多羅那跋偷住了一夜。 |
| Atha kho rājā pasenadi kosalo aññataraṁ purisaṁ āmantesi: | Then King Pasenadi of Kosala addressed a certain man: | 然後，拘薩羅王波斯匿對某人說： |
| “ehi tvaṁ, ambho purisa, toraṇavatthusmiṁ tathārūpaṁ samaṇaṁ vā brāhmaṇaṁ vā jāna yamahaṁ ajja payirupāseyyan”ti. | “Go, my good man, find out if there is any ascetic or brahmin in Toraṇavatthu whom I might visit today.” | 「去，我的好人，看看多羅那跋偷有沒有什麼沙門或婆羅門，我今天可以去拜訪。」 |
| “Evaṁ, devā”ti kho so puriso rañño pasenadissa kosalassa paṭissutvā kevalakappaṁ toraṇavatthuṁ āhiṇḍanto nāddasa tathārūpaṁ samaṇaṁ vā brāhmaṇaṁ vā yaṁ rājā pasenadi kosalo payirupāseyya. | “Yes, your majesty,” that man replied to King Pasenadi of Kosala and, having wandered all over Toraṇavatthu, he did not see any ascetic or brahmin whom King Pasenadi of Kosala might visit. | 「是的，陛下。」那人回答拘薩羅王波斯匿後，遍巡多羅那跋偷，沒有見到拘薩羅王波斯匿可以拜訪的任何沙門或婆羅門。 |
| Addasā kho so puriso khemaṁ bhikkhuniṁ toraṇavatthusmiṁ vāsaṁ upagataṁ. | But that man saw the bhikkhunī Khemā who had taken up residence in Toraṇavatthu. | 但那人見到了住在多羅那跋偷的比丘尼翅摩。 |
| Disvāna yena rājā pasenadi kosalo tenupasaṅkami; upasaṅkamitvā rājānaṁ pasenadiṁ kosalaṁ etadavoca: | Having seen her, he approached King Pasenadi of Kosala and said to him: | 見到她後，他來到拘薩羅王波斯匿面前對他說： |
| “Natthi kho, deva, toraṇavatthusmiṁ tathārūpo samaṇo vā brāhmaṇo vā yaṁ devo payirupāseyya. | “Your majesty, there is no ascetic or brahmin in Toraṇavatthu whom your majesty might visit. | 「陛下，多羅那跋偷沒有陛下可以拜訪的沙門或婆羅門。 |
| Atthi ca kho, deva, khemā nāma bhikkhunī, tassa bhagavato sāvikā arahato sammāsambuddhassa. | But, your majesty, there is a bhikkhunī named Khemā, a disciple of the Blessed One, the Arahant, the Perfectly Enlightened One. | 但是，陛下，有一位名叫翅摩的比丘尼，是世尊、阿羅漢、正等正覺者的弟子。 |
| Tassā kho pana ayyāya evaṁ kalyāṇo kittisaddo abbhuggato: | Now a good report has been spread about this lady: | 關於這位女士，流傳著這樣的美譽： |
| ‘paṇḍitā, viyattā medhāvinī bahussutā cittakathā kalyāṇapaṭibhānā’ti. | ‘She is wise, competent, intelligent, learned, a brilliant speaker, of excellent accomplishment.’ | 『她有智慧、有能力、聰明、博學、善於言辭、成就卓越。』 |
| Taṁ devo payirupāsatū”ti. | Let your majesty visit her.” | 陛下可去拜訪她。」 |
| Atha kho rājā pasenadi kosalo yena khemā bhikkhunī tenupasaṅkami; upasaṅkamitvā khemaṁ bhikkhuniṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rājā pasenadi kosalo khemaṁ bhikkhuniṁ etadavoca: | Then King Pasenadi of Kosala approached the bhikkhunī Khemā, paid homage to her, and sat down to one side. Seated to one side, King Pasenadi of Kosala said to the bhikkhunī Khemā: | 於是拘薩羅王波斯匿來到比丘尼翅摩那裡，向她行禮，然後坐在一邊。坐在一邊的拘薩羅王波斯匿對比丘尼翅摩說： |
| “kiṁ nu kho, ayye, hoti tathāgato paraṁ maraṇā”ti? | “How is it, venerable lady, does the Tathāgata exist after death?” | 「尊夫人，如來死後存在嗎？」 |
| “Abyākataṁ kho etaṁ, mahārāja, bhagavatā: | “This has been left undeclared by the Blessed One, great king: | 「大王，這已被世尊所捨置： |
| ‘hoti tathāgato paraṁ maraṇā’”ti. | ‘the Tathāgata exists after death.’” | 『如來死後存在。』」 |
| “Kiṁ panayye, na hoti tathāgato paraṁ maraṇā”ti? | “Then, venerable lady, does the Tathāgata not exist after death?” | 「那麼，尊夫人，如來死後不存在嗎？」 |
| “Etampi kho, mahārāja, abyākataṁ bhagavatā: | “This too has been left undeclared by the Blessed One, great king: | 「大王，這也已被世尊所捨置： |
| ‘na hoti tathāgato paraṁ maraṇā’”ti. | ‘the Tathāgata does not exist after death.’” | 『如來死後不存在。』」 |
| “Kiṁ nu kho, ayye, hoti ca na ca hoti tathāgato paraṁ maraṇā”ti? | “How is it then, venerable lady, does the Tathāgata both exist and not exist after death?” | 「那麼，尊夫人，如來死後既存在又不存在嗎？」 |
| “Abyākataṁ kho etaṁ, mahārāja, bhagavatā: | “This has been left undeclared by the Blessed One, great king: | 「大王，這已被世尊所捨置： |
| ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’”ti. | ‘the Tathāgata both exists and does not exist after death.’” | 『如來死後既存在又不存在。』」 |
| “Kiṁ panayye, neva hoti na na hoti tathāgato paraṁ maraṇā”ti. | “Then, venerable lady, does the Tathāgata neither exist nor not exist after death?” | 「那麼，尊夫人，如來死後既非存在亦非不存在嗎？」 |
| “Etampi kho, mahārāja, abyākataṁ bhagavatā: | “This too has been left undeclared by the Blessed One, great king: | 「大王，這也已被世尊所捨置： |
| ‘neva hoti na na hoti tathāgato paraṁ maraṇā’”ti. | ‘the Tathāgata neither exists nor not exist after death.’” | 『如來死後既非存在亦非不存在。』」 |
| “‘Kiṁ nu kho, ayye, hoti tathāgato paraṁ maraṇā’ti, iti puṭṭhā samānā: | “When you are asked, venerable lady, ‘How is it, does the Tathāgata exist after death?’ | 「尊夫人，當被問及『如來死後存在嗎？』 |
| ‘abyākataṁ kho etaṁ, mahārāja, bhagavatā— | you say: ‘This has been left undeclared by the Blessed One, great king— | 你說：『大王，這已被世尊所捨置—— |
| hoti tathāgato paraṁ maraṇā’ti vadesi. | the Tathāgata exists after death.’ | 如來死後存在。』 |
| ‘Kiṁ panayye, na hoti tathāgato paraṁ maraṇā’ti iti puṭṭhā samānā: | When you are asked, ‘Then, venerable lady, does the Tathāgata not exist after death?’ | 當被問及『那麼，尊夫人，如來死後不存在嗎？』 |
| ‘etampi kho, mahārāja, abyākataṁ bhagavatā— | you say: ‘This too has been left undeclared by the Blessed One, great king— | 你說：『大王，這也已被世尊所捨置—— |
| na hoti tathāgato paraṁ maraṇā’ti vadesi. | the Tathāgata does not exist after death.’ | 如來死後不存在。』 |
| ‘Kiṁ nu kho, ayye, hoti ca na ca hoti tathāgato paraṁ maraṇā’ti iti puṭṭhā samānā: | When you are asked, ‘How is it then, venerable lady, does the Tathāgata both exist and not exist after death?’ | 當被問及『那麼，尊夫人，如來死後既存在又不存在嗎？』 |
| ‘abyākataṁ kho etaṁ, mahārāja, bhagavatā— | you say: ‘This has been left undeclared by the Blessed One, great king— | 你說：『大王，這已被世尊所捨置—— |
| hoti ca na ca hoti tathāgato paraṁ maraṇā’ti vadesi. | the Tathāgata both exists and does not exist after death.’ | 如來死後既存在又不存在。』 |
| ‘Kiṁ panayye, neva hoti na na hoti tathāgato paraṁ maraṇā’ti iti puṭṭhā samānā: | When you are asked, ‘Then, venerable lady, does the Tathāgata neither exist nor not exist after death?’ | 當被問及『那麼，尊夫人，如來死後既非存在亦非不存在嗎？』 |
| ‘etampi kho, mahārāja, abyākataṁ bhagavatā— | you say: ‘This too has been left undeclared by the Blessed One, great king— | 你說：『大王，這也已被世尊所捨置—— |
| neva hoti na na hoti tathāgato paraṁ maraṇā’ti vadesi. | the Tathāgata neither exists nor not exist after death.’ | 如來死後既非存在亦非不存在。』 |
| Ko nu kho, ayye, hetu, ko paccayo yenetaṁ abyākataṁ bhagavatā”ti? | What, venerable lady, is the cause, what is the reason why this has been left undeclared by the Blessed One?” | 尊夫人，是什麼原因，是什麼理由，這件事被世尊捨置不說呢？」 |
| “Tena hi, mahārāja, taññevettha paṭipucchissāmi. Yathā te khameyya tathā naṁ byākareyyāsi. | “Well then, great king, I will question you in return. As it pleases you, so you may answer it. | 「那麼，大王，我反問你。你覺得怎樣好，就怎樣回答。 |
| Taṁ kiṁ maññasi, mahārāja, | What do you think, great king, | 大王，你認為如何， |
| atthi te koci gaṇako vā muddiko vā saṅkhāyako vā yo pahoti gaṅgāya vālukaṁ gaṇetuṁ— | do you have any accountant or reckoner or calculator who could count the grains of sand in the river Ganges— | 你有沒有任何會計師、計數師或計算師，能數出恆河中的沙粒—— |
| ettakā vālukā iti vā, ettakāni vālukasatāni iti vā, ettakāni vālukasahassāni iti vā, ettakāni vālukasatasahassāni iti vā”ti? | ‘there are so many grains of sand,’ or ‘there are so many hundreds of grains of sand,’ or ‘there are so many thousands of grains of sand,’ or ‘there are so many hundreds of thousands of grains of sand’?” | 『有這麼多沙粒』，或『有這麼多百顆沙粒』，或『有這麼多千顆沙粒』，或『有這麼多十萬顆沙粒』？」 |
| “No hetaṁ, ayye”. | “No, venerable lady.” | 「沒有，尊夫人。」 |
| “Atthi pana te koci gaṇako vā muddiko vā saṅkhāyako vā yo pahoti mahāsamudde udakaṁ gaṇetuṁ— | “Do you then have any accountant or reckoner or calculator who could measure the water in the great ocean— | 「那麼，你有沒有任何會計師、計數師或計算師，能量度大海中的水量—— |
| ettakāni udakāḷhakāni iti vā, ettakāni udakāḷhakasatāni iti vā, ettakāni udakāḷhakasahassāni iti vā, ettakāni udakāḷhakasatasahassāni iti vā”ti? | ‘there are so many measures of water,’ or ‘there are so many hundreds of measures of water,’ or ‘there are so many thousands of measures of water,’ or ‘there are so many hundreds of thousands of measures of water’?” | 『有這麼多斗水』，或『有這麼多百斗水』，或『有這麼多千斗水』，或『有這麼多十萬斗水』？」 |
| “No hetaṁ, ayye”. | “No, venerable lady.” | 「沒有，尊夫人。」 |
| “Taṁ kissa hetu”? | “For what reason?” | 「為什麼呢？」 |
| “Mahāyye, samuddo gambhīro appameyyo duppariyogāho”ti. | “The great ocean, venerable lady, is deep, immeasurable, hard to fathom.” | 「尊夫人，大海深邃無量，難以測度。」 |
| “Evameva kho, mahārāja, yena rūpena tathāgataṁ paññāpayamāno paññāpeyya taṁ rūpaṁ tathāgatassa pahīnaṁ ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ. | “So too, great king, that form by which one describing the Tathāgata might describe him has been abandoned by the Tathāgata, cut off at the root, made like a palm stump, done away with, so that it is no longer subject to future arising. | 「大王，同樣地，凡是用以描述如來的色，已被如來捨棄，斷其根，如斷頭多羅樹，已不存在，於未來不再生起。 |
| Rūpasaṅkhāyavimutto kho, mahārāja, tathāgato gambhīro appameyyo duppariyogāho— | The Tathāgata, great king, is liberated from the reckoning of form; he is deep, immeasurable, hard to fathom— | 大王，如來已從色的計量中解脫；他甚深、無量、難以測度—— |
| seyyathāpi mahāsamuddo. | just like the great ocean. | 猶如大海。 |
| ‘Hoti tathāgato paraṁ maraṇā’tipi na upeti, ‘na hoti tathāgato paraṁ maraṇā’tipi na upeti, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’tipi na upeti, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipi na upeti. | ‘The Tathāgata exists after death’ does not apply, ‘the Tathāgata does not exist after death’ does not apply, ‘the Tathāgata both exists and not exists after death’ does not apply, ‘the Tathāgata neither exists nor not exists after death’ does not apply. | 『如來死後存在』不適用，『如來死後不存在』不適用，『如來死後既存在又不存在』不適用，『如來死後既非存在亦非不存在』不適用。 |
| Yāya vedanāya tathāgataṁ paññāpayamāno paññāpeyya, sā vedanā tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. | That feeling by which one describing the Tathāgata might describe him, that feeling has been abandoned by the Tathāgata, cut off at the root, made like a palm stump, done away with, so that it is no longer subject to future arising. | 凡是用以描述如來的受，那受已被如來捨棄，斷其根，如斷頭多羅樹，已不存在，於未來不再生起。 |
| Vedanāsaṅkhāyavimutto, mahārāja, tathāgato gambhīro appameyyo duppariyogāho— | The Tathāgata, great king, is liberated from the reckoning of feeling; he is deep, immeasurable, hard to fathom— | 大王，如來已從受的計量中解脫；他甚深、無量、難以測度—— |
| seyyathāpi mahāsamuddo. | just like the great ocean. | 猶如大海。 |
| ‘Hoti tathāgato paraṁ maraṇā’tipi na upeti, ‘na hoti tathāgato paraṁ maraṇā’tipi na upeti, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’tipi na upeti, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipi na upeti. | ‘The Tathāgata exists after death’ does not apply, ‘the Tathāgata does not exist after death’ does not apply, ‘the Tathāgata both exists and not exists after death’ does not apply, ‘the Tathāgata neither exists nor not exists after death’ does not apply. | 『如來死後存在』不適用，『如來死後不存在』不適用，『如來死後既存在又不存在』不適用，『如來死後既非存在亦非不存在』不適用。 |
| Yāya saññāya tathāgataṁ …pe… | That perception by which one describing the Tathāgata… | 凡是用以描述如來的想… |
| yehi saṅkhārehi tathāgataṁ paññāpayamāno paññāpeyya, te saṅkhārā tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. | Those formations by which one describing the Tathāgata might describe him, those formations have been abandoned by the Tathāgata, cut off at the root, made like a palm stump, done away with, so that they are no longer subject to future arising. | 凡是用以描述如來的行，那些行已被如來捨棄，斷其根，如斷頭多羅樹，已不存在，於未來不再生起。 |
| Saṅkhārasaṅkhāyavimutto kho, mahārāja, tathāgato gambhīro appameyyo duppariyogāho— | The Tathāgata, great king, is liberated from the reckoning of formations; he is deep, immeasurable, hard to fathom— | 大王，如來已從行的計量中解脫；他甚深、無量、難以測度—— |
| seyyathāpi mahāsamuddo. | just like the great ocean. | 猶如大海。 |
| ‘Hoti tathāgato paraṁ maraṇā’tipi na upeti, ‘na hoti tathāgato paraṁ maraṇā’tipi na upeti, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’tipi na upeti, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipi na upeti. | ‘The Tathāgata exists after death’ does not apply, ‘the Tathāgata does not exist after death’ does not apply, ‘the Tathāgata both exists and not exists after death’ does not apply, ‘the Tathāgata neither exists nor not exists after death’ does not apply. | 『如來死後存在』不適用，『如來死後不存在』不適用，『如來死後既存在又不存在』不適用，『如來死後既非存在亦非不存在』不適用。 |
| Yena viññāṇena tathāgataṁ paññāpayamāno paññāpeyya taṁ viññāṇaṁ tathāgatassa pahīnaṁ ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ. | That consciousness by which one describing the Tathāgata might describe him has been abandoned by the Tathāgata, cut off at the root, made like a palm stump, done away with, so that it is no longer subject to future arising. | 凡是用以描述如來的識，已被如來捨棄，斷其根，如斷頭多羅樹，已不存在，於未來不再生起。 |
| Viññāṇasaṅkhāyavimutto kho, mahārāja, tathāgato gambhīro appameyyo duppariyogāho— | The Tathāgata, great king, is liberated from the reckoning of consciousness; he is deep, immeasurable, hard to fathom— | 大王，如來已從識的計量中解脫；他甚深、無量、難以測度—— |
| seyyathāpi mahāsamuddo. | just like the great ocean. | 猶如大海。 |
| ‘Hoti tathāgato paraṁ maraṇā’tipi na upeti, ‘na hoti tathāgato paraṁ maraṇā’tipi na upeti, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’tipi na upeti, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipi na upetī”ti. | ‘The Tathāgata exists after death’ does not apply, ‘the Tathāgata does not exist after death’ does not apply, ‘the Tathāgata both exists and not exists after death’ does not apply, ‘the Tathāgata neither exists nor not exists after death’ does not apply.” | 『如來死後存在』不適用，『如來死後不存在』不適用，『如來死後既存在又不存在』不適用，『如來死後既非存在亦非不存在』不適用。」 |
| Atha kho rājā pasenadi kosalo khemāya bhikkhuniyā bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā khemaṁ bhikkhuniṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. | Then King Pasenadi of Kosala, having delighted in and approved of the bhikkhunī Khemā’s words, rose from his seat, paid homage to the bhikkhunī Khemā, and departed, keeping her to his right. | 於是，拘薩羅王波斯匿，對比丘尼翅摩的言辭感到歡喜和贊同，從座位上起身，向比丘尼翅摩行禮，右繞後離去。 |
| Atha kho rājā pasenadi kosalo aparena samayena yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rājā pasenadi kosalo bhagavantaṁ etadavoca: | Then, on a later occasion, King Pasenadi of Kosala approached the Blessed One, paid homage to him, and sat down to one side. Seated to one side, King Pasenadi of Kosala said to the Blessed One: | 後來有一次，拘薩羅王波斯匿來到世尊面前，向他行禮，然後坐在一邊。坐在一邊的拘薩羅王波斯匿對世尊說： |
| “kiṁ nu kho, bhante, hoti tathāgato paraṁ maraṇā”ti? | “How is it, venerable sir, does the Tathāgata exist after death?” | 「尊者，如來死後存在嗎？」 |
| “Abyākataṁ kho etaṁ, mahārāja, mayā: | “This has been left undeclared by me, great king: | 「大王，這已被我所捨置： |
| ‘hoti tathāgato paraṁ maraṇā’”ti. | ‘the Tathāgata exists after death.’” | 『如來死後存在。』」 |
| “Kiṁ pana, bhante, na hoti tathāgato paraṁ maraṇā”ti? | “Then, venerable sir, does the Tathāgata not exist after death?” | 「那麼，尊者，如來死後不存在嗎？」 |
| “Etampi kho, mahārāja, abyākataṁ mayā: | “This too has been left undeclared by me, great king: | 「大王，這也已被我所捨置： |
| ‘na hoti tathāgato paraṁ maraṇā’”ti. | ‘the Tathāgata does not exist after death.’” | 『如來死後不存在。』」 |
| “Kiṁ nu kho, bhante, hoti ca na ca hoti tathāgato paraṁ maraṇā”ti? | “How is it then, venerable sir, does the Tathāgata both exist and not exist after death?” | 「那麼，尊者，如來死後既存在又不存在嗎？」 |
| “Abyākataṁ kho etaṁ, mahārāja, mayā: | “This has been left undeclared by me, great king: | 「大王，這已被我所捨置： |
| ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’”ti. | ‘the Tathāgata both exists and does not exist after death.’” | 『如來死後既存在又不存在。』」 |
| “Kiṁ pana, bhante, neva hoti na na hoti tathāgato paraṁ maraṇā”ti? | “Then, venerable sir, does the Tathāgata neither exist nor not exist after death?” | 「那麼，尊者，如來死後既非存在亦非不存在嗎？」 |
| “Etampi kho, mahārāja, abyākataṁ mayā: | “This too has been left undeclared by me, great king: | 「大王，這也已被我所捨置： |
| ‘neva hoti na na hoti tathāgato paraṁ maraṇā’”ti. | ‘the Tathāgata neither exists nor not exist after death.’” | 『如來死後既非存在亦非不存在。』」 |
| “‘Kiṁ nu kho, bhante, hoti tathāgato paraṁ maraṇā’ti iti puṭṭho samāno: | “When you are asked, venerable sir, ‘How is it, does the Tathāgata exist after death?’ you say: | 「尊者，當被問及『如來死後存在嗎？』您說： |
| ‘abyākataṁ kho etaṁ, mahārāja, mayā—hoti tathāgato paraṁ maraṇā’ti vadesi …pe…. | ‘This has been left undeclared by me, great king—the Tathāgata exists after death.’ … | 『大王，這已被我所捨置——如來死後存在。』… |
| “‘Kiṁ pana, bhante, neva hoti na na hoti tathāgato paraṁ maraṇā’ti iti puṭṭho samāno: | “When you are asked, ‘Then, venerable sir, does the Tathāgata neither exist nor not exist after death?’ you say: | 「當被問及『那麼，尊者，如來死後既非存在亦非不存在嗎？』您說： |
| ‘etampi kho, mahārāja, abyākataṁ mayā— | ‘This too has been left undeclared by me, great king— | 『大王，這也已被我所捨置—— |
| neva hoti na na hoti tathāgato paraṁ maraṇā’ti vadesi. | the Tathāgata neither exists nor not exist after death.’ | 如來死後既非存在亦非不存在。』 |
| Ko nu kho, bhante, hetu, ko paccayo, yenetaṁ abyākataṁ bhagavatā”ti? | What, venerable sir, is the cause, what is the reason why this has been left undeclared by the Blessed One?” | 尊者，是什麼原因，是什麼理由，這件事被世尊捨置不說呢？」 |
| “Tena hi, mahārāja, taññevettha paṭipucchissāmi. Yathā te khameyya tathā naṁ byākareyyāsi. | “Well then, great king, I will question you in return. As it pleases you, so you may answer it. | 「那麼，大王，我反問你。你覺得怎樣好，就怎樣回答。 |
| Taṁ kiṁ maññasi, mahārāja, atthi te koci gaṇako vā muddiko vā saṅkhāyako vā yo pahoti gaṅgāya vālukaṁ gaṇetuṁ— | What do you think, great king, do you have any accountant or reckoner or calculator who could count the grains of sand in the river Ganges— | 大王，你認為如何，你有沒有任何會計師、計數師或計算師，能數出恆河中的沙粒—— |
| ettakā vālukā iti vā …pe… ettakāni vālukasatasahassāni iti vā”ti? | ‘there are so many grains of sand,’ or … ‘there are so many hundreds of thousands of grains of sand’?” | 『有這麼多沙粒』，或…『有這麼多十萬顆沙粒』？」 |
| “No hetaṁ, bhante”. | “No, venerable sir.” | 「沒有，尊者。」 |
| “Atthi pana te koci gaṇako vā muddiko vā saṅkhāyako vā yo pahoti mahāsamudde udakaṁ gaṇetuṁ— | “Do you then have any accountant or reckoner or calculator who could measure the water in the great ocean— | 「那麼，你有沒有任何會計師、計數師或計算師，能量度大海中的水量—— |
| ettakāni udakāḷhakāni iti vā …pe… ettakāni udakāḷhakasatasahassāni iti vā”ti? | ‘there are so many measures of water,’ or … ‘there are so many hundreds of thousands of measures of water’?” | 『有這麼多斗水』，或…『有這麼多十萬斗水』？」 |
| “No hetaṁ, bhante”. | “No, venerable sir.” | 「沒有，尊者。」 |
| “Taṁ kissa hetu”? | “For what reason?” | 「為什麼呢？」 |
| “Mahā, bhante, samuddo gambhīro appameyyo duppariyogāho. | “The great ocean, venerable sir, is deep, immeasurable, hard to fathom. | 「尊者，大海深邃無量，難以測度。 |
| Evameva kho, mahārāja, yena rūpena tathāgataṁ paññāpayamāno paññāpeyya, taṁ rūpaṁ tathāgatassa pahīnaṁ ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ. | So too, great king, that form by which one describing the Tathāgata might describe him has been abandoned by the Tathāgata, cut off at the root, made like a palm stump, done away with, so that it is no longer subject to future arising. | 大王，同樣地，凡是用以描述如來的色，已被如來捨棄，斷其根，如斷頭多羅樹，已不存在，於未來不再生起。 |
| Rūpasaṅkhāyavimutto kho, mahārāja, tathāgato gambhīro appameyyo duppariyogāho— | The Tathāgata, great king, is liberated from the reckoning of form; he is deep, immeasurable, hard to fathom— | 大王，如來已從色的計量中解脫；他甚深、無量、難以測度—— |
| seyyathāpi mahāsamuddo. | just like the great ocean. | 猶如大海。 |
| ‘Hoti tathāgato paraṁ maraṇā’tipi na upeti …pe… | ‘The Tathāgata exists after death’ does not apply … | 『如來死後存在』不適用 … |
| ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipi na upeti. | ‘the Tathāgata neither exists nor not exists after death’ does not apply. | 『如來死後既非存在亦非不存在』不適用。 |
| Yāya vedanāya …pe… | By whatever feeling… | 以任何受… |
| yāya saññāya …pe… yehi saṅkhārehi …pe…. | by whatever perception… by whatever formations… | 以任何想…以任何行… |
| Yena viññāṇena tathāgataṁ paññāpayamāno paññāpeyya, taṁ viññāṇaṁ tathāgatassa pahīnaṁ ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ. | That consciousness by which one describing the Tathāgata might describe him has been abandoned by the Tathāgata, cut off at the root, made like a palm stump, done away with, so that it is no longer subject to future arising. | 凡是用以描述如來的識，已被如來捨棄，斷其根，如斷頭多羅樹，已不存在，於未來不再生起。 |
| Viññāṇasaṅkhāyavimutto kho, mahārāja, tathāgato gambhīro appameyyo duppariyogāho— | The Tathāgata, great king, is liberated from the reckoning of consciousness; he is deep, immeasurable, hard to fathom— | 大王，如來已從識的計量中解脫；他甚深、無量、難以測度—— |
| seyyathāpi mahāsamuddo. | just like the great ocean. | 猶如大海。 |
| ‘Hoti tathāgato paraṁ maraṇā’tipi na upeti, ‘na hoti tathāgato paraṁ maraṇā’tipi na upeti, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’tipi na upeti, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipi na upetī”ti. | ‘The Tathāgata exists after death’ does not apply, ‘the Tathāgata does not exist after death’ does not apply, ‘the Tathāgata both exists and not exists after death’ does not apply, ‘the Tathāgata neither exists nor not exists after death’ does not apply.” | 『如來死後存在』不適用，『如來死後不存在』不適用，『如來死後既存在又不存在』不適用，『如來死後既非存在亦非不存在』不適用。」 |
| “Acchariyaṁ, bhante, abbhutaṁ, bhante. | “It is wonderful, venerable sir, it is amazing, venerable sir. | 「太好了，尊者，太奇妙了，尊者。 |
| Yatra hi nāma satthu ceva sāvikāya ca atthena attho byañjanena byañjanaṁ saṁsandissati, samessati, na virodhayissati yadidaṁ aggapadasmiṁ. | How the meaning and the phrasing of the master and the disciple will agree, will harmonize, will not be at variance, that is, in regard to the chief point. | 師徒之言，其義與其辭，如何能如此契合、和諧、無有乖違，此乃關於首要之義。 |
| Ekamidāhaṁ, bhante, samayaṁ khemaṁ bhikkhuniṁ upasaṅkamitvā etamatthaṁ apucchiṁ. | On one occasion, venerable sir, I approached the bhikkhunī Khemā and asked her about this matter. | 尊者，有一次，我到比丘尼翅摩那裡，向她請問此事。 |
| Sāpi me ayyā etehi padehi etehi byañjanehi etamatthaṁ byākāsi, seyyathāpi bhagavā. | That lady explained this matter to me with these same terms, with these same phrases, just as the Blessed One has done. | 那位女士用同樣的言辭，同樣的語句，就像世尊所做的一樣，向我解釋了這件事。 |
| Acchariyaṁ, bhante, abbhutaṁ, bhante. | It is wonderful, venerable sir, it is amazing, venerable sir. | 太好了，尊者，太奇妙了，尊者。 |
| Yatra hi nāma satthu ceva sāvikāya ca atthena attho byañjanena byañjanaṁ saṁsandissati, samessati, na virodhayissati yadidaṁ aggapadasmiṁ. | How the meaning and the phrasing of the master and the disciple will agree, will harmonize, will not be at variance, that is, in regard to the chief point. | 師徒之言，其義與其辭，如何能如此契合、和諧、無有乖違，此乃關於首要之義。 |
| Handa dāni mayaṁ, bhante, gacchāma. | And now, venerable sir, we must go. | 現在，尊者，我們必須走了。 |
| Bahukiccā mayaṁ bahukaraṇīyā”ti. | We are busy and have much to do.” | 我們很忙，有很多事要做。」 |
| “Yassadāni tvaṁ, mahārāja, kālaṁ maññasī”ti. | “Now is the time, great king, for you to do as you see fit.” | 「大王，現在是時候了，你認為怎樣合適就怎樣做吧。」 |
| Atha kho rājā pasenadi kosalo bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmīti. | Then King Pasenadi of Kosala, having delighted in and approved of the Blessed One’s words, rose from his seat, paid homage to the Blessed One, and departed, keeping him to his right. | 於是，拘薩羅王波斯匿，對世尊的言辭感到歡喜和贊同，從座位上起身，向世尊行禮，右繞後離去。 |
44.2 - SN 44.2 Anurādha: Anurādhasutta
| --- SN44.2 - Anurādhasutta --- | --- SN44.2 - Anurādhasutta --- | --- SN44.2 - 阿那律經 --- |
| Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. | At one time the Blessed One was dwelling at Vesālī in the Great Wood, in the Hall with the Peaked Roof. | 一時，世尊住在毗舍離大林中的重閣講堂。 |
| Tena kho pana samayena āyasmā anurādho bhagavato avidūre araññakuṭikāyaṁ viharati. | Now on that occasion the Venerable Anurādha was dwelling in a forest hut not far from the Blessed One. | 當時，尊者阿那律住在離世尊不遠的一處林中小屋。 |
| Atha kho sambahulā aññatitthiyā paribbājakā yenāyasmā anurādho tenupasaṅkamiṁsu; upasaṅkamitvā āyasmatā anurādhena saddhiṁ sammodiṁsu. | Then a number of wandering ascetics of other sects approached the Venerable Anurādha and exchanged greetings with him. | 那時，一些其他宗派的遊方僧來到尊者阿那律那裡，與他互相問候。 |
| Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te aññatitthiyā paribbājakā āyasmantaṁ anurādhaṁ etadavocuṁ: | When they had concluded their greetings and cordial talk, they sat down to one side. Seated there, those wandering ascetics of other sects said to the Venerable Anurādha: | 問候和寒暄完畢後，他們坐在一邊。坐定後，那些其他宗派的遊方僧對尊者阿那律說： |
| “yo so, āvuso anurādha, tathāgato uttamapuriso paramapuriso paramapattipatto, taṁ tathāgato imesu catūsu ṭhānesu paññāpayamāno paññāpeti: | “Friend Anurādha, when a Tathāgata—the supreme person, the ultimate person, who has attained the ultimate attainment—is described, he is described in one of these four ways: | 「朋友阿那律，當描述一位如來——至高無上之人，究竟之人，已達究竟成就者——他被用以下四種方式之一來描述： |
| ‘hoti tathāgato paraṁ maraṇā’ti vā, ‘na hoti tathāgato paraṁ maraṇā’ti vā, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā”ti? | ‘The Tathāgata exists after death,’ or ‘the Tathāgata does not exist after death,’ or ‘the Tathāgata both exists and does not exist after death,’ or ‘the Tathāgata neither exists nor does not exist after death.’” | 『如來死後存在』，或『如來死後不存在』，或『如來死後既存在又不存在』，或『如來死後既非存在亦非不存在』。」 |
| “Yo so, āvuso, tathāgato uttamapuriso paramapuriso paramapattipatto, taṁ tathāgato aññatra imehi catūhi ṭhānehi paññāpayamāno paññāpeti: | “Friends, when a Tathāgata—the supreme person, the ultimate person, who has attained the ultimate attainment—is described, he is described otherwise than by these four ways: | 「朋友們，當描述一位如來——至高無上之人，究竟之人，已達究竟成就者——他被用這四種方式以外的方式描述： |
| ‘hoti tathāgato paraṁ maraṇā’ti vā, ‘na hoti tathāgato paraṁ maraṇā’ti vā, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti vā, neva hoti na na hoti tathāgato paraṁ maraṇāti vā”ti. | ‘The Tathāgata exists after death,’ or ‘the Tathāgata does not exist after death,’ or ‘the Tathāgata both exists and does not exist after death,’ or ‘the Tathāgata neither exists nor does not exist after death.’” | 『如來死後存在』，或『如來死後不存在』，或『如來死後既存在又不存在』，或『如來死後既非存在亦非不存在』。」 |
| Evaṁ vutte, te aññatitthiyā paribbājakā āyasmantaṁ anurādhaṁ etadavocuṁ: | When this was said, those wandering ascetics of other sects said to the Venerable Anurādha: | 此言一出，那些其他宗派的遊方僧對尊者阿那律說： |
| “so cāyaṁ bhikkhu navo bhavissati acirapabbajito, thero vā pana bālo abyatto”ti. | “This bhikkhu must be a novice, not long ordained, or else an elder who is a fool and incompetent.” | 「這位比丘想必是個新手，出家不久，要不就是個愚笨無能的長老。」 |
| Atha kho te aññatitthiyā paribbājakā āyasmantaṁ anurādhaṁ navavādena ca bālavādena ca apasādetvā uṭṭhāyāsanā pakkamiṁsu. | Then those wandering ascetics of other sects, having dismissed the Venerable Anurādha with the words “novice” and “fool,” rose from their seats and departed. | 於是那些其他宗派的遊方僧，用「新手」和「愚人」之詞貶斥了尊者阿那律後，從座位上起身離去。 |
| Atha kho āyasmato anurādhassa acirapakkantesu aññatitthiyesu paribbājakesu etadahosi: | Then, soon after those wandering ascetics of other sects had left, it occurred to the Venerable Anurādha: | 那時，在那些其他宗派的遊方僧離開後不久，尊者阿那律心中想道： |
| “sace kho maṁ te aññatitthiyā paribbājakā uttariṁ puccheyyuṁ, | “If those wandering ascetics of other sects were to question me further, | 「如果那些其他宗派的遊方僧再進一步問我， |
| kathaṁ byākaramāno nu khvāhaṁ tesaṁ aññatitthiyānaṁ paribbājakānaṁ vuttavādī ceva bhagavato assaṁ, na ca bhagavantaṁ abhūtena abbhācikkheyyaṁ, dhammassa cānudhammaṁ byākareyyaṁ, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgaccheyyā”ti? | how should I answer them so that I would be stating what has been said by the Blessed One and would not misrepresent the Blessed One with what is contrary to fact, and would I explain in accordance with the Dhamma, and so that no reasonable consequence of my statement would give ground for criticism?” | 我應該如何回答他們，才能既陳述世尊所說，又不用與事實相反的話誹謗世尊，並且能依法解釋，使我的陳述所引出的任何合理後果都不會招致批評？」 |
| Atha kho āyasmā anurādho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā anurādho bhagavantaṁ etadavoca: | Then the Venerable Anurādha approached the Blessed One, paid homage to him, and sat down to one side. Seated there, the Venerable Anurādha said to the Blessed One: | 於是，尊者阿那律來到世尊面前，向他行禮，然後坐在一邊。坐定後，尊者阿那律對世尊說： |
| “idhāhaṁ, bhante, bhagavato avidūre araññakuṭikāyaṁ viharāmi. | “Here, venerable sir, I am dwelling in a forest hut not far from the Blessed One. | 「尊者，我住在離世尊不遠的一處林中小屋。 |
| Atha kho, bhante, sambahulā aññatitthiyā paribbājakā yenāhaṁ tenupasaṅkamiṁsu; upasaṅkamitvā mayā saddhiṁ sammodiṁsu. | Then, venerable sir, a number of wandering ascetics of other sects approached me and exchanged greetings with me. | 尊者，那時，一些其他宗派的遊方僧來到我這裡，與我互相問候。 |
| Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho, bhante, te aññatitthiyā paribbājakā maṁ etadavocuṁ: | When they had concluded their greetings and cordial talk, they sat down to one side. Seated there, venerable sir, those wandering ascetics of other sects said to me: | 問候和寒暄完畢後，他們坐在一邊。坐定後，尊者，那些其他宗派的遊方僧對我說： |
| ‘yo so, āvuso anurādha, tathāgato uttamapuriso paramapuriso paramapattipatto, taṁ tathāgato imesu catūsu ṭhānesu paññāpayamāno paññāpeti: | ‘Friend Anurādha, when a Tathāgata—the supreme person, the ultimate person, who has attained the ultimate attainment—is described, he is described in one of these four ways: | 『朋友阿那律，當描述一位如來——至高無上之人，究竟之人，已達究竟成就者——他被用以下四種方式之一來描述： |
| “hoti tathāgato paraṁ maraṇā”ti vā …pe… | “The Tathāgata exists after death,” or … | 「如來死後存在」，或… |
| “neva hoti na na hoti tathāgato paraṁ maraṇā”ti vā’ti? | “the Tathāgata neither exists nor does not exist after death.”’ | 「如來死後既非存在亦非不存在。」』 |
| Evaṁ vuttāhaṁ, bhante, te aññatitthiye paribbājake etadavocaṁ: | When this was said, venerable sir, I said to those wandering ascetics of other sects: | 尊者，此言一出，我對那些其他宗派的遊方僧說： |
| ‘yo so, āvuso, tathāgato uttamapuriso paramapuriso paramapattipatto, taṁ tathāgato aññatra imehi catūhi ṭhānehi paññāpayamāno paññāpeti: | ‘Friends, when a Tathāgata—the supreme person, the ultimate person, who has attained the ultimate attainment—is described, he is described otherwise than by these four ways: | 『朋友們，當描述一位如來——至高無上之人，究竟之人，已達究竟成就者——他被用這四種方式以外的方式描述： |
| “hoti tathāgato paraṁ maraṇā”ti vā …pe… | “The Tathāgata exists after death,” or … | 「如來死後存在」，或… |
| “neva hoti na na hoti tathāgato paraṁ maraṇā”ti vā’ti. | “the Tathāgata neither exists nor does not exist after death.”’ | 「如來死後既非存在亦非不存在。」』 |
| Evaṁ vutte, bhante, te aññatitthiyā paribbājakā maṁ etadavocuṁ: | When this was said, venerable sir, those wandering ascetics of other sects said to me: | 尊者，此言一出，那些其他宗派的遊方僧對我說： |
| ‘so cāyaṁ bhikkhu navo bhavissati acirapabbajito thero vā pana bālo abyatto’ti. | ‘This bhikkhu must be a novice, not long ordained, or else an elder who is a fool and incompetent.’ | 『這位比丘想必是個新手，出家不久，要不就是個愚笨無能的長老。』 |
| Atha kho maṁ, bhante, te aññatitthiyā paribbājakā navavādena ca bālavādena ca apasādetvā uṭṭhāyāsanā pakkamiṁsu. | Then, venerable sir, those wandering ascetics of other sects, having dismissed me with the words “novice” and “fool,” rose from their seats and departed. | 尊者，於是那些其他宗派的遊方僧，用「新手」和「愚人」之詞貶斥了我後，從座位上起身離去。 |
| Tassa mayhaṁ, bhante, acirapakkantesu tesu aññatitthiyesu paribbājakesu etadahosi: | Then, venerable sir, soon after those wandering ascetics of other sects had left, it occurred to me: | 尊者，那時，在那些其他宗派的遊方僧離開後不久，我心中想道： |
| ‘sace kho maṁ te aññatitthiyā paribbājakā uttariṁ puccheyyuṁ, kathaṁ byākaramāno nu khvāhaṁ tesaṁ aññatitthiyānaṁ paribbājakānaṁ vuttavādī ceva bhagavato assaṁ, na ca bhagavantaṁ abhūtena abbhācikkheyyaṁ, dhammassa cānudhammaṁ byākareyyaṁ, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgaccheyyā’”ti? | ‘If those wandering ascetics of other sects were to question me further, how should I answer them so that I would be stating what has been said by the Blessed One and would not misrepresent the Blessed One with what is contrary to fact, and would I explain in accordance with the Dhamma, and so that no reasonable consequence of my statement would give ground for criticism?’” | 『如果那些其他宗派的遊方僧再進一步問我，我應該如何回答他們，才能既陳述世尊所說，又不用與事實相反的話誹謗世尊，並且能依法解釋，使我的陳述所引出的任何合理後果都不會招致批評？』」 |
| “Taṁ kiṁ maññasi, anurādha, | “What do you think, Anurādha, | 「阿那律，你認為如何， |
| rūpaṁ niccaṁ vā aniccaṁ vā”ti? | is form permanent or impermanent?” | 色是常還是無常？」 |
| “Aniccaṁ, bhante”. | “Impermanent, venerable sir.” | 「無常，尊者。」 |
| “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? | “But is what is impermanent suffering or happiness?” | 「但無常的是苦還是樂？」 |
| “Dukkhaṁ, bhante”. | “Suffering, venerable sir.” | 「是苦，尊者。」 |
| “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: | “But is it fitting to regard what is impermanent, suffering, and subject to change as: | 「但對於無常、苦、變易之法，是否適宜視之為： |
| ‘etaṁ mama, esohamasmi, eso me attā’”ti? | ‘This is mine, this I am, this is my self’?” | 『這是我的，這是我，這是我的我』？」 |
| “No hetaṁ, bhante”. | “No, venerable sir.” | 「不適宜，尊者。」 |
| “Vedanā niccā vā aniccā vā”ti? | “Is feeling permanent or impermanent?” | 「受是常還是無常？」 |
| …pe… | … | … |
| Saññā …pe… | Perception… | 想… |
| saṅkhārā …pe… | formations… | 行… |
| “viññāṇaṁ niccaṁ vā aniccaṁ vā”ti? | “Is consciousness permanent or impermanent?” | 「識是常還是無常？」 |
| “Aniccaṁ, bhante”. | “Impermanent, venerable sir.” | 「無常，尊者。」 |
| “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? | “But is what is impermanent suffering or happiness?” | 「但無常的是苦還是樂？」 |
| “Dukkhaṁ, bhante”. | “Suffering, venerable sir.” | 「是苦，尊者。」 |
| “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: | “But is it fitting to regard what is impermanent, suffering, and subject to change as: | 「但對於無常、苦、變易之法，是否適宜視之為： |
| ‘etaṁ mama, esohamasmi, eso me attā’”ti? | ‘This is mine, this I am, this is my self’?” | 『這是我的，這是我，這是我的我』？」 |
| “No hetaṁ, bhante”. | “No, venerable sir.” | 「不適宜，尊者。」 |
| “Tasmātiha, anurādha, yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. | “Therefore, Anurādha, any kind of form whatsoever, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—all form should be seen as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’ | 「因此，阿那律，任何色，無論是過去、未來或現在，內在或外在，粗或細，劣或勝，遠或近——一切色都應以正慧如實觀之：『這不是我的，這不是我，這不是我的我。』 |
| Yā kāci vedanā atītānāgatapaccuppannā …pe… | Any kind of feeling whatsoever, whether past, future, or present… | 任何受，無論過去、未來、現在… |
| yā kāci saññā …pe… | any kind of perception… | 任何想… |
| ye keci saṅkhārā …pe… | any kind of formations… | 任何行… |
| yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. | any kind of consciousness whatsoever, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—all consciousness should be seen as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’ | 任何識，無論是過去、未來或現在，內在或外在，粗或細，劣或勝，遠或近——一切識都應以正慧如實觀之：『這不是我的，這不是我，這不是我的我。』 |
| Evaṁ passaṁ, anurādha, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati. | Seeing thus, Anurādha, a learned noble-one's-disciple becomes disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with formations, disenchanted with consciousness. | 阿那律，如是觀者，博聞聖弟子厭離色、厭離受、厭離想、厭離行、厭離識。 |
| Nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. | Being disenchanted, he becomes dispassionate. Through dispassion, he is liberated. When liberated, there is knowledge that he is liberated. | 既厭離，便離欲。因離欲，便解脫。解脫時，便有解脫之智。 |
| ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. | He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’ | 他了知：『生已盡，梵行已立，所作已辦，不受後有。』 |
| Taṁ kiṁ maññasi, anurādha, | What do you think, Anurādha, | 「阿那律，你認為如何， |
| rūpaṁ tathāgatoti samanupassasī”ti? | do you regard form as the Tathāgata?” | 你認為色是如來嗎？」 |
| “No hetaṁ, bhante”. | “No, venerable sir.” | 「不是，尊者。」 |
| “Vedanaṁ tathāgatoti samanupassasī”ti? | “Do you regard feeling as the Tathāgata?” | 「你認為受是如來嗎？」 |
| “No hetaṁ, bhante”. | “No, venerable sir.” | 「不是，尊者。」 |
| “Saññaṁ tathāgatoti samanupassasī”ti? | “Do you regard perception as the Tathāgata?” | 「你認為想是如來嗎？」 |
| “No hetaṁ, bhante”. | “No, venerable sir.” | 「不是，尊者。」 |
| “Saṅkhāre tathāgatoti samanupassasī”ti? | “Do you regard formations as the Tathāgata?” | 「你認為行是如來嗎？」 |
| “No hetaṁ, bhante”. | “No, venerable sir.” | 「不是，尊者。」 |
| “Viññāṇaṁ tathāgatoti samanupassasī”ti? | “Do you regard consciousness as the Tathāgata?” | 「你認為識是如來嗎？」 |
| “No hetaṁ, bhante”. | “No, venerable sir.” | 「不是，尊者。」 |
| “Taṁ kiṁ maññasi, anurādha, | “What do you think, Anurādha, | 「阿那律，你認為如何， |
| rūpasmiṁ tathāgatoti samanupassasī”ti? | do you regard the Tathāgata as in form?” | 你認為如來在色中嗎？」 |
| “No hetaṁ, bhante”. | “No, venerable sir.” | 「不是，尊者。」 |
| “Aññatra rūpā tathāgatoti samanupassasī”ti? | “Do you regard the Tathāgata as other than form?” | 「你認為如來異於色嗎？」 |
| “No hetaṁ, bhante”. | “No, venerable sir.” | 「不是，尊者。」 |
| “Vedanāya …pe… | “In feeling … | 「在受中… |
| aññatra vedanāya …pe… | other than feeling … | 異於受… |
| saññāya …pe… | in perception … | 在想中… |
| aññatra saññāya …pe… | other than perception … | 異於想… |
| saṅkhāresu …pe… | in formations … | 在行中… |
| aññatra saṅkhārehi …pe… | other than formations … | 異於行… |
| viññāṇasmiṁ tathāgatoti samanupassasī”ti? | do you regard the Tathāgata as in consciousness?” | 你認為如來在識中嗎？」 |
| “No hetaṁ, bhante”. | “No, venerable sir.” | 「不是，尊者。」 |
| “Aññatra viññāṇā tathāgatoti samanupassasī”ti? | “Do you regard the Tathāgata as other than consciousness?” | 「你認為如來異於識嗎？」 |
| “No hetaṁ, bhante”. | “No, venerable sir.” | 「不是，尊者。」 |
| “Taṁ kiṁ maññasi, anurādha, | “What do you think, Anurādha, | 「阿那律，你認為如何， |
| rūpaṁ, vedanaṁ, saññaṁ, saṅkhāre, viññāṇaṁ tathāgatoti samanupassasī”ti? | do you regard form, feeling, perception, formations, and consciousness as the Tathāgata?” | 你認為色、受、想、行、識是如來嗎？」 |
| “No hetaṁ, bhante”. | “No, venerable sir.” | 「不是，尊者。」 |
| “Taṁ kiṁ maññasi, anurādha, | “What do you think, Anurādha, | 「阿那律，你認為如何， |
| ayaṁ so arūpī avedano asaññī asaṅkhāro aviññāṇo tathāgatoti samanupassasī”ti? | do you regard this which is without form, without feeling, without perception, without formations, without consciousness as the Tathāgata?” | 你認為這無色、無受、無想、無行、無識的是如來嗎？」 |
| “No hetaṁ, bhante”. | “No, venerable sir.” | 「不是，尊者。」 |
| “Ettha ca te, anurādha, diṭṭheva dhamme saccato thetato tathāgate anupalabbhiyamāne kallaṁ nu te taṁ veyyākaraṇaṁ— | “But, Anurādha, when the Tathāgata is not apprehended by you in this very life as true and established, is it fitting for you to declare: | 「然而，阿那律，當你在此生中，都無法視如來為真實和確定的存在時，你這樣宣稱是否合適： |
| yo so, āvuso, tathāgato uttamapuriso paramapuriso paramapattipatto, taṁ tathāgato aññatra imehi catūhi ṭhānehi paññāpayamāno paññāpeti: | ‘Friends, when a Tathāgata—the supreme person, the ultimate person, who has attained the ultimate attainment—is described, he is described otherwise than by these four ways: | 『朋友們，當描述一位如來——至高無上之人，究竟之人，已達究竟成就者——他被用這四種方式以外的方式描述： |
| ‘hoti tathāgato paraṁ maraṇā’ti vā …pe… | “The Tathāgata exists after death,” or … | 「如來死後存在」，或… |
| ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā”ti? | “the Tathāgata neither exists nor does not exist after death”’?” | 「如來死後既非存在亦非不存在」』？」 |
| “No hetaṁ, bhante”. | “No, venerable sir.” | 「不適宜，尊者。」 |
| “Sādhu sādhu, anurādha. | “Good, good, Anurādha. | 「善哉，善哉，阿那律。 |
| Pubbe cāhaṁ, anurādha, etarahi ca dukkhañceva paññāpemi dukkhassa ca nirodhan”ti. | Both formerly and now, Anurādha, I make known just suffering and the cessation of suffering.” | 無論過去或現在，阿那律，我所宣說的，唯有苦與苦的止息。」 |
| Dutiyaṁ. | Second. | 第二。 |
44.3 - SN 44.3 Paṭhamasāriputtakoṭṭhika
| --- SN44.3 - Paṭhamasāriputtakoṭṭhikasutta --- | ||
| Ekaṁ samayaṁ āyasmā ca sāriputto, āyasmā ca mahākoṭṭhiko bārāṇasiyaṁ viharanti isipatane migadāye. | On one occasion the Venerable Sāriputta and the Venerable Mahākoṭṭhika were dwelling at Benares in the Deer Park at Isipatana. | 一時，尊者舍利弗與尊者摩訶拘絺羅住在波羅奈的仙人墮處鹿野苑。 |
| Atha kho āyasmā mahākoṭṭhiko sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṁ sammodi. | Then, in the evening, the Venerable Mahākoṭṭhika emerged from seclusion and approached the Venerable Sāriputta and exchanged greetings with him. | 那時，傍晚時分，尊者摩訶拘絺羅從獨住中出來，到尊者舍利弗那裡與他互相問候。 |
| Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṁ sāriputtaṁ etadavoca: | When they had concluded their greetings and cordial talk, he sat down to one side. Seated there, the Venerable Mahākoṭṭhika said to the Venerable Sāriputta: | 問候和寒暄完畢後，他坐在一邊。坐定後，尊者摩訶拘絺羅對尊者舍利弗說： |
| “Kiṁ nu kho, āvuso sāriputta, hoti tathāgato paraṁ maraṇā”ti? | “How is it, friend Sāriputta, does the Tathāgata exist after death?” | 「朋友舍利弗，如來死後存在嗎？」 |
| “Abyākataṁ kho etaṁ, āvuso, bhagavatā: | “This has been left undeclared by the Blessed One, friend: | 「朋友，這已被世尊所捨置： |
| ‘hoti tathāgato paraṁ maraṇā’”ti. | ‘the Tathāgata exists after death.’” | 『如來死後存在。』」 |
| “Kiṁ panāvuso, na hoti tathāgato paraṁ maraṇā”ti? | “Then, friend, does the Tathāgata not exist after death?” | 「那麼，朋友，如來死後不存在嗎？」 |
| “Etampi kho, āvuso, abyākataṁ bhagavatā: | “This too has been left undeclared by the Blessed One, friend: | 「朋友，這也已被世尊所捨置： |
| ‘na hoti tathāgato paraṁ maraṇā’”ti. | ‘the Tathāgata does not exist after death.’” | 『如來死後不存在。』」 |
| “Kiṁ nu kho, āvuso, hoti ca na ca hoti tathāgato paraṁ maraṇā”ti? | “How is it then, friend, does the Tathāgata both exist and not exist after death?” | 「那麼，朋友，如來死後既存在又不存在嗎？」 |
| “Abyākataṁ kho etaṁ, āvuso, bhagavatā: | “This has been left undeclared by the Blessed One, friend: | 「朋友，這已被世尊所捨置： |
| ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’”ti. | ‘the Tathāgata both exists and not exists after death.’” | 『如來死後既存在又不存在。』」 |
| “Kiṁ panāvuso, neva hoti na na hoti tathāgato paraṁ maraṇā”ti? | “Then, friend, does the Tathāgata neither exist nor not exist after death?” | 「那麼，朋友，如來死後既非存在亦非不存在嗎？」 |
| “Etampi kho, āvuso, abyākataṁ bhagavatā: | “This too has been left undeclared by the Blessed One, friend: | 「朋友，這也已被世尊所捨置： |
| ‘neva hoti na na hoti tathāgato paraṁ maraṇā’”ti. | ‘the Tathāgata neither exists nor not exists after death.’” | 『如來死後既非存在亦非不存在。』」 |
| “‘Kiṁ nu kho, āvuso, hoti tathāgato paraṁ maraṇā’ti iti puṭṭho samāno, ‘abyākataṁ kho etaṁ, āvuso, bhagavatā— | “When you are asked, friend, ‘How is it, does the Tathāgata exist after death?’ you say, ‘This has been left undeclared by the Blessed One, friend— | 「朋友，當被問及『如來死後存在嗎？』你說，『朋友，這已被世尊所捨置—— |
| hoti tathāgato paraṁ maraṇā’ti vadesi …pe… | the Tathāgata exists after death.’ … | 如來死後存在。』… |
| ‘kiṁ panāvuso, neva hoti na na hoti tathāgato paraṁ maraṇā’ti iti puṭṭho samāno: | ‘Then, friend, does the Tathāgata neither exist nor not exist after death?’ when asked this, you say: | 『那麼，朋友，如來死後既非存在亦非不存在嗎？』當被如此問時，你說： |
| ‘etampi kho, āvuso, abyākataṁ bhagavatā— | ‘This too has been left undeclared by the Blessed One, friend— | 『朋友，這也已被世尊所捨置—— |
| neva hoti na na hoti tathāgato paraṁ maraṇā’ti vadesi. | the Tathāgata neither exists nor not exists after death.’ | 如來死後既非存在亦非不存在。』 |
| Ko nu kho, āvuso, hetu, ko paccayo yenetaṁ abyākataṁ bhagavatā”ti? | What, friend, is the cause, what is the reason why this has been left undeclared by the Blessed One?” | 朋友，是什麼原因，是什麼理由，這件事被世尊捨置不說呢？」 |
| “Hoti tathāgato paraṁ maraṇāti kho, āvuso, rūpagatametaṁ. | “‘The Tathāgata exists after death,’ friend, this is bound up with form. | 「朋友，『如來死後存在』，這與色相關。 |
| Na hoti tathāgato paraṁ maraṇāti, rūpagatametaṁ. | ‘The Tathāgata does not exist after death,’ this is bound up with form. | 『如來死後不存在』，這與色相關。 |
| Hoti ca na ca hoti tathāgato paraṁ maraṇāti, rūpagatametaṁ. | ‘The Tathāgata both exists and not exists after death,’ this is bound up with form. | 『如來死後既存在又不存在』，這與色相關。 |
| Neva hoti na na hoti tathāgato paraṁ maraṇāti, rūpagatametaṁ. | ‘The Tathāgata neither exists nor not exists after death,’ this is bound up with form. | 『如來死後既非存在亦非不存在』，這與色相關。 |
| Hoti tathāgato paraṁ maraṇāti kho, āvuso, vedanāgatametaṁ. | ‘The Tathāgata exists after death,’ friend, this is bound up with feeling. | 朋友，『如來死後存在』，這與受相關。 |
| Na hoti tathāgato paraṁ maraṇāti, vedanāgatametaṁ. | ‘The Tathāgata does not exist after death,’ this is bound up with feeling. | 『如來死後不存在』，這與受相關。 |
| Hoti ca na ca hoti tathāgato paraṁ maraṇāti, vedanāgatametaṁ. | ‘The Tathāgata both exists and not exists after death,’ this is bound up with feeling. | 『如來死後既存在又不存在』，這與受相關。 |
| Neva hoti na na hoti tathāgato paraṁ maraṇāti, vedanāgatametaṁ. | ‘The Tathāgata neither exists nor not exists after death,’ this is bound up with feeling. | 『如來死後既非存在亦非不存在』，這與受相關。 |
| Hoti tathāgato paraṁ maraṇāti kho, āvuso, saññāgatametaṁ. | ‘The Tathāgata exists after death,’ friend, this is bound up with perception. | 朋友，『如來死後存在』，這與想相關。 |
| Na hoti tathāgato paraṁ maraṇāti, saññāgatametaṁ. | ‘The Tathāgata does not exist after death,’ this is bound up with perception. | 『如來死後不存在』，這與想相關。 |
| Hoti ca na ca hoti tathāgato paraṁ maraṇāti, saññāgatametaṁ. | ‘The Tathāgata both exists and not exists after death,’ this is bound up with perception. | 『如來死後既存在又不存在』，這與想相關。 |
| Neva hoti na na hoti tathāgato paraṁ maraṇāti, saññāgatametaṁ. | ‘The Tathāgata neither exists nor not exists after death,’ this is bound up with perception. | 『如來死後既非存在亦非不存在』，這與想相關。 |
| Hoti tathāgato paraṁ maraṇāti kho, āvuso, saṅkhāragatametaṁ. | ‘The Tathāgata exists after death,’ friend, this is bound up with formations. | 朋友，『如來死後存在』，這與行相關。 |
| Na hoti tathāgato paraṁ maraṇāti, saṅkhāragatametaṁ. | ‘The Tathāgata does not exist after death,’ this is bound up with formations. | 『如來死後不存在』，這與行相關。 |
| Hoti ca na ca hoti tathāgato paraṁ maraṇāti, saṅkhāragatametaṁ. | ‘The Tathāgata both exists and not exists after death,’ this is bound up with formations. | 『如來死後既存在又不存在』，這與行相關。 |
| Neva hoti na na hoti tathāgato paraṁ maraṇāti, saṅkhāragatametaṁ. | ‘The Tathāgata neither exists nor not exists after death,’ this is bound up with formations. | 『如來死後既非存在亦非不存在』，這与行相关。 |
| Hoti tathāgato paraṁ maraṇāti kho, āvuso, viññāṇagatametaṁ. | ‘The Tathāgata exists after death,’ friend, this is bound up with consciousness. | 朋友，『如來死後存在』，這與識相關。 |
| Na hoti tathāgato paraṁ maraṇāti, viññāṇagatametaṁ. | ‘The Tathāgata does not exist after death,’ this is bound up with consciousness. | 『如來死後不存在』，這與識相關。 |
| Hoti ca na ca hoti tathāgato paraṁ maraṇāti, viññāṇagatametaṁ. | ‘The Tathāgata both exists and not exists after death,’ this is bound up with consciousness. | 『如來死後既存在又不存在』，這與識相關。 |
| Neva hoti na na hoti tathāgato paraṁ maraṇāti, viññāṇagatametaṁ. | ‘The Tathāgata neither exists nor not exists after death,’ this is bound up with consciousness. | 『如來死後既非存在亦非不存在』，這與識相關。 |
| Ayaṁ kho, āvuso, hetu ayaṁ paccayo, yenetaṁ abyākataṁ bhagavatā”ti. | This, friend, is the cause, this is the reason why this has been left undeclared by the Blessed One.” | 朋友，這就是原因，這就是理由，為什麼這件事被世尊捨置不說。」 |
| Tatiyaṁ. | Third. | 第三。 |
44.4 - SN 44.4 Dutiyasāriputtakoṭṭhika
| --- SN44.4 - Dutiyasāriputtakoṭṭhikasutta --- | ||
| Ekaṁ samayaṁ āyasmā ca sāriputto, āyasmā ca mahākoṭṭhiko bārāṇasiyaṁ viharanti isipatane migadāye …pe… | On one occasion the Venerable Sāriputta and the Venerable Mahākoṭṭhika were dwelling at Benares in the Deer Park at Isipatana … | 一時，尊者舍利弗與尊者摩訶拘絺羅住在波羅奈的仙人墮處鹿野苑… |
| (sāyeva pucchā.) | (the same questions.) | （相同的問題。） |
| “Ko nu kho, āvuso, hetu, ko paccayo, yenetaṁ abyākataṁ bhagavatā”ti? | “What, friend, is the cause, what is the reason why this has been left undeclared by the Blessed One?” | 「朋友，是什麼原因，是什麼理由，這件事被世尊捨置不說呢？」 |
| “Rūpaṁ kho, āvuso, ajānato apassato yathābhūtaṁ, rūpasamudayaṁ ajānato apassato yathābhūtaṁ, rūpanirodhaṁ ajānato apassato yathābhūtaṁ, rūpanirodhagāminiṁ paṭipadaṁ ajānato apassato yathābhūtaṁ, ‘hoti tathāgato paraṁ maraṇā’tipissa hoti; | “One who does not know and see form as it really is, who does not know and see the origin of form as it really is, who does not know and see the cessation of form as it really is, who does not know and see the way leading to the cessation of form as it really is, for him the thought occurs, ‘the Tathāgata exists after death’; | 「不知不見色之實相者，不知不見色之集起實相者，不知不見色之滅盡實相者，不知不見趣向色滅之道跡實相者，彼起是念：『如來死後存在』； |
| ‘na hoti tathāgato paraṁ maraṇā’tipissa hoti; | for him the thought occurs, ‘the Tathāgata does not exist after death’; | 彼起是念：『如來死後不存在』； |
| ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’tipissa hoti; | for him the thought occurs, ‘the Tathāgata both exists and not exists after death’; | 彼起是念：『如來死後既存在又不存在』； |
| ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipissa hoti. | for him the thought occurs, ‘the Tathāgata neither exists nor not exists after death.’ | 彼起是念：『如來死後既非存在亦非不存在』。 |
| Vedanaṁ …pe… | Feeling … | 受… |
| saññaṁ …pe… | perception … | 想… |
| saṅkhāre …pe… | formations … | 行… |
| viññāṇaṁ ajānato apassato yathābhūtaṁ, viññāṇasamudayaṁ ajānato apassato yathābhūtaṁ, viññāṇanirodhaṁ ajānato apassato yathābhūtaṁ, viññāṇanirodhagāminiṁ paṭipadaṁ ajānato apassato yathābhūtaṁ, ‘hoti tathāgato paraṁ maraṇā’tipissa hoti; | One who does not know and see consciousness as it really is, who does not know and see the origin of consciousness as it really is, who does not know and see the cessation of consciousness as it really is, who does not know and see the way leading to the cessation of consciousness as it really is, for him the thought occurs, ‘the Tathāgata exists after death’; | 不知不見識之實相者，不知不見識之集起實相者，不知不見識之滅盡實相者，不知不見趣向識滅之道跡實相者，彼起是念：『如來死後存在』； |
| ‘na hoti tathāgato paraṁ maraṇā’tipissa hoti; | for him the thought occurs, ‘the Tathāgata does not exist after death’; | 彼起是念：『如來死後不存在』； |
| ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’tipissa hoti; | for him the thought occurs, ‘the Tathāgata both exists and not exists after death’; | 彼起是念：『如來死後既存在又不存在』； |
| ‘neva hoti na na hoti tathāgato paraṁ maraṇā’”tipissa hoti. | for him the thought occurs, ‘the Tathāgata neither exists nor not exists after death.’” | 彼起是念：『如來死後既非存在亦非不存在』。」 |
| Rūpañca kho, āvuso, jānato passato yathābhūtaṁ, rūpasamudayaṁ jānato passato yathābhūtaṁ, rūpanirodhaṁ jānato passato yathābhūtaṁ, rūpanirodhagāminiṁ paṭipadaṁ jānato passato yathābhūtaṁ, ‘hoti tathāgato paraṁ maraṇā’tipissa na hoti …pe… | But, friend, one who knows and sees form as it really is, who knows and sees the origin of form as it really is, who knows and sees the cessation of form as it really is, who knows and sees the way leading to the cessation of form as it really is, for him the thought does not occur, ‘the Tathāgata exists after death’ … | 但是，朋友，知見色之實相者，知見色之集起實相者，知見色之滅盡實相者，知見趣向色滅之道跡實相者，彼不起是念：『如來死後存在』… |
| ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipissa na hoti. | for him the thought does not occur, ‘the Tathāgata neither exists nor not exists after death.’ | 彼不起是念：『如來死後既非存在亦非不存在』。 |
| Vedanaṁ …pe… | Feeling … | 受… |
| saññaṁ …pe… | perception … | 想… |
| saṅkhāre …pe… | formations … | 行… |
| viññāṇaṁ jānato passato yathābhūtaṁ, viññāṇasamudayaṁ jānato passato yathābhūtaṁ, viññāṇanirodhaṁ jānato passato yathābhūtaṁ, viññāṇanirodhagāminiṁ paṭipadaṁ jānato passato yathābhūtaṁ, ‘hoti tathāgato paraṁ maraṇā’tipissa na hoti; | One who knows and sees consciousness as it really is, who knows and sees the origin of consciousness as it really is, who knows and sees the cessation of consciousness as it really is, who knows and sees the way leading to the cessation of consciousness as it really is, for him the thought does not occur, ‘the Tathāgata exists after death’; | 知見識之實相者，知見識之集起實相者，知見識之滅盡實相者，知見趣向識滅之道跡實相者，彼不起是念：『如來死後存在』； |
| ‘na hoti tathāgato paraṁ maraṇā’tipissa na hoti; | for him the thought does not occur, ‘the Tathāgata does not exist after death’; | 彼不起是念：『如來死後不存在』； |
| ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’tipissa na hoti; | for him the thought does not occur, ‘the Tathāgata both exists and not exists after death’; | 彼不起是念：『如來死後既存在又不存在』； |
| ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipissa na hoti. | for him the thought does not occur, ‘the Tathāgata neither exists nor not exists after death.’ | 彼不起是念：『如來死後既非存在亦非不存在』。 |
| Ayaṁ kho, āvuso, hetu ayaṁ paccayo, yenetaṁ abyākataṁ bhagavatā”ti. | This, friend, is the cause, this is the reason why this has been left undeclared by the Blessed One.” | 朋友，這就是原因，這就是理由，為什麼這件事被世尊捨置不說。」 |
| Catutthaṁ. | Fourth. | 第四。 |
44.5 - SN 44.5 Tatiyasāriputtakoṭṭhika
| --- SN44.5 - Tatiyasāriputtakoṭṭhikasutta --- | ||
| Ekaṁ samayaṁ āyasmā ca sāriputto, āyasmā ca mahākoṭṭhiko bārāṇasiyaṁ viharanti isipatane migadāye …pe… | On one occasion the Venerable Sāriputta and the Venerable Mahākoṭṭhika were dwelling at Benares in the Deer Park at Isipatana … | 一時，尊者舍利弗與尊者摩訶拘絺羅住在波羅奈的仙人墮處鹿野苑… |
| (sāyeva pucchā.) | (the same questions.) | （相同的問題。） |
| “Ko nu kho, āvuso, hetu ko paccayo, yenetaṁ abyākataṁ bhagavatā”ti? | “What, friend, is the cause, what is the reason why this has been left undeclared by the Blessed One?” | 「朋友，是什麼原因，是什麼理由，這件事被世尊捨置不說呢？」 |
| “Rūpe kho, āvuso, avigatarāgassa avigatacchandassa avigatapemassa avigatapipāsassa avigatapariḷāhassa avigatataṇhassa ‘hoti tathāgato paraṁ maraṇā’tipissa hoti …pe… | “In one for whom there is still passion for form, friend, still desire, still affection, still thirst, still fever, still craving, for him the thought occurs, ‘the Tathāgata exists after death’ … | 「朋友，於色尚有貪愛、尚有欲、尚有情、尚有渴、尚有熱、尚有愛者，彼起是念：『如來死後存在』… |
| ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipissa hoti. | for him the thought occurs, ‘the Tathāgata neither exists nor not exists after death.’ | 彼起是念：『如來死後既非存在亦非不存在』。 |
| Vedanāya …pe… | For feeling … | 對受… |
| saññāya …pe… | for perception … | 對想… |
| saṅkhāresu …pe… | for formations … | 對行… |
| viññāṇe avigatarāgassa avigatacchandassa avigatapemassa avigatapipāsassa avigatapariḷāhassa avigatataṇhassa ‘hoti tathāgato paraṁ maraṇā’tipissa hoti …pe… | In one for whom there is still passion for consciousness, still desire, still affection, still thirst, still fever, still craving, for him the thought occurs, ‘the Tathāgata exists after death’ … | 於識尚有貪愛、尚有欲、尚有情、尚有渴、尚有熱、尚有愛者，彼起是念：『如來死後存在』… |
| ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipissa hoti. | for him the thought occurs, ‘the Tathāgata neither exists nor not exists after death.’ | 彼起是念：『如來死後既非存在亦非不存在』。 |
| Rūpe ca kho, āvuso, vigatarāgassa …pe… | But, friend, in one for whom passion for form has been removed … | 但是，朋友，於色已除貪愛者… |
| vedanāya …pe… | for feeling … | 對受… |
| saññāya …pe… | for perception … | 對想… |
| saṅkhāresu …pe… | for formations … | 對行… |
| viññāṇe vigatarāgassa vigatacchandassa vigatapemassa vigatapipāsassa vigatapariḷāhassa vigatataṇhassa ‘hoti tathāgato paraṁ maraṇā’tipissa na hoti …pe… | in one for whom passion for consciousness, desire, affection, thirst, fever, and craving have been removed, for him the thought does not occur, ‘the Tathāgata exists after death’ … | 於識已除貪愛、欲、情、渴、熱、愛者，彼不起是念：『如來死後存在』… |
| ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipissa na hoti. | for him the thought does not occur, ‘the Tathāgata neither exists nor not exists after death.’ | 彼不起是念：『如來死後既非存在亦非不存在』。 |
| Ayaṁ kho, āvuso, hetu, ayaṁ paccayo, yenetaṁ abyākataṁ bhagavatā”ti. | This, friend, is the cause, this is the reason why this has been left undeclared by the Blessed One.” | 朋友，這就是原因，這就是理由，為什麼這件事被世尊捨置不說。」 |
44.6 - SN 44.6 Catutthasāriputtakoṭṭhika: Catutthasāriputtakoṭṭhikasutta
| --- SN44.6 - Catutthasāriputtakoṭṭhikasutta --- | --- SN44.6 - Catutthasāriputtakoṭṭhikasutta --- | --- SN44.6 - 第四舍利弗拘絺羅經 --- |
| Ekaṁ samayaṁ āyasmā ca sāriputto, āyasmā ca mahākoṭṭhiko bārāṇasiyaṁ viharanti isipatane migadāye. | On one occasion the Venerable Sāriputta and the Venerable Mahākoṭṭhika were dwelling at Benares in the Deer Park at Isipatana. | 一時，尊者舍利弗與尊者摩訶拘絺羅住在波羅奈的仙人墮處鹿野苑。 |
| Atha kho āyasmā sāriputto sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā mahākoṭṭhiko tenupasaṅkami; upasaṅkamitvā āyasmatā mahākoṭṭhikena saddhiṁ sammodi. | Then, in the evening, the Venerable Sāriputta emerged from seclusion and approached the Venerable Mahākoṭṭhika and exchanged greetings with him. | 那時，傍晚時分，尊者舍利弗從獨住中出來，到尊者摩訶拘絺羅那裡與他互相問候。 |
| Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sāriputto āyasmantaṁ mahākoṭṭhikaṁ etadavoca: | When they had concluded their greetings and cordial talk, he sat down to one side. Seated there, the Venerable Sāriputta said to the Venerable Mahākoṭṭhika: | 問候和寒暄完畢後，他坐在一邊。坐定後，尊者舍利弗對尊者摩訶拘絺羅說： |
| “‘kiṁ nu kho, āvuso koṭṭhika, hoti tathāgato paraṁ maraṇā’ti …pe… | “‘How is it, friend Koṭṭhika, does the Tathāgata exist after death?’ … | 「『朋友拘絺羅，如來死後存在嗎？』… |
| ‘kiṁ panāvuso, neva hoti na na hoti tathāgato paraṁ maraṇā’ti iti puṭṭho samāno: | ‘Then, friend, does the Tathāgata neither exist nor not exist after death?’ when asked this, you say: | 『那麼，朋友，如來死後既非存在亦非不存在嗎？』當被如此問時，你說： |
| ‘etampi kho, āvuso, abyākataṁ bhagavatā— | ‘This too has been left undeclared by the Blessed One, friend— | 『朋友，這也已被世尊所捨置—— |
| neva hoti na na hoti tathāgato paraṁ maraṇā’ti vadesi. | the Tathāgata neither exists nor not exists after death.’ | 如來死後既非存在亦非不存在。』 |
| Ko nu kho, āvuso, hetu, ko paccayo, yenetaṁ abyākataṁ bhagavatā”ti? | What, friend, is the cause, what is the reason why this has been left undeclared by the Blessed One?” | 朋友，是什麼原因，是什麼理由，這件事被世尊捨置不說呢？」 |
| “Rūpārāmassa kho, āvuso, rūparatassa rūpasammuditassa rūpanirodhaṁ ajānato apassato yathābhūtaṁ, ‘hoti tathāgato paraṁ maraṇā’tipissa hoti; | “For one who delights in form, friend, who is attached to form, who rejoices in form, who does not know and see the cessation of form as it really is, for him the thought occurs, ‘the Tathāgata exists after death’; | 「朋友，樂於色、著於色、喜於色，不知不見色之滅實相者，彼起是念：『如來死後存在』； |
| ‘na hoti tathāgato paraṁ maraṇā’tipissa hoti; | for him the thought occurs, ‘the Tathāgata does not exist after death’; | 彼起是念：『如來死後不存在』； |
| ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’tipissa hoti; | for him the thought occurs, ‘the Tathāgata both exists and not exists after death’; | 彼起是念：『如來死後既存在又不存在』； |
| ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipissa hoti. | for him the thought occurs, ‘the Tathāgata neither exists nor not exists after death.’ | 彼起是念：『如來死後既非存在亦非不存在』。 |
| Vedanārāmassa kho, āvuso, vedanāratassa vedanāsammuditassa, vedanānirodhaṁ ajānato apassato yathābhūtaṁ, ‘hoti tathāgato paraṁ maraṇā’tipissa hoti …pe… | For one who delights in feeling, friend, who is attached to feeling, who rejoices in feeling, who does not know and see the cessation of feeling as it really is, for him the thought occurs, ‘the Tathāgata exists after death’ … | 朋友，樂於受、著於受、喜於受，不知不見受之滅實相者，彼起是念：『如來死後存在』… |
| saññārāmassa kho, āvuso …pe… | for one who delights in perception, friend … | 朋友，樂於想者… |
| saṅkhārārāmassa kho āvuso …pe… | for one who delights in formations, friend … | 朋友，樂於行者… |
| viññāṇārāmassa kho, āvuso, viññāṇaratassa viññāṇasammuditassa viññāṇanirodhaṁ ajānato apassato yathābhūtaṁ, ‘hoti tathāgato paraṁ maraṇā’tipissa hoti …pe… | for one who delights in consciousness, friend, who is attached to consciousness, who rejoices in consciousness, who does not know and see the cessation of consciousness as it really is, for him the thought occurs, ‘the Tathāgata exists after death’ … | 朋友，樂於識、著於識、喜於識，不知不見識之滅實相者，彼起是念：『如來死後存在』… |
| ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipissa hoti. | for him the thought occurs, ‘the Tathāgata neither exists nor not exists after death.’ | 彼起是念：『如來死後既非存在亦非不存在』。 |
| Na rūpārāmassa kho, āvuso, na rūparatassa na rūpasammuditassa, rūpanirodhaṁ jānato passato yathābhūtaṁ, ‘hoti tathāgato paraṁ maraṇā’tipissa na hoti …pe… | But for one who does not delight in form, friend, who is not attached to form, who does not rejoice in form, who knows and sees the cessation of form as it really is, for him the thought does not occur, ‘the Tathāgata exists after death’ … | 但不樂於色者，朋友，不著於色，不喜於色，知見色滅實相者，彼不起是念：『如來死後存在』… |
| ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipissa na hoti. | for him the thought does not occur, ‘the Tathāgata neither exists nor not exists after death.’ | 彼不起是念：『如來死後既非存在亦非不存在』。 |
| Na vedanārāmassa kho, āvuso …pe… | For one who does not delight in feeling, friend … | 不樂於受者，朋友… |
| na saññārāmassa kho, āvuso …pe… | for one who does not delight in perception, friend … | 不樂於想者，朋友… |
| na saṅkhārārāmassa kho, āvuso …pe… | for one who does not delight in formations, friend … | 不樂於行者，朋友… |
| na viññāṇārāmassa kho, āvuso, na viññāṇaratassa na viññāṇasammuditassa, viññāṇanirodhaṁ jānato passato yathābhūtaṁ, ‘hoti tathāgato paraṁ maraṇā’tipissa na hoti …pe… | for one who does not delight in consciousness, friend, who is not attached to consciousness, who does not rejoice in consciousness, who knows and sees the cessation of consciousness as it really is, for him the thought does not occur, ‘the Tathāgata exists after death’ … | 朋友，不樂於識，不著於識，不喜於識，知見識滅實相者，彼不起是念：『如來死後存在』… |
| ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipissa na hoti. | for him the thought does not occur, ‘the Tathāgata neither exists nor not exists after death.’ | 彼不起是念：『如來死後既非存在亦非不存在』。 |
| Ayaṁ kho, āvuso, hetu, ayaṁ paccayo, yenetaṁ abyākataṁ bhagavatā”ti. | This, friend, is the cause, this is the reason why this has been left undeclared by the Blessed One.” | 朋友，這就是原因，這就是理由，為什麼這件事被世尊捨置不說。」 |
| “Siyā panāvuso, aññopi pariyāyo, yenetaṁ abyākataṁ bhagavatā”ti? | “But could there be, friend, another way, by which this has been left undeclared by the Blessed One?” | 「朋友，可有其他方式，能說明此事何以被世尊捨置不說？」 |
| “Siyā, āvuso. | “There could be, friend. | 「朋友，可能有的。 |
| Bhavārāmassa kho, āvuso, bhavaratassa bhavasammuditassa, bhavanirodhaṁ ajānato apassato yathābhūtaṁ, ‘hoti tathāgato paraṁ maraṇā’tipissa hoti …pe… | For one who delights in existence, friend, who is attached to existence, who rejoices in existence, who does not know and see the cessation of existence as it really is, for him the thought occurs, ‘the Tathāgata exists after death’ … | 朋友，樂於有、著於有、喜於有，不知不見有之滅實相者，彼起是念：『如來死後存在』… |
| ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipissa hoti. | for him the thought occurs, ‘the Tathāgata neither exists nor not exists after death.’ | 彼起是念：『如來死後既非存在亦非不存在』。 |
| Na bhavārāmassa kho, āvuso, na bhavaratassa na bhavasammuditassa, bhavanirodhaṁ jānato passato yathābhūtaṁ, ‘hoti tathāgato paraṁ maraṇā’tipissa na hoti …pe… | But for one who does not delight in existence, friend, who is not attached to existence, who does not rejoice in existence, who knows and sees the cessation of existence as it really is, for him the thought does not occur, ‘the Tathāgata exists after death’ … | 但不樂於有者，朋友，不著於有，不喜於有，知見有滅實相者，彼不起是念：『如來死後存在』… |
| ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipissa na hoti. | for him the thought does not occur, ‘the Tathāgata neither exists nor not exists after death.’ | 彼不起是念：『如來死後既非存在亦非不存在』。 |
| Ayampi kho, āvuso, pariyāyo, yenetaṁ abyākataṁ bhagavatā”ti. | This too, friend, is a way by which this has been left undeclared by the Blessed One.” | 朋友，這也是此事被世尊捨置不說的一種方式。」 |
| “Siyā panāvuso, aññopi pariyāyo, yenetaṁ abyākataṁ bhagavatā”ti? | “But could there be, friend, another way, by which this has been left undeclared by the Blessed One?” | 「朋友，可有其他方式，能說明此事何以被世尊捨置不說？」 |
| “Siyā, āvuso. | “There could be, friend. | 「朋友，可能有的。 |
| Upādānārāmassa kho, āvuso, upādānaratassa upādānasammuditassa, upādānanirodhaṁ ajānato apassato yathābhūtaṁ, ‘hoti tathāgato paraṁ maraṇā’tipissa hoti …pe… | For one who delights in clinging, friend, who is attached to clinging, who rejoices in clinging, who does not know and see the cessation of clinging as it really is, for him the thought occurs, ‘the Tathāgata exists after death’ … | 朋友，樂於取、著於取、喜於取，不知不見取之滅實相者，彼起是念：『如來死後存在』… |
| ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipissa hoti. | for him the thought occurs, ‘the Tathāgata neither exists nor not exists after death.’ | 彼起是念：『如來死後既非存在亦非不存在』。 |
| Na upādānārāmassa kho, āvuso, na upādānaratassa na upādānasammuditassa, upādānanirodhaṁ jānato passato yathābhūtaṁ, ‘hoti tathāgato paraṁ maraṇā’tipissa na hoti …pe… | But for one who does not delight in clinging, friend, who is not attached to clinging, who does not rejoice in clinging, who knows and sees the cessation of clinging as it really is, for him the thought does not occur, ‘the Tathāgata exists after death’ … | 但不樂於取者，朋友，不著於取，不喜於取，知見取滅實相者，彼不起是念：『如來死後存在』… |
| ‘neva, hoti na na hoti tathāgato paraṁ maraṇā’tipissa na hoti. | ‘the Tathāgata neither exists nor not exists after death.’ | 『如來死後既非存在亦非不存在。』 |
| Ayampi kho, āvuso, pariyāyo, yenetaṁ abyākataṁ bhagavatā”ti. | This too, friend, is a way by which this has been left undeclared by the Blessed One.” | 朋友，這也是此事被世尊捨置不說的一種方式。」 |
| “Siyā panāvuso, aññopi pariyāyo, yenetaṁ abyākataṁ bhagavatā”ti? | “But could there be, friend, another way, by which this has been left undeclared by the Blessed One?” | 「朋友，可有其他方式，能說明此事何以被世尊捨置不說？」 |
| “Siyā, āvuso. | “There could be, friend. | 「朋友，可能有的。 |
| Taṇhārāmassa kho, āvuso, taṇhāratassa taṇhāsammuditassa, taṇhānirodhaṁ ajānato apassato yathābhūtaṁ, ‘hoti tathāgato paraṁ maraṇā’tipissa hoti …pe… | For one who delights in craving, friend, who is attached to craving, who rejoices in craving, who does not know and see the cessation of craving as it really is, for him the thought occurs, ‘the Tathāgata exists after death’ … | 朋友，樂於愛、著於愛、喜於愛，不知不見愛之滅實相者，彼起是念：『如來死後存在』… |
| ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipissa hoti. | for him the thought occurs, ‘the Tathāgata neither exists nor not exists after death.’ | 彼起是念：『如來死後既非存在亦非不存在』。 |
| Na taṇhārāmassa kho, āvuso, na taṇhāratassa na taṇhāsammuditassa, taṇhānirodhaṁ jānato passato yathābhūtaṁ, ‘hoti tathāgato paraṁ maraṇā’tipissa na hoti …pe… | But for one who does not delight in craving, friend, who is not attached to craving, who does not rejoice in craving, who knows and sees the cessation of craving as it really is, for him the thought does not occur, ‘the Tathāgata exists after death’ … | 但不樂於愛者，朋友，不著於愛，不喜於愛，知見愛滅實相者，彼不起是念：『如來死後存在』… |
| ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipissa na hoti. | for him the thought does not occur, ‘the Tathāgata neither exists nor not exists after death.’ | 彼不起是念：『如來死後既非存在亦非不存在』。 |
| Ayampi kho, āvuso, pariyāyo, yenetaṁ abyākataṁ bhagavatā”ti. | This too, friend, is a way by which this has been left undeclared by the Blessed One.” | 朋友，這也是此事被世尊捨置不說的一種方式。」 |
| “Siyā panāvuso, aññopi pariyāyo, yenetaṁ abyākataṁ bhagavatā”ti? | “But could there be, friend, another way, by which this has been left undeclared by the Blessed One?” | 「朋友，可有其他方式，能說明此事何以被世尊捨置不說？」 |
| “Ettha dāni, āvuso sāriputta, ito uttari kiṁ icchasi? | “Now what more do you wish for, friend Sāriputta? | 「朋友舍利弗，你還想要什麼呢？ |
| Taṇhāsaṅkhayavimuttassa, āvuso sāriputta, bhikkhuno vaṭṭaṁ natthi paññāpanāyā”ti. | For a bhikkhu, friend Sāriputta, who is liberated by the destruction of craving, there is no round for designation.” | 朋友舍利弗，對一位因滅盡渴愛而解脫的比丘，已無輪迴可施設。」 |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
44.7 - SN 44.7 Moggallāna: Moggallānasutta
| --- SN44.7 - Moggallānasutta --- | --- SN44.7 - Moggallānasutta --- | --- SN44.7 - 目犍連經 --- |
| Atha kho vacchagotto paribbājako yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmatā mahāmoggallānena saddhiṁ sammodi. | Then Vacchagotta the wanderer approached the Venerable Mahāmoggallāna and exchanged greetings with him. | 那時，遊方僧婆蹉種來到尊者摩訶目犍連那裡，與他互相問候。 |
| Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho vacchagotto paribbājako āyasmantaṁ mahāmoggallānaṁ etadavoca: | When they had concluded their greetings and cordial talk, he sat down to one side. Seated there, Vacchagotta the wanderer said to the Venerable Mahāmoggallāna: | 問候和寒暄完畢後，他坐在一邊。坐定後，遊方僧婆蹉種對尊者摩訶目犍連說： |
| “Kiṁ nu kho, bho moggallāna, sassato loko”ti? | “How is it, Master Moggallāna, is the world eternal?” | 「大師目犍連，世界是永恆的嗎？」 |
| “Abyākataṁ kho etaṁ, vaccha, bhagavatā: | “This has been left undeclared by the Blessed One, Vaccha: | 「婆蹉，這已被世尊所捨置： |
| ‘sassato loko’”ti. | ‘the world is eternal.’” | 『世界是永恆的。』」 |
| “Kiṁ pana, bho moggallāna, asassato loko”ti? | “Then, Master Moggallāna, is the world not eternal?” | 「那麼，大師目犍連，世界是非永恆的嗎？」 |
| “Etampi kho, vaccha, abyākataṁ bhagavatā: | “This too, Vaccha, has been left undeclared by the Blessed One: | 「婆蹉，這也已被世尊所捨置： |
| ‘asassato loko’”ti. | ‘the world is not eternal.’” | 『世界是非永恆的。』」 |
| “Kiṁ nu kho, bho moggallāna, antavā loko”ti? | “How is it, Master Moggallāna, is the world finite?” | 「大師目犍連，世界是有限的嗎？」 |
| “Abyākataṁ kho etaṁ, vaccha, bhagavatā: | “This has been left undeclared by the Blessed One, Vaccha: | 「婆蹉，這已被世尊所捨置： |
| ‘antavā loko’”ti. | ‘the world is finite.’” | 『世界是有限的。』」 |
| “Kiṁ pana, bho moggallāna, anantavā loko”ti? | “Then, Master Moggallāna, is the world infinite?” | 「那麼，大師目犍連，世界是無限的嗎？」 |
| “Etampi kho, vaccha, abyākataṁ bhagavatā: | “This too, Vaccha, has been left undeclared by the Blessed One: | 「婆蹉，這也已被世尊所捨置： |
| ‘anantavā loko’”ti. | ‘the world is infinite.’” | 『世界是無限的。』」 |
| “Kiṁ nu kho, bho moggallāna, taṁ jīvaṁ taṁ sarīran”ti? | “How is it, Master Moggallāna, is the soul the same as the body?” | 「大師目犍連，靈魂與身體是同一的嗎？」 |
| “Abyākataṁ kho etaṁ, vaccha, bhagavatā: | “This has been left undeclared by the Blessed One, Vaccha: | 「婆蹉，這已被世尊所捨置： |
| ‘taṁ jīvaṁ taṁ sarīran’”ti. | ‘the soul is the same as the body.’” | 『靈魂與身體是同一的。』」 |
| “Kiṁ pana, bho moggallāna, aññaṁ jīvaṁ aññaṁ sarīran”ti? | “Then, Master Moggallāna, is the soul one thing and the body another?” | 「那麼，大師目犍連，靈魂是一回事，身體是另一回事嗎？」 |
| “Etampi kho, vaccha, abyākataṁ bhagavatā: | “This too, Vaccha, has been left undeclared by the Blessed One: | 「婆蹉，這也已被世尊所捨置： |
| ‘aññaṁ jīvaṁ aññaṁ sarīran’”ti. | ‘the soul is one thing and the body another.’” | 『靈魂是一回事，身體是另一回事。』」 |
| “Kiṁ nu kho, bho moggallāna, hoti tathāgato paraṁ maraṇā”ti? | “How is it, Master Moggallāna, does the Tathāgata exist after death?” | 「大師目犍連，如來死後存在嗎？」 |
| “Abyākataṁ kho etaṁ, vaccha, bhagavatā: | “This has been left undeclared by the Blessed One, Vaccha: | 「婆蹉，這已被世尊所捨置： |
| ‘hoti tathāgato paraṁ maraṇā’”ti. | ‘the Tathāgata exists after death.’” | 『如來死後存在。』」 |
| “Kiṁ pana, bho moggallāna, na hoti tathāgato paraṁ maraṇā”ti? | “Then, Master Moggallāna, does the Tathāgata not exist after death?” | 「那麼，大師目犍連，如來死後不存在嗎？」 |
| “Etampi kho, vaccha, abyākataṁ bhagavatā: | “This too, Vaccha, has been left undeclared by the Blessed One: | 「婆蹉，這也已被世尊所捨置： |
| ‘na hoti tathāgato paraṁ maraṇā’”ti. | ‘the Tathāgata does not exist after death.’” | 『如來死後不存在。』」 |
| “Kiṁ nu kho, bho moggallāna, hoti ca na ca hoti tathāgato paraṁ maraṇā”ti? | “How is it, Master Moggallāna, does the Tathāgata both exist and not exist after death?” | 「大師目犍連，如來死後既存在又不存在嗎？」 |
| “Abyākataṁ kho etaṁ, vaccha, bhagavatā: | “This has been left undeclared by the Blessed One, Vaccha: | 「婆蹉，這已被世尊所捨置： |
| ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’”ti. | ‘the Tathāgata both exists and not exists after death.’” | 『如來死後既存在又不存在。』」 |
| “Kiṁ pana, bho moggallāna, neva hoti na na hoti tathāgato paraṁ maraṇā”ti? | “Then, Master Moggallāna, does the Tathāgata neither exist nor not exist after death?” | 「那麼，大師目犍連，如來死後既非存在亦非不存在嗎？」 |
| “Etampi kho, vaccha, abyākataṁ bhagavatā: | “This too, Vaccha, has been left undeclared by the Blessed One: | 「婆蹉，這也已被世尊所捨置： |
| ‘neva hoti na na hoti tathāgato paraṁ maraṇā’”ti. | ‘the Tathāgata neither exists nor not exists after death.’” | 『如來死後既非存在亦非不存在。』」 |
| “Ko nu kho, bho moggallāna, hetu ko paccayo, yena aññatitthiyānaṁ paribbājakānaṁ evaṁ puṭṭhānaṁ evaṁ veyyākaraṇaṁ hoti— | “What, Master Moggallāna, is the cause, what is the reason why, when the wandering ascetics of other sects are asked thus, they give such answers as— | 「大師目犍連，是什麼原因，是什麼理由，當其他宗派的遊方僧被這樣問時，他們會給出這樣的答案—— |
| sassato lokoti vā, asassato lokoti vā, antavā lokoti vā, anantavā lokoti vā, taṁ jīvaṁ taṁ sarīranti vā, aññaṁ jīvaṁ aññaṁ sarīranti vā, hoti tathāgato paraṁ maraṇāti vā, na hoti tathāgato paraṁ maraṇāti vā, hoti ca na ca hoti tathāgato paraṁ maraṇāti vā, neva hoti na na hoti tathāgato paraṁ maraṇāti vā? | ‘the world is eternal,’ or ‘the world is not eternal,’ or ‘the world is finite,’ or ‘the world is infinite,’ or ‘the soul is the same as the body,’ or ‘the soul is one thing and the body another,’ or ‘the Tathāgata exists after death,’ or ‘the Tathāgata does not exist after death,’ or ‘the Tathāgata both exists and not exists after death,’ or ‘the Tathāgata neither exists nor not exists after death’? | 『世界是永恆的』，或『世界是非永恆的』，或『世界是有限的』，或『世界是無限的』，或『靈魂與身體是同一的』，或『靈魂是一回事，身體是另一回事』，或『如來死後存在』，或『如來死後不存在』，或『如來死後既存在又不存在』，或『如來死後既非存在亦非不存在』？ |
| Ko pana, bho moggallāna, hetu ko paccayo, yena samaṇassa gotamassa evaṁ puṭṭhassa na evaṁ veyyākaraṇaṁ hoti— | And what, Master Moggallāna, is the cause, what is the reason why, when the ascetic Gotama is asked thus, he does not give such answers as— | 大師目犍連，又是什麼原因，是什麼理由，當沙門喬達摩被這樣問時，他卻不給出這樣的答案—— |
| sassato lokotipi, asassato lokotipi, antavā lokotipi, anantavā lokotipi, taṁ jīvaṁ taṁ sarīrantipi, aññaṁ jīvaṁ aññaṁ sarīrantipi, hoti tathāgato paraṁ maraṇātipi, na hoti tathāgato paraṁ maraṇātipi, hoti ca na ca hoti tathāgato paraṁ maraṇātipi, neva hoti na na hoti tathāgato paraṁ maraṇātipī”ti? | ‘the world is eternal,’ or ‘the world is not eternal,’ or ‘the world is finite,’ or ‘the world is infinite,’ or ‘the soul is the same as the body,’ or ‘the soul is one thing and the body another,’ or ‘the Tathāgata exists after death,’ or ‘the Tathāgata does not exist after death,’ or ‘the Tathāgata both exists and not exists after death,’ or ‘the Tathāgata neither exists nor not exists after death’?” | 『世界是永恆的』，或『世界是非永恆的』，或『世界是有限的』，或『世界是無限的』，或『靈魂與身體是同一的』，或『靈魂是一回事，身體是另一回事』，或『如來死後存在』，或『如來死後不存在』，或『如來死後既存在又不存在』，或『如來死後既非存在亦非不存在』？」 |
| “Aññatitthiyā kho, vaccha, paribbājakā cakkhuṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassanti …pe… | “The wandering ascetics of other sects, Vaccha, regard the eye thus: ‘This is mine, this I am, this is my self’ … | 「婆蹉，其他宗派的遊方僧，視眼如是：『這是我的，這是我，這是我的我』… |
| jivhaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassanti …pe… | they regard the tongue thus: ‘This is mine, this I am, this is my self’ … | 他們視舌如是：『這是我的，這是我，這是我的我』… |
| manaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassanti. | they regard the mind thus: ‘This is mine, this I am, this is my self.’ | 他們視意如是：『這是我的，這是我，這是我的我。』 |
| Tasmā aññatitthiyānaṁ paribbājakānaṁ evaṁ puṭṭhānaṁ evaṁ veyyākaraṇaṁ hoti— | Therefore, when the wandering ascetics of other sects are asked thus, they give such answers as— | 因此，當其他宗派的遊方僧被這樣問時，他們會給出這樣的答案—— |
| sassato lokoti vā …pe… | ‘the world is eternal,’ or … | 『世界是永恆的』，或… |
| neva hoti na na hoti tathāgato paraṁ maraṇāti vā. | ‘the Tathāgata neither exists nor not exists after death.’ | 『如來死後既非存在亦非不存在。』 |
| Tathāgato ca kho, vaccha, arahaṁ sammāsambuddho cakkhuṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati …pe… | But the Tathāgata, Vaccha, the Arahant, the Perfectly Enlightened One, regards the eye thus: ‘This is not mine, this I am not, this is not my self’ … | 但如來，婆蹉，阿羅漢，正等正覺者，視眼如是：『這不是我的，這不是我，這不是我的我』… |
| jivhaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati …pe… | he regards the tongue thus: ‘This is not mine, this I am not, this is not my self’ … | 他視舌如是：『這不是我的，這不是我，這不是我的我』… |
| manaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati. | he regards the mind thus: ‘This is not mine, this I am not, this is not my self.’ | 他視意如是：『這不是我的，這不是我，這不是我的我。』 |
| Tasmā tathāgatassa evaṁ puṭṭhassa na evaṁ veyyākaraṇaṁ hoti— | Therefore, when the Tathāgata is asked thus, he does not give such answers as— | 因此，當如來被這樣問時，他不會給出這樣的答案—— |
| sassato lokotipi …pe… | ‘the world is eternal,’ or … | 『世界是永恆的』，或… |
| neva hoti na na hoti tathāgato paraṁ maraṇātipī”ti. | ‘the Tathāgata neither exists nor not exists after death.’” | 『如來死後既非存在亦非不存在。』」 |
| Atha kho vacchagotto paribbājako uṭṭhāyāsanā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. | Then Vacchagotta the wanderer rose from his seat and approached the Blessed One and exchanged greetings with him. | 於是，遊方僧婆蹉種從座位上起身，到世尊那裡與他互相問候。 |
| Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho vacchagotto paribbājako bhagavantaṁ etadavoca: | When they had concluded their greetings and cordial talk, he sat down to one side. Seated there, Vacchagotta the wanderer said to the Blessed One: | 問候和寒暄完畢後，他坐在一邊。坐定後，遊方僧婆蹉種對世尊說： |
| “kiṁ nu kho, bho gotama, sassato loko”ti? | “How is it, Master Gotama, is the world eternal?” | 「大師喬達摩，世界是永恆的嗎？」 |
| “Abyākataṁ kho etaṁ, vaccha, mayā: ‘sassato loko’ti …pe…. | “This has been left undeclared by me, Vaccha: ‘the world is eternal’ … | 「婆蹉，這已被我所捨置：『世界是永恆的』… |
| “Kiṁ pana, bho gotama, neva hoti na na hoti tathāgato paraṁ maraṇā”ti? | “Then, Master Gotama, does the Tathāgata neither exist nor not exist after death?” | 「那麼，大師喬達摩，如來死後既非存在亦非不存在嗎？」 |
| “Etampi kho, vaccha, abyākataṁ mayā: | “This too, Vaccha, has been left undeclared by me: | 「婆蹉，這也已被我所捨置： |
| ‘neva hoti na na hoti tathāgato paraṁ maraṇā’”ti. | ‘the Tathāgata neither exists nor not exists after death.’” | 『如來死後既非存在亦非不存在。』」 |
| “Ko nu kho, bho gotama, hetu ko paccayo, yena aññatitthiyānaṁ paribbājakānaṁ evaṁ puṭṭhānaṁ evaṁ veyyākaraṇaṁ hoti: | “What, Master Gotama, is the cause, what is the reason why, when the wandering ascetics of other sects are asked thus, they give such answers as: | 「大師喬達摩，是什麼原因，是什麼理由，當其他宗派的遊方僧被這樣問時，他們會給出這樣的答案： |
| ‘sassato loko’ti vā …pe… | ‘the world is eternal,’ or … | 『世界是永恆的』，或… |
| ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā? | ‘the Tathāgata neither exists nor not exists after death’? | 『如來死後既非存在亦非不存在』？ |
| Ko pana, bho gotama, hetu ko paccayo, yena bhoto gotamassa evaṁ puṭṭhassa na evaṁ veyyākaraṇaṁ hoti: | And what, Master Gotama, is the cause, what is the reason why, when Master Gotama is asked thus, he does not give such answers as: | 大師喬達摩，又是什麼原因，是什麼理由，當大師喬達摩被這樣問時，他卻不給出這樣的答案： |
| ‘sassato loko’tipi …pe… | ‘the world is eternal,’ or … | 『世界是永恆的』，或… |
| ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipī”ti? | ‘the Tathāgata neither exists nor not exists after death’?” | 『如來死後既非存在亦非不存在』？」 |
| “Aññatitthiyā kho, vaccha, paribbājakā cakkhuṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassanti …pe… | “The wandering ascetics of other sects, Vaccha, regard the eye thus: ‘This is mine, this I am, this is my self’ … | 「婆蹉，其他宗派的遊方僧，視眼如是：『這是我的，這是我，這是我的我』… |
| jivhaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassanti …pe… | they regard the tongue thus: ‘This is mine, this I am, this is my self’ … | 他們視舌如是：『這是我的，這是我，這是我的我』… |
| manaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassanti. | they regard the mind thus: ‘This is mine, this I am, this is my self.’ | 他們視意如是：『這是我的，這是我，這是我的我。』 |
| Tasmā aññatitthiyānaṁ paribbājakānaṁ evaṁ puṭṭhānaṁ evaṁ veyyākaraṇaṁ hoti: | Therefore, when the wandering ascetics of other sects are asked thus, they give such answers as: | 因此，當其他宗派的遊方僧被這樣問時，他們會給出這樣的答案： |
| ‘sassato loko’ti vā …pe… | ‘the world is eternal,’ or … | 『世界是永恆的』，或… |
| ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā. | ‘the Tathāgata neither exists nor not exists after death.’ | 『如來死後既非存在亦非不存在。』 |
| Tathāgato ca kho, vaccha, arahaṁ sammāsambuddho cakkhuṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati …pe… | But the Tathāgata, Vaccha, the Arahant, the Perfectly Enlightened One, regards the eye thus: ‘This is not mine, this I am not, this is not my self’ … | 但如來，婆蹉，阿羅漢，正等正覺者，視眼如是：『這不是我的，這不是我，這不是我的我』… |
| jivhaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati …pe… | he regards the tongue thus: ‘This is not mine, this I am not, this is not my self’ … | 他視舌如是：『這不是我的，這不是我，這不是我的我』… |
| manaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati. | he regards the mind thus: ‘This is not mine, this I am not, this is not my self.’ | 他視意如是：『這不是我的，這不是我，這不是我的我。』 |
| Tasmā tathāgatassa evaṁ puṭṭhassa na evaṁ veyyākaraṇaṁ hoti: | Therefore, when the Tathāgata is asked thus, he does not give such answers as: | 因此，當如來被這樣問時，他不會給出這樣的答案： |
| ‘sassato loko’tipi, ‘asassato loko’tipi, ‘antavā loko’tipi, ‘anantavā loko’tipi, ‘taṁ jīvaṁ taṁ sarīran’tipi, ‘aññaṁ jīvaṁ aññaṁ sarīran’tipi, ‘hoti tathāgato paraṁ maraṇā’tipi, ‘na hoti tathāgato paraṁ maraṇā’tipi, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’tipi, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipī”ti. | ‘the world is eternal,’ or ‘the world is not eternal,’ or ‘the world is finite,’ or ‘the world is infinite,’ or ‘the soul is the same as the body,’ or ‘the soul is one thing and the body another,’ or ‘the Tathāgata exists after death,’ or ‘the Tathāgata does not exist after death,’ or ‘the Tathāgata both exists and not exists after death,’ or ‘the Tathāgata neither exists nor not exists after death.’” | 『世界是永恆的』，或『世界是非永恆的』，或『世界是有限的』，或『世界是無限的』，或『靈魂與身體是同一的』，或『靈魂是一回事，身體是另一回事』，或『如來死後存在』，或『如來死後不存在』，或『如來死後既存在又不存在』，或『如來死後既非存在亦非不存在』。」 |
| “Acchariyaṁ, bho gotama, abbhutaṁ, bho gotama. | “It is wonderful, Master Gotama, it is amazing, Master Gotama! | 「太好了，大師喬達摩，太奇妙了，大師喬達摩！ |
| Yatra hi nāma satthu ca sāvakassa ca atthena attho byañjanena byañjanaṁ saṁsandissati samessati na virodhayissati, yadidaṁ aggapadasmiṁ. | How the meaning and the phrasing of the master and the disciple agree, harmonize, and do not contradict each other, that is, in regard to the chief point. | 師徒之言，其義與其辭，如何能如此契合、和諧、無有乖違，此乃關於首要之義。 |
| Idānāhaṁ, bho gotama, samaṇaṁ mahāmoggallānaṁ upasaṅkamitvā etamatthaṁ apucchiṁ. | Just now, Master Gotama, I approached the ascetic Mahāmoggallāna and asked him about this matter. | 大師喬達摩，就在剛才，我到沙門摩訶目犍連那裡，向他請問此事。 |
| Samaṇopi me moggallāno etehi padehi etehi byañjanehi tamatthaṁ byākāsi, seyyathāpi bhavaṁ gotamo. | The ascetic Moggallāna explained the matter to me with these same terms, with these same phrases, just as Master Gotama has done. | 沙門目犍連用同樣的言辭，同樣的語句，就像大師喬達摩所做的一樣，向我解釋了這件事。 |
| Acchariyaṁ, bho gotama, abbhutaṁ, bho gotama. | It is wonderful, Master Gotama, it is amazing, Master Gotama! | 太好了，大師喬達摩，太奇妙了，大師喬達摩！ |
| Yatra hi nāma satthu ca sāvakassa ca atthena attho byañjanena byañjanaṁ saṁsandissati samessati na virodhayissati, yadidaṁ aggapadasmin”ti. | How the meaning and the phrasing of the master and the disciple agree, harmonize, and do not contradict each other, that is, in regard to the chief point.” | 師徒之言，其義與其辭，如何能如此契合、和諧、無有乖違，此乃關於首要之義。」 |
44.8 - SN 44.8 Vacchagotta: Vacchagottasutta
| --- SN44.8 - Vacchagottasutta --- | --- SN44.8 - Vacchagottasutta --- | --- SN44.8 - 婆蹉種經 --- |
| Atha kho vacchagotto paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. | Then Vacchagotta the wanderer approached the Blessed One and exchanged greetings with him. | 那時，遊方僧婆蹉種來到世尊那裡，與他互相問候。 |
| Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho vacchagotto paribbājako bhagavantaṁ etadavoca: | When they had concluded their greetings and cordial talk, he sat down to one side. Seated there, Vacchagotta the wanderer said to the Blessed One: | 問候和寒暄完畢後，他坐在一邊。坐定後，遊方僧婆蹉種對世尊說： |
| “kiṁ nu kho, bho gotama, sassato loko”ti? | “How is it, Master Gotama, is the world eternal?” | 「大師喬達摩，世界是永恆的嗎？」 |
| “Abyākataṁ kho etaṁ, vaccha, mayā: ‘sassato loko’ti …pe…. | “This has been left undeclared by me, Vaccha: ‘the world is eternal’ … | 「婆蹉，這已被我所捨置：『世界是永恆的』… |
| “Kiṁ pana, bho gotama, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’”ti? | “Then, Master Gotama, ‘does the Tathāgata neither exist nor not exist after death’?” | 「那麼，大師喬達摩，『如來死後既非存在亦非不存在』嗎？」 |
| “Etampi kho, vaccha, abyākataṁ mayā: | “This too, Vaccha, has been left undeclared by me: | 「婆蹉，這也已被我所捨置： |
| ‘neva hoti na na hoti tathāgato paraṁ maraṇā’”ti. | ‘the Tathāgata neither exists nor not exists after death.’” | 『如來死後既非存在亦非不存在。』」 |
| “Ko nu kho, bho gotama, hetu, ko paccayo, yena aññatitthiyānaṁ paribbājakānaṁ evaṁ puṭṭhānaṁ evaṁ veyyākaraṇaṁ hoti: | “What, Master Gotama, is the cause, what is the reason why, when the wandering ascetics of other sects are asked thus, they give such answers as: | 「大師喬達摩，是什麼原因，是什麼理由，當其他宗派的遊方僧被這樣問時，他們會給出這樣的答案： |
| ‘sassato loko’ti vā …pe… | ‘the world is eternal,’ or … | 『世界是永恆的』，或… |
| ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā? | ‘the Tathāgata neither exists nor not exists after death’? | 『如來死後既非存在亦非不存在』？ |
| Ko pana, bho gotama, hetu, ko paccayo, yena bhoto gotamassa evaṁ puṭṭhassa na evaṁ veyyākaraṇaṁ hoti: | And what, Master Gotama, is the cause, what is the reason why, when Master Gotama is asked thus, he does not give such answers as: | 大師喬達摩，又是什麼原因，是什麼理由，當大師喬達摩被這樣問時，他卻不給出這樣的答案： |
| ‘sassato loko’tipi …pe… | ‘the world is eternal,’ or … | 『世界是永恆的』，或… |
| ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipī”ti? | ‘the Tathāgata neither exists nor not exists after death’?” | 『如來死後既非存在亦非不存在』？」 |
| “Aññatitthiyā kho, vaccha, paribbājakā rūpaṁ attato samanupassanti, rūpavantaṁ vā attānaṁ, attani vā rūpaṁ, rūpasmiṁ vā attānaṁ. | “The wandering ascetics of other sects, Vaccha, regard form as self, or the self as possessing form, or form as in the self, or the self as in form. | 「婆蹉，其他宗派的遊方僧，視色為我，或我為有色，或色在我中，或我在色中。 |
| Vedanaṁ attato samanupassanti …pe… | They regard feeling as self … | 他們視受為我… |
| saññaṁ …pe… | perception … | 想… |
| saṅkhāre …pe… | formations … | 行… |
| viññāṇaṁ attato samanupassanti, viññāṇavantaṁ vā attānaṁ, attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ. | they regard consciousness as self, or the self as possessing consciousness, or consciousness as in the self, or the self as in consciousness. | 他們視識為我，或我為有識，或識在我中，或我在識中。 |
| Tasmā aññatitthiyānaṁ paribbājakānaṁ evaṁ puṭṭhānaṁ evaṁ veyyākaraṇaṁ hoti: | Therefore, when the wandering ascetics of other sects are asked thus, they give such answers as: | 因此，當其他宗派的遊方僧被這樣問時，他們會給出這樣的答案： |
| ‘sassato loko’ti vā …pe… | ‘the world is eternal,’ or … | 『世界是永恆的』，或… |
| ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā. | ‘the Tathāgata neither exists nor not exists after death.’ | 『如來死後既非存在亦非不存在。』 |
| Tathāgato ca kho, vaccha, arahaṁ sammāsambuddho na rūpaṁ attato samanupassati, na rūpavantaṁ vā attānaṁ, na attani vā rūpaṁ, na rūpasmiṁ vā attānaṁ. | But the Tathāgata, Vaccha, the Arahant, the Perfectly Enlightened One, does not regard form as self, nor the self as possessing form, nor form as in the self, nor the self as in form. | 但如來，婆蹉，阿羅漢，正等正覺者，不視色為我，亦不視我為有色，亦不視色在我中，亦不視我在色中。 |
| Na vedanaṁ attato samanupassati …pe… | He does not regard feeling as self … | 他不視受為我… |
| na saññaṁ …pe… | not perception … | 不視想… |
| na saṅkhāre …pe… | not formations … | 不視行… |
| na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ, na attani vā viññāṇaṁ, na viññāṇasmiṁ vā attānaṁ. | he does not regard consciousness as self, nor the self as possessing consciousness, nor consciousness as in the self, nor the self as in consciousness. | 他不視識為我，亦不視我為有識，亦不視識在我中，亦不視我在識中。 |
| Tasmā tathāgatassa evaṁ puṭṭhassa na evaṁ veyyākaraṇaṁ hoti: | Therefore, when the Tathāgata is asked thus, he does not give such answers as: | 因此，當如來被這樣問時，他不會給出這樣的答案： |
| ‘sassato loko’tipi …pe… | ‘the world is eternal,’ or … | 『世界是永恆的』，或… |
| ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipī”ti. | ‘the Tathāgata neither exists nor not exists after death.’” | 『如來死後既非存在亦非不存在。』」 |
| Atha kho vacchagotto paribbājako uṭṭhāyāsanā yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmatā mahāmoggallānena saddhiṁ sammodi. | Then Vacchagotta the wanderer rose from his seat and approached the Venerable Mahāmoggallāna and exchanged greetings with him. | 於是，遊方僧婆蹉種從座位上起身，到尊者摩訶目犍連那裡與他互相問候。 |
| Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho vacchagotto paribbājako āyasmantaṁ mahāmoggallānaṁ etadavoca: | When they had concluded their greetings and cordial talk, he sat down to one side. Seated there, Vacchagotta the wanderer said to the Venerable Mahāmoggallāna: | 問候和寒暄完畢後，他坐在一邊。坐定後，遊方僧婆蹉種對尊者摩訶目犍連說： |
| “kiṁ nu kho, bho moggallāna, sassato loko”ti? | “How is it, Master Moggallāna, is the world eternal?” | 「大師目犍連，世界是永恆的嗎？」 |
| “Abyākataṁ kho etaṁ, vaccha, bhagavatā: ‘sassato loko’ti …pe…. | “This has been left undeclared by the Blessed One, Vaccha: ‘the world is eternal’ … | 「婆蹉，這已被世尊所捨置：『世界是永恆的』… |
| “Kiṁ pana, bho moggallāna, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’”ti? | “Then, Master Moggallāna, ‘does the Tathāgata neither exist nor not exist after death’?” | 「那麼，大師目犍連，『如來死後既非存在亦非不存在』嗎？」 |
| “Etampi kho, vaccha, abyākataṁ bhagavatā: | “This too, Vaccha, has been left undeclared by the Blessed One: | 「婆蹉，這也已被世尊所捨置： |
| ‘neva hoti na na hoti tathāgato paraṁ maraṇā’”ti. | ‘the Tathāgata neither exists nor not exists after death.’” | 『如來死後既非存在亦非不存在。』」 |
| “Ko nu kho, bho moggallāna, hetu, ko paccayo, yena aññatitthiyānaṁ paribbājakānaṁ evaṁ puṭṭhānaṁ evaṁ veyyākaraṇaṁ hoti: | “What, Master Moggallāna, is the cause, what is the reason why, when the wandering ascetics of other sects are asked thus, they give such answers as: | 「大師目犍連，是什麼原因，是什麼理由，當其他宗派的遊方僧被這樣問時，他們會給出這樣的答案： |
| ‘sassato loko’ti vā …pe… | ‘the world is eternal,’ or … | 『世界是永恆的』，或… |
| ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā? | ‘the Tathāgata neither exists nor not exists after death’? | 『如來死後既非存在亦非不存在』？ |
| Ko pana, bho moggallāna, hetu, ko paccayo yena samaṇassa gotamassa evaṁ puṭṭhassa na evaṁ veyyākaraṇaṁ hoti: | And what, Master Moggallāna, is the cause, what is the reason why, when the ascetic Gotama is asked thus, he does not give such answers as: | 大師目犍連，又是什麼原因，是什麼理由，當沙門喬達摩被這樣問時，他卻不給出這樣的答案： |
| ‘sassato loko’tipi …pe… | ‘the world is eternal,’ or … | 『世界是永恆的』，或… |
| ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipī”ti? | ‘the Tathāgata neither exists nor not exists after death’?” | 『如來死後既非存在亦非不存在』？」 |
| “Aññatitthiyā kho, vaccha, paribbājakā rūpaṁ attato samanupassanti, rūpavantaṁ vā attānaṁ, attani vā rūpaṁ, rūpasmiṁ vā attānaṁ. | “The wandering ascetics of other sects, Vaccha, regard form as self, or the self as possessing form, or form as in the self, or the self as in form. | 「婆蹉，其他宗派的遊方僧，視色為我，或我為有色，或色在我中，或我在色中。 |
| Vedanaṁ attato samanupassanti …pe… | They regard feeling as self … | 他們視受為我… |
| saññaṁ …pe… | perception … | 想… |
| saṅkhāre …pe… | formations … | 行… |
| viññāṇaṁ attato samanupassanti, viññāṇavantaṁ vā attānaṁ, attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ. | they regard consciousness as self, or the self as possessing consciousness, or consciousness as in the self, or the self as in consciousness. | 他們視識為我，或我為有識，或識在我中，或我在識中。 |
| Tasmā aññatitthiyānaṁ paribbājakānaṁ evaṁ puṭṭhānaṁ evaṁ veyyākaraṇaṁ hoti: | Therefore, when the wandering ascetics of other sects are asked thus, they give such answers as: | 因此，當其他宗派的遊方僧被這樣問時，他們會給出這樣的答案： |
| ‘sassato loko’ti vā …pe… | ‘the world is eternal,’ or … | 『世界是永恆的』，或… |
| ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā. | ‘the Tathāgata neither exists nor not exists after death.’ | 『如來死後既非存在亦非不存在。』 |
| Tathāgato ca kho, vaccha, arahaṁ sammāsambuddho na rūpaṁ attato samanupassati, na rūpavantaṁ vā attānaṁ, na attani vā rūpaṁ, na rūpasmiṁ vā attānaṁ. | But the Tathāgata, Vaccha, the Arahant, the Perfectly Enlightened One, does not regard form as self, nor the self as possessing form, nor form as in the self, nor the self as in form. | 但如來，婆蹉，阿羅漢，正等正覺者，不視色為我，亦不視我為有色，亦不視色在我中，亦不視我在色中。 |
| Na vedanaṁ attato samanupassati …pe… | He does not regard feeling as self … | 他不視受為我… |
| na saññaṁ …pe… | not perception … | 不視想… |
| na saṅkhāre …pe… | not formations … | 不視行… |
| na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ, na attani vā viññāṇaṁ, na viññāṇasmiṁ vā attānaṁ. | he does not regard consciousness as self, nor the self as possessing consciousness, nor consciousness as in the self, nor the self as in consciousness. | 他不視識為我，亦不視我為有識，亦不視識在我中，亦不視我在識中。 |
| Tasmā tathāgatassa evaṁ puṭṭhassa na evaṁ veyyākaraṇaṁ hoti: | Therefore, when the Tathāgata is asked thus, he does not give such answers as: | 因此，當如來被這樣問時，他不會給出這樣的答案： |
| ‘sassato loko’tipi, ‘asassato loko’tipi, ‘antavā loko’tipi, ‘anantavā loko’tipi, ‘taṁ jīvaṁ taṁ sarīran’tipi, ‘aññaṁ jīvaṁ aññaṁ sarīran’tipi, ‘hoti tathāgato paraṁ maraṇā’tipi, ‘na hoti tathāgato paraṁ maraṇā’tipi, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’tipi, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipī”ti. | ‘the world is eternal,’ or ‘the world is not eternal,’ or ‘the world is finite,’ or ‘the world is infinite,’ or ‘the soul is the same as the body,’ or ‘the soul is one thing and the body another,’ or ‘the Tathāgata exists after death,’ or ‘the Tathāgata does not exist after death,’ or ‘the Tathāgata both exists and not exists after death,’ or ‘the Tathāgata neither exists nor not exists after death.’” | 『世界是永恆的』，或『世界是非永恆的』，或『世界是有限的』，或『世界是無限的』，或『靈魂與身體是同一的』，或『靈魂是一回事，身體是另一回事』，或『如來死後存在』，或『如來死後不存在』，或『如來死後既存在又不存在』，或『如來死後既非存在亦非不存在』。」 |
| “Acchariyaṁ, bho moggallāna, abbhutaṁ, bho moggallāna. | “It is wonderful, Master Moggallāna, it is amazing, Master Moggallāna! | 「太好了，大師目犍連，太奇妙了，大師目犍連！ |
| Yatra hi nāma satthu ca sāvakassa ca atthena attho byañjanena byañjanaṁ saṁsandissati, samessati, na virodhayissati, yadidaṁ aggapadasmiṁ. | How the meaning and the phrasing of the master and the disciple agree, harmonize, and do not contradict each other, that is, in regard to the chief point. | 師徒之言，其義與其辭，如何能如此契合、和諧、無有乖違，此乃關於首要之義。 |
| Idānāhaṁ, bho moggallāna, samaṇaṁ gotamaṁ upasaṅkamitvā etamatthaṁ apucchiṁ. | Now I, good Moggallāna, approached the ascetic Gotama and asked him about this matter. | 現在，善目犍連，我曾到沙門喬達摩那裡，向他請問此事。 |
| Samaṇopi me gotamo etehi padehi etehi byañjanehi etamatthaṁ byākāsi, seyyathāpi bhavaṁ moggallāno. | The ascetic Gotama also explained this matter to me with these words, with these phrases, just as the venerable Moggallāna has done. | 沙門喬達摩也用這些言辭，用這些語句，就像尊者目犍連所做的一樣，向我解釋了這件事。 |
| Acchariyaṁ, bho moggallāna, abbhutaṁ, bho moggallāna. | Wonderful, good Moggallāna, amazing, good Moggallāna. | 太好了，善目犍連，太奇妙了，善目犍連。 |
| Yatra hi nāma satthu ca sāvakassa ca atthena attho byañjanena byañjanaṁ saṁsandissati samessati na virodhayissati, yadidaṁ aggapadasmin”ti. | How the meaning agrees with meaning and the phrasing agrees with phrasing between teacher and disciple, how they converge and agree and do not conflict, namely in the supreme matter. | 師徒之間，義與義相契，辭與辭相合，如何能匯合、一致而無衝突，即在於至高之法。 |
44.9 - SN 44.9 Kutūhalasālā: Kutūhalasālāsutta
| --- SN44.9 - Kutūhalasālāsutta --- | --- SN44.9 - Kutūhalasālāsutta --- | --- SN44.9 - 辯論堂經 --- |
| Atha kho vacchagotto paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. | Then the wanderer Vacchagotta approached the Blessed One; having approached, he exchanged greetings with the Blessed One. | 那時，遊方僧婆蹉種來到世尊那裡；到了之後，他與世尊互相問候。 |
| Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho vacchagotto paribbājako bhagavantaṁ etadavoca: | Having concluded the exchange of cordial and courteous conversation, he sat down to one side. Sitting to one side, the wanderer Vacchagotta said this to the Blessed One: | 相互問候、寒暄之後，他坐在一邊。坐在一邊的遊方僧婆蹉種對世尊這麼說： |
| “Purimāni, bho gotama, divasāni purimatarāni sambahulānaṁ nānātitthiyānaṁ samaṇabrāhmaṇānaṁ paribbājakānaṁ kutūhalasālāyaṁ sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi: | "In recent days, good Gotama, in former times, when many wanderers of various sectarian groups, ascetics and brahmins, were sitting together, assembled in the debate hall, this discussion arose among them: | 「喬達摩賢者，近幾日，往昔之時，許多不同宗派的遊方僧、沙門和婆羅門，聚集在辯論堂中，他們之間起了這樣的討論： |
| ‘ayaṁ kho pūraṇo kassapo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa. | 'This Pūraṇa Kassapa has a community and is a group leader and teacher of a group, well-known, famous, a sectarian founder, esteemed by many people. | 『這位富蘭那·迦葉，有僧團，是團體領袖，是團體導師，聲名顯赫，是宗派創始人，受許多人尊敬。 |
| Sopi sāvakaṁ abbhatītaṁ kālaṅkataṁ upapattīsu byākaroti: | He too declares the rebirth of a disciple who has passed away and died: | 他也宣稱已過世的弟子再生： |
| “asu amutra upapanno, asu amutra upapanno”ti. | This one has been reborn there, this one has been reborn there. | 此人已再生於彼處，此人已再生於彼處。 |
| Yopissa sāvako uttamapuriso paramapuriso paramapattipatto tampi sāvakaṁ abbhatītaṁ kālaṅkataṁ upapattīsu byākaroti: | Even when his disciple is a supreme person, the highest person, one who has reached the highest attainment, he too declares the rebirth of that disciple who has passed away and died: | 即使他的弟子是至高無上之人，是究竟之人，是達到最高成就者，他也宣稱那已過世的弟子再生： |
| “asu amutra upapanno, asu amutra upapanno”ti. | This one has been reborn there, this one has been reborn there. | 此人已再生於彼處，此人已再生於彼處。 |
| Ayampi kho makkhali gosālo …pe… | This Makkhali Gosāla too... | 這位末伽梨·瞿舍羅也… |
| ayampi kho nigaṇṭho nāṭaputto …pe… | This Nigaṇṭha Nāṭaputta too... | 這位尼乾陀·若提子也… |
| ayampi kho sañcayo belaṭṭhaputto …pe… | This Sañcaya Belaṭṭhaputta too... | 這位散若夷·毗羅梨子也… |
| ayampi kho pakudho kaccāno …pe… | This Pakudha Kaccāna too... | 這位波浮陀·迦旃延也… |
| ayampi kho ajito kesakambalo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa. | This Ajita Kesakambala too has a community and is a group leader and teacher of a group, well-known, famous, a sectarian founder, esteemed by many people. | 這位阿耆多·翅舍欽婆羅，也有僧團，是團體領袖，是團體導師，聲名顯赫，是宗派創始人，受許多人尊敬。 |
| Sopi sāvakaṁ abbhatītaṁ kālaṅkataṁ upapattīsu byākaroti: | He too declares the rebirth of a disciple who has passed away and died: | 他也宣稱已過世的弟子再生： |
| “asu amutra upapanno, asu amutra upapanno”ti. | This one has been reborn there, this one has been reborn there. | 此人已再生於彼處，此人已再生於彼處。 |
| Yopissa sāvako uttamapuriso paramapuriso paramapattipatto tampi sāvakaṁ abbhatītaṁ kālaṅkataṁ upapattīsu byākaroti: | Even when his disciple is a supreme person, the highest person, one who has reached the highest attainment, he too declares the rebirth of that disciple who has passed away and died: | 即使他的弟子是至高無上之人，是究竟之人，是達到最高成就者，他也宣稱那已過世的弟子再生： |
| “asu amutra upapanno, asu amutra upapanno”’ti. | This one has been reborn there, this one has been reborn there. | 此人已再生於彼處，此人已再生於彼處。 |
| Ayampi kho samaṇo gotamo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa. | This ascetic Gotama too has a community and is a group leader and teacher of a group, well-known, famous, a sectarian founder, esteemed by many people. | 這位沙門喬達摩，也有僧團，是團體領袖，是團體導師，聲名顯赫，是宗派創始人，受許多人尊敬。 |
| Sopi sāvakaṁ abbhatītaṁ kālaṅkataṁ upapattīsu byākaroti: | He too declares the rebirth of a disciple who has passed away and died: | 他也宣稱已過世的弟子再生： |
| ‘asu amutra upapanno, asu amutra upapanno’ti. | This one has been reborn there, this one has been reborn there. | 此人已再生於彼處，此人已再生於彼處。 |
| Yopissa sāvako uttamapuriso paramapuriso paramapattipatto tañca sāvakaṁ abbhatītaṁ kālaṅkataṁ upapattīsu na byākaroti: | But when his disciple is a supreme person, the highest person, one who has reached the highest attainment, he does not declare the rebirth of that disciple who has passed away and died: | 但當他的弟子是至高無上之人，是究竟之人，是達到最高成就者時，他卻不宣稱那已過世的弟子再生： |
| ‘asu amutra upapanno, asu amutra upapanno’ti. | This one has been reborn there, this one has been reborn there. | 此人已再生於彼處，此人已再生於彼處。 |
| Api ca kho naṁ evaṁ byākaroti: | Instead, he declares thus: | 反之，他宣稱如此： |
| ‘acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā’ti. | He has cut off craving, severed the fetters, through the complete understanding of conceit he has made an end of suffering. | 他已斷盡渴愛，斷絕束縛，透過對我慢的完全了知，已終結了痛苦。 |
| Tassa mayhaṁ, bho gotama, ahu deva kaṅkhā, ahu vicikicchā: | I had doubt, good Gotama, I had uncertainty: | 喬達摩賢者，我有了疑惑，我有了猶豫： |
| ‘kathaṁ nāma samaṇassa gotamassa dhammo abhiññeyyo’”ti? | 'How should the teaching of the ascetic Gotama be understood?'" | 『沙門喬達摩的教導應如何理解？』」 |
| “Alañhi te, vaccha, kaṅkhituṁ, alaṁ vicikicchituṁ. | "It is enough for you to doubt, Vaccha, enough to be uncertain. | 「婆蹉，你起疑是應該的，猶豫是應該的。 |
| Kaṅkhanīye ca pana te ṭhāne vicikicchā uppannā. | Uncertainty has arisen in you about a doubtful matter. | 你在可疑之事上生起了猶豫。 |
| Saupādānassa khvāhaṁ, vaccha, upapattiṁ paññāpemi no anupādānassa. | I declare rebirth for one with clinging, Vaccha, not for one without clinging. | 婆蹉，我宣說有執取者再生，而非無執取者。 |
| Seyyathāpi, vaccha, aggi saupādāno jalati, no anupādāno; | Just as, Vaccha, a fire burns when it has fuel, not when it lacks fuel; | 婆蹉，正如火有燃料時燃燒，無燃料時不燃燒； |
| evameva khvāhaṁ, vaccha, saupādānassa upapattiṁ paññāpemi, no anupādānassā”ti. | even so, Vaccha, I declare rebirth for one with clinging, not for one without clinging." | 婆蹉，同樣地，我宣說有執取者再生，而非無執取者。」 |
| “Yasmiṁ, bho gotama, samaye acci vātena khittā dūrampi gacchati, imassa pana bhavaṁ gotamo kiṁ upādānasmiṁ paññāpetī”ti? | When, good Gotama, a flame is blown by the wind and goes far, what does the good Gotama declare to be the fuel for that? | 「喬達摩賢者，當火焰被風吹遠去，喬達摩賢者宣稱其燃料為何？」 |
| “Yasmiṁ kho, vaccha, samaye acci vātena khittā dūrampi gacchati, tamahaṁ vātūpādānaṁ paññāpemi. | "When, Vaccha, a flame is blown by the wind and goes far, I declare that to have wind as fuel. | 「婆蹉，當火焰被風吹遠去，我宣稱其以風為燃料。 |
| Vāto hissa, vaccha, tasmiṁ samaye upādānaṁ hotī”ti. | For wind, Vaccha, is its fuel at that time." | 因為婆蹉，那時風就是它的燃料。」 |
| “Yasmiñca pana, bho gotama, samaye imañca kāyaṁ nikkhipati, satto ca aññataraṁ kāyaṁ anupapanno hoti, imassa pana bhavaṁ gotamo kiṁ upādānasmiṁ paññāpetī”ti? | And when, good Gotama, a being casts off this body and has not yet been reborn in another body, what does the good Gotama declare to be the fuel for that? | 「喬達摩賢者，當一個眾生捨棄此身，尚未投生到另一身時，喬達摩賢者宣稱其燃料為何？」 |
| “Yasmiṁ kho, vaccha, samaye imañca kāyaṁ nikkhipati, satto ca aññataraṁ kāyaṁ anupapanno hoti, tamahaṁ taṇhūpādānaṁ vadāmi. | "When, Vaccha, a being casts off this body and has not yet been reborn in another body, I say that has craving as fuel. | 「婆蹉，當一個眾生捨棄此身，尚未投生到另一身時，我說它以渴愛為燃料。 |
| Taṇhā hissa, vaccha, tasmiṁ samaye upādānaṁ hotī”ti. | For craving, Vaccha, is its fuel at that time." | 因為婆蹉，那時渴愛就是它的燃料。」 |
44.10 - SN 44.10 Ānanda: Ānandasutta
| --- SN44.10 - Ānandasutta --- | --- SN44.10 - Ānandasutta --- | --- SN44.10 - 阿難經 --- |
| Atha kho vacchagotto paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. | Then the wanderer Vacchagotta approached the Blessed One; having approached, he exchanged greetings with the Blessed One. | 那時，遊方僧婆蹉種來到世尊那裡；到了之後，他與世尊互相問候。 |
| Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho vacchagotto paribbājako bhagavantaṁ etadavoca: | Having concluded the exchange of cordial and courteous conversation, he sat down to one side. Sitting to one side, the wanderer Vacchagotta said this to the Blessed One: | 相互問候、寒暄之後，他坐在一邊。坐在一邊的遊方僧婆蹉種對世尊這麼說： |
| “kiṁ nu kho, bho gotama, atthattā”ti? | Now then, good Gotama, does the self exist? | 「那麼，喬達摩賢者，我存在嗎？」 |
| Evaṁ vutte, bhagavā tuṇhī ahosi. | When this was said, the Blessed One remained silent. | 此言一出，世尊保持沉默。 |
| “Kiṁ pana, bho gotama, natthattā”ti? | Then, good Gotama, does the self not exist? | 「那麼，喬達摩賢者，我不存在嗎？」 |
| Dutiyampi kho bhagavā tuṇhī ahosi. | A second time the Blessed One remained silent. | 世尊第二次保持沉默。 |
| Atha kho vacchagotto paribbājako uṭṭhāyāsanā pakkāmi. | Then the wanderer Vacchagotta rose from his seat and departed. | 於是，遊方僧婆蹉種從座位上起身離去。 |
| Atha kho āyasmā ānando acirapakkante vacchagotte paribbājake bhagavantaṁ etadavoca: | Then, soon after the wanderer Vacchagotta had departed, the Venerable Ānanda said this to the Blessed One: | 那時，遊方僧婆蹉種離開後不久，尊者阿難對世尊這麼說： |
| “kiṁ nu kho, bhante, bhagavā vacchagottassa paribbājakassa pañhaṁ puṭṭho na byākāsī”ti? | Why, sir, did the Blessed One not answer when asked a question by the wanderer Vacchagotta? | 「世尊，為何您在被婆蹉種遊方僧提問時不回答呢？」 |
| “Ahañcānanda, vacchagottassa paribbājakassa ‘atthattā’ti puṭṭho samāno ‘atthattā’ti byākareyyaṁ, ye te, ānanda, samaṇabrāhmaṇā sassatavādā tesametaṁ saddhiṁ abhavissa. | "If, Ānanda, when asked by the wanderer Vacchagotta 'Does the self exist?' I had answered 'The self exists,' this would have been siding with those ascetics and brahmins who are eternalists. | 「阿難，如果婆蹉種遊方僧問我『我存在嗎？』我回答『我存在』，這就與那些常見論的沙門、婆羅門站在一邊了。 |
| Ahañcānanda, vacchagottassa paribbājakassa ‘natthattā’ti puṭṭho samāno ‘natthattā’ti byākareyyaṁ, ye te, ānanda, samaṇabrāhmaṇā ucchedavādā tesametaṁ saddhiṁ abhavissa. | If, Ānanda, when asked by the wanderer Vacchagotta 'Does the self not exist?' I had answered 'The self does not exist,' this would have been siding with those ascetics and brahmins who are annihilationists. | 「阿難，如果婆蹉種遊方僧問我『我不存在嗎？』我回答『我不存在』，這就與那些斷見論的沙門、婆羅門站在一邊了。 |
| Ahañcānanda, vacchagottassa paribbājakassa ‘atthattā’ti puṭṭho samāno ‘atthattā’ti byākareyyaṁ, api nu me taṁ, ānanda, anulomaṁ abhavissa ñāṇassa uppādāya: | If, Ānanda, when asked by the wanderer Vacchagotta 'Does the self exist?' I had answered 'The self exists,' would that have been consistent with the arising of knowledge that 'all phenomena are not-self'?" | 「阿難，如果婆蹉種遊方僧問我『我存在嗎？』我回答『我存在』，這是否與『一切法無我』的智生起相一致？」 |
| ‘sabbe dhammā anattā’”ti? | ||
| “No hetaṁ, bhante”. | No indeed, sir. | 「當然不一致，世尊。」 |
| “Ahañcānanda, vacchagottassa paribbājakassa ‘natthattā’ti puṭṭho samāno ‘natthattā’ti byākareyyaṁ, sammūḷhassa, ānanda, vacchagottassa paribbājakassa bhiyyo sammohāya abhavissa: | "If, Ānanda, when asked by the wanderer Vacchagotta 'Does the self not exist?' I had answered 'The self does not exist,' it would have caused greater confusion for the already confused wanderer Vacchagotta: | 「阿難，如果婆蹉種遊方僧問我『我不存在嗎？』我回答『我不存在』，這會使本已困惑的婆蹉種遊方僧更加困惑： |
| ‘ahuvā me nūna pubbe attā, so etarahi natthī’”ti. | 'It seems I had a self before, but now it does not exist.'" | 『看來我以前有個我，但現在它不存在了。』」 |
44.11 - SN 44.11 Sabhiyakaccāna: Sabhiyakaccānasutta
| --- SN44.11 - Sabhiyakaccānasutta --- | --- SN44.11 - Sabhiyakaccānasutta --- | --- SN44.11 - 薩毗耶迦旃延經 --- |
| Ekaṁ samayaṁ āyasmā sabhiyo kaccāno ñātike viharati giñjakāvasathe. | On one occasion the Venerable Sabhiya Kaccāna was dwelling among the Ñātikas at Giñjakāvasatha. | 一時，尊者薩毗耶迦旃延住在尼泊爾的磚瓦房。 |
| Atha kho vacchagotto paribbājako yenāyasmā sabhiyo kaccāno tenupasaṅkami; upasaṅkamitvā āyasmatā sabhiyena kaccānena saddhiṁ sammodi. | Then the wanderer Vacchagotta approached the Venerable Sabhiya Kaccāna; having approached, he exchanged greetings with the Venerable Sabhiya Kaccāna. | 那時，遊方僧婆蹉種來到尊者薩毗耶迦旃延那裡；到了之後，他與尊者薩毗耶迦旃延互相問候。 |
| Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho vacchagotto paribbājako āyasmantaṁ sabhiyaṁ kaccānaṁ etadavoca: | Having concluded the exchange of cordial and courteous conversation, he sat down to one side. Sitting to one side, the wanderer Vacchagotta said this to the Venerable Sabhiya Kaccāna: | 相互問候、寒暄之後，他坐在一邊。坐在一邊的遊方僧婆蹉種對尊者薩毗耶迦旃延這麼說： |
| “kiṁ nu kho bho, kaccāna, hoti tathāgato paraṁ maraṇā”ti? | Now then, good Kaccāna, does the Tathāgata exist after death? | 「那麼，善迦旃延，如來死後存在嗎？」 |
| “Abyākataṁ kho etaṁ, vaccha, bhagavatā: | "This has been left undeclared by the Blessed One, Vaccha: | 「婆蹉，這已被世尊所捨置： |
| ‘hoti tathāgato paraṁ maraṇā’”ti. | 'The Tathāgata exists after death.'" | 『如來死後存在。』」 |
| “Kiṁ pana, bho kaccāna, na hoti tathāgato paraṁ maraṇā”ti? | Then, good Kaccāna, does the Tathāgata not exist after death? | 「那麼，善迦旃延，如來死後不存在嗎？」 |
| “Etampi kho, vaccha, abyākataṁ bhagavatā: | "This too has been left undeclared by the Blessed One, Vaccha: | 「婆蹉，這也已被世尊所捨置： |
| ‘na hoti tathāgato paraṁ maraṇā’”ti. | 'The Tathāgata does not exist after death.'" | 『如來死後不存在。』」 |
| “Kiṁ nu kho, bho kaccāna, hoti ca na ca hoti tathāgato paraṁ maraṇā”ti? | Now then, good Kaccāna, does the Tathāgata both exist and not exist after death? | 「那麼，善迦旃延，如來死後既存在又不存在嗎？」 |
| “Abyākataṁ kho etaṁ, vaccha, bhagavatā: | "This has been left undeclared by the Blessed One, Vaccha: | 「婆蹉，這已被世尊所捨置： |
| ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’”ti. | 'The Tathāgata both exists and does not exist after death.'" | 『如來死後既存在又不存在。』」 |
| “Kiṁ pana, bho kaccāna, neva hoti na na hoti tathāgato paraṁ maraṇā”ti? | Then, good Kaccāna, does the Tathāgata neither exist nor not exist after death? | 「那麼，善迦旃延，如來死後既非存在亦非不存在嗎？」 |
| “Etampi kho, vaccha, abyākataṁ bhagavatā: | "This too has been left undeclared by the Blessed One, Vaccha: | 「婆蹉，這也已被世尊所捨置： |
| ‘neva hoti na na hoti tathāgato paraṁ maraṇā’”ti. | 'The Tathāgata neither exists nor does not exist after death.'" | 『如來死後既非存在亦非不存在。』」 |
| “‘Kiṁ nu kho, bho kaccāna, hoti tathāgato paraṁ maraṇā’ti, iti puṭṭho samāno: | "When asked 'Now then, good Kaccāna, does the Tathāgata exist after death?' you say: | 「當被問及『那麼，善迦旃延，如來死後存在嗎？』你說： |
| ‘abyākataṁ kho etaṁ, vaccha, bhagavatā— | 'This has been left undeclared by the Blessed One, Vaccha— | 『婆蹉，這已被世尊所捨置—— |
| hoti tathāgato paraṁ maraṇā’ti vadesi. | the Tathāgata exists after death.' | 如來死後存在。』 |
| ‘Kiṁ pana, bho kaccāna, na hoti tathāgato paraṁ maraṇā’ti, iti puṭṭho samāno: | When asked 'Then, good Kaccāna, does the Tathāgata not exist after death?' you say: | 當被問及『那麼，善迦旃延，如來死後不存在嗎？』你說： |
| ‘abyākataṁ kho etaṁ, vaccha, bhagavatā— | 'This has been left undeclared by the Blessed One, Vaccha— | 『婆蹉，這已被世尊所捨置—— |
| na hoti tathāgato paraṁ maraṇā’ti vadesi. | the Tathāgata does not exist after death.' | 如來死後不存在。』 |
| ‘Kiṁ nu kho, bho kaccāna, hoti ca na ca hoti tathāgato paraṁ maraṇā’ti, iti puṭṭho samāno: | When asked 'Now then, good Kaccāna, does the Tathāgata both exist and not exist after death?' you say: | 當被問及『那麼，善迦旃延，如來死後既存在又不存在嗎？』你說： |
| ‘abyākataṁ kho etaṁ, vaccha, bhagavatā— | 'This has been left undeclared by the Blessed One, Vaccha— | 『婆蹉，這已被世尊所捨置—— |
| hoti ca na ca hoti tathāgato paraṁ maraṇā’ti vadesi. | the Tathāgata both exists and does not exist after death.' | 如來死後既存在又不存在。』 |
| ‘Kiṁ pana, bho kaccāna, neva hoti na na hoti tathāgato paraṁ maraṇā’ti, iti puṭṭho samāno: | When asked 'Then, good Kaccāna, does the Tathāgata neither exist nor not exist after death?' you say: | 當被問及『那麼，善迦旃延，如來死後既非存在亦非不存在嗎？』你說： |
| ‘etampi kho, vaccha, abyākataṁ bhagavatā— | 'This too has been left undeclared by the Blessed One, Vaccha— | 『婆蹉，這也已被世尊所捨置—— |
| neva hoti na na hoti tathāgato paraṁ maraṇā’ti vadesi. | the Tathāgata neither exists nor does not exist after death.' | 如來死後既非存在亦非不存在。』 |
| Ko nu kho, bho kaccāna, hetu, ko paccayo, yenetaṁ abyākataṁ samaṇena gotamenā”ti? | What is the reason, good Kaccāna, what is the cause, why this has been left undeclared by the ascetic Gotama?" | 善迦旃延，是什麼原因，是什麼理由，這件事被沙門喬達摩捨置不說呢？」 |
| “Yo ca, vaccha, hetu, yo ca paccayo paññāpanāya rūpīti vā arūpīti vā saññīti vā asaññīti vā nevasaññīnāsaññīti vā, so ca hetu, so ca paccayo sabbena sabbaṁ sabbathā sabbaṁ aparisesaṁ nirujjheyya. | Whatever cause, whatever condition there is for designating 'having form' or 'formless' or 'percipient' or 'non-percipient' or 'neither-percipient-nor-non-percipient'—if that cause, that condition were to cease completely, entirely, in all ways, without remainder, by what means could one designate 'having form' or 'formless' or 'percipient' or 'non-percipient' or 'neither-percipient-nor-non-percipient'? | 凡是施設「有色」、「無色」、「有想」、「無想」或「非想非非想」的因緣，若此因緣完全、徹底、無餘地止息，又憑何種方法能施設「有色」、「無色」、「有想」、「無想」或「非想非非想」呢？ |
| Kena naṁ paññāpayamāno paññāpeyya rūpīti vā arūpīti vā saññīti vā asaññīti vā nevasaññīnāsaññīti vā”ti. | How long have you been ordained, good Kaccāna? | 「善迦旃延，你出家多久了？」 |
| “Kīvaciraṁ pabbajitosi, bho kaccānā”ti? | Not long, friend, three years. | 「不久，朋友，三年。」 |
| “Naciraṁ, āvuso, tīṇi vassānī”ti. | For one who has achieved this much in such a short time, that is already a great deal, friend, what more could be said about one so advanced. | 「朋友，能在如此短的時間內達到這樣的成就，已是了不起，更何況是如此高深之人呢。」 |
| “Yassapassa, āvuso, etamettakena ettakameva tampassa bahu, ko pana vādo evaṁ abhikkante”ti. | The first chapter on the Undeclared. | 無記說品，第一。 |
| Abyākatavaggo paṭhamo. | The nun Khemā, Anurādha, | 比丘尼翅摩、阿那律、 |
| Khemātherī anurādho, | Sāriputta and Koṭṭhika; | 舍利弗與拘絺羅； |
| sāriputtoti koṭṭhiko; | Moggallāna and Vaccha, | 目犍連與婆蹉、 |
| Moggallāno ca vaccho ca, | The debate hall, Ānanda; | 辯論堂、阿難； |
| kutūhalasālānando; | Sabhiya makes eleven. | 薩毗耶為第十一。 |
| Sabhiyo ekādasamanti. | The Connected Discourses on the Undeclared is complete. | 無記說相應部結束。 |
| Abyākatasaṁyuttaṁ samattaṁ. | The six sense bases and feeling, | 六處與受， |
| Saḷāyatanavedanā, | Women and Jambukhādaka; | 女人與閻浮迦， |
| mātugāmo jambukhādako; | Sāmaṇḍaka, Moggallāna, | 沙門與目犍連， |
| Sāmaṇḍako moggallāno, | Citta, headmen, the conditioned; | 質多、村長、有為； |
| citto gāmaṇi saṅkhataṁ; | The Undeclared makes ten divisions. | 無記說為十品。 |
| Abyākatanti dasadhāti. | The fourth chapter of the Six Sense Bases. | 六處品第四章。 |
| Saḷāyatanavaggo catuttho. | The Six Sense Bases Collection is complete. | 六處集結束。 |
| Saḷāyatanavaggasaṁyuttapāḷi niṭṭhitā. |
45 - SN 45 Magga: Connected Discourses on the Path
| ==================== SN45 - Maggasaṃyutta ==================== | ==================== Connected Discourses on the Path ==================== | ==================== 道相應 ==================== |
45.1 - SN 45.1 Avijjā: Ignorance
| --- SN45.1 - Avijjāsutta --- | --- SN45.1 - Ignorance --- | --- SN45.1 - 無明 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我聞。 |
| ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. | On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. | 一時，世尊住在舍衛城的祇樹給孤獨園。 |
| Tatra kho bhagavā bhikkhū āmantesi: | There the Blessed One addressed the bhikkhus: | 那時，世尊對比丘們說： |
| “bhikkhavo”ti. | “Bhikkhus!” | 「比丘們！」 |
| “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. | “Bhante!” those bhikkhus replied to the Blessed One. | 「尊者！」那些比丘回答世尊。 |
| Bhagavā etadavoca: | The Blessed One said this: | 世尊這麼說： |
| “Avijjā, bhikkhave, pubbaṅgamā akusalānaṁ dhammānaṁ samāpattiyā, anvadeva ahirikaṁ anottappaṁ. | “Ignorance, bhikkhus, is the forerunner in the emergence of unwholesome states, followed by shamelessness and fearlessness of wrongdoing. | 「比丘們，無明是不善法生起的前導，隨後是無慚與無愧。 |
| Avijjāgatassa, bhikkhave, aviddasuno micchādiṭṭhi pahoti; | For one who is ignorant, bhikkhus, for one who does not see, wrong view arises; | 比丘們，對於無明者，對於不見者，邪見生起； |
| micchādiṭṭhissa micchāsaṅkappo pahoti; | for one with wrong view, wrong intention arises; | 對於有邪見者，邪思惟生起； |
| micchāsaṅkappassa micchāvācā pahoti; | for one with wrong intention, wrong speech arises; | 對於有邪思惟者，邪語生起； |
| micchāvācassa micchākammanto pahoti; | for one with wrong speech, wrong action arises; | 對於有邪語者，邪業生起； |
| micchākammantassa micchāājīvo pahoti; | for one with wrong action, wrong livelihood arises; | 對於有邪業者，邪命生起； |
| micchāājīvassa micchāvāyāmo pahoti; | for one with wrong livelihood, wrong effort arises; | 對於有邪命者，邪精進生起； |
| micchāvāyāmassa micchāsati pahoti; | for one with wrong effort, wrong mindfulness arises; | 對於有邪精進者，邪念生起； |
| micchāsatissa micchāsamādhi pahoti. | for one with wrong mindfulness, wrong concentration arises. | 對於有邪念者，邪定生起。 |
| Vijjā ca kho, bhikkhave, pubbaṅgamā kusalānaṁ dhammānaṁ samāpattiyā, anvadeva hirottappaṁ. | But knowledge, bhikkhus, is the forerunner in the emergence of wholesome states, followed by shame and fear of wrongdoing. | 但是，比丘們，明是善法生起的前導，隨後是慚與愧。 |
| Vijjāgatassa, bhikkhave, viddasuno sammādiṭṭhi pahoti; | For one who has knowledge, bhikkhus, for one who sees, right view arises; | 比丘們，對於有明者，對於見者，正見生起； |
| sammādiṭṭhissa sammāsaṅkappo pahoti; | for one with right view, right intention arises; | 對於有正見者，正思惟生起； |
| sammāsaṅkappassa sammāvācā pahoti; | for one with right intention, right speech arises; | 對於有正思惟者，正語生起； |
| sammāvācassa sammākammanto pahoti; | for one with right speech, right action arises; | 對於有正語者，正業生起； |
| sammākammantassa sammāājīvo pahoti; | for one with right action, right livelihood arises; | 對於有正業者，正命生起； |
| sammāājīvassa sammāvāyāmo pahoti; | for one with right livelihood, right effort arises; | 對於有正命者，正精進生起； |
| sammāvāyāmassa sammāsati pahoti; | for one with right effort, right mindfulness arises; | 對於有正精進者，正念生起； |
| sammāsatissa sammāsamādhi pahotī”ti. | for one with right mindfulness, right concentration arises.” | 對於有正念者，正定生起。」 |
45.2 - SN 45.2 Upaḍḍha: Half
| --- SN45.2 - Upaḍḍhasutta --- | --- SN45.2 - Half --- | --- SN45.2 - 一半 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我聞。 |
| ekaṁ samayaṁ bhagavā sakyesu viharati nagarakaṁ nāma sakyānaṁ nigamo. | On one occasion the Blessed One was dwelling among the Sakyans, at a Sakyan town called Nagarakam. | 一時，世尊住在釋迦國，一個名叫那伽羅迦的釋迦市鎮。 |
| Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: | Then venerable Ānanda approached the Blessed One; having approached, paid homage to the Blessed One, and sat down to one side. Seated to one side, venerable Ānanda said to the Blessed One: | 那時，尊者阿難來到世尊那裡；到了之後，向世尊行禮，然後坐在一邊。坐在一邊的尊者阿難對世尊說： |
| “upaḍḍhamidaṁ, bhante, brahmacariyaṁ, yadidaṁ—kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā”ti. | “This is half of the holy life, Bhante, that is, good friendship, good companionship, good comradeship.” | 「尊者，這是梵行的一半，即善友誼、善同伴、善同志。」 |
| “Mā hevaṁ, ānanda, mā hevaṁ, ānanda. | “Do not say so, Ānanda! Do not say so, Ānanda! | 「阿難，莫作是說！阿難，莫作是說！ |
| Sakalamevidaṁ, ānanda, brahmacariyaṁ, yadidaṁ—kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā. | This is the entire holy life, Ānanda, that is, good friendship, good companionship, good comradeship. | 阿難，這是全部的梵行，即善友誼、善同伴、善同志。 |
| Kalyāṇamittassetaṁ, ānanda, bhikkhuno pāṭikaṅkhaṁ kalyāṇasahāyassa kalyāṇasampavaṅkassa—ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvessati, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarissati. | It is to be expected, Ānanda, that a bhikkhu who has good friends, good companions, good comrades, will develop the Noble Eightfold Path, will cultivate the Noble Eightfold Path. | 阿難，可以預期，一位有善友、善伴、善同志的比丘，將會開展八聖道分，將會修習八聖道分。 |
| Kathañcānanda, bhikkhu kalyāṇamitto kalyāṇasahāyo kalyāṇasampavaṅko ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroti? | And how, Ānanda, does a bhikkhu who has good friends, good companions, good comrades, develop the Noble Eightfold Path, cultivate the Noble Eightfold Path? | 阿難，一位有善友、善伴、善同志的比丘，如何開展八聖道分，修習八聖道分呢？ |
| Idhānanda, bhikkhu sammādiṭṭhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ; | Here, Ānanda, a bhikkhu develops right view, which is supported by seclusion, by dispassion, by cessation, and ripens in relinquishment; | 於此，阿難，一位比丘修習正見，依遠離、依離欲、依滅，迴向於捨； |
| sammāsaṅkappaṁ bhāveti vivekanissitaṁ …pe… | he develops right intention, which is supported by seclusion … | 他修習正思惟，依遠離… |
| sammāvācaṁ bhāveti …pe… | he develops right speech … | 他修習正語… |
| sammākammantaṁ bhāveti …pe… | he develops right action … | 他修習正業… |
| sammāājīvaṁ bhāveti …pe… | he develops right livelihood … | 他修習正命… |
| sammāvāyāmaṁ bhāveti …pe… | he develops right effort … | 他修習正精進… |
| sammāsatiṁ bhāveti …pe… | he develops right mindfulness … | 他修習正念… |
| sammāsamādhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. | he develops right concentration, which is supported by seclusion, by dispassion, by cessation, and ripens in relinquishment. | 他修習正定，依遠離、依離欲、依滅，迴向於捨。 |
| Evaṁ kho, ānanda, bhikkhu kalyāṇamitto kalyāṇasahāyo kalyāṇasampavaṅko ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroti. | It is in this way, Ānanda, that a bhikkhu who has good friends, good companions, good comrades, develops the Noble Eightfold Path, cultivates the Noble Eightfold Path. | 阿難，就是這樣，一位有善友、善伴、善同志的比丘，開展八聖道分，修習八聖道分。 |
| Tadamināpetaṁ, ānanda, pariyāyena veditabbaṁ yathā sakalamevidaṁ brahmacariyaṁ, yadidaṁ—kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā. | Thus, Ānanda, it is to be understood from this perspective how this is the entire holy life, that is, good friendship, good companionship, good comradeship. | 如此，阿難，從這個角度可以理解，這就是全部的梵行，即善友誼、善同伴、善同志。 |
| Mamañhi, ānanda, kalyāṇamittaṁ āgamma jātidhammā sattā jātiyā parimuccanti; jarādhammā sattā jarāya parimuccanti; maraṇadhammā sattā maraṇena parimuccanti; sokaparidevadukkhadomanassupāyāsadhammā sattā sokaparidevadukkhadomanassupāyāsehi parimuccanti. | For when I have good friends, Ānanda, beings subject to birth are liberated from birth; beings subject to aging are liberated from aging; beings subject to death are liberated from death; beings subject to sorrow, lamentation, pain, dejection, and despair are liberated from sorrow, lamentation, pain, dejection, and despair. | 因為當我有善友時，阿難，有生之眾生從生中解脫；有老之眾生從老中解脫；有死之眾生從死中解脫；有愁、悲、苦、憂、惱之眾生從愁、悲、苦、憂、惱中解脫。 |
| Iminā kho etaṁ, ānanda, pariyāyena veditabbaṁ yathā sakalamevidaṁ brahmacariyaṁ, yadidaṁ—kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā”ti. | It is in this way, Ānanda, that it is to be understood from this perspective how this is the entire holy life, that is, good friendship, good companionship, good comradeship.” | 阿難，就是這樣，從這個角度可以理解，這就是全部的梵行，即善友誼、善同伴、善同志。」 |
| Dutiyaṁ. | Second. | 第二。 |
45.3 - SN 45.3 Sāriputta: Sāriputta
| --- SN45.3 - Sāriputtasutta --- | --- SN45.3 - Sāriputta --- | --- SN45.3 - 舍利弗 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍衛城。 |
| Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sāriputto bhagavantaṁ etadavoca: | Then venerable Sāriputta approached the Blessed One; having approached, paid homage to the Blessed One, and sat down to one side. Seated to one side, venerable Sāriputta said to the Blessed One: | 那時，尊者舍利弗來到世尊那裡；到了之後，向世尊行禮，然後坐在一邊。坐在一邊的尊者舍利弗對世尊說： |
| “sakalamidaṁ, bhante, brahmacariyaṁ, yadidaṁ—kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā”ti. | “This is the entire holy life, Bhante, that is, good friendship, good companionship, good comradeship.” | 「尊者，這是全部的梵行，即善友誼、善同伴、善同志。」 |
| “Sādhu sādhu, sāriputta. | “Good, good, Sāriputta. | 「善哉，善哉，舍利弗。 |
| Sakalamidaṁ, sāriputta, brahmacariyaṁ, yadidaṁ—kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā. | This is the entire holy life, Sāriputta, that is, good friendship, good companionship, good comradeship. | 舍利弗，這是全部的梵行，即善友誼、善同伴、善同志。 |
| Kalyāṇamittassetaṁ, sāriputta, bhikkhuno pāṭikaṅkhaṁ kalyāṇasahāyassa kalyāṇasampavaṅkassa—ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvessati, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarissati. | It is to be expected, Sāriputta, that a bhikkhu who has good friends, good companions, good comrades, will develop the Noble Eightfold Path, will cultivate the Noble Eightfold Path. | 舍利弗，可以預期，一位有善友、善伴、善同志的比丘，將會開展八聖道分，將會修習八聖道分。 |
| Kathañca, sāriputta, bhikkhu kalyāṇamitto kalyāṇasahāyo kalyāṇasampavaṅko ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroti? | And how, Sāriputta, does a bhikkhu who has good friends, good companions, good comrades, develop the Noble Eightfold Path, cultivate the Noble Eightfold Path? | 舍利弗，一位有善友、善伴、善同志的比丘，如何開展八聖道分，修習八聖道分呢？ |
| Idha, sāriputta, bhikkhu sammādiṭṭhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ …pe… sammāsamādhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. | Here, Sāriputta, a bhikkhu develops right view, which is supported by seclusion, by dispassion, by cessation, and ripens in relinquishment; …pe… he develops right concentration, which is supported by seclusion, by dispassion, by cessation, and ripens in relinquishment. | 於此，舍利弗，一位比丘修習正見，依遠離、依離欲、依滅，迴向於捨；…他修習正定，依遠離、依離欲、依滅，迴向於捨。 |
| Evaṁ kho, sāriputta, bhikkhu kalyāṇamitto kalyāṇasahāyo kalyāṇasampavaṅko ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroti. | It is in this way, Sāriputta, that a bhikkhu who has good friends, good companions, good comrades, develops the Noble Eightfold Path, cultivates the Noble Eightfold Path. | 舍利弗，就是這樣，一位有善友、善伴、善同志的比丘，開展八聖道分，修習八聖道分。 |
| Tadamināpetaṁ, sāriputta, pariyāyena veditabbaṁ yathā sakalamidaṁ brahmacariyaṁ, yadidaṁ—kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā. | Thus, Sāriputta, it is to be understood from this perspective how this is the entire holy life, that is, good friendship, good companionship, good comradeship. | 如此，舍利弗，從這個角度可以理解，這就是全部的梵行，即善友誼、善同伴、善同志。 |
| Mamañhi, sāriputta, kalyāṇamittaṁ āgamma jātidhammā sattā jātiyā parimuccanti; jarādhammā sattā jarāya parimuccanti; maraṇadhammā sattā maraṇena parimuccanti; sokaparidevadukkhadomanassupāyāsadhammā sattā sokaparidevadukkhadomanassupāyāsehi parimuccanti. | For when I have good friends, Sāriputta, beings subject to birth are liberated from birth; beings subject to aging are liberated from aging; beings subject to death are liberated from death; beings subject to sorrow, lamentation, pain, dejection, and despair are liberated from sorrow, lamentation, pain, dejection, and despair. | 因為當我有善友時，舍利弗，有生之眾生從生中解脫；有老之眾生從老中解脫；有死之眾生從死中解脫；有愁、悲、苦、憂、惱之眾生從愁、悲、苦、憂、惱中解脫。 |
| Iminā kho etaṁ, sāriputta, pariyāyena veditabbaṁ yathā sakalamidaṁ brahmacariyaṁ, yadidaṁ—kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā”ti. | It is in this way, Sāriputta, that it is to be understood from this perspective how this is the entire holy life, that is, good friendship, good companionship, good comradeship.” | 舍利弗，就是這樣，從這個角度可以理解，這就是全部的梵行，即善友誼、善同伴、善同志。」 |
| Tatiyaṁ. | Third. | 第三。 |
45.4 - SN 45.4 Jāṇussoṇibrāhmaṇa: With the brahmin Jāṇussoṇi
| --- SN45.4 - Jāṇussoṇibrāhmaṇasutta --- | --- SN45.4 - With the brahmin Jāṇussoṇi --- | --- SN45.4 - 與婆羅門阇努孫尼 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍衛城。 |
| Atha kho āyasmā ānando pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi. | Then venerable Ānanda, having dressed in the morning, took his bowl and robe and entered Sāvatthī for alms. | 那時，尊者阿難，於清晨著衣持缽，進入舍衛城乞食。 |
| Addasā kho āyasmā ānando jāṇussoṇiṁ brāhmaṇaṁ sabbasetena vaḷavābhirathena sāvatthiyā niyyāyantaṁ. | Then venerable Ānanda saw the brahmin Jāṇussoṇi departing from Sāvatthī in an all-white chariot drawn by mares. | 那時，尊者阿難看見婆羅門闍努孫尼，駕著一輛由母馬拉的純白馬車離開舍衛城。 |
| Setā sudaṁ assā yuttā honti setālaṅkārā, seto ratho, setaparivāro, setā rasmiyo, setā patodalaṭṭhi, setaṁ chattaṁ, setaṁ uṇhīsaṁ, setāni vatthāni, setā upāhanā, setāya sudaṁ vālabījaniyā bījīyati. | White mares were harnessed, with white adornments, a white chariot, white attendants, white reins, a white goad-stick, a white umbrella, a white turban, white clothes, white sandals, and he was being fanned by a white yak-tail whisk. | 駕著白色的母馬，配著白色的裝飾，白色的車，白色的侍從，白色的韁繩，白色的趕棒，白色的傘，白色的頭巾，白色的衣服，白色的涼鞋，並由白色的拂塵扇著。 |
| Tamenaṁ jano disvā evamāha: | Seeing him, people said: | 看見他的人說： |
| “brahmaṁ vata, bho, yānaṁ. | “Indeed, sirs, this is a divine vehicle! | 「諸位，這真是天車啊！ |
| Brahmayānarūpaṁ vata, bho”ti. | Indeed, sirs, this is the form of a divine vehicle!” | 諸位，這真是天車的模樣！」 |
| Atha kho āyasmā ānando sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: | Then venerable Ānanda, having wandered for alms in Sāvatthī and returned from his alms round after the meal, approached the Blessed One; having approached, paid homage to the Blessed One, and sat down to one side. Seated to one side, venerable Ānanda said to the Blessed One: | 那時，尊者阿難在舍衛城乞食完畢，飯後從乞食處回來，來到世尊那裡；到了之後，向世尊行禮，然後坐在一邊。坐在一邊的尊者阿難對世尊說： |
| “Idhāhaṁ, bhante, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisiṁ. | “Here, Bhante, having dressed in the morning, I took my bowl and robe and entered Sāvatthī for alms. | 「尊者，今天早上，我穿好衣服，拿著缽和僧袍，進了舍衛城乞食。 |
| Addasaṁ khvāhaṁ, bhante, jāṇussoṇiṁ brāhmaṇaṁ sabbasetena vaḷavābhirathena sāvatthiyā niyyāyantaṁ. | I saw, Bhante, the brahmin Jāṇussoṇi departing from Sāvatthī in an all-white chariot drawn by mares. | 尊者，我看到婆羅門闍努孫尼駕著一輛純白的母馬拉的車離開舍衛城。 |
| Setā sudaṁ assā yuttā honti setālaṅkārā, seto ratho, setaparivāro, setā rasmiyo, setā patodalaṭṭhi, setaṁ chattaṁ, setaṁ uṇhīsaṁ, setāni vatthāni, setā upāhanā, setāya sudaṁ vālabījaniyā bījīyati. | White mares were harnessed, with white adornments, a white chariot, white attendants, white reins, a white goad-stick, a white umbrella, a white turban, white clothes, white sandals, and he was being fanned by a white yak-tail whisk. | 駕著白色的母馬，配著白色的裝飾，白色的車，白色的侍從，白色的韁繩，白色的趕棒，白色的傘，白色的頭巾，白色的衣服，白色的涼鞋，並由白色的拂塵扇著。 |
| Tamenaṁ jano disvā evamāha: | Seeing him, people said: | 看見他的人說： |
| ‘brahmaṁ vata, bho, yānaṁ. | ‘Indeed, sirs, this is a divine vehicle! | 『諸位，這真是天車啊！ |
| Brahmayānarūpaṁ vata, bho’ti. | Indeed, sirs, this is the form of a divine vehicle!’ | 諸位，這真是天車的模樣！』 |
| Sakkā nu kho, bhante, imasmiṁ dhammavinaye brahmayānaṁ paññāpetun”ti? | Is it possible, Bhante, to designate a divine vehicle in this Dhamma and discipline?” | 尊者，在此法與律中，是否可能指定一個天車？」 |
| “Sakkā, ānandā”ti bhagavā avoca: | “It is possible, Ānanda,” the Blessed One said: | 「阿難，是有可能的，」世尊說： |
| “imasseva kho etaṁ, ānanda, ariyassa aṭṭhaṅgikassa maggassa adhivacanaṁ: | “This, Ānanda, is indeed a designation for this Noble Eightfold Path: | 「阿難，這八聖道分實為一種稱謂： |
| ‘brahmayānaṁ’ itipi, ‘dhammayānaṁ’ itipi, ‘anuttaro saṅgāmavijayo’ itipīti. | ‘divine vehicle’ and ‘Dhamma vehicle’ and ‘supreme victory in battle.’ | 『天車』與『法車』與『戰中至上勝利』。 |
| Sammādiṭṭhi, ānanda, bhāvitā bahulīkatā rāgavinayapariyosānā hoti, dosavinayapariyosānā hoti, mohavinayapariyosānā hoti. | Right view, Ānanda, when developed and cultivated, has relinquishment of lust as its culmination, relinquishment of hatred as its culmination, relinquishment of delusion as its culmination. | 阿難，正見，若經開展與修習，其究竟為離貪，其究竟為離瞋，其究竟為離痴。 |
| Sammāsaṅkappo, ānanda, bhāvito bahulīkato rāgavinayapariyosāno hoti, dosavinayapariyosāno hoti, mohavinayapariyosāno hoti. | Right intention, Ānanda, when developed and cultivated, has relinquishment of lust as its culmination, relinquishment of hatred as its culmination, relinquishment of delusion as its culmination. | 阿難，正思惟，若經開展與修習，其究竟為離貪，其究竟為離瞋，其究竟為離痴。 |
| Sammāvācā, ānanda, bhāvitā bahulīkatā rāgavinayapariyosānā hoti, dosa …pe… mohavinayapariyosānā hoti. | Right speech, Ānanda, when developed and cultivated, has relinquishment of lust as its culmination, relinquishment of hatred …pe… relinquishment of delusion as its culmination. | 阿難，正語，若經開展與修習，其究竟為離貪，其究竟為離瞋…其究竟為離痴。 |
| Sammākammanto, ānanda, bhāvito bahulīkato rāgavinayapariyosāno hoti, dosa …pe… mohavinayapariyosāno hoti. | Right action, Ānanda, when developed and cultivated, has relinquishment of lust as its culmination, relinquishment of hatred …pe… relinquishment of delusion as its culmination. | 阿難，正業，若經開展與修習，其究竟為離貪，其究竟為離瞋…其究竟為離痴。 |
| Sammāājīvo, ānanda, bhāvito bahulīkato rāgavinayapariyosāno hoti, dosa …pe… mohavinayapariyosāno hoti. | Right livelihood, Ānanda, when developed and cultivated, has relinquishment of lust as its culmination, relinquishment of hatred …pe… relinquishment of delusion as its culmination. | 阿難，正命，若經開展與修習，其究竟為離貪，其究竟為離瞋…其究竟為離痴。 |
| Sammāvāyāmo, ānanda, bhāvito bahulīkato rāgavinayapariyosāno hoti, dosa …pe… mohavinayapariyosāno hoti. | Right effort, Ānanda, when developed and cultivated, has relinquishment of lust as its culmination, relinquishment of hatred …pe… relinquishment of delusion as its culmination. | 阿難，正精進，若經開展與修習，其究竟為離貪，其究竟為離瞋…其究竟為離痴。 |
| Sammāsati, ānanda, bhāvitā bahulīkatā rāgavinayapariyosānā hoti, dosa …pe… mohavinayapariyosānā hoti. | Right mindfulness, Ānanda, when developed and cultivated, has relinquishment of lust as its culmination, relinquishment of hatred …pe… relinquishment of delusion as its culmination. | 阿難，正念，若經開展與修習，其究竟為離貪，其究竟為離瞋…其究竟為離痴。 |
| Sammāsamādhi, ānanda, bhāvito bahulīkato rāgavinayapariyosāno hoti, dosa …pe… mohavinayapariyosāno hoti. | Right concentration, Ānanda, when developed and cultivated, has relinquishment of lust as its culmination, relinquishment of hatred …pe… relinquishment of delusion as its culmination. | 阿難，正定，若經開展與修習，其究竟為離貪，其究竟為離瞋…其究竟為離痴。 |
| Iminā kho etaṁ, ānanda, pariyāyena veditabbaṁ yathā imassevetaṁ ariyassa aṭṭhaṅgikassa maggassa adhivacanaṁ: | It is in this way, Ānanda, that it is to be understood from this perspective how this is indeed a designation for this Noble Eightfold Path: | 阿難，就是這樣，從這個角度可以理解，這八聖道分實為一種稱謂： |
| ‘brahmayānaṁ’ itipi, ‘dhammayānaṁ’ itipi, ‘anuttaro saṅgāmavijayo’ itipī”ti. | ‘divine vehicle’ and ‘Dhamma vehicle’ and ‘supreme victory in battle.’” | 『天車』與『法車』與『戰中至上勝利』。」 |
| Idamavoca bhagavā. | This is what the Blessed One said. | 這是世尊所說。 |
| Idaṁ vatvāna sugato athāparaṁ etadavoca satthā: | Having said this, the Fortunate One, the Teacher, further said: | 說完這話，幸運者，導師，又說： |
| “Yassa saddhā ca paññā ca, | “For one whose faith and wisdom, | 「信與慧為誰， |
| Dhammā yuttā sadā dhuraṁ; | The Dhamma are always yoked to the pole; | 法常繫於軛； |
| Hirī īsā mano yottaṁ, | Shame is the pole, mind the yoke-strap, | 慚為桿，意為軛帶， |
| Sati ārakkhasārathi. | Mindfulness the protective charioteer. | 念為護衛車夫。 |
| Ratho sīlaparikkhāro, | The chariot is equipped with moral discipline, | 戒為車之備， |
| jhānakkho cakkavīriyo; | Meditation is its axle, energy the wheels; | 禪為其軸，精進為輪； |
| Upekkhā dhurasamādhi, | Equanimity is the balance at the pole, | 捨為軛上平衡， |
| anicchā parivāraṇaṁ. | Non-craving the covering. | 無貪為覆蓋。 |
| Abyāpādo avihiṁsā, | Non-ill-will and non-harming, | 無瞋與無害， |
| viveko yassa āvudhaṁ; | Seclusion is its weapon; | 遠離是它的武器； |
| Titikkhā cammasannāho, | Patience its armor and shield, | 忍辱為甲與盾， |
| yogakkhemāya vattati. | It moves towards security from bondage. | 趨向離縛之安穩。 |
| Etadattani sambhūtaṁ, | This supreme divine vehicle, | 此至上天車， |
| brahmayānaṁ anuttaraṁ; | Born within oneself, | 自內而生， |
| Niyyanti dhīrā lokamhā, | The wise convey out of the world, | 智者運出世間， |
| aññadatthu jayaṁ jayan”ti. | Overcoming in victory.” | 戰勝而勝。」 |
| Catutthaṁ. | Fourth. | 第四。 |
45.5 - SN 45.5 Kimatthiya: For What Purpose?
| --- SN45.5 - Kimatthiyasutta --- | --- SN45.5 - For What Purpose? --- | --- SN45.5 - 為何目的？ --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍衛城。 |
| Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu …pe… ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: | Then a number of bhikkhus approached the Blessed One …pe… and sat down to one side. Seated to one side, those bhikkhus said to the Blessed One: | 那時，一些比丘來到世尊那裡…坐在一邊。坐在一邊的那些比丘對世尊說： |
| “Idha no, bhante, aññatitthiyā paribbājakā amhe evaṁ pucchanti: | “Here, Bhante, other sectarians, wanderers, question us thus: | 「尊者，其他宗派的遊方僧這樣問我們： |
| ‘kimatthiyaṁ, āvuso, samaṇe gotame brahmacariyaṁ vussatī’ti? | ‘For what purpose, friends, is the holy life lived under the ascetic Gotama?’ | 『朋友們，在沙門喬達摩座下修習梵行，是為了什麼目的？』 |
| Evaṁ puṭṭhā mayaṁ, bhante, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākaroma: | When thus questioned, Bhante, we answer those other sectarians, wanderers, thus: | 尊者，當被這樣問時，我們這樣回答那些其他宗派的遊方僧： |
| ‘dukkhassa kho, āvuso, pariññatthaṁ bhagavati brahmacariyaṁ vussatī’ti. | ‘The holy life is lived under the Blessed One, friends, for the full understanding of suffering.’ | 『朋友們，在世尊座下修習梵行，是為了完全了知苦。』 |
| Kacci mayaṁ, bhante, evaṁ puṭṭhā evaṁ byākaramānā vuttavādino ceva bhagavato homa, na ca bhagavantaṁ abhūtena abbhācikkhāma, dhammassa cānudhammaṁ byākaroma, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchatī”ti? | Are we, Bhante, when thus questioned, answering in accordance with what the Blessed One has said, not misrepresenting the Blessed One with what is untrue, explaining the Dhamma in accordance with the Dhamma, and is there no co-Dharmic argument that would come to a censurable point?” | 尊者，當我們被這樣問時，我們的回答是否符合世尊所說，沒有用不實之詞誹謗世尊，是依法而說，而且沒有任何同法論證會導致可責備之處？」 |
| “Taggha tumhe, bhikkhave, evaṁ puṭṭhā evaṁ byākaramānā vuttavādino ceva me hotha, na ca maṁ abhūtena abbhācikkhatha, dhammassa cānudhammaṁ byākarotha, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchati. | “Indeed, bhikkhus, when you are thus questioned and thus answer, you are speaking in accordance with what I have said, you are not misrepresenting me with what is untrue, you are explaining the Dhamma in accordance with the Dhamma, and no co-Dharmic argument would come to a censurable point. | 「確實，比丘們，當你們被這樣問而這樣回答時，你們說的是符合我所說的，沒有用不實之詞誹謗我，是依法而說，也沒有任何同法論證會導致可責備之處。 |
| Dukkhassa hi pariññatthaṁ mayi brahmacariyaṁ vussati. | For the full understanding of suffering is the purpose for which the holy life is lived under me. | 為了完全了知苦，就是在我座下修習梵行的目的。 |
| Sace vo, bhikkhave, aññatitthiyā paribbājakā evaṁ puccheyyuṁ: | If, bhikkhus, other sectarians, wanderers, should question you thus: | 比丘們，如果其他宗派的遊方僧這樣問你們： |
| ‘atthi panāvuso, maggo, atthi paṭipadā etassa dukkhassa pariññāyā’ti, evaṁ puṭṭhā tumhe, bhikkhave, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyātha: | ‘Is there, friends, a path, is there a way for the full understanding of this suffering?’ When thus questioned, bhikkhus, you should answer those other sectarians, wanderers, thus: | 『朋友們，可有一條道路，可有一種方法，能完全了知此苦？』比丘們，當被這樣問時，你們應該這樣回答那些其他宗派的遊方僧： |
| ‘atthi kho, āvuso, maggo, atthi paṭipadā etassa dukkhassa pariññāyā’ti. | ‘There is, friends, a path, there is a way for the full understanding of this suffering.’ | 『朋友們，有一條道路，有一種方法，能完全了知此苦。』 |
| Katamo ca, bhikkhave, maggo, katamā paṭipadā etassa dukkhassa pariññāyāti? | And what, bhikkhus, is that path, what is that way for the full understanding of this suffering? | 比丘們，那是什麼道路，那是什麼方法，能完全了知此苦？ |
| Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— | It is this Noble Eightfold Path, namely— | 就是這八聖道分，即—— |
| sammādiṭṭhi …pe… sammāsamādhi. | right view …pe… right concentration. | 正見…乃至…正定。 |
| Ayaṁ, bhikkhave, maggo, ayaṁ paṭipadā etassa dukkhassa pariññāyāti. | This, bhikkhus, is the path, this is the way for the full understanding of this suffering. | 比丘們，這就是道路，這就是方法，能完全了知此苦。 |
| Evaṁ puṭṭhā tumhe, bhikkhave, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyāthā”ti. | When thus questioned, bhikkhus, you should answer those other sectarians, wanderers, thus.” | 比丘們，當被這樣問時，你們應該這樣回答那些其他宗派的遊方僧。」 |
45.6 - SN 45.6 Paṭhamaaññatarabhikkhu: Another Bhikkhu (1st)
| --- SN45.6 - Paṭhamaaññatarabhikkhusutta --- | --- SN45.6 - Another Bhikkhu (1st) --- | --- SN45.6 - 另一比丘 (一) --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍衛城。 |
| Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami …pe… ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: | Then a certain bhikkhu approached the Blessed One …pe… Seated to one side, that bhikkhu said to the Blessed One: | 那時，某位比丘來到世尊那裡…坐在一邊的那位比丘對世尊說： |
| “‘brahmacariyaṁ, brahmacariyan’ti, bhante, vuccati. | “‘The holy life, the holy life,’ Bhante, is spoken of. | 「尊者，常言道『梵行，梵行』。 |
| Katamaṁ nu kho, bhante, brahmacariyaṁ, katamaṁ brahmacariyapariyosānan”ti? | What, Bhante, is the holy life, and what is the culmination of the holy life?” | 尊者，什麼是梵行，什麼是梵行的究竟？」 |
| “Ayameva kho, bhikkhu, ariyo aṭṭhaṅgiko maggo brahmacariyaṁ, seyyathidaṁ— | “This Noble Eightfold Path, bhikkhu, is the holy life, namely— | 「比丘，這八聖道分就是梵行，即—— |
| sammādiṭṭhi …pe… sammāsamādhi. | right view …pe… right concentration. | 正見…乃至…正定。 |
| Yo kho, bhikkhu, rāgakkhayo dosakkhayo mohakkhayo— | And the destruction of lust, bhikkhu, the destruction of hatred, the destruction of delusion— | 而貪的滅盡，比丘，瞋的滅盡，痴的滅盡—— |
| idaṁ brahmacariyapariyosānan”ti. | this is called the culmination of the holy life.” | 這就稱為梵行的究竟。」 |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
45.7 - SN 45.7 Dutiyaaññatarabhikkhu: Another Bhikkhu (2nd)
| --- SN45.7 - Dutiyaaññatarabhikkhusutta --- | --- SN45.7 - Another Bhikkhu (2nd) --- | --- SN45.7 - 另一比丘 (二) --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍衛城。 |
| Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami …pe… ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: | Then a certain bhikkhu approached the Blessed One …pe… Seated to one side, that bhikkhu said to the Blessed One: | 那時，某位比丘來到世尊那裡…坐在一邊的那位比丘對世尊說： |
| “‘Rāgavinayo dosavinayo mohavinayo’ti, bhante, vuccati. | “‘The relinquishment of lust, the relinquishment of hatred, the relinquishment of delusion,’ Bhante, is spoken of. | 「尊者，常言道『離貪、離瞋、離痴』。 |
| Kissa nu kho etaṁ, bhante, adhivacanaṁ: | What, Bhante, is this a designation for: | 尊者，這是對什麼的稱謂： |
| ‘rāgavinayo dosavinayo mohavinayo’”ti? | ‘the relinquishment of lust, the relinquishment of hatred, the relinquishment of delusion’?” | 『離貪、離瞋、離痴』？」 |
| “Nibbānadhātuyā kho etaṁ, bhikkhu, adhivacanaṁ: | “This, bhikkhu, is a designation for the element of Nibbāna: | 「比丘，這是對涅槃界的稱謂： |
| ‘rāgavinayo dosavinayo mohavinayo’ti. | ‘the relinquishment of lust, the relinquishment of hatred, the relinquishment of delusion.’ | 『離貪、離瞋、離痴。』 |
| Āsavānaṁ khayo tena vuccatī”ti. | The destruction of the taints is called by that.” | 諸漏滅盡，即以此為名。」 |
| Evaṁ vutte, so bhikkhu bhagavantaṁ etadavoca: | When this was said, that bhikkhu said to the Blessed One: | 此言一出，那比丘對世尊說： |
| “‘amataṁ, amatan’ti, bhante, vuccati. | “‘The Deathless, the Deathless,’ Bhante, is spoken of. | 「尊者，常言道『不死，不死』。 |
| Katamaṁ nu kho, bhante, amataṁ, katamo amatagāmimaggo”ti? | What, Bhante, is the Deathless, and what is the path leading to the Deathless?” | 尊者，什麼是不死，什麼是通往不死之道？」 |
| “Yo kho, bhikkhu, rāgakkhayo dosakkhayo mohakkhayo— | “The destruction of lust, bhikkhu, the destruction of hatred, the destruction of delusion— | 「貪的滅盡，比丘，瞋的滅盡，痴的滅盡—— |
| idaṁ vuccati amataṁ. | this is called the Deathless. | 這就稱為不死。 |
| Ayameva ariyo aṭṭhaṅgiko maggo amatagāmimaggo, seyyathidaṁ— | And this Noble Eightfold Path is the path leading to the Deathless, namely— | 而這八聖道分，就是通往不死之道，即—— |
| sammādiṭṭhi …pe… sammāsamādhī”ti. | right view …pe… right concentration.” | 正見…乃至…正定。」 |
45.8 - SN 45.8 Vibhaṅga: Analysis
| --- SN45.8 - Vibhaṅgasutta --- | --- SN45.8 - Analysis --- | --- SN45.8 - 分析 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍衛城。 |
| “Ariyaṁ vo, bhikkhave, aṭṭhaṅgikaṁ maggaṁ desessāmi vibhajissāmi. | “I will teach and analyze for you, bhikkhus, the Noble Eightfold Path. | 「比丘們，我將為你們教導並分析八聖道分。 |
| Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. | Listen to it, attend carefully, I will speak.” | 你們要諦聽，仔細思惟，我將要說。」 |
| “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. | “Yes, Bhante,” those bhikkhus replied to the Blessed One. | 「是的，尊者。」那些比丘回答世尊。 |
| Bhagavā etadavoca: | The Blessed One said this: | 世尊這麼說： |
| “Katamo ca, bhikkhave, ariyo aṭṭhaṅgiko maggo? | “And what, bhikkhus, is the Noble Eightfold Path? | 「比丘們，什麼是八聖道分？ |
| Seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi. | Namely—right view …pe… right concentration. | 即——正見…乃至…正定。 |
| Katamā ca, bhikkhave, sammādiṭṭhi? | And what, bhikkhus, is right view? | 比丘們，何為正見？ |
| Yaṁ kho, bhikkhave, dukkhe ñāṇaṁ, dukkhasamudaye ñāṇaṁ, dukkhanirodhe ñāṇaṁ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṁ— | That, bhikkhus, which is knowledge of suffering, knowledge of the origin of suffering, knowledge of the cessation of suffering, knowledge of the way leading to the cessation of suffering— | 比丘們，即對苦的了知，對苦之集起的了知，對苦之滅盡的了知，對導致苦滅之道跡的了知—— |
| ayaṁ vuccati, bhikkhave, sammādiṭṭhi. | this, bhikkhus, is called right view. | 比丘們，這就稱為正見。 |
| Katamo ca, bhikkhave, sammāsaṅkappo? | And what, bhikkhus, is right intention? | 比丘們，何為正思惟？ |
| Yo kho, bhikkhave, nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṁsāsaṅkappo— | That, bhikkhus, which is intention of renunciation, intention of non-ill-will, intention of non-harming— | 比丘們，即出離之思惟，無恚之思惟，無害之思惟—— |
| ayaṁ vuccati, bhikkhave, sammāsaṅkappo. | this, bhikkhus, is called right intention. | 比丘們，這就稱為正思惟。 |
| Katamā ca, bhikkhave, sammāvācā? | And what, bhikkhus, is right speech? | 比丘們，何為正語？ |
| Yā kho, bhikkhave, musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī— | That, bhikkhus, which is abstinence from false speech, abstinence from divisive speech, abstinence from harsh speech, abstinence from idle chatter— | 比丘們，即戒絕妄語，戒絕離間語，戒絕粗惡語，戒絕綺語—— |
| ayaṁ vuccati, bhikkhave, sammāvācā. | this, bhikkhus, is called right speech. | 比丘們，這就稱為正語。 |
| Katamo ca, bhikkhave, sammākammanto? | And what, bhikkhus, is right action? | 比丘們，何為正業？ |
| Yā kho, bhikkhave, pāṇātipātā veramaṇī, adinnādānā veramaṇī, abrahmacariyā veramaṇī— | That, bhikkhus, which is abstinence from taking life, abstinence from taking what is not given, abstinence from sexual misconduct— | 比丘們，即戒絕殺生，戒絕不與取，戒絕邪淫—— |
| ayaṁ vuccati, bhikkhave, sammākammanto. | this, bhikkhus, is called right action. | 比丘們，這就稱為正業。 |
| Katamo ca, bhikkhave, sammāājīvo? | And what, bhikkhus, is right livelihood? | 比丘們，何為正命？ |
| Idha, bhikkhave, ariyasāvako micchāājīvaṁ pahāya sammāājīvena jīvitaṁ kappeti— | Here, bhikkhus, a noble-one's-disciple, having abandoned wrong livelihood, earns a living by right livelihood— | 於此，比丘們，聖弟子捨棄邪命，以正命謀生—— |
| ayaṁ vuccati, bhikkhave, sammāājīvo. | this, bhikkhus, is called right livelihood. | 比丘們，這就稱為正命。 |
| Katamo ca, bhikkhave, sammāvāyāmo? | And what, bhikkhus, is right effort? | 比丘們，何為正精進？ |
| Idha, bhikkhave, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati, | Here, bhikkhus, a bhikkhu generates desire for the non-arising of unarisen unwholesome states; he makes an effort, arouses energy, exerts his mind, and strives; | 於此，比丘們，一位比丘為使未生之不善法不生起而生欲、努力、發勤、策心、策勵； |
| uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti …pe… | he generates desire for the abandoning of arisen unwholesome states; he makes an effort …pe… | 他為斷已生之不善法而生欲、努力… |
| anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti …pe… | he generates desire for the arising of unarisen wholesome states; he makes an effort …pe… | 他為使未生之善法生起而生欲、努力… |
| uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati— | he generates desire for the maintenance, non-confusion, increase, abundance, development, and fulfillment of arisen wholesome states; he makes an effort, arouses energy, exerts his mind, and strives— | 他為使已生之善法住續、不混亂、增長、豐滿、發展、圓滿而生欲、努力、發勤、策心、策勵—— |
| ayaṁ vuccati, bhikkhave, sammāvāyāmo. | this, bhikkhus, is called right effort. | 比丘們，這就稱為正精進。 |
| Katamā ca, bhikkhave, sammāsati? | And what, bhikkhus, is right mindfulness? | 比丘們，何為正念？ |
| Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; | Here, bhikkhus, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and dejection in the world; | 於此，比丘們，比丘於身觀身而住，熱勤、正知、具念，去除對世間的貪欲與憂惱； |
| vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; | he dwells contemplating feelings in feelings, ardent, clearly comprehending, mindful, having removed covetousness and dejection in the world; | 他於受觀受而住，熱勤、正知、具念，去除對世間的貪欲與憂惱； |
| citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; | he dwells contemplating mind in mind, ardent, clearly comprehending, mindful, having removed covetousness and dejection in the world; | 他於心觀心而住，熱勤、正知、具念，去除對世間的貪欲與憂惱； |
| dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ— | he dwells contemplating phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and dejection in the world— | 他於法觀法而住，熱勤、正知、具念，去除對世間的貪欲與憂惱—— |
| ayaṁ vuccati, bhikkhave, sammāsati. | this, bhikkhus, is called right mindfulness. | 比丘們，這就稱為正念。 |
| Katamo ca, bhikkhave, sammāsamādhi? | And what, bhikkhus, is right concentration? | 比丘們，何為正定？ |
| Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. | Here, bhikkhus, a bhikkhu, secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. | 於此，比丘們，一位比丘，遠離欲樂，遠離不善法，進入並安住於初禪，此禪有尋有伺，由遠離而生喜樂。 |
| Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. | With the subsiding of applied and sustained thought, he enters and dwells in the second jhāna, which has internal confidence and unification of mind, is without applied and sustained thought, and has rapture and pleasure born of concentration. | 尋伺止息後，他進入並安住於二禪，此禪內心安寧，心念專一，無尋無伺，由定而生喜樂。 |
| Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati. | With the fading away of rapture, he dwells in equanimity, mindful and clearly comprehending, and experiences pleasure with the body; he enters and dwells in the third jhāna, of which the Noble Ones declare: ‘He is equanimous, mindful, one who dwells in pleasure.’ | 離喜後，他住於捨，具念正知，身受樂；他進入並安住於三禪，聖者稱之為：『捨、念、樂住者』。 |
| Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati— | With the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, he enters and dwells in the fourth jhāna, which is neither painful nor pleasant and is purified by equanimity and mindfulness— | 斷樂斷苦，及先已滅喜憂，他進入並安住於四禪，此禪不苦不樂，由捨念清淨—— |
| ayaṁ vuccati, bhikkhave, sammāsamādhī”ti. | this, bhikkhus, is called right concentration.” | 比丘們，這就稱為正定。」 |
45.9 - SN 45.9 Sūka: Grain Spike
| --- SN45.9 - Sūkasutta --- | --- SN45.9 - Grain Spike --- | --- SN45.9 - 穀穗 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍衛城。 |
| “Seyyathāpi, bhikkhave, sālisūkaṁ vā yavasūkaṁ vā micchāpaṇihitaṁ hatthena vā pādena vā akkantaṁ hatthaṁ vā pādaṁ vā bhindissati, lohitaṁ vā uppādessatīti—netaṁ ṭhānaṁ vijjati. | “Just as, bhikkhus, a grain spike of rice or barley that is wrongly held and pressed by hand or foot will not pierce the hand or foot and will not draw blood—that is not possible. | 「比丘們，正如稻或麥的穀穗，若被手或足錯誤地握持和按壓，將不會刺穿手或足，也不會流血——這是不可能的。 |
| Taṁ kissa hetu? | For what reason? | 為什麼呢？ |
| Micchāpaṇihitattā, bhikkhave, sūkassa. | Because the grain spike was wrongly held, bhikkhus. | 比丘們，因為穀穗被錯誤地握持了。 |
| Evameva kho, bhikkhave, so vata bhikkhu micchāpaṇihitāya diṭṭhiyā micchāpaṇihitāya maggabhāvanāya avijjaṁ bhindissati, vijjaṁ uppādessati, nibbānaṁ sacchikarissatīti—netaṁ ṭhānaṁ vijjati. | Even so, bhikkhus, that a bhikkhu with wrongly held view, with wrongly developed path, will pierce ignorance, generate knowledge, and realize Nibbāna—that is not possible. | 比丘們，同樣地，一位見解錯誤、道路修習錯誤的比丘，將會刺破無明，產生智慧，證悟涅槃——這是不可能的。 |
| Taṁ kissa hetu? | For what reason? | 為什麼呢？ |
| Micchāpaṇihitattā, bhikkhave, diṭṭhiyā. | Because the view was wrongly held, bhikkhus. | 比丘們，因為見解是錯誤的。 |
| Seyyathāpi, bhikkhave, sālisūkaṁ vā yavasūkaṁ vā sammāpaṇihitaṁ hatthena vā pādena vā akkantaṁ hatthaṁ vā pādaṁ vā bhindissati, lohitaṁ vā uppādessatīti—ṭhānametaṁ vijjati. | Just as, bhikkhus, a grain spike of rice or barley that is rightly held and pressed by hand or foot will pierce the hand or foot and will draw blood—that is possible. | 比丘們，正如稻或麥的穀穗，若被手或足正確地握持和按壓，將會刺穿手或足，並會流血——這是可能的。 |
| Taṁ kissa hetu? | For what reason? | 為什麼呢？ |
| Sammāpaṇihitattā, bhikkhave, sūkassa. | Because the grain spike was rightly held, bhikkhus. | 比丘們，因為穀穗被正確地握持了。 |
| Evameva kho, bhikkhave, so vata bhikkhu sammāpaṇihitāya diṭṭhiyā sammāpaṇihitāya maggabhāvanāya avijjaṁ bhindissati, vijjaṁ uppādessati, nibbānaṁ sacchikarissatīti—ṭhānametaṁ vijjati. | Even so, bhikkhus, that a bhikkhu with rightly held view, with rightly developed path, will pierce ignorance, generate knowledge, and realize Nibbāna—that is possible. | 比丘們，同樣地，一位見解正確、道路修習正確的比丘，將會刺破無明，產生智慧，證悟涅槃——這是可能的。 |
| Taṁ kissa hetu? | For what reason? | 為什麼呢？ |
| Sammāpaṇihitattā, bhikkhave, diṭṭhiyā. | Because the view was rightly held, bhikkhus. | 比丘們，因為見解是正確的。 |
| Kathañca, bhikkhave, bhikkhu sammāpaṇihitāya diṭṭhiyā sammāpaṇihitāya maggabhāvanāya avijjaṁ bhindati, vijjaṁ uppādeti, nibbānaṁ sacchikarotīti? | And how, bhikkhus, does a bhikkhu with rightly held view, with rightly developed path, pierce ignorance, generate knowledge, and realize Nibbāna? | 比丘們，一位見解正確、道路修習正確的比丘，如何刺破無明，產生智慧，證悟涅槃呢？ |
| Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ …pe… sammāsamādhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. | Here, bhikkhus, a bhikkhu develops right view, which is supported by seclusion, by dispassion, by cessation, and ripens in relinquishment; …pe… he develops right concentration, which is supported by seclusion, by dispassion, by cessation, and ripens in relinquishment. | 於此，比丘們，一位比丘修習正見，依遠離、依離欲、依滅，迴向於捨；…他修習正定，依遠離、依離欲、依滅，迴向於捨。 |
| Evaṁ kho, bhikkhave, bhikkhu sammāpaṇihitāya diṭṭhiyā sammāpaṇihitāya maggabhāvanāya avijjaṁ bhindati, vijjaṁ uppādeti, nibbānaṁ sacchikarotī”ti. | It is in this way, bhikkhus, that a bhikkhu with rightly held view, with rightly developed path, pierces ignorance, generates knowledge, and realizes Nibbāna.” | 比丘們，就是這樣，一位見解正確、道路修習正確的比丘，刺破無明，產生智慧，證悟涅槃。」 |
45.10 - SN 45.10 Nandiya: Nandiya
| --- SN45.10 - Nandiyasutta --- | --- SN45.10 - Nandiya --- | --- SN45.10 - 難提 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍衛城。 |
| Atha kho nandiyo paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. | Then Nandiya the wanderer approached the Blessed One; having approached, he exchanged greetings with the Blessed One. | 那時，遊方僧難提來到世尊那裡；到了之後，他與世尊互相問候。 |
| Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho nandiyo paribbājako bhagavantaṁ etadavoca: | When they had exchanged courteous greetings and amiable talk, he sat down to one side. Seated to one side, Nandiya the wanderer said to the Blessed One: | 相互問候、寒暄之後，他坐在一邊。坐在一邊的遊方僧難提對世尊說： |
| “kati nu kho, bho gotama, dhammā bhāvitā bahulīkatā nibbānaṅgamā honti nibbānaparāyanā nibbānapariyosānā”ti? | “How many states, Master Gotama, when developed and cultivated, lead to Nibbāna, have Nibbāna as their destination, and Nibbāna as their culmination?” | 「喬達摩大師，有多少種法，若經開展與修習，能導向涅槃，以涅槃為終點，以涅槃為究竟？」 |
| “Aṭṭhime kho, nandiya, dhammā bhāvitā bahulīkatā nibbānaṅgamā honti nibbānaparāyanā nibbānapariyosānā. | “These eight states, Nandiya, when developed and cultivated, lead to Nibbāna, have Nibbāna as their destination, and Nibbāna as their culmination. | 「難提，這八種法，若經開展與修習，能導向涅槃，以涅槃為終點，以涅槃為究竟。 |
| Katame aṭṭha? | Which eight? | 哪八種？ |
| Seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi. | Namely—right view …pe… right concentration. | 即——正見…乃至…正定。 |
| Ime kho, nandiya, aṭṭha dhammā bhāvitā bahulīkatā nibbānaṅgamā honti nibbānaparāyanā nibbānapariyosānā”ti. | These, Nandiya, are the eight states which, when developed and cultivated, lead to Nibbāna, have Nibbāna as their destination, and Nibbāna as their culmination.” | 難提，這就是八種法，若經開展與修習，能導向涅槃，以涅槃為終點，以涅槃為究竟。」 |
| Evaṁ vutte, nandiyo paribbājako bhagavantaṁ etadavoca: | When this was said, Nandiya the wanderer said to the Blessed One: | 此言一出，遊方僧難提對世尊說： |
| “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama …pe… | “Excellent, Master Gotama! Excellent, Master Gotama! …pe… | 「太好了，喬達摩大師！太好了，喬達摩大師！… |
| upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. | Let Master Gotama remember me as a lay follower who has gone for refuge from today onward as long as I live.” | 願喬達摩大師從今日起，憶念我為終生歸依的優婆塞。」 |
| Avijjāvaggo paṭhamo. | The Chapter on Ignorance, the First. | 無明品，第一。 |
| Avijjañca upaḍḍhañca, | Ignorance and Half, | 無明與一半， |
| sāriputto ca brāhmaṇo; | Sāriputta and the brahmin; | 舍利弗與婆羅門； |
| Kimatthiyo ca dve bhikkhū, | For What Purpose and the two bhikkhus, | 為何目的與二比丘， |
| vibhaṅgo sūkanandiyāti. | Analysis, Grain Spike, and Nandiya. | 分析、穀穗與難提。 |
45.11 - SN 45.11 Paṭhamavihāra: Dwelling (1st)
| --- SN45.11 - Paṭhamavihārasutta --- | --- SN45.11 - Dwelling (1st) --- | --- SN45.11 - 住 (一) --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍衛城。 |
| “Icchāmahaṁ, bhikkhave, aḍḍhamāsaṁ paṭisallīyituṁ. | “I wish, bhikkhus, to seclude myself for half a month. | 「比丘們，我希望獨居半個月。 |
| Namhi kenaci upasaṅkamitabbo, aññatra ekena piṇḍapātanīhārakenā”ti. | No one should approach me, except for one bringing alms food.” | 除了送齋食者，任何人不得接近我。」 |
| “Evaṁ, bhante”ti kho te bhikkhū bhagavato paṭissutvā nāssudha koci bhagavantaṁ upasaṅkamati, aññatra ekena piṇḍapātanīhārakena. | “Yes, Bhante,” those bhikkhus replied to the Blessed One, and no one approached the Blessed One, except for one bringing alms food. | 「是的，尊者。」那些比丘回答世尊，除了送齋食者，沒有人接近世尊。 |
| Atha kho bhagavā tassa aḍḍhamāsassa accayena paṭisallānā vuṭṭhito bhikkhū āmantesi: | Then the Blessed One, having emerged from seclusion after that half-month, addressed the bhikkhus: | 那時，世尊在那半個月後從獨居中出來，對比丘們說： |
| “yena svāhaṁ, bhikkhave, vihārena paṭhamābhisambuddho viharāmi, tassa padesena vihāsiṁ. | “I dwelt, bhikkhus, with that dwelling by which I first realized the unsurpassed perfect enlightenment. | 「比丘們，我安住於我初證無上正等正覺時所安住之處。 |
| So evaṁ pajānāmi: | I understood thus: | 我如是了知： |
| ‘micchādiṭṭhipaccayāpi vedayitaṁ; | ‘Feeling also arises dependent on wrong view; | 『受亦依邪見而生； |
| sammādiṭṭhipaccayāpi vedayitaṁ …pe… | feeling also arises dependent on right view …pe… | 受亦依正見而生… |
| micchāsamādhipaccayāpi vedayitaṁ; | feeling also arises dependent on wrong concentration; | 受亦依邪定而生； |
| sammāsamādhipaccayāpi vedayitaṁ; | feeling also arises dependent on right concentration; | 受亦依正定而生； |
| chandapaccayāpi vedayitaṁ; | feeling also arises dependent on desire; | 受亦依欲而生； |
| vitakkapaccayāpi vedayitaṁ; | feeling also arises dependent on thought; | 受亦依思惟而生； |
| saññāpaccayāpi vedayitaṁ; | feeling also arises dependent on perception; | 受亦依想而生； |
| chando ca avūpasanto hoti, vitakko ca avūpasanto hoti, saññā ca avūpasantā hoti, tappaccayāpi vedayitaṁ; | and when desire is not subsided, and thought is not subsided, and perception is not subsided, feeling also arises dependent on that; | 當欲未止息，思惟未止息，想未止息時，受亦依此而生； |
| chando ca vūpasanto hoti, vitakko ca vūpasanto hoti, saññā ca vūpasantā hoti, tappaccayāpi vedayitaṁ; | and when desire is subsided, and thought is subsided, and perception is subsided, feeling also arises dependent on that; | 當欲已止息，思惟已止息，想已止息時，受亦依此而生； |
| appattassa pattiyā atthi āyāmaṁ, tasmimpi ṭhāne anuppatte tappaccayāpi vedayitan’”ti. | there is striving for the attainment of the unobtained, and when that state is not attained, feeling also arises dependent on that.’” | 為證未得之境而有精進，當此境未得時，受亦依此而生。』」 |
45.12 - SN 45.12 Dutiyavihāra: Dwelling (2nd)
| --- SN45.12 - Dutiyavihārasutta --- | --- SN45.12 - Dwelling (2nd) --- | --- SN45.12 - 住 (二) --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍衛城。 |
| “Icchāmahaṁ, bhikkhave, temāsaṁ paṭisallīyituṁ. | “I wish, bhikkhus, to seclude myself for three months. | 「比丘們，我希望獨居三個月。 |
| Namhi kenaci upasaṅkamitabbo, aññatra ekena piṇḍapātanīhārakenā”ti. | No one should approach me, except for one bringing alms food.” | 除了送齋食者，任何人不得接近我。」 |
| “Evaṁ, bhante”ti kho te bhikkhū bhagavato paṭissutvā nāssudha koci bhagavantaṁ upasaṅkamati, aññatra ekena piṇḍapātanīhārakena. | “Yes, Bhante,” those bhikkhus replied to the Blessed One, and no one approached the Blessed One, except for one bringing alms food. | 「是的，尊者。」那些比丘回答世尊，除了送齋食者，沒有人接近世尊。 |
| Atha kho bhagavā tassa temāsassa accayena paṭisallānā vuṭṭhito bhikkhū āmantesi: | Then the Blessed One, having emerged from seclusion after that three-month period, addressed the bhikkhus: | 那時，世尊在那三個月後從獨居中出來，對比丘們說： |
| “yena svāhaṁ, bhikkhave, vihārena paṭhamābhisambuddho viharāmi, tassa padesena vihāsiṁ. | “I dwelt, bhikkhus, with that dwelling by which I first realized the unsurpassed perfect enlightenment. | 「比丘們，我安住於我初證無上正等正覺時所安住之處。 |
| So evaṁ pajānāmi: | I understood thus: | 我如是了知： |
| ‘micchādiṭṭhipaccayāpi vedayitaṁ; | ‘Feeling also arises dependent on wrong view; | 『受亦依邪見而生； |
| micchādiṭṭhivūpasamapaccayāpi vedayitaṁ; | feeling also arises dependent on the subsiding of wrong view; | 受亦依邪見之止息而生； |
| sammādiṭṭhipaccayāpi vedayitaṁ; | feeling also arises dependent on right view; | 受亦依正見而生； |
| sammādiṭṭhivūpasamapaccayāpi vedayitaṁ …pe… | feeling also arises dependent on the subsiding of right view …pe… | 受亦依正見之止息而生… |
| micchāsamādhipaccayāpi vedayitaṁ; | feeling also arises dependent on wrong concentration; | 受亦依邪定而生； |
| micchāsamādhivūpasamapaccayāpi vedayitaṁ, sammāsamādhipaccayāpi vedayitaṁ; | feeling also arises dependent on the subsiding of wrong concentration, feeling also arises dependent on right concentration; | 受亦依邪定之止息而生，受亦依正定而生； |
| sammāsamādhivūpasamapaccayāpi vedayitaṁ; | feeling also arises dependent on the subsiding of right concentration; | 受亦依正定之止息而生； |
| chandapaccayāpi vedayitaṁ; | feeling also arises dependent on desire; | 受亦依欲而生； |
| chandavūpasamapaccayāpi vedayitaṁ; | feeling also arises dependent on the subsiding of desire; | 受亦依欲之止息而生； |
| vitakkapaccayāpi vedayitaṁ; | feeling also arises dependent on thought; | 受亦依思惟而生； |
| vitakkavūpasamapaccayāpi vedayitaṁ; | feeling also arises dependent on the subsiding of thought; | 受亦依思惟之止息而生； |
| saññāpaccayāpi vedayitaṁ; | feeling also arises dependent on perception; | 受亦依想而生； |
| saññāvūpasamapaccayāpi vedayitaṁ; | feeling also arises dependent on the subsiding of perception; | 受亦依想之止息而生； |
| chando ca avūpasanto hoti, vitakko ca avūpasanto hoti, saññā ca avūpasantā hoti, tappaccayāpi vedayitaṁ; | and when desire is not subsided, and thought is not subsided, and perception is not subsided, feeling also arises dependent on that; | 當欲未止息，思惟未止息，想未止息時，受亦依此而生； |
| chando ca vūpasanto hoti, vitakko ca vūpasanto hoti, saññā ca vūpasantā hoti, tappaccayāpi vedayitaṁ; | and when desire is subsided, and thought is subsided, and perception is subsided, feeling also arises dependent on that; | 當欲已止息，思惟已止息，想已止息時，受亦依此而生； |
| appattassa pattiyā atthi āyāmaṁ, tasmimpi ṭhāne anuppatte tappaccayāpi vedayitan’”ti. | there is striving for the attainment of the unobtained, and when that state is not attained, feeling also arises dependent on that.’” | 為證未得之境而有精進，當此境未得時，受亦依此而生。』」 |
| Dutiyaṁ. | Second. | 第二。 |
45.13 - SN 45.13 Sekkha: Learner
| --- SN45.13 - Sekkhasutta --- | --- SN45.13 - Learner --- | --- SN45.13 - 學者 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍衛城。 |
| Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami …pe… ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: | Then a certain bhikkhu approached the Blessed One …pe… Seated to one side, that bhikkhu said to the Blessed One: | 那時，某位比丘來到世尊那裡…坐在一邊的那位比丘對世尊說： |
| “‘sekkho, sekkho’ti, bhante, vuccati. | “‘Learner, learner,’ Bhante, is spoken of. | 「尊者，常言道『學者，學者』。 |
| Kittāvatā nu kho, bhante, sekkho hotī”ti? | To what extent, Bhante, is one a learner?” | 尊者，在何種程度上，一個人是學者？」 |
| “Idha, bhikkhu, sekkhāya sammādiṭṭhiyā samannāgato hoti …pe… sekkhena sammāsamādhinā samannāgato hoti. | “Here, bhikkhu, one is endowed with right view of a learner …pe… one is endowed with right concentration of a learner. | 「於此，比丘，一個人具備學者的正見…一個人具備學者的正定。 |
| Ettāvatā kho, bhikkhu, sekkho hotī”ti. | To this extent, bhikkhu, one is a learner.” | 比丘，在這種程度上，一個人是學者。」 |
| Tatiyaṁ. | Third. | 第三。 |
45.14 - SN 45.14 Paṭhamauppāda: Arising (1st)
| --- SN45.14 - Paṭhamauppādasutta --- | --- SN45.14 - Arising (1st) --- | --- SN45.14 - 生起 (一) --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍衛城。 |
| “Aṭṭhime, bhikkhave, dhammā bhāvitā bahulīkatā anuppannā uppajjanti, nāññatra tathāgatassa pātubhāvā arahato sammāsambuddhassa. | “These eight states, bhikkhus, when developed and cultivated, arise unarisen, not otherwise than by the appearance of a Tathāgata, an Arahant, a Fully Enlightened One. | 「比丘們，這八種法，若經開展與修習，唯有在如來、阿羅漢、正等正覺者出現時，未曾生者才會生起，別無他時。 |
| Katame aṭṭha? | Which eight? | 哪八種？ |
| Seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi. | Namely—right view …pe… right concentration. | 即——正見…乃至…正定。 |
| Ime kho, bhikkhave, aṭṭha dhammā bhāvitā bahulīkatā anuppannā uppajjanti, nāññatra tathāgatassa pātubhāvā arahato sammāsambuddhassā”ti. | These eight states, bhikkhus, when developed and cultivated, arise unarisen, not otherwise than by the appearance of a Tathāgata, an Arahant, a Fully Enlightened One.” | 比丘們，這八種法，若經開展與修習，唯有在如來、阿羅漢、正等正覺者出現時，未曾生者才會生起，別無他時。」 |
| Catutthaṁ. | Fourth. | 第四。 |
45.15 - SN 45.15 Dutiyauppāda: Arising (2nd)
| --- SN45.15 - Dutiyauppādasutta --- | --- SN45.15 - Arising (2nd) --- | --- SN45.15 - 生起 (二) --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍衛城。 |
| “Aṭṭhime, bhikkhave, dhammā bhāvitā bahulīkatā anuppannā uppajjanti, nāññatra sugatavinayā. | “These eight states, bhikkhus, when developed and cultivated, arise unarisen, not otherwise than by the discipline of the Well Gone One. | 「比丘們，這八種法，若經開展與修習，唯有在善逝的律中，未曾生者才會生起，別無他時。 |
| Katame aṭṭha? | Which eight? | 哪八種？ |
| Seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi. | Namely—right view …pe… right concentration. | 即——正見…乃至…正定。 |
| Ime kho, bhikkhave, aṭṭha dhammā bhāvitā bahulīkatā anuppannā uppajjanti, nāññatra sugatavinayā”ti. | These eight states, bhikkhus, when developed and cultivated, arise unarisen, not otherwise than by the discipline of the Well Gone One.” | 比丘們，這八種法，若經開展與修習，唯有在善逝的律中，未曾生者才會生起，別無他時。」 |
45.16 - SN 45.16 Paṭhamaparisuddha: Purified (1st)
| --- SN45.16 - Paṭhamaparisuddhasutta --- | --- SN45.16 - Purified (1st) --- | --- SN45.16 - 清淨 (一) --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍衛城。 |
| “Aṭṭhime, bhikkhave, dhammā parisuddhā pariyodātā anaṅgaṇā vigatūpakkilesā anuppannā uppajjanti, nāññatra tathāgatassa pātubhāvā arahato sammāsambuddhassa. | “These eight states, bhikkhus, which are pure, perfectly pure, unblemished, free from defilement, arise unarisen, not otherwise than by the appearance of a Tathāgata, an Arahant, a Fully Enlightened One. | 「比丘們，這八種法，清淨、圓滿清淨、無瑕、離垢，唯有在如來、阿羅漢、正等正覺者出現時，未曾生者才會生起，別無他時。 |
| Katame aṭṭha? | Which eight? | 哪八種？ |
| Seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi. | Namely—right view …pe… right concentration. | 即——正見…乃至…正定。 |
| Ime kho, bhikkhave, aṭṭha dhammā parisuddhā pariyodātā anaṅgaṇā vigatūpakkilesā anuppannā uppajjanti, nāññatra tathāgatassa pātubhāvā arahato sammāsambuddhassā”ti. | These eight states, bhikkhus, which are pure, perfectly pure, unblemished, free from defilement, arise unarisen, not otherwise than by the appearance of a Tathāgata, an Arahant, a Fully Enlightened One.” | 比丘們，這八種法，清淨、圓滿清淨、無瑕、離垢，唯有在如來、阿羅漢、正等正覺者出現時，未曾生者才會生起，別無他時。」 |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
45.17 - SN 45.17 Dutiyaparisuddha: Purified (2nd)
| --- SN45.17 - Dutiyaparisuddhasutta --- | --- SN45.17 - Purified (2nd) --- | --- SN45.17 - 清淨 (二) --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍衛城。 |
| “Aṭṭhime, bhikkhave, dhammā parisuddhā pariyodātā anaṅgaṇā vigatūpakkilesā anuppannā uppajjanti, nāññatra sugatavinayā. | “These eight states, bhikkhus, which are pure, perfectly pure, unblemished, free from defilement, arise unarisen, not otherwise than by the discipline of the Well Gone One. | 「比丘們，這八種法，清淨、圓滿清淨、無瑕、離垢，唯有在善逝的律中，未曾生者才會生起，別無他時。 |
| Katame aṭṭha? | Which eight? | 哪八種？ |
| Seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi. | Namely—right view …pe… right concentration. | 即——正見…乃至…正定。 |
| Ime kho, bhikkhave, aṭṭha dhammā parisuddhā pariyodātā anaṅgaṇā vigatūpakkilesā anuppannā uppajjanti, nāññatra sugatavinayā”ti. | These eight states, bhikkhus, which are pure, perfectly pure, unblemished, free from defilement, arise unarisen, not otherwise than by the discipline of the Well Gone One.” | 比丘們，這八種法，清淨、圓滿清淨、無瑕、離垢，唯有在善逝的律中，未曾生者才會生起，別無他時。」 |
45.18 - SN 45.18 Paṭhamakukkuṭārāma: Kukkuṭārāma (1st)
| --- SN45.18 - Paṭhamakukkuṭārāmasutta --- | --- SN45.18 - Kukkuṭārāma (1st) --- | --- SN45.18 - 雞園 (一) --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我聞。 |
| ekaṁ samayaṁ āyasmā ca ānando āyasmā ca bhaddo pāṭaliputte viharanti kukkuṭārāme. | On one occasion venerable Ānanda and venerable Bhadda were dwelling in Pāṭaliputta, at the Kukkuṭārāma. | 一時，尊者阿難與尊者跋陀住在波吒釐子城的雞園。 |
| Atha kho āyasmā bhaddo sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodi. | Then venerable Bhadda, having emerged from seclusion in the evening, approached venerable Ānanda; having approached, he exchanged greetings with venerable Ānanda. | 那時，尊者跋陀，於傍晚從獨住中出來，到尊者阿難那裡；到了之後，他與尊者阿難互相問候。 |
| Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā bhaddo āyasmantaṁ ānandaṁ etadavoca: | When they had exchanged courteous greetings and amiable talk, he sat down to one side. Seated to one side, venerable Bhadda said to venerable Ānanda: | 相互問候、寒暄之後，他坐在一邊。坐在一邊的尊者跋陀對尊者阿難說： |
| “‘Abrahmacariyaṁ, abrahmacariyan’ti, āvuso ānanda, vuccati. | “‘Unchaste conduct, unchaste conduct,’ friend Ānanda, is spoken of. | 「阿難朋友，常言道『非梵行，非梵行』。 |
| Katamaṁ nu kho, āvuso, abrahmacariyan”ti? | What, friend, is unchaste conduct?” | 朋友，什麼是非梵行？」 |
| “Sādhu sādhu, āvuso bhadda. | “Good, good, friend Bhadda. | 「善哉，善哉，跋陀朋友。 |
| Bhaddako kho te, āvuso bhadda, ummaṅgo, bhaddakaṁ paṭibhānaṁ, kalyāṇī paripucchā. | Good indeed is your penetration, friend Bhadda, good your discernment, excellent your question. | 跋陀朋友，你的洞察力真好，你的辨別力真好，你的問題真高明。 |
| Evañhi tvaṁ, āvuso bhadda, pucchasi: | For you question thus, friend Bhadda: | 因為你這樣問，跋陀朋友： |
| ‘abrahmacariyaṁ, abrahmacariyanti, āvuso ānanda, vuccati. | ‘Unchaste conduct, unchaste conduct, friend Ānanda, is spoken of. | 『阿難朋友，常言道“非梵行，非梵行”。 |
| Katamaṁ nu kho, āvuso, abrahmacariyan’”ti? | What, friend, is unchaste conduct?’” | 朋友，什麼是非梵行？』」 |
| “Evamāvuso”ti. | “Yes, friend.” | 「是的，朋友。」 |
| “Ayameva kho, āvuso, aṭṭhaṅgiko micchāmaggo abrahmacariyaṁ, seyyathidaṁ— | “This Noble Eightfold Wrong Path, friend, is unchaste conduct, namely— | 「朋友，這八邪道分，就是非梵行，即—— |
| micchādiṭṭhi …pe… micchāsamādhī”ti. | wrong view …pe… wrong concentration.” | 邪見…乃至…邪定。」 |
45.19 - SN 45.19 Dutiyakukkuṭārāma: Kukkuṭārāma (2nd)
| --- SN45.19 - Dutiyakukkuṭārāmasutta --- | --- SN45.19 - Kukkuṭārāma (2nd) --- | --- SN45.19 - 雞園 (二) --- |
| Pāṭaliputtanidānaṁ. | At Pāṭaliputta. | 在波吒釐子城。 |
| “‘Brahmacariyaṁ, brahmacariyan’ti, āvuso ānanda, vuccati. | “‘Holy life, holy life,’ friend Ānanda, is spoken of. | 「阿難朋友，常言道『梵行，梵行』。 |
| Katamaṁ nu kho, āvuso, brahmacariyaṁ, katamaṁ brahmacariyapariyosānan”ti? | What, friend, is the holy life, and what is the culmination of the holy life?” | 朋友，什麼是梵行，什麼是梵行的究竟？」 |
| “Sādhu sādhu, āvuso bhadda. | “Good, good, friend Bhadda. | 「善哉，善哉，跋陀朋友。 |
| Bhaddako kho te, āvuso bhadda, ummaṅgo, bhaddakaṁ paṭibhānaṁ, kalyāṇī paripucchā. | Good indeed is your penetration, friend Bhadda, good your discernment, excellent your question. | 跋陀朋友，你的洞察力真好，你的辨別力真好，你的問題真高明。 |
| Evañhi tvaṁ, āvuso bhadda, pucchasi: | For you question thus, friend Bhadda: | 因為你這樣問，跋陀朋友： |
| ‘brahmacariyaṁ, brahmacariyanti, āvuso ānanda, vuccati. | ‘Holy life, holy life, friend Ānanda, is spoken of. | 『阿難朋友，常言道“梵行，梵行”。 |
| Katamaṁ nu kho, āvuso, brahmacariyaṁ, katamaṁ brahmacariyapariyosānan’”ti? | What, friend, is the holy life, and what is the culmination of the holy life?’” | 朋友，什麼是梵行，什麼是梵行的究竟？』」 |
| “Evamāvuso”ti. | “Yes, friend.” | 「是的，朋友。」 |
| “Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo brahmacariyaṁ, seyyathidaṁ— | “This Noble Eightfold Path, friend, is the holy life, namely— | 「朋友，這八聖道分，就是梵行，即—— |
| sammādiṭṭhi …pe… sammāsamādhi. | right view …pe… right concentration. | 正見…乃至…正定。 |
| Yo kho, āvuso, rāgakkhayo dosakkhayo mohakkhayo— | And the destruction of lust, friend, the destruction of hatred, the destruction of delusion— | 朋友，貪的滅盡，瞋的滅盡，痴的滅盡—— |
| idaṁ brahmacariyapariyosānan”ti. | this is called the culmination of the holy life.” | 這就稱為梵行的究竟。」 |
45.20 - SN 45.20 Tatiyakukkuṭārāma: Kukkuṭārāma (3rd)
| --- SN45.20 - Tatiyakukkuṭārāmasutta --- | --- SN45.20 - Kukkuṭārāma (3rd) --- | --- SN45.20 - 雞園 (三) --- |
| Pāṭaliputtanidānaṁ. | At Pāṭaliputta. | 在波吒釐子城。 |
| “‘Brahmacariyaṁ, brahmacariyan’ti, āvuso ānanda, vuccati. | “‘Holy life, holy life,’ friend Ānanda, is spoken of. | 「阿難朋友，常言道『梵行，梵行』。 |
| Katamaṁ nu kho, āvuso, brahmacariyaṁ, katamo brahmacārī, katamaṁ brahmacariyapariyosānan”ti? | What, friend, is the holy life, who is one who lives the holy life, and what is the culmination of the holy life?” | 朋友，什麼是梵行，誰是修梵行者，什麼是梵行的究竟？」 |
| “Sādhu sādhu, āvuso bhadda. | “Good, good, friend Bhadda. | 「善哉，善哉，跋陀朋友。 |
| Bhaddako kho te, āvuso bhadda, ummaṅgo, bhaddakaṁ paṭibhānaṁ, kalyāṇī paripucchā. | Good indeed is your penetration, friend Bhadda, good your discernment, excellent your question. | 跋陀朋友，你的洞察力真好，你的辨別力真好，你的問題真高明。 |
| Evañhi tvaṁ, āvuso bhadda, pucchasi: | For you question thus, friend Bhadda: | 因為你這樣問，跋陀朋友： |
| ‘brahmacariyaṁ, brahmacariyanti, āvuso ānanda, vuccati. | ‘Holy life, holy life, friend Ānanda, is spoken of. | 『阿難朋友，常言道“梵行，梵行”。 |
| Katamaṁ nu kho, āvuso, brahmacariyaṁ, katamo brahmacārī, katamaṁ brahmacariyapariyosānan’”ti? | What, friend, is the holy life, who is one who lives the holy life, and what is the culmination of the holy life?’” | 朋友，什麼是梵行，誰是修梵行者，什麼是梵行的究竟？』」 |
| “Evamāvuso”ti. | “Yes, friend.” | 「是的，朋友。」 |
| “Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo brahmacariyaṁ, seyyathidaṁ— | “This Noble Eightfold Path, friend, is the holy life, namely— | 「朋友，這八聖道分，就是梵行，即—— |
| sammādiṭṭhi …pe… sammāsamādhi. | right view …pe… right concentration. | 正見…乃至…正定。 |
| Yo kho, āvuso, iminā ariyena aṭṭhaṅgikena maggena samannāgato— | One who is endowed with this Noble Eightfold Path, friend— | 朋友，具足此八聖道分者—— |
| ayaṁ vuccati brahmacārī. | this is called one who lives the holy life. | 這就稱為修梵行者。 |
| Yo kho, āvuso, rāgakkhayo dosakkhayo mohakkhayo— | And the destruction of lust, friend, the destruction of hatred, the destruction of delusion— | 朋友，貪的滅盡，瞋的滅盡，痴的滅盡—— |
| idaṁ brahmacariyapariyosānan”ti. | this is called the culmination of the holy life.” | 這就稱為梵行的究竟。」 |
| Tīṇi suttantāni ekanidānāni. | Three discourses sharing the same introductory passage. | 三經共用引言。 |
| Vihāravaggo dutiyo. | The Chapter on Dwellings, the Second. | 住品，第二。 |
| Dve vihārā ca sekkho ca, | Two Dwellings and Learner, | 二住與學者， |
| uppādā apare duve; | Two others, Arising; | 另二生起； |
| Parisuddhena dve vuttā, | Two spoken of with Purified, | 二說清淨， |
| kukkuṭārāmena tayoti. | And three with Kukkuṭārāma. | 三與雞園。 |
45.21 - SN 45.21 Micchatta: Wrongness
| --- SN45.21 - Micchattasutta --- | --- SN45.21 - Wrongness --- | --- SN45.21 - 邪性 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍衛城。 |
| “Micchattañca vo, bhikkhave, desessāmi, sammattañca. | “I will teach you, bhikkhus, wrongness and rightness. | 「比丘們，我將為你們教導邪性與正性。 |
| Taṁ suṇātha. | Listen to it. | 你們要諦聽。 |
| Katamañca, bhikkhave, micchattaṁ? | And what, bhikkhus, is wrongness? | 比丘們，什麼是邪性？ |
| Seyyathidaṁ—micchādiṭṭhi …pe… micchāsamādhi. | Namely—wrong view …pe… wrong concentration. | 即——邪見…乃至…邪定。 |
| Idaṁ vuccati, bhikkhave, micchattaṁ. | This, bhikkhus, is called wrongness. | 比丘們，這就稱為邪性。 |
| Katamañca, bhikkhave, sammattaṁ? | And what, bhikkhus, is rightness? | 比丘們，什麼是正性？ |
| Seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi. | Namely—right view …pe… right concentration. | 即——正見…乃至…正定。 |
| Idaṁ vuccati, bhikkhave, sammattan”ti. | This, bhikkhus, is called rightness.” | 比丘們，這就稱為正性。」 |
45.22 - SN 45.22 Akusaladhamma: Unwholesome States
| --- SN45.22 - Akusaladhammasutta --- | --- SN45.22 - Unwholesome States --- | --- SN45.22 - 不善法 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍衛城。 |
| “Akusale ca kho, bhikkhave, dhamme desessāmi, kusale ca dhamme. | “I will teach you, bhikkhus, unwholesome states and wholesome states. | 「比丘們，我將為你們教導不善法與善法。 |
| Taṁ suṇātha. | Listen to it. | 你們要諦聽。 |
| Katame ca, bhikkhave, akusalā dhammā? | And what, bhikkhus, are unwholesome states? | 比丘們，什麼是不善法？ |
| Seyyathidaṁ—micchādiṭṭhi …pe… micchāsamādhi. | Namely—wrong view …pe… wrong concentration. | 即——邪見…乃至…邪定。 |
| Ime vuccanti, bhikkhave, akusalā dhammā. | These, bhikkhus, are called unwholesome states. | 比丘們，這就稱為不善法。 |
| Katame ca, bhikkhave, kusalā dhammā? | And what, bhikkhus, are wholesome states? | 比丘們，什麼是善法？ |
| Seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi. | Namely—right view …pe… right concentration. | 即——正見…乃至…正定。 |
| Ime vuccanti, bhikkhave, kusalā dhammā”ti. | These, bhikkhus, are called wholesome states.” | 比丘們，這就稱為善法。」 |
| Dutiyaṁ. | Second. | 第二。 |
45.23 - SN 45.23 Paṭhamapaṭipadā: Path (1st)
| --- SN45.23 - Paṭhamapaṭipadāsutta --- | --- SN45.23 - Path (1st) --- | --- SN45.23 - 道 (一) --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍衛城。 |
| “Micchāpaṭipadañca vo, bhikkhave, desessāmi, sammāpaṭipadañca. | “I will teach you, bhikkhus, the wrong path and the right path. | 「比丘們，我將為你們教導邪道與正道。 |
| Taṁ suṇātha. | Listen to it. | 你們要諦聽。 |
| Katamā ca, bhikkhave, micchāpaṭipadā? | And what, bhikkhus, is the wrong path? | 比丘們，什麼是邪道？ |
| Seyyathidaṁ—micchādiṭṭhi …pe… micchāsamādhi. | Namely—wrong view …pe… wrong concentration. | 即——邪見…乃至…邪定。 |
| Ayaṁ vuccati, bhikkhave, micchāpaṭipadā. | This, bhikkhus, is called the wrong path. | 比丘們，這就稱為邪道。 |
| Katamā ca, bhikkhave, sammāpaṭipadā? | And what, bhikkhus, is the right path? | 比丘們，什麼是正道？ |
| Seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi. | Namely—right view …pe… right concentration. | 即——正見…乃至…正定。 |
| Ayaṁ vuccati, bhikkhave, sammāpaṭipadā”ti. | This, bhikkhus, is called the right path.” | 比丘們，這就稱為正道。」 |
| Tatiyaṁ. | Third. | 第三。 |
45.24 - SN 45.24 Dutiyapaṭipadā: Path (2nd)
| --- SN45.24 - Dutiyapaṭipadāsutta --- | --- SN45.24 - Path (2nd) --- | --- SN45.24 - 道 (二) --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍衛城。 |
| “Gihino vāhaṁ, bhikkhave, pabbajitassa vā micchāpaṭipadaṁ na vaṇṇemi. | “I do not praise, bhikkhus, the wrong path, whether of a layperson or one gone forth. | 「比丘們，我不稱讚邪道，無論是在家人或出家人。 |
| Gihi vā, bhikkhave, pabbajito vā micchāpaṭipanno micchāpaṭipattādhikaraṇahetu nārādhako hoti ñāyaṁ dhammaṁ kusalaṁ. | Whether a layperson, bhikkhus, or one gone forth, if they are following the wrong path, by reason of following the wrong path, they do not succeed in the true Dhamma, in what is wholesome. | 比丘們，無論是在家人或出家人，若行邪道，因行邪道故，於正法、於善法，皆不得成就。 |
| Katamā ca, bhikkhave, micchāpaṭipadā? | And what, bhikkhus, is the wrong path? | 比丘們，什麼是邪道？ |
| Seyyathidaṁ—micchādiṭṭhi …pe… micchāsamādhi. | Namely—wrong view …pe… wrong concentration. | 即——邪見…乃至…邪定。 |
| Ayaṁ vuccati, bhikkhave, micchāpaṭipadā. | This, bhikkhus, is called the wrong path. | 比丘們，這就稱為邪道。 |
| Gihino vāhaṁ, bhikkhave, pabbajitassa vā micchāpaṭipadaṁ na vaṇṇemi. | I do not praise, bhikkhus, the wrong path, whether of a layperson or one gone forth. | 比丘們，我不稱讚邪道，無論是在家人或出家人。 |
| Gihi vā, bhikkhave, pabbajito vā micchāpaṭipanno micchāpaṭipattādhikaraṇahetu nārādhako hoti ñāyaṁ dhammaṁ kusalaṁ. | Whether a layperson, bhikkhus, or one gone forth, if they are following the wrong path, by reason of following the wrong path, they do not succeed in the true Dhamma, in what is wholesome. | 比丘們，無論是在家人或出家人，若行邪道，因行邪道故，於正法、於善法，皆不得成就。 |
| Gihino vāhaṁ, bhikkhave, pabbajitassa vā sammāpaṭipadaṁ vaṇṇemi. | I praise, bhikkhus, the right path, whether of a layperson or one gone forth. | 比丘們，我稱讚正道，無論是在家人或出家人。 |
| Gihi vā, bhikkhave, pabbajito vā sammāpaṭipanno sammāpaṭipattādhikaraṇahetu ārādhako hoti ñāyaṁ dhammaṁ kusalaṁ. | Whether a layperson, bhikkhus, or one gone forth, if they are following the right path, by reason of following the right path, they succeed in the true Dhamma, in what is wholesome. | 比丘們，無論是在家人或出家人，若行正道，因行正道故，於正法、於善法，皆能成就。 |
| Katamā ca, bhikkhave, sammāpaṭipadā? | And what, bhikkhus, is the right path? | 比丘們，什麼是正道？ |
| Seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi. | Namely—right view …pe… right concentration. | 即——正見…乃至…正定。 |
| Ayaṁ vuccati, bhikkhave, sammāpaṭipadā. | This, bhikkhus, is called the right path. | 比丘們，這就稱為正道。 |
| Gihino vāhaṁ, bhikkhave, pabbajitassa vā sammāpaṭipadaṁ vaṇṇemi. | I praise, bhikkhus, the right path, whether of a layperson or one gone forth. | 比丘們，我稱讚正道，無論是在家人或出家人。 |
| Gihi vā, bhikkhave, pabbajito vā sammāpaṭipanno sammāpaṭipattādhikaraṇahetu ārādhako hoti ñāyaṁ dhammaṁ kusalan”ti. | Whether a layperson, bhikkhus, or one gone forth, if they are following the right path, by reason of following the right path, they succeed in the true Dhamma, in what is wholesome.” | 比丘們，無論是在家人或出家人，若行正道，因行正道故，於正法、於善法，皆能成就。」 |
| Catutthaṁ. | Fourth. | 第四。 |
45.25 - SN 45.25 Paṭhamaasappurisa: Bad Person (1st)
| --- SN45.25 - Paṭhamaasappurisasutta --- | --- SN45.25 - Bad Person (1st) --- | --- SN45.25 - 惡人 (一) --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍衛城。 |
| “Asappurisañca vo, bhikkhave, desessāmi, sappurisañca. | “I will teach you, bhikkhus, a bad person and a good person. | 「比丘們，我將為你們教導惡人與善人。 |
| Taṁ suṇātha. | Listen to it. | 你們要諦聽。 |
| Katamo ca, bhikkhave, asappuriso? | And what, bhikkhus, is a bad person? | 比丘們，什麼是惡人？ |
| Idha, bhikkhave, ekacco micchādiṭṭhiko hoti, micchāsaṅkappo, micchāvāco, micchākammanto, micchāājīvo, micchāvāyāmo, micchāsati, micchāsamādhi— | Here, bhikkhus, someone has wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration— | 於此，比丘們，某人有邪見、邪思惟、邪語、邪業、邪命、邪精進、邪念、邪定—— |
| ayaṁ vuccati, bhikkhave, asappuriso. | this, bhikkhus, is called a bad person. | 比丘們，這就稱為惡人。 |
| Katamo ca, bhikkhave, sappuriso? | And what, bhikkhus, is a good person? | 比丘們，什麼是善人？ |
| Idha, bhikkhave, ekacco sammādiṭṭhiko hoti, sammāsaṅkappo, sammāvāco, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi— | Here, bhikkhus, someone has right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration— | 於此，比丘們，某人有正見、正思惟、正語、正業、正命、正精進、正念、正定—— |
| ayaṁ vuccati, bhikkhave, sappuriso”ti. | this, bhikkhus, is called a good person.” | 比丘們，這就稱為善人。」 |
45.26 - SN 45.26 Dutiyaasappurisa: Bad Person (2nd)
| --- SN45.26 - Dutiyaasappurisasutta --- | --- SN45.26 - Bad Person (2nd) --- | --- SN45.26 - 惡人 (二) --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍衛城。 |
| “Asappurisañca vo, bhikkhave, desessāmi, asappurisena asappurisatarañca. | “I will teach you, bhikkhus, a bad person and one who is worse than a bad person. | 「比丘們，我將為你們教導惡人與比惡人更惡者。 |
| Sappurisañca vo, bhikkhave, desessāmi sappurisena sappurisatarañca. | And I will teach you, bhikkhus, a good person and one who is better than a good person. | 我也將為你們教導善人與比善人更善者。 |
| Taṁ suṇātha. | Listen to it. | 你們要諦聽。 |
| Katamo ca, bhikkhave, asappuriso? | And what, bhikkhus, is a bad person? | 比丘們，什麼是惡人？ |
| Idha, bhikkhave, ekacco micchādiṭṭhiko hoti …pe… micchāsamādhi— | Here, bhikkhus, someone has wrong view …pe… wrong concentration— | 於此，比丘們，某人有邪見…乃至…邪定—— |
| ayaṁ vuccati, bhikkhave, asappuriso. | this, bhikkhus, is called a bad person. | 比丘們，這就稱為惡人。 |
| Katamo ca, bhikkhave, asappurisena asappurisataro? | And what, bhikkhus, is one who is worse than a bad person? | 比丘們，什麼是比惡人更惡者？ |
| Idha, bhikkhave, ekacco micchādiṭṭhiko hoti …pe… micchāsamādhi, micchāñāṇī, micchāvimutti— | Here, bhikkhus, someone has wrong view …pe… wrong concentration, wrong knowledge, wrong liberation— | 於此，比丘們，某人有邪見…乃至…邪定、邪智、邪解脫—— |
| ayaṁ vuccati, bhikkhave, asappurisena asappurisataro. | this, bhikkhus, is called one who is worse than a bad person. | 比丘們，這就稱為比惡人更惡者。 |
| Katamo ca, bhikkhave, sappuriso? | And what, bhikkhus, is a good person? | 比丘們，什麼是善人？ |
| Idha, bhikkhave, ekacco sammādiṭṭhiko hoti …pe… sammāsamādhi— | Here, bhikkhus, someone has right view …pe… right concentration— | 於此，比丘們，某人有正見…乃至…正定—— |
| ayaṁ vuccati, bhikkhave, sappuriso. | this, bhikkhus, is called a good person. | 比丘們，這就稱為善人。 |
| Katamo ca, bhikkhave, sappurisena sappurisataro? | And what, bhikkhus, is one who is better than a good person? | 比丘們，什麼是比善人更善者？ |
| Idha, bhikkhave, ekacco sammādiṭṭhiko hoti …pe… sammāsamādhi, sammāñāṇī, sammāvimutti— | Here, bhikkhus, someone has right view …pe… right concentration, right knowledge, right liberation— | 於此，比丘們，某人有正見…乃至…正定、正智、正解脫—— |
| ayaṁ vuccati, bhikkhave, sappurisena sappurisataro”ti. | this, bhikkhus, is called one who is better than a good person.” | 比丘們，這就稱為比善人更善者。」 |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
45.27 - SN 45.27 Kumbha: Pot
| --- SN45.27 - Kumbhasutta --- | --- SN45.27 - Pot --- | --- SN45.27 - 壺 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍衛城。 |
| “Seyyathāpi, bhikkhave, kumbho anādhāro suppavattiyo hoti, sādhāro duppavattiyo hoti; | “Just as, bhikkhus, a pot that has no base is easy to overturn, but one that has a base is difficult to overturn; | 「比丘們，正如無底之壺易於傾覆，而有底之壺難於傾覆； |
| evameva kho, bhikkhave, cittaṁ anādhāraṁ suppavattiyaṁ hoti, sādhāraṁ duppavattiyaṁ hoti. | even so, bhikkhus, the mind that has no base is easy to overturn, but one that has a base is difficult to overturn. | 比丘們，同樣地，無根基之心易於傾覆，而有根基之心難於傾覆。 |
| Ko ca, bhikkhave, cittassa ādhāro? | And what, bhikkhus, is the base for the mind? | 比丘們，心的根基是什麼？ |
| Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— | It is this Noble Eightfold Path, namely— | 就是這八聖道分，即—— |
| sammādiṭṭhi …pe… sammāsamādhi. | right view …pe… right concentration. | 正見…乃至…正定。 |
| Ayaṁ cittassa ādhāro. | This is the base for the mind. | 這就是心的根基。 |
| Seyyathāpi, bhikkhave, kumbho anādhāro suppavattiyo hoti, sādhāro duppavattiyo hoti; | Just as, bhikkhus, a pot that has no base is easy to overturn, but one that has a base is difficult to overturn; | 比丘們，正如無底之壺易於傾覆，而有底之壺難於傾覆； |
| evameva kho, bhikkhave, cittaṁ anādhāraṁ suppavattiyaṁ hoti, sādhāraṁ duppavattiyaṁ hotī”ti. | even so, bhikkhus, the mind that has no base is easy to overturn, but one that has a base is difficult to overturn.” | 比丘們，同樣地，無根基之心易於傾覆，而有根基之心難於傾覆。」 |
45.28 - SN 45.28 Samādhi: Concentration
| --- SN45.28 - Samādhisutta --- | --- SN45.28 - Concentration --- | --- SN45.28 - 定 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍衛城。 |
| “Ariyaṁ vo, bhikkhave, sammāsamādhiṁ desessāmi saupanisaṁ saparikkhāraṁ. | “I will teach you, bhikkhus, the Noble Right Concentration with its supports and its requisites. | 「比丘們，我將為你們教導聖正定及其資助與所需。 |
| Taṁ suṇātha. | Listen to it. | 你們要諦聽。 |
| Katamo ca, bhikkhave, ariyo sammāsamādhi saupaniso saparikkhāro? | And what, bhikkhus, is the Noble Right Concentration with its supports and its requisites? | 比丘們，什麼是聖正定及其資助與所需？ |
| Seyyathidaṁ—sammādiṭṭhi …pe… sammāsati. | Namely—right view …pe… right mindfulness. | 即——正見…乃至…正念。 |
| Yā kho, bhikkhave, imehi sattahaṅgehi cittassa ekaggatā saparikkhāratā— | That, bhikkhus, which is the unification of mind with these seven factors as its requisites— | 比丘們，以這七個因素為其所需的心的統一—— |
| ayaṁ vuccati, bhikkhave, ariyo sammāsamādhi saupaniso itipi saparikkhāro itipī”ti. | this, bhikkhus, is called the Noble Right Concentration with its supports and its requisites.” | 比丘們，這就稱為聖正定及其資助與所需。」 |
45.29 - SN 45.29 Vedanā: Feelings
| --- SN45.29 - Vedanāsutta --- | --- SN45.29 - Feelings --- | --- SN45.29 - 受 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍衛城。 |
| “Tisso imā, bhikkhave, vedanā. | “These, bhikkhus, are three feelings. | 「比丘們，有此三受。 |
| Katamā tisso? | Which three? | 哪三種？ |
| Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— | Pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling— | 樂受、苦受、不苦不樂受—— |
| imā kho, bhikkhave, tisso vedanā. | these, bhikkhus, are the three feelings. | 比丘們，這就是三受。 |
| Imāsaṁ kho, bhikkhave, tissannaṁ vedanānaṁ pariññāya ariyo aṭṭhaṅgiko maggo bhāvetabbo. | For the full understanding of these three feelings, bhikkhus, the Noble Eightfold Path is to be developed. | 比丘們，為了完全了知這三受，應當修習八聖道分。 |
| Katamo ariyo aṭṭhaṅgiko maggo? | What is the Noble Eightfold Path? | 什麼是八聖道分？ |
| Seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi. | Namely—right view …pe… right concentration. | 即——正見…乃至…正定。 |
| Imāsaṁ kho, bhikkhave, tissannaṁ vedanānaṁ pariññāya ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti. | For the full understanding of these three feelings, bhikkhus, this Noble Eightfold Path is to be developed.” | 比丘們，為了完全了知這三受，應當修習這八聖道分。」 |
45.30 - SN 45.30 Uttiya: Uttiya
| --- SN45.30 - Uttiyasutta --- | --- SN45.30 - Uttiya --- | --- SN45.30 - 優帝雅 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍衛城。 |
| Atha kho āyasmā uttiyo yena bhagavā tenupasaṅkami …pe… ekamantaṁ nisinno kho āyasmā uttiyo bhagavantaṁ etadavoca: | Then venerable Uttiya approached the Blessed One …pe… Seated to one side, venerable Uttiya said to the Blessed One: | 那時，尊者優帝雅來到世尊那裡…坐在一邊的尊者優帝雅對世尊說： |
| “idha mayhaṁ, bhante, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: | “Here, Bhante, while I was secluded and in retreat, this thought occurred to my mind: | 「尊者，當我獨處靜修時，心中生起這樣的念頭： |
| ‘pañca kāmaguṇā vuttā bhagavatā. | ‘Five cords of sensual pleasure have been spoken of by the Blessed One. | 『世尊說有五種欲樂。 |
| Katame nu kho pañca kāmaguṇā vuttā bhagavatā’”ti? | Which five cords of sensual pleasure have been spoken of by the Blessed One?’” | 世尊說的是哪五種欲樂？』」 |
| “Sādhu sādhu, uttiya. | “Good, good, Uttiya. | 「善哉，善哉，優帝雅。 |
| Pañcime kho, uttiya, kāmaguṇā vuttā mayā. | These five cords of sensual pleasure, Uttiya, have been spoken of by me. | 優帝雅，我說過這五種欲樂。 |
| Katame pañca? | Which five? | 哪五種？ |
| Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, | Forms cognizable by the eye that are desirable, agreeable, pleasing, beloved, connected with sensual desire, and stimulating; | 眼所識之色，悅意、可愛、可喜、可親，與欲相連，能引發欲念； |
| sotaviññeyyā saddā …pe… | sounds cognizable by the ear …pe… smells cognizable by the nose …pe… | 耳所識之聲…鼻所識之香… |
| ghānaviññeyyā gandhā …pe… | tastes cognizable by the tongue …pe… | 舌所識之味… |
| jivhāviññeyyā rasā …pe… | tangibles cognizable by the body that are desirable, agreeable, pleasing, beloved, connected with sensual desire, and stimulating— | 身所識之觸，悅意、可愛、可喜、可親，與欲相連，能引發欲念—— |
| kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā— | ||
| ime kho, uttiya, pañca kāmaguṇā vuttā mayā. | these, Uttiya, are the five cords of sensual pleasure spoken of by me. | 優帝雅，這就是我所說的五種欲樂。 |
| Imesaṁ kho, uttiya, pañcannaṁ kāmaguṇānaṁ pahānāya ariyo aṭṭhaṅgiko maggo bhāvetabbo. | For the abandoning of these five cords of sensual pleasure, Uttiya, the Noble Eightfold Path is to be developed. | 優帝雅，為了捨棄這五種欲樂，應當修習八聖道分。 |
| Katamo ariyo aṭṭhaṅgiko maggo? | What is the Noble Eightfold Path? | 什麼是八聖道分？ |
| Seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi. | Namely—right view …pe… right concentration. | 即——正見…乃至…正定。 |
| Imesaṁ kho, uttiya, pañcannaṁ kāmaguṇānaṁ pahānāya ayaṁ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti. | For the abandoning of these five cords of sensual pleasure, this Noble Eightfold Path is to be developed.” | 為了捨棄這五種欲樂，應當修習這八聖道分。」 |
| Micchattavaggo tatiyo. | The Chapter on Wrongness, the Third. | 邪性品，第三。 |
| Micchattaṁ akusalaṁ dhammaṁ, | Wrongness, unwholesome states, | 邪性、不善法、 |
| Duve paṭipadāpi ca; | Two paths also; | 亦有二道； |
| Asappurisena dve kumbho, | Two bad persons, the pot, | 二惡人、壺、 |
| Samādhi vedanuttiyenāti. | Concentration, feelings, and Uttiya. | 定、受與優帝雅。 |
45.31 - SN 45.31 Paṭhamapaṭipatti: Conduct (1st)
| --- SN45.31 - Paṭhamapaṭipattisutta --- | --- SN45.31 - Conduct (1st) --- | --- SN45.31 - 行 (一) --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍衛城。 |
| “Micchāpaṭipattiñca vo, bhikkhave, desessāmi, sammāpaṭipattiñca. | “I will teach you, bhikkhus, wrong conduct and right conduct. | 「比丘們，我將為你們教導邪行與正行。 |
| Taṁ suṇātha. | Listen to it. | 你們要諦聽。 |
| Katamā ca, bhikkhave, micchāpaṭipatti? | And what, bhikkhus, is wrong conduct? | 比丘們，什麼是邪行？ |
| Seyyathidaṁ—micchādiṭṭhi …pe… micchāsamādhi. | Namely—wrong view …pe… wrong concentration. | 即——邪見…乃至…邪定。 |
| Ayaṁ vuccati, bhikkhave, micchāpaṭipatti. | This, bhikkhus, is called wrong conduct. | 比丘們，這就稱為邪行。 |
| Katamā ca, bhikkhave, sammāpaṭipatti? | And what, bhikkhus, is right conduct? | 比丘們，什麼是正行？ |
| Seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi. | Namely—right view …pe… right concentration. | 即——正見…乃至…正定。 |
| Ayaṁ vuccati, bhikkhave, sammāpaṭipattī”ti. | This, bhikkhus, is called right conduct.” | 比丘們，這就稱為正行。」 |
45.32 - SN 45.32 Dutiyapaṭipatti: Conduct (2nd)
| --- SN45.32 - Dutiyapaṭipattisutta --- | --- SN45.32 - Conduct (2nd) --- | --- SN45.32 - 行 (二) --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍衛城。 |
| “Micchāpaṭipannañca vo, bhikkhave, desessāmi, sammāpaṭipannañca. | “I will teach you, bhikkhus, one who has wrong conduct and one who has right conduct. | 「比丘們，我將為你們教導邪行者與正行者。 |
| Taṁ suṇātha. | Listen to it. | 你們要諦聽。 |
| Katamo ca, bhikkhave, micchāpaṭipanno? | And what, bhikkhus, is one who has wrong conduct? | 比丘們，什麼是邪行者？ |
| Idha, bhikkhave, ekacco micchādiṭṭhiko hoti …pe… micchāsamādhi— | Here, bhikkhus, someone has wrong view …pe… wrong concentration— | 於此，比丘們，某人有邪見…乃至…邪定—— |
| ayaṁ vuccati, bhikkhave, micchāpaṭipanno. | this, bhikkhus, is called one who has wrong conduct. | 比丘們，這就稱為邪行者。 |
| Katamo ca, bhikkhave, sammāpaṭipanno? | And what, bhikkhus, is one who has right conduct? | 比丘們，什麼是正行者？ |
| Idha, bhikkhave, ekacco sammādiṭṭhiko hoti …pe… sammāsamādhi— | Here, bhikkhus, someone has right view …pe… right concentration— | 於此，比丘們，某人有正見…乃至…正定—— |
| ayaṁ vuccati, bhikkhave, sammāpaṭipanno”ti. | this, bhikkhus, is called one who has right conduct.” | 比丘們，這就稱為正行者。」 |
| Dutiyaṁ. | Second. | 第二。 |
45.33 - SN 45.33 Viraddha: Missed
| --- SN45.33 - Viraddhasutta --- | --- SN45.33 - Missed --- | --- SN45.33 - 錯過 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍衛城。 |
| “Yesaṁ kesañci, bhikkhave, ariyo aṭṭhaṅgiko maggo viraddho, viraddho tesaṁ ariyo aṭṭhaṅgiko maggo sammā dukkhakkhayagāmī. | “Whoever, bhikkhus, has missed the Noble Eightfold Path, they have missed the Noble Eightfold Path that truly leads to the destruction of suffering. | 「比丘們，凡錯過八聖道分者，他們就錯過了真正導向苦滅的八聖道分。 |
| Yesaṁ kesañci, bhikkhave, ariyo aṭṭhaṅgiko maggo āraddho, āraddho tesaṁ ariyo aṭṭhaṅgiko maggo sammā dukkhakkhayagāmī. | Whoever, bhikkhus, has embarked upon the Noble Eightfold Path, they have embarked upon the Noble Eightfold Path that truly leads to the destruction of suffering. | 比丘們，凡踏上八聖道分者，他們就踏上了真正導向苦滅的八聖道分。 |
| Katamo ca, bhikkhave, ariyo aṭṭhaṅgiko maggo? | And what, bhikkhus, is the Noble Eightfold Path? | 比丘們，什麼是八聖道分？ |
| Seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi. | Namely—right view …pe… right concentration. | 即——正見…乃至…正定。 |
| Yesaṁ kesañci, bhikkhave, ayaṁ ariyo aṭṭhaṅgiko maggo viraddho, viraddho tesaṁ ariyo aṭṭhaṅgiko maggo sammā dukkhakkhayagāmī. | Whoever, bhikkhus, has missed this Noble Eightfold Path, they have missed the Noble Eightfold Path that truly leads to the destruction of suffering. | 比丘們，凡錯過此八聖道分者，他們就錯過了真正導向苦滅的八聖道分。 |
| Yesaṁ kesañci, bhikkhave, ayaṁ ariyo aṭṭhaṅgiko maggo āraddho, āraddho tesaṁ ariyo aṭṭhaṅgiko maggo sammā dukkhakkhayagāmī”ti. | Whoever, bhikkhus, has embarked upon this Noble Eightfold Path, they have embarked upon the Noble Eightfold Path that truly leads to the destruction of suffering.” | 比丘們，凡踏上此八聖道分者，他們就踏上了真正導向苦滅的八聖道分。」 |
| Tatiyaṁ. | Third. | 第三。 |
45.34 - SN 45.34 Pāraṅgama: Gone Beyond
| --- SN45.34 - Pāraṅgamasutta --- | --- SN45.34 - Gone Beyond --- | --- SN45.34 - 超越 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍衛城。 |
| “Aṭṭhime, bhikkhave, dhammā bhāvitā bahulīkatā apārā pāraṁ gamanāya saṁvattanti. | “These eight states, bhikkhus, when developed and cultivated, lead to going from this shore to the far shore. | 「比丘們，這八種法，若經開展與修習，能導向從此岸到彼岸。 |
| Katame aṭṭha? | Which eight? | 哪八種？ |
| Seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi. | Namely—right view …pe… right concentration. | 即——正見…乃至…正定。 |
| Ime kho, bhikkhave, aṭṭha dhammā bhāvitā bahulīkatā apārā pāraṁ gamanāya saṁvattantī”ti. | These eight states, bhikkhus, when developed and cultivated, lead to going from this shore to the far shore.” | 比丘們，這八種法，若經開展與修習，能導向從此岸到彼岸。」 |
| Idamavoca bhagavā. | This is what the Blessed One said. | 這是世尊所說。 |
| Idaṁ vatvāna sugato athāparaṁ etadavoca satthā: | Having said this, the Fortunate One, the Teacher, further said: | 說完這話，幸運者，導師，又說： |
| “Appakā te manussesu, | “Few among humans | 「人間之中， |
| ye janā pāragāmino; | Are those who go to the far shore; | 能至彼岸者稀； |
| Athāyaṁ itarā pajā, | But this other multitude | 而其餘眾生， |
| tīramevānudhāvati. | Runs along the shore. | 皆沿岸奔跑。 |
| Ye ca kho sammadakkhāte, | But those who practice Dhamma | 但依法修行者， |
| dhamme dhammānuvattino; | In the well-taught Dhamma, | 於善說之法中， |
| Te janā pāramessanti, | Those people will reach the far shore, | 此輩將達彼岸， |
| maccudheyyaṁ suduttaraṁ. | Which is very difficult to cross, the realm of death. | 死域極難渡越。 |
| Kaṇhaṁ dhammaṁ vippahāya, | Having abandoned the dark state, | 捨棄黑暗之境， |
| sukkaṁ bhāvetha paṇḍito; | A wise one should cultivate the bright; | 智者應修光明； |
| Okā anokamāgamma, | Having come from home to homelessness, | 從家至無家， |
| viveke yattha dūramaṁ. | Where there is delight in seclusion, difficult to achieve. | 樂於難得之獨處。 |
| Tatrābhiratimiccheyya, | There one should seek delight, | 於彼應求樂， |
| hitvā kāme akiñcano; | Having abandoned sensual pleasures, without possessions; | 捨棄欲樂，無所擁有； |
| Pariyodapeyya attānaṁ, | A wise one should purify oneself | 智者應淨化自心， |
| cittaklesehi paṇḍito. | From the stains of the mind. | 離諸心垢。 |
| Yesaṁ sambodhiyaṅgesu, | For those whose minds are well developed | 心善修者， |
| sammā cittaṁ subhāvitaṁ; | In the factors of enlightenment; | 於覺支中； |
| Ādānapaṭinissagge, | Who delight in the relinquishing of clinging, | 樂於捨棄執著， |
| anupādāya ye ratā; | Without clinging; | 無所執著； |
| Khīṇāsavā jutimanto, | With taints destroyed, radiant, | 諸漏已盡，光明， |
| te loke parinibbutā”ti. | They are fully unburdened in the world.” | 於世間完全解脫。」 |
| Catutthaṁ. | Fourth. | 第四。 |
45.35 - SN 45.35 Paṭhamasāmañña: Asceticism (1st)
| --- SN45.35 - Paṭhamasāmaññasutta --- | --- SN45.35 - Asceticism (1st) --- | --- SN45.35 - 沙門行 (一) --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍衛城。 |
| “Sāmaññañca vo, bhikkhave, desessāmi, sāmaññaphalāni ca. | “I will teach you, bhikkhus, asceticism and the fruits of asceticism. | 「比丘們，我將為你們教導沙門行與沙門行之果。 |
| Taṁ suṇātha. | Listen to it. | 你們要諦聽。 |
| Katamañca, bhikkhave, sāmaññaṁ? | And what, bhikkhus, is asceticism? | 比丘們，什麼是沙門行？ |
| Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— | It is this Noble Eightfold Path, namely— | 就是這八聖道分，即—— |
| sammādiṭṭhi …pe… sammāsamādhi. | right view …pe… right concentration. | 正見…乃至…正定。 |
| Idaṁ vuccati, bhikkhave, sāmaññaṁ. | This, bhikkhus, is called asceticism. | 比丘們，這就稱為沙門行。 |
| Katamāni ca, bhikkhave, sāmaññaphalāni? | And what, bhikkhus, are the fruits of asceticism? | 比丘們，什麼是沙門行的果實？ |
| Sotāpattiphalaṁ, sakadāgāmiphalaṁ, anāgāmiphalaṁ, arahattaphalaṁ— | The fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arahantship— | 預流果、一來果、不還果、阿羅漢果—— |
| imāni vuccanti, bhikkhave, sāmaññaphalānī”ti. | these, bhikkhus, are called the fruits of asceticism.” | 比丘們，這就稱為沙門行的果實。」 |
45.36 - SN 45.36 Dutiyasāmañña: Asceticism (2nd)
| --- SN45.36 - Dutiyasāmaññasutta --- | --- SN45.36 - Asceticism (2nd) --- | --- SN45.36 - 沙門行 (二) --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍衛城。 |
| “Sāmaññañca vo, bhikkhave, desessāmi, sāmaññatthañca. | “I will teach you, bhikkhus, asceticism and the goal of asceticism. | 「比丘們，我將為你們教導沙門行與沙門行的目標。 |
| Taṁ suṇātha. | Listen to it. | 你們要諦聽。 |
| Katamañca kho, bhikkhave, sāmaññaṁ? | And what, bhikkhus, is asceticism? | 比丘們，什麼是沙門行？ |
| Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— | It is this Noble Eightfold Path, namely— | 就是這八聖道分，即—— |
| sammādiṭṭhi …pe… sammāsamādhi. | right view …pe… right concentration. | 正見…乃至…正定。 |
| Idaṁ vuccati, bhikkhave, sāmaññaṁ. | This, bhikkhus, is called asceticism. | 比丘們，這就稱為沙門行。 |
| Katamo ca, bhikkhave, sāmaññattho? | And what, bhikkhus, is the goal of asceticism? | 比丘們，什麼是沙門行的目標？ |
| Yo kho, bhikkhave, rāgakkhayo dosakkhayo mohakkhayo— | That, bhikkhus, which is the destruction of lust, the destruction of hatred, the destruction of delusion— | 即是貪的滅盡，瞋的滅盡，痴的滅盡—— |
| ayaṁ vuccati, bhikkhave, sāmaññattho”ti. | this, bhikkhus, is called the goal of asceticism.” | 比丘們，這就稱為沙門行的目標。」 |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
45.37 - SN 45.37 Paṭhamabrahmañña: Brahmaship (1st)
| --- SN45.37 - Paṭhamabrahmaññasutta --- | --- SN45.37 - Brahmaship (1st) --- | --- SN45.37 - 梵行 (一) --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍衛城。 |
| “Brahmaññañca vo, bhikkhave, desessāmi, brahmaññaphalāni ca. | “I will teach you, bhikkhus, brahmaship and the fruits of brahmaship. | 「比丘們，我將為你們教導梵行與梵行之果。 |
| Taṁ suṇātha. | Listen to it. | 你們要諦聽。 |
| Katamañca kho, bhikkhave, brahmaññaṁ? | And what, bhikkhus, is brahmaship? | 比丘們，什麼是梵行？ |
| Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— | It is this Noble Eightfold Path, namely— | 就是這八聖道分，即—— |
| sammādiṭṭhi …pe… sammāsamādhi. | right view …pe… right concentration. | 正見…乃至…正定。 |
| Idaṁ vuccati, bhikkhave, brahmaññaṁ. | This, bhikkhus, is called brahmaship. | 比丘們，這就稱為梵行。 |
| Katamāni ca, bhikkhave, brahmaññaphalāni? | And what, bhikkhus, are the fruits of brahmaship? | 比丘們，什麼是梵行的果實？ |
| Sotāpattiphalaṁ, sakadāgāmiphalaṁ, anāgāmiphalaṁ, arahattaphalaṁ— | The fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arahantship— | 預流果、一來果、不還果、阿羅漢果—— |
| imāni vuccanti, bhikkhave, brahmaññaphalānī”ti. | these, bhikkhus, are called the fruits of brahmaship.” | 比丘們，這就稱為梵行的果實。」 |
45.38 - SN 45.38 Dutiyabrahmañña: Brahmaship (2nd)
| --- SN45.38 - Dutiyabrahmaññasutta --- | --- SN45.38 - Brahmaship (2nd) --- | --- SN45.38 - 梵行 (二) --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍衛城。 |
| “Brahmaññañca vo, bhikkhave, desessāmi, brahmaññatthañca. | “I will teach you, bhikkhus, brahmaship and the goal of brahmaship. | 「比丘們，我將為你們教導梵行與梵行的目標。 |
| Taṁ suṇātha. | Listen to it. | 你們要諦聽。 |
| Katamañca, bhikkhave, brahmaññaṁ? | And what, bhikkhus, is brahmaship? | 比丘們，什麼是梵行？ |
| Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— | It is this Noble Eightfold Path, namely— | 就是這八聖道分，即—— |
| sammādiṭṭhi …pe… sammāsamādhi. | right view …pe… right concentration. | 正見…乃至…正定。 |
| Idaṁ vuccati, bhikkhave, brahmaññaṁ. | This, bhikkhus, is called brahmaship. | 比丘們，這就稱為梵行。 |
| Katamo ca, bhikkhave, brahmaññattho? | And what, bhikkhus, is the goal of brahmaship? | 比丘們，什麼是梵行的目標？ |
| Yo kho, bhikkhave, rāgakkhayo dosakkhayo mohakkhayo— | That, bhikkhus, which is the destruction of lust, the destruction of hatred, the destruction of delusion— | 即是貪的滅盡，瞋的滅盡，痴的滅盡—— |
| ayaṁ vuccati, bhikkhave, brahmaññattho”ti. | this, bhikkhus, is called the goal of brahmaship.” | 比丘們，這就稱為梵行的目標。」 |
45.39 - SN 45.39 Paṭhamabrahmacariya: Holy Life (1st)
| --- SN45.39 - Paṭhamabrahmacariyasutta --- | --- SN45.39 - Holy Life (1st) --- | --- SN45.39 - 聖行 (一) --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍衛城。 |
| “Brahmacariyañca vo, bhikkhave, desessāmi, brahmacariyaphalāni ca. | “I will teach you, bhikkhus, the holy life and the fruits of the holy life. | 「比丘們，我將為你們教導聖行與聖行之果。 |
| Taṁ suṇātha. | Listen to it. | 你們要諦聽。 |
| Katamañca, bhikkhave, brahmacariyaṁ? | And what, bhikkhus, is the holy life? | 比丘們，什麼是聖行？ |
| Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— | It is this Noble Eightfold Path, namely— | 就是這八聖道分，即—— |
| sammādiṭṭhi …pe… sammāsamādhi. | right view …pe… right concentration. | 正見…乃至…正定。 |
| Idaṁ vuccati, bhikkhave, brahmacariyaṁ. | This, bhikkhus, is called the holy life. | 比丘們，這就稱為聖行。 |
| Katamāni ca, bhikkhave, brahmacariyaphalāni? | And what, bhikkhus, are the fruits of the holy life? | 比丘們，什麼是聖行的果實？ |
| Sotāpattiphalaṁ, sakadāgāmiphalaṁ, anāgāmiphalaṁ, arahattaphalaṁ— | The fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arahantship— | 預流果、一來果、不還果、阿羅漢果—— |
| imāni vuccanti, bhikkhave, brahmacariyaphalānī”ti. | these, bhikkhus, are called the fruits of the holy life.” | 比丘們，這就稱為聖行的果實。」 |
45.40 - SN 45.40 Dutiyabrahmacariya: Holy Life (2nd)
| --- SN45.40 - Dutiyabrahmacariyasutta --- | --- SN45.40 - Holy Life (2nd) --- | --- SN45.40 - 聖行 (二) --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍衛城。 |
| “Brahmacariyañca vo, bhikkhave, desessāmi, brahmacariyatthañca. | “I will teach you, bhikkhus, the holy life and the goal of the holy life. | 「比丘們，我將為你們教導聖行與聖行的目標。 |
| Taṁ suṇātha. | Listen to it. | 你們要諦聽。 |
| Katamañca, bhikkhave, brahmacariyaṁ? | And what, bhikkhus, is the holy life? | 比丘們，什麼是聖行？ |
| Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— | It is this Noble Eightfold Path, namely— | 就是這八聖道分，即—— |
| sammādiṭṭhi …pe… sammāsamādhi. | right view …pe… right concentration. | 正見…乃至…正定。 |
| Idaṁ vuccati, bhikkhave, brahmacariyaṁ. | This, bhikkhus, is called the holy life. | 比丘們，這就稱為聖行。 |
| Katamo ca, bhikkhave, brahmacariyattho? | And what, bhikkhus, is the goal of the holy life? | 比丘們，什麼是聖行的目標？ |
| Yo kho, bhikkhave, rāgakkhayo dosakkhayo mohakkhayo— | That, bhikkhus, which is the destruction of lust, the destruction of hatred, the destruction of delusion— | 即是貪的滅盡，瞋的滅盡，痴的滅盡—— |
| ayaṁ vuccati, bhikkhave, brahmacariyattho”ti. | this, bhikkhus, is called the goal of the holy life.” | 比丘們，這就稱為聖行的目標。」 |
| Paṭipattivaggo catuttho. | The Chapter on Conduct, the Fourth. | 行品，第四。 |
| Paṭipatti paṭipanno ca, | Conduct, one who has conduct, | 行、有行者、 |
| viraddhañca pāraṅgamā; | Missed and gone beyond; | 錯過與超越； |
| Sāmaññena ca dve vuttā, | Two spoken of with asceticism, | 二說沙門行， |
| brahmaññā apare duve; | Two others with brahmaship; | 另二說梵行； |
| Brahmacariyena dve vuttā, | Two spoken of with the holy life, | 二說聖行， |
| vaggo tena pavuccatīti. | Thus this chapter is designated. | 此品如是名。 |
45.41 - SN 45.41 Rāgavirāga: Dispassion for Lust
| --- SN45.41 - Rāgavirāgasutta --- | --- SN45.41 - Dispassion for Lust --- | --- SN45.41 - 離貪 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍衛城。 |
| “Sace vo, bhikkhave, aññatitthiyā paribbājakā evaṁ puccheyyuṁ: | “If, bhikkhus, other sectarians, wanderers, should question you thus: | 「比丘們，如果其他宗派的遊方僧這樣問你們： |
| ‘kimatthiyaṁ, āvuso, samaṇe gotame brahmacariyaṁ vussatī’ti, evaṁ puṭṭhā tumhe, bhikkhave, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyātha: | ‘For what purpose, friends, is the holy life lived under the ascetic Gotama?’ When thus questioned, bhikkhus, you should answer those other sectarians, wanderers, thus: | 『朋友們，在沙門喬達摩座下修習梵行，是為了什麼目的？』比丘們，當被這樣問時，你們應該這樣回答那些其他宗派的遊方僧： |
| ‘rāgavirāgatthaṁ kho, āvuso, bhagavati brahmacariyaṁ vussatī’ti. | ‘The holy life is lived under the Blessed One, friends, for dispassion for lust.’ | 『朋友們，在世尊座下修習梵行，是為了離貪。』 |
| Sace pana vo, bhikkhave, aññatitthiyā paribbājakā evaṁ puccheyyuṁ: | If, bhikkhus, other sectarians, wanderers, should then question you thus: | 比丘們，如果其他宗派的遊方僧接著這樣問你們： |
| ‘atthi panāvuso, maggo, atthi paṭipadā rāgavirāgāyā’ti, evaṁ puṭṭhā tumhe, bhikkhave, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyātha: | ‘Is there, friends, a path, is there a way for dispassion for lust?’ When thus questioned, bhikkhus, you should answer those other sectarians, wanderers, thus: | 『朋友們，可有一條道路，可有一種方法，能達到離貪？』比丘們，當被這樣問時，你們應該這樣回答那些其他宗派的遊方僧： |
| ‘atthi kho, āvuso, maggo, atthi paṭipadā rāgavirāgāyā’ti. | ‘There is, friends, a path, there is a way for dispassion for lust.’ | 『朋友們，有一條道路，有一種方法，能達到離貪。』 |
| Katamo ca, bhikkhave, maggo, katamā ca paṭipadā rāgavirāgāya? | And what, bhikkhus, is that path, what is that way for dispassion for lust? | 比丘們，那是什麼道路，那是什麼方法，能達到離貪？ |
| Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— | It is this Noble Eightfold Path, namely— | 就是這八聖道分，即—— |
| sammādiṭṭhi …pe… sammāsamādhi. | right view …pe… right concentration. | 正見…乃至…正定。 |
| Ayaṁ, bhikkhave, maggo, ayaṁ paṭipadā rāgavirāgāyāti. | This, bhikkhus, is the path, this is the way for dispassion for lust. | 比丘們，這就是道路，這就是方法，能達到離貪。 |
| Evaṁ puṭṭhā tumhe, bhikkhave, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyāthā”ti. | When thus questioned, bhikkhus, you should answer those other sectarians, wanderers, thus.” | 比丘們，當被這樣問時，你們應該這樣回答那些其他宗派的遊方僧。」 |
45.42 - SN 45.42 - Saṁyojanappahānādi: Six Discourses Beginning with Abandoning Fetters
| --- SN45.42-47 - Saṁyojanappahānādisuttachakka --- | --- SN45.42-47 - Six Discourses Beginning with Abandoning Fetters --- | --- SN45.42-47 - 以捨棄結縛為始的六經 --- |
| “Sace vo, bhikkhave, aññatitthiyā paribbājakā evaṁ puccheyyuṁ: | “If, bhikkhus, other sectarians, wanderers, should question you thus: | 「比丘們，如果其他宗派的遊方僧這樣問你們： |
| ‘kimatthiyaṁ, āvuso, samaṇe gotame brahmacariyaṁ vussatī’ti, evaṁ puṭṭhā tumhe, bhikkhave, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyātha: | ‘For what purpose, friends, is the holy life lived under the ascetic Gotama?’ When thus questioned, bhikkhus, you should answer those other sectarians, wanderers, thus: | 『朋友們，在沙門喬達摩座下修習梵行，是為了什麼目的？』比丘們，當被這樣問時，你們應該這樣回答那些其他宗派的遊方僧： |
| ‘saṁyojanappahānatthaṁ kho, āvuso, bhagavati brahmacariyaṁ vussatī’ti …pe… | ‘The holy life is lived under the Blessed One, friends, for the abandoning of fetters’ …pe… | 『朋友們，在世尊座下修習梵行，是為了捨棄結縛』… |
| ‘anusayasamugghātanatthaṁ kho, āvuso, bhagavati brahmacariyaṁ vussatī’ti …pe… | ‘The holy life is lived under the Blessed One, friends, for the eradication of underlying tendencies’ …pe… | 『朋友們，在世尊座下修習梵行，是為了根除隨眠』… |
| ‘addhānapariññatthaṁ kho, āvuso, bhagavati brahmacariyaṁ vussatī’ti …pe… | ‘The holy life is lived under the Blessed One, friends, for the full understanding of the course of existence’ …pe… | 『朋友們，在世尊座下修習梵行，是為了完全了知輪迴』… |
| ‘āsavānaṁ khayatthaṁ kho, āvuso, bhagavati brahmacariyaṁ vussatī’ti …pe… | ‘The holy life is lived under the Blessed One, friends, for the destruction of the taints’ …pe… | 『朋友們，在世尊座下修習梵行，是為了滅盡諸漏』… |
| ‘vijjāvimuttiphalasacchikiriyatthaṁ kho, āvuso, bhagavati brahmacariyaṁ vussatī’ti …pe… | ‘The holy life is lived under the Blessed One, friends, for the realization of the fruit of knowledge and liberation’ …pe… | 『朋友們，在世尊座下修習梵行，是為了證悟智與解脫之果』… |
| ‘ñāṇadassanatthaṁ kho, āvuso, bhagavati brahmacariyaṁ vussatī’ti …pe…. | ‘The holy life is lived under the Blessed One, friends, for knowledge and vision’ …pe…. | 『朋友們，在世尊座下修習梵行，是為了知與見』…。 |
45.48 - SN 45.48 Anupādāparinibbāna: Unclinging Nibbāna
| --- SN45.48 - Anupādāparinibbānasutta --- | --- SN45.48 - Unclinging Nibbāna --- | --- SN45.48 - 無取涅槃 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍衛城。 |
| “Sace vo, bhikkhave, aññatitthiyā paribbājakā evaṁ puccheyyuṁ: | “If, bhikkhus, other sectarians, wanderers, should question you thus: | 「比丘們，如果其他宗派的遊方僧這樣問你們： |
| ‘kimatthiyaṁ, āvuso, samaṇe gotame brahmacariyaṁ vussatī’ti, evaṁ puṭṭhā tumhe, bhikkhave, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyātha: | ‘For what purpose, friends, is the holy life lived under the ascetic Gotama?’ When thus questioned, bhikkhus, you should answer those other sectarians, wanderers, thus: | 『朋友們，在沙門喬達摩座下修習梵行，是為了什麼目的？』比丘們，當被這樣問時，你們應該這樣回答那些其他宗派的遊方僧： |
| ‘anupādāparinibbānatthaṁ kho, āvuso, bhagavati brahmacariyaṁ vussatī’ti. | ‘The holy life is lived under the Blessed One, friends, for Nibbāna without clinging.’ | 『朋友們，在世尊座下修習梵行，是為了無取著的涅槃。』 |
| Sace pana vo, bhikkhave, aññatitthiyā paribbājakā evaṁ puccheyyuṁ: | If, bhikkhus, other sectarians, wanderers, should then question you thus: | 比丘們，如果其他宗派的遊方僧接著這樣問你們： |
| ‘atthi panāvuso, maggo, atthi paṭipadā anupādāparinibbānāyā’ti, evaṁ puṭṭhā tumhe, bhikkhave, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyātha: | ‘Is there, friends, a path, is there a way for Nibbāna without clinging?’ When thus questioned, bhikkhus, you should answer those other sectarians, wanderers, thus: | 『朋友們，可有一條道路，可有一種方法，能達到無取著的涅槃？』比丘們，當被這樣問時，你們應該這樣回答那些其他宗派的遊方僧： |
| ‘atthi kho, āvuso, maggo, atthi paṭipadā anupādāparinibbānāyā’ti. | ‘There is, friends, a path, there is a way for Nibbāna without clinging.’ | 『朋友們，有一條道路，有一種方法，能達到無取著的涅槃。』 |
| Katamo ca, bhikkhave, maggo, katamā ca paṭipadā anupādāparinibbānāya? | And what, bhikkhus, is that path, what is that way for Nibbāna without clinging? | 比丘們，那是什麼道路，那是什麼方法，能達到無取著的涅槃？ |
| Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— | It is this Noble Eightfold Path, namely— | 就是這八聖道分，即—— |
| sammādiṭṭhi …pe… sammāsamādhi. | right view …pe… right concentration. | 正見…乃至…正定。 |
| Ayaṁ, bhikkhave, maggo, ayaṁ paṭipadā anupādāparinibbānāyāti. | This, bhikkhus, is the path, this is the way for Nibbāna without clinging. | 比丘們，這就是道路，這就是方法，能達到無取著的涅槃。 |
| Evaṁ puṭṭhā tumhe, bhikkhave, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyāthā”ti. | When thus questioned, bhikkhus, you should answer those other sectarians, wanderers, thus.” | 比丘們，當被這樣問時，你們應該這樣回答那些其他宗派的遊方僧。」 |
| Aññatitthiyapeyyālaṁ. | Peyyāla of other sectarians. | 外道廣說。 |
| Virāgasaṁyojanaṁ anusayaṁ, | Dispassion, fetters, underlying tendencies, | 離貪、結縛、隨眠、 |
| Addhānaṁ āsavā khayā; | Course of existence, destruction of taints; | 輪迴、諸漏滅盡； |
| Vijjāvimuttiñāṇañca, | Knowledge and liberation, knowledge, | 智與解脫、知見， |
| Anupādāya aṭṭhamī. | And the eighth is without clinging. | 第八為無取著。 |
45.49 - SN 45.49 Kalyāṇamitta: Good Friendship
| --- SN45.49 - Kalyāṇamittasutta --- | --- SN45.49 - Good Friendship --- | --- SN45.49 - 善友誼 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍衛城。 |
| “Sūriyassa, bhikkhave, udayato etaṁ pubbaṅgamaṁ etaṁ pubbanimittaṁ, yadidaṁ—aruṇuggaṁ; | “Just as, bhikkhus, for the rising of the sun, this is the forerunner, this is the prior sign, namely—the dawn; | 「比丘們，正如日出之時，此為前兆，此為先相，即是黎明； |
| evameva kho, bhikkhave, bhikkhuno ariyassa aṭṭhaṅgikassa maggassa uppādāya etaṁ pubbaṅgamaṁ etaṁ pubbanimittaṁ, yadidaṁ—kalyāṇamittatā. | even so, bhikkhus, for the arising of the Noble Eightfold Path in a bhikkhu, this is the forerunner, this is the prior sign, namely—good friendship. | 比丘們，同樣地，對於一位比丘，八聖道分的生起，此為前兆，此為先相，即是善友誼。 |
| Kalyāṇamittassetaṁ, bhikkhave, bhikkhuno pāṭikaṅkhaṁ—ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvessati, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarissati. | It is to be expected, bhikkhus, that a bhikkhu who has good friends will develop the Noble Eightfold Path, will cultivate the Noble Eightfold Path. | 比丘們，可以預期，一位有善友的比丘，將會開展八聖道分，將會修習八聖道分。 |
| Kathañca, bhikkhave, bhikkhu kalyāṇamitto ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroti? | And how, bhikkhus, does a bhikkhu who has good friends develop the Noble Eightfold Path, cultivate the Noble Eightfold Path? | 比丘們，一位有善友的比丘，如何開展八聖道分，修習八聖道分呢？ |
| Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ …pe… sammāsamādhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. | Here, bhikkhus, a bhikkhu develops right view, which is supported by seclusion, by dispassion, by cessation, and ripens in relinquishment; …pe… he develops right concentration, which is supported by seclusion, by dispassion, by cessation, and ripens in relinquishment. | 於此，比丘們，一位比丘修習正見，依遠離、依離欲、依滅，迴向於捨；…他修習正定，依遠離、依離欲、依滅，迴向於捨。 |
| Evaṁ kho, bhikkhave, bhikkhu kalyāṇamitto ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarotī”ti. | It is in this way, bhikkhus, that a bhikkhu who has good friends develops the Noble Eightfold Path, cultivates the Noble Eightfold Path.” | 比丘們，就是這樣，一位有善友的比丘，開展八聖道分，修習八聖道分。」 |
45.50 - SN 45.50 - Sīlasampadādi: Five Discourses Beginning with Accomplishment in Moral Discipline
| --- SN45.50-54 - Sīlasampadādisuttapañcaka --- | --- SN45.50-54 - Five Discourses Beginning with Accomplishment in Moral Discipline --- | --- SN45.50-54 - 以戒成就為始的五經 --- |
| “Sūriyassa, bhikkhave, udayato etaṁ pubbaṅgamaṁ etaṁ pubbanimittaṁ, yadidaṁ—aruṇuggaṁ; | “Just as, bhikkhus, for the rising of the sun, this is the forerunner, this is the prior sign, namely—the dawn; | 「比丘們，正如日出之時，此為前兆，此為先相，即是黎明； |
| evameva kho, bhikkhave, bhikkhuno ariyassa aṭṭhaṅgikassa maggassa uppādāya etaṁ pubbaṅgamaṁ etaṁ pubbanimittaṁ, yadidaṁ—sīlasampadā. | even so, bhikkhus, for the arising of the Noble Eightfold Path in a bhikkhu, this is the forerunner, this is the prior sign, namely—accomplishment in moral discipline. | 比丘們，同樣地，對於一位比丘，八聖道分的生起，此為前兆，此為先相，即是戒成就。 |
| Sīlasampannassetaṁ, bhikkhave, bhikkhuno pāṭikaṅkhaṁ …pe… | It is to be expected, bhikkhus, that a bhikkhu who has accomplished in moral discipline …pe… | 比丘們，可以預期，一位戒成就的比丘… |
| yadidaṁ—chandasampadā …pe… | namely—accomplishment in desire …pe… | 即是——欲成就… |
| yadidaṁ—attasampadā …pe… | namely—accomplishment in self …pe… | 即是——我成就… |
| yadidaṁ—diṭṭhisampadā …pe… | namely—accomplishment in view …pe… | 即是——見成就… |
| yadidaṁ—appamādasampadā …pe…. | namely—accomplishment in heedfulness …pe…. | 即是——不放逸成就…。 |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
45.55 - SN 45.55 Yonisomanasikārasampadā: Accomplishment in Proper Attention
| --- SN45.55 - Yonisomanasikārasampadāsutta --- | --- SN45.55 - Accomplishment in Proper Attention --- | --- SN45.55 - 如理作意成就 --- |
| “Sūriyassa, bhikkhave, udayato etaṁ pubbaṅgamaṁ etaṁ pubbanimittaṁ, yadidaṁ—aruṇuggaṁ; | “Just as, bhikkhus, for the rising of the sun, this is the forerunner, this is the prior sign, namely—the dawn; | 「比丘們，正如日出之時，此為前兆，此為先相，即是黎明； |
| evameva kho, bhikkhave, bhikkhuno ariyassa aṭṭhaṅgikassa maggassa uppādāya etaṁ pubbaṅgamaṁ etaṁ pubbanimittaṁ, yadidaṁ—yonisomanasikārasampadā. | even so, bhikkhus, for the arising of the Noble Eightfold Path in a bhikkhu, this is the forerunner, this is the prior sign, namely—accomplishment in proper attention. | 比丘們，同樣地，對於一位比丘，八聖道分的生起，此為前兆，此為先相，即是如理作意成就。 |
| Yonisomanasikārasampannassetaṁ, bhikkhave, bhikkhuno pāṭikaṅkhaṁ—ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvessati, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarissati. | It is to be expected, bhikkhus, that a bhikkhu who has accomplished in proper attention will develop the Noble Eightfold Path, will cultivate the Noble Eightfold Path. | 比丘們，可以預期，一位如理作意成就的比丘，將會開展八聖道分，將會修習八聖道分。 |
| Kathañca, bhikkhave, bhikkhu yonisomanasikārasampanno ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroti? | And how, bhikkhus, does a bhikkhu who has accomplished in proper attention develop the Noble Eightfold Path, cultivate the Noble Eightfold Path? | 比丘們，一位如理作意成就的比丘，如何開展八聖道分，修習八聖道分呢？ |
| Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ …pe… sammāsamādhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. | Here, bhikkhus, a bhikkhu develops right view, which is supported by seclusion, by dispassion, by cessation, and ripens in relinquishment; …pe… he develops right concentration, which is supported by seclusion, by dispassion, by cessation, and ripens in relinquishment. | 於此，比丘們，一位比丘修習正見，依遠離、依離欲、依滅，迴向於捨；…他修習正定，依遠離、依離欲、依滅，迴向於捨。 |
| Evaṁ kho, bhikkhave, bhikkhu yonisomanasikārasampanno ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarotī”ti. | It is in this way, bhikkhus, that a bhikkhu who has accomplished in proper attention develops the Noble Eightfold Path, cultivates the Noble Eightfold Path.” | 比丘們，就是這樣，一位如理作意成就的比丘，開展八聖道分，修習八聖道分。」 |
45.56 - SN 45.56 Dutiyakalyāṇamitta: Good Friendship (2nd)
| --- SN45.56 - Dutiyakalyāṇamittasutta --- | --- SN45.56 - Good Friendship (2nd) --- | --- SN45.56 - 善友誼 (二) --- |
| “Sūriyassa, bhikkhave, udayato etaṁ pubbaṅgamaṁ etaṁ pubbanimittaṁ, yadidaṁ—aruṇuggaṁ; | “Just as, bhikkhus, for the rising of the sun, this is the forerunner, this is the prior sign, namely—the dawn; | 「比丘們，正如日出之時，此為前兆，此為先相，即是黎明； |
| evameva kho, bhikkhave, bhikkhuno ariyassa aṭṭhaṅgikassa maggassa uppādāya etaṁ pubbaṅgamaṁ etaṁ pubbanimittaṁ, yadidaṁ—kalyāṇamittatā. | even so, bhikkhus, for the arising of the Noble Eightfold Path in a bhikkhu, this is the forerunner, this is the prior sign, namely—good friendship. | 比丘們，同樣地，對於一位比丘，八聖道分的生起，此為前兆，此為先相，即是善友誼。 |
| Kalyāṇamittassetaṁ, bhikkhave, bhikkhuno pāṭikaṅkhaṁ—ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvessati, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarissati. | It is to be expected, bhikkhus, that a bhikkhu who has good friends will develop the Noble Eightfold Path, will cultivate the Noble Eightfold Path. | 比丘們，可以預期，一位有善友的比丘，將會開展八聖道分，將會修習八聖道分。 |
| Kathañca, bhikkhave, bhikkhu kalyāṇamitto ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroti? | And how, bhikkhus, does a bhikkhu who has good friends develop the Noble Eightfold Path, cultivate the Noble Eightfold Path? | 比丘們，一位有善友的比丘，如何開展八聖道分，修習八聖道分呢？ |
| Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti rāgavinayapariyosānaṁ dosavinayapariyosānaṁ mohavinayapariyosānaṁ …pe… sammāsamādhiṁ bhāveti rāgavinayapariyosānaṁ dosavinayapariyosānaṁ mohavinayapariyosānaṁ. | Here, bhikkhus, a bhikkhu develops right view, which has relinquishment of lust as its culmination, relinquishment of hatred as its culmination, relinquishment of delusion as its culmination; …pe… he develops right concentration, which has relinquishment of lust as its culmination, relinquishment of hatred as its culmination, relinquishment of delusion as its culmination. | 於此，比丘們，一位比丘修習正見，其究竟為離貪，其究竟為離瞋，其究竟為離痴；…他修習正定，其究竟為離貪，其究竟為離瞋，其究竟為離痴。 |
| Evaṁ kho, bhikkhave, bhikkhu kalyāṇamitto ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarotī”ti. | It is in this way, bhikkhus, that a bhikkhu who has good friends develops the Noble Eightfold Path, cultivates the Noble Eightfold Path.” | 比丘們，就是這樣，一位有善友的比丘，開展八聖道分，修習八聖道分。」 |
45.57 - SN 45.57 - Dutiyasīlasampadādi: Five Discourses Beginning with Accomplishment in Moral Discipline (2nd)
| --- SN45.57-61 - Dutiyasīlasampadādisuttapañcaka --- | --- SN45.57-61 - Five Discourses Beginning with Accomplishment in Moral Discipline (2nd) --- | --- SN45.57-61 - 以戒成就為始的五經 (二) --- |
| “Sūriyassa, bhikkhave, udayato etaṁ pubbaṅgamaṁ etaṁ pubbanimittaṁ, yadidaṁ—aruṇuggaṁ; | “Just as, bhikkhus, for the rising of the sun, this is the forerunner, this is the prior sign, namely—the dawn; | 「比丘們，正如日出之時，此為前兆，此為先相，即是黎明； |
| evameva kho, bhikkhave, bhikkhuno ariyassa aṭṭhaṅgikassa maggassa uppādāya etaṁ pubbaṅgamaṁ etaṁ pubbanimittaṁ, yadidaṁ—sīlasampadā …pe… | even so, bhikkhus, for the arising of the Noble Eightfold Path in a bhikkhu, this is the forerunner, this is the prior sign, namely—accomplishment in moral discipline …pe… | 比丘們，同樣地，對於一位比丘，八聖道分的生起，此為前兆，此為先相，即是戒成就… |
| yadidaṁ—chandasampadā …pe… | namely—accomplishment in desire …pe… | 即是——欲成就… |
| yadidaṁ—attasampadā …pe… | namely—accomplishment in self …pe… | 即是——我成就… |
| yadidaṁ—diṭṭhisampadā …pe… | namely—accomplishment in view …pe… | 即是——見成就… |
| yadidaṁ—appamādasampadā …pe…. | namely—accomplishment in heedfulness …pe…. | 即是——不放逸成就…。 |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
45.62 - SN 45.62 Dutiyayonisomanasikārasampadā: Accomplishment in Proper Attention (2nd)
| --- SN45.62 - Dutiyayonisomanasikārasampadāsutta --- | --- SN45.62 - Accomplishment in Proper Attention (2nd) --- | --- SN45.62 - 如理作意成就 (二) --- |
| “Yadidaṁ—yonisomanasikārasampadā. | “Namely—accomplishment in proper attention. | 「即——如理作意成就。 |
| Yonisomanasikārasampannassetaṁ, bhikkhave, bhikkhuno pāṭikaṅkhaṁ—ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvessati, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarissati. | It is to be expected, bhikkhus, that a bhikkhu who has accomplished in proper attention will develop the Noble Eightfold Path, will cultivate the Noble Eightfold Path. | 比丘們，可以預期，一位如理作意成就的比丘，將會開展八聖道分，將會修習八聖道分。 |
| Kathañca, bhikkhave, bhikkhu yonisomanasikārasampanno ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroti? | And how, bhikkhus, does a bhikkhu who has accomplished in proper attention develop the Noble Eightfold Path, cultivate the Noble Eightfold Path? | 比丘們，一位如理作意成就的比丘，如何開展八聖道分，修習八聖道分呢？ |
| Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti rāgavinayapariyosānaṁ dosavinayapariyosānaṁ mohavinayapariyosānaṁ …pe… sammāsamādhiṁ bhāveti rāgavinayapariyosānaṁ dosavinayapariyosānaṁ mohavinayapariyosānaṁ. | Here, bhikkhus, a bhikkhu develops right view, which has relinquishment of lust as its culmination, relinquishment of hatred as its culmination, relinquishment of delusion as its culmination; …pe… he develops right concentration, which has relinquishment of lust as its culmination, relinquishment of hatred as its culmination, relinquishment of delusion as its culmination. | 於此，比丘們，一位比丘修習正見，其究竟為離貪，其究竟為離瞋，其究竟為離痴；…他修習正定，其究竟為離貪，其究竟為離瞋，其究竟為離痴。 |
| Evaṁ kho, bhikkhave, bhikkhu yonisomanasikārasampanno ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarotī”ti. | It is in this way, bhikkhus, that a bhikkhu who has accomplished in proper attention develops the Noble Eightfold Path, cultivates the Noble Eightfold Path.” | 比丘們，就是這樣，一位如理作意成就的比丘，開展八聖道分，修習八聖道分。」 |
| Sūriyapeyyālaṁ. | Peyyāla of the sun. | 太陽廣說。 |
| Kalyāṇamittaṁ sīlañca, | Good friendship and moral discipline, | 善友誼與戒， |
| chando ca attasampadā; | And desire and accomplishment in self; | 與欲與我成就； |
| Diṭṭhi ca appamādo ca, | View and heedfulness, | 見與不放逸， |
| yoniso bhavati sattamaṁ. | Proper attention becomes the seventh. | 如理作意為第七。 |
45.63 - SN 45.63 Kalyāṇamitta: Good Friendship
| --- SN45.63 - Kalyāṇamittasutta --- | --- SN45.63 - Good Friendship --- | --- SN45.63 - 善友誼 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍衛城。 |
| “Ekadhammo, bhikkhave, bahūpakāro ariyassa aṭṭhaṅgikassa maggassa uppādāya. | “One state, bhikkhus, is of great help for the arising of the Noble Eightfold Path. | 「比丘們，有一法對八聖道分的生起大有助益。 |
| Katamo ekadhammo? | What is that one state? | 那是什麼法？ |
| Yadidaṁ—kalyāṇamittatā. | Namely—good friendship. | 即——善友誼。 |
| Kalyāṇamittassetaṁ, bhikkhave, bhikkhuno pāṭikaṅkhaṁ—ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvessati, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarissati. | It is to be expected, bhikkhus, that a bhikkhu who has good friends will develop the Noble Eightfold Path, will cultivate the Noble Eightfold Path. | 比丘們，可以預期，一位有善友的比丘，將會開展八聖道分，將會修習八聖道分。 |
| Kathañca, bhikkhave, bhikkhu kalyāṇamitto ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroti? | And how, bhikkhus, does a bhikkhu who has good friends develop the Noble Eightfold Path, cultivate the Noble Eightfold Path? | 比丘們，一位有善友的比丘，如何開展八聖道分，修習八聖道分呢？ |
| Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ …pe… sammāsamādhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. | Here, bhikkhus, a bhikkhu develops right view, which is supported by seclusion, by dispassion, by cessation, and ripens in relinquishment; …pe… he develops right concentration, which is supported by seclusion, by dispassion, by cessation, and ripens in relinquishment. | 於此，比丘們，一位比丘修習正見，依遠離、依離欲、依滅，迴向於捨；…他修習正定，依遠離、依離欲、依滅，迴向於捨。 |
| Evaṁ kho, bhikkhave, bhikkhu kalyāṇamitto ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarotī”ti. | It is in this way, bhikkhus, that a bhikkhu who has good friends develops the Noble Eightfold Path, cultivates the Noble Eightfold Path.” | 比丘們，就是這樣，一位有善友的比丘，開展八聖道分，修習八聖道分。」 |
45.64 - SN 45.64 - Sīlasampadādi: Five Discourses Beginning with Accomplishment in Moral Discipline
| --- SN45.64-68 - Sīlasampadādisuttapañcaka --- | --- SN45.64-68 - Five Discourses Beginning with Accomplishment in Moral Discipline --- | --- SN45.64-68 - 以戒成就為始的五經 --- |
| “Ekadhammo, bhikkhave, bahūpakāro ariyassa aṭṭhaṅgikassa maggassa uppādāya. | “One state, bhikkhus, is of great help for the arising of the Noble Eightfold Path. | 「比丘們，有一法對八聖道分的生起大有助益。 |
| Katamo ekadhammo? | What is that one state? | 那是什麼法？ |
| Yadidaṁ—sīlasampadā …pe… | Namely—accomplishment in moral discipline …pe… | 即是——戒成就… |
| yadidaṁ—chandasampadā …pe… | namely—accomplishment in desire …pe… | 即是——欲成就… |
| yadidaṁ—attasampadā …pe… | namely—accomplishment in self …pe… | 即是——我成就… |
| yadidaṁ—diṭṭhisampadā …pe… | namely—accomplishment in view …pe… | 即是——見成就… |
| yadidaṁ—appamādasampadā …pe…. | namely—accomplishment in heedfulness …pe…. | 即是——不放逸成就…。 |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
45.69 - SN 45.69 Yonisomanasikārasampadā: Accomplishment in Proper Attention
| --- SN45.69 - Yonisomanasikārasampadāsutta --- | --- SN45.69 - Accomplishment in Proper Attention --- | --- SN45.69 - 如理作意成就 --- |
| “Yadidaṁ—yonisomanasikārasampadā. | “Namely—accomplishment in proper attention. | 「即——如理作意成就。 |
| Yonisomanasikārasampannassetaṁ, bhikkhave, bhikkhuno pāṭikaṅkhaṁ—ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvessati, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarissati. | It is to be expected, bhikkhus, that a bhikkhu who has accomplished in proper attention will develop the Noble Eightfold Path, will cultivate the Noble Eightfold Path. | 比丘們，可以預期，一位如理作意成就的比丘，將會開展八聖道分，將會修習八聖道分。 |
| Kathañca, bhikkhave, bhikkhu yonisomanasikārasampanno ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroti? | And how, bhikkhus, does a bhikkhu who has accomplished in proper attention develop the Noble Eightfold Path, cultivate the Noble Eightfold Path? | 比丘們，一位如理作意成就的比丘，如何開展八聖道分，修習八聖道分呢？ |
| Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ …pe… sammāsamādhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. | Here, bhikkhus, a bhikkhu develops right view, which is supported by seclusion, by dispassion, by cessation, and ripens in relinquishment; …pe… he develops right concentration, which is supported by seclusion, by dispassion, by cessation, and ripens in relinquishment. | 於此，比丘們，一位比丘修習正見，依遠離、依離欲、依滅，迴向於捨；…他修習正定，依遠離、依離欲、依滅，迴向於捨。 |
| Evaṁ kho, bhikkhave, bhikkhu yonisomanasikārasampanno ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarotī”ti. | It is in this way, bhikkhus, that a bhikkhu who has accomplished in proper attention develops the Noble Eightfold Path, cultivates the Noble Eightfold Path.” | 比丘們，就是這樣，一位如理作意成就的比丘，開展八聖道分，修習八聖道分。」 |
45.70 - SN 45.70 Dutiyakalyāṇamitta: Good Friendship (2nd)
| --- SN45.70 - Dutiyakalyāṇamittasutta --- | --- SN45.70 - Good Friendship (2nd) --- | --- SN45.70 - 善友誼 (二) --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍衛城。 |
| “Ekadhammo, bhikkhave, bahūpakāro ariyassa aṭṭhaṅgikassa maggassa uppādāya. | “One state, bhikkhus, is of great help for the arising of the Noble Eightfold Path. | 「比丘們，有一法對八聖道分的生起大有助益。 |
| Katamo ekadhammo? | What is that one state? | 那是什麼法？ |
| Yadidaṁ—kalyāṇamittatā. | Namely—good friendship. | 即——善友誼。 |
| Kalyāṇamittassetaṁ, bhikkhave, bhikkhuno pāṭikaṅkhaṁ—ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvessati, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarissati. | It is to be expected, bhikkhus, that a bhikkhu who has good friends will develop the Noble Eightfold Path, will cultivate the Noble Eightfold Path. | 比丘們，可以預期，一位有善友的比丘，將會開展八聖道分，將會修習八聖道分。 |
| Kathañca, bhikkhave, bhikkhu kalyāṇamitto ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroti? | And how, bhikkhus, does a bhikkhu who has good friends develop the Noble Eightfold Path, cultivate the Noble Eightfold Path? | 比丘們，一位有善友的比丘，如何開展八聖道分，修習八聖道分呢？ |
| Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti rāgavinayapariyosānaṁ dosavinayapariyosānaṁ mohavinayapariyosānaṁ …pe… sammāsamādhiṁ bhāveti rāgavinayapariyosānaṁ dosavinayapariyosānaṁ mohavinayapariyosānaṁ. | Here, bhikkhus, a bhikkhu develops right view, which has relinquishment of lust as its culmination, relinquishment of hatred as its culmination, relinquishment of delusion as its culmination; …pe… he develops right concentration, which has relinquishment of lust as its culmination, relinquishment of hatred as its culmination, relinquishment of delusion as its culmination. | 於此，比丘們，一位比丘修習正見，其究竟為離貪，其究竟為離瞋，其究竟為離痴；…他修習正定，其究竟為離貪，其究竟為離瞋，其究竟為離痴。 |
| Evaṁ kho, bhikkhave, bhikkhu kalyāṇamitto ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarotī”ti. | It is in this way, bhikkhus, that a bhikkhu who has good friends develops the Noble Eightfold Path, cultivates the Noble Eightfold Path.” | 比丘們，就是這樣，一位有善友的比丘，開展八聖道分，修習八聖道分。」 |
45.71 - SN 45.71 - Dutiyasīlasampadādi: Five Discourses Beginning with Accomplishment in Moral Discipline (2nd)
| --- SN45.71-75 - Dutiyasīlasampadādisuttapañcaka --- | --- SN45.71-75 - Five Discourses Beginning with Accomplishment in Moral Discipline (2nd) --- | --- SN45.71-75 - 以戒成就為始的五經 (二) --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍衛城。 |
| “Ekadhammo, bhikkhave, bahūpakāro ariyassa aṭṭhaṅgikassa maggassa uppādāya. | “One state, bhikkhus, is of great help for the arising of the Noble Eightfold Path. | 「比丘們，有一法對八聖道分的生起大有助益。 |
| Katamo ekadhammo? | What is that one state? | 那是什麼法？ |
| Yadidaṁ—sīlasampadā …pe… | Namely—accomplishment in moral discipline …pe… | 即是——戒成就… |
| yadidaṁ—chandasampadā …pe… | namely—accomplishment in desire …pe… | 即是——欲成就… |
| yadidaṁ—attasampadā …pe… | namely—accomplishment in self …pe… | 即是——我成就… |
| yadidaṁ—diṭṭhisampadā …pe… | namely—accomplishment in view …pe… | 即是——見成就… |
| yadidaṁ—appamādasampadā …pe…. | namely—accomplishment in heedfulness …pe…. | 即是——不放逸成就…。 |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
45.76 - SN 45.76 Dutiyayonisomanasikārasampadā: Accomplishment in Proper Attention (2nd)
| --- SN45.76 - Dutiyayonisomanasikārasampadāsutta --- | --- SN45.76 - Accomplishment in Proper Attention (2nd) --- | --- SN45.76 - 如理作意成就 (二) --- |
| “Yadidaṁ—yonisomanasikārasampadā. | “Namely—accomplishment in proper attention. | 「即——如理作意成就。 |
| Yonisomanasikārasampannassetaṁ, bhikkhave, bhikkhuno pāṭikaṅkhaṁ—ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvessati, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarissati. | It is to be expected, bhikkhus, that a bhikkhu who has accomplished in proper attention will develop the Noble Eightfold Path, will cultivate the Noble Eightfold Path. | 比丘們，可以預期，一位如理作意成就的比丘，將會開展八聖道分，將會修習八聖道分。 |
| Kathañca, bhikkhave, bhikkhu yonisomanasikārasampanno ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroti? | And how, bhikkhus, does a bhikkhu who has accomplished in proper attention develop the Noble Eightfold Path, cultivate the Noble Eightfold Path? | 比丘們，一位如理作意成就的比丘，如何開展八聖道分，修習八聖道分呢？ |
| Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti …pe… sammāsamādhiṁ bhāveti rāgavinayapariyosānaṁ dosavinayapariyosānaṁ mohavinayapariyosānaṁ. | Here, bhikkhus, a bhikkhu develops right view …pe… he develops right concentration, which has relinquishment of lust as its culmination, relinquishment of hatred as its culmination, relinquishment of delusion as its culmination. | 於此，比丘們，一位比丘修習正見…他修習正定，其究竟為離貪，其究竟為離瞋，其究竟為離痴。 |
| Evaṁ kho, bhikkhave, bhikkhu yonisomanasikārasampanno ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarotī”ti. | It is in this way, bhikkhus, that a bhikkhu who has accomplished in proper attention develops the Noble Eightfold Path, cultivates the Noble Eightfold Path.” | 比丘們，就是這樣，一位如理作意成就的比丘，開展八聖道分，修習八聖道分。」 |
| Ekadhammapeyyālaṁ. | Peyyāla of one state. | 一法廣說。 |
| Kalyāṇamittaṁ sīlañca, | Good friendship and moral discipline, | 善友誼與戒， |
| chando ca attasampadā; | And desire and accomplishment in self; | 與欲與我成就； |
| Diṭṭhi ca appamādo ca, | View and heedfulness, | 見與不放逸， |
| yoniso bhavati sattamaṁ. | Proper attention becomes the seventh. | 如理作意為第七。 |
45.77 - SN 45.77 Kalyāṇamitta: Good Friendship
| --- SN45.77 - Kalyāṇamittasutta --- | --- SN45.77 - Good Friendship --- | --- SN45.77 - 善友誼 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍衛城。 |
| “Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi, yena anuppanno vā ariyo aṭṭhaṅgiko maggo uppajjati, uppanno vā ariyo aṭṭhaṅgiko maggo bhāvanāpāripūriṁ gacchati, yathayidaṁ, bhikkhave, kalyāṇamittatā. | “I do not see any other single state, bhikkhus, by which the unarisen Noble Eightfold Path arises, or the arisen Noble Eightfold Path reaches its culmination of development, as this, bhikkhus, namely—good friendship. | 「比丘們，我未見有任何其他一法，能使未生之八聖道分生起，或已生之八聖道分達至圓滿發展，如是，比丘們，即是——善友誼。 |
| Kalyāṇamittassetaṁ, bhikkhave, bhikkhuno pāṭikaṅkhaṁ—ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvessati, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarissati. | It is to be expected, bhikkhus, that a bhikkhu who has good friends will develop the Noble Eightfold Path, will cultivate the Noble Eightfold Path. | 比丘們，可以預期，一位有善友的比丘，將會開展八聖道分，將會修習八聖道分。 |
| Kathañca, bhikkhave, bhikkhu kalyāṇamitto ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroti? | And how, bhikkhus, does a bhikkhu who has good friends develop the Noble Eightfold Path, cultivate the Noble Eightfold Path? | 比丘們，一位有善友的比丘，如何開展八聖道分，修習八聖道分呢？ |
| Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti vivekanissitaṁ …pe… sammāsamādhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. | Here, bhikkhus, a bhikkhu develops right view, which is supported by seclusion …pe… he develops right concentration, which is supported by seclusion, by dispassion, by cessation, and ripens in relinquishment. | 於此，比丘們，一位比丘修習正見，依遠離…他修習正定，依遠離、依離欲、依滅，迴向於捨。 |
| Evaṁ kho, bhikkhave, bhikkhu kalyāṇamitto ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarotī”ti. | It is in this way, bhikkhus, that a bhikkhu who has good friends develops the Noble Eightfold Path, cultivates the Noble Eightfold Path.” | 比丘們，就是這樣，一位有善友的比丘，開展八聖道分，修習八聖道分。」 |
45.78 - SN 45.78 - Sīlasampadādi: Five Discourses Beginning with Accomplishment in Moral Discipline
| --- SN45.78-82 - Sīlasampadādisuttapañcaka --- | --- SN45.78-82 - Five Discourses Beginning with Accomplishment in Moral Discipline --- | --- SN45.78-82 - 以戒成就為始的五經 --- |
| “Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi, yena anuppanno vā ariyo aṭṭhaṅgiko maggo uppajjati, uppanno vā ariyo aṭṭhaṅgiko maggo bhāvanāpāripūriṁ gacchati, yathayidaṁ, bhikkhave, sīlasampadā …pe… | “I do not see any other single state, bhikkhus, by which the unarisen Noble Eightfold Path arises, or the arisen Noble Eightfold Path reaches its culmination of development, as this, bhikkhus, namely—accomplishment in moral discipline …pe… | 「我未見有任何其他一法，能使未生之八聖道分生起，或已生之八聖道分達至圓滿發展，如是，比丘們，即是——戒成就… |
| yathayidaṁ, bhikkhave, chandasampadā …pe… | namely—accomplishment in desire …pe… | 即是——欲成就… |
| yathayidaṁ, bhikkhave, attasampadā …pe… | namely—accomplishment in self …pe… | 即是——我成就… |
| yathayidaṁ, bhikkhave, diṭṭhisampadā …pe… | namely—accomplishment in view …pe… | 即是——見成就… |
| yathayidaṁ, bhikkhave, appamādasampadā …pe…. | namely—accomplishment in heedfulness …pe…. | 即是——不放逸成就…。 |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
45.83 - SN 45.83 Yonisomanasikārasampadā: Accomplishment in Proper Attention
| --- SN45.83 - Yonisomanasikārasampadāsutta --- | --- SN45.83 - Accomplishment in Proper Attention --- | --- SN45.83 - 如理作意成就 --- |
| “Yathayidaṁ, bhikkhave, yonisomanasikārasampadā. | “Namely—accomplishment in proper attention. | 「即——如理作意成就。 |
| Yonisomanasikārasampannassetaṁ, bhikkhave, bhikkhuno pāṭikaṅkhaṁ—ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvessati, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarissati. | It is to be expected, bhikkhus, that a bhikkhu who has accomplished in proper attention will develop the Noble Eightfold Path, will cultivate the Noble Eightfold Path. | 比丘們，可以預期，一位如理作意成就的比丘，將會開展八聖道分，將會修習八聖道分。 |
| Kathañca, bhikkhave, bhikkhu yonisomanasikārasampanno ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroti? | And how, bhikkhus, does a bhikkhu who has accomplished in proper attention develop the Noble Eightfold Path, cultivate the Noble Eightfold Path? | 比丘們，一位如理作意成就的比丘，如何開展八聖道分，修習八聖道分呢？ |
| Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti vivekanissitaṁ …pe… sammāsamādhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. | Here, bhikkhus, a bhikkhu develops right view, which is supported by seclusion …pe… he develops right concentration, which is supported by seclusion, by dispassion, by cessation, and ripens in relinquishment. | 於此，比丘們，一位比丘修習正見，依遠離…他修習正定，依遠離、依離欲、依滅，迴向於捨。 |
| Evaṁ kho, bhikkhave, bhikkhu yonisomanasikārasampanno ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarotī”ti. | It is in this way, bhikkhus, that a bhikkhu who has accomplished in proper attention develops the Noble Eightfold Path, cultivates the Noble Eightfold Path.” | 比丘們，就是這樣，一位如理作意成就的比丘，開展八聖道分，修習八聖道分。」 |
45.84 - SN 45.84 Dutiyakalyāṇamitta: Good Friendship (2nd)
| --- SN45.84 - Dutiyakalyāṇamittasutta --- | --- SN45.84 - Good Friendship (2nd) --- | --- SN45.84 - 善友誼 (二) --- |
| “Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi, yena anuppanno vā ariyo aṭṭhaṅgiko maggo uppajjati, uppanno vā ariyo aṭṭhaṅgiko maggo bhāvanāpāripūriṁ gacchati, yathayidaṁ, bhikkhave, kalyāṇamittatā. | “I do not see any other single state, bhikkhus, by which the unarisen Noble Eightfold Path arises, or the arisen Noble Eightfold Path reaches its culmination of development, as this, bhikkhus, namely—good friendship. | 「我未見有任何其他一法，能使未生之八聖道分生起，或已生之八聖道分達至圓滿發展，如是，比丘們，即是——善友誼。 |
| Kalyāṇamittassetaṁ, bhikkhave, bhikkhuno pāṭikaṅkhaṁ—ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvessati, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarissati. | It is to be expected, bhikkhus, that a bhikkhu who has good friends will develop the Noble Eightfold Path, will cultivate the Noble Eightfold Path. | 比丘們，可以預期，一位有善友的比丘，將會開展八聖道分，將會修習八聖道分。 |
| Kathañca, bhikkhave, bhikkhu kalyāṇamitto ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroti? | And how, bhikkhus, does a bhikkhu who has good friends develop the Noble Eightfold Path, cultivate the Noble Eightfold Path? | 比丘們，一位有善友的比丘，如何開展八聖道分，修習八聖道分呢？ |
| Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti rāgavinayapariyosānaṁ dosavinayapariyosānaṁ mohavinayapariyosānaṁ …pe… sammāsamādhiṁ bhāveti rāgavinayapariyosānaṁ dosavinayapariyosānaṁ mohavinayapariyosānaṁ. | Here, bhikkhus, a bhikkhu develops right view, which has relinquishment of lust as its culmination, relinquishment of hatred as its culmination, relinquishment of delusion as its culmination; …pe… he develops right concentration, which has relinquishment of lust as its culmination, relinquishment of hatred as its culmination, relinquishment of delusion as its culmination. | 於此，比丘們，一位比丘修習正見，其究竟為離貪，其究竟為離瞋，其究竟為離痴；…他修習正定，其究竟為離貪，其究竟為離瞋，其究竟為離痴。 |
| Evaṁ kho, bhikkhave, bhikkhu kalyāṇamitto ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarotī”ti. | It is in this way, bhikkhus, that a bhikkhu who has good friends develops the Noble Eightfold Path, cultivates the Noble Eightfold Path.” | 比丘們，就是這樣，一位有善友的比丘，開展八聖道分，修習八聖道分。」 |
45.85 - SN 45.85 - Dutiyasīlasampadādi: Five Discourses Beginning with Accomplishment in Moral Discipline (2nd)
| --- SN45.85-89 - Dutiyasīlasampadādisuttapañcaka --- | --- SN45.85-89 - Five Discourses Beginning with Accomplishment in Moral Discipline (2nd) --- | --- SN45.85-89 - 以戒成就為始的五經 (二) --- |
| “Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi, yena anuppanno vā ariyo aṭṭhaṅgiko maggo uppajjati, uppanno vā ariyo aṭṭhaṅgiko maggo bhāvanāpāripūriṁ gacchati, yathayidaṁ, bhikkhave, sīlasampadā …pe… | “I do not see any other single state, bhikkhus, by which the unarisen Noble Eightfold Path arises, or the arisen Noble Eightfold Path reaches its culmination of development, as this, bhikkhus, namely—accomplishment in moral discipline …pe… | 「我未見有任何其他一法，能使未生之八聖道分生起，或已生之八聖道分達至圓滿發展，如是，比丘們，即是——戒成就… |
| yathayidaṁ, bhikkhave, chandasampadā …pe… | namely—accomplishment in desire …pe… | 即是——欲成就… |
| yathayidaṁ, bhikkhave, attasampadā …pe… | namely—accomplishment in self …pe… | 即是——我成就… |
| yathayidaṁ, bhikkhave, diṭṭhisampadā …pe… | namely—accomplishment in view …pe… | 即是——見成就… |
| yathayidaṁ, bhikkhave, appamādasampadā …pe…. | namely—accomplishment in heedfulness …pe…. | 即是——不放逸成就…。 |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
45.90 - SN 45.90 Dutiyayonisomanasikārasampadā: Accomplishment in Proper Attention (2nd)
| --- SN45.90 - Dutiyayonisomanasikārasampadāsutta --- | --- SN45.90 - Accomplishment in Proper Attention (2nd) --- | --- SN45.90 - 如理作意成就 (二) --- |
| “Yathayidaṁ, bhikkhave, yonisomanasikārasampadā. | “Namely—accomplishment in proper attention. | 「即——如理作意成就。 |
| Yonisomanasikārasampannassetaṁ, bhikkhave, bhikkhuno pāṭikaṅkhaṁ—ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvessati, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarissati. | It is to be expected, bhikkhus, that a bhikkhu who has accomplished in proper attention will develop the Noble Eightfold Path, will cultivate the Noble Eightfold Path. | 比丘們，可以預期，一位如理作意成就的比丘，將會開展八聖道分，將會修習八聖道分。 |
| Kathañca, bhikkhave, bhikkhu yonisomanasikārasampanno ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroti? | And how, bhikkhus, does a bhikkhu who has accomplished in proper attention develop the Noble Eightfold Path, cultivate the Noble Eightfold Path? | 比丘們，一位如理作意成就的比丘，如何開展八聖道分，修習八聖道分呢？ |
| Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti rāgavinayapariyosānaṁ dosavinayapariyosānaṁ mohavinayapariyosānaṁ …pe… sammāsamādhiṁ bhāveti rāgavinayapariyosānaṁ dosavinayapariyosānaṁ mohavinayapariyosānaṁ. | Here, bhikkhus, a bhikkhu develops right view, which has relinquishment of lust as its culmination, relinquishment of hatred as its culmination, relinquishment of delusion as its culmination; …pe… he develops right concentration, which has relinquishment of lust as its culmination, relinquishment of hatred as its culmination, relinquishment of delusion as its culmination. | 於此，比丘們，一位比丘修習正見，其究竟為離貪，其究竟為離瞋，其究竟為離痴；…他修習正定，其究竟為離貪，其究竟為離瞋，其究竟為離痴。 |
| Evaṁ kho, bhikkhave, bhikkhu yonisomanasikārasampanno ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarotī”ti. | It is in this way, bhikkhus, that a bhikkhu who has accomplished in proper attention develops the Noble Eightfold Path, cultivates the Noble Eightfold Path.” | 比丘們，就是這樣，一位如理作意成就的比丘，開展八聖道分，修習八聖道分。」 |
| Dutiyaekadhammapeyyālaṁ. | Peyyāla of the second single state. | 第二一法廣說。 |
| Kalyāṇamittaṁ sīlañca, | Good friendship and moral discipline, | 善友誼與戒， |
| chando ca attasampadā; | And desire and accomplishment in self; | 與欲與我成就； |
| Diṭṭhi ca appamādo ca, | View and heedfulness, | 見與不放逸， |
| yoniso bhavati sattamaṁ. | Proper attention becomes the seventh. | 如理作意為第七。 |
45.91 - SN 45.91 Paṭhamapācīnaninna: Inclining East (1st)
| --- SN45.91 - Paṭhamapācīnaninnasutta --- | --- SN45.91 - Inclining East (1st) --- | --- SN45.91 - 傾向東方 (一) --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍衛城。 |
| “Seyyathāpi, bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; | “Just as, bhikkhus, the river Gaṅgā inclines eastward, flows eastward, tends eastward; | 「比丘們，正如恆河傾向東方、流向東方、趨向東方； |
| evameva kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro. | even so, bhikkhus, a bhikkhu developing the Noble Eightfold Path, cultivating the Noble Eightfold Path, inclines towards Nibbāna, flows towards Nibbāna, tends towards Nibbāna. | 比丘們，同樣地，一位修習八聖道分、多修八聖道分的比丘，傾向涅槃、流向涅槃、趨向涅槃。 |
| Kathañca, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? | And how, bhikkhus, does a bhikkhu developing the Noble Eightfold Path, cultivating the Noble Eightfold Path, incline towards Nibbāna, flow towards Nibbāna, tend towards Nibbāna? | 比丘們，一位修習八聖道分、多修八聖道分的比丘，如何傾向涅槃、流向涅槃、趨向涅槃呢？ |
| Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ …pe… sammāsamādhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. | Here, bhikkhus, a bhikkhu develops right view, which is supported by seclusion, by dispassion, by cessation, and ripens in relinquishment; …pe… he develops right concentration, which is supported by seclusion, by dispassion, by cessation, and ripens in relinquishment. | 於此，比丘們，一位比丘修習正見，依遠離、依離欲、依滅，迴向於捨；…他修習正定，依遠離、依離欲、依滅，迴向於捨。 |
| Evaṁ kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti. | It is in this way, bhikkhus, that a bhikkhu developing the Noble Eightfold Path, cultivating the Noble Eightfold Path, inclines towards Nibbāna, flows towards Nibbāna, tends towards Nibbāna.” | 比丘們，就是這樣，一位修習八聖道分、多修八聖道分的比丘，傾向涅槃、流向涅槃、趨向涅槃。」 |
45.92 - SN 45.92 - Dutiyādipācīnaninna: Four Discourses Beginning with Inclining East (2nd)
| --- SN45.92-95 - Dutiyādipācīnaninnasuttacatukka --- | --- SN45.92-95 - Four Discourses Beginning with Inclining East (2nd) --- | --- SN45.92-95 - 四篇以向東傾斜開頭的經文（第二）--- |
| “Seyyathāpi, bhikkhave, yamunā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; | “Just as, bhikkhus, the river Yamunā inclines eastward, flows eastward, tends eastward; | 「諸比丘，正如亞穆納河向東傾斜，向東流動，向東趨向； |
| evameva kho, bhikkhave …pe… | even so, bhikkhus …pe… | 同樣地，諸比丘…（略）… |
| seyyathāpi, bhikkhave, aciravatī nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; | just as, bhikkhus, the river Aciravatī inclines eastward, flows eastward, tends eastward; | 諸比丘，正如阿致羅筏底河向東傾斜，向東流動，向東趨向； |
| evameva kho, bhikkhave …pe… | even so, bhikkhus …pe… | 同樣地，諸比p丘…（略）… |
| seyyathāpi, bhikkhave, sarabhū nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; | just as, bhikkhus, the river Sarabhū inclines eastward, flows eastward, tends eastward; | 諸比丘，正如薩羅由河向東傾斜，向東流動，向東趨向； |
| evameva kho, bhikkhave …pe… | even so, bhikkhus …pe… | 同樣地，諸比丘…（略）… |
| seyyathāpi, bhikkhave, mahī nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; evameva kho, bhikkhave …pe…. | just as, bhikkhus, the river Mahī inclines eastward, flows eastward, tends eastward; even so, bhikkhus …pe…. | 諸比丘，正如摩希河向東傾斜，向東流動，向東趨向；同樣地，諸比丘…（略）…。 |
45.96 - SN 45.96 Chaṭṭhapācīnaninna: Inclining East (6th)
| --- SN45.96 - Chaṭṭhapācīnaninnasutta --- | --- SN45.96 - Inclining East (6th) --- | --- SN45.96 - 向東傾斜（第六）--- |
| “Seyyathāpi, bhikkhave, yā kācimā mahānadiyo, seyyathidaṁ— | “Just as, bhikkhus, whatever great rivers there are, namely— | 「諸比丘，正如所有大河，即—— |
| gaṅgā, yamunā, aciravatī, sarabhū, mahī, sabbā tā pācīnaninnā pācīnapoṇā pācīnapabbhārā; | the Gaṅgā, the Yamunā, the Aciravatī, the Sarabhū, the Mahī, all of them incline eastward, flow eastward, tend eastward; | 恆河、亞穆納河、阿致羅筏底河、薩羅由河、摩希河，所有這些河流都向東傾斜，向東流動，向東趨向； |
| evameva kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro. | even so, bhikkhus, a bhikkhu developing the Noble Eightfold Path, cultivating the Noble Eightfold Path, inclines towards Nibbāna, flows towards Nibbāna, tends towards Nibbāna. | 同樣地，諸比丘，修習八聖道的比丘，培育八聖道的比丘，傾向涅槃，流向涅槃，趨向涅槃。 |
| Kathañca, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? | And how, bhikkhus, does a bhikkhu developing the Noble Eightfold Path, cultivating the Noble Eightfold Path, incline towards Nibbāna, flow towards Nibbāna, tend towards Nibbāna? | 諸比丘，修習八聖道的比丘，培育八聖道的比丘，如何傾向涅槃，流向涅槃，趨向涅槃？ |
| Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti vivekanissitaṁ …pe… sammāsamādhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. | Here, bhikkhus, a bhikkhu develops right view, which is supported by seclusion …pe… he develops right concentration, which is supported by seclusion, by dispassion, by cessation, and ripens in relinquishment. | 在此，諸比丘，比丘修習以遠離為依止的正見…（略）…他修習以遠離、離貪、寂滅為依止，並在捨棄中成熟的正定。 |
| Evaṁ kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti. | It is in this way, bhikkhus, that a bhikkhu developing the Noble Eightfold Path, cultivating the Noble Eightfold Path, inclines towards Nibbāna, flows towards Nibbāna, tends towards Nibbāna.” | 諸比丘，正是這樣，修習八聖道的比丘，培育八聖道的比丘，傾向涅槃，流向涅槃，趨向涅槃。」 |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
45.97 - SN 45.97 Paṭhamasamuddaninna: Inclining Towards the Ocean (1st)
| --- SN45.97 - Paṭhamasamuddaninnasutta --- | --- SN45.97 - Inclining Towards the Ocean (1st) --- | --- SN45.97 - 傾向海洋（第一）--- |
| “Seyyathāpi, bhikkhave, gaṅgā nadī samuddaninnā samuddapoṇā samuddapabbhārā; | “Just as, bhikkhus, the river Gaṅgā inclines towards the ocean, flows towards the ocean, tends towards the ocean; | 「諸比丘，正如恆河傾向海洋，流向海洋，趨向海洋； |
| evameva kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro. | even so, bhikkhus, a bhikkhu developing the Noble Eightfold Path, cultivating the Noble Eightfold Path, inclines towards Nibbāna, flows towards Nibbāna, tends towards Nibbāna. | 同樣地，諸比丘，修習八聖道的比丘，培育八聖道的比丘，傾向涅槃，流向涅槃，趨向涅槃。 |
| Kathañca, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? | And how, bhikkhus, does a bhikkhu developing the Noble Eightfold Path, cultivating the Noble Eightfold Path, incline towards Nibbāna, flow towards Nibbāna, tend towards Nibbāna? | 諸比丘，修習八聖道的比丘，培育八聖道的比丘，如何傾向涅槃，流向涅槃，趨向涅槃？ |
| Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti vivekanissitaṁ …pe… sammāsamādhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. | Here, bhikkhus, a bhikkhu develops right view, which is supported by seclusion …pe… he develops right concentration, which is supported by seclusion, by dispassion, by cessation, and ripens in relinquishment. | 在此，諸比丘，比丘修習以遠離為依止的正見…（略）…他修習以遠離、離貪、寂滅為依止，並在捨棄中成熟的正定。 |
| Evaṁ kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti. | It is in this way, bhikkhus, that a bhikkhu developing the Noble Eightfold Path, cultivating the Noble Eightfold Path, inclines towards Nibbāna, flows towards Nibbāna, tends towards Nibbāna.” | 諸比丘，正是這樣，修習八聖道的比丘，培育八聖道的比丘，傾向涅槃，流向涅槃，趨向涅槃。」 |
45.98 - SN 45.98 - Dutiyādisamuddaninna: Five Discourses Beginning with Inclining Towards the Ocean (2nd)
| --- SN45.98-102 - Dutiyādisamuddaninnasuttapañcaka --- | --- SN45.98-102 - Five Discourses Beginning with Inclining Towards the Ocean (2nd) --- | --- SN45.98-102 - 五篇以傾向海洋開頭的經文（第二）--- |
| “Seyyathāpi, bhikkhave, yamunā nadī samuddaninnā samuddapoṇā samuddapabbhārā; | “Just as, bhikkhus, the river Yamunā inclines towards the ocean, flows towards the ocean, tends towards the ocean; | 「諸比丘，正如亞穆納河傾向海洋，流向海洋，趨向海洋； |
| evameva kho, bhikkhave, bhikkhu …pe… | even so, bhikkhus …pe… | 同樣地，諸比丘…（略）… |
| seyyathāpi, bhikkhave, aciravatī nadī samuddaninnā samuddapoṇā samuddapabbhārā; | just as, bhikkhus, the river Aciravatī inclines towards the ocean, flows towards the ocean, tends towards the ocean; | 諸比丘，正如阿致羅筏底河傾向海洋，流向海洋，趨向海洋； |
| evameva kho, bhikkhave, bhikkhu …pe… | even so, bhikkhus …pe… | 同樣地，諸比丘…（略）… |
| seyyathāpi, bhikkhave, sarabhū nadī samuddaninnā samuddapoṇā samuddapabbhārā; | just as, bhikkhus, the river Sarabhū inclines towards the ocean, flows towards the ocean, tends towards the ocean; | 諸比丘，正如薩羅由河傾向海洋，流向海洋，趨向海洋； |
| evameva kho, bhikkhave, bhikkhu …pe… | even so, bhikkhus …pe… | 同樣地，諸比丘…（略）… |
| seyyathāpi, bhikkhave, mahī nadī samuddaninnā samuddapoṇā samuddapabbhārā; | just as, bhikkhus, the river Mahī inclines towards the ocean, flows towards the ocean, tends towards the ocean; | 諸比丘，正如摩希河傾向海洋，流向海洋，趨向海洋； |
| evameva kho, bhikkhave, bhikkhu …pe… | even so, bhikkhus …pe… | 同樣地，諸比丘…（略）… |
| seyyathāpi, bhikkhave, yā kācimā mahānadiyo, seyyathidaṁ— | just as, bhikkhus, whatever great rivers there are, namely— | 諸比丘，正如所有大河，即—— |
| gaṅgā, yamunā, aciravatī, sarabhū, mahī, sabbā tā samuddaninnā samuddapoṇā samuddapabbhārā; | the Gaṅgā, the Yamunā, the Aciravatī, the Sarabhū, the Mahī, all of them incline towards the ocean, flow towards the ocean, tend towards the ocean; | 恆河、亞穆納河、阿致羅筏底河、薩羅由河、摩希河，所有這些河流都傾向海洋，流向海洋，趨向海洋； |
| evameva kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro. | even so, bhikkhus, a bhikkhu developing the Noble Eightfold Path, cultivating the Noble Eightfold Path, inclines towards Nibbāna, flows towards Nibbāna, tends towards Nibbāna. | 同樣地，諸比丘，修習八聖道的比丘，培育八聖道的比丘，傾向涅槃，流向涅槃，趨向涅槃。 |
| Kathañca, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? | And how, bhikkhus, does a bhikkhu developing the Noble Eightfold Path, cultivating the Noble Eightfold Path, incline towards Nibbāna, flow towards Nibbāna, tend towards Nibbāna? | 諸比丘，修習八聖道的比丘，培育八聖道的比丘，如何傾向涅槃，流向涅槃，趨向涅槃？ |
| Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ …pe… sammāsamādhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. | Here, bhikkhus, a bhikkhu develops right view, which is supported by seclusion, by dispassion, by cessation, and ripens in relinquishment; …pe… he develops right concentration, which is supported by seclusion, by dispassion, by cessation, and ripens in relinquishment. | 在此，諸比丘，比丘修習以遠離、離貪、寂滅為依止，並在捨棄中成熟的正見；…（略）…他修習以遠離、離貪、寂滅為依止，並在捨棄中成熟的正定。 |
| Evaṁ kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti. | It is in this way, bhikkhus, that a bhikkhu developing the Noble Eightfold Path, cultivating the Noble Eightfold Path, inclines towards Nibbāna, flows towards Nibbāna, tends towards Nibbāna.” | 諸比丘，正是這樣，修習八聖道的比丘，培育八聖道的比丘，傾向涅槃，流向涅槃，趨向涅槃。」 |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
| Gaṅgāpeyyālaṁ. | Peyyāla of Gaṅgā. | 恆河經的省略。 |
| Cha pācīnato ninnā, | Six incline eastward, | 六條向東傾， |
| Cha ninnā ca samuddato; | Six incline towards the ocean; | 六條向海傾； |
| Ete dve cha dvādasa honti, | These two sixes are twelve, | 此二六為十二， |
| Vaggo tena pavuccatīti; | Thus the chapter is designated; | 故此品如此命名； |
| Gaṅgāpeyyālī pācīnaninnavācanamaggī, | The Gaṅgā Peyyāla, the way of the eastward inclining recitation, | 恆河經省略，向東傾斜誦法， |
| Vivekanissitaṁ dvādasakī paṭhamakī. | The first twelve with seclusion-supported. | 前十二以遠離為依止。 |
45.103 - SN 45.103 Paṭhamapācīnaninna: Inclining East (1st)
| --- SN45.103 - Paṭhamapācīnaninnasutta --- | --- SN45.103 - Inclining East (1st) --- | --- SN45.103 - 向東傾斜（第一）--- |
| “Seyyathāpi, bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; | “Just as, bhikkhus, the river Gaṅgā inclines eastward, flows eastward, tends eastward; | 「諸比丘，正如恆河向東傾斜，向東流動，向東趨向； |
| evameva kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro. | even so, bhikkhus, a bhikkhu developing the Noble Eightfold Path, cultivating the Noble Eightfold Path, inclines towards Nibbāna, flows towards Nibbāna, tends towards Nibbāna. | 同樣地，諸比丘，修習八聖道的比丘，培育八聖道的比丘，傾向涅槃，流向涅槃，趨向涅槃。 |
| Kathañca, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? | And how, bhikkhus, does a bhikkhu developing the Noble Eightfold Path, cultivating the Noble Eightfold Path, incline towards Nibbāna, flow towards Nibbāna, tend towards Nibbāna? | 諸比丘，修習八聖道的比丘，培育八聖道的比丘，如何傾向涅槃，流向涅槃，趨向涅槃？ |
| Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti rāgavinayapariyosānaṁ dosavinayapariyosānaṁ mohavinayapariyosānaṁ …pe… sammāsamādhiṁ bhāveti rāgavinayapariyosānaṁ dosavinayapariyosānaṁ mohavinayapariyosānaṁ. | Here, bhikkhus, a bhikkhu develops right view, which has relinquishment of lust as its culmination, relinquishment of hatred as its culmination, relinquishment of delusion as its culmination; …pe… he develops right concentration, which has relinquishment of lust as its culmination, relinquishment of hatred as its culmination, relinquishment of delusion as its culmination. | 在此，諸比丘，比丘修習以捨棄貪欲為究竟、捨棄瞋恚為究竟、捨棄愚痴為究竟的正見；…（略）…他修習以捨棄貪欲為究竟、捨棄瞋恚為究竟、捨棄愚痴為究竟的正定。 |
| Evaṁ kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti. | It is in this way, bhikkhus, that a bhikkhu developing the Noble Eightfold Path, cultivating the Noble Eightfold Path, inclines towards Nibbāna, flows towards Nibbāna, tends towards Nibbāna.” | 諸比丘，正是這樣，修習八聖道的比丘，培育八聖道的比丘，傾向涅槃，流向涅槃，趨向涅槃。」 |
| --- SN45.104-108 - SN45.104-108 --- | --- SN45.104-108 - SN45.104-108 --- | --- SN45.104-108 - SN45.104-108 --- |
| “Seyyathāpi, bhikkhave, yamunā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; | “Just as, bhikkhus, the river Yamunā inclines eastward, flows eastward, tends eastward; | 「諸比丘，正如亞穆納河向東傾斜，向東流動，向東趨向； |
| evameva kho, bhikkhave, bhikkhu …pe… | even so, bhikkhus …pe… | 同樣地，諸比丘…（略）… |
| dutiyaṁ. | Second. | 第二。 |
| “Seyyathāpi, bhikkhave, aciravatī nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; | “Just as, bhikkhus, the river Aciravatī inclines eastward, flows eastward, tends eastward; | 「諸比丘，正如阿致羅筏底河向東傾斜，向東流動，向東趨向； |
| evameva kho, bhikkhave, bhikkhu …pe… | even so, bhikkhus …pe… | 同樣地，諸比丘…（略）… |
| tatiyaṁ. | Third. | 第三。 |
| “Seyyathāpi, bhikkhave, sarabhū nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; | “Just as, bhikkhus, the river Sarabhū inclines eastward, flows eastward, tends eastward; | 「諸比丘，正如薩羅由河向東傾斜，向東流動，向東趨向； |
| evameva kho, bhikkhave, bhikkhu …pe… | even so, bhikkhus …pe… | 同樣地，諸比丘…（略）… |
| catutthaṁ. | Fourth. | 第四。 |
| “Seyyathāpi, bhikkhave, mahī nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; | “Just as, bhikkhus, the river Mahī inclines eastward, flows eastward, tends eastward; | 「諸比丘，正如摩希河向東傾斜，向東流動，向東趨向； |
| evameva kho, bhikkhave, bhikkhu …pe… | even so, bhikkhus …pe… | 同樣地，諸比丘…（略）… |
| “Seyyathāpi, bhikkhave, yā kācimā mahānadiyo, seyyathidaṁ— | “Just as, bhikkhus, whatever great rivers there are, namely— | 「諸比丘，正如所有大河，即—— |
| gaṅgā, yamunā, aciravatī, sarabhū, mahī, sabbā tā pācīnaninnā pācīnapoṇā pācīnapabbhārā; | the Gaṅgā, the Yamunā, the Aciravatī, the Sarabhū, the Mahī, all of them incline eastward, flow eastward, tend eastward; | 恆河、亞穆納河、阿致羅筏底河、薩羅由河、摩希河，所有這些河流都向東傾斜，向東流動，向東趨向； |
| evameva kho, bhikkhave, bhikkhu …pe… | even so, bhikkhus …pe… | 同樣地，諸比丘…（略）… |
| chaṭṭhaṁ. | Sixth. | 第六。 |
45.109 - SN 45.109 Paṭhamasamuddaninna: Inclining Towards the Ocean (1st)
| --- SN45.109 - Paṭhamasamuddaninnasutta --- | --- SN45.109 - Inclining Towards the Ocean (1st) --- | --- SN45.109 - 傾向海洋（第一）--- |
| “Seyyathāpi, bhikkhave, gaṅgā nadī samuddaninnā samuddapoṇā samuddapabbhārā; | “Just as, bhikkhus, the river Gaṅgā inclines towards the ocean, flows towards the ocean, tends towards the ocean; | 「諸比丘，正如恆河傾向海洋，流向海洋，趨向海洋； |
| evameva kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro. | even so, bhikkhus, a bhikkhu developing the Noble Eightfold Path, cultivating the Noble Eightfold Path, inclines towards Nibbāna, flows towards Nibbāna, tends towards Nibbāna. | 同樣地，諸比丘，修習八聖道的比丘，培育八聖道的比丘，傾向涅槃，流向涅槃，趨向涅槃。 |
| Kathañca, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? | And how, bhikkhus, does a bhikkhu developing the Noble Eightfold Path, cultivating the Noble Eightfold Path, incline towards Nibbāna, flow towards Nibbāna, tend towards Nibbāna? | 諸比丘，修習八聖道的比丘，培育八聖道的比丘，如何傾向涅槃，流向涅槃，趨向涅槃？ |
| Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti rāgavinayapariyosānaṁ dosavinayapariyosānaṁ mohavinayapariyosānaṁ …pe… sammāsamādhiṁ bhāveti rāgavinayapariyosānaṁ dosavinayapariyosānaṁ mohavinayapariyosānaṁ. | Here, bhikkhus, a bhikkhu develops right view, which has relinquishment of lust as its culmination, relinquishment of hatred as its culmination, relinquishment of delusion as its culmination; …pe… he develops right concentration, which has relinquishment of lust as its culmination, relinquishment of hatred as its culmination, relinquishment of delusion as its culmination. | 在此，諸比丘，比丘修習以捨棄貪欲為究竟、捨棄瞋恚為究竟、捨棄愚痴為究竟的正見；…（略）…他修習以捨棄貪欲為究竟、捨棄瞋恚為究竟、捨棄愚痴為究竟的正定。 |
| Evaṁ kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti. | It is in this way, bhikkhus, that a bhikkhu developing the Noble Eightfold Path, cultivating the Noble Eightfold Path, inclines towards Nibbāna, flows towards Nibbāna, tends towards Nibbāna.” | 諸比丘，正是這樣，修習八聖道的比丘，培育八聖道的比丘，傾向涅槃，流向涅槃，趨向涅槃。」 |
| --- SN45.110-114 - SN45.110-114 --- | --- SN45.110-114 - SN45.110-114 --- | --- SN45.110-114 - SN45.110-114 --- |
| “Seyyathāpi, bhikkhave, yamunā nadī samuddaninnā samuddapoṇā samuddapabbhārā; | “Just as, bhikkhus, the river Yamunā inclines towards the ocean, flows towards the ocean, tends towards the ocean; | 「諸比丘，正如亞穆納河傾向海洋，流向海洋，趨向海洋； |
| evameva kho, bhikkhave, bhikkhu …pe… | even so, bhikkhus …pe… | 同樣地，諸比丘…（略）… |
| dutiyaṁ. | Second. | 第二。 |
| “Seyyathāpi, bhikkhave, aciravatī nadī samuddaninnā samuddapoṇā samuddapabbhārā; | “Just as, bhikkhus, the river Aciravatī inclines towards the ocean, flows towards the ocean, tends towards the ocean; | 「諸比丘，正如阿致羅筏底河傾向海洋，流向海洋，趨向海洋； |
| evameva kho, bhikkhave, bhikkhu …pe… | even so, bhikkhus …pe… | 同樣地，諸比丘…（略）… |
| tatiyaṁ. | Third. | 第三。 |
| “Seyyathāpi, bhikkhave, sarabhū nadī samuddaninnā samuddapoṇā samuddapabbhārā; | “Just as, bhikkhus, the river Sarabhū inclines towards the ocean, flows towards the ocean, tends towards the ocean; | 「諸比丘，正如薩羅由河傾向海洋，流向海洋，趨向海洋； |
| evameva kho, bhikkhave, bhikkhu …pe… | even so, bhikkhus …pe… | 同樣地，諸比丘…（略）… |
| catutthaṁ. | Fourth. | 第四。 |
| “Seyyathāpi, bhikkhave, mahī nadī samuddaninnā samuddapoṇā samuddapabbhārā; | “Just as, bhikkhus, the river Mahī inclines towards the ocean, flows towards the ocean, tends towards the ocean; | 「諸比丘，正如摩希河傾向海洋，流向海洋，趨向海洋； |
| evameva kho, bhikkhave, bhikkhu …pe… | even so, bhikkhus …pe… | 同樣地，諸比丘…（略）… |
| “Seyyathāpi, bhikkhave, yā kācimā mahānadiyo, seyyathidaṁ— | “Just as, bhikkhus, whatever great rivers there are, namely— | 「諸比丘，正如所有大河，即—— |
| gaṅgā, yamunā, aciravatī, sarabhū, mahī, sabbā tā samuddaninnā samuddapoṇā samuddapabbhārā; | the Gaṅgā, the Yamunā, the Aciravatī, the Sarabhū, the Mahī, all of them incline towards the ocean, flow towards the ocean, tend towards the ocean; | 恆河、亞穆納河、阿致羅筏底河、薩羅由河、摩希河，所有這些河流都傾向海洋，流向海洋，趨向海洋； |
| evameva kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro. | even so, bhikkhus, a bhikkhu developing the Noble Eightfold Path, cultivating the Noble Eightfold Path, inclines towards Nibbāna, flows towards Nibbāna, tends towards Nibbāna. | 同樣地，諸比丘，修習八聖道的比丘，培育八聖道的比丘，傾向涅槃，流向涅槃，趨向涅槃。 |
| Kathañca, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? | And how, bhikkhus, does a bhikkhu developing the Noble Eightfold Path, cultivating the Noble Eightfold Path, incline towards Nibbāna, flow towards Nibbāna, tend towards Nibbāna? | 諸比丘，修習八聖道的比丘，培育八聖道的比丘，如何傾向涅槃，流向涅槃，趨向涅槃？ |
| Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti rāgavinayapariyosānaṁ dosavinayapariyosānaṁ mohavinayapariyosānaṁ …pe… sammāsamādhiṁ bhāveti rāgavinayapariyosānaṁ dosavinayapariyosānaṁ mohavinayapariyosānaṁ. | Here, bhikkhus, a bhikkhu develops right view, which has relinquishment of lust as its culmination, relinquishment of hatred as its culmination, relinquishment of delusion as its culmination; …pe… he develops right concentration, which has relinquishment of lust as its culmination, relinquishment of hatred as its culmination, relinquishment of delusion as its culmination. | 在此，諸比丘，比丘修習以捨棄貪欲為究竟、捨棄瞋恚為究竟、捨棄愚痴為究竟的正見；…（略）…他修習以捨棄貪欲為究竟、捨棄瞋恚為究竟、捨棄愚痴為究竟的正定。 |
| Evaṁ kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti. | It is in this way, bhikkhus, that a bhikkhu developing the Noble Eightfold Path, cultivating the Noble Eightfold Path, inclines towards Nibbāna, flows towards Nibbāna, tends towards Nibbāna.” | 諸比丘，正是這樣，修習八聖道的比丘，培育八聖道的比丘，傾向涅槃，流向涅槃，趨向涅槃。」 |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
| (Rāgavinayadvādasakī dutiyakī samuddaninnanti.) | (The second twelve on the relinquishment of lust, inclining towards the ocean.) | （第二個十二篇關於捨棄貪欲，傾向海洋。） |
45.115 - SN 45.115 Paṭhamapācīnaninna: Inclining East (1st)
| --- SN45.115 - Paṭhamapācīnaninnasutta --- | --- SN45.115 - Inclining East (1st) --- | --- SN45.115 - 向東傾斜（第一）--- |
| “Seyyathāpi, bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; | “Just as, bhikkhus, the river Gaṅgā inclines eastward, flows eastward, tends eastward; | 「諸比丘，正如恆河向東傾斜，向東流動，向東趨向； |
| evameva kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro. | even so, bhikkhus, a bhikkhu developing the Noble Eightfold Path, cultivating the Noble Eightfold Path, inclines towards Nibbāna, flows towards Nibbāna, tends towards Nibbāna. | 同樣地，諸比丘，修習八聖道的比丘，培育八聖道的比丘，傾向涅槃，流向涅槃，趨向涅槃。 |
| Kathañca, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? | And how, bhikkhus, does a bhikkhu developing the Noble Eightfold Path, cultivating the Noble Eightfold Path, incline towards Nibbāna, flow towards Nibbāna, tend towards Nibbāna? | 諸比丘，修習八聖道的比丘，培育八聖道的比丘，如何傾向涅槃，流向涅槃，趨向涅槃？ |
| Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti amatogadhaṁ amataparāyanaṁ amatapariyosānaṁ …pe… sammāsamādhiṁ bhāveti amatogadhaṁ amataparāyanaṁ amatapariyosānaṁ. | Here, bhikkhus, a bhikkhu develops right view, which plunges into the Deathless, has the Deathless as its destination, and the Deathless as its culmination; …pe… he develops right concentration, which plunges into the Deathless, has the Deathless as its destination, and the Deathless as its culmination. | 在此，諸比丘，比丘修習深入不死、以不死為目的地、以不死為究竟的正見；…（略）…他修習深入不死、以不死為目的地、以不死為究竟的正定。 |
| Evaṁ kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti. | It is in this way, bhikkhus, that a bhikkhu developing the Noble Eightfold Path, cultivating the Noble Eightfold Path, inclines towards Nibbāna, flows towards Nibbāna, tends towards Nibbāna.” | 諸比丘，正是這樣，修習八聖道的比丘，培育八聖道的比丘，傾向涅槃，流向涅槃，趨向涅槃。」 |
| --- SN45.116-120 - SN45.116-120 --- | --- SN45.116-120 - SN45.116-120 --- | --- SN45.116-120 - SN45.116-120 --- |
| “Seyyathāpi, bhikkhave, yamunā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; | “Just as, bhikkhus, the river Yamunā inclines eastward, flows eastward, tends eastward; | 「諸比丘，正如亞穆納河向東傾斜，向東流動，向東趨向； |
| evameva kho, bhikkhave, bhikkhu …pe… | even so, bhikkhus …pe… | 同樣地，諸比丘…（略）… |
| dutiyaṁ. | Second. | 第二。 |
| “Seyyathāpi, bhikkhave, aciravatī nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; | “Just as, bhikkhus, the river Aciravatī inclines eastward, flows eastward, tends eastward; | 「諸比丘，正如阿致羅筏底河向東傾斜，向東流動，向東趨向； |
| evameva kho, bhikkhave, bhikkhu …pe… | even so, bhikkhus …pe… | 同樣地，諸比丘…（略）… |
| tatiyaṁ. | Third. | 第三。 |
| “Seyyathāpi, bhikkhave, sarabhū nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; | “Just as, bhikkhus, the river Sarabhū inclines eastward, flows eastward, tends eastward; | 「諸比丘，正如薩羅由河向東傾斜，向東流動，向東趨向； |
| evameva kho, bhikkhave, bhikkhu …pe… | even so, bhikkhus …pe… | 同樣地，諸比丘…（略）… |
| catutthaṁ. | Fourth. | 第四。 |
| “Seyyathāpi, bhikkhave, mahī nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; | “Just as, bhikkhus, the river Mahī inclines eastward, flows eastward, tends eastward; | 「諸比丘，正如摩希河向東傾斜，向東流動，向東趨向； |
| evameva kho, bhikkhave, bhikkhu …pe… | even so, bhikkhus …pe… | 同樣地，諸比丘…（略）… |
| “Seyyathāpi, bhikkhave, yā kācimā mahānadiyo, seyyathidaṁ— | “Just as, bhikkhus, whatever great rivers there are, namely— | 「諸比丘，正如所有大河，即—— |
| gaṅgā, yamunā, aciravatī, sarabhū, mahī, sabbā tā pācīnaninnā pācīnapoṇā pācīnapabbhārā; | the Gaṅgā, the Yamunā, the Aciravatī, the Sarabhū, the Mahī, all of them incline eastward, flow eastward, tend eastward; | 恆河、亞穆納河、阿致羅筏底河、薩羅由河、摩希河，所有這些河流都向東傾斜，向東流動，向東趨向； |
| evameva kho, bhikkhave, bhikkhu …pe… | even so, bhikkhus …pe… | 同樣地，諸比丘…（略）… |
| chaṭṭhaṁ. | Sixth. | 第六。 |
45.121 - SN 45.121 Paṭhamasamuddaninna: Inclining Towards the Ocean (1st)
| --- SN45.121 - Paṭhamasamuddaninnasutta --- | --- SN45.121 - Inclining Towards the Ocean (1st) --- | --- SN45.121 - 傾向海洋（第一）--- |
| “Seyyathāpi, bhikkhave, gaṅgā nadī samuddaninnā samuddapoṇā samuddapabbhārā; | “Just as, bhikkhus, the river Gaṅgā inclines towards the ocean, flows towards the ocean, tends towards the ocean; | 「諸比丘，正如恆河傾向海洋，流向海洋，趨向海洋； |
| evameva kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro. | even so, bhikkhus, a bhikkhu developing the Noble Eightfold Path, cultivating the Noble Eightfold Path, inclines towards Nibbāna, flows towards Nibbāna, tends towards Nibbāna. | 同樣地，諸比丘，修習八聖道的比丘，培育八聖道的比丘，傾向涅槃，流向涅槃，趨向涅槃。 |
| Kathañca, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? | And how, bhikkhus, does a bhikkhu developing the Noble Eightfold Path, cultivating the Noble Eightfold Path, incline towards Nibbāna, flow towards Nibbāna, tend towards Nibbāna? | 諸比丘，修習八聖道的比丘，培育八聖道的比丘，如何傾向涅槃，流向涅槃，趨向涅槃？ |
| Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti amatogadhaṁ amataparāyanaṁ amatapariyosānaṁ …pe… sammāsamādhiṁ bhāveti amatogadhaṁ amataparāyanaṁ amatapariyosānaṁ. | Here, bhikkhus, a bhikkhu develops right view, which plunges into the Deathless, has the Deathless as its destination, and the Deathless as its culmination; …pe… he develops right concentration, which plunges into the Deathless, has the Deathless as its destination, and the Deathless as its culmination. | 在此，諸比丘，比丘修習深入不死、以不死為目的地、以不死為究竟的正見；…（略）…他修習深入不死、以不死為目的地、以不死為究竟的正定。 |
| Evaṁ kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti. | It is in this way, bhikkhus, that a bhikkhu developing the Noble Eightfold Path, cultivating the Noble Eightfold Path, inclines towards Nibbāna, flows towards Nibbāna, tends towards Nibbāna.” | 諸比丘，正是這樣，修習八聖道的比丘，培育八聖道的比丘，傾向涅槃，流向涅槃，趨向涅槃。」 |
45.122 - SN 45.122 - Dutiyādisamuddaninna: Inclining Towards the Ocean (2nd)
| --- SN45.122-126 - Dutiyādisamuddaninnasutta --- | --- SN45.122-126 - Inclining Towards the Ocean (2nd) --- | --- SN45.122-126 - 傾向海洋（第二）--- |
| “Seyyathāpi, bhikkhave, yamunā nadī samuddaninnā samuddapoṇā samuddapabbhārā; | “Just as, bhikkhus, the river Yamunā inclines towards the ocean, flows towards the ocean, tends towards the ocean; | 「諸比丘，正如亞穆納河傾向海洋，流向海洋，趨向海洋； |
| evameva kho, bhikkhave, bhikkhu …pe… | even so, bhikkhus …pe… | 同樣地，諸比丘…（略）… |
| seyyathāpi, bhikkhave, aciravatī nadī samuddaninnā samuddapoṇā samuddapabbhārā; | just as, bhikkhus, the river Aciravatī inclines towards the ocean, flows towards the ocean, tends towards the ocean; | 諸比丘，正如阿致羅筏底河傾向海洋，流向海洋，趨向海洋； |
| evameva kho, bhikkhave, bhikkhu …pe… | even so, bhikkhus …pe… | 同樣地，諸比丘…（略）… |
| seyyathāpi, bhikkhave, sarabhū nadī samuddaninnā samuddapoṇā samuddapabbhārā; | just as, bhikkhus, the river Sarabhū inclines towards the ocean, flows towards the ocean, tends towards the ocean; | 諸比丘，正如薩羅由河傾向海洋，流向海洋，趨向海洋； |
| evameva kho, bhikkhave, bhikkhu …pe… | even so, bhikkhus …pe… | 同樣地，諸比丘…（略）… |
| seyyathāpi, bhikkhave, mahī nadī samuddaninnā samuddapoṇā samuddapabbhārā; | just as, bhikkhus, the river Mahī inclines towards the ocean, flows towards the ocean, tends towards the ocean; | 諸比丘，正如摩希河傾向海洋，流向海洋，趨向海洋； |
| evameva kho, bhikkhave, bhikkhu …pe… | even so, bhikkhus …pe… | 同樣地，諸比丘…（略）… |
| seyyathāpi, bhikkhave, yā kācimā mahānadiyo, seyyathidaṁ— | just as, bhikkhus, whatever great rivers there are, namely— | 諸比丘，正如所有大河，即—— |
| gaṅgā, yamunā, aciravatī, sarabhū, mahī, sabbā tā samuddaninnā samuddapoṇā samuddapabbhārā; | the Gaṅgā, the Yamunā, the Aciravatī, the Sarabhū, the Mahī, all of them incline towards the ocean, flow towards the ocean, tend towards the ocean; | 恆河、亞穆納河、阿致羅筏底河、薩羅由河、摩希河，所有這些河流都傾向海洋，流向海洋，趨向海洋； |
| evameva kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro. | even so, bhikkhus, a bhikkhu developing the Noble Eightfold Path, cultivating the Noble Eightfold Path, inclines towards Nibbāna, flows towards Nibbāna, tends towards Nibbāna. | 同樣地，諸比丘，修習八聖道的比丘，培育八聖道的比丘，傾向涅槃，流向涅槃，趨向涅槃。 |
| Kathañca, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? | And how, bhikkhus, does a bhikkhu developing the Noble Eightfold Path, cultivating the Noble Eightfold Path, incline towards Nibbāna, flow towards Nibbāna, tend towards Nibbāna? | 諸比丘，修習八聖道的比丘，培育八聖道的比丘，如何傾向涅槃，流向涅槃，趨向涅槃？ |
| Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti amatogadhaṁ amataparāyanaṁ amatapariyosānaṁ …pe… sammāsamādhiṁ bhāveti amatogadhaṁ amataparāyanaṁ amatapariyosānaṁ. | Here, bhikkhus, a bhikkhu develops right view, which plunges into the Deathless, has the Deathless as its destination, and the Deathless as its culmination; …pe… he develops right concentration, which plunges into the Deathless, has the Deathless as its destination, and the Deathless as its culmination. | 在此，諸比丘，比丘修習深入不死、以不死為目的地、以不死為究竟的正見；…（略）…他修習深入不死、以不死為目的地、以不死為究竟的正定。 |
| Evaṁ kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti. | It is in this way, bhikkhus, that a bhikkhu developing the Noble Eightfold Path, cultivating the Noble Eightfold Path, inclines towards Nibbāna, flows towards Nibbāna, tends towards Nibbāna.” | 諸比丘，正是這樣，修習八聖道的比丘，培育八聖道的比丘，傾向涅槃，流向涅槃，趨向涅槃。」 |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
| (Amatogadhadvādasakī tatiyakī.) | (The third twelve plunges into the Deathless.) | （第三個十二篇深入不死。） |
45.127 - SN 45.127 Paṭhamapācīnaninna: Inclining East (1st)
| --- SN45.127 - Paṭhamapācīnaninnasutta --- | --- SN45.127 - Inclining East (1st) --- | --- SN45.127 - 向東傾斜（第一）--- |
| “Seyyathāpi, bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; | “Just as, bhikkhus, the river Gaṅgā inclines eastward, flows eastward, tends eastward; | 「諸比丘，正如恆河向東傾斜，向東流動，向東趨向； |
| evameva kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro. | even so, bhikkhus, a bhikkhu developing the Noble Eightfold Path, cultivating the Noble Eightfold Path, inclines towards Nibbāna, flows towards Nibbāna, tends towards Nibbāna. | 同樣地，諸比丘，修習八聖道的比丘，培育八聖道的比丘，傾向涅槃，流向涅槃，趨向涅槃。 |
| Kathañca, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? | And how, bhikkhus, does a bhikkhu developing the Noble Eightfold Path, cultivating the Noble Eightfold Path, incline towards Nibbāna, flow towards Nibbāna, tend towards Nibbāna? | 諸比丘，修習八聖道的比丘，培育八聖道的比丘，如何傾向涅槃，流向涅槃，趨向涅槃？ |
| Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti nibbānaninnaṁ nibbānapoṇaṁ nibbānapabbhāraṁ …pe… sammāsamādhiṁ bhāveti nibbānaninnaṁ nibbānapoṇaṁ nibbānapabbhāraṁ. | Here, bhikkhus, a bhikkhu develops right view, which inclines towards Nibbāna, flows towards Nibbāna, tends towards Nibbāna; …pe… he develops right concentration, which inclines towards Nibbāna, flows towards Nibbāna, tends towards Nibbāna. | 在此，諸比丘，比丘修習傾向涅槃、流向涅槃、趨向涅槃的正見；…（略）…他修習傾向涅槃、流向涅槃、趨向涅槃的正定。 |
| Evaṁ kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti. | It is in this way, bhikkhus, that a bhikkhu developing the Noble Eightfold Path, cultivating the Noble Eightfold Path, inclines towards Nibbāna, flows towards Nibbāna, tends towards Nibbāna.” | 諸比丘，正是這樣，修習八聖道的比丘，培育八聖道的比丘，傾向涅槃，流向涅槃，趨向涅槃。」 |
45.128 - SN 45.128 - Dutiyādipācīnaninna: Inclining East (2nd)
| --- SN45.128-132 - Dutiyādipācīnaninnasutta --- | --- SN45.128-132 - Inclining East (2nd) --- | --- SN45.128-132 - 向東傾斜（第二）--- |
| “Seyyathāpi, bhikkhave, yamunā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; | “Just as, bhikkhus, the river Yamunā inclines eastward, flows eastward, tends eastward; | 「諸比丘，正如亞穆納河向東傾斜，向東流動，向東趨向； |
| evameva kho, bhikkhave, bhikkhu …pe… | even so, bhikkhus …pe… | 同樣地，諸比丘…（略）… |
| seyyathāpi, bhikkhave, aciravatī nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; | just as, bhikkhus, the river Aciravatī inclines eastward, flows eastward, tends eastward; | 諸比丘，正如阿致羅筏底河向東傾斜，向東流動，向東趨向； |
| evameva kho, bhikkhave, bhikkhu …pe… | even so, bhikkhus …pe… | 同樣地，諸比丘…（略）… |
| seyyathāpi, bhikkhave, sarabhū nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; | just as, bhikkhus, the river Sarabhū inclines eastward, flows eastward, tends eastward; | 諸比丘，正如薩羅由河向東傾斜，向東流動，向東趨向； |
| evameva kho, bhikkhave, bhikkhu …pe… | even so, bhikkhus …pe… | 同樣地，諸比丘…（略）… |
| seyyathāpi, bhikkhave, mahī nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; | just as, bhikkhus, the river Mahī inclines eastward, flows eastward, tends eastward; | 諸比丘，正如摩希河向東傾斜，向東流動，向東趨向； |
| evameva kho, bhikkhave, bhikkhu …pe… | even so, bhikkhus …pe… | 同樣地，諸比丘…（略）… |
| seyyathāpi, bhikkhave, yā kācimā mahānadiyo, seyyathidaṁ— | just as, bhikkhus, whatever great rivers there are, namely— | 諸比丘，正如所有大河，即—— |
| gaṅgā, yamunā, aciravatī, sarabhū, mahī, sabbā tā pācīnaninnā pācīnapoṇā pācīnapabbhārā; | the Gaṅgā, the Yamunā, the Aciravatī, the Sarabhū, the Mahī, all of them incline eastward, flow eastward, tend eastward; | 恆河、亞穆納河、阿致羅筏底河、薩羅由河、摩希河，所有這些河流都向東傾斜，向東流動，向東趨向； |
| evameva kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro. | even so, bhikkhus, a bhikkhu developing the Noble Eightfold Path, cultivating the Noble Eightfold Path, inclines towards Nibbāna, flows towards Nibbāna, tends towards Nibbāna. | 同樣地，諸比丘，修習八聖道的比丘，培育八聖道的比丘，傾向涅槃，流向涅槃，趨向涅槃。 |
| Kathañca, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? | And how, bhikkhus, does a bhikkhu developing the Noble Eightfold Path, cultivating the Noble Eightfold Path, incline towards Nibbāna, flow towards Nibbāna, tend towards Nibbāna? | 諸比丘，修習八聖道的比丘，培育八聖道的比丘，如何傾向涅槃，流向涅槃，趨向涅槃？ |
| Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti nibbānaninnaṁ nibbānapoṇaṁ nibbānapabbhāraṁ …pe… sammāsamādhiṁ bhāveti nibbānaninnaṁ nibbānapoṇaṁ nibbānapabbhāraṁ. | Here, bhikkhus, a bhikkhu develops right view, which inclines towards Nibbāna, flows towards Nibbāna, tends towards Nibbāna; …pe… he develops right concentration, which inclines towards Nibbāna, flows towards Nibbāna, tends towards Nibbāna. | 在此，諸比丘，比丘修習傾向涅槃、流向涅槃、趨向涅槃的正見；…（略）…他修習傾向涅槃、流向涅槃、趨向涅槃的正定。 |
| Evaṁ kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti. | It is in this way, bhikkhus, that a bhikkhu developing the Noble Eightfold Path, cultivating the Noble Eightfold Path, inclines towards Nibbāna, flows towards Nibbāna, tends towards Nibbāna.” | 諸比丘，正是這樣，修習八聖道的比丘，培育八聖道的比丘，傾向涅槃，流向涅槃，趨向涅槃。」 |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
45.133 - SN 45.133 Paṭhamasamuddaninna: Inclining Towards the Ocean (1st)
| --- SN45.133 - Paṭhamasamuddaninnasutta --- | --- SN45.133 - Inclining Towards the Ocean (1st) --- | --- SN45.133 - 傾向海洋（第一）--- |
| “Seyyathāpi, bhikkhave, gaṅgā nadī samuddaninnā samuddapoṇā samuddapabbhārā; | “Just as, bhikkhus, the river Gaṅgā inclines towards the ocean, flows towards the ocean, tends towards the ocean; | 「諸比丘，正如恆河傾向海洋，流向海洋，趨向海洋； |
| evameva kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro. | even so, bhikkhus, a bhikkhu developing the Noble Eightfold Path, cultivating the Noble Eightfold Path, inclines towards Nibbāna, flows towards Nibbāna, tends towards Nibbāna. | 同樣地，諸比丘，修習八聖道的比丘，培育八聖道的比丘，傾向涅槃，流向涅槃，趨向涅槃。 |
| Kathañca, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? | And how, bhikkhus, does a bhikkhu developing the Noble Eightfold Path, cultivating the Noble Eightfold Path, incline towards Nibbāna, flow towards Nibbāna, tend towards Nibbāna? | 諸比丘，修習八聖道的比丘，培育八聖道的比丘，如何傾向涅槃，流向涅槃，趨向涅槃？ |
| Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti nibbānaninnaṁ nibbānapoṇaṁ nibbānapabbhāraṁ …pe… sammāsamādhiṁ bhāveti nibbānaninnaṁ nibbānapoṇaṁ nibbānapabbhāraṁ. | Here, bhikkhus, a bhikkhu develops right view, which inclines towards Nibbāna, flows towards Nibbāna, tends towards Nibbāna; …pe… he develops right concentration, which inclines towards Nibbāna, flows towards Nibbāna, tends towards Nibbāna. | 在此，諸比丘，比丘修習傾向涅槃、流向涅槃、趨向涅槃的正見；…（略）…他修習傾向涅槃、流向涅槃、趨向涅槃的正定。 |
| Evaṁ kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti. | It is in this way, bhikkhus, that a bhikkhu developing the Noble Eightfold Path, cultivating the Noble Eightfold Path, inclines towards Nibbāna, flows towards Nibbāna, tends towards Nibbāna.” | 諸比丘，正是這樣，修習八聖道的比丘，培育八聖道的比丘，傾向涅槃，流向涅槃，趨向涅槃。」 |
45.134 - SN 45.134 - Dutiyādisamuddaninna: Inclining Towards the Ocean (2nd)
| --- SN45.134-138 - Dutiyādisamuddaninnasutta --- | --- SN45.134-138 - Inclining Towards the Ocean (2nd) --- | --- SN45.134-138 - 傾向海洋（第二）--- |
| “Seyyathāpi, bhikkhave, yamunā nadī samuddaninnā samuddapoṇā samuddapabbhārā; | “Just as, bhikkhus, the river Yamunā inclines towards the ocean, flows towards the ocean, tends towards the ocean; | 「諸比丘，正如亞穆納河傾向海洋，流向海洋，趨向海洋； |
| evameva kho, bhikkhave, bhikkhu …pe… | even so, bhikkhus …pe… | 同樣地，諸比丘…（略）… |
| seyyathāpi, bhikkhave, aciravatī nadī samuddaninnā samuddapoṇā samuddapabbhārā; | just as, bhikkhus, the river Aciravatī inclines towards the ocean, flows towards the ocean, tends towards the ocean; | 諸比丘，正如阿致羅筏底河傾向海洋，流向海洋，趨向海洋； |
| evameva kho, bhikkhave, bhikkhu …pe… | even so, bhikkhus …pe… | 同樣地，諸比丘…（略）… |
| seyyathāpi, bhikkhave, sarabhū nadī samuddaninnā samuddapoṇā samuddapabbhārā; | just as, bhikkhus, the river Sarabhū inclines towards the ocean, flows towards the ocean, tends towards the ocean; | 諸比丘，正如薩羅由河傾向海洋，流向海洋，趨向海洋； |
| evameva kho, bhikkhave, bhikkhu …pe… | even so, bhikkhus …pe… | 同樣地，諸比丘…（略）… |
| seyyathāpi, bhikkhave, mahī nadī samuddaninnā samuddapoṇā samuddapabbhārā; | just as, bhikkhus, the river Mahī inclines towards the ocean, flows towards the ocean, tends towards the ocean; | 諸比丘，正如摩希河傾向海洋，流向海洋，趨向海洋； |
| evameva kho, bhikkhave, bhikkhu …pe… | even so, bhikkhus …pe… | 同樣地，諸比丘…（略）… |
| seyyathāpi, bhikkhave, yā kācimā mahānadiyo, seyyathidaṁ— | just as, bhikkhus, whatever great rivers there are, namely— | 諸比丘，正如所有大河，即—— |
| gaṅgā, yamunā, aciravatī, sarabhū, mahī, sabbā tā samuddaninnā samuddapoṇā samuddapabbhārā; | the Gaṅgā, the Yamunā, the Aciravatī, the Sarabhū, the Mahī, all of them incline towards the ocean, flow towards the ocean, tend towards the ocean; | 恆河、亞穆納河、阿致羅筏底河、薩羅由河、摩希河，所有這些河流都傾向海洋，流向海洋，趨向海洋； |
| evameva kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro. | even so, bhikkhus, a bhikkhu developing the Noble Eightfold Path, cultivating the Noble Eightfold Path, inclines towards Nibbāna, flows towards Nibbāna, tends towards Nibbāna. | 同樣地，諸比丘，修習八聖道的比丘，培育八聖道的比丘，傾向涅槃，流向涅槃，趨向涅槃。 |
| Kathañca, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? | And how, bhikkhus, does a bhikkhu developing the Noble Eightfold Path, cultivating the Noble Eightfold Path, incline towards Nibbāna, flow towards Nibbāna, tend towards Nibbāna? | 諸比丘，修習八聖道的比丘，培育八聖道的比丘，如何傾向涅槃，流向涅槃，趨向涅槃？ |
| Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti nibbānaninnaṁ nibbānapoṇaṁ nibbānapabbhāraṁ …pe… sammāsamādhiṁ bhāveti nibbānaninnaṁ nibbānapoṇaṁ nibbānapabbhāraṁ. | Here, bhikkhus, a bhikkhu develops right view, which inclines towards Nibbāna, flows towards Nibbāna, tends towards Nibbāna; …pe… he develops right concentration, which inclines towards Nibbāna, flows towards Nibbāna, tends towards Nibbāna. | 在此，諸比丘，比丘修習傾向涅槃、流向涅槃、趨向涅槃的正見；…（略）…他修習傾向涅槃、流向涅槃、趨向涅槃的正定。 |
| Evaṁ kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti. | It is in this way, bhikkhus, that a bhikkhu developing the Noble Eightfold Path, cultivating the Noble Eightfold Path, inclines towards Nibbāna, flows towards Nibbāna, tends towards Nibbāna.” | 諸比丘，正是這樣，修習八聖道的比丘，培育八聖道的比丘，傾向涅槃，流向涅槃，趨向涅槃。」 |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
| (Gaṅgāpeyyālī.) | (Peyyāla of Gaṅgā.) | （恆河經省略） |
| Cha pācīnato ninnā, | Six incline eastward, | 六條向東傾斜， |
| cha ninnā ca samuddato; | Six incline towards the ocean; | 六條向海傾斜； |
| Ete dve cha dvādasa honti, | These two sixes are twelve, | 此二六為十二， |
| vaggo tena pavuccatīti; | Thus the chapter is designated; | 故此品如此命名； |
| Nibbānaninno dvādasakī, | The twelve on inclining towards Nibbāna, | 十二篇關於傾向涅槃， |
| catutthakī chaṭṭhā navakī. | The fourth, sixth, and ninth. | 第四、六、九。 |
45.139 - SN 45.139 Tathāgata: The Tathāgata
| --- SN45.139 - Tathāgatasutta --- | --- SN45.139 - The Tathāgata --- | --- SN45.139 - 如來 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍衛城。 |
| “Yāvatā, bhikkhave, sattā apadā vā dvipadā vā catuppadā vā bahuppadā vā rūpino vā arūpino vā saññino vā asaññino vā nevasaññīnāsaññino vā, tathāgato tesaṁ aggamakkhāyati arahaṁ sammāsambuddho; | “As far as, bhikkhus, beings without feet, or two-footed, or four-footed, or many-footed, or with form, or without form, or with perception, or without perception, or neither with perception nor without perception, the Tathāgata, the Arahant, the Fully Enlightened One, is declared to be the foremost among them; | 「諸比丘，凡無足、二足、四足、多足、有色、無色、有想、無想、非有想非無想之眾生，如來、阿羅漢、圓滿覺悟者，被宣告為其中之最上者； |
| evameva kho, bhikkhave, ye keci kusalā dhammā, sabbe te appamādamūlakā appamādasamosaraṇā; | even so, bhikkhus, whatever wholesome states there are, all of them are rooted in heedfulness, converge on heedfulness; | 同樣地，諸比丘，凡所有善法，皆以不放逸為根，匯歸於不放逸； |
| appamādo tesaṁ dhammānaṁ aggamakkhāyati. | heedfulness is declared to be the foremost among these states. | 不放逸被宣告為此等法中之最上者。 |
| Appamattassetaṁ, bhikkhave, bhikkhuno pāṭikaṅkhaṁ—ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvessati ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarissati. | It is to be expected, bhikkhus, that a bhikkhu who is heedful will develop the Noble Eightfold Path, will cultivate the Noble Eightfold Path. | 諸比丘，應當預期，一位不放逸的比丘將會修習八聖道，將會培育八聖道。 |
| Kathañca, bhikkhave, bhikkhu appamatto ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroti? | And how, bhikkhus, does a bhikkhu who is heedful develop the Noble Eightfold Path, cultivate the Noble Eightfold Path? | 諸比丘，一位不放逸的比丘如何修習八聖道，培育八聖道？ |
| Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ …pe… sammāsamādhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. | Here, bhikkhus, a bhikkhu develops right view, which is supported by seclusion, by dispassion, by cessation, and ripens in relinquishment; …pe… he develops right concentration, which is supported by seclusion, by dispassion, by cessation, and ripens in relinquishment. | 在此，諸比丘，比丘修習以遠離、離貪、寂滅為依止，並在捨棄中成熟的正見；…（略）…他修習以遠離、離貪、寂滅為依止，並在捨棄中成熟的正定。 |
| Evaṁ kho, bhikkhave, bhikkhu appamatto ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarotīti. | It is in this way, bhikkhus, that a bhikkhu who is heedful develops the Noble Eightfold Path, cultivates the Noble Eightfold Path. | 諸比丘，正是這樣，一位不放逸的比丘修習八聖道，培育八聖道。 |
| Yāvatā, bhikkhave, sattā apadā vā dvipadā vā catuppadā vā bahuppadā vā rūpino vā arūpino vā saññino vā asaññino vā nevasaññīnāsaññino vā, tathāgato tesaṁ aggamakkhāyati arahaṁ sammāsambuddho; | As far as, bhikkhus, beings without feet, or two-footed, or four-footed, or many-footed, or with form, or without form, or with perception, or without perception, or neither with perception nor without perception, the Tathāgata, the Arahant, the Fully Enlightened One, is declared to be the foremost among them; | 諸比丘，凡無足、二足、四足、多足、有色、無色、有想、無想、非有想非無想之眾生，如來、阿羅漢、圓滿覺悟者，被宣告為其中之最上者； |
| evameva kho, bhikkhave, ye keci kusalā dhammā, sabbe te appamādamūlakā appamādasamosaraṇā; appamādo tesaṁ dhammānaṁ aggamakkhāyati. | even so, bhikkhus, whatever wholesome states there are, all of them are rooted in heedfulness, converge on heedfulness; heedfulness is declared to be the foremost among these states. | 同樣地，諸比丘，凡所有善法，皆以不放逸為根，匯歸於不放逸；不放逸被宣告為此等法中之最上者。 |
| Appamattassetaṁ, bhikkhave, bhikkhuno pāṭikaṅkhaṁ—ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvessati, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarissati. | It is to be expected, bhikkhus, that a bhikkhu who is heedful will develop the Noble Eightfold Path, will cultivate the Noble Eightfold Path. | 諸比丘，應當預期，一位不放逸的比丘將會修習八聖道，將會培育八聖道。 |
| Kathañca, bhikkhave, bhikkhu appamatto ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroti? | And how, bhikkhus, does a bhikkhu who is heedful develop the Noble Eightfold Path, cultivate the Noble Eightfold Path? | 諸比丘，一位不放逸的比丘如何修習八聖道，培育八聖道？ |
| Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti rāgavinayapariyosānaṁ dosavinayapariyosānaṁ mohavinayapariyosānaṁ …pe… sammāsamādhiṁ bhāveti rāgavinayapariyosānaṁ dosavinayapariyosānaṁ mohavinayapariyosānaṁ. | Here, bhikkhus, a bhikkhu develops right view, which has relinquishment of lust as its culmination, relinquishment of hatred as its culmination, relinquishment of delusion as its culmination; …pe… he develops right concentration, which has relinquishment of lust as its culmination, relinquishment of hatred as its culmination, relinquishment of delusion as its culmination. | 在此，諸比丘，比丘修習以捨棄貪欲為究竟、捨棄瞋恚為究竟、捨棄愚痴為究竟的正見；…（略）…他修習以捨棄貪欲為究竟、捨棄瞋恚為究竟、捨棄愚痴為究竟的正定。 |
| Evaṁ kho, bhikkhave, bhikkhu appamatto ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarotīti. | It is in this way, bhikkhus, that a bhikkhu who is heedful develops the Noble Eightfold Path, cultivates the Noble Eightfold Path. | 諸比丘，正是這樣，一位不放逸的比丘修習八聖道，培育八聖道。 |
| Yāvatā, bhikkhave, sattā apadā vā dvipadā vā catuppadā vā bahuppadā vā rūpino vā arūpino vā saññino vā asaññino vā nevasaññīnāsaññino vā, tathāgato tesaṁ aggamakkhāyati arahaṁ sammāsambuddho; | As far as, bhikkhus, beings without feet, or two-footed, or four-footed, or many-footed, or with form, or without form, or with perception, or without perception, or neither with perception nor without perception, the Tathāgata, the Arahant, the Fully Enlightened One, is declared to be the foremost among them; | 諸比丘，凡無足、二足、四足、多足、有色、無色、有想、無想、非有想非無想之眾生，如來、阿羅漢、圓滿覺悟者，被宣告為其中之最上者； |
| evameva kho, bhikkhave, ye keci kusalā dhammā, sabbe te appamādamūlakā appamādasamosaraṇā; appamādo tesaṁ dhammānaṁ aggamakkhāyati. | even so, bhikkhus, whatever wholesome states there are, all of them are rooted in heedfulness, converge on heedfulness; heedfulness is declared to be the foremost among these states. | 同樣地，諸比丘，凡所有善法，皆以不放逸為根，匯歸於不放逸；不放逸被宣告為此等法中之最上者。 |
| Appamattassetaṁ, bhikkhave, bhikkhuno pāṭikaṅkhaṁ—ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvessati ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarissati. | It is to be expected, bhikkhus, that a bhikkhu who is heedful will develop the Noble Eightfold Path, will cultivate the Noble Eightfold Path. | 諸比丘，應當預期，一位不放逸的比丘將會修習八聖道，將會培育八聖道。 |
| Kathañca, bhikkhave, bhikkhu appamatto ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroti? | And how, bhikkhus, does a bhikkhu who is heedful develop the Noble Eightfold Path, cultivate the Noble Eightfold Path? | 諸比丘，一位不放逸的比丘如何修習八聖道，培育八聖道？ |
| Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti amatogadhaṁ amataparāyanaṁ amatapariyosānaṁ …pe… sammāsamādhiṁ bhāveti amatogadhaṁ amataparāyanaṁ amatapariyosānaṁ. | Here, bhikkhus, a bhikkhu develops right view, which plunges into the Deathless, has the Deathless as its destination, and the Deathless as its culmination; …pe… he develops right concentration, which plunges into the Deathless, has the Deathless as its destination, and the Deathless as its culmination. | 在此，諸比丘，比丘修習深入不死、以不死為目的地、以不死為究竟的正見；…（略）…他修習深入不死、以不死為目的地、以不死為究竟的正定。 |
| Evaṁ kho, bhikkhave, bhikkhu appamatto ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarotīti. | It is in this way, bhikkhus, that a bhikkhu who is heedful develops the Noble Eightfold Path, cultivates the Noble Eightfold Path. | 諸比丘，正是這樣，一位不放逸的比丘修習八聖道，培育八聖道。 |
| Yāvatā, bhikkhave, sattā apadā vā dvipadā vā catuppadā vā bahuppadā vā rūpino vā arūpino vā saññino vā asaññino vā nevasaññīnāsaññino vā, tathāgato tesaṁ aggamakkhāyati arahaṁ sammāsambuddho; | As far as, bhikkhus, beings without feet, or two-footed, or four-footed, or many-footed, or with form, or without form, or with perception, or without perception, or neither with perception nor without perception, the Tathāgata, the Arahant, the Fully Enlightened One, is declared to be the foremost among them; | 諸比丘，凡無足、二足、四足、多足、有色、無色、有想、無想、非有想非無想之眾生，如來、阿羅漢、圓滿覺悟者，被宣告為其中之最上者； |
| evameva kho, bhikkhave, ye keci kusalā dhammā, sabbe te appamādamūlakā appamādasamosaraṇā; | even so, bhikkhus, whatever wholesome states there are, all of them are rooted in heedfulness, converge on heedfulness; | 同樣地，諸比丘，凡所有善法，皆以不放逸為根，匯歸於不放逸； |
| appamādo tesaṁ dhammānaṁ aggamakkhāyati. | heedfulness is declared to be the foremost among these states. | 不放逸被宣告為此等法中之最上者。 |
| Appamattassetaṁ, bhikkhave, bhikkhuno pāṭikaṅkhaṁ—ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvessati ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarissati. | It is to be expected, bhikkhus, that a bhikkhu who is heedful will develop the Noble Eightfold Path, will cultivate the Noble Eightfold Path. | 諸比丘，應當預期，一位不放逸的比丘將會修習八聖道，將會培育八聖道。 |
| Kathañca, bhikkhave, bhikkhu appamatto ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroti? | And how, bhikkhus, does a bhikkhu who is heedful develop the Noble Eightfold Path, cultivate the Noble Eightfold Path? | 諸比丘，一位不放逸的比丘如何修習八聖道，培育八聖道？ |
| Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti nibbānaninnaṁ nibbānapoṇaṁ nibbānapabbhāraṁ …pe… sammāsamādhiṁ bhāveti nibbānaninnaṁ nibbānapoṇaṁ nibbānapabbhāraṁ. | Here, bhikkhus, a bhikkhu develops right view, which inclines towards Nibbāna, flows towards Nibbāna, tends towards Nibbāna; …pe… he develops right concentration, which inclines towards Nibbāna, flows towards Nibbāna, tends towards Nibbāna. | 在此，諸比丘，比丘修習傾向涅槃、流向涅槃、趨向涅槃的正見；…（略）…他修習傾向涅槃、流向涅槃、趨向涅槃的正定。 |
| Evaṁ kho, bhikkhave, bhikkhu appamatto ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarotī”ti. | It is in this way, bhikkhus, that a bhikkhu who is heedful develops the Noble Eightfold Path, cultivates the Noble Eightfold Path.” | 諸比丘，正是這樣，一位不放逸的比丘修習八聖道，培育八聖道。」 |
45.140 - SN 45.140 Pada: Footprint
| --- SN45.140 - Padasutta --- | --- SN45.140 - Footprint --- | --- SN45.140 - 足跡 --- |
| “Seyyathāpi, bhikkhave, yāni kānici jaṅgalānaṁ pāṇānaṁ padajātāni, sabbāni tāni hatthipade samodhānaṁ gacchanti; | “Just as, bhikkhus, whatever footprints of jungle animals there are, all of them merge in the elephant’s footprint; | 「諸比丘，正如所有叢林走獸的足跡，都匯入大象的足跡； |
| hatthipadaṁ tesaṁ aggamakkhāyati, yadidaṁ—mahantattena; | the elephant’s footprint is declared to be the foremost among them, that is, by its greatness; | 大象的足跡因其巨大而被宣告為其中之最； |
| evameva kho, bhikkhave, ye keci kusalā dhammā, sabbe te appamādamūlakā appamādasamosaraṇā; appamādo tesaṁ dhammānaṁ aggamakkhāyati. | even so, bhikkhus, whatever wholesome states there are, all of them are rooted in heedfulness, converge on heedfulness; heedfulness is declared to be the foremost among these states. | 同樣地，諸比丘，凡所有善法，皆以不放逸為根，匯歸於不放逸；不放逸被宣告為此等法中之最上者。 |
| Appamattassetaṁ, bhikkhave, bhikkhuno pāṭikaṅkhaṁ—ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvessati ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarissati. | It is to be expected, bhikkhus, that a bhikkhu who is heedful will develop the Noble Eightfold Path, will cultivate the Noble Eightfold Path. | 諸比丘，應當預期，一位不放逸的比丘將會修習八聖道，將會培育八聖道。 |
| Kathañca, bhikkhave, bhikkhu appamatto ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroti? | And how, bhikkhus, does a bhikkhu who is heedful develop the Noble Eightfold Path, cultivate the Noble Eightfold Path? | 諸比丘，一位不放逸的比丘如何修習八聖道，培育八聖道？ |
| Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ …pe… sammāsamādhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ … | Here, bhikkhus, a bhikkhu develops right view, which is supported by seclusion, by dispassion, by cessation, and ripens in relinquishment; …pe… he develops right concentration, which is supported by seclusion, by dispassion, by cessation, and ripens in relinquishment … | 在此，諸比丘，比丘修習以遠離、離貪、寂滅為依止，並在捨棄中成熟的正見；…（略）…他修習以遠離、離貪、寂滅為依止，並在捨棄中成熟的正定… |
| evaṁ kho, bhikkhave, bhikkhu appamatto ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarotī”ti. | It is in this way, bhikkhus, that a bhikkhu who is heedful develops the Noble Eightfold Path, cultivates the Noble Eightfold Path.” | 諸比丘，正是這樣，一位不放逸的比丘修習八聖道，培育八聖道。」 |
| Dutiyaṁ. | Second. | 第二。 |
| --- SN45.141-145 - SN45.141-145 --- | --- SN45.141-145 - SN45.141-145 --- | --- SN45.141-145 - SN45.141-145 --- |
| “Seyyathāpi, bhikkhave, kūṭāgārassa yā kāci gopānasiyo sabbā tā kūṭaṅgamā kūṭaninnā kūṭasamosaraṇā; kūṭaṁ tāsaṁ aggamakkhāyati; | “Just as, bhikkhus, whatever rafters of a peaked house there are, all of them converge on the peak, incline towards the peak, tend towards the peak; the peak is declared to be the foremost among them; | 「諸比丘，正如尖頂屋的所有椽子，都匯集於屋頂，傾向於屋頂，趨向於屋頂；屋頂被宣告為其中之最； |
| evameva kho, bhikkhave …pe… | even so, bhikkhus …pe… | 同樣地，諸比丘…（略）… |
| (yathā heṭṭhimasuttantaṁ, evaṁ vitthāretabbaṁ.) | (It should be elaborated in the same way as the previous discourse.) | （應如前一經文詳述。） |
| Tatiyaṁ. | Third. | 第三。 |
| “Seyyathāpi, bhikkhave, ye keci mūlagandhā, kāḷānusāriyaṁ tesaṁ aggamakkhāyati; | “Just as, bhikkhus, whatever root fragrances there are, black aloes is declared to be the foremost among them; | 「諸比丘，正如所有根香，黑沉香被宣告為其中之最； |
| evameva kho, bhikkhave …pe… | even so, bhikkhus …pe… | 同樣地，諸比丘…（略）… |
| catutthaṁ. | Fourth. | 第四。 |
| “Seyyathāpi, bhikkhave, ye keci sāragandhā, lohitacandanaṁ tesaṁ aggamakkhāyati; | “Just as, bhikkhus, whatever heartwood fragrances there are, red sandalwood is declared to be the foremost among them; | 「諸比丘，正如所有心材香，紅旃檀被宣告為其中之最； |
| evameva kho, bhikkhave …pe… | even so, bhikkhus …pe… | 同樣地，諸比丘…（略）… |
| “Seyyathāpi, bhikkhave, ye keci pupphagandhā, vassikaṁ tesaṁ aggamakkhāyati; | “Just as, bhikkhus, whatever flower fragrances there are, jasmine is declared to be the foremost among them; | 「諸比丘，正如所有花香，茉莉花被宣告為其中之最； |
| evameva kho, bhikkhave …pe… | even so, bhikkhus …pe… | 同樣地，諸比丘…（略）… |
| chaṭṭhaṁ. | Sixth. | 第六。 |
| “Seyyathāpi, bhikkhave, ye keci kuṭṭarājāno, sabbe te rañño cakkavattissa anuyantā bhavanti, rājā tesaṁ cakkavatti aggamakkhāyati; | “Just as, bhikkhus, whatever minor kings there are, all of them are followers of the universal monarch, the universal monarch is declared to be the foremost among them; | 「諸比丘，正如所有小王，皆為轉輪聖王之附庸，轉輪聖王被宣告為其中之最； |
| evameva kho, bhikkhave …pe… | even so, bhikkhus …pe… | 同樣地，諸比丘…（略）… |
45.146 - SN 45.146 - Candimādi: Moon, etc.
| --- SN45.146-148 - Candimādisutta --- | --- SN45.146-148 - Moon, etc. --- | --- SN45.146-148 - 月亮等 --- |
| “Seyyathāpi, bhikkhave, yā kāci tārakarūpānaṁ pabhā, sabbā tā candimappabhāya kalaṁ nāgghanti soḷasiṁ, candappabhā tāsaṁ aggamakkhāyati; | “Just as, bhikkhus, whatever radiance of starry forms there are, all of them are not worth a sixteenth part of the moon’s radiance; the moon’s radiance is declared to be the foremost among them; | 「諸比丘，正如所有星辰之光輝，皆不及月光之十六分之一；月光被宣告為其中之最； |
| evameva kho, bhikkhave …pe… | even so, bhikkhus …pe… | 同樣地，諸比丘…（略）… |
| “Seyyathāpi, bhikkhave, saradasamaye viddhe vigatavalāhake deve ādicco nabhaṁ abbhussakkamāno sabbaṁ ākāsagataṁ tamagataṁ abhivihacca bhāsate ca tapate ca virocati ca; | “Just as, bhikkhus, in the autumn season, when the sky is clear and cloudless, the sun, ascending into the sky, dispels all darkness in the air, radiating, heating, and shining; | 「諸比丘，秋季時，天空晴朗無雲，太陽升空，驅散空中一切黑暗，放射、加熱、照耀； |
| evameva kho, bhikkhave …pe… | even so, bhikkhus …pe… | 同樣地，諸比丘…（略）… |
| “Seyyathāpi, bhikkhave, yāni kānici tantāvutānaṁ vatthānaṁ, kāsikavatthaṁ tesaṁ aggamakkhāyati; | “Just as, bhikkhus, whatever woven cloths there are, Kāsi cloth is declared to be the foremost among them; | 「諸比丘，正如所有織物，迦尸布被宣告為其中之最； |
| evameva kho, bhikkhave, ye keci kusalā dhammā, sabbe te appamādamūlakā appamādasamosaraṇā; | even so, bhikkhus, whatever wholesome states there are, all of them are rooted in heedfulness, converge on heedfulness; | 同樣地，諸比丘，凡所有善法，皆以不放逸為根，匯歸於不放逸； |
| appamādo tesaṁ dhammānaṁ aggamakkhāyati. | heedfulness is declared to be the foremost among these states. | 不放逸被宣告為此等法中之最上者。 |
| Appamattassetaṁ, bhikkhave, bhikkhuno pāṭikaṅkhaṁ—ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvessati ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarissati. | It is to be expected, bhikkhus, that a bhikkhu who is heedful will develop the Noble Eightfold Path, will cultivate the Noble Eightfold Path. | 諸比丘，應當預期，一位不放逸的比丘將會修習八聖道，將會培育八聖道。 |
| Kathañca, bhikkhave, bhikkhu appamatto ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroti? | And how, bhikkhus, does a bhikkhu who is heedful develop the Noble Eightfold Path, cultivate the Noble Eightfold Path? | 諸比丘，一位不放逸的比丘如何修習八聖道，培育八聖道？ |
| Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ …pe… sammāsamādhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ …pe… | Here, bhikkhus, a bhikkhu develops right view, which is supported by seclusion, by dispassion, by cessation, and ripens in relinquishment; …pe… he develops right concentration, which is supported by seclusion, by dispassion, by cessation, and ripens in relinquishment … | 在此，諸比丘，比丘修習以遠離、離貪、寂滅為依止，並在捨棄中成熟的正見；…（略）…他修習以遠離、離貪、寂滅為依止，並在捨棄中成熟的正定… |
| evaṁ kho, bhikkhave, bhikkhu appamatto ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarotī”ti. | It is in this way, bhikkhus, that a bhikkhu who is heedful develops the Noble Eightfold Path, cultivates the Noble Eightfold Path.” | 諸比丘，正是這樣，一位不放逸的比丘修習八聖道，培育八聖道。」 |
| (Yadapi tathāgataṁ, tadapi vitthāretabbaṁ.) | (This also should be elaborated like the Tathāgata discourse.) | （此亦應如如來經詳述。） |
| Appamādavaggo pañcamo. | The Chapter on Heedfulness, the Fifth. | 不放逸品，第五。 |
| Tathāgataṁ padaṁ kūṭaṁ, | The Tathāgata, footprint, peak, | 如來、足跡、屋頂、 |
| mūlaṁ sāro ca vassikaṁ; | Root, heartwood, and jasmine; | 根、心材與茉莉； |
| Rājā candimasūriyā ca, | King, moon, and sun, | 王、月與日， |
| vatthena dasamaṁ padaṁ. | The tenth discourse with cloth. | 第十經以布喻。 |
45.149 - SN 45.149 Bala: Power
| --- SN45.149 - Balasutta --- | --- SN45.149 - Power --- | --- SN45.149 - 力量 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍衛城。 |
| “Seyyathāpi, bhikkhave, ye keci balakaraṇīyā kammantā karīyanti, sabbe te pathaviṁ nissāya pathaviyaṁ patiṭṭhāya evamete balakaraṇīyā kammantā karīyanti; | “Just as, bhikkhus, whatever powerful deeds are done, all of them are done dependent on the earth, established on the earth; it is in this way that these powerful deeds are done dependent on the earth, established on the earth; | 「諸比丘，正如所有力量之行，皆依於地，立於地而行；正是這樣，此等力量之行皆依於地，立於地而行； |
| evameva kho, bhikkhave, bhikkhu sīlaṁ nissāya sīle patiṭṭhāya ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroti. | even so, bhikkhus, a bhikkhu, dependent on moral discipline, established in moral discipline, develops the Noble Eightfold Path, cultivates the Noble Eightfold Path. | 同樣地，諸比丘，比丘依於戒，立於戒，修習八聖道，培育八聖道。 |
| Kathañca, bhikkhave, bhikkhu sīlaṁ nissāya sīle patiṭṭhāya ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroti? | And how, bhikkhus, does a bhikkhu, dependent on moral discipline, established in moral discipline, develop the Noble Eightfold Path, cultivate the Noble Eightfold Path? | 諸比丘，比丘如何依於戒，立於戒，修習八聖道，培育八聖道？ |
| Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ …pe… | Here, bhikkhus, a bhikkhu develops right view, which is supported by seclusion, by dispassion, by cessation, and ripens in relinquishment; …pe… | 在此，諸比丘，比丘修習以遠離、離貪、寂滅為依止，並在捨棄中成熟的正見；…（略）… |
| evaṁ kho, bhikkhave, bhikkhu sīlaṁ nissāya sīle patiṭṭhāya ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarotīti. | It is in this way, bhikkhus, that a bhikkhu, dependent on moral discipline, established in moral discipline, develops the Noble Eightfold Path, cultivates the Noble Eightfold Path. | 諸比丘，正是這樣，比丘依於戒，立於戒，修習八聖道，培育八聖道。 |
| (Paragaṅgāpeyyālīvaṇṇiyato paripuṇṇasuttanti vitthāramaggī.) | (It should be elaborated as a complete discourse, like the Peyyāla of Gaṅgā.) | （應如恆河經的省略形式詳述為一完整經文。） |
| Seyyathāpi, bhikkhave, ye keci balakaraṇīyā kammantā karīyanti, sabbe te pathaviṁ nissāya pathaviyaṁ patiṭṭhāya evamete balakaraṇīyā kammantā karīyanti; | Just as, bhikkhus, whatever powerful deeds are done, all of them are done dependent on the earth, established on the earth; it is in this way that these powerful deeds are done dependent on the earth, established on the earth; | 諸比丘，正如所有力量之行，皆依於地，立於地而行；正是這樣，此等力量之行皆依於地，立於地而行； |
| evameva kho, bhikkhave, bhikkhu sīlaṁ nissāya sīle patiṭṭhāya ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroti. | even so, bhikkhus, a bhikkhu, dependent on moral discipline, established in moral discipline, develops the Noble Eightfold Path, cultivates the Noble Eightfold Path. | 同樣地，諸比丘，比丘依於戒，立於戒，修習八聖道，培育八聖道。 |
| Kathañca, bhikkhave, bhikkhu sīlaṁ nissāya sīle patiṭṭhāya ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroti? | And how, bhikkhus, does a bhikkhu, dependent on moral discipline, established in moral discipline, develop the Noble Eightfold Path, cultivate the Noble Eightfold Path? | 諸比丘，比丘如何依於戒，立於戒，修習八聖道，培育八聖道？ |
| Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti rāgavinayapariyosānaṁ dosavinayapariyosānaṁ mohavinayapariyosānaṁ …pe… sammāsamādhiṁ bhāveti rāgavinayapariyosānaṁ dosavinayapariyosānaṁ mohavinayapariyosānaṁ. | Here, bhikkhus, a bhikkhu develops right view, which has relinquishment of lust as its culmination, relinquishment of hatred as its culmination, relinquishment of delusion as its culmination; …pe… he develops right concentration, which has relinquishment of lust as its culmination, relinquishment of hatred as its culmination, relinquishment of delusion as its culmination. | 在此，諸比丘，比丘修習以捨棄貪欲為究竟、捨棄瞋恚為究竟、捨棄愚痴為究竟的正見；…（略）…他修習以捨棄貪欲為究竟、捨棄瞋恚為究竟、捨棄愚痴為究竟的正定。 |
| Evaṁ kho, bhikkhave, bhikkhu sīlaṁ nissāya sīle patiṭṭhāya ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarotīti. | It is in this way, bhikkhus, that a bhikkhu, dependent on moral discipline, established in moral discipline, develops the Noble Eightfold Path, cultivates the Noble Eightfold Path. | 諸比丘，正是這樣，比丘依於戒，立於戒，修習八聖道，培育八聖道。 |
| Seyyathāpi, bhikkhave, ye keci balakaraṇīyā kammantā karīyanti, sabbe te pathaviṁ nissāya pathaviyaṁ patiṭṭhāya evamete balakaraṇīyā kammantā karīyanti; | Just as, bhikkhus, whatever powerful deeds are done, all of them are done dependent on the earth, established on the earth; it is in this way that these powerful deeds are done dependent on the earth, established on the earth; | 諸比丘，正如所有力量之行，皆依於地，立於地而行；正是這樣，此等力量之行皆依於地，立於地而行； |
| evameva kho, bhikkhave, bhikkhu sīlaṁ nissāya sīle patiṭṭhāya ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroti. | even so, bhikkhus, a bhikkhu, dependent on moral discipline, established in moral discipline, develops the Noble Eightfold Path, cultivates the Noble Eightfold Path. | 同樣地，諸比丘，比丘依於戒，立於戒，修習八聖道，培育八聖道。 |
| Kathañca, bhikkhave, bhikkhu sīlaṁ nissāya sīle patiṭṭhāya ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroti? | And how, bhikkhus, does a bhikkhu, dependent on moral discipline, established in moral discipline, develop the Noble Eightfold Path, cultivate the Noble Eightfold Path? | 諸比丘，比丘如何依於戒，立於戒，修習八聖道，培育八聖道？ |
| Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti amatogadhaṁ amataparāyanaṁ amatapariyosānaṁ …pe… sammāsamādhiṁ bhāveti amatogadhaṁ amataparāyanaṁ amatapariyosānaṁ. | Here, bhikkhus, a bhikkhu develops right view, which plunges into the Deathless, has the Deathless as its destination, and the Deathless as its culmination; …pe… he develops right concentration, which plunges into the Deathless, has the Deathless as its destination, and the Deathless as its culmination. | 在此，諸比丘，比丘修習深入不死、以不死為目的地、以不死為究竟的正見；…（略）…他修習深入不死、以不死為目的地、以不死為究竟的正定。 |
| Evaṁ kho, bhikkhave, bhikkhu sīlaṁ nissāya sīle patiṭṭhāya ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarotīti. | It is in this way, bhikkhus, that a bhikkhu, dependent on moral discipline, established in moral discipline, develops the Noble Eightfold Path, cultivates the Noble Eightfold Path. | 諸比丘，正是這樣，比丘依於戒，立於戒，修習八聖道，培育八聖道。 |
| Seyyathāpi, bhikkhave, ye keci balakaraṇīyā kammantā karīyanti, sabbe te pathaviṁ nissāya pathaviyaṁ patiṭṭhāya evamete balakaraṇīyā kammantā karīyanti; | Just as, bhikkhus, whatever powerful deeds are done, all of them are done dependent on the earth, established on the earth; it is in this way that these powerful deeds are done dependent on the earth, established on the earth; | 諸比丘，正如所有力量之行，皆依於地，立於地而行；正是這樣，此等力量之行皆依於地，立於地而行； |
| evameva kho, bhikkhave, bhikkhu sīlaṁ nissāya sīle patiṭṭhāya ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroti. | even so, bhikkhus, a bhikkhu, dependent on moral discipline, established in moral discipline, develops the Noble Eightfold Path, cultivates the Noble Eightfold Path. | 同樣地，諸比丘，比丘依於戒，立於戒，修習八聖道，培育八聖道。 |
| Kathañca, bhikkhave, bhikkhu sīlaṁ nissāya sīle patiṭṭhāya ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroti? | And how, bhikkhus, does a bhikkhu, dependent on moral discipline, established in moral discipline, develop the Noble Eightfold Path, cultivate the Noble Eightfold Path? | 諸比丘，比丘如何依於戒，立於戒，修習八聖道，培育八聖道？ |
| Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti nibbānaninnaṁ nibbānapoṇaṁ nibbānapabbhāraṁ …pe… sammāsamādhiṁ bhāveti nibbānaninnaṁ nibbānapoṇaṁ nibbānapabbhāraṁ. | Here, bhikkhus, a bhikkhu develops right view, which inclines towards Nibbāna, flows towards Nibbāna, tends towards Nibbāna; …pe… he develops right concentration, which inclines towards Nibbāna, flows towards Nibbāna, tends towards Nibbāna. | 在此，諸比丘，比丘修習傾向涅槃、流向涅槃、趨向涅槃的正見；…（略）…他修習傾向涅槃、流向涅槃、趨向涅槃的正定。 |
| Evaṁ kho, bhikkhave, bhikkhu sīlaṁ nissāya sīle patiṭṭhāya ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarotī”ti. | It is in this way, bhikkhus, that a bhikkhu, dependent on moral discipline, established in moral discipline, develops the Noble Eightfold Path, cultivates the Noble Eightfold Path.” | 諸比丘，正是這樣，比丘依於戒，立於戒，修習八聖道，培育八聖道。」 |
45.150 - SN 45.150 Bīja: Seed
| --- SN45.150 - Bījasutta --- | --- SN45.150 - Seed --- | --- SN45.150 - 種子 --- |
| “Seyyathāpi, bhikkhave, ye kecime bījagāmabhūtagāmā vuḍḍhiṁ virūḷhiṁ vepullaṁ āpajjanti, sabbe te pathaviṁ nissāya pathaviyaṁ patiṭṭhāya evamete bījagāmabhūtagāmā vuḍḍhiṁ virūḷhiṁ vepullaṁ āpajjanti; | “Bhikkhus, just as all seed-growths and plant-growths attain growth, increase, and fullness by relying on the earth, by being established on the earth; | 「諸比丘，正如一切種子之生長、植物之生長，皆依於地，立於地而得生長、增長、圓滿； |
| evameva kho, bhikkhave, bhikkhu sīlaṁ nissāya sīle patiṭṭhāya ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto vuḍḍhiṁ virūḷhiṁ vepullaṁ pāpuṇāti dhammesu. | just so, bhikkhus, a bhikkhu, by relying on virtue, by being established in virtue, develops the Noble Eightfold Path, makes much of the Noble Eightfold Path, and thereby attains growth, increase, and fullness in the Dhamma. | 同樣地，諸比丘，比丘依於德，立於德，修習八聖道，多修八聖道，從而在法中得生長、增長、圓滿。 |
| Kathañca, bhikkhave, bhikkhu sīlaṁ nissāya sīle patiṭṭhāya ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto vuḍḍhiṁ virūḷhiṁ vepullaṁ pāpuṇāti dhammesu? | And how, bhikkhus, does a bhikkhu, by relying on virtue, by being established in virtue, develop the Noble Eightfold Path, make much of the Noble Eightfold Path, and thereby attain growth, increase, and fullness in the Dhamma? | 諸比丘，比丘如何依於德，立於德，修習八聖道，多修八聖道，從而在法中得生長、增長、圓滿？ |
| Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti vivekanissitaṁ …pe… sammāsamādhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ …pe… | Here, bhikkhus, a bhikkhu develops **Right View**, supported by seclusion… **Right Concentration**, supported by seclusion, by dispassion, by cessation, culminating in relinquishment… | 在此，諸比丘，比丘修習依於遠離的正見…依於遠離、離貪、寂滅，究竟於捨的正定… |
| evaṁ kho, bhikkhave, bhikkhu sīlaṁ nissāya sīle patiṭṭhāya ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto vuḍḍhiṁ virūḷhiṁ vepullaṁ pāpuṇāti dhammesū”ti. | Thus, bhikkhus, a bhikkhu, by relying on virtue, by being established in virtue, develops the Noble Eightfold Path, makes much of the Noble Eightfold Path, and thereby attains growth, increase, and fullness in the Dhamma.” | 如是，諸比丘，比丘依於德，立於德，修習八聖道，多修八聖道，從而在法中得生長、增長、圓滿。」 |
| Dutiyaṁ. | The Second. | 第二。 |
45.151 - SN 45.151 Nāga: Nāga
| --- SN45.151 - Nāgasutta --- | --- SN45.151 - Nāga --- | --- SN45.151 - 龍（象） --- |
| “Seyyathāpi, bhikkhave, himavantaṁ pabbatarājaṁ nissāya nāgā kāyaṁ vaḍḍhenti, balaṁ gāhenti; | “Bhikkhus, just as nāgas (elephants) grow in body and gain strength by relying on the Himālaya, the king of mountains; | 「諸比丘，正如龍（象）依賴山中之王喜馬拉雅山而成長，增強力量； |
| te tattha kāyaṁ vaḍḍhetvā balaṁ gāhetvā kusobbhe otaranti, kusobbhe otaritvā mahāsobbhe otaranti, mahāsobbhe otaritvā kunnadiyo otaranti, kunnadiyo otaritvā mahānadiyo otaranti, mahānadiyo otaritvā mahāsamuddaṁ otaranti, te tattha mahantattaṁ vepullattaṁ āpajjanti kāyena; | when they have grown in body there and gained strength, they descend into small tarns, having descended into small tarns they descend into large tarns, having descended into large tarns they descend into small rivers, having descended into small rivers they descend into large rivers, having descended into large rivers they descend into the great ocean, and there they attain greatness and fullness in body; | 他們在那裡成長強壯後，便下到小池，從小池下到大池，從大池下到小河，從小河下到大河，從大河下到大海洋，在那裡他們的身體達到偉大和圓滿； |
| evameva kho, bhikkhave, bhikkhu sīlaṁ nissāya sīle patiṭṭhāya ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto mahantattaṁ vepullattaṁ pāpuṇāti dhammesu. | just so, bhikkhus, a bhikkhu, by relying on virtue, by being established in virtue, develops the Noble Eightfold Path, makes much of the Noble Eightfold Path, and thereby attains greatness and fullness in the Dhamma. | 同樣地，諸比丘，比丘依於德，立於德，修習八聖道，多修八聖道，從而在法中得偉大和圓滿。 |
| Kathañca, bhikkhave, bhikkhu sīlaṁ nissāya sīle patiṭṭhāya ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto mahantattaṁ vepullattaṁ pāpuṇāti dhammesu? | And how, bhikkhus, does a bhikkhu, by relying on virtue, by being established in virtue, develop the Noble Eightfold Path, make much of the Noble Eightfold Path, and thereby attain greatness and fullness in the Dhamma? | 諸比丘，比丘如何依於德，立於德，修習八聖道，多修八聖道，從而在法中得偉大和圓滿？ |
| Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ …pe… sammāsamādhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ … | Here, bhikkhus, a bhikkhu develops **Right View**, supported by seclusion, by dispassion, by cessation, culminating in relinquishment… **Right Concentration**, supported by seclusion, by dispassion, by cessation, culminating in relinquishment… | 在此，諸比丘，比丘修習依於遠離、離貪、寂滅，究竟於捨的正見…依於遠離、離貪、寂滅，究竟於捨的正定… |
| evaṁ kho, bhikkhave, bhikkhu sīlaṁ nissāya sīle patiṭṭhāya ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto mahantattaṁ vepullattaṁ pāpuṇāti dhammesū”ti. | Thus, bhikkhus, a bhikkhu, by relying on virtue, by being established in virtue, develops the Noble Eightfold Path, makes much of the Noble Eightfold Path, and thereby attains greatness and fullness in the Dhamma.” | 如是，諸比丘，比丘依於德，立於德，修習八聖道，多修八聖道，從而在法中得偉大和圓滿。」 |
| Tatiyaṁ. | The Third. | 第三。 |
45.152 - SN 45.152 Rukkha: Tree
| --- SN45.152 - Rukkhasutta --- | --- SN45.152 - Tree --- | --- SN45.152 - 樹 --- |
| “Seyyathāpi, bhikkhave, rukkho pācīnaninno pācīnapoṇo pācīnapabbhāro. | “Bhikkhus, just as a tree inclines to the east, slopes to the east, tends to the east. | 「諸比丘，正如一棵樹向東傾斜，向東傾斜，向東趨向。 |
| So mūlacchinno katamena papateyyā”ti? | If its roots are cut, to which direction would it fall?” | 若其根被斬斷，它會朝哪個方向倒下？」 |
| “Yena, bhante, ninno yena poṇo yena pabbhāro”ti. | “To whichever it inclines, Venerable Sir, to whichever it slopes, to whichever it tends.” | 「尊者，它會朝著它所傾斜的方向，它所斜向的方向，它所趨向的方向倒下。」 |
| “Evameva kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro. | “Just so, bhikkhus, a bhikkhu who develops the Noble Eightfold Path, who makes much of the Noble Eightfold Path, inclines to Nibbāna, slopes to Nibbāna, tends to Nibbāna. | 「同樣地，諸比丘，修習八聖道、多修八聖道的比丘，傾向涅槃，斜向涅槃，趨向涅槃。 |
| Kathañca, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? | And how, bhikkhus, does a bhikkhu who develops the Noble Eightfold Path, who makes much of the Noble Eightfold Path, incline to Nibbāna, slope to Nibbāna, tend to Nibbāna? | 諸比丘，修習八聖道、多修八聖道的比丘，如何傾向涅槃、斜向涅槃、趨向涅槃？ |
| Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ …pe… sammāsamādhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ … | Here, bhikkhus, a bhikkhu develops **Right View**, supported by seclusion, by dispassion, by cessation, culminating in relinquishment… **Right Concentration**, supported by seclusion, by dispassion, by cessation, culminating in relinquishment… | 在此，諸比丘，比丘修習依於遠離、離貪、寂滅，究竟於捨的正見…依於遠離、離貪、寂滅，究竟於捨的正定… |
| evaṁ kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti. | Thus, bhikkhus, a bhikkhu who develops the Noble Eightfold Path, who makes much of the Noble Eightfold Path, inclines to Nibbāna, slopes to Nibbāna, tends to Nibbāna.” | 如是，諸比丘，修習八聖道、多修八聖道的比丘，傾向涅槃，斜向涅槃，趨向涅槃。」 |
| Catutthaṁ. | The Fourth. | 第四。 |
45.153 - SN 45.153 Kumbha: Pot
| --- SN45.153 - Kumbhasutta --- | --- SN45.153 - Pot --- | --- SN45.153 - 罐 --- |
| “Seyyathāpi, bhikkhave, kumbho nikkujjo vamateva udakaṁ, no paccāvamati; | “Bhikkhus, just as an overturned pot only pours out water, it does not draw water in; | 「諸比丘，正如倒置的罐子只會倒出水，不會吸入水； |
| evameva kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto vamateva pāpake akusale dhamme, no paccāvamati. | just so, bhikkhus, a bhikkhu who develops the Noble Eightfold Path, who makes much of the Noble Eightfold Path, only vomits forth evil unwholesome states, he does not draw them back in. | 同樣地，諸比丘，修習八聖道、多修八聖道的比丘，只會吐出惡不善法，不會再吸入它們。 |
| Kathañca, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto vamateva pāpake akusale dhamme, no paccāvamati? | And how, bhikkhus, does a bhikkhu who develops the Noble Eightfold Path, who makes much of the Noble Eightfold Path, only vomit forth evil unwholesome states, he does not draw them back in? | 諸比丘，修習八聖道、多修八聖道的比丘，如何只吐出惡不善法，不再吸入它們？ |
| Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ …pe… sammāsamādhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ … | Here, bhikkhus, a bhikkhu develops **Right View**, supported by seclusion, by dispassion, by cessation, culminating in relinquishment… **Right Concentration**, supported by seclusion, by dispassion, by cessation, culminating in relinquishment… | 在此，諸比丘，比丘修習依於遠離、離貪、寂滅，究竟於捨的正見…依於遠離、離貪、寂滅，究竟於捨的正定… |
| evaṁ kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto vamateva pāpake akusale dhamme, no paccāvamatī”ti. | Thus, bhikkhus, a bhikkhu who develops the Noble Eightfold Path, who makes much of the Noble Eightfold Path, only vomits forth evil unwholesome states, he does not draw them back in.” | 如是，諸比丘，修習八聖道、多修八聖道的比丘，只會吐出惡不善法，不會再吸入它們。」 |
45.154 - SN 45.154 Sūka: Awn
| --- SN45.154 - Sūkasutta --- | --- SN45.154 - Awn --- | --- SN45.154 - 芒 --- |
| “Seyyathāpi, bhikkhave, sālisūkaṁ vā yavasūkaṁ vā sammāpaṇihitaṁ hatthena vā pādena vā akkantaṁ hatthaṁ vā pādaṁ vā bhindissati lohitaṁ vā uppādessatīti—ṭhānametaṁ vijjati. | “Bhikkhus, just as when a rice awn or a barley awn is properly positioned and stepped on by hand or foot, it will surely pierce the hand or foot and draw blood—this is possible. | 「諸比丘，正如稻芒或麥芒，若被妥善放置，被手或腳踩到，必定會刺穿手或腳並流血——這是可能的。 |
| Taṁ kissa hetu? | For what reason? | 是何原因？ |
| Sammāpaṇihitattā, bhikkhave, sūkassa. | Because the awn, bhikkhus, is properly positioned. | 因為，諸比丘，芒被妥善放置。 |
| Evameva kho, bhikkhave, bhikkhu sammāpaṇihitāya diṭṭhiyā sammāpaṇihitāya maggabhāvanāya avijjaṁ bhindissati, vijjaṁ uppādessati, nibbānaṁ sacchikarissatīti—ṭhānametaṁ vijjati. | Just so, bhikkhus, with properly positioned view, with properly positioned development of the path, a bhikkhu will surely break ignorance, give rise to true knowledge, and realize Nibbāna—this is possible. | 同樣地，諸比丘，以妥善放置的見解，以妥善放置的道之修習，比丘必定會破除無明，生起正知，證悟涅槃——這是可能的。 |
| Taṁ kissa hetu? | For what reason? | 是何原因？ |
| Sammāpaṇihitattā, bhikkhave, diṭṭhiyā. | Because of the proper positioning of the view, bhikkhus. | 因為，諸比丘，見解被妥善放置。 |
| Kathañca, bhikkhave, bhikkhu sammāpaṇihitāya diṭṭhiyā sammāpaṇihitāya maggabhāvanāya avijjaṁ bhindati, vijjaṁ uppādeti, nibbānaṁ sacchikaroti? | And how, bhikkhus, does a bhikkhu with properly positioned view, with properly positioned development of the path, break ignorance, give rise to true knowledge, and realize Nibbāna? | 諸比丘，比丘如何以妥善放置的見解，以妥善放置的道之修習，破除無明，生起正知，證悟涅槃？ |
| Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti vivekanissitaṁ …pe… sammāsamādhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ … | Here, bhikkhus, a bhikkhu develops **Right View**, supported by seclusion… **Right Concentration**, supported by seclusion, by dispassion, by cessation, culminating in relinquishment… | 在此，諸比丘，比丘修習依於遠離的正見…依於遠離、離貪、寂滅，究竟於捨的正定… |
| evaṁ kho, bhikkhave, bhikkhu sammāpaṇihitāya diṭṭhiyā sammāpaṇihitāya maggabhāvanāya avijjaṁ bhindati, vijjaṁ uppādeti, nibbānaṁ sacchikarotī”ti. | Thus, bhikkhus, a bhikkhu with properly positioned view, with properly positioned development of the path, breaks ignorance, gives rise to true knowledge, and realizes Nibbāna.” | 如是，諸比丘，以妥善放置的見解，以妥善放置的道之修習，破除無明，生起正知，證悟涅槃。」 |
| Chaṭṭhaṁ. | The Sixth. | 第六。 |
45.155 - SN 45.155 Ākāsa: Sky
| --- SN45.155 - Ākāsasutta --- | --- SN45.155 - Sky --- | --- SN45.155 - 天空 --- |
| “Seyyathāpi, bhikkhave, ākāse vividhā vātā vāyanti— | “Bhikkhus, just as in the sky various winds blow: | 「諸比丘，正如天空中有各種風在吹： |
| puratthimāpi vātā vāyanti, pacchimāpi vātā vāyanti, uttarāpi vātā vāyanti, dakkhiṇāpi vātā vāyanti, sarajāpi vātā vāyanti, arajāpi vātā vāyanti, sītāpi vātā vāyanti, uṇhāpi vātā vāyanti, parittāpi vātā vāyanti, adhimattāpi vātā vāyanti; | Easterly winds blow, westerly winds blow, northerly winds blow, southerly winds blow, dusty winds blow, dustless winds blow, cold winds blow, hot winds blow, gentle winds blow, strong winds blow; | 東風吹，西風吹，北風吹，南風吹，塵風吹，無塵風吹，冷風吹，熱風吹，微風吹，強風吹； |
| evameva kho, bhikkhave, bhikkhuno ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvayato ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroto cattāropi satipaṭṭhānā bhāvanāpāripūriṁ gacchanti, cattāropi sammappadhānā bhāvanāpāripūriṁ gacchanti, cattāropi iddhipādā bhāvanāpāripūriṁ gacchanti, pañcapi indriyāni bhāvanāpāripūriṁ gacchanti, pañcapi balāni bhāvanāpāripūriṁ gacchanti, sattapi bojjhaṅgā bhāvanāpāripūriṁ gacchanti. | just so, bhikkhus, for a bhikkhu who is developing the Noble Eightfold Path, who is making much of the Noble Eightfold Path, the four **establishments of mindfulness** attain full development, the four **right efforts** attain full development, the four **bases of spiritual power** attain full development, the five **faculties** attain full development, the five **powers** attain full development, the seven **factors of awakening** attain full development. | 同樣地，諸比丘，對於一位正在修習八聖道，多修八聖道的比丘，四念住得以圓滿發展，四正勤得以圓滿發展，四神足得以圓滿發展，五根得以圓滿發展，五力得以圓滿發展，七覺支得以圓滿發展。 |
| Kathañca, bhikkhave, bhikkhuno ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvayato ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroto cattāropi satipaṭṭhānā bhāvanāpāripūriṁ gacchanti, cattāropi sammappadhānā bhāvanāpāripūriṁ gacchanti, cattāropi iddhipādā bhāvanāpāripūriṁ gacchanti, pañcapi indriyāni bhāvanāpāripūriṁ gacchanti, pañcapi balāni bhāvanāpāripūriṁ gacchanti, sattapi bojjhaṅgā bhāvanāpāripūriṁ gacchanti? | And how, bhikkhus, for a bhikkhu who is developing the Noble Eightfold Path, who is making much of the Noble Eightfold Path, do the four **establishments of mindfulness** attain full development, the four **right efforts** attain full development, the four **bases of spiritual power** attain full development, the five **faculties** attain full development, the five **powers** attain full development, the seven **factors of awakening** attain full development? | 諸比丘，對於一位正在修習八聖道，多修八聖道的比丘，四念住如何得以圓滿發展，四正勤如何得以圓滿發展，四神足如何得以圓滿發展，五根如何得以圓滿發展，五力如何得以圓滿發展，七覺支如何得以圓滿發展？ |
| Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti …pe… sammāsamādhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ … | Here, bhikkhus, a bhikkhu develops **Right View**… **Right Concentration**, supported by seclusion, by dispassion, by cessation, culminating in relinquishment… | 在此，諸比丘，比丘修習正見…正定，依於遠離，依於離貪，依於寂滅，究竟於捨… |
| evaṁ kho, bhikkhave, bhikkhuno ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvayato ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroto cattāropi satipaṭṭhānā bhāvanāpāripūriṁ gacchanti, cattāropi sammappadhānā bhāvanāpāripūriṁ gacchanti, cattāropi iddhipādā bhāvanāpāripūriṁ gacchanti, pañcapi indriyāni bhāvanāpāripūriṁ gacchanti, pañcapi balāni bhāvanāpāripūriṁ gacchanti, sattapi bojjhaṅgā bhāvanāpāripūriṁ gacchantī”ti. | Thus, bhikkhus, for a bhikkhu who is developing the Noble Eightfold Path, who is making much of the Noble Eightfold Path, the four **establishments of mindfulness** attain full development, the four **right efforts** attain full development, the four **bases of spiritual power** attain full development, the five **faculties** attain full development, the five **powers** attain full development, the seven **factors of awakening** attain full development.” | 如是，諸比丘，對於一位正在修習八聖道，多修八聖道的比丘，四念住得以圓滿發展，四正勤得以圓滿發展，四神足得以圓滿發展，五根得以圓滿發展，五力得以圓滿發展，七覺支得以圓滿發展。」 |
45.156 - SN 45.156 Paṭhamamegha: First Cloud
| --- SN45.156 - Paṭhamameghasutta --- | --- SN45.156 - First Cloud --- | --- SN45.156 - 第一片雲 --- |
| “Seyyathāpi, bhikkhave, gimhānaṁ pacchime māse ūhataṁ rajojallaṁ, tamenaṁ mahāakālamegho ṭhānaso antaradhāpeti vūpasameti; | “Bhikkhus, just as in the last month of the hot season, when dust and dirt have been stirred up, a great untimely rain cloud suddenly disperses and settles it; | 「諸比丘，正如熱季的最後一個月，當塵土飛揚時，一場不合時宜的大雨雲突然將其驅散平息； |
| evameva kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto uppannuppanne pāpake akusale dhamme ṭhānaso antaradhāpeti vūpasameti. | just so, bhikkhus, a bhikkhu who develops the Noble Eightfold Path, who makes much of the Noble Eightfold Path, suddenly disperses and settles unwholesome states that have arisen. | 同樣地，諸比丘，修習八聖道、多修八聖道的比丘，突然驅散平息已生起的惡不善法。 |
| Kathañca, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto uppannuppanne pāpake akusale dhamme ṭhānaso antaradhāpeti vūpasameti? | And how, bhikkhus, does a bhikkhu who develops the Noble Eightfold Path, who makes much of the Noble Eightfold Path, suddenly disperse and settle unwholesome states that have arisen? | 諸比丘，修習八聖道、多修八聖道的比丘，如何突然驅散平息已生起的惡不善法？ |
| Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti …pe… sammāsamādhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ … | Here, bhikkhus, a bhikkhu develops **Right View**… **Right Concentration**, supported by seclusion, by dispassion, by cessation, culminating in relinquishment… | 在此，諸比丘，比丘修習正見…正定，依於遠離，依於離貪，依於寂滅，究竟於捨… |
| evaṁ kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto uppannuppanne pāpake akusale dhamme ṭhānaso antaradhāpeti vūpasametī”ti. | Thus, bhikkhus, a bhikkhu who develops the Noble Eightfold Path, who makes much of the Noble Eightfold Path, suddenly disperses and settles unwholesome states that have arisen.” | 如是，諸比丘，修習八聖道、多修八聖道的比丘，突然驅散平息已生起的惡不善法。」 |
45.157 - SN 45.157 Dutiyamegha: Second Cloud
| --- SN45.157 - Dutiyameghasutta --- | --- SN45.157 - Second Cloud --- | --- SN45.157 - 第二片雲 --- |
| “Seyyathāpi, bhikkhave, uppannaṁ mahāmeghaṁ, tamenaṁ mahāvāto antarāyeva antaradhāpeti vūpasameti; | “Bhikkhus, just as a great rain cloud that has arisen, a strong wind dispels and settles it right in the middle; | 「諸比丘，正如已生起的大雨雲，一陣強風從中將其吹散平息； |
| evameva kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto uppannuppanne pāpake akusale dhamme antarāyeva antaradhāpeti vūpasameti. | just so, bhikkhus, a bhikkhu who develops the Noble Eightfold Path, who makes much of the Noble Eightfold Path, dispels and settles unwholesome states that have arisen right in the middle. | 同樣地，諸比丘，修習八聖道、多修八聖道的比丘，從中驅散平息已生起的惡不善法。 |
| Kathañca, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto uppannuppanne pāpake akusale dhamme antarāyeva antaradhāpeti vūpasameti? | And how, bhikkhus, does a bhikkhu who develops the Noble Eightfold Path, who makes much of the Noble Eightfold Path, dispel and settle unwholesome states that have arisen right in the middle? | 諸比丘，修習八聖道、多修八聖道的比丘，如何從中驅散平息已生起的惡不善法？ |
| Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti …pe… sammāsamādhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ … | Here, bhikkhus, a bhikkhu develops **Right View**… **Right Concentration**, supported by seclusion, by dispassion, by cessation, culminating in relinquishment… | 在此，諸比丘，比丘修習正見…正定，依於遠離，依於離貪，依於寂滅，究竟於捨… |
| evaṁ kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto uppannuppanne pāpake akusale dhamme antarāyeva antaradhāpeti vūpasametī”ti. | Thus, bhikkhus, a bhikkhu who develops the Noble Eightfold Path, who makes much of the Noble Eightfold Path, dispels and settles unwholesome states that have arisen right in the middle.” | 如是，諸比丘，修習八聖道、多修八聖道的比丘，從中驅散平息已生起的惡不善法。」 |
45.158 - SN 45.158 Nāvā: Boat
| --- SN45.158 - Nāvāsutta --- | --- SN45.158 - Boat --- | --- SN45.158 - 船 --- |
| “Seyyathāpi, bhikkhave, sāmuddikāya nāvāya vettabandhanabandhāya cha māsāni udake pariyādāya hemantikena thalaṁ ukkhittāya vātātapaparetāni bandhanāni tāni pāvussakena meghena abhippavuṭṭhāni appakasireneva paṭippassambhanti, pūtikāni bhavanti; | “Bhikkhus, just as the bindings of an ocean-going ship, bound with strips of leather, having been submerged in water for six months, when it is hauled onto dry land in the cold season, its bindings, parched by wind and sun, easily relax and rot when rained upon by a monsoon cloud; | 「諸比丘，正如一艘遠洋船的捆綁物，用皮革條捆綁，在水中浸泡六個月後，當它在寒冷的季節被拖到旱地上時，它的捆綁物被風和太陽曬乾，被季風雲雨淋濕後，很容易鬆弛腐爛； |
| evameva kho, bhikkhave, bhikkhuno ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvayato ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroto appakasireneva saṁyojanāni paṭippassambhanti, pūtikāni bhavanti. | just so, bhikkhus, for a bhikkhu who develops the Noble Eightfold Path, who makes much of the Noble Eightfold Path, the **fetters** easily relax and rot. | 同樣地，諸比丘，對於修習八聖道、多修八聖道的比丘，結很容易鬆弛腐爛。 |
| Kathañca, bhikkhave, bhikkhuno ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvayato ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroto appakasireneva saṁyojanāni paṭippassambhanti, pūtikāni bhavanti? | And how, bhikkhus, for a bhikkhu who develops the Noble Eightfold Path, who makes much of the Noble Eightfold Path, do the **fetters** easily relax and rot? | 諸比丘，對於修習八聖道、多修八聖道的比丘，結如何容易鬆弛腐爛？ |
| Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti …pe… sammāsamādhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ … | Here, bhikkhus, a bhikkhu develops **Right View**… **Right Concentration**, supported by seclusion, by dispassion, by cessation, culminating in relinquishment… | 在此，諸比丘，比丘修習正見…正定，依於遠離，依於離貪，依於寂滅，究竟於捨… |
| evaṁ kho, bhikkhave, bhikkhuno ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvayato ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroto appakasireneva saṁyojanāni paṭippassambhanti, pūtikāni bhavantī”ti. | Thus, bhikkhus, for a bhikkhu who develops the Noble Eightfold Path, who makes much of the Noble Eightfold Path, the **fetters** easily relax and rot.” | 如是，諸比丘，對於修習八聖道、多修八聖道的比丘，結容易鬆弛腐爛。」 |
45.159 - SN 45.159 Āgantuka: Guest
| --- SN45.159 - Āgantukasutta --- | --- SN45.159 - Guest --- | --- SN45.159 - 客人 --- |
| “Seyyathāpi, bhikkhave, āgantukāgāraṁ. Tattha puratthimāyapi disāya āgantvā vāsaṁ kappenti, pacchimāyapi disāya āgantvā vāsaṁ kappenti, uttarāyapi disāya āgantvā vāsaṁ kappenti, dakkhiṇāyapi disāya āgantvā vāsaṁ kappenti, khattiyāpi āgantvā vāsaṁ kappenti, brāhmaṇāpi āgantvā vāsaṁ kappenti, vessāpi āgantvā vāsaṁ kappenti, suddāpi āgantvā vāsaṁ kappenti; | “Bhikkhus, just as a guesthouse. People come to stay there from the eastern direction, from the western direction, from the northern direction, from the southern direction. Khattiyas come to stay there, brahmins come to stay there, commoners come to stay there, laborers come to stay there; | 「諸比丘，正如一間客棧。人們從東方、西方、北方、南方來此住宿。剎帝利來此住宿，婆羅門來此住宿，平民來此住宿，勞工來此住宿； |
| evameva kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto ye dhammā abhiññā pariññeyyā, te dhamme abhiññā parijānāti …pe… | just so, bhikkhus, a bhikkhu who develops the Noble Eightfold Path, who makes much of the Noble Eightfold Path, directly knows the states that are to be directly known and fully comprehended… | 同樣地，諸比丘，修習八聖道、多修八聖道的比丘，直接了知應當直接了知和完全理解的法… |
| ye dhammā abhiññā pahātabbā, te dhamme abhiññā pajahati, ye dhammā abhiññā sacchikātabbā, te dhamme abhiññā sacchikaroti, ye dhammā abhiññā bhāvetabbā, te dhamme abhiññā bhāveti. | He directly knows and abandons the states that are to be directly known and abandoned; he directly knows and realizes the states that are to be directly known and realized; he directly knows and develops the states that are to be directly known and developed. | 他直接了知並捨斷應當直接了知和捨斷的法；他直接了知並證悟應當直接了知和證悟的法；他直接了知並修習應當直接了知和修習的法。 |
| Katame ca, bhikkhave, dhammā abhiññā pariññeyyā? | And what, bhikkhus, are the states that are to be directly known and fully comprehended? | 諸比丘，什麼是應當直接了知和完全理解的法？ |
| Pañcupādānakkhandhātissa vacanīyaṁ. | It is the **five aggregates of clinging**. | 即五取蘊。 |
| Katame pañca? | What five? | 哪五個？ |
| Seyyathidaṁ—rūpupādānakkhandho …pe… viññāṇupādānakkhandho. | Namely, the **form aggregate of clinging**… the **consciousness aggregate of clinging**. | 即色取蘊…識取蘊。 |
| Ime, bhikkhave, dhammā abhiññā pariññeyyā. | These, bhikkhus, are the states that are to be directly known and fully comprehended. | 諸比丘，這些是應當直接了知和完全理解的法。 |
| Katame ca, bhikkhave, dhammā abhiññā pahātabbā? | And what, bhikkhus, are the states that are to be directly known and abandoned? | 諸比丘，什麼是應當直接了知和捨斷的法？ |
| Avijjā ca bhavataṇhā ca— | **Ignorance** and **craving for existence**— | 無明和有愛—— |
| ime, bhikkhave, dhammā abhiññā pahātabbā. | These, bhikkhus, are the states that are to be directly known and abandoned. | 諸比丘，這些是應當直接了知和捨斷的法。 |
| Katame ca, bhikkhave, dhammā abhiññā sacchikātabbā? | And what, bhikkhus, are the states that are to be directly known and realized? | 諸比丘，什麼是應當直接了知和證悟的法？ |
| Vijjā ca vimutti ca— | **True knowledge** and **liberation**— | 正知和解脫—— |
| ime, bhikkhave, dhammā abhiññā sacchikātabbā. | These, bhikkhus, are the states that are to be directly known and realized. | 諸比股，這些是應當直接了知和證悟的法。 |
| Katame ca, bhikkhave, dhammā abhiññā bhāvetabbā? | And what, bhikkhus, are the states that are to be directly known and developed? | 諸比丘，什麼是應當直接了知和修習的法？ |
| Samatho ca vipassanā ca— | **Tranquility** and **insight**— | 止和觀—— |
| ime, bhikkhave, dhammā abhiññā bhāvetabbā. | These, bhikkhus, are the states that are to be directly known and developed. | 諸比丘，這些是應當直接了知和修習的法。 |
| Kathañca, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto, ye dhammā abhiññā pariññeyyā te dhamme abhiññā parijānāti …pe… ye dhammā abhiññā bhāvetabbā, te dhamme abhiññā bhāveti? | And how, bhikkhus, does a bhikkhu who develops the Noble Eightfold Path, who makes much of the Noble Eightfold Path, directly know and fully comprehend the states that are to be directly known and fully comprehended… and directly know and develop the states that are to be directly known and developed? | 諸比丘，修習八聖道、多修八聖道的比丘，如何直接了知和完全理解應當直接了知和完全理解的法…以及直接了知和修習應當直接了知和修習的法？ |
| Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti …pe… sammāsamādhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ … | Here, bhikkhus, a bhikkhu develops **Right View**… **Right Concentration**, supported by seclusion, by dispassion, by cessation, culminating in relinquishment… | 在此，諸比丘，比丘修習正見…正定，依於遠離，依於離貪，依於寂滅，究竟於捨… |
| evaṁ kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto ye dhammā abhiññā pariññeyyā, te dhamme abhiññā parijānāti, ye dhammā abhiññā pahātabbā, te dhamme abhiññā pajahati, ye dhammā abhiññā sacchikātabbā, te dhamme abhiññā sacchikaroti, ye dhammā abhiññā bhāvetabbā, te dhamme abhiññā bhāvetī”ti. | Thus, bhikkhus, a bhikkhu who develops the Noble Eightfold Path, who makes much of the Noble Eightfold Path, directly knows and fully comprehends the states that are to be directly known and fully comprehended, directly knows and abandons the states that are to be directly known and abandoned, directly knows and realizes the states that are to be directly known and realized, directly knows and develops the states that are to be directly known and developed.” | 如是，諸比丘，修習八聖道、多修八聖道的比丘，直接了知和完全理解應當直接了知和完全理解的法，直接了知和捨斷應當直接了知和捨斷的法，直接了知和證悟應當直接了知和證悟的法，直接了知和修習應當直接了知和修習的法。」 |
45.160 - SN 45.160 Nadī: River
| --- SN45.160 - Nadīsutta --- | --- SN45.160 - River --- | --- SN45.160 - 河流 --- |
| “Seyyathāpi, bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā. | “Bhikkhus, just as the river Gaṅgā inclines to the east, slopes to the east, tends to the east. | 「諸比丘，正如恆河向東傾斜，向東傾斜，向東趨向。 |
| Atha mahājanakāyo āgaccheyya kuddālapiṭakaṁ ādāya: | Then a large crowd of people comes carrying spades and baskets, saying: | 然後一大群人帶著鏟子和籃子來，說： |
| ‘mayaṁ imaṁ gaṅgaṁ nadiṁ pacchāninnaṁ karissāma pacchāpoṇaṁ pacchāpabbhāran’ti. | ‘We will make this river Gaṅgā incline to the west, slope to the west, tend to the west.’ | 『我們要讓這條恆河向西傾斜，向西傾斜，向西趨向。』 |
| Taṁ kiṁ maññatha, bhikkhave, | What do you think, bhikkhus, | 你們怎麼看，諸比丘， |
| api nu so mahājanakāyo gaṅgaṁ nadiṁ pacchāninnaṁ kareyya pacchāpoṇaṁ pacchāpabbhāran”ti? | would that large crowd of people be able to make the river Gaṅgā incline to the west, slope to the west, tend to the west?” | 那一大群人能讓恆河向西傾斜，向西傾斜，向西趨向嗎？」 |
| “No hetaṁ, bhante”. | “No, Venerable Sir.” | 「不，尊者。」 |
| “Taṁ kissa hetu”? | “For what reason?” | 「是何原因？」 |
| “Gaṅgā, bhante, nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā. | “Because the river Gaṅgā, Venerable Sir, inclines to the east, slopes to the east, tends to the east. | 「因為恆河，尊者，向東傾斜，向東傾斜，向東趨向。 |
| Sā na sukarā pacchāninnaṁ kātuṁ pacchāpoṇaṁ pacchāpabbhāraṁ. | It is not easy to make it incline to the west, slope to the west, tend to the west. | 要讓它向西傾斜，向西傾斜，向西趨向並不容易。 |
| Yāvadeva pana so mahājanakāyo kilamathassa vighātassa bhāgī assā”ti. | That large crowd of people would only incur weariness and vexation.” | 那一大群人只會招致疲憊和煩惱。」 |
| “Evameva kho, bhikkhave, bhikkhuṁ ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāventaṁ ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarontaṁ rājāno vā rājamahāmattā vā mittā vā amaccā vā ñātī vā ñātisālohitā vā bhogehi abhihaṭṭhuṁ pavāreyyuṁ: | “Just so, bhikkhus, when a bhikkhu is developing the Noble Eightfold Path, making much of the Noble Eightfold Path, kings or royal ministers, friends or colleagues, relatives or kin might come and invite him with riches: | 「同樣地，諸比丘，當一位比丘正在修習八聖道，多修八聖道時，國王或王臣，朋友或同事，親戚或族人可能會來用財富邀請他： |
| ‘ehambho purisa, kiṁ te ime kāsāvā anudahanti, | ‘Come, good sir, why do you wander about in these ochre robes, | 『來吧，善人，你為何穿著這些赭色長袍四處遊蕩， |
| kiṁ muṇḍo kapālamanusaṁcarasi. | why do you wander about with a shaven head and a begging bowl? | 你為什麼剃光頭，拿著乞食碗四處遊蕩？ |
| Ehi, hīnāyāvattitvā bhoge ca bhuñjassu, puññāni ca karohī’ti. | Come, return to a lower life, enjoy riches, and do meritorious deeds.’ | 來吧，回到低下的生活中，享受財富，做功德之事。』 |
| So vata, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto sikkhaṁ paccakkhāya hīnāyāvattissatīti—netaṁ ṭhānaṁ vijjati. | It is not possible, bhikkhus, that such a bhikkhu, who is developing the Noble Eightfold Path, who is making much of the Noble Eightfold Path, would renounce the training and return to a lower life. | 諸比丘，這樣一位正在修習八聖道，多修八聖道的比丘，是不可能放棄修行，回到低下的生活中的。 |
| Taṁ kissa hetu? | For what reason? | 是何原因？ |
| Yañhi taṁ, bhikkhave, cittaṁ dīgharattaṁ vivekaninnaṁ vivekapoṇaṁ vivekapabbhāraṁ taṁ vata hīnāyāvattissatīti—netaṁ ṭhānaṁ vijjati. | Because that mind, bhikkhus, has for a long time inclined to seclusion, sloped to seclusion, tended to seclusion, it is not possible that it would return to a lower life.” | 因為那心，諸比丘，長久以來已傾向於遠離，斜向於遠離，趨向於遠離，不可能再回到低下的生活中。」 |
| Kathañca, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroti? | And how, bhikkhus, does a bhikkhu develop the Noble Eightfold Path, make much of the Noble Eightfold Path? | 諸比丘，比丘如何修習八聖道，多修八聖道？ |
| Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti vivekanissitaṁ …pe… sammāsamādhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ … | Here, bhikkhus, a bhikkhu develops **Right View**, supported by seclusion… **Right Concentration**, supported by seclusion, by dispassion, by cessation, culminating in relinquishment… | 在此，諸比丘，比丘修習依於遠離的正見…依於遠離、離貪、寂滅，究竟於捨的正定… |
| evaṁ kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarotī”ti. | Thus, bhikkhus, a bhikkhu develops the Noble Eightfold Path, makes much of the Noble Eightfold Path.” | 如是，諸比丘，比丘修習八聖道，多修八聖道。」 |
| (Yadapi balakaraṇīyaṁ, tadapi vitthāretabbaṁ.) | (Whatever is to be done with effort should also be expanded.) | （凡需努力之事，亦應擴充。） |
| Balakaraṇīyavaggo chaṭṭho. | The Sixth Chapter on Effort. | 第六章 論努力。 |
| Balaṁ bījañca nāgo ca, | Effort, seed, and nāga, | 努力、種子與龍， |
| rukkho kumbhena sūkiyā; | tree with pot and awn; | 樹與罐與芒； |
| Ākāsena ca dve meghā, | With the sky and two clouds, | 與天空及二雲， |
| nāvā āgantukā nadīti. | boat, guest, and river. | 船、客與河。 |
45.161 - SN 45.161 Esanā: Quest
| --- SN45.161 - Esanāsutta --- | --- SN45.161 - Quest --- | --- SN45.161 - 尋求 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍衛城。 |
| “Tisso imā, bhikkhave, esanā. | “Bhikkhus, there are these **three quests**. | 「諸比丘，有此三種尋求。 |
| Katamā tisso? | What three? | 哪三種？ |
| Kāmesanā, bhavesanā, brahmacariyesanā— | The **quest for sensual pleasures**, the **quest for existence**, the **quest for the holy life**— | 欲尋、有尋、梵行尋—— |
| imā kho, bhikkhave, tisso esanā. | These, bhikkhus, are the three quests. | 諸比丘，此為三種尋求。 |
| Imāsaṁ kho, bhikkhave, tissannaṁ esanānaṁ abhiññāya ariyo aṭṭhaṅgiko maggo bhāvetabbo. | For the direct knowledge of these three quests, the Noble Eightfold Path is to be developed. | 為直接了知此三種尋求，應修習八聖道。 |
| Katamo ariyo aṭṭhaṅgiko maggo? | What is the Noble Eightfold Path? | 何為八聖道？ |
| Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti vivekanissitaṁ …pe… sammāsamādhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. | Here, bhikkhus, a bhikkhu develops **Right View**, supported by seclusion… **Right Concentration**, supported by seclusion, by dispassion, by cessation, culminating in relinquishment. | 在此，諸比丘，比丘修習依於遠離、離貪、寂滅，究竟於捨的正見…正定。 |
| Imāsaṁ kho, bhikkhave, tissannaṁ esanānaṁ abhiññāya ayaṁ ariyo aṭṭhaṅgiko maggo bhāvetabboti. | For the direct knowledge of these three quests, this Noble Eightfold Path is to be developed. | 為直接了知此三種尋求，應修習此八聖道。 |
| Tisso imā kho, bhikkhave, esanā. | These, bhikkhus, are the three quests. | 諸比丘，此為三種尋求。 |
| Katamā tisso? | What three? | 哪三種？ |
| Kāmesanā, bhavesanā, brahmacariyesanā— | The **quest for sensual pleasures**, the **quest for existence**, the **quest for the holy life**— | 欲尋、有尋、梵行尋—— |
| imā kho, bhikkhave, tisso esanā. | These, bhikkhus, are the three quests. | 諸比丘，此為三種尋求。 |
| Imāsaṁ kho, bhikkhave, tissannaṁ esanānaṁ abhiññāya ariyo aṭṭhaṅgiko maggo bhāvetabbo. | For the direct knowledge of these three quests, the Noble Eightfold Path is to be developed. | 為直接了知此三種尋求，應修習八聖道。 |
| Katamo ariyo aṭṭhaṅgiko maggo? | What is the Noble Eightfold Path? | 何為八聖道？ |
| Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti …pe… sammāsamādhiṁ bhāveti rāgavinayapariyosānaṁ dosavinayapariyosānaṁ mohavinayapariyosānaṁ. | Here, bhikkhus, a bhikkhu develops **Right View**… **Right Concentration**, having the removal of passion as its culmination, having the removal of aversion as its culmination, having the removal of delusion as its culmination. | 在此，諸比丘，比丘修習以去除貪欲為究竟、去除瞋恚為究竟、去除愚痴為究竟的正見…正定。 |
| Imāsaṁ kho, bhikkhave, tissannaṁ esanānaṁ abhiññāya ayaṁ ariyo aṭṭhaṅgiko maggo bhāvetabboti. | For the direct knowledge of these three quests, this Noble Eightfold Path is to be developed. | 為直接了知此三種尋求，應修習此八聖道。 |
| Tisso imā kho, bhikkhave, esanā. | These, bhikkhus, are the three quests. | 諸比丘，此為三種尋求。 |
| Katamā tisso? | What three? | 哪三種？ |
| Kāmesanā, bhavesanā, brahmacariyesanā— | The **quest for sensual pleasures**, the **quest for existence**, the **quest for the holy life**— | 欲尋、有尋、梵行尋—— |
| imā kho, bhikkhave, tisso esanā. | These, bhikkhus, are the three quests. | 諸比丘，此為三種尋求。 |
| Imāsaṁ kho, bhikkhave, tissannaṁ esanānaṁ abhiññāya ariyo aṭṭhaṅgiko maggo bhāvetabbo. | For the direct knowledge of these three quests, the Noble Eightfold Path is to be developed. | 為直接了知此三種尋求，應修習八聖道。 |
| Katamo ariyo aṭṭhaṅgiko maggo? | What is the Noble Eightfold Path? | 何為八聖道？ |
| Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti …pe… sammāsamādhiṁ bhāveti amatogadhaṁ amataparāyanaṁ amatapariyosānaṁ. | Here, bhikkhus, a bhikkhu develops **Right View**… **Right Concentration**, immersed in the Deathless, leading to the Deathless, culminating in the Deathless. | 在此，諸比丘，比丘修習深入不死、導向不死、究竟於不死的正見…正定。 |
| Imāsaṁ kho, bhikkhave, tissannaṁ esanānaṁ abhiññāya ayaṁ ariyo aṭṭhaṅgiko maggo bhāvetabboti. | For the direct knowledge of these three quests, this Noble Eightfold Path is to be developed. | 為直接了知此三種尋求，應修習此八聖道。 |
| Tisso imā kho, bhikkhave, esanā. | These, bhikkhus, are the three quests. | 諸比丘，此為三種尋求。 |
| Katamā tisso? | What three? | 哪三種？ |
| Kāmesanā, bhavesanā, brahmacariyesanā— | The **quest for sensual pleasures**, the **quest for existence**, the **quest for the holy life**— | 欲尋、有尋、梵行尋—— |
| imā kho, bhikkhave, tisso esanā. | These, bhikkhus, are the three quests. | 諸比丘，此為三種尋求。 |
| Imāsaṁ kho, bhikkhave, tissannaṁ esanānaṁ abhiññāya ariyo aṭṭhaṅgiko maggo bhāvetabbo. | For the direct knowledge of these three quests, the Noble Eightfold Path is to be developed. | 為直接了知此三種尋求，應修習八聖道。 |
| Katamo ariyo aṭṭhaṅgiko maggo? | What is the Noble Eightfold Path? | 何為八聖道？ |
| Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti …pe… sammāsamādhiṁ bhāveti nibbānaninnaṁ nibbānapoṇaṁ nibbānapabbhāraṁ. | Here, bhikkhus, a bhikkhu develops **Right View**… **Right Concentration**, inclining to Nibbāna, sloping to Nibbāna, tending to Nibbāna. | 在此，諸比丘，比丘修習傾向涅槃、斜向涅槃、趨向涅槃的正見…正定。 |
| Imāsaṁ kho, bhikkhave, tissannaṁ esanānaṁ abhiññāya ayaṁ ariyo aṭṭhaṅgiko maggo bhāvetabboti. | For the direct knowledge of these three quests, this Noble Eightfold Path is to be developed. | 為直接了知此三種尋求，應修習此八聖道。 |
| Tisso imā, bhikkhave, esanā. | These, bhikkhus, are the three quests. | 諸比丘，此為三種尋求。 |
| Katamā tisso? | What three? | 哪三種？ |
| Kāmesanā, bhavesanā, brahmacariyesanā— | The **quest for sensual pleasures**, the **quest for existence**, the **quest for the holy life**— | 欲尋、有尋、梵行尋—— |
| imā kho, bhikkhave, tisso esanā. | These, bhikkhus, are the three quests. | 諸比丘，此為三種尋求。 |
| Imāsaṁ kho, bhikkhave, tissannaṁ esanānaṁ pariññāya …pe… ayaṁ ariyo aṭṭhaṅgiko maggo bhāvetabboti. | For the full comprehension of these three quests… this Noble Eightfold Path is to be developed. | 為完全理解此三種尋求…應修習此八聖道。 |
| (Yadapi abhiññā, tadapi pariññāya vitthāretabbaṁ.) | (Whatever is said for direct knowledge should also be expanded for full comprehension.) | （凡為直接了知所說，亦應為完全理解而擴充。） |
| Tisso imā, bhikkhave, esanā. | These, bhikkhus, are the three quests. | 諸比丘，此為三種尋求。 |
| Katamā tisso? | What three? | 哪三種？ |
| Kāmesanā, bhavesanā, brahmacariyesanā— | The **quest for sensual pleasures**, the **quest for existence**, the **quest for the holy life**— | 欲尋、有尋、梵行尋—— |
| imā kho, bhikkhave, tisso esanā. | These, bhikkhus, are the three quests. | 諸比丘，此為三種尋求。 |
| Imāsaṁ kho, bhikkhave, tissannaṁ esanānaṁ parikkhayāya …pe… ayaṁ ariyo aṭṭhaṅgiko maggo bhāvetabboti. | For the eradication of these three quests… this Noble Eightfold Path is to be developed. | 為根除此三種尋求…應修習此八聖道。 |
| (Yadapi abhiññā, tadapi parikkhayāya vitthāretabbaṁ.) | (Whatever is said for direct knowledge should also be expanded for eradication.) | （凡為直接了知所說，亦應為根除而擴充。） |
| Tisso imā, bhikkhave, esanā. | These, bhikkhus, are the three quests. | 諸比丘，此為三種尋求。 |
| Katamā tisso? | What three? | 哪三種？ |
| Kāmesanā, bhavesanā, brahmacariyesanā— | The **quest for sensual pleasures**, the **quest for existence**, the **quest for the holy life**— | 欲尋、有尋、梵行尋—— |
| imā kho, bhikkhave, tisso esanā. | These, bhikkhus, are the three quests. | 諸比丘，此為三種尋求。 |
| Imāsaṁ kho, bhikkhave, tissannaṁ esanānaṁ pahānāya ariyo aṭṭhaṅgiko maggo bhāvetabbo. | For the abandoning of these three quests, the Noble Eightfold Path is to be developed. | 為捨棄此三種尋求，應修習八聖道。 |
| Katamo ariyo aṭṭhaṅgiko maggo? | What is the Noble Eightfold Path? | 何為八聖道？ |
| Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti …pe… sammāsamādhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ … | Here, bhikkhus, a bhikkhu develops **Right View**… **Right Concentration**, supported by seclusion, by dispassion, by cessation, culminating in relinquishment… | 在此，諸比丘，比丘修習依於遠離、離貪、寂滅，究竟於捨的正見…正定… |
| Imāsaṁ kho, bhikkhave, tissannaṁ esanānaṁ pahānāya ayaṁ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti. | For the abandoning of these three quests, this Noble Eightfold Path is to be developed.” | 為捨棄此三種尋求，應修習此八聖道。」 |
| (Yadapi abhiññā, tadapi pahānāya vitthāretabbaṁ.) | (Whatever is said for direct knowledge should also be expanded for abandoning.) | （凡為直接了知所說，亦應為捨棄而擴充。） |
45.162 - SN 45.162 Vidhā: Measures
| --- SN45.162 - Vidhāsutta --- | --- SN45.162 - Measures --- | --- SN45.162 - 我慢 --- |
| “Tisso imā, bhikkhave, vidhā. | “Bhikkhus, there are these **three measures**. | 「諸比丘，有此三種慢。 |
| Katamā tisso? | What three? | 哪三種？ |
| ‘Seyyohamasmī’ti vidhā, ‘sadisohamasmī’ti vidhā, ‘hīnohamasmī’ti vidhā— | The measure ‘I am superior,’ the measure ‘I am equal,’ the measure ‘I am inferior’— | 「我優」之慢，「我等」之慢，「我劣」之慢—— |
| imā kho, bhikkhave, tisso vidhā. | These, bhikkhus, are the three measures. | 諸比丘，此為三種慢。 |
| Imāsaṁ kho, bhikkhave, tissannaṁ vidhānaṁ abhiññāya pariññāya parikkhayāya pahānāya ariyo aṭṭhaṅgiko maggo bhāvetabbo. | For the direct knowledge, full comprehension, eradication, and abandoning of these three measures, the Noble Eightfold Path is to be developed. | 為直接了知、完全理解、根除及捨棄此三種慢，應修習八聖道。 |
| Katamo ariyo aṭṭhaṅgiko maggo? | What is the Noble Eightfold Path? | 何為八聖道？ |
| Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti …pe… sammāsamādhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ … | Here, bhikkhus, a bhikkhu develops **Right View**… **Right Concentration**, supported by seclusion, by dispassion, by cessation, culminating in relinquishment… | 在此，諸比丘，比丘修習依於遠離、離貪、寂滅，究竟於捨的正見…正定… |
| imāsaṁ kho, bhikkhave tissannaṁ vidhānaṁ abhiññāya pariññāya parikkhayāya pahānāya ayaṁ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti. | For the direct knowledge, full comprehension, eradication, and abandoning of these three measures, this Noble Eightfold Path is to be developed.” | 為直接了知、完全理解、根除及捨棄此三種慢，應修習此八聖道。」 |
| (Yathā esanā, evaṁ vitthāretabbaṁ.) | (It should be expanded as for the quests.) | （應如尋求經文般擴充。） |
| Dutiyaṁ. | The Second. | 第二。 |
45.163 - SN 45.163 Āsava: Taints
| --- SN45.163 - Āsavasutta --- | --- SN45.163 - Taints --- | --- SN45.163 - 漏 --- |
| “Tayome, bhikkhave, āsavā. | “Bhikkhus, there are these **three taints**. | 「諸比丘，有此三漏。 |
| Katame tayo? | What three? | 哪三種？ |
| Kāmāsavo, bhavāsavo, avijjāsavo— | The **taint of sensual desire**, the **taint of existence**, the **taint of ignorance**— | 欲漏、有漏、無明漏—— |
| ime kho, bhikkhave, tayo āsavā. | These, bhikkhus, are the three taints. | 諸比丘，此為三漏。 |
| Imesaṁ kho, bhikkhave, tiṇṇannaṁ āsavānaṁ abhiññāya pariññāya parikkhayāya pahānāya …pe… ayaṁ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti. | For the direct knowledge, full comprehension, eradication, and abandoning of these three taints… this Noble Eightfold Path is to be developed.” | 為直接了知、完全理解、根除及捨棄此三漏…應修習此八聖道。」 |
| Tatiyaṁ. | The Third. | 第三。 |
45.164 - SN 45.164 Bhava: Forms of Existence
| --- SN45.164 - Bhavasutta --- | --- SN45.164 - Forms of Existence --- | --- SN45.164 - 有 --- |
| “Tayome, bhikkhave, bhavā. | “Bhikkhus, there are these **three forms of existence**. | 「諸比丘，有此三有。 |
| Katame tayo? | What three? | 哪三種？ |
| Kāmabhavo, rūpabhavo, arūpabhavo— | The **sensual realm existence**, the **form realm existence**, the **formless realm existence**— | 欲有、色有、無色有—— |
| ime kho, bhikkhave, tayo bhavā. | These, bhikkhus, are the three forms of existence. | 諸比丘，此為三有。 |
| Imesaṁ kho, bhikkhave, tiṇṇannaṁ bhavānaṁ abhiññāya pariññāya parikkhayāya pahānāya …pe… ayaṁ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti. | For the direct knowledge, full comprehension, eradication, and abandoning of these three forms of existence… this Noble Eightfold Path is to be developed.” | 為直接了知、完全理解、根除及捨棄此三有…應修習此八聖道。」 |
| Catutthaṁ. | The Fourth. | 第四。 |
45.165 - SN 45.165 Dukkhatā: Suffering
| --- SN45.165 - Dukkhatāsutta --- | --- SN45.165 - Suffering --- | --- SN45.165 - 苦 --- |
| “Tisso imā, bhikkhave, dukkhatā. | “Bhikkhus, there are these **three kinds of suffering**. | 「諸比丘，有此三種苦。 |
| Katamā tisso? | What three? | 哪三種？ |
| Dukkhadukkhatā, saṅkhāradukkhatā, vipariṇāmadukkhatā— | The **suffering of pain**, the **suffering of formations**, the **suffering of change**— | 苦苦、行苦、壞苦—— |
| imā kho, bhikkhave, tisso dukkhatā. | These, bhikkhus, are the three kinds of suffering. | 諸比丘，此為三種苦。 |
| Imāsaṁ kho, bhikkhave, tissannaṁ dukkhatānaṁ abhiññāya pariññāya parikkhayāya pahānāya …pe… ayaṁ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti. | For the direct knowledge, full comprehension, eradication, and abandoning of these three kinds of suffering… this Noble Eightfold Path is to be developed.” | 為直接了知、完全理解、根除及捨棄此三種苦…應修習此八聖道。」 |
45.166 - SN 45.166 Khila: Obstacles
| --- SN45.166 - Khilasutta --- | --- SN45.166 - Obstacles --- | --- SN45.166 - 障礙 --- |
| “Tayome, bhikkhave, khilā. | “Bhikkhus, there are these **three obstacles**. | 「諸比丘，有此三障。 |
| Katame tayo? | What three? | 哪三種？ |
| Rāgo khilo, doso khilo, moho khilo— | **Passion** is an obstacle, **aversion** is an obstacle, **delusion** is an obstacle— | 貪是障礙，瞋是障礙，痴是障礙—— |
| ime kho, bhikkhave, tayo khilā. | These, bhikkhus, are the three obstacles. | 諸比丘，此為三障。 |
| Imesaṁ kho, bhikkhave, tiṇṇannaṁ khilānaṁ abhiññāya pariññāya parikkhayāya pahānāya …pe… ayaṁ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti. | For the direct knowledge, full comprehension, eradication, and abandoning of these three obstacles… this Noble Eightfold Path is to be developed.” | 為直接了知、完全理解、根除及捨棄此三障…應修習此八聖道。」 |
| Chaṭṭhaṁ. | The Sixth. | 第六。 |
45.167 - SN 45.167 Mala: Stains
| --- SN45.167 - Malasutta --- | --- SN45.167 - Stains --- | --- SN45.167 - 垢 --- |
| “Tīṇimāni, bhikkhave, malāni. | “Bhikkhus, there are these **three stains**. | 「諸比丘，有此三垢。 |
| Katamāni tīṇi? | What three? | 哪三種？ |
| Rāgo malaṁ, doso malaṁ, moho malaṁ— | **Passion** is a stain, **aversion** is a stain, **delusion** is a stain— | 貪是垢，瞋是垢，痴是垢—— |
| imāni kho, bhikkhave, tīṇi malāni. | These, bhikkhus, are the three stains. | 諸比丘，此為三垢。 |
| Imesaṁ kho, bhikkhave, tiṇṇannaṁ malānaṁ abhiññāya pariññāya parikkhayāya pahānāya …pe… ayaṁ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti. | For the direct knowledge, full comprehension, eradication, and abandoning of these three stains… this Noble Eightfold Path is to be developed.” | 為直接了知、完全理解、根除及捨棄此三垢…應修習此八聖道。」 |
45.168 - SN 45.168 Nīgha: Afflictions
| --- SN45.168 - Nīghasutta --- | --- SN45.168 - Afflictions --- | --- SN45.168 - 惱 --- |
| “Tayome, bhikkhave, nīghā. | “Bhikkhus, there are these **three afflictions**. | 「諸比丘，有此三惱。 |
| Katame tayo? | What three? | 哪三種？ |
| Rāgo nīgho, doso nīgho, moho nīgho— | **Passion** is an affliction, **aversion** is an affliction, **delusion** is an affliction— | 貪是惱，瞋是惱，痴是惱—— |
| ime kho, bhikkhave, tayo nīghā. | These, bhikkhus, are the three afflictions. | 諸比丘，此為三惱。 |
| Imesaṁ kho, bhikkhave, tiṇṇannaṁ nīghānaṁ abhiññāya pariññāya parikkhayāya pahānāya …pe… ayaṁ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti. | For the direct knowledge, full comprehension, eradication, and abandoning of these three afflictions… this Noble Eightfold Path is to be developed.” | 為直接了知、完全理解、根除及捨棄此三惱…應修習此八聖道。」 |
45.169 - SN 45.169 Vedanā: Feelings
| --- SN45.169 - Vedanāsutta --- | --- SN45.169 - Feelings --- | --- SN45.169 - 受 --- |
| “Tisso imā, bhikkhave, vedanā. | “Bhikkhus, there are these **three feelings**. | 「諸比丘，有此三受。 |
| Katamā tisso? | What three? | 哪三種？ |
| Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— | **Pleasant feeling**, **painful feeling**, **neither-painful-nor-pleasant feeling**— | 樂受、苦受、不苦不樂受—— |
| imā kho, bhikkhave, tisso vedanā. | These, bhikkhus, are the three feelings. | 諸比丘，此為三受。 |
| Imāsaṁ kho, bhikkhave, tissannaṁ vedanānaṁ abhiññāya pariññāya parikkhayāya pahānāya …pe… ayaṁ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti. | For the direct knowledge, full comprehension, eradication, and abandoning of these three feelings… this Noble Eightfold Path is to be developed.” | 為直接了知、完全理解、根除及捨棄此三受…應修習此八聖道。」 |
45.170 - SN 45.170 Taṇhā: Craving
| --- SN45.170 - Taṇhāsutta --- | --- SN45.170 - Craving --- | --- SN45.170 - 愛 --- |
| “Tisso imā, bhikkhave, taṇhā. | “Bhikkhus, there are these **three cravings**. | 「諸比丘，有此三愛。 |
| Katamā tisso? | What three? | 哪三種？ |
| Kāmataṇhā, bhavataṇhā, vibhavataṇhā— | **Craving for sensual pleasures**, **craving for existence**, **craving for non-existence**— | 欲愛、有愛、無有愛—— |
| imā kho, bhikkhave, tisso taṇhā. | These, bhikkhus, are the three cravings. | 諸比丘，此為三愛。 |
| Imāsaṁ kho, bhikkhave, tissannaṁ taṇhānaṁ abhiññāya pariññāya parikkhayāya pahānāya …pe… ayaṁ ariyo aṭṭhaṅgiko maggo bhāvetabbo. | For the direct knowledge, full comprehension, eradication, and abandoning of these three cravings… this Noble Eightfold Path is to be developed. | 為直接了知、完全理解、根除及捨棄此三愛…應修習此八聖道。 |
| Katamo ariyo aṭṭhaṅgiko maggo? | What is the Noble Eightfold Path? | 何為八聖道？ |
| Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ …pe… sammāsamādhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. | Here, bhikkhus, a bhikkhu develops **Right View**, supported by seclusion, by dispassion, by cessation, culminating in relinquishment… **Right Concentration**, supported by seclusion, by dispassion, by cessation, culminating in relinquishment. | 在此，諸比丘，比丘修習依於遠離、離貪、寂滅，究竟於捨的正見…正定。 |
| Imāsaṁ kho, bhikkhave, tissannaṁ taṇhānaṁ abhiññāya pariññāya parikkhayāya pahānāya …pe… ayaṁ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti. | For the direct knowledge, full comprehension, eradication, and abandoning of these three cravings… this Noble Eightfold Path is to be developed.” | 為直接了知、完全理解、根除及捨棄此三愛…應修習此八聖道。」 |
| Tasināsutta | Thirst | 渴愛 |
| “Tisso imā, bhikkhave, tasinā. | “Bhikkhus, there are these **three thirsts**. | 「諸比丘，有此三渴。 |
| Katamā tisso? | What three? | 哪三種？ |
| Kāmatasinā, bhavatasinā, vibhavatasinā. | **Sensual thirst**, **existence thirst**, **non-existence thirst**. | 欲渴、有渴、無有渴。 |
| Imāsaṁ kho, bhikkhave, tissannaṁ tasinānaṁ abhiññāya pariññāya parikkhayāya pahānāya …pe…. | For the direct knowledge, full comprehension, eradication, and abandoning of these three thirsts… | 為直接了知、完全理解、根除及捨棄此三渴… |
| rāgavinayapariyosānaṁ dosavinayapariyosānaṁ mohavinayapariyosānaṁ …pe… | having the removal of passion as its culmination, having the removal of aversion as its culmination, having the removal of delusion as its culmination… | 以去除貪欲為究竟、以去除瞋恚為究竟、以去除愚痴為究竟… |
| amatogadhaṁ amataparāyanaṁ amatapariyosānaṁ …pe… | immersed in the Deathless, leading to the Deathless, culminating in the Deathless… | 深入不死，導向不死，究竟於不死… |
| nibbānaninnaṁ nibbānapoṇaṁ nibbānapabbhāraṁ. | inclining to Nibbāna, sloping to Nibbāna, tending to Nibbāna. | 傾向涅槃，斜向涅槃，趨向涅槃。 |
| Imāsaṁ kho, bhikkhave, tissannaṁ tasinānaṁ abhiññāya pariññāya parikkhayāya pahānāya …pe… ayaṁ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti. | For the direct knowledge, full comprehension, eradication, and abandoning of these three thirsts… this Noble Eightfold Path is to be developed.” | 為直接了知、完全理解、根除及捨棄此三渴…應修習此八聖道。」 |
| Esanāvaggo sattamo. | The Seventh Chapter on Quests. | 第七章 尋求品。 |
| Esanā vidhā āsavo, | Quest, measures, taint, | 尋、慢、漏， |
| bhavo ca dukkhatā khilā; | existence and suffering, obstacles; | 有與苦、障； |
| Malaṁ nīgho ca vedanā, | Stain, affliction, and feelings, | 垢、惱與受， |
| dve taṇhā tasināya cāti. | two cravings and thirst. | 二愛與渴。 |
45.171 - SN 45.171 Ogha: Floods
| --- SN45.171 - Oghasutta --- | --- SN45.171 - Floods --- | --- SN45.171 - 暴流 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍衛城。 |
| “Cattārome, bhikkhave, oghā. | “Bhikkhus, there are these **four floods**. | 「諸比丘，有此四暴流。 |
| Katame cattāro? | What four? | 哪四種？ |
| Kāmogho, bhavogho, diṭṭhogho, avijjogho— | The **flood of sensual desire**, the **flood of existence**, the **flood of views**, the **flood of ignorance**— | 欲暴流、有暴流、見暴流、無明暴流—— |
| ime kho, bhikkhave, cattāro oghā. | These, bhikkhus, are the four floods. | 諸比丘，此為四暴流。 |
| Imesaṁ kho, bhikkhave, catunnaṁ oghānaṁ abhiññāya pariññāya parikkhayāya pahānāya …pe… ayaṁ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti. | For the direct knowledge, full comprehension, eradication, and abandoning of these four floods… this Noble Eightfold Path is to be developed.” | 為直接了知、完全理解、根除及捨棄此四暴流…應修習此八聖道。」 |
| (Yathā esanā, evaṁ vitthāretabbaṁ.) | (It should be expanded as for the quests.) | （應如尋求經文般擴充。） |
45.172 - SN 45.172 Yoga: Yokes
| --- SN45.172 - Yogasutta --- | --- SN45.172 - Yokes --- | --- SN45.172 - 軛 --- |
| “Cattārome, bhikkhave, yogā. | “Bhikkhus, there are these **four yokes**. | 「諸比丘，有此四軛。 |
| Katame cattāro? | What four? | 哪四種？ |
| Kāmayogo, bhavayogo, diṭṭhiyogo avijjāyogo— | The **yoke of sensual desire**, the **yoke of existence**, the **yoke of views**, the **yoke of ignorance**— | 欲軛、有軛、見軛、無明軛—— |
| ime kho, bhikkhave, cattāro yogā. | These, bhikkhus, are the four yokes. | 諸比丘，此為四軛。 |
| Imesaṁ kho, bhikkhave, catunnaṁ yogānaṁ abhiññāya pariññāya parikkhayāya pahānāya …pe… ayaṁ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti. | For the direct knowledge, full comprehension, eradication, and abandoning of these four yokes… this Noble Eightfold Path is to be developed.” | 為直接了知、完全理解、根除及捨棄此四軛…應修習此八聖道。」 |
| Dutiyaṁ. | The Second. | 第二。 |
45.173 - SN 45.173 Upādāna: Clingings
| --- SN45.173 - Upādānasutta --- | --- SN45.173 - Clingings --- | --- SN45.173 - 取 --- |
| “Cattārimāni, bhikkhave, upādānāni. | “Bhikkhus, there are these **four clingings**. | 「諸比丘，有此四取。 |
| Katamāni cattāri? | What four? | 哪四種？ |
| Kāmupādānaṁ, diṭṭhupādānaṁ, sīlabbatupādānaṁ, attavādupādānaṁ— | **Clinging to sensual pleasures**, **clinging to views**, **clinging to rites and rituals**, **clinging to a doctrine of self**— | 欲取、見取、戒禁取、我語取—— |
| imāni kho, bhikkhave, cattāri upādānāni. | These, bhikkhus, are the four clingings. | 諸比丘，此為四取。 |
| Imesaṁ kho, bhikkhave, catunnaṁ upādānānaṁ abhiññāya pariññāya parikkhayāya pahānāya …pe… ayaṁ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti. | For the direct knowledge, full comprehension, eradication, and abandoning of these four clingings… this Noble Eightfold Path is to be developed.” | 為直接了知、完全理解、根除及捨棄此四取…應修習此八聖道。」 |
| Tatiyaṁ. | The Third. | 第三。 |
45.174 - SN 45.174 Gantha: Bonds
| --- SN45.174 - Ganthasutta --- | --- SN45.174 - Bonds --- | --- SN45.174 - 身繫 --- |
| “Cattārome, bhikkhave, ganthā. | “Bhikkhus, there are these **four bodily bonds**. | 「諸比丘，有此四身繫。 |
| Katame cattāro? | What four? | 哪四種？ |
| Abhijjhā kāyagantho, byāpādo kāyagantho, sīlabbataparāmāso kāyagantho, idaṁsaccābhiniveso kāyagantho— | **Greed**, a bodily bond; **ill will**, a bodily bond; **adherence to rites and rituals**, a bodily bond; **insistence on the truth of a doctrine**, a bodily bond— | 貪，為身繫；瞋，為身繫；戒禁取，為身繫；堅持教義為真理，為身繫—— |
| ime kho, bhikkhave, cattāro ganthā. | These, bhikkhus, are the four bodily bonds. | 諸比丘，此為四身繫。 |
| Imesaṁ kho, bhikkhave, catunnaṁ ganthānaṁ abhiññāya pariññāya parikkhayāya pahānāya …pe… ayaṁ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti. | For the direct knowledge, full comprehension, eradication, and abandoning of these four bodily bonds… this Noble Eightfold Path is to be developed.” | 為直接了知、完全理解、根除及捨棄此四身繫…應修習此八聖道。」 |
| Catutthaṁ. | The Fourth. | 第四。 |
45.175 - SN 45.175 Anusaya: Underlying Tendencies
| --- SN45.175 - Anusayasutta --- | --- SN45.175 - Underlying Tendencies --- | --- SN45.175 - 隨眠 --- |
| “Sattime, bhikkhave, anusayā. | “Bhikkhus, there are these **seven underlying tendencies**. | 「諸比丘，有此七隨眠。 |
| Katame satta? | What seven? | 哪七種？ |
| Kāmarāgānusayo, paṭighānusayo, diṭṭhānusayo, vicikicchānusayo, mānānusayo, bhavarāgānusayo, avijjānusayo— | The **underlying tendency of sensual passion**, the **underlying tendency of aversion**, the **underlying tendency of views**, the **underlying tendency of doubt**, the **underlying tendency of conceit**, the **underlying tendency of craving for existence**, the **underlying tendency of ignorance**— | 欲貪隨眠、瞋恚隨眠、見隨眠、疑隨眠、慢隨眠、有貪隨眠、無明隨眠—— |
| ime kho, bhikkhave, sattānusayā. | These, bhikkhus, are the seven underlying tendencies. | 諸比丘，此為七隨眠。 |
| Imesaṁ kho, bhikkhave, sattannaṁ anusayānaṁ abhiññāya pariññāya parikkhayāya pahānāya …pe… ayaṁ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti. | For the direct knowledge, full comprehension, eradication, and abandoning of these seven underlying tendencies… this Noble Eightfold Path is to be developed.” | 為直接了知、完全理解、根除及捨棄此七隨眠…應修習此八聖道。」 |
45.176 - SN 45.176 Kāmaguṇa: Sensual Pleasures
| --- SN45.176 - Kāmaguṇasutta --- | --- SN45.176 - Sensual Pleasures --- | --- SN45.176 - 欲樂 --- |
| “Pañcime, bhikkhave, kāmaguṇā. | “Bhikkhus, there are these **five cords of sensual pleasure**. | 「諸比丘，有此五欲功德。 |
| Katame pañca? | What five? | 哪五種？ |
| Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, | **Forms cognizable by the eye** that are wished for, desired, agreeable, pleasing, connected with sensual desire, and stimulating; | 眼所識之色，為所願、所欲、可意、可喜、與欲相連、能引發欲求者； |
| sotaviññeyyā saddā …pe… ghānaviññeyyā gandhā …pe… | **sounds cognizable by the ear**… **odors cognizable by the nose**… | 耳所識之聲…鼻所識之香… |
| jivhāviññeyyā rasā …pe… | **flavors cognizable by the tongue**… | 舌所識之味… |
| kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā— | **tangibles cognizable by the body** that are wished for, desired, agreeable, pleasing, connected with sensual desire, and stimulating— | 身所識之觸，為所願、所欲、可意、可喜、與欲相連、能引發欲求者—— |
| ime kho, bhikkhave, pañca kāmaguṇā. | These, bhikkhus, are the five cords of sensual pleasure. | 諸比丘，此為五欲功德。 |
| Imesaṁ kho, bhikkhave, pañcannaṁ kāmaguṇānaṁ abhiññāya pariññāya parikkhayāya pahānāya …pe… ayaṁ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti. | For the direct knowledge, full comprehension, eradication, and abandoning of these five cords of sensual pleasure… this Noble Eightfold Path is to be developed.” | 為直接了知、完全理解、根除及捨棄此五欲功德…應修習此八聖道。」 |
| Chaṭṭhaṁ. | The Sixth. | 第六。 |
45.177 - SN 45.177 Nīvaraṇa: Hindrances
| --- SN45.177 - Nīvaraṇasutta --- | --- SN45.177 - Hindrances --- | --- SN45.177 - 蓋 --- |
| “Pañcimāni, bhikkhave, nīvaraṇāni. | “Bhikkhus, there are these **five hindrances**. | 「諸比丘，有此五蓋。 |
| Katamāni pañca? | What five? | 哪五種？ |
| Kāmacchandanīvaraṇaṁ, byāpādanīvaraṇaṁ, thinamiddhanīvaraṇaṁ, uddhaccakukkuccanīvaraṇaṁ, vicikicchānīvaraṇaṁ— | The **hindrance of sensual desire**, the **hindrance of ill will**, the **hindrance of sloth and torpor**, the **hindrance of restlessness and remorse**, the **hindrance of doubt**— | 欲貪蓋、瞋恚蓋、惛沉睡眠蓋、掉舉惡作蓋、疑蓋—— |
| imāni kho, bhikkhave, pañca nīvaraṇāni. | These, bhikkhus, are the five hindrances. | 諸比丘，此為五蓋。 |
| Imesaṁ kho, bhikkhave, pañcannaṁ nīvaraṇānaṁ abhiññāya pariññāya parikkhayāya pahānāya …pe… ayaṁ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti. | For the direct knowledge, full comprehension, eradication, and abandoning of these five hindrances… this Noble Eightfold Path is to be developed.” | 為直接了知、完全理解、根除及捨棄此五蓋…應修習此八聖道。」 |
45.178 - SN 45.178 Upādānakkhandha: Aggregates of Clinging
| --- SN45.178 - Upādānakkhandhasutta --- | --- SN45.178 - Aggregates of Clinging --- | --- SN45.178 - 取蘊 --- |
| “Pañcime, bhikkhave, upādānakkhandhā. | “Bhikkhus, there are these **five aggregates of clinging**. | 「諸比丘，有此五取蘊。 |
| Katame pañca? | What five? | 哪五種？ |
| Seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. | Namely, the **form aggregate of clinging**, the **feeling aggregate of clinging**, the **perception aggregate of clinging**, the **volitional formations aggregate of clinging**, the **consciousness aggregate of clinging**. | 即，色取蘊、受取蘊、想取蘊、行取蘊、識取蘊。 |
| Ime kho, bhikkhave, pañcupādānakkhandhā. | These, bhikkhus, are the five aggregates of clinging. | 諸比丘，此為五取蘊。 |
| Imesaṁ kho, bhikkhave, pañcannaṁ upādānakkhandhānaṁ abhiññāya pariññāya parikkhayāya pahānāya …pe… ayaṁ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti. | For the direct knowledge, full comprehension, eradication, and abandoning of these five aggregates of clinging… this Noble Eightfold Path is to be developed.” | 為直接了知、完全理解、根除及捨棄此五取蘊…應修習此八聖道。」 |
45.179 - SN 45.179 Orambhāgiya: Lower Fetters
| --- SN45.179 - Orambhāgiyasutta --- | --- SN45.179 - Lower Fetters --- | --- SN45.179 - 五下分結 --- |
| “Pañcimāni, bhikkhave, orambhāgiyāni saṁyojanāni. | “Bhikkhus, there are these **five lower fetters**. | 「諸比丘，有此五下分結。 |
| Katamāni pañca? | What five? | 哪五種？ |
| Sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso, kāmacchando, byāpādo— | **Identity view**, **doubt**, **adherence to rites and rituals**, **sensual desire**, **ill will**— | 身見、疑、戒禁取、欲貪、瞋恚—— |
| imāni kho, bhikkhave, pañcorambhāgiyāni saṁyojanāni. | These, bhikkhus, are the five lower fetters. | 諸比丘，此為五下分結。 |
| Imesaṁ kho, bhikkhave, pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ abhiññāya pariññāya parikkhayāya pahānāya …pe… ayaṁ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti. | For the direct knowledge, full comprehension, eradication, and abandoning of these five lower fetters… this Noble Eightfold Path is to be developed.” | 為直接了知、完全理解、根除及捨棄此五下分結…應修習此八聖道。」 |
45.180 - SN 45.180 Uddhambhāgiya: Higher Fetters
| --- SN45.180 - Uddhambhāgiyasutta --- | --- SN45.180 - Higher Fetters --- | --- SN45.180 - 五上分結 --- |
| “Pañcimāni, bhikkhave, uddhambhāgiyāni saṁyojanāni. | “Bhikkhus, there are these **five higher fetters**. | 「諸比丘，有此五上分結。 |
| Katamāni pañca? | What five? | 哪五種？ |
| Rūparāgo, arūparāgo, māno, uddhaccaṁ, avijjā— | **Passion for form**, **passion for the formless**, **conceit**, **restlessness**, **ignorance**— | 色貪、無色貪、慢、掉舉、無明—— |
| imāni kho, bhikkhave, pañcuddhambhāgiyāni saṁyojanāni. | These, bhikkhus, are the five higher fetters. | 諸比丘，此為五上分結。 |
| Imesaṁ kho, bhikkhave, pañcannaṁ uddhambhāgiyānaṁ saṁyojanānaṁ abhiññāya pariññāya parikkhayāya pahānāya ariyo aṭṭhaṅgiko maggo bhāvetabbo. | For the direct knowledge, full comprehension, eradication, and abandoning of these five higher fetters, the Noble Eightfold Path is to be developed. | 為直接了知、完全理解、根除及捨棄此五上分結，應修習八聖道。 |
| Katamo ariyo aṭṭhaṅgiko maggo? | What is the Noble Eightfold Path? | 何為八聖道？ |
| Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti vivekanissitaṁ …pe… sammāsamādhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. | Here, bhikkhus, a bhikkhu develops **Right View**, supported by seclusion… **Right Concentration**, supported by seclusion, by dispassion, by cessation, culminating in relinquishment. | 在此，諸比丘，比丘修習依於遠離的正見…依於遠離、離貪、寂滅，究竟於捨的正定。 |
| Imesaṁ kho, bhikkhave, pañcannaṁ uddhambhāgiyānaṁ saṁyojanānaṁ abhiññāya pariññāya parikkhayāya pahānāya ayaṁ ariyo aṭṭhaṅgiko maggo bhāvetabboti. | For the direct knowledge, full comprehension, eradication, and abandoning of these five higher fetters, this Noble Eightfold Path is to be developed. | 為直接了知、完全理解、根除及捨棄此五上分結，應修習此八聖道。 |
| Pañcimāni, bhikkhave, uddhambhāgiyāni saṁyojanāni. | Bhikkhus, there are these five higher fetters. | 諸比丘，有此五上分結。 |
| Katamāni pañca? | What five? | 哪五種？ |
| Rūparāgo, arūparāgo, māno, uddhaccaṁ, avijjā— | **Passion for form**, **passion for the formless**, **conceit**, **restlessness**, **ignorance**— | 色貪、無色貪、慢、掉舉、無明—— |
| imāni kho, bhikkhave, pañcuddhambhāgiyāni saṁyojanāni. | These, bhikkhus, are the five higher fetters. | 諸比丘，此為五上分結。 |
| Imesaṁ kho, bhikkhave, pañcannaṁ uddhambhāgiyānaṁ saṁyojanānaṁ abhiññāya pariññāya parikkhayāya pahānāya ariyo aṭṭhaṅgiko maggo bhāvetabbo. | For the direct knowledge, full comprehension, eradication, and abandoning of these five higher fetters, the Noble Eightfold Path is to be developed. | 為直接了知、完全理解、根除及捨棄此五上分結，應修習八聖道。 |
| Katamo ariyo aṭṭhaṅgiko maggo? | What is the Noble Eightfold Path? | 何為八聖道？ |
| Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti …pe… sammāsamādhiṁ bhāveti rāgavinayapariyosānaṁ dosavinayapariyosānaṁ mohavinayapariyosānaṁ … | Here, bhikkhus, a bhikkhu develops **Right View**… **Right Concentration**, having the removal of passion as its culmination, having the removal of aversion as its culmination, having the removal of delusion as its culmination… | 在此，諸比丘，比丘修習以去除貪欲為究竟、以去除瞋恚為究竟、以去除愚痴為究竟的正見…正定… |
| amatogadhaṁ amataparāyanaṁ amatapariyosānaṁ … | immersed in the Deathless, leading to the Deathless, culminating in the Deathless… | 深入不死，導向不死，究竟於不死… |
| nibbānaninnaṁ nibbānapoṇaṁ nibbānapabbhāraṁ. | inclining to Nibbāna, sloping to Nibbāna, tending to Nibbāna. | 傾向涅槃，斜向涅槃，趨向涅槃。 |
| Imesaṁ kho, bhikkhave, pañcannaṁ uddhambhāgiyānaṁ saṁyojanānaṁ abhiññāya pariññāya parikkhayāya pahānāya ayaṁ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti. | For the direct knowledge, full comprehension, eradication, and abandoning of these five higher fetters, this Noble Eightfold Path is to be developed.” | 為直接了知、完全理解、根除及捨棄此五上分結，應修習此八聖道。」 |
| Oghavaggo aṭṭhamo. | The Eighth Chapter on Floods. | 第八章 暴流品。 |
| Ogho yogo upādānaṁ, | Flood, yoke, clinging, | 暴流、軛、取， |
| ganthaṁ anusayena ca; | bond and underlying tendency; | 結與隨眠； |
| Kāmaguṇā nīvaraṇaṁ, | Sensual pleasures, hindrance, | 欲樂、蓋， |
| khandhā oruddhambhāgiyāti. | aggregates and lower and higher. | 蘊與下上分結。 |
| vagguddānaṁ | Chapter Summary: | 章節摘要： |
| Avijjāvaggo paṭhamo, | The first chapter is Ignorance, | 第一章是無明， |
| dutiyaṁ vihāraṁ vuccati; | the second is called Abiding; | 第二章名為住； |
| Micchattaṁ tatiyo vaggo, | The third chapter is Wrongness, | 第三章是邪性， |
| catutthaṁ paṭipanneneva. | the fourth is by Practice. | 第四章由修行。 |
| Titthiyaṁ pañcamo vaggo, | The fifth chapter is Sectarians, | 第五章是宗派， |
| chaṭṭho sūriyena ca; | the sixth is by the Sun; | 第六章由太陽； |
| Bahukate sattamo vaggo, | The seventh chapter is Much Made, | 第七章是多修， |
| uppādo aṭṭhamena ca. | the eighth by Arising. | 第八章由生起。 |
| Divasavaggo navamo, | The ninth chapter is Day, | 第九章是日， |
| Dasamo appamādena ca; | the tenth is by Diligence; | 第十章由精勤； |
| Ekādasabalavaggo, | The eleventh is the Power Chapter, | 第十一章是力品， |
| Dvādasa esanā pāḷiyaṁ; | the twelfth is Quests in the Pāli; | 第十二章巴利文為尋求； |
| Oghavaggo bhavati terasāti. | The Flood Chapter is the thirteenth. | 暴流品是第十三。 |
| Maggasaṁyuttaṁ paṭhamaṁ. | The Connected Discourses on the Path, the first. | 道相應部，第一。 |
46 - SN 46 Bojjhaṅga: Connected Discourses on the Factors of Awakening
| ==================== SN46 - Bojjhaṅgasaṃyutta ==================== | ==================== SN46 - Connected Discourses on the Factors of Awakening ==================== | ==================== SN46 - 覺支相應 ==================== |
46.1 - SN 46.1 Himavanta: Himavantā Sutta
| --- SN46.1 - Himavantasutta --- | --- SN46.1 - Himavantā Sutta --- | --- SN46.1 - 喜馬拉雅經 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍衛城。 |
| “Seyyathāpi, bhikkhave, himavantaṁ pabbatarājānaṁ nissāya nāgā kāyaṁ vaḍḍhenti, balaṁ gāhenti; | “Bhikkhus, just as nāgas grow in body and gain strength by relying on the Himālaya, the king of mountains; | 「諸比丘，正如龍象依賴山中之王喜馬拉雅山而成長強壯； |
| te tattha kāyaṁ vaḍḍhetvā balaṁ gāhetvā kusobbhe otaranti, kusobbhe otaritvā mahāsobbhe otaranti, mahāsobbhe otaritvā kunnadiyo otaranti, kunnadiyo otaritvā mahānadiyo otaranti, mahānadiyo otaritvā mahāsamuddasāgaraṁ otaranti; te tattha mahantattaṁ vepullattaṁ āpajjanti kāyena; | when they have grown in body there and gained strength, they descend into small tarns, having descended into small tarns they descend into large tarns, having descended into large tarns they descend into small rivers, having descended into small rivers they descend into large rivers, having descended into large rivers they descend into the great ocean and the sea; there they attain greatness and fullness in body; | 他們在那裡成長強壯後，便下到小池，從小池下到大池，從大池下到小河，從小河下到大河，從大河下到大海洋和大海；在那裡他們的身體達到偉大和圓滿； |
| evameva kho, bhikkhave, bhikkhu sīlaṁ nissāya sīle patiṭṭhāya satta bojjhaṅge bhāvento satta bojjhaṅge bahulīkaronto mahantattaṁ vepullattaṁ pāpuṇāti dhammesu. | just so, bhikkhus, a bhikkhu, by relying on virtue, by being established in virtue, develops the **seven factors of awakening**, makes much of the **seven factors of awakening**, and thereby attains greatness and fullness in the Dhamma. | 同樣地，諸比丘，比丘依於德，立於德，修習七覺支，多修七覺支，從而在法中得偉大和圓滿。 |
| Kathañca, bhikkhave, bhikkhu sīlaṁ nissāya sīle patiṭṭhāya satta bojjhaṅge bhāvento satta bojjhaṅge bahulīkaronto mahantattaṁ vepullattaṁ pāpuṇāti dhammesūti? | And how, bhikkhus, does a bhikkhu, by relying on virtue, by being established in virtue, develop the **seven factors of awakening**, make much of the **seven factors of awakening**, and thereby attain greatness and fullness in the Dhamma? | 諸比丘，比丘如何依於德，立於德，修習七覺支，多修七覺支，從而在法中得偉大和圓滿？ |
| Idha, bhikkhave, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ; | Here, bhikkhus, a bhikkhu develops the **mindfulness factor of awakening**, supported by seclusion, by dispassion, by cessation, culminating in relinquishment; | 在此，諸比丘，比丘修習依於遠離、離貪、寂滅，究竟於捨的念覺支； |
| dhammavicayasambojjhaṅgaṁ bhāveti …pe… | he develops the **investigation-of-states factor of awakening**… | 他修習擇法覺支… |
| vīriyasambojjhaṅgaṁ bhāveti …pe… | he develops the **energy factor of awakening**… | 他修習精進覺支… |
| pītisambojjhaṅgaṁ bhāveti …pe… | he develops the **rapture factor of awakening**… | 他修習喜覺支… |
| passaddhisambojjhaṅgaṁ bhāveti …pe… | he develops the **tranquility factor of awakening**… | 他修習輕安覺支… |
| samādhisambojjhaṅgaṁ bhāveti …pe… | he develops the **concentration factor of awakening**… | 他修習定覺支… |
| upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. | he develops the **equanimity factor of awakening**, supported by seclusion, by dispassion, by cessation, culminating in relinquishment. | 他修習依於遠離、離貪、寂滅，究竟於捨的捨覺支。 |
| Evaṁ kho, bhikkhave, bhikkhu sīlaṁ nissāya sīle patiṭṭhāya satta bojjhaṅge bhāvento satta bojjhaṅge bahulīkaronto mahantattaṁ vepullattaṁ pāpuṇāti dhammesū”ti. | Thus, bhikkhus, a bhikkhu, by relying on virtue, by being established in virtue, develops the **seven factors of awakening**, makes much of the **seven factors of awakening**, and thereby attains greatness and fullness in the Dhamma.” | 如是，諸比丘，比丘依於德，立於德，修習七覺支，多修七覺支，從而在法中得偉大和圓滿。」 |
46.2 - SN 46.2 Kāya: Body
| --- SN46.2 - Kāyasutta --- | --- SN46.2 - Body --- | --- SN46.2 - 身 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍衛城。 |
| “Seyyathāpi, bhikkhave, ayaṁ kāyo āhāraṭṭhitiko, āhāraṁ paṭicca tiṭṭhati, anāhāro no tiṭṭhati; | “Bhikkhus, just as this body is sustained by food, it subsists by means of food, it does not subsist without food; | 「諸比丘，正如此身由食維持，依食而存，無食則不存； |
| evameva kho, bhikkhave, pañca nīvaraṇā āhāraṭṭhitikā, āhāraṁ paṭicca tiṭṭhanti, anāhārā no tiṭṭhanti. | just so, bhikkhus, the **five hindrances** are sustained by food, they subsist by means of food, they do not subsist without food. | 同樣地，諸比丘，五蓋由食維持，依食而存，無食則不存。 |
| Ko ca, bhikkhave, āhāro anuppannassa vā kāmacchandassa uppādāya, uppannassa vā kāmacchandassa bhiyyobhāvāya vepullāya? | And what, bhikkhus, is the food for the arising of unarisen **sensual desire**, or for the increase and fullness of arisen **sensual desire**? | 諸比丘，何為未生欲貪生起之食，或已生欲貪增長圓滿之食？ |
| Atthi, bhikkhave, subhanimittaṁ. | There is, bhikkhus, the **beautiful sign**. | 諸比丘，有淨相。 |
| Tattha ayonisomanasikārabahulīkāro— | Frequent unwise attention to it— | 對其常作不如理作意—— |
| ayamāhāro anuppannassa vā kāmacchandassa uppādāya, uppannassa vā kāmacchandassa bhiyyobhāvāya vepullāya. | this is the food for the arising of unarisen **sensual desire**, or for the increase and fullness of arisen **sensual desire**. | 此為未生欲貪生起之食，或已生欲貪增長圓滿之食。 |
| Ko ca, bhikkhave, āhāro anuppannassa vā byāpādassa uppādāya, uppannassa vā byāpādassa bhiyyobhāvāya vepullāya? | And what, bhikkhus, is the food for the arising of unarisen **ill will**, or for the increase and fullness of arisen **ill will**? | 諸比丘，何為未生瞋恚生起之食，或已生瞋恚增長圓滿之食？ |
| Atthi, bhikkhave, paṭighanimittaṁ. | There is, bhikkhus, the **sign of irritation**. | 諸比丘，有瞋恚相。 |
| Tattha ayonisomanasikārabahulīkāro— | Frequent unwise attention to it— | 對其常作不如理作意—— |
| ayamāhāro anuppannassa vā byāpādassa uppādāya, uppannassa vā byāpādassa bhiyyobhāvāya vepullāya. | this is the food for the arising of unarisen **ill will**, or for the increase and fullness of arisen **ill will**. | 此為未生瞋恚生起之食，或已生瞋恚增長圓滿之食。 |
| Ko ca, bhikkhave, āhāro anuppannassa vā thinamiddhassa uppādāya, uppannassa vā thinamiddhassa bhiyyobhāvāya vepullāya? | And what, bhikkhus, is the food for the arising of unarisen **sloth and torpor**, or for the increase and fullness of arisen **sloth and torpor**? | 諸比丘，何為未生惛沉睡眠生起之食，或已生惛沉睡眠增長圓滿之食？ |
| Atthi, bhikkhave, arati tandi vijambhitā bhattasammado cetaso ca līnattaṁ. | There are, bhikkhus, discontent, laziness, stretching, drowsiness after a meal, and mental sluggishness. | 諸比丘，有不滿、懶惰、伸懶腰、飯後昏睡、心遲鈍。 |
| Tattha ayonisomanasikārabahulīkāro— | Frequent unwise attention to them— | 對其常作不如理作意—— |
| ayamāhāro anuppannassa vā thinamiddhassa uppādāya, uppannassa vā thinamiddhassa bhiyyobhāvāya vepullāya. | this is the food for the arising of unarisen **sloth and torpor**, or for the increase and fullness of arisen **sloth and torpor**. | 此為未生惛沉睡眠生起之食，或已生惛沉睡眠增長圓滿之食。 |
| Ko ca, bhikkhave, āhāro anuppannassa vā uddhaccakukkuccassa uppādāya, uppannassa vā uddhaccakukkuccassa bhiyyobhāvāya vepullāya? | And what, bhikkhus, is the food for the arising of unarisen **restlessness and remorse**, or for the increase and fullness of arisen **restlessness and remorse**? | 諸比丘，何為未生掉舉惡作生起之食，或已生掉舉惡作增長圓滿之食？ |
| Atthi, bhikkhave, cetaso avūpasamo. | There is, bhikkhus, the mind’s unpeacefulness. | 諸比丘，有心不寧靜。 |
| Tattha ayonisomanasikārabahulīkāro— | Frequent unwise attention to it— | 對其常作不如理作意—— |
| ayamāhāro anuppannassa vā uddhaccakukkuccassa uppādāya, uppannassa vā uddhaccakukkuccassa bhiyyobhāvāya vepullāya. | this is the food for the arising of unarisen **restlessness and remorse**, or for the increase and fullness of arisen **restlessness and remorse**. | 此為未生掉舉惡作生起之食，或已生掉舉惡作增長圓滿之食。 |
| Ko ca, bhikkhave, āhāro anuppannāya vā vicikicchāya uppādāya, uppannāya vā vicikicchāya bhiyyobhāvāya vepullāya? | And what, bhikkhus, is the food for the arising of unarisen **doubt**, or for the increase and fullness of arisen **doubt**? | 諸比丘，何為未生疑生起之食，或已生疑增長圓滿之食？ |
| Atthi, bhikkhave, vicikicchāṭṭhānīyā dhammā. | There are, bhikkhus, states that are causes of doubt. | 諸比丘，有引發疑之法。 |
| Tattha ayonisomanasikārabahulīkāro— | Frequent unwise attention to them— | 對其常作不如理作意—— |
| ayamāhāro anuppannāya vā vicikicchāya uppādāya, uppannāya vā vicikicchāya bhiyyobhāvāya vepullāya. | this is the food for the arising of unarisen **doubt**, or for the increase and fullness of arisen **doubt**. | 此為未生疑生起之食，或已生疑增長圓滿之食。 |
| Seyyathāpi, bhikkhave, ayaṁ kāyo āhāraṭṭhitiko, āhāraṁ paṭicca tiṭṭhati, anāhāro no tiṭṭhati; | Bhikkhus, just as this body is sustained by food, it subsists by means of food, it does not subsist without food; | 諸比丘，正如此身由食維持，依食而存，無食則不存； |
| evameva kho, bhikkhave, ime pañca nīvaraṇā āhāraṭṭhitikā, āhāraṁ paṭicca tiṭṭhanti, anāhārā no tiṭṭhanti. | just so, bhikkhus, these five hindrances are sustained by food, they subsist by means of food, they do not subsist without food. | 同樣地，諸比丘，此五蓋由食維持，依食而存，無食則不存。 |
| Seyyathāpi, bhikkhave, ayaṁ kāyo āhāraṭṭhitiko, āhāraṁ paṭicca tiṭṭhati, anāhāro no tiṭṭhati; | Bhikkhus, just as this body is sustained by food, it subsists by means of food, it does not subsist without food; | 諸比丘，正如此身由食維持，依食而存，無食則不存； |
| evameva kho, bhikkhave, satta bojjhaṅgā āhāraṭṭhitikā, āhāraṁ paṭicca tiṭṭhanti, anāhārā no tiṭṭhanti. | just so, bhikkhus, the **seven factors of awakening** are sustained by food, they subsist by means of food, they do not subsist without food. | 同樣地，諸比丘，七覺支由食維持，依食而存，無食則不存。 |
| Ko ca, bhikkhave, āhāro anuppannassa vā satisambojjhaṅgassa uppādāya, uppannassa vā satisambojjhaṅgassa bhāvanāya pāripūriyā? | And what, bhikkhus, is the food for the arising of unarisen **mindfulness factor of awakening**, or for the development and full development of arisen **mindfulness factor of awakening**? | 諸比丘，何為未生念覺支生起之食，或已生念覺支發展圓滿之食？ |
| Atthi, bhikkhave, satisambojjhaṅgaṭṭhānīyā dhammā. | There are, bhikkhus, states that are causes for the **mindfulness factor of awakening**. | 諸比丘，有引發念覺支之法。 |
| Tattha yonisomanasikārabahulīkāro— | Frequent wise attention to them— | 對其常作如理作意—— |
| ayamāhāro anuppannassa vā satisambojjhaṅgassa uppādāya, uppannassa vā satisambojjhaṅgassa bhāvanāya pāripūriyā. | this is the food for the arising of unarisen **mindfulness factor of awakening**, or for the development and full development of arisen **mindfulness factor of awakening**. | 此為未生念覺支生起之食，或已生念覺支發展圓滿之食。 |
| Ko ca, bhikkhave, āhāro anuppannassa vā dhammavicayasambojjhaṅgassa uppādāya, uppannassa vā dhammavicayasambojjhaṅgassa bhāvanāya pāripūriyā? | And what, bhikkhus, is the food for the arising of unarisen **investigation-of-states factor of awakening**, or for the development and full development of arisen **investigation-of-states factor of awakening**? | 諸比丘，何為未生擇法覺支生起之食，或已生擇法覺支發展圓滿之食？ |
| Atthi, bhikkhave, kusalākusalā dhammā, sāvajjānavajjā dhammā, hīnapaṇītā dhammā, kaṇhasukkasappaṭibhāgā dhammā. | There are, bhikkhus, wholesome and unwholesome states, blameworthy and blameless states, inferior and superior states, dark and bright states with their counterparts. | 諸比丘，有善與不善法，有應責與無應責法，有劣與勝法，有暗與明法及其對應。 |
| Tattha yonisomanasikārabahulīkāro— | Frequent wise attention to them— | 對其常作如理作意—— |
| ayamāhāro anuppannassa vā dhammavicayasambojjhaṅgassa uppādāya, uppannassa vā dhammavicayasambojjhaṅgassa bhāvanāya pāripūriyā. | this is the food for the arising of unarisen **investigation-of-states factor of awakening**, or for the development and full development of arisen **investigation-of-states factor of awakening**. | 此為未生擇法覺支生起之食，或已生擇法覺支發展圓滿之食。 |
| Ko ca, bhikkhave, āhāro anuppannassa vā vīriyasambojjhaṅgassa uppādāya, uppannassa vā vīriyasambojjhaṅgassa bhāvanāya pāripūriyā? | And what, bhikkhus, is the food for the arising of unarisen **energy factor of awakening**, or for the development and full development of arisen **energy factor of awakening**? | 諸比丘，何為未生精進覺支生起之食，或已生精進覺支發展圓滿之食？ |
| Atthi, bhikkhave, ārambhadhātu nikkamadhātu parakkamadhātu. | There are, bhikkhus, the **element of initiative**, the **element of undertaking**, the **element of exertion**. | 諸比丘，有發起界、策勵界、勤勇界。 |
| Tattha yonisomanasikārabahulīkāro— | Frequent wise attention to them— | 對其常作如理作意—— |
| ayamāhāro anuppannassa vā vīriyasambojjhaṅgassa uppādāya, uppannassa vā vīriyasambojjhaṅgassa bhāvanāya pāripūriyā. | this is the food for the arising of unarisen **energy factor of awakening**, or for the development and full development of arisen **energy factor of awakening**. | 此為未生精進覺支生起之食，或已生精進覺支發展圓滿之食。 |
| Ko ca, bhikkhave, āhāro anuppannassa vā pītisambojjhaṅgassa uppādāya, uppannassa vā pītisambojjhaṅgassa bhāvanāya pāripūriyā? | And what, bhikkhus, is the food for the arising of unarisen **rapture factor of awakening**, or for the development and full development of arisen **rapture factor of awakening**? | 諸比丘，何為未生喜覺支生起之食，或已生喜覺支發展圓滿之食？ |
| Atthi, bhikkhave, pītisambojjhaṅgaṭṭhānīyā dhammā. | There are, bhikkhus, states that are causes for the **rapture factor of awakening**. | 諸比丘，有引發喜覺支之法。 |
| Tattha yonisomanasikārabahulīkāro— | Frequent wise attention to them— | 對其常作如理作意—— |
| ayamāhāro anuppannassa vā pītisambojjhaṅgassa uppādāya, uppannassa vā pītisambojjhaṅgassa bhāvanāya pāripūriyā. | this is the food for the arising of unarisen **rapture factor of awakening**, or for the development and full development of arisen **rapture factor of awakening**. | 此為未生喜覺支生起之食，或已生喜覺支發展圓滿之食。 |
| Ko ca, bhikkhave, āhāro anuppannassa vā passaddhisambojjhaṅgassa uppādāya, uppannassa vā passaddhisambojjhaṅgassa bhāvanāya pāripūriyā? | And what, bhikkhus, is the food for the arising of unarisen **tranquility factor of awakening**, or for the development and full development of arisen **tranquility factor of awakening**? | 諸比丘，何為未生輕安覺支生起之食，或已生輕安覺支發展圓滿之食？ |
| Atthi, bhikkhave, kāyapassaddhi, cittapassaddhi. | There are, bhikkhus, **tranquility of body**, **tranquility of mind**. | 諸比丘，有身輕安、心輕安。 |
| Tattha yonisomanasikārabahulīkāro— | Frequent wise attention to them— | 對其常作如理作意—— |
| ayamāhāro anuppannassa vā passaddhisambojjhaṅgassa uppādāya, uppannassa vā passaddhisambojjhaṅgassa bhāvanāya pāripūriyā. | this is the food for the arising of unarisen **tranquility factor of awakening**, or for the development and full development of arisen **tranquility factor of awakening**. | 此為未生輕安覺支生起之食，或已生輕安覺支發展圓滿之食。 |
| Ko ca, bhikkhave, āhāro anuppannassa vā samādhisambojjhaṅgassa uppādāya, uppannassa vā samādhisambojjhaṅgassa bhāvanāya pāripūriyā? | And what, bhikkhus, is the food for the arising of unarisen **concentration factor of awakening**, or for the development and full development of arisen **concentration factor of awakening**? | 諸比丘，何為未生定覺支生起之食，或已生定覺支發展圓滿之食？ |
| Atthi, bhikkhave, samathanimittaṁ abyagganimittaṁ. | There is, bhikkhus, the **sign of tranquility**, the **sign of undistractedness**. | 諸比丘，有寂靜相、不亂相。 |
| Tattha yonisomanasikārabahulīkāro— | Frequent wise attention to them— | 對其常作如理作意—— |
| ayamāhāro anuppannassa vā samādhisambojjhaṅgassa uppādāya, uppannassa vā samādhisambojjhaṅgassa bhāvanāya pāripūriyā. | this is the food for the arising of unarisen **concentration factor of awakening**, or for the development and full development of arisen **concentration factor of awakening**. | 此為未生定覺支生起之食，或已生定覺支發展圓滿之食。 |
| Ko ca, bhikkhave, āhāro anuppannassa vā upekkhāsambojjhaṅgassa uppādāya, uppannassa vā upekkhāsambojjhaṅgassa bhāvanāya pāripūriyā? | And what, bhikkhus, is the food for the arising of unarisen **equanimity factor of awakening**, or for the development and full development of arisen **equanimity factor of awakening**? | 諸比丘，何為未生捨覺支生起之食，或已生捨覺支發展圓滿之食？ |
| Atthi, bhikkhave, upekkhāsambojjhaṅgaṭṭhānīyā dhammā. | There are, bhikkhus, states that are causes for the **equanimity factor of awakening**. | 諸比丘，有引發捨覺支之法。 |
| Tattha yonisomanasikārabahulīkāro— | Frequent wise attention to them— | 對其常作如理作意—— |
| ayamāhāro anuppannassa vā upekkhāsambojjhaṅgassa uppādāya, uppannassa vā upekkhāsambojjhaṅgassa bhāvanāya pāripūriyā. | this is the food for the arising of unarisen **equanimity factor of awakening**, or for the development and full development of arisen **equanimity factor of awakening**. | 此為未生捨覺支生起之食，或已生捨覺支發展圓滿之食。 |
| Seyyathāpi, bhikkhave, ayaṁ kāyo āhāraṭṭhitiko, āhāraṁ paṭicca tiṭṭhati, anāhāro no tiṭṭhati; | Bhikkhus, just as this body is sustained by food, it subsists by means of food, it does not subsist without food; | 諸比丘，正如此身由食維持，依食而存，無食則不存； |
| evameva kho, bhikkhave, ime satta bojjhaṅgā āhāraṭṭhitikā, āhāraṁ paṭicca tiṭṭhanti, anāhārā no tiṭṭhantī”ti. | just so, bhikkhus, these **seven factors of awakening** are sustained by food, they subsist by means of food, they do not subsist without food.” | 同樣地，諸比丘，此七覺支由食維持，依食而存，無食則不存。」 |
| Dutiyaṁ. | The Second. | 第二。 |
46.3 - SN 46.3 Sīla: Virtue
| --- SN46.3 - Sīlasutta --- | --- SN46.3 - Virtue --- | --- SN46.3 - 德行 --- |
| “Ye te, bhikkhave, bhikkhū sīlasampannā samādhisampannā ñāṇasampannā vimuttisampannā vimuttiñāṇadassanasampannā, dassanampāhaṁ, bhikkhave, tesaṁ bhikkhūnaṁ bahukāraṁ vadāmi; | “Bhikkhus, as for those bhikkhus who are accomplished in virtue, accomplished in concentration, accomplished in knowledge, accomplished in liberation, accomplished in the knowledge and vision of liberation, I say that even the sight of those bhikkhus is of great benefit; | 「諸比丘，對於那些德行具足、定具足、慧具足、解脫具足、解脫知見具足的比丘，我說即使見到那些比丘也是大利益； |
| savanampāhaṁ, bhikkhave, tesaṁ bhikkhūnaṁ bahukāraṁ vadāmi; | I say that even listening to those bhikkhus is of great benefit; | 我說即使聽聞那些比丘也是大利益； |
| upasaṅkamanampāhaṁ, bhikkhave, tesaṁ bhikkhūnaṁ bahukāraṁ vadāmi; | I say that even approaching those bhikkhus is of great benefit; | 我說即使親近那些比丘也是大利益； |
| payirupāsanampāhaṁ, bhikkhave, tesaṁ bhikkhūnaṁ bahukāraṁ vadāmi; | I say that even attending upon those bhikkhus is of great benefit; | 我說即使侍奉那些比丘也是大利益； |
| anussatimpāhaṁ, bhikkhave, tesaṁ bhikkhūnaṁ bahukāraṁ vadāmi; | I say that even recollecting those bhikkhus is of great benefit; | 我說即使憶念那些比丘也是大利益； |
| anupabbajjampāhaṁ, bhikkhave, tesaṁ bhikkhūnaṁ bahukāraṁ vadāmi. | I say that even following those bhikkhus into homelessness is of great benefit. | 我說即使跟隨那些比丘出家也是大利益。 |
| Taṁ kissa hetu? | For what reason? | 是何原因？ |
| Tathārūpānaṁ, bhikkhave, bhikkhūnaṁ dhammaṁ sutvā dvayena vūpakāsena vūpakaṭṭho viharati—kāyavūpakāsena ca cittavūpakāsena ca. | Having heard the Dhamma from such bhikkhus, bhikkhus, one dwells secluded by means of two kinds of seclusion—by bodily seclusion and by mental seclusion. | 諸比丘，聽聞此等比丘之法後，人以兩種遠離而獨住——身遠離與心遠離。 |
| So tathā vūpakaṭṭho viharanto taṁ dhammaṁ anussarati anuvitakketi. | Dwelling thus secluded, one recollects that Dhamma, one contemplates it. | 如此獨住，憶念彼法，思惟之。 |
| Yasmiṁ samaye, bhikkhave, bhikkhu tathā vūpakaṭṭho viharanto taṁ dhammaṁ anussarati anuvitakketi, satisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti; | Bhikkhus, at the time when a bhikkhu, dwelling thus secluded, recollects that Dhamma, contemplates it, at that time the **mindfulness factor of awakening** is aroused in him; | 諸比丘，當比丘如此獨住，憶念彼法，思惟之時，彼心中念覺支生起； |
| satisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti; | at that time the bhikkhu develops the **mindfulness factor of awakening**; | 彼時，比丘修習念覺支； |
| satisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. | at that time the **mindfulness factor of awakening** goes to its full development in the bhikkhu. | 彼時，念覺支於比丘心中臻至圓滿。 |
| So tathā sato viharanto taṁ dhammaṁ paññāya pavicinati pavicarati parivīmaṁsamāpajjati. | Dwelling thus mindful, he examines, explores, and investigates that Dhamma with wisdom. | 如此安住於念，他以智慧審察、探究、考察彼法。 |
| Yasmiṁ samaye, bhikkhave, bhikkhu tathā sato viharanto taṁ dhammaṁ paññāya pavicinati pavicarati parivīmaṁsamāpajjati, dhammavicayasambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti; | Bhikkhus, at the time when a bhikkhu, dwelling thus mindful, examines, explores, and investigates that Dhamma with wisdom, at that time the **investigation-of-states factor of awakening** is aroused in him; | 諸比丘，當比丘如此安住於念，以智慧審察、探究、考察彼法時，彼心中擇法覺支生起； |
| dhammavicayasambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti; | at that time the bhikkhu develops the **investigation-of-states factor of awakening**; | 彼時，比丘修習擇法覺支； |
| dhammavicayasambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. | at that time the **investigation-of-states factor of awakening** goes to its full development in the bhikkhu. | 彼時，擇法覺支於比丘心中臻至圓滿。 |
| Tassa taṁ dhammaṁ paññāya pavicinato pavicarato parivīmaṁsamāpajjato āraddhaṁ hoti vīriyaṁ asallīnaṁ. | For him, examining, exploring, and investigating that Dhamma with wisdom, energy is aroused, unflagging. | 對他而言，以智慧審察、探究、考察彼法，精力生起，毫不懈怠。 |
| Yasmiṁ samaye, bhikkhave, bhikkhuno taṁ dhammaṁ paññāya pavicinato pavicarato parivīmaṁsamāpajjato āraddhaṁ hoti vīriyaṁ asallīnaṁ, vīriyasambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti; vīriyasambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti; vīriyasambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. | Bhikkhus, at the time when, for a bhikkhu examining, exploring, and investigating that Dhamma with wisdom, energy is aroused, unflagging, at that time the **energy factor of awakening** is aroused in him; he develops the **energy factor of awakening** at that time; the **energy factor of awakening** at that time goes to its full development in him. | 諸比丘，當比丘以智慧審察、探究、考察彼法，精力生起，毫不懈怠時，彼心中精進覺支生起；他於彼時修習精進覺支；彼時精進覺支於他心中臻至圓滿。 |
| Āraddhavīriyassa uppajjati pīti nirāmisā. | With aroused energy, unworldly joy arises. | 精力生起時，世間外的喜悅隨之而生。 |
| Yasmiṁ samaye, bhikkhave, bhikkhuno āraddhavīriyassa uppajjati pīti nirāmisā, pītisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti; pītisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti; pītisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. | Bhikkhus, at the time when unworldly joy arises for a bhikkhu with aroused energy, at that time the **rapture factor of awakening** is aroused in him; he develops the **rapture factor of awakening** at that time; the **rapture factor of awakening** at that time goes to its full development in him. | 諸比丘，當世間外的喜悅於精力生起的比丘心中生起時，彼心中喜覺支生起；他於彼時修習喜覺支；彼時喜覺支於他心中臻至圓滿。 |
| Pītimanassa kāyopi passambhati, cittampi passambhati. | When the mind is joyful, the body also becomes tranquil, the mind also becomes tranquil. | 心喜時，身亦輕安，心亦輕安。 |
| Yasmiṁ samaye, bhikkhave, bhikkhuno pītimanassa kāyopi passambhati cittampi passambhati, passaddhisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti; passaddhisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti; passaddhisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. | Bhikkhus, at the time when, for a bhikkhu whose mind is joyful, his body also becomes tranquil, his mind also becomes tranquil, at that time the **tranquility factor of awakening** is aroused in him; he develops the **tranquility factor of awakening** at that time; the **tranquility factor of awakening** at that time goes to its full development in him. | 諸比丘，當心喜的比丘，其身亦輕安，其心亦輕安時，彼心中輕安覺支生起；他於彼時修習輕安覺支；彼時輕安覺支於他心中臻至圓滿。 |
| Passaddhakāyassa sukhino cittaṁ samādhiyati. | When the body is tranquil, one who is happy has his mind concentrated. | 身輕安時，快樂者心意專注。 |
| Yasmiṁ samaye, bhikkhave, bhikkhuno passaddhakāyassa sukhino cittaṁ samādhiyati, samādhisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti; samādhisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti; samādhisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. | Bhikkhus, at the time when, for a bhikkhu whose body is tranquil and who is happy, his mind is concentrated, at that time the **concentration factor of awakening** is aroused in him; he develops the **concentration factor of awakening** at that time; the **concentration factor of awakening** at that time goes to its full development in him. | 諸比丘，當身輕安且快樂的比丘，其心專注時，彼心中定覺支生起；他於彼時修習定覺支；彼時定覺支於他心中臻至圓滿。 |
| So tathāsamāhitaṁ cittaṁ sādhukaṁ ajjhupekkhitā hoti. | He then thoroughly observes that concentrated mind with equanimity. | 他隨後以捨心徹底觀察那專注的心。 |
| Yasmiṁ samaye, bhikkhave, bhikkhu tathāsamāhitaṁ cittaṁ sādhukaṁ ajjhupekkhitā hoti, upekkhāsambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti; upekkhāsambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti; upekkhāsambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. | Bhikkhus, at the time when a bhikkhu thoroughly observes that concentrated mind with equanimity, at that time the **equanimity factor of awakening** is aroused in him; he develops the **equanimity factor of awakening** at that time; the **equanimity factor of awakening** at that time goes to its full development in him. | 諸比丘，當比丘以捨心徹底觀察那專注的心時，彼心中捨覺支生起；他於彼時修習捨覺支；彼時捨覺支於他心中臻至圓滿。 |
| Evaṁ bhāvitesu kho, bhikkhave, sattasu sambojjhaṅgesu evaṁ bahulīkatesu satta phalā sattānisaṁsā pāṭikaṅkhā. | Bhikkhus, when these **seven factors of awakening** have been thus developed and made much of, **seven fruits and seven benefits** may be expected. | 諸比丘，當此七覺支如此修習多修時，可期七果與七利。 |
| Katame satta phalā sattānisaṁsā? | What are the **seven fruits and seven benefits**? | 何為七果與七利？ |
| Diṭṭheva dhamme paṭikacca aññaṁ ārādheti. | Here and now he realizes the ultimate knowledge. | 於此生此世即證究竟智。 |
| No ce diṭṭheva dhamme paṭikacca aññaṁ ārādheti, atha maraṇakāle aññaṁ ārādheti. | If he does not realize the ultimate knowledge here and now, then he realizes the ultimate knowledge at the time of death. | 若於此生此世未證究竟智，則於臨終時證究竟智。 |
| No ce diṭṭheva dhamme paṭikacca aññaṁ ārādheti, no ce maraṇakāle aññaṁ ārādheti, atha pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā antarāparinibbāyī hoti. | If he does not realize the ultimate knowledge here and now, and does not realize the ultimate knowledge at the time of death, then with the eradication of the five lower fetters, he becomes one who **attains Nibbāna in the interval**. | 若於此生此世未證究竟智，亦未於臨終時證究竟智，則以斷除五下分結，成為中般涅槃者。 |
| No ce diṭṭheva dhamme paṭikacca aññaṁ ārādheti, no ce maraṇakāle aññaṁ ārādheti, no ce pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā antarāparinibbāyī hoti, atha pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā upahaccaparinibbāyī hoti. | If he does not realize the ultimate knowledge here and now, and does not realize the ultimate knowledge at the time of death, and does not attain Nibbāna in the interval with the eradication of the five lower fetters, then with the eradication of the five lower fetters, he becomes one who **attains Nibbāna upon impact**. | 若於此生此世未證究竟智，未於臨終時證究竟智，亦未以斷除五下分結而證中般涅槃，則以斷除五下分結，成為生般涅槃者。 |
| No ce diṭṭheva dhamme paṭikacca aññaṁ ārādheti, no ce maraṇakāle aññaṁ ārādheti, no ce pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā antarāparinibbāyī hoti, no ce pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā upahaccaparinibbāyī hoti, atha pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā asaṅkhāraparinibbāyī hoti. | If he does not realize the ultimate knowledge here and now, and does not realize the ultimate knowledge at the time of death, and does not attain Nibbāna in the interval with the eradication of the five lower fetters, and does not attain Nibbāna upon impact with the eradication of the five lower fetters, then with the eradication of the five lower fetters, he becomes one who **attains Nibbāna without exertion**. | 若於此生此世未證究竟智，未於臨終時證究竟智，未以斷除五下分結而證中般涅槃，亦未以斷除五下分結而證生般涅槃，則以斷除五下分結，成為無行般涅槃者。 |
| No ce diṭṭheva dhamme paṭikacca aññaṁ ārādheti, no ce maraṇakāle aññaṁ ārādheti, no ce pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā antarāparinibbāyī hoti, no ce pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā upahaccaparinibbāyī hoti, no ce pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā asaṅkhāraparinibbāyī hoti, atha pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā sasaṅkhāraparinibbāyī hoti. | If he does not realize the ultimate knowledge here and now, and does not realize the ultimate knowledge at the time of death, and does not attain Nibbāna in the interval with the eradication of the five lower fetters, and does not attain Nibbāna upon impact with the eradication of the five lower fetters, and does not attain Nibbāna without exertion with the eradication of the five lower fetters, then with the eradication of the five lower fetters, he becomes one who **attains Nibbāna with exertion**. | 若於此生此世未證究竟智，未於臨終時證究竟智，未以斷除五下分結而證中般涅槃，未以斷除五下分結而證生般涅槃，亦未以斷除五下分結而證無行般涅槃，則以斷除五下分結，成為有行般涅槃者。 |
| No ce diṭṭheva dhamme paṭikacca aññaṁ ārādheti, no ce maraṇakāle aññaṁ ārādheti, no ce pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā antarāparinibbāyī hoti, no ce pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā upahaccaparinibbāyī hoti, no ce pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā asaṅkhāraparinibbāyī hoti, no ce pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā sasaṅkhāraparinibbāyī hoti, atha pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā uddhaṁsoto hoti akaniṭṭhagāmī. | If he does not realize the ultimate knowledge here and now, and does not realize the ultimate knowledge at the time of death, and does not attain Nibbāna in the interval with the eradication of the five lower fetters, and does not attain Nibbāna upon impact with the eradication of the five lower fetters, and does not attain Nibbāna without exertion with the eradication of the five lower fetters, and does not attain Nibbāna with exertion with the eradication of the five lower fetters, then with the eradication of the five lower fetters, he becomes an **upward-bound one** who goes to the Akaniṭṭha realm. | 若於此生此世未證究竟智，未於臨終時證究竟智，未以斷除五下分結而證中般涅槃，未以斷除五下分結而證生般涅槃，未以斷除五下分結而證無行般涅槃，亦未以斷除五下分結而證有行般涅槃，則以斷除五下分結，成為上流至阿迦膩吒天者。 |
| Evaṁ bhāvitesu kho, bhikkhave, sattasu bojjhaṅgesu evaṁ bahulīkatesu ime satta phalā sattānisaṁsā pāṭikaṅkhā”ti. | Bhikkhus, when these **seven factors of awakening** have been thus developed and made much of, these **seven fruits and seven benefits** may be expected.” | 諸比丘，當此七覺支如此修習多修時，可期此七果與七利。」 |
| Tatiyaṁ. | The Third. | 第三。 |
46.4 - SN 46.4 Vattha: Cloth
| --- SN46.4 - Vatthasutta --- | --- SN46.4 - Cloth --- | --- SN46.4 - 布 --- |
| Ekaṁ samayaṁ āyasmā sāriputto sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. | On one occasion, Venerable Sāriputta was staying at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. | 一時，舍利弗尊者住於舍衛城祇樹給孤獨園。 |
| Tatra kho āyasmā sāriputto bhikkhū āmantesi: | There Venerable Sāriputta addressed the bhikkhus: | 在那裡，舍利弗尊者對諸比丘說： |
| “āvuso bhikkhavo”ti. | “Friends, bhikkhus!” | 「友等，諸比丘！」 |
| “Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. | “Friend!” those bhikkhus replied to Venerable Sāriputta. | 「友！」那些比丘回答舍利弗尊者。 |
| Āyasmā sāriputto etadavoca: | Venerable Sāriputta said this: | 舍利弗尊者這樣說： |
| “Sattime, āvuso, bojjhaṅgā. | “Friends, there are these **seven factors of awakening**. | 「友等，有此七覺支。 |
| Katame satta? | What seven? | 哪七種？ |
| Satisambojjhaṅgo, dhammavicayasambojjhaṅgo, vīriyasambojjhaṅgo, pītisambojjhaṅgo, passaddhisambojjhaṅgo, samādhisambojjhaṅgo, upekkhāsambojjhaṅgo— | The **mindfulness factor of awakening**, the **investigation-of-states factor of awakening**, the **energy factor of awakening**, the **rapture factor of awakening**, the **tranquility factor of awakening**, the **concentration factor of awakening**, the **equanimity factor of awakening**— | 念覺支、擇法覺支、精進覺支、喜覺支、輕安覺支、定覺支、捨覺支—— |
| ime kho, āvuso, satta bojjhaṅgā. | These, friends, are the **seven factors of awakening**. | 友等，此為七覺支。 |
| Imesaṁ khvāhaṁ, āvuso, sattannaṁ bojjhaṅgānaṁ yena yena bojjhaṅgena ākaṅkhāmi pubbaṇhasamayaṁ viharituṁ, tena tena bojjhaṅgena pubbaṇhasamayaṁ viharāmi; | Friends, by whichever of these seven factors of awakening I wish to dwell in the forenoon, by that factor of awakening I dwell in the forenoon; | 友等，此七覺支中，我上午欲住於何覺支，即上午住於何覺支； |
| yena yena bojjhaṅgena ākaṅkhāmi majjhanhikaṁ samayaṁ viharituṁ, tena tena bojjhaṅgena majjhanhikaṁ samayaṁ viharāmi; | by whichever factor of awakening I wish to dwell at midday, by that factor of awakening I dwell at midday; | 我中午欲住於何覺支，即中午住於何覺支； |
| yena yena bojjhaṅgena ākaṅkhāmi sāyanhasamayaṁ viharituṁ, tena tena bojjhaṅgena sāyanhasamayaṁ viharāmi. | by whichever factor of awakening I wish to dwell in the evening, by that factor of awakening I dwell in the evening. | 我傍晚欲住于何覺支，即傍晚住于何覺支。 |
| Satisambojjhaṅgo iti ce me, āvuso, hoti, ‘appamāṇo’ti me hoti, ‘susamāraddho’ti me hoti, tiṭṭhantañca naṁ ‘tiṭṭhatī’ti pajānāmi. | Friends, if the **mindfulness factor of awakening** is present in me, it is present as ‘immeasurable,’ it is present as ‘well-aroused,’ and when it is standing, I understand ‘it is standing.’ | 友等，若我心中有念覺支，則其存在為「無量」，其存在為「善起」，其站立時，我了知「其站立」。 |
| Sacepi me cavati, ‘idappaccayā me cavatī’ti pajānāmi …pe… | If it departs from me, I understand ‘it departs due to this cause’… | 若其離我而去，我了知「其因故離去」… |
| upekkhāsambojjhaṅgo iti ce me, āvuso, hoti, ‘appamāṇo’ti me hoti, ‘susamāraddho’ti me hoti, tiṭṭhantañca naṁ ‘tiṭṭhatī’ti pajānāmi. | If the **equanimity factor of awakening** is present in me, friends, it is present as ‘immeasurable,’ it is present as ‘well-aroused,’ and when it is standing, I understand ‘it is standing.’ | 若我心中有捨覺支，友等，其存在為「無量」，其存在為「善起」，其站立時，我了知「其站立」。 |
| Sacepi me cavati, ‘idappaccayā me cavatī’ti pajānāmi. | If it departs from me, I understand ‘it departs due to this cause.’ | 若其離我而去，我了知「其因故離去」。 |
| Seyyathāpi, āvuso, rañño vā rājamahāmattassa vā nānārattānaṁ dussānaṁ dussakaraṇḍako pūro assa. | Friends, just as a king or a royal minister might have a basket full of variously colored cloths. | 友等，正如國王或王臣有一滿筐各色布料。 |
| So yaññadeva dussayugaṁ ākaṅkheyya pubbaṇhasamayaṁ pārupituṁ, taṁ tadeva dussayugaṁ pubbaṇhasamayaṁ pārupeyya; | Whatever pair of cloths he wished to wear in the forenoon, he would wear that very pair of cloths in the forenoon; | 他上午想穿哪一套布料，就在上午穿那一套布料； |
| yaññadeva dussayugaṁ ākaṅkheyya majjhanhikaṁ samayaṁ pārupituṁ, taṁ tadeva dussayugaṁ majjhanhikaṁ samayaṁ pārupeyya; | whatever pair of cloths he wished to wear at midday, he would wear that very pair of cloths at midday; | 他中午想穿哪一套布料，就在中午穿那一套布料； |
| yaññadeva dussayugaṁ ākaṅkheyya sāyanhasamayaṁ pārupituṁ, taṁ tadeva dussayugaṁ sāyanhasamayaṁ pārupeyya. | whatever pair of cloths he wished to wear in the evening, he would wear that very pair of cloths in the evening. | 他傍晚想穿哪一套布料，就在傍晚穿那一套布料。 |
| Evameva khvāhaṁ, āvuso, imesaṁ sattannaṁ bojjhaṅgānaṁ yena yena bojjhaṅgena ākaṅkhāmi pubbaṇhasamayaṁ viharituṁ, tena tena bojjhaṅgena pubbaṇhasamayaṁ viharāmi; | Just so, friends, by whichever of these **seven factors of awakening** I wish to dwell in the forenoon, by that factor of awakening I dwell in the forenoon; | 同樣地，友等，此七覺支中，我上午欲住於何覺支，即上午住於何覺支； |
| yena yena bojjhaṅgena ākaṅkhāmi majjhanhikaṁ samayaṁ viharituṁ, tena tena bojjhaṅgena majjhanhikaṁ samayaṁ viharāmi; | by whichever factor of awakening I wish to dwell at midday, by that factor of awakening I dwell at midday; | 我中午欲住於何覺支，即中午住於何覺支； |
| yena yena bojjhaṅgena ākaṅkhāmi sāyanhasamayaṁ viharituṁ, tena tena bojjhaṅgena sāyanhasamayaṁ viharāmi. | by whichever factor of awakening I wish to dwell in the evening, by that factor of awakening I dwell in the evening. | 我傍晚欲住于何覺支，即傍晚住于何覺支。 |
| Satisambojjhaṅgo iti ce me, āvuso, hoti, ‘appamāṇo’ti me hoti, ‘susamāraddho’ti me hoti, tiṭṭhantañca naṁ ‘tiṭṭhatī’ti pajānāmi. | Friends, if the **mindfulness factor of awakening** is present in me, it is present as ‘immeasurable,’ it is present as ‘well-aroused,’ and when it is standing, I understand ‘it is standing.’ | 友等，若我心中有念覺支，則其存在為「無量」，其存在為「善起」，其站立時，我了知「其站立」。 |
| Sacepi me cavati, ‘idappaccayā me cavatī’ti pajānāmi …pe… | If it departs from me, I understand ‘it departs due to this cause’… | 若其離我而去，我了知「其因故離去」… |
| upekkhāsambojjhaṅgo iti ce me, āvuso, hoti, ‘appamāṇo’ti me hoti, ‘susamāraddho’ti me hoti, tiṭṭhantañca naṁ ‘tiṭṭhatī’ti pajānāmi. | If the **equanimity factor of awakening** is present in me, friends, it is present as ‘immeasurable,’ it is present as ‘well-aroused,’ and when it is standing, I understand ‘it is standing.’ | 若我心中有捨覺支，友等，其存在為「無量」，其存在為「善起」，其站立時，我了知「其站立」。 |
| Sacepi me cavati, ‘idappaccayā me cavatī’ti pajānāmī”ti. | If it departs from me, I understand ‘it departs due to this cause’.” | 若其離我而去，我了知「其因故離去」。」 |
| Catutthaṁ. | The Fourth. | 第四。 |
46.5 - SN 46.5 Bhikkhu: Bhikkhu
| --- SN46.5 - Bhikkhusutta --- | --- SN46.5 - Bhikkhu --- | --- SN46.5 - 比丘 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍衛城。 |
| Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami …pe… ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: | Then a certain bhikkhu approached the Blessed One… Having sat down to one side, that bhikkhu said to the Blessed One: | 爾時，有一比丘趨近世尊… 坐於一旁後，彼比丘白世尊言： |
| “‘bojjhaṅgā, bojjhaṅgā’ti, bhante, vuccanti. | “Venerable Sir, it is said, ‘**factors of awakening**, factors of awakening.’ | 「尊者，所謂『覺支，覺支』。 |
| Kittāvatā nu kho, bhante, ‘bojjhaṅgā’ti vuccantī”ti? | To what extent, Venerable Sir, are they called ‘**factors of awakening**’?” | 尊者，在何種程度上，它們被稱為『覺支』？」 |
| “Bodhāya saṁvattantīti kho, bhikkhu, tasmā ‘bojjhaṅgā’ti vuccanti. | “They conduce to awakening, bhikkhu, that is why they are called ‘**factors of awakening**.’ | 「彼等助成覺悟，比丘，是故名為『覺支』。 |
| Idha, bhikkhu, satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ …pe… | Here, bhikkhu, one develops the **mindfulness factor of awakening**, supported by seclusion, by dispassion, by cessation, culminating in relinquishment… | 在此，比丘，人修習念覺支，依於遠離、離貪、寂滅，究竟於捨… |
| upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. | one develops the **equanimity factor of awakening**, supported by seclusion, by dispassion, by cessation, culminating in relinquishment. | 人修習捨覺支，依於遠離、離貪、寂滅，究竟於捨。 |
| Tassime satta bojjhaṅge bhāvayato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati. | As he develops these **seven factors of awakening**, his mind is liberated from the **taint of sensual desire**, his mind is liberated from the **taint of existence**, his mind is liberated from the **taint of ignorance**. | 當他修習此七覺支時，其心從欲漏中解脫，其心從有漏中解脫，其心從無明漏中解脫。 |
| Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. | When it is liberated, the knowledge arises: ‘It is liberated.’ | 解脫時，知識生起：『已解脫。』 |
| ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. | He understands: ‘Birth is destroyed, the holy life has been lived, what was to be done has been done, there is no more for this state of being.’ | 他了知：『生已盡，梵行已立，所作已辦，不受後有。』 |
| Bodhāya saṁvattantīti, bhikkhu, tasmā ‘bojjhaṅgā’ti vuccantī”ti. | They conduce to awakening, bhikkhu, that is why they are called ‘**factors of awakening**’.” | 彼等助成覺悟，比丘，是故名為『覺支』。」 |
46.6 - SN 46.6 Kuṇḍaliya: Kuṇḍaliya
| --- SN46.6 - Kuṇḍaliyasutta --- | --- SN46.6 - Kuṇḍaliya --- | --- SN46.6 - 拘陀利耶 --- |
| Ekaṁ samayaṁ bhagavā sākete viharati añjanavane migadāye. | On one occasion the Blessed One was staying at Sāketa in the Anjana Grove, Migadāya. | 一時，世尊住於沙計城安闍那林鹿野苑。 |
| Atha kho kuṇḍaliyo paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. | Then Kuṇḍaliya the wanderer approached the Blessed One; having approached, he exchanged greetings with the Blessed One. | 爾時，遊方者拘陀利耶趨近世尊；趨近後，與世尊互致問候。 |
| Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho kuṇḍaliyo paribbājako bhagavantaṁ etadavoca: | When they had concluded their courteous and amiable talk, he sat down to one side. Having sat down to one side, Kuṇḍaliya the wanderer said to the Blessed One: | 結束客氣友好的交談後，他坐於一旁。坐於一旁後，遊方者拘陀利耶白世尊言： |
| “ahamasmi, bho gotama, ārāmanissayī parisāvacaro. | “Good Gotama, I am a frequenter of parks, a wanderer among assemblies. | 「善哉喬達摩，我常遊園林，常集會中遊蕩。 |
| Tassa mayhaṁ, bho gotama, pacchābhattaṁ bhuttapātarāsassa ayamācāro hoti— | For me, good Gotama, after breakfast, having eaten my meal, this is my practice— | 對我而言，善哉喬達摩，早餐後，用完餐，此為我之常規—— |
| ārāmena ārāmaṁ uyyānena uyyānaṁ anucaṅkamāmi anuvicarāmi. | I walk from park to park, from garden to garden, I wander about. | 我從一園林步行至另一園林，從一花園至另一花園，我四處遊蕩。 |
| So tattha passāmi eke samaṇabrāhmaṇe itivādappamokkhānisaṁsañceva kathaṁ kathente upārambhānisaṁsañca: | There I see some ascetics and brahmins conversing with each other on the benefits of word-liberation and the benefits of accusation: | 在那裡，我見到一些沙門和婆羅門互相交談，談論言詞解脫的利益和指責的利益： |
| ‘bhavaṁ pana gotamo kimānisaṁso viharatī’”ti? | ‘What benefit, then, does Master Gotama dwell in?’” | 『那麼，喬達摩大師安住於何種利益？』」 |
| “Vijjāvimuttiphalānisaṁso kho, kuṇḍaliya, tathāgato viharatī”ti. | “The Tathāgata, Kuṇḍaliya, dwells in the **fruit and benefit of true knowledge and liberation**.” | 「如來，拘陀利耶，住於正智與解脫之果與利。」 |
| “Katame pana, bho gotama, dhammā bhāvitā bahulīkatā vijjāvimuttiṁ paripūrentī”ti? | “But what states, good Gotama, when developed and made much of, fulfill **true knowledge and liberation**?” | 「然而，善哉喬達摩，何法修習多修能圓滿正智與解脫？」 |
| “Satta kho, kuṇḍaliya, bojjhaṅgā bhāvitā bahulīkatā vijjāvimuttiṁ paripūrentī”ti. | “The **seven factors of awakening**, Kuṇḍaliya, when developed and made much of, fulfill **true knowledge and liberation**.” | 「七覺支，拘陀利耶，修習多修能圓滿正智與解脫。」 |
| “Katame pana, bho gotama, dhammā bhāvitā bahulīkatā satta bojjhaṅge paripūrentī”ti? | “But what states, good Gotama, when developed and made much of, fulfill the **seven factors of awakening**?” | 「然而，善哉喬達摩，何法修習多修能圓滿七覺支？」 |
| “Cattāro kho, kuṇḍaliya, satipaṭṭhānā bhāvitā bahulīkatā satta bojjhaṅge paripūrentī”ti. | “The **four establishments of mindfulness**, Kuṇḍaliya, when developed and made much of, fulfill the **seven factors of awakening**.” | 「四念住，拘陀利耶，修習多修能圓滿七覺支。」 |
| “Katame pana, bho gotama, dhammā bhāvitā, bahulīkatā cattāro satipaṭṭhāne paripūrentī”ti? | “But what states, good Gotama, when developed and made much of, fulfill the **four establishments of mindfulness**?” | 「然而，善哉喬達摩，何法修習多修能圓滿四念住？」 |
| “Tīṇi kho, kuṇḍaliya, sucaritāni bhāvitāni bahulīkatāni cattāro satipaṭṭhāne paripūrentī”ti. | “The **three good conducts**, Kuṇḍaliya, when developed and made much of, fulfill the **four establishments of mindfulness**.” | 「三善行，拘陀利耶，修習多修能圓滿四念住。」 |
| “Katame pana, bho gotama, dhammā bhāvitā bahulīkatā tīṇi sucaritāni paripūrentī”ti? | “But what states, good Gotama, when developed and made much of, fulfill the **three good conducts**?” | 「然而，善哉喬達摩，何法修習多修能圓滿三善行？」 |
| “Indriyasaṁvaro kho, kuṇḍaliya, bhāvito bahulīkato tīṇi sucaritāni paripūretīti. | “**Restraint of the sense faculties**, Kuṇḍaliya, when developed and made much of, fulfills the **three good conducts**. | 「根律儀，拘陀利耶，修習多修能圓滿三善行。 |
| Kathaṁ bhāvito ca, kuṇḍaliya, indriyasaṁvaro kathaṁ bahulīkato tīṇi sucaritāni paripūretīti? | And how, Kuṇḍaliya, when developed and made much of, does **restraint of the sense faculties** fulfill the **three good conducts**? | 拘陀利耶，根律儀如何修習多修能圓滿三善行？ |
| Idha, kuṇḍaliya, bhikkhu cakkhunā rūpaṁ disvā manāpaṁ nābhijjhati nābhihaṁsati, na rāgaṁ janeti. | Here, Kuṇḍaliya, a bhikkhu, having seen a form with the eye, does not lust for it, does not become infatuated, does not generate passion. | 在此，拘陀利耶，比丘以眼見色，不貪著，不迷戀，不生激情。 |
| Tassa ṭhito ca kāyo hoti, ṭhitaṁ cittaṁ ajjhattaṁ susaṇṭhitaṁ suvimuttaṁ. | His body is then steady, his mind is steady, internally well-composed, well-liberated. | 其身遂穩，其心遂穩，內心善安，善解脫。 |
| Cakkhunā kho paneva rūpaṁ disvā amanāpaṁ na maṅku hoti appatiṭṭhitacitto adīnamānaso abyāpannacetaso. | And having seen a form with the eye that is disagreeable, he is not distressed, his mind is not unsettled, his mind is not depressed, his mind is not malevolent. | 見不悅之色，不苦惱，心不亂，心不沮喪，心不惡意。 |
| Tassa ṭhito ca kāyo hoti ṭhitaṁ cittaṁ ajjhattaṁ susaṇṭhitaṁ suvimuttaṁ. | His body is then steady, his mind is steady, internally well-composed, well-liberated. | 其身遂穩，其心遂穩，內心善安，善解脫。 |
| Puna caparaṁ, kuṇḍaliya, bhikkhu sotena saddaṁ sutvā …pe… | Furthermore, Kuṇḍaliya, a bhikkhu, having heard a sound with the ear… | 再者，拘陀利耶，比丘以耳聞聲… |
| ghānena gandhaṁ ghāyitvā …pe… | having smelled an odor with the nose… | 以鼻嗅香… |
| jivhāya rasaṁ sāyitvā …pe… | having tasted a flavor with the tongue… | 以舌嚐味… |
| kāyena phoṭṭhabbaṁ phusitvā …pe… | having felt a tangible with the body… | 以身觸物… |
| manasā dhammaṁ viññāya manāpaṁ nābhijjhati nābhihaṁsati, na rāgaṁ janeti. | having cognized a mental phenomenon with the mind that is agreeable, does not lust for it, does not become infatuated, does not generate passion. | 以意認知可意之法，不貪著，不迷戀，不生激情。 |
| Tassa ṭhito ca kāyo hoti, ṭhitaṁ cittaṁ ajjhattaṁ susaṇṭhitaṁ suvimuttaṁ. | His body is then steady, his mind is steady, internally well-composed, well-liberated. | 其身遂穩，其心遂穩，內心善安，善解脫。 |
| Manasā kho paneva dhammaṁ viññāya amanāpaṁ na maṅku hoti appatiṭṭhitacitto adīnamānaso abyāpannacetaso. | And having cognized a mental phenomenon with the mind that is disagreeable, he is not distressed, his mind is not unsettled, his mind is not depressed, his mind is not malevolent. | 見不悅之法，不苦惱，心不亂，心不沮喪，心不惡意。 |
| Tassa ṭhito ca kāyo hoti, ṭhitaṁ cittaṁ ajjhattaṁ susaṇṭhitaṁ suvimuttaṁ. | His body is then steady, his mind is steady, internally well-composed, well-liberated. | 其身遂穩，其心遂穩，內心善安，善解脫。 |
| Yato kho, kuṇḍaliya, bhikkhuno cakkhunā rūpaṁ disvā manāpāmanāpesu rūpesu ṭhito ca kāyo hoti, ṭhitaṁ cittaṁ ajjhattaṁ susaṇṭhitaṁ suvimuttaṁ. | When, Kuṇḍaliya, a bhikkhu’s body is steady and his mind is steady, internally well-composed, well-liberated, in regard to agreeable and disagreeable forms seen with the eye. | 拘陀利耶，當比丘身穩心穩，內心善安，善解脫，對於眼見可意與不可意之色。 |
| Sotena saddaṁ sutvā …pe… | Having heard a sound with the ear… | 耳聞聲… |
| ghānena gandhaṁ ghāyitvā …pe… | having smelled an odor with the nose… | 以鼻嗅香… |
| jivhāya rasaṁ sāyitvā …pe… | having tasted a flavor with the tongue… | 以舌嚐味… |
| kāyena phoṭṭhabbaṁ phusitvā …pe… | having felt a tangible with the body… | 以身觸物… |
| manasā dhammaṁ viññāya manāpāmanāpesu dhammesu ṭhito ca kāyo hoti, ṭhitaṁ cittaṁ ajjhattaṁ susaṇṭhitaṁ suvimuttaṁ. | having cognized a mental phenomenon with the mind, his body is steady and his mind is steady, internally well-composed, well-liberated, in regard to agreeable and disagreeable mental phenomena. | 以意認知法，身穩心穩，內心善安，善解脫，對於可意與不可意之法。 |
| Evaṁ bhāvito kho, kuṇḍaliya, indriyasaṁvaro evaṁ bahulīkato tīṇi sucaritāni paripūreti. | It is in this way, Kuṇḍaliya, that **restraint of the sense faculties**, when thus developed and made much of, fulfills the **three good conducts**. | 拘陀利耶，正是這樣，根律儀修習多修，圓滿三善行。 |
| Kathaṁ bhāvitāni ca, kuṇḍaliya, tīṇi sucaritāni kathaṁ bahulīkatāni cattāro satipaṭṭhāne paripūrenti? | And how, Kuṇḍaliya, when thus developed and made much of, do the **three good conducts** fulfill the **four establishments of mindfulness**? | 拘陀利耶，三善行如何修習多修能圓滿四念住？ |
| Idha, kuṇḍaliya, bhikkhu kāyaduccaritaṁ pahāya kāyasucaritaṁ bhāveti, vacīduccaritaṁ pahāya vacīsucaritaṁ bhāveti, manoduccaritaṁ pahāya manosucaritaṁ bhāveti. | Here, Kuṇḍaliya, a bhikkhu, having abandoned bodily misconduct, develops bodily good conduct; having abandoned verbal misconduct, develops verbal good conduct; having abandoned mental misconduct, develops mental good conduct. | 在此，拘陀利耶，比丘捨棄身惡行，修習身善行；捨棄語惡行，修習語善行；捨棄意惡行，修習意善行。 |
| Evaṁ bhāvitāni kho, kuṇḍaliya, tīṇi sucaritāni evaṁ bahulīkatāni cattāro satipaṭṭhāne paripūrenti. | It is in this way, Kuṇḍaliya, that the **three good conducts**, when thus developed and made much of, fulfill the **four establishments of mindfulness**. | 拘陀利耶，正是這樣，三善行修習多修，圓滿四念住。 |
| Kathaṁ bhāvitā ca, kuṇḍaliya, cattāro satipaṭṭhānā kathaṁ bahulīkatā satta bojjhaṅge paripūrenti? | And how, Kuṇḍaliya, when thus developed and made much of, do the **four establishments of mindfulness** fulfill the **seven factors of awakening**? | 拘陀利耶，四念住如何修習多修能圓滿七覺支？ |
| Idha, kuṇḍaliya, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; | Here, Kuṇḍaliya, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in the world; | 在此，拘陀利耶，比丘於身觀身住，熱忱、正知、正念，捨離世間貪憂； |
| vedanāsu …pe… | he dwells contemplating feelings in feelings… | 他於受觀受住… |
| citte …pe… | he dwells contemplating mind in mind… | 他於心觀心住… |
| dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | he dwells contemplating phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in the world. | 他於法觀法住，熱忱、正知、正念，捨離世間貪憂。 |
| Evaṁ bhāvitā kho, kuṇḍaliya, cattāro satipaṭṭhānā evaṁ bahulīkatā satta bojjhaṅge paripūrenti. | It is in this way, Kuṇḍaliya, that the **four establishments of mindfulness**, when thus developed and made much of, fulfill the **seven factors of awakening**. | 拘陀利耶，正是這樣，四念住修習多修，圓滿七覺支。 |
| Kathaṁ bhāvitā ca, kuṇḍaliya, satta bojjhaṅgā kathaṁ bahulīkatā vijjāvimuttiṁ paripūrenti? | And how, Kuṇḍaliya, when thus developed and made much of, do the **seven factors of awakening** fulfill **true knowledge and liberation**? | 拘陀利耶，七覺支如何修習多修能圓滿正智與解脫？ |
| Idha, kuṇḍaliya, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ …pe… | Here, Kuṇḍaliya, a bhikkhu develops the **mindfulness factor of awakening**, supported by seclusion, by dispassion, by cessation, culminating in relinquishment… | 在此，拘陀利耶，比丘修習依於遠離、離貪、寂滅，究竟於捨的念覺支… |
| upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. | he develops the **equanimity factor of awakening**, supported by seclusion, by dispassion, by cessation, culminating in relinquishment. | 他修習依於遠離、離貪、寂滅，究竟於捨的捨覺支。 |
| Evaṁ bhāvitā kho, kuṇḍaliya, satta bojjhaṅgā evaṁ bahulīkatā vijjāvimuttiṁ paripūrentī”ti. | It is in this way, Kuṇḍaliya, that the **seven factors of awakening**, when thus developed and made much of, fulfill **true knowledge and liberation**.” | 拘陀利耶，正是這樣，七覺支修習多修，圓滿正智與解脫。」 |
| Evaṁ vutte, kuṇḍaliyo paribbājako bhagavantaṁ etadavoca: | When this was said, Kuṇḍaliya the wanderer said to the Blessed One: | 此語說畢，遊方者拘陀利耶白世尊言： |
| “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. | “Excellent, good Gotama! Excellent, good Gotama! | 「善哉，喬達摩！善哉，喬達摩！ |
| Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evameva bhotā gotamena anekapariyāyena dhammo pakāsito. | Just as, good Gotama, one might right what was overturned, reveal what was hidden, show the way to one who was lost, or hold up a lamp in the dark so that those with eyes might see forms; just so has the good Gotama illuminated the Dhamma in various ways. | 善哉喬達摩，正如扶正傾倒，揭示隱藏，為迷路者指路，或於暗中持燈，使有眼者得見色；同樣地，善哉喬達摩以種種方式闡明了法。 |
| Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. | I go for refuge to the good Gotama, to the Dhamma, and to the Saṅgha of bhikkhus. | 我歸依善哉喬達摩，歸依法，歸依比丘僧伽。 |
| Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. | May the good Gotama remember me as a lay follower who has gone for refuge from today onwards as long as I live.” | 願善哉喬達摩憶我為在家弟子，自今日起，終生歸依。」 |
| Chaṭṭhaṁ. | The Sixth. | 第六。 |
46.7 - SN 46.7 Kūṭāgāra: Peaked House
| --- SN46.7 - Kūṭāgārasutta --- | --- SN46.7 - Peaked House --- | --- SN46.7 - 尖頂屋 --- |
| “Seyyathāpi, bhikkhave, kūṭāgārassa yā kāci gopānasiyo, sabbā tā kūṭaninnā kūṭapoṇā kūṭapabbhārā; | “Bhikkhus, just as all the rafters of a peaked house converge on the peak, slope towards the peak, tend towards the peak; | 「諸比丘，正如尖頂屋的所有椽子都匯集於屋頂，傾向於屋頂，趨向於屋頂； |
| evameva kho, bhikkhave, bhikkhu satta bojjhaṅge bhāvento satta bojjhaṅge bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro. | just so, bhikkhus, a bhikkhu who develops the **seven factors of awakening**, who makes much of the **seven factors of awakening**, inclines to Nibbāna, slopes to Nibbāna, tends to Nibbāna. | 同樣地，諸比丘，修習七覺支、多修七覺支的比丘，傾向涅槃，斜向涅槃，趨向涅槃。 |
| Kathañca, bhikkhave, bhikkhu satta bojjhaṅge bhāvento satta bojjhaṅge bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? | And how, bhikkhus, does a bhikkhu who develops the **seven factors of awakening**, who makes much of the **seven factors of awakening**, incline to Nibbāna, slope to Nibbāna, tend to Nibbāna? | 諸比丘，修習七覺支、多修七覺支的比丘，如何傾向涅槃、斜向涅槃、趨向涅槃？ |
| Idha, bhikkhave, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ …pe… | Here, bhikkhus, a bhikkhu develops the **mindfulness factor of awakening**, supported by seclusion, by dispassion, by cessation, culminating in relinquishment… | 在此，諸比丘，比丘修習依於遠離、離貪、寂滅，究竟於捨的念覺支… |
| upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. | he develops the **equanimity factor of awakening**, supported by seclusion, by dispassion, by cessation, culminating in relinquishment. | 他修習依於遠離、離貪、寂滅，究竟於捨的捨覺支。 |
| Evaṁ kho, bhikkhave, bhikkhu satta bojjhaṅge bhāvento satta bojjhaṅge bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti. | Thus, bhikkhus, a bhikkhu who develops the **seven factors of awakening**, who makes much of the **seven factors of awakening**, inclines to Nibbāna, slopes to Nibbāna, tends to Nibbāna.” | 如是，諸比丘，修習七覺支、多修七覺支的比丘，傾向涅槃，斜向涅槃，趨向涅槃。」 |
46.8 - SN 46.8 Upavāna: Upavāna
| --- SN46.8 - Upavānasutta --- | --- SN46.8 - Upavāna --- | --- SN46.8 - 優波摩那 --- |
| Ekaṁ samayaṁ āyasmā ca upavāno āyasmā ca sāriputto kosambiyaṁ viharanti ghositārāme. | On one occasion Venerable Upavāna and Venerable Sāriputta were staying at Kosambī in Ghosita’s Park. | 一時，優婆摩那尊者與舍利弗尊者住於拘舍彌的瞿師羅園。 |
| Atha kho āyasmā sāriputto sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā upavāno tenupasaṅkami; upasaṅkamitvā āyasmatā upavānena saddhiṁ sammodi. | Then in the evening, Venerable Sāriputta emerged from seclusion and approached Venerable Upavāna; having approached, he exchanged greetings with Venerable Upavāna. | 爾時，傍晚，舍利弗尊者從獨坐中出，趨近優婆摩那尊者；趨近後，與優婆摩那尊者互致問候。 |
| Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sāriputto āyasmantaṁ upavānaṁ etadavoca: | When they had concluded their courteous and amiable talk, he sat down to one side. Having sat down to one side, Venerable Sāriputta said to Venerable Upavāna: | 結束客氣友好的交談後，他坐於一旁。坐於一旁後，舍利弗尊者對優婆摩那尊者說： |
| “Jāneyya nu kho, āvuso upavāna, bhikkhu ‘paccattaṁ yonisomanasikārā evaṁ susamāraddhā me satta bojjhaṅgā phāsuvihārāya saṁvattantī’”ti? | “Friend Upavāna, could a bhikkhu know for himself: ‘My **seven factors of awakening** are well-aroused by wise attention, they conduce to a comfortable dwelling’?” | 「友優婆摩那，比丘能自知：『我之七覺支由如理作意善起，能致安樂住』否？」 |
| “Jāneyya kho, āvuso sāriputta, bhikkhu ‘paccattaṁ yonisomanasikārā evaṁ susamāraddhā me satta bojjhaṅgā phāsuvihārāya saṁvattantī’”ti. | “Friend Sāriputta, a bhikkhu could know for himself: ‘My **seven factors of awakening** are well-aroused by wise attention, they conduce to a comfortable dwelling’.” | 「友舍利弗，比丘能自知：『我之七覺支由如理作意善起，能致安樂住』。」 |
| “Satisambojjhaṅgaṁ kho, āvuso, bhikkhu ārabbhamāno pajānāti ‘cittañca me suvimuttaṁ, thinamiddhañca me susamūhataṁ, uddhaccakukkuccañca me suppaṭivinītaṁ, āraddhañca me vīriyaṁ, aṭṭhiṁ katvā manasi karomi, no ca līnan’ti …pe… | “Friend, a bhikkhu, when he is arousing the **mindfulness factor of awakening**, knows: ‘My mind is well-liberated, my sloth and torpor are well-removed, my restlessness and remorse are well-subdued, my energy is aroused, I am making a firm determination, and I am not lazy’… | 「友，比丘 aroused the mindfulness factor of awakening時，了知：『我心善解脫，我惛沉睡眠善除，我掉舉惡作善伏，我精進生起，我作堅定決心，我非懶惰』… |
| upekkhāsambojjhaṅgaṁ āvuso, bhikkhu ārabbhamāno pajānāti ‘cittañca me suvimuttaṁ, thinamiddhañca me susamūhataṁ, uddhaccakukkuccañca me suppaṭivinītaṁ, āraddhañca me vīriyaṁ, aṭṭhiṁ katvā manasi karomi, no ca līnan’”ti. | Friend, a bhikkhu, when he is arousing the **equanimity factor of awakening**, knows: ‘My mind is well-liberated, my sloth and torpor are well-removed, my restlessness and remorse are well-subdued, my energy is aroused, I am making a firm determination, and I am not lazy’.” | 友，比丘生起捨覺支時，了知：『我心善解脫，我惛沉睡眠善除，我掉舉惡作善伏，我精進生起，我作堅定決心，我非懶惰』。」 |
| “Evaṁ kho, āvuso sāriputta, bhikkhu jāneyya ‘paccattaṁ yonisomanasikārā evaṁ susamāraddhā me satta bojjhaṅgā phāsuvihārāya saṁvattantī’”ti. | “It is in this way, Friend Sāriputta, that a bhikkhu could know: ‘My **seven factors of awakening** are well-aroused by wise attention, they conduce to a comfortable dwelling’.” | 「友舍利弗，正是這樣，比丘能了知：『我之七覺支由如理作意善起，能致安樂住』。」 |
46.9 - SN 46.9 Paṭhamauppanna: First Arisen
| --- SN46.9 - Paṭhamauppannasutta --- | --- SN46.9 - First Arisen --- | --- SN46.9 - 第一生起 --- |
| “Sattime, bhikkhave, bojjhaṅgā bhāvitā bahulīkatā anuppannā uppajjanti, nāññatra tathāgatassa pātubhāvā arahato sammāsambuddhassa. | “Bhikkhus, there are these **seven factors of awakening** that, when developed and made much of, arise unarisen, apart from the appearance of a Tathāgata, an Arahant, a Perfectly Enlightened One. | 「諸比丘，有此七覺支，修習多修，未曾生起者生起，非因如來、阿羅漢、圓滿覺悟者出現。 |
| Katame satta? | What seven? | 哪七種？ |
| Satisambojjhaṅgo …pe… upekkhāsambojjhaṅgo— | The **mindfulness factor of awakening**… the **equanimity factor of awakening**— | 念覺支…捨覺支—— |
| ime kho, bhikkhave, satta bojjhaṅgā bhāvitā bahulīkatā anuppannā uppajjanti, nāññatra tathāgatassa pātubhāvā arahato sammāsambuddhassā”ti. | These, bhikkhus, are the **seven factors of awakening** that, when developed and made much of, arise unarisen, apart from the appearance of a Tathāgata, an Arahant, a Perfectly Enlightened One.” | 諸比丘，此為七覺支，修習多修，未曾生起者生起，非因如來、阿羅漢、圓滿覺悟者出現。」 |
46.10 - SN 46.10 Dutiyauppanna: Second Arisen
| --- SN46.10 - Dutiyauppannasutta --- | --- SN46.10 - Second Arisen --- | --- SN46.10 - 第二生起 --- |
| “Sattime, bhikkhave, bojjhaṅgā bhāvitā bahulīkatā anuppannā uppajjanti, nāññatra sugatavinayā. | “Bhikkhus, there are these **seven factors of awakening** that, when developed and made much of, arise unarisen, apart from the Good Dhamma-discipline. | 「諸比丘，有此七覺支，修習多修，未曾生起者生起，非因善法戒律。 |
| Katame satta? | What seven? | 哪七種？ |
| Satisambojjhaṅgo …pe… upekkhāsambojjhaṅgo— | The **mindfulness factor of awakening**… the **equanimity factor of awakening**— | 念覺支…捨覺支—— |
| ime kho, bhikkhave, satta bojjhaṅgā bhāvitā bahulīkatā anuppannā uppajjanti, nāññatra sugatavinayā”ti. | These, bhikkhus, are the **seven factors of awakening** that, when developed and made much of, arise unarisen, apart from the Good Dhamma-discipline.” | 諸比丘，此為七覺支，修習多修，未曾生起者生起，非因善法戒律。」 |
| Pabbatavaggo paṭhamo. | The First Chapter on Mountains. | 第一章 山品。 |
| Himavantaṁ kāyaṁ sīlaṁ, | Himavantā, Body, Virtue, | 喜馬拉雅、身、德行、 |
| vatthaṁ bhikkhu ca kuṇḍali; | Cloth, Bhikkhu, and Kuṇḍaliya; | 布、比丘與拘陀利耶； |
| Kūṭañca upavānañca, | Peaked House and Upavāna, | 尖頂屋與優婆摩那， |
| uppannā apare duveti. | and two more on Arisen. | 及二則關於生起。 |
46.11 - SN 46.11 Pāṇa: Living Beings
| --- SN46.11 - Pāṇasutta --- | --- SN46.11 - Living Beings --- | --- SN46.11 - 眾生 --- |
| “Seyyathāpi, bhikkhave, ye keci pāṇā cattāro iriyāpathe kappenti— | “Bhikkhus, just as all living beings sustain themselves with the **four postures**— | 「諸比丘，正如一切眾生以四威儀自持—— |
| kālena gamanaṁ, kālena ṭhānaṁ, kālena nisajjaṁ, kālena seyyaṁ, sabbe te pathaviṁ nissāya pathaviyaṁ patiṭṭhāya evamete cattāro iriyāpathe kappenti; | walking at the right time, standing at the right time, sitting at the right time, lying down at the right time—all of them rely on the earth, are established on the earth, and thus sustain themselves with these four postures; | 適時行走，適時站立，適時坐下，適時躺臥——所有眾生皆依於地，立於地，如此以四威儀自持； |
| evameva kho, bhikkhave, bhikkhu sīlaṁ nissāya sīle patiṭṭhāya satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkaroti. | just so, bhikkhus, a bhikkhu, by relying on virtue, by being established in virtue, develops the **seven factors of awakening**, makes much of the **seven factors of awakening**. | 同樣地，諸比丘，比丘依於德，立於德，修習七覺支，多修七覺支。 |
| Kathañca, bhikkhave, bhikkhu sīlaṁ nissāya sīle patiṭṭhāya satta bojjhaṅge bhāveti satta bojjhaṅge bahulīkaroti? | And how, bhikkhus, does a bhikkhu, by relying on virtue, by being established in virtue, develop the **seven factors of awakening**, make much of the **seven factors of awakening**? | 諸比丘，比丘如何依於德，立於德，修習七覺支，多修七覺支？ |
| Idha, bhikkhave, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ …pe… | Here, bhikkhus, a bhikkhu develops the **mindfulness factor of awakening**, supported by seclusion, by dispassion, by cessation, culminating in relinquishment… | 在此，諸比丘，比丘修習依於遠離、離貪、寂滅，究竟於捨的念覺支… |
| upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. | he develops the **equanimity factor of awakening**, supported by seclusion, by dispassion, by cessation, culminating in relinquishment. | 他修習依於遠離、離貪、寂滅，究竟於捨的捨覺支。 |
| Evaṁ kho, bhikkhave, bhikkhu sīlaṁ nissāya sīle patiṭṭhāya satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkarotī”ti. | Thus, bhikkhus, a bhikkhu, by relying on virtue, by being established in virtue, develops the **seven factors of awakening**, makes much of the **seven factors of awakening**.” | 如是，諸比丘，比丘依於德，立於德，修習七覺支，多修七覺支。」 |
46.12 - SN 46.12 Paṭhamasūriyūpama: First Simile of the Sun
| --- SN46.12 - Paṭhamasūriyūpamasutta --- | --- SN46.12 - First Simile of the Sun --- | --- SN46.12 - 太陽的第一個譬喻 --- |
| “Sūriyassa, bhikkhave, udayato etaṁ pubbaṅgamaṁ etaṁ pubbanimittaṁ, yadidaṁ—aruṇuggaṁ; | “Bhikkhus, this is the forerunner, this is the prior sign of the sun’s rising, namely, the dawn; | 「諸比丘，此為日出之前兆，此為日出之先導，即黎明； |
| evameva kho, bhikkhave, bhikkhuno sattannaṁ bojjhaṅgānaṁ uppādāya etaṁ pubbaṅgamaṁ etaṁ nimittaṁ, yadidaṁ—kalyāṇamittatā. | just so, bhikkhus, this is the forerunner, this is the prior sign for the arising of the **seven factors of awakening** in a bhikkhu, namely, **good friendship**. | 同樣地，諸比丘，此為比丘心中七覺支生起之前兆，此為其先導，即善友。 |
| Kalyāṇamittassetaṁ, bhikkhave, bhikkhuno pāṭikaṅkhaṁ—satta bojjhaṅge bhāvessati, satta bojjhaṅge bahulīkarissati. | This, bhikkhus, is to be expected of a bhikkhu who has good friends—he will develop the **seven factors of awakening**, he will make much of the **seven factors of awakening**. | 諸比丘，應當預期有善友的比丘——他將修習七覺支，他將多修七覺支。 |
| Kathañca, bhikkhave, bhikkhu kalyāṇamitto satta bojjhaṅge bhāveti satta bojjhaṅge bahulīkaroti? | And how, bhikkhus, does a bhikkhu who has good friends develop the **seven factors of awakening**, make much of the **seven factors of awakening**? | 諸比丘，有善友的比丘如何修習七覺支，多修七覺支？ |
| Idha, bhikkhave, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ …pe… | Here, bhikkhus, a bhikkhu develops the **mindfulness factor of awakening**, supported by seclusion… | 在此，諸比丘，比丘修習依於遠離的念覺支… |
| upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. | he develops the **equanimity factor of awakening**, supported by seclusion, by dispassion, by cessation, culminating in relinquishment. | 他修習依於遠離、離貪、寂滅，究竟於捨的捨覺支。 |
| Evaṁ kho, bhikkhave, bhikkhu kalyāṇamitto satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkarotī”ti. | Thus, bhikkhus, a bhikkhu who has good friends develops the **seven factors of awakening**, makes much of the **seven factors of awakening**.” | 如是，諸比丘，有善友的比丘修習七覺支，多修七覺支。」 |
| Dutiyaṁ. | The Second. | 第二。 |
46.13 - SN 46.13 Dutiyasūriyūpama: Second Simile of the Sun
| --- SN46.13 - Dutiyasūriyūpamasutta --- | --- SN46.13 - Second Simile of the Sun --- | --- SN46.13 - 太陽的第二個譬喻 --- |
| “Sūriyassa, bhikkhave, udayato etaṁ pubbaṅgamaṁ etaṁ pubbanimittaṁ, yadidaṁ—aruṇuggaṁ; | “Bhikkhus, this is the forerunner, this is the prior sign of the sun’s rising, namely, the dawn; | 「諸比丘，此為日出之前兆，此為日出之先導，即黎明； |
| evameva kho, bhikkhave, bhikkhuno sattannaṁ bojjhaṅgānaṁ uppādāya etaṁ pubbaṅgamaṁ etaṁ pubbanimittaṁ, yadidaṁ—yonisomanasikāro. | just so, bhikkhus, this is the forerunner, this is the prior sign for the arising of the **seven factors of awakening** in a bhikkhu, namely, **wise attention**. | 同樣地，諸比丘，此為比丘心中七覺支生起之前兆，此為其先導，即如理作意。 |
| Yonisomanasikārasampannassetaṁ, bhikkhave, bhikkhuno pāṭikaṅkhaṁ—satta bojjhaṅge bhāvessati, satta bojjhaṅge bahulīkarissati. | This, bhikkhus, is to be expected of a bhikkhu who is endowed with wise attention—he will develop the **seven factors of awakening**, he will make much of the **seven factors of awakening**. | 諸比丘，應當預期具備如理作意的比丘——他將修習七覺支，他將多修七覺支。 |
| Kathañca, bhikkhave, bhikkhu yonisomanasikārasampanno satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkaroti? | And how, bhikkhus, does a bhikkhu who is endowed with wise attention develop the **seven factors of awakening**, make much of the **seven factors of awakening**? | 諸比丘，具備如理作意的比丘如何修習七覺支，多修七覺支？ |
| Idha, bhikkhave, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ …pe… | Here, bhikkhus, a bhikkhu develops the **mindfulness factor of awakening**, supported by seclusion… | 在此，諸比丘，比丘修習依於遠離的念覺支… |
| upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. | he develops the **equanimity factor of awakening**, supported by seclusion, by dispassion, by cessation, culminating in relinquishment. | 他修習依於遠離、離貪、寂滅，究竟於捨的捨覺支。 |
| Evaṁ kho, bhikkhave, bhikkhu yonisomanasikārasampanno satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkarotī”ti. | Thus, bhikkhus, a bhikkhu who is endowed with wise attention develops the **seven factors of awakening**, makes much of the **seven factors of awakening**.” | 如是，諸比丘，具備如理作意的比丘修習七覺支，多修七覺支。」 |
| Tatiyaṁ. | The Third. | 第三。 |
46.14 - SN 46.14 Paṭhamagilāna: First Sick Person
| --- SN46.14 - Paṭhamagilānasutta --- | --- SN46.14 - First Sick Person --- | --- SN46.14 - 第一位病人 --- |
| Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. | On one occasion the Blessed One was staying at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary. | 一時，世尊住於王舍城竹林精舍，松鼠庇護所。 |
| Tena kho pana samayena āyasmā mahākassapo pippaliguhāyaṁ viharati ābādhiko dukkhito bāḷhagilāno. | Now at that time Venerable Mahākassapa was dwelling in Pippali Cave, afflicted, suffering, gravely ill. | 爾時，摩訶迦葉尊者住於畢波羅石窟，身患疾病，痛苦不堪，病情嚴重。 |
| Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā mahākassapo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā āyasmantaṁ mahākassapaṁ etadavoca: | Then in the evening, the Blessed One emerged from seclusion and approached Venerable Mahākassapa; having approached, he sat down on the appointed seat. Having sat down, the Blessed One said to Venerable Mahākassapa: | 爾時，傍晚，世尊從獨坐中出，趨近摩訶迦葉尊者；趨近後，坐於所設之座。坐定後，世尊對摩訶迦葉尊者說： |
| “Kacci te, kassapa, khamanīyaṁ kacci yāpanīyaṁ? Kacci dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṁ paññāyati, no abhikkamo”ti? | “Are you able to endure, Kassapa? Are you able to carry on? Are your painful feelings subsiding, not increasing? Is their subsiding evident, not their increasing?” | 「迦葉，你能忍受嗎？你能堅持嗎？你的痛苦是減輕了，還是增加了？是減輕了，還是增加了？」 |
| “Na me, bhante, khamanīyaṁ, na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo”ti. | “No, Venerable Sir, I am not able to endure, I am not able to carry on. My painful feelings are increasing, not subsiding; their increasing is evident, not their subsiding.” | 「不，尊者，我不能忍受，我不能堅持。我的痛苦在增加，而不是減輕；增加是明顯的，而不是減輕。」 |
| “Sattime, kassapa, bojjhaṅgā mayā sammadakkhātā bhāvitā bahulīkatā abhiññāya sambodhāya nibbānāya saṁvattanti. | “These **seven factors of awakening**, Kassapa, have been rightly expounded by me, developed, and made much of, they conduce to direct knowledge, to full awakening, to Nibbāna. | 「此七覺支，迦葉，由我善說、修習、多修，能導向直接知識、圓滿覺悟、涅槃。 |
| Katame satta? | What seven? | 哪七種？ |
| Satisambojjhaṅgo kho, kassapa, mayā sammadakkhāto bhāvito bahulīkato abhiññāya sambodhāya nibbānāya saṁvattati …pe… upekkhāsambojjhaṅgo kho, kassapa, mayā sammadakkhāto bhāvito bahulīkato abhiññāya sambodhāya nibbānāya saṁvattati. | The **mindfulness factor of awakening**, Kassapa, has been rightly expounded by me, developed, and made much of, it conduces to direct knowledge, to full awakening, to Nibbāna… the **equanimity factor of awakening**, Kassapa, has been rightly expounded by me, developed, and made much of, it conduces to direct knowledge, to full awakening, to Nibbāna. | 念覺支，迦葉，由我善說、修習、多修，能導向直接知識、圓滿覺悟、涅槃…捨覺支，迦葉，由我善說、修習、多修，能導向直接知識、圓滿覺悟、涅槃。 |
| Ime kho, kassapa, satta bojjhaṅgā mayā sammadakkhātā bhāvitā bahulīkatā abhiññāya sambodhāya nibbānāya saṁvattantī”ti. | These, Kassapa, are the **seven factors of awakening** that have been rightly expounded by me, developed, and made much of, they conduce to direct knowledge, to full awakening, to Nibbāna.” | 此等，迦葉，為七覺支，由我善說、修習、多修，能導向直接知識、圓滿覺悟、涅槃。」 |
| “Taggha, bhagavā, bojjhaṅgā; | “Indeed, Blessed One, they are factors of awakening; | 「誠然，世尊，彼等是覺支； |
| taggha, sugata, bojjhaṅgā”ti. | indeed, Fortunate One, they are factors of awakening.” | 誠然，善逝，彼等是覺支。」 |
| Idamavoca bhagavā. | This is what the Blessed One said. | 此為世尊所說。 |
| Attamano āyasmā mahākassapo bhagavato bhāsitaṁ abhinandi. | Venerable Mahākassapa was delighted and rejoiced in the Blessed One’s words. | 摩訶迦葉尊者聞世尊之言，心生歡喜。 |
| Vuṭṭhahi cāyasmā mahākassapo tamhā ābādhā. | And Venerable Mahākassapa arose from that illness. | 而摩訶迦葉尊者從彼病中痊癒。 |
| Tathāpahīno cāyasmato mahākassapassa so ābādho ahosīti. | And that illness of Venerable Mahākassapa disappeared in that way. | 摩訶迦葉尊者的病就這樣消失了。 |
| Catutthaṁ. | The Fourth. | 第四。 |
46.15 - SN 46.15 Dutiyagilāna: Second Sick Person
| --- SN46.15 - Dutiyagilānasutta --- | --- SN46.15 - Second Sick Person --- | --- SN46.15 - 第二位病人 --- |
| Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. | On one occasion the Blessed One was staying at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary. | 一時，世尊住於王舍城竹林精舍，松鼠庇護所。 |
| Tena kho pana samayena āyasmā mahāmoggallāno gijjhakūṭe pabbate viharati ābādhiko dukkhito bāḷhagilāno. | Now at that time Venerable Mahāmoggallāna was dwelling on Vulture Peak Mountain, afflicted, suffering, gravely ill. | 爾時，摩訶目犍連尊者住於靈鷲山，身患疾病，痛苦不堪，病情嚴重。 |
| Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā āyasmantaṁ mahāmoggallānaṁ etadavoca: | Then in the evening, the Blessed One emerged from seclusion and approached Venerable Mahāmoggallāna; having approached, he sat down on the appointed seat. Having sat down, the Blessed One said to Venerable Mahāmoggallāna: | 爾時，傍晚，世尊從獨坐中出，趨近摩訶目犍連尊者；趨近後，坐於所設之座。坐定後，世尊對摩訶目犍連尊者說： |
| “Kacci te, moggallāna, khamanīyaṁ kacci yāpanīyaṁ? Kacci dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṁ paññāyati, no abhikkamo”ti? | “Are you able to endure, Moggallāna? Are you able to carry on? Are your painful feelings subsiding, not increasing? Is their subsiding evident, not their increasing?” | 「目犍連，你能忍受嗎？你能堅持嗎？你的痛苦是減輕了，還是增加了？是減輕了，還是增加了？」 |
| “Na me, bhante, khamanīyaṁ, na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo”ti. | “No, Venerable Sir, I am not able to endure, I am not able to carry on. My painful feelings are increasing, not subsiding; their increasing is evident, not their subsiding.” | 「不，尊者，我不能忍受，我不能堅持。我的痛苦在增加，而不是減輕；增加是明顯的，而不是減輕。」 |
| “Sattime, moggallāna, bojjhaṅgā mayā sammadakkhātā bhāvitā bahulīkatā abhiññāya sambodhāya nibbānāya saṁvattanti. | “These **seven factors of awakening**, Moggallāna, have been rightly expounded by me, developed, and made much of, they conduce to direct knowledge, to full awakening, to Nibbāna. | 「此七覺支，目犍連，由我善說、修習、多修，能導向直接知識、圓滿覺悟、涅槃。 |
| Katame satta? | What seven? | 哪七種？ |
| Satisambojjhaṅgo kho, moggallāna, mayā sammadakkhāto bhāvito bahulīkato abhiññāya sambodhāya nibbānāya saṁvattati …pe… upekkhāsambojjhaṅgo kho, moggallāna, mayā sammadakkhāto bhāvito bahulīkato abhiññāya sambodhāya nibbānāya saṁvattati. | The **mindfulness factor of awakening**, Moggallāna, has been rightly expounded by me, developed, and made much of, it conduces to direct knowledge, to full awakening, to Nibbāna… the **equanimity factor of awakening**, Moggallāna, has been rightly expounded by me, developed, and made much of, it conduces to direct knowledge, to full awakening, to Nibbāna. | 念覺支，目犍連，由我善說、修習、多修，能導向直接知識、圓滿覺悟、涅槃…捨覺支，目犍連，由我善說、修習、多修，能導向直接知識、圓滿覺悟、涅槃。 |
| Ime kho, moggallāna, satta bojjhaṅgā mayā sammadakkhātā bhāvitā bahulīkatā abhiññāya sambodhāya nibbānāya saṁvattantī”ti. | These, Moggallāna, are the **seven factors of awakening** that have been rightly expounded by me, developed, and made much of, they conduce to direct knowledge, to full awakening, to Nibbāna.” | 此等，目犍連，為七覺支，由我善說、修習、多修，能導向直接知識、圓滿覺悟、涅槃。」 |
| “Taggha, bhagavā, bojjhaṅgā; | “Indeed, Blessed One, they are factors of awakening; | 「誠然，世尊，彼等是覺支； |
| taggha, sugata, bojjhaṅgā”ti. | indeed, Fortunate One, they are factors of awakening.” | 誠然，善逝，彼等是覺支。」 |
| Idamavoca bhagavā. | This is what the Blessed One said. | 此為世尊所說。 |
| Attamano āyasmā mahāmoggallāno bhagavato bhāsitaṁ abhinandi. | Venerable Mahāmoggallāna was delighted and rejoiced in the Blessed One’s words. | 摩訶目犍連尊者聞世尊之言，心生歡喜。 |
| Vuṭṭhahi cāyasmā mahāmoggallāno tamhā ābādhā. | And Venerable Mahāmoggallāna arose from that illness. | 而摩訶目犍連尊者從彼病中痊癒。 |
| Tathāpahīno cāyasmato mahāmoggallānassa so ābādho ahosīti. | And that illness of Venerable Mahāmoggallāna disappeared in that way. | 摩訶目犍連尊者的病就這樣消失了。 |
46.16 - SN 46.16 Tatiyagilāna: Third Sick Person
| --- SN46.16 - Tatiyagilānasutta --- | --- SN46.16 - Third Sick Person --- | --- SN46.16 - 第三位病人 --- |
| Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. | On one occasion the Blessed One was staying at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary. | 一時，世尊住於王舍城竹林精舍，松鼠庇護所。 |
| Tena kho pana samayena bhagavā ābādhiko hoti dukkhito bāḷhagilāno. | Now at that time the Blessed One was afflicted, suffering, gravely ill. | 爾時，世尊身患疾病，痛苦不堪，病情嚴重。 |
| Atha kho āyasmā mahācundo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ mahācundaṁ bhagavā etadavoca: | Then Venerable Mahācunda approached the Blessed One; having approached, he bowed to the Blessed One and sat down to one side. Having sat down to one side, the Blessed One said to Venerable Mahācunda: | 爾時，摩訶純陀尊者趨近世尊；趨近後，禮拜世尊，坐於一旁。坐於一旁後，世尊對摩訶純陀尊者說： |
| “paṭibhantu taṁ, cunda, bojjhaṅgā”ti. | “May the factors of awakening occur to you, Cunda.” | 「純陀，願覺支出現於汝心中。」 |
| “Sattime, bhante, bojjhaṅgā bhagavatā sammadakkhātā bhāvitā bahulīkatā abhiññāya sambodhāya nibbānāya saṁvattanti. | “Venerable Sir, these **seven factors of awakening** have been rightly expounded by the Blessed One, developed, and made much of, they conduce to direct knowledge, to full awakening, to Nibbāna. | 「尊者，此七覺支由世尊善說、修習、多修，能導向直接知識、圓滿覺悟、涅槃。 |
| Katame satta? | What seven? | 哪七種？ |
| Satisambojjhaṅgo kho, bhante, bhagavatā sammadakkhāto bhāvito bahulīkato abhiññāya sambodhāya nibbānāya saṁvattati …pe… upekkhāsambojjhaṅgo kho, bhante, bhagavatā sammadakkhāto bhāvito bahulīkato abhiññāya sambodhāya nibbānāya saṁvattati. | The **mindfulness factor of awakening**, Venerable Sir, has been rightly expounded by the Blessed One, developed, and made much of, it conduces to direct knowledge, to full awakening, to Nibbāna… the **equanimity factor of awakening**, Venerable Sir, has been rightly expounded by the Blessed One, developed, and made much of, it conduces to direct knowledge, to full awakening, to Nibbāna. | 念覺支，尊者，由世尊善說、修習、多修，能導向直接知識、圓滿覺悟、涅槃…捨覺支，尊者，由世尊善說、修習、多修，能導向直接知識、圓滿覺悟、涅槃。 |
| Ime kho, bhante, satta bojjhaṅgā bhagavatā sammadakkhātā bhāvitā bahulīkatā abhiññāya sambodhāya nibbānāya saṁvattantī”ti. | These, Venerable Sir, are the **seven factors of awakening** that have been rightly expounded by the Blessed One, developed, and made much of, they conduce to direct knowledge, to full awakening, to Nibbāna.” | 此等，尊者，為七覺支，由世尊善說、修習、多修，能導向直接知識、圓滿覺悟、涅槃。」 |
| “Taggha, cunda, bojjhaṅgā; | “Indeed, Cunda, they are factors of awakening; | 「誠然，純陀，彼等是覺支； |
| taggha, cunda, bojjhaṅgā”ti. | indeed, Cunda, they are factors of awakening.” | 誠然，純陀，彼等是覺支。」 |
| Idamavocāyasmā cundo. | This is what Venerable Cunda said. | 此為純陀尊者所說。 |
| Samanuñño satthā ahosi. | The Teacher approved. | 導師認可。 |
| Vuṭṭhahi ca bhagavā tamhā ābādhā. | And the Blessed One arose from that illness. | 而世尊從彼病中痊癒。 |
| Tathāpahīno ca bhagavato so ābādho ahosīti. | And that illness of the Blessed One disappeared in that way. | 世尊的病就這樣消失了。 |
| Chaṭṭhaṁ. | The Sixth. | 第六。 |
46.17 - SN 46.17 Pāraṅgama: Gone to the Far Shore
| --- SN46.17 - Pāraṅgamasutta --- | --- SN46.17 - Gone to the Far Shore --- | --- SN46.17 - 已到彼岸 --- |
| “Sattime, bhikkhave, bojjhaṅgā bhāvitā bahulīkatā apārā pāraṁ gamanāya saṁvattanti. | “Bhikkhus, these **seven factors of awakening**, when developed and made much of, conduce to going from this shore to the far shore. | 「諸比丘，此七覺支，修習多修，能從此岸到彼岸。 |
| Katame satta? | What seven? | 哪七種？ |
| Satisambojjhaṅgo …pe… upekkhāsambojjhaṅgo— | The **mindfulness factor of awakening**… the **equanimity factor of awakening**— | 念覺支…捨覺支—— |
| ime kho, bhikkhave, satta bojjhaṅgā bhāvitā bahulīkatā apārā pāraṁ gamanāya saṁvattantīti. | These, bhikkhus, are the **seven factors of awakening** that, when developed and made much of, conduce to going from this shore to the far shore. | 諸比丘，此為七覺支，修習多修，能從此岸到彼岸。 |
| Appakā te manussesu, | Few among humans are those | 人中少有人 |
| ye janā pāragāmino; | who go to the far shore; | 能到彼岸； |
| Athāyaṁ itarā pajā, | but this other populace | 而此餘眾 |
| tīramevānudhāvati. | just runs along the shore. | 僅沿岸奔跑。 |
| Ye ca kho sammadakkhāte, | But those who practice Dhamma | 但依法修行者 |
| dhamme dhammānuvattino; | in accordance with the rightly expounded Dhamma; | 依善說之法； |
| Te janā pāramessanti, | these people will reach the far shore, | 此等人將達彼岸， |
| maccudheyyaṁ suduttaraṁ. | crossing the realm of death, so hard to cross. | 渡過難渡之死域。 |
| Kaṇhaṁ dhammaṁ vippahāya, | Having abandoned the dark states, | 捨棄黑暗之法， |
| sukkaṁ bhāvetha paṇḍito; | a wise person should develop the bright ones; | 智者應修光明； |
| Okā anokamāgamma, | Having come from home to homelessness, | 從家到無家， |
| viveke yattha dūramaṁ. | in seclusion where it is so hard to find delight. | 於難覓樂之獨處。 |
| Tatrābhiratimiccheyya, | One should seek delight there, | 應於彼處尋樂， |
| hitvā kāme akiñcano; | being unburdened, having given up sensual pleasures; | 無負擔，捨棄欲樂； |
| Pariyodapeyya attānaṁ, | A wise person should purify himself | 智者應自淨 |
| cittaklesehi paṇḍito. | from the defilements of mind. | 心之污垢。 |
| Yesaṁ sambodhiyaṅgesu, | Those in whom the factors of awakening | 覺支於心中 |
| sammā cittaṁ subhāvitaṁ; | are well-developed in mind; | 善修者； |
| Ādānappaṭinissagge, | Who are delighted in the relinquishing of clinging, | 樂於捨棄執著， |
| anupādāya ye ratā; | without clinging; | 無所執著； |
| Khīṇāsavā jutimanto, | Those with taints destroyed, radiant, | 諸漏已盡，光明燦爛， |
| te loke parinibbutā”ti. | they are fully liberated in the world.” | 彼等於世間究竟解脫。」 |
46.18 - SN 46.18 Viraddha: Neglected
| --- SN46.18 - Viraddhasutta --- | --- SN46.18 - Neglected --- | --- SN46.18 - 忽略 --- |
| “Yesaṁ kesañci, bhikkhave, satta bojjhaṅgā viraddhā, viraddho tesaṁ ariyo maggo sammā dukkhakkhayagāmī. | “Bhikkhus, in whomever the **seven factors of awakening** are neglected, for them the Noble Path that rightly leads to the destruction of suffering is neglected. | 「諸比丘，任何人忽略七覺支，對他們來說，那條正確引導至苦滅的聖道就被忽略了。 |
| Yesaṁ kesañci, bhikkhave, satta bojjhaṅgā āraddhā, āraddho tesaṁ ariyo maggo sammā dukkhakkhayagāmī. | Bhikkhus, in whomever the **seven factors of awakening** are aroused, for them the Noble Path that rightly leads to the destruction of suffering is aroused. | 諸比丘，任何人 aroused 七覺支，對他們來說，那條正確引導至苦滅的聖道就被 aroused 了。 |
| Katame satta? | What seven? | 哪七種？ |
| Satisambojjhaṅgo …pe… upekkhāsambojjhaṅgo— | The **mindfulness factor of awakening**… the **equanimity factor of awakening**— | 念覺支…捨覺支—— |
| yesaṁ kesañci, bhikkhave, ime satta bojjhaṅgā viraddhā, viraddho tesaṁ ariyo maggo sammā dukkhakkhayagāmī. | Bhikkhus, in whomever these **seven factors of awakening** are neglected, for them the Noble Path that rightly leads to the destruction of suffering is neglected. | 諸比丘，任何人忽略此七覺支，對他們來說，那條正確引導至苦滅的聖道就被忽略了。 |
| Yesaṁ kesañci, bhikkhave, ime satta bojjhaṅgā āraddhā, āraddho tesaṁ ariyo maggo sammā dukkhakkhayagāmī”ti. | Bhikkhus, in whomever these **seven factors of awakening** are aroused, for them the Noble Path that rightly leads to the destruction of suffering is aroused.” | 諸比丘，任何人 aroused 此七覺支，對他們來說，那條正確引導至苦滅的聖道就被 aroused 了。」 |
46.19 - SN 46.19 Ariya: Noble
| --- SN46.19 - Ariyasutta --- | --- SN46.19 - Noble --- | --- SN46.19 - 聖 --- |
| “Sattime, bhikkhave, bojjhaṅgā bhāvitā bahulīkatā ariyā niyyānikā nīyanti takkarassa sammā dukkhakkhayāya. | “Bhikkhus, these **seven factors of awakening**, when developed and made much of, are noble, leading to liberation, they lead one who practices them to the right destruction of suffering. | 「諸比丘，此七覺支，修習多修，是聖潔的，引向解脫，引導修行者正確地滅苦。 |
| Katame satta? | What seven? | 哪七種？ |
| Satisambojjhaṅgo …pe… upekkhāsambojjhaṅgo— | The **mindfulness factor of awakening**… the **equanimity factor of awakening**— | 念覺支…捨覺支—— |
| ime kho, bhikkhave, satta bojjhaṅgā bhāvitā bahulīkatā ariyā niyyānikā nīyanti takkarassa sammā dukkhakkhayāyā”ti. | These, bhikkhus, are the **seven factors of awakening** that, when developed and made much of, are noble, leading to liberation, they lead one who practices them to the right destruction of suffering.” | 諸比丘，此為七覺支，修習多修，是聖潔的，引向解脫，引導修行者正確地滅苦。」 |
46.20 - SN 46.20 Nibbidā: Disenchantment
| --- SN46.20 - Nibbidāsutta --- | --- SN46.20 - Disenchantment --- | --- SN46.20 - 厭離 --- |
| “Sattime, bhikkhave, bojjhaṅgā bhāvitā bahulīkatā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattanti. | “Bhikkhus, these **seven factors of awakening**, when developed and made much of, conduce to complete disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to full awakening, to Nibbāna. | 「諸比丘，此七覺支，修習多修，能導向完全厭離、離貪、寂滅、寂靜、直接知識、圓滿覺悟、涅槃。 |
| Katame satta? | What seven? | 哪七種？ |
| Satisambojjhaṅgo …pe… upekkhāsambojjhaṅgo— | The **mindfulness factor of awakening**… the **equanimity factor of awakening**— | 念覺支…捨覺支—— |
| ime kho, bhikkhave, satta bojjhaṅgā bhāvitā bahulīkatā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattantī”ti. | These, bhikkhus, are the **seven factors of awakening** that, when developed and made much of, conduce to complete disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to full awakening, to Nibbāna.” | 諸比丘，此為七覺支，修習多修，能導向完全厭離、離貪、寂滅、寂靜、直接知識、圓滿覺悟、涅槃。」 |
| Gilānavaggo dutiyo. | The Second Chapter on Sick Persons. | 第二章 病人品。 |
| Pāṇā sūriyūpamā dve, | Living beings, two similes of the sun, | 眾生，二則太陽譬喻， |
| gilānā apare tayo; | and three sick persons; | 及三位病人； |
| Pāraṅgāmī viraddho ca, | Gone to the far shore, neglected, | 已到彼岸，忽略， |
| ariyo nibbidāya cāti. | noble, and disenchantment. | 聖潔，與厭離。 |
46.21 - SN 46.21 Bodhāya: To Awakening
| --- SN46.21 - Bodhāyasutta --- | --- SN46.21 - To Awakening --- | --- SN46.21 - 至覺悟 --- |
| Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami …pe… ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: | Then a certain bhikkhu approached the Blessed One… Having sat down to one side, that bhikkhu said to the Blessed One: | 爾時，有一比丘趨近世尊… 坐於一旁後，彼比丘白世尊言： |
| “‘Bojjhaṅgā, bojjhaṅgā’ti, bhante, vuccanti. | “Venerable Sir, it is said, ‘**factors of awakening**, factors of awakening.’ | 「尊者，所謂『覺支，覺支』。 |
| Kittāvatā nu kho, bhante, ‘bojjhaṅgā’ti vuccantī”ti? | To what extent, Venerable Sir, are they called ‘**factors of awakening**’?” | 尊者，在何種程度上，它們被稱為『覺支』？」 |
| “‘Bodhāya saṁvattantī’ti kho, bhikkhu, tasmā bojjhaṅgāti vuccanti. | “They conduce to awakening, bhikkhu, that is why they are called ‘**factors of awakening**.’ | 「彼等助成覺悟，比丘，是故名為『覺支』。 |
| Idha, bhikkhu, satisambojjhaṅgaṁ bhāveti vivekanissitaṁ …pe… | Here, bhikkhu, one develops the **mindfulness factor of awakening**, supported by seclusion… | 在此，比丘，人修習念覺支，依於遠離… |
| upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. | one develops the **equanimity factor of awakening**, supported by seclusion, by dispassion, by cessation, culminating in relinquishment. | 人修習捨覺支，依於遠離、離貪、寂滅，究竟於捨。 |
| ‘Bodhāya saṁvattantī’ti kho, bhikkhu, tasmā ‘bojjhaṅgā’ti vuccantī”ti. | They conduce to awakening, bhikkhu, that is why they are called ‘**factors of awakening**’.” | 彼等助成覺悟，比丘，是故名為『覺支』。」 |
46.22 - SN 46.22 Bojjhaṅgadesanā: Exposition of the Factors of Awakening
| --- SN46.22 - Bojjhaṅgadesanāsutta --- | --- SN46.22 - Exposition of the Factors of Awakening --- | --- SN46.22 - 覺支的闡釋 --- |
| “Satta vo, bhikkhave, bojjhaṅge desessāmi; | “Bhikkhus, I will teach you the **seven factors of awakening**; | 「諸比丘，我將教導你們七覺支； |
| taṁ suṇātha. | listen to that. | 且聽。 |
| Katame ca, bhikkhave, satta bojjhaṅgā? | And what, bhikkhus, are the **seven factors of awakening**? | 諸比丘，何為七覺支？ |
| Satisambojjhaṅgo …pe… upekkhāsambojjhaṅgo— | The **mindfulness factor of awakening**… the **equanimity factor of awakening**— | 念覺支…捨覺支—— |
| ime kho, bhikkhave, satta bojjhaṅgā”ti. | These, bhikkhus, are the **seven factors of awakening**.” | 諸比丘，此為七覺支。」 |
| Dutiyaṁ. | The Second. | 第二。 |
46.23 - SN 46.23 Ṭhāniya: Causes
| --- SN46.23 - Ṭhāniyasutta --- | --- SN46.23 - Causes --- | --- SN46.23 - 因 --- |
| “Kāmarāgaṭṭhāniyānaṁ, bhikkhave, dhammānaṁ manasikārabahulīkārā anuppanno ceva kāmacchando uppajjati, uppanno ca kāmacchando bhiyyobhāvāya vepullāya saṁvattati. | “Bhikkhus, through frequent wise attention to states that are causes of **sensual desire**, unarisen **sensual desire** arises, and arisen **sensual desire** increases and becomes full. | 「諸比丘，透過對引發欲貪之法常作如理作意，未生之欲貪生起，已生之欲貪增長圓滿。 |
| Byāpādaṭṭhāniyānaṁ, bhikkhave, dhammānaṁ manasikārabahulīkārā anuppanno ceva byāpādo uppajjati, uppanno ca byāpādo bhiyyobhāvāya vepullāya saṁvattati. | Bhikkhus, through frequent wise attention to states that are causes of **ill will**, unarisen **ill will** arises, and arisen **ill will** increases and becomes full. | 諸比丘，透過對引發瞋恚之法常作如理作意，未生之瞋恚生起，已生之瞋恚增長圓滿。 |
| Thinamiddhaṭṭhāniyānaṁ, bhikkhave, dhammānaṁ manasikārabahulīkārā anuppannañceva thinamiddhaṁ uppajjati, uppannañca thinamiddhaṁ bhiyyobhāvāya vepullāya saṁvattati. | Bhikkhus, through frequent wise attention to states that are causes of **sloth and torpor**, unarisen **sloth and torpor** arises, and arisen **sloth and torpor** increases and becomes full. | 諸比丘，透過對引發惛沉睡眠之法常作如理作意，未生之惛沉睡眠生起，已生之惛沉睡眠增長圓滿。 |
| Uddhaccakukkuccaṭṭhāniyānaṁ, bhikkhave, dhammānaṁ manasikārabahulīkārā anuppannañceva uddhaccakukkuccaṁ uppajjati, uppannañca uddhaccakukkuccaṁ bhiyyobhāvāya vepullāya saṁvattati. | Bhikkhus, through frequent wise attention to states that are causes of **restlessness and remorse**, unarisen **restlessness and remorse** arises, and arisen **restlessness and remorse** increases and becomes full. | 諸比丘，透過對引發掉舉惡作之法常作如理作意，未生之掉舉惡作生起，已生之掉舉惡作增長圓滿。 |
| Vicikicchāṭṭhāniyānaṁ, bhikkhave, dhammānaṁ manasikārabahulīkārā anuppannā ceva vicikicchā uppajjati, uppannā ca vicikicchā bhiyyobhāvāya vepullāya saṁvattati. | Bhikkhus, through frequent wise attention to states that are causes of **doubt**, unarisen **doubt** arises, and arisen **doubt** increases and becomes full. | 諸比丘，透過對引發疑之法常作如理作意，未生之疑生起，已生之疑增長圓滿。 |
| Satisambojjhaṅgaṭṭhāniyānaṁ, bhikkhave, dhammānaṁ manasikārabahulīkārā anuppanno ceva satisambojjhaṅgo uppajjati, uppanno ca satisambojjhaṅgo bhāvanāpāripūriṁ gacchati …pe… | Bhikkhus, through frequent wise attention to states that are causes for the **mindfulness factor of awakening**, unarisen **mindfulness factor of awakening** arises, and arisen **mindfulness factor of awakening** goes to its full development… | 諸比丘，透過對引發念覺支之法常作如理作意，未生之念覺支生起，已生之念覺支臻至圓滿… |
| upekkhāsambojjhaṅgaṭṭhāniyānaṁ, bhikkhave, dhammānaṁ manasikārabahulīkārā anuppanno ceva upekkhāsambojjhaṅgo uppajjati, uppanno ca upekkhāsambojjhaṅgo bhāvanāpāripūriṁ gacchatī”ti. | through frequent wise attention to states that are causes for the **equanimity factor of awakening**, unarisen **equanimity factor of awakening** arises, and arisen **equanimity factor of awakening** goes to its full development.” | 透過對引發捨覺支之法常作如理作意，未生之捨覺支生起，已生之捨覺支臻至圓滿。」 |
| Tatiyaṁ. | The Third. | 第三。 |
46.24 - SN 46.24 Ayonisomanasikāra: Unwise Attention
| --- SN46.24 - Ayonisomanasikārasutta --- | --- SN46.24 - Unwise Attention --- | --- SN46.24 - 不如理作意 --- |
| “Ayoniso, bhikkhave, manasikaroto anuppanno ceva kāmacchando uppajjati, uppanno ca kāmacchando bhiyyobhāvāya vepullāya saṁvattati; | “Bhikkhus, for one attending unwisely, unarisen **sensual desire** arises, and arisen **sensual desire** increases and becomes full; | 「諸比丘，對於不如理作意者，未生之欲貪生起，已生之欲貪增長圓滿； |
| anuppanno ceva byāpādo uppajjati, uppanno ca byāpādo bhiyyobhāvāya vepullāya saṁvattati; | unarisen **ill will** arises, and arisen **ill will** increases and becomes full; | 未生之瞋恚生起，已生之瞋恚增長圓滿； |
| anuppannañceva thinamiddhaṁ uppajjati, uppannañca thinamiddhaṁ bhiyyobhāvāya vepullāya saṁvattati; | unarisen **sloth and torpor** arises, and arisen **sloth and torpor** increases and becomes full; | 未生之惛沉睡眠生起，已生之惛沉睡眠增長圓滿； |
| anuppannañceva uddhaccakukkuccaṁ uppajjati, uppannañca uddhaccakukkuccaṁ bhiyyobhāvāya vepullāya saṁvattati; | unarisen **restlessness and remorse** arises, and arisen **restlessness and remorse** increases and becomes full; | 未生之掉舉惡作生起，已生之掉舉惡作增長圓滿； |
| anuppannā ceva vicikicchā uppajjati, uppannā ca vicikicchā bhiyyobhāvāya vepullāya saṁvattati; | unarisen **doubt** arises, and arisen **doubt** increases and becomes full; | 未生之疑生起，已生之疑增長圓滿； |
| anuppanno ceva satisambojjhaṅgo nuppajjati, uppanno ca satisambojjhaṅgo nirujjhati …pe… anuppanno ceva upekkhāsambojjhaṅgo nuppajjati, uppanno ca upekkhāsambojjhaṅgo nirujjhati. | unarisen **mindfulness factor of awakening** does not arise, and arisen **mindfulness factor of awakening** ceases… unarisen **equanimity factor of awakening** does not arise, and arisen **equanimity factor of awakening** ceases. | 未生之念覺支不生，已生之念覺支息滅…未生之捨覺支不生，已生之捨覺支息滅。 |
| Yoniso ca kho, bhikkhave, manasikaroto anuppanno ceva kāmacchando nuppajjati, uppanno ca kāmacchando pahīyati; | But for one attending wisely, bhikkhus, unarisen **sensual desire** does not arise, and arisen **sensual desire** is abandoned; | 但對於如理作意者，諸比丘，未生之欲貪不生，已生之欲貪被捨棄； |
| anuppanno ceva byāpādo nuppajjati, uppanno ca byāpādo pahīyati; | unarisen **ill will** does not arise, and arisen **ill will** is abandoned; | 未生之瞋恚不生，已生之瞋恚被捨棄； |
| anuppannañceva thinamiddhaṁ nuppajjati, uppannañca thinamiddhaṁ pahīyati; | unarisen **sloth and torpor** does not arise, and arisen **sloth and torpor** is abandoned; | 未生之惛沉睡眠不生，已生之惛沉睡眠被捨棄； |
| anuppannañceva uddhaccakukkuccaṁ nuppajjati, uppannañca uddhaccakukkuccaṁ pahīyati; | unarisen **restlessness and remorse** does not arise, and arisen **restlessness and remorse** is abandoned; | 未生之掉舉惡作不生，已生之掉舉惡作被捨棄； |
| anuppannā ceva vicikicchā nuppajjati, uppannā ca vicikicchā pahīyati. | unarisen **doubt** does not arise, and arisen **doubt** is abandoned. | 未生之疑不生，已生之疑被捨棄。 |
| Anuppanno ceva satisambojjhaṅgo uppajjati, uppanno ca satisambojjhaṅgo bhāvanāpāripūriṁ gacchati …pe… anuppanno ceva upekkhāsambojjhaṅgo uppajjati, uppanno ca upekkhāsambojjhaṅgo bhāvanāpāripūriṁ gacchatī”ti. | Unarisen **mindfulness factor of awakening** arises, and arisen **mindfulness factor of awakening** goes to its full development… unarisen **equanimity factor of awakening** arises, and arisen **equanimity factor of awakening** goes to its full development.” | 未生之念覺支生起，已生之念覺支臻至圓滿…未生之捨覺支生起，已生之捨覺支臻至圓滿。」 |
| Catutthaṁ. | The Fourth. | 第四。 |
46.25 - SN 46.25 Aparihāniya: Non-Decline
| --- SN46.25 - Aparihāniyasutta --- | --- SN46.25 - Non-Decline --- | --- SN46.25 - 不衰退 --- |
| “Satta vo, bhikkhave, aparihāniye dhamme desessāmi; | “Bhikkhus, I will teach you the **seven non-declining states**; | 「諸比丘，我將教導你們七不衰退法； |
| taṁ suṇātha. | listen to that. | 且聽。 |
| Katame ca, bhikkhave, satta aparihāniyā dhammā? | And what, bhikkhus, are the **seven non-declining states**? | 諸比丘，何為七不衰退法？ |
| Yadidaṁ— | Namely— | 即—— |
| satta bojjhaṅgā. | the **seven factors of awakening**. | 七覺支。 |
| Katame satta? | What seven? | 哪七種？ |
| Satisambojjhaṅgo …pe… upekkhāsambojjhaṅgo— | The **mindfulness factor of awakening**… the **equanimity factor of awakening**— | 念覺支…捨覺支—— |
| ime kho, bhikkhave, satta aparihāniyā dhammā”ti. | These, bhikkhus, are the **seven non-declining states**.” | 諸比丘，此為七不衰退法。」 |
46.26 - SN 46.26 Taṇhakkhaya: Destruction of Craving
| --- SN46.26 - Taṇhakkhayasutta --- | --- SN46.26 - Destruction of Craving --- | --- SN46.26 - 滅愛 --- |
| “Yo, bhikkhave, maggo yā paṭipadā taṇhakkhayāya saṁvattati, taṁ maggaṁ taṁ paṭipadaṁ bhāvetha. | “Bhikkhus, whatever path, whatever way of practice conduces to the **destruction of craving**, develop that path, that way of practice. | 「諸比丘，凡有助於滅愛之道，凡有助於滅愛之行，應修習彼道，彼行。 |
| Katamo ca, bhikkhave, maggo katamā ca paṭipadā taṇhakkhayāya saṁvattati? | And what, bhikkhus, is the path, what is the way of practice that conduces to the **destruction of craving**? | 諸比丘，何為有助於滅愛之道，何為有助於滅愛之行？ |
| Yadidaṁ— | Namely— | 即—— |
| satta bojjhaṅgā. | the **seven factors of awakening**. | 七覺支。 |
| Katame satta? | What seven? | 哪七種？ |
| Satisambojjhaṅgo …pe… upekkhāsambojjhaṅgo”ti. | The **mindfulness factor of awakening**… the **equanimity factor of awakening**.” | 念覺支…捨覺支。」 |
| Evaṁ vutte, āyasmā udāyī bhagavantaṁ etadavoca: | When this was said, Venerable Udāyī said to the Blessed One: | 此語說畢，優陀夷尊者白世尊言： |
| “kathaṁ bhāvitā nu kho, bhante, satta bojjhaṅgā, kathaṁ bahulīkatā taṇhakkhayāya saṁvattantī”ti? | “How, Venerable Sir, when developed and made much of, do the **seven factors of awakening** conduce to the **destruction of craving**?” | 「尊者，七覺支如何修習多修，能助於滅愛？」 |
| “Idha, udāyi, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ vipulaṁ mahaggataṁ appamāṇaṁ abyāpajjaṁ. | “Here, Udāyī, a bhikkhu develops the **mindfulness factor of awakening**, supported by seclusion, by dispassion, by cessation, culminating in relinquishment, expansive, developed, immeasurable, free from ill will. | 「在此，優陀夷，比丘修習念覺支，依於遠離、離貪、寂滅，究竟於捨，廣大、修習、無量、無瞋。 |
| Tassa satisambojjhaṅgaṁ bhāvayato vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ vipulaṁ mahaggataṁ appamāṇaṁ abyāpajjaṁ taṇhā pahīyati. | As he develops the **mindfulness factor of awakening**, supported by seclusion, by dispassion, by cessation, culminating in relinquishment, expansive, developed, immeasurable, free from ill will, **craving** is abandoned. | 當他修習念覺支，依於遠離、離貪、寂滅，究竟於捨，廣大、修習、無量、無瞋時，愛被捨棄。 |
| Taṇhāya pahānā kammaṁ pahīyati. | With the abandoning of **craving**, **kamma** is abandoned. | 隨著愛的捨棄，業被捨棄。 |
| Kammassa pahānā dukkhaṁ pahīyati …pe… | With the abandoning of **kamma**, **suffering** is abandoned… | 隨著業的捨棄，苦被捨棄… |
| upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ vipulaṁ mahaggataṁ appamāṇaṁ abyāpajjaṁ. | he develops the **equanimity factor of awakening**, supported by seclusion, by dispassion, by cessation, culminating in relinquishment, expansive, developed, immeasurable, free from ill will. | 他修習捨覺支，依於遠離、離貪、寂滅，究竟於捨，廣大、修習、無量、無瞋。 |
| Tassa upekkhāsambojjhaṅgaṁ bhāvayato vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ vipulaṁ mahaggataṁ appamāṇaṁ abyāpajjaṁ taṇhā pahīyati | As he develops the **equanimity factor of awakening**, supported by seclusion, by dispassion, by cessation, culminating in relinquishment, expansive, developed, immeasurable, free from ill will, **craving** is abandoned. | 當他修習捨覺支，依於遠離、離貪、寂滅，究竟於捨，廣大、修習、無量、無瞋時，愛被捨棄。 |
| taṇhāya pahānā kammaṁ pahīyati. | With the abandoning of **craving**, **kamma** is abandoned. | 隨著愛的捨棄，業被捨棄。 |
| Kammassa pahānā dukkhaṁ pahīyati. | With the abandoning of **kamma**, **suffering** is abandoned. | 隨著業的捨棄，苦被捨棄。 |
| Iti kho, udāyi, taṇhakkhayā kammakkhayo, kammakkhayā dukkhakkhayo”ti. | Thus, Udāyī, from the destruction of **craving** is the destruction of **kamma**, from the destruction of **kamma** is the destruction of **suffering**.” | 如是，優陀夷，由愛之滅，有業之滅，由業之滅，有苦之滅。」 |
| Chaṭṭhaṁ. | The Sixth. | 第六。 |
46.27 - SN 46.27 Taṇhānirodha: Cessation of Craving
| --- SN46.27 - Taṇhānirodhasutta --- | --- SN46.27 - Cessation of Craving --- | --- SN46.27 - cessation of Craving --- |
| “Yo, bhikkhave, maggo yā paṭipadā taṇhānirodhāya saṁvattati, taṁ maggaṁ taṁ paṭipadaṁ bhāvetha. | “Bhikkhus, whatever path, whatever way of practice conduces to the **cessation of craving**, develop that path, that way of practice. | 「諸比丘，凡有助於愛之止息之道，凡有助於愛之止息之行，應修習彼道，彼行。 |
| Katamo ca, bhikkhave, maggo katamā ca paṭipadā taṇhānirodhāya saṁvattati? | And what, bhikkhus, is the path, what is the way of practice that conduces to the **cessation of craving**? | 諸比丘，何為有助於愛之止息之道，何為有助於愛之止息之行？ |
| Yadidaṁ— | Namely— | 即—— |
| satta bojjhaṅgā. | the **seven factors of awakening**. | 七覺支。 |
| Katame satta? | What seven? | 哪七種？ |
| Satisambojjhaṅgo …pe… upekkhāsambojjhaṅgo. | The **mindfulness factor of awakening**… the **equanimity factor of awakening**. | 念覺支…捨覺支。 |
| Kathaṁ bhāvitā ca, bhikkhave, satta bojjhaṅgā kathaṁ bahulīkatā taṇhānirodhāya saṁvattanti? | How, bhikkhus, when developed and made much of, do the **seven factors of awakening** conduce to the **cessation of craving**? | 諸比丘，七覺支如何修習多修，能助於愛之止息？ |
| Idha, bhikkhave, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ …pe… | Here, bhikkhus, a bhikkhu develops the **mindfulness factor of awakening**, supported by seclusion, by dispassion, by cessation, culminating in relinquishment… | 在此，諸比丘，比丘修習依於遠離、離貪、寂滅，究竟於捨的念覺支… |
| upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. | he develops the **equanimity factor of awakening**, supported by seclusion, by dispassion, by cessation, culminating in relinquishment. | 他修習依於遠離、離貪、寂滅，究竟於捨的捨覺支。 |
| Evaṁ bhāvitā kho, bhikkhave, satta bojjhaṅgā evaṁ bahulīkatā taṇhānirodhāya saṁvattantī”ti. | Thus, bhikkhus, when these **seven factors of awakening** have been thus developed and made much of, they conduce to the **cessation of craving**.” | 如是，諸比丘，當此七覺支如此修習多修時，能助於愛之止息。」 |
46.28 - SN 46.28 Nibbedhabhāgiya: Leading to Penetration
| --- SN46.28 - Nibbedhabhāgiyasutta --- | --- SN46.28 - Leading to Penetration --- | --- SN46.28 - 導向穿透 --- |
| “Nibbedhabhāgiyaṁ vo, bhikkhave, maggaṁ desessāmi; | “Bhikkhus, I will teach you the path that leads to **penetration**; | 「諸比丘，我將教導你們導向穿透之道； |
| taṁ suṇātha. | listen to that. | 且聽。 |
| Katamo ca, bhikkhave, nibbedhabhāgiyo maggo? | And what, bhikkhus, is the path that leads to **penetration**? | 諸比丘，何為導向穿透之道？ |
| Yadidaṁ— | Namely— | 即—— |
| satta bojjhaṅgā. | the **seven factors of awakening**. | 七覺支。 |
| Katame satta? | What seven? | 哪七種？ |
| Satisambojjhaṅgo …pe… upekkhāsambojjhaṅgo”ti. | The **mindfulness factor of awakening**… the **equanimity factor of awakening**.” | 念覺支…捨覺支。」 |
| Evaṁ vutte, āyasmā udāyī bhagavantaṁ etadavoca: | When this was said, Venerable Udāyī said to the Blessed One: | 此語說畢，優陀夷尊者白世尊言： |
| “kathaṁ bhāvitā nu kho, bhante, satta bojjhaṅgā kathaṁ bahulīkatā nibbedhāya saṁvattantī”ti? | “How, Venerable Sir, when developed and made much of, do the **seven factors of awakening** conduce to **penetration**?” | 「尊者，七覺支如何修習多修，能導向穿透？」 |
| “Idha, udāyi, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ vipulaṁ mahaggataṁ appamāṇaṁ abyāpajjaṁ. | “Here, Udāyī, a bhikkhu develops the **mindfulness factor of awakening**, supported by seclusion, by dispassion, by cessation, culminating in relinquishment, expansive, developed, immeasurable, free from ill will. | 「在此，優陀夷，比丘修習依於遠離、離貪、寂滅，究竟於捨的念覺支，廣大、修習、無量、無瞋。 |
| So satisambojjhaṅgaṁ bhāvitena cittena anibbiddhapubbaṁ appadālitapubbaṁ lobhakkhandhaṁ nibbijjhati padāleti; | With a mind developed with the **mindfulness factor of awakening**, he penetrates and breaks through the mass of **greed** that was previously unpenetrated and unruptured; | 以念覺支所修習之心，他穿透並擊破先前未穿透未破裂之貪蘊； |
| anibbiddhapubbaṁ appadālitapubbaṁ dosakkhandhaṁ nibbijjhati padāleti; | he penetrates and breaks through the mass of **aversion** that was previously unpenetrated and unruptured; | 他穿透並擊破先前未穿透未破裂之瞋蘊； |
| anibbiddhapubbaṁ appadālitapubbaṁ mohakkhandhaṁ nibbijjhati padāleti …pe… | he penetrates and breaks through the mass of **delusion** that was previously unpenetrated and unruptured… | 他穿透並擊破先前未穿透未破裂之痴蘊… |
| upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ vipulaṁ mahaggataṁ appamāṇaṁ abyāpajjaṁ. | he develops the **equanimity factor of awakening**, supported by seclusion, by dispassion, by cessation, culminating in relinquishment, expansive, developed, immeasurable, free from ill will. | 他修習依於遠離、離貪、寂滅，究竟於捨的捨覺支，廣大、修習、無量、無瞋。 |
| So upekkhāsambojjhaṅgaṁ bhāvitena cittena anibbiddhapubbaṁ appadālitapubbaṁ lobhakkhandhaṁ nibbijjhati padāleti; | With a mind developed with the **equanimity factor of awakening**, he penetrates and breaks through the mass of **greed** that was previously unpenetrated and unruptured; | 以捨覺支所修習之心，他穿透並擊破先前未穿透未破裂之貪蘊； |
| anibbiddhapubbaṁ appadālitapubbaṁ dosakkhandhaṁ nibbijjhati padāleti; | he penetrates and breaks through the mass of **aversion** that was previously unpenetrated and unruptured; | 他穿透並擊破先前未穿透未破裂之瞋蘊； |
| anibbiddhapubbaṁ appadālitapubbaṁ mohakkhandhaṁ nibbijjhati padāleti. | he penetrates and breaks through the mass of **delusion** that was previously unpenetrated and unruptured. | 他穿透並擊破先前未穿透未破裂之痴蘊。 |
| Evaṁ bhāvitā kho, udāyi, satta bojjhaṅgā evaṁ bahulīkatā nibbedhāya saṁvattantī”ti. | Thus, Udāyī, when these **seven factors of awakening** have been thus developed and made much of, they conduce to **penetration**.” | 如是，優陀夷，當此七覺支如此修習多修時，能導向穿透。」 |
46.29 - SN 46.29 Ekadhamma: One State
| --- SN46.29 - Ekadhammasutta --- | --- SN46.29 - One State --- | --- SN46.29 - 一法 --- |
| “Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi, yo evaṁ bhāvito bahulīkato saṁyojanīyānaṁ dhammānaṁ pahānāya saṁvattati, yathayidaṁ, bhikkhave, satta bojjhaṅgā. | “Bhikkhus, I do not see any other single state that, when thus developed and made much of, conduces to the abandoning of states that involve **fetters**, as do the **seven factors of awakening**. | 「諸比丘，我未見任何其他單一之法，如此修習多修，能助於捨棄涉及結之法，如七覺支。 |
| Katame satta? | What seven? | 哪七種？ |
| Satisambojjhaṅgo …pe… upekkhāsambojjhaṅgo. | The **mindfulness factor of awakening**… the **equanimity factor of awakening**. | 念覺支…捨覺支。 |
| Kathaṁ bhāvitā ca, bhikkhave, satta bojjhaṅgā kathaṁ bahulīkatā saṁyojanīyānaṁ dhammānaṁ pahānāya saṁvattanti? | How, bhikkhus, when developed and made much of, do the **seven factors of awakening** conduce to the abandoning of states that involve **fetters**? | 諸比丘，七覺支如何修習多修，能助於捨棄涉及結之法？ |
| Idha, bhikkhave, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ …pe… | Here, bhikkhus, a bhikkhu develops the **mindfulness factor of awakening**, supported by seclusion… | 在此，諸比丘，比丘修習依於遠離的念覺支… |
| upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. | he develops the **equanimity factor of awakening**, supported by seclusion, by dispassion, by cessation, culminating in relinquishment. | 他修習依於遠離、離貪、寂滅，究竟於捨的捨覺支。 |
| Evaṁ bhāvitā kho, bhikkhave, satta bojjhaṅgā evaṁ bahulīkatā saṁyojanīyānaṁ dhammānaṁ pahānāya saṁvattanti. | Thus, bhikkhus, when these **seven factors of awakening** have been thus developed and made much of, they conduce to the abandoning of states that involve **fetters**. | 如是，諸比丘，當此七覺支如此修習多修時，能助於捨棄涉及結之法。 |
| Katame ca, bhikkhave, saṁyojanīyā dhammā? | And what, bhikkhus, are the states that involve **fetters**? | 諸比丘，何為涉及結之法？ |
| Cakkhu, bhikkhave, saṁyojanīyo dhammo. | The **eye**, bhikkhus, is a state that involves **fetters**. | 眼，諸比丘，是涉及結之法。結之束縛、其糾纏、其迷戀，於此生起… |
| Etthete uppajjanti saṁyojanavinibandhā ajjhosānā …pe… | It is there that these arise: the bonds of **fetters**, their entanglement, their infatuation… | 舌是涉及結之法。結之束縛、其糾纏、其迷戀，於此生起… |
| jivhā saṁyojanīyā dhammā. | the **tongue** is a state that involves **fetters**. | 意是涉及結之法。結之束縛、其糾纏、其迷戀，於此生起。 |
| Etthete uppajjanti saṁyojanavinibandhā ajjhosānā …pe… | It is there that these arise: the bonds of **fetters**, their entanglement, their infatuation… | 此等，諸比丘，名為涉及結之法。」 |
| mano saṁyojanīyo dhammo. | the **mind** is a state that involves **fetters**. | |
| Etthete uppajjanti saṁyojanavinibandhā ajjhosānā. | It is there that these arise: the bonds of **fetters**, their entanglement, their infatuation. | |
| Ime vuccanti, bhikkhave, saṁyojanīyā dhammā”ti. | These, bhikkhus, are called states that involve **fetters**.” |
46.30 - SN 46.30 Udāyi: Udāyī
| --- SN46.30 - Udāyisutta --- | --- SN46.30 - Udāyī --- | --- SN46.30 - 優陀夷 --- |
| Ekaṁ samayaṁ bhagavā sumbhesu viharati setakaṁ nāma sumbhānaṁ nigamo. | On one occasion the Blessed One was staying among the Sumbhas in a town of the Sumbhas named Setaka. | 一時，世尊住於蘇摩國，一個名為舍多迦的蘇摩鎮。 |
| Atha kho āyasmā udāyī yena bhagavā tenupasaṅkami …pe… ekamantaṁ nisinno kho āyasmā udāyī bhagavantaṁ etadavoca: | Then Venerable Udāyī approached the Blessed One… Having sat down to one side, Venerable Udāyī said to the Blessed One: | 爾時，優陀夷尊者趨近世尊… 坐於一旁後，優陀夷尊者白世尊言： |
| “Acchariyaṁ, bhante, abbhutaṁ, bhante. | “It is wonderful, Venerable Sir, it is marvelous, Venerable Sir! | 「奇哉，尊者！妙哉，尊者！ |
| Yāva bahukatañca me, bhante, bhagavati pemañca gāravo ca hirī ca ottappañca. | How greatly, Venerable Sir, do I feel love and reverence, shame and fear towards the Blessed One! | 尊者，我對世尊有多麼大的愛敬、慚愧與畏懼！ |
| Ahañhi, bhante, pubbe agārikabhūto samāno abahukato ahosiṁ dhammena abahukato saṅghena. | For, Venerable Sir, when I was formerly a householder, I was not esteemed in the Dhamma, I was not esteemed in the Saṅgha. | 尊者，我從前為在家時，於法不受敬重，於僧不受敬重。 |
| So khvāhaṁ bhagavati pemañca gāravañca hiriñca ottappañca sampassamāno agārasmā anagāriyaṁ pabbajito. | Seeing this love and reverence, shame and fear towards the Blessed One, I went forth from the household life into homelessness. | 見此對世尊之愛敬、慚愧與畏懼，我乃從家出家。 |
| Tassa me bhagavā dhammaṁ desesi: | The Blessed One taught me the Dhamma: | 世尊教我法： |
| ‘iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; | ‘Such is form, such is the origin of form, such is the disappearance of form; | 『色如是，色之緣起如是，色之消逝如是； |
| iti vedanā …pe… | such is feeling… | 受如是… |
| iti saññā … | such is perception… | 想如是… |
| iti saṅkhārā … | such are volitional formations… | 行如是… |
| iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti. | such is consciousness, such is the origin of consciousness, such is the disappearance of consciousness.’ | 識如是，識之緣起如是，識之消逝如是。』 |
| So khvāhaṁ, bhante, suññāgāragato imesaṁ pañcupādānakkhandhānaṁ ukkujjāvakujjaṁ samparivattento ‘idaṁ dukkhan’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ. | Then, Venerable Sir, having gone to an empty dwelling, as I overturned and righted these **five aggregates of clinging**, I directly knew as it actually is: ‘This is suffering,’ I directly knew as it actually is: ‘This is the origin of suffering,’ I directly knew as it actually is: ‘This is the cessation of suffering,’ I directly knew as it actually is: ‘This is the path leading to the cessation of suffering.’ | 爾時，尊者，我往空閑處，於此五取蘊反覆思惟，如實了知：『此是苦』，如實了知：『此是苦之集』，如實了知：『此是苦之滅』，如實了知：『此是導向苦滅之道』。 |
| Dhammo ca me, bhante, abhisamito, maggo ca me paṭiladdho; | And the Dhamma, Venerable Sir, has been realized by me, and the path has been attained by me; | 尊者，法已被我證悟，道已被我證得； |
| yo me bhāvito bahulīkato tathā tathā viharantaṁ tathattāya upanessati yathāhaṁ: | which, when developed and made much of by me, will lead me to such a state of being when I dwell in such a way, that I shall understand: | 我修習多修，將引我至如此之境，當我如此安住時，我將了知： |
| ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānissāmi. | ‘Birth is destroyed, the holy life has been lived, what was to be done has been done, there is no more for this state of being.’ | 『生已盡，梵行已立，所作已辦，不受後有。』 |
| Satisambojjhaṅgo me, bhante, paṭiladdho, yo me bhāvito bahulīkato tathā tathā viharantaṁ tathattāya upanessati yathāhaṁ: | The **mindfulness factor of awakening** has been attained by me, Venerable Sir, which, when developed and made much of by me, will lead me to such a state of being when I dwell in such a way, that I shall understand: | 尊者，念覺支已被我證得，我修習多修，將引我至如此之境，當我如此安住時，我將了知： |
| ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānissāmi …pe… | ‘Birth is destroyed, the holy life has been lived, what was to be done has been done, there is no more for this state of being’… | 『生已盡，梵行已立，所作已辦，不受後有』… |
| upekkhāsambojjhaṅgo me, bhante, paṭiladdho, yo me bhāvito bahulīkato tathā tathā viharantaṁ tathattāya upanessati yathāhaṁ: | The **equanimity factor of awakening** has been attained by me, Venerable Sir, which, when developed and made much of by me, will lead me to such a state of being when I dwell in such a way, that I shall understand: | 尊者，捨覺支已被我證得，我修習多修，將引我至如此之-境，當我如此安住時，我將了知： |
| ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānissāmi. | ‘Birth is destroyed, the holy life has been lived, what was to be done has been done, there is no more for this state of being.’ | 『生已盡，梵行已立，所作已辦，不受後有。』 |
| Ayaṁ kho me, bhante, maggo paṭiladdho, yo me bhāvito bahulīkato tathā tathā viharantaṁ tathattāya upanessati yathāhaṁ: | This, Venerable Sir, is the path attained by me, which, when developed and made much of by me, will lead me to such a state of being when I dwell in such a way, that I shall understand: | 尊者，此為我所證得之道，我修習多修，將引我至如此之境，當我如此安住時，我將了知： |
| ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānissāmī”ti. | ‘Birth is destroyed, the holy life has been lived, what was to be done has been done, there is no more for this state of being’.” | 『生已盡，梵行已立，所作已辦，不受後有。』」 |
| “Sādhu sādhu, udāyi. | “Excellent, excellent, Udāyī! | 「善哉，善哉，優陀夷！ |
| Eso hi te, udāyi, maggo paṭiladdho, yo te bhāvito bahulīkato tathā tathā viharantaṁ tathattāya upanessati yathā tvaṁ: | That, Udāyī, is indeed the path attained by you, which, when developed and made much of by you, will lead you to such a state of being when you dwell in such a way, that you shall understand: | 優陀夷，那確實是你所證得的道路，當你修習多修時，它將引導你達到這樣一種境界，當你如此安住時，你將了知： |
| ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānissasī”ti. | ‘Birth is destroyed, the holy life has been lived, what was to be done has been done, there is no more for this state of being’.” | 『生已盡，梵行已立，所作已辦，不受後有。』」 |
| Udāyivaggo tatiyo. | The Third Chapter on Udāyī. | 第三章 優陀夷品。 |
| Bodhāya desanā ṭhānā, | To awakening, exposition, causes, | 至覺悟、闡釋、因緣， |
| ayoniso cāparihānī; | unwise attention and non-decline; | 不如理作意與不退轉； |
| Khayo nirodho nibbedho, | Destruction, cessation, penetration, | 毀滅、止息、穿透， |
| ekadhammo udāyināti. | one state, and Udāyī. | 一法，與優陀夷。 |
46.31 - SN 46.31 Paṭhamakusala: First Wholesome
| --- SN46.31 - Paṭhamakusalasutta --- | --- SN46.31 - First Wholesome --- | --- SN46.31 - 第一善 --- |
| “Ye keci, bhikkhave, dhammā kusalā kusalabhāgiyā kusalapakkhikā, sabbe te appamādamūlakā appamādasamosaraṇā; appamādo tesaṁ dhammānaṁ aggamakkhāyati. | “Bhikkhus, whatever states are wholesome, belonging to the wholesome, on the side of the wholesome, all these have diligence as their root, converge on diligence; diligence is declared to be their chief. | 「諸比丘，凡善法、屬善法、在善法方面，皆以精勤為根，匯歸於精勤；精勤被宣告為其首。 |
| Appamattassetaṁ, bhikkhave, bhikkhuno pāṭikaṅkhaṁ—satta bojjhaṅge bhāvessati, satta bojjhaṅge bahulīkarissati. | This, bhikkhus, is to be expected of a diligent bhikkhu—he will develop the **seven factors of awakening**, he will make much of the **seven factors of awakening**. | 諸比丘，應當預期精勤的比丘——他將修習七覺支，他將多修七覺支。 |
| Kathañca, bhikkhave, bhikkhu appamatto satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkaroti? | And how, bhikkhus, does a diligent bhikkhu develop the **seven factors of awakening**, make much of the **seven factors of awakening**? | 諸比丘，精勤的比丘如何修習七覺支，多修七覺支？ |
| Idha, bhikkhave, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ …pe… | Here, bhikkhus, a bhikkhu develops the **mindfulness factor of awakening**, supported by seclusion… | 在此，諸比丘，比丘修習依於遠離的念覺支… |
| upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. | he develops the **equanimity factor of awakening**, supported by seclusion, by dispassion, by cessation, culminating in relinquishment. | 他修習依於遠離、離貪、寂滅，究竟於捨的捨覺支。 |
| Evaṁ kho, bhikkhave, bhikkhu appamatto satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkarotī”ti. | Thus, bhikkhus, a diligent bhikkhu develops the **seven factors of awakening**, makes much of the **seven factors of awakening**.” | 如是，諸比丘，精勤的比丘修習七覺支，多修七覺支。」 |
46.32 - SN 46.32 Dutiyakusala: Second Wholesome
| --- SN46.32 - Dutiyakusalasutta --- | --- SN46.32 - Second Wholesome --- | --- SN46.32 - 第二善 --- |
| “Ye keci, bhikkhave, dhammā kusalā kusalabhāgiyā kusalapakkhikā, sabbe te yonisomanasikāramūlakā yonisomanasikārasamosaraṇā; yonisomanasikāro tesaṁ dhammānaṁ aggamakkhāyati. | “Bhikkhus, whatever states are wholesome, belonging to the wholesome, on the side of the wholesome, all these have **wise attention** as their root, converge on **wise attention**; **wise attention** is declared to be their chief. | 「諸比丘，凡善法、屬善法、在善法方面，皆以如理作意為根，匯歸於如理作意；如理作意被宣告為其首。 |
| Yonisomanasikārasampannassetaṁ, bhikkhave, bhikkhuno pāṭikaṅkhaṁ—satta bojjhaṅge bhāvessati, satta bojjhaṅge bahulīkarissati. | This, bhikkhus, is to be expected of a bhikkhu who is endowed with **wise attention**—he will develop the **seven factors of awakening**, he will make much of the **seven factors of awakening**. | 諸比丘，應當預期具備如理作意的比丘——他將修習七覺支，他將多修七覺支。 |
| Kathañca, bhikkhave, bhikkhu yonisomanasikārasampanno satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkaroti? | And how, bhikkhus, does a bhikkhu who is endowed with **wise attention** develop the **seven factors of awakening**, make much of the **seven factors of awakening**? | 諸比丘，具備如理作意的比丘如何修習七覺支，多修七覺支？ |
| Idha, bhikkhave, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ …pe… | Here, bhikkhus, a bhikkhu develops the **mindfulness factor of awakening**, supported by seclusion… | 在此，諸比丘，比丘修習依於遠離的念覺支… |
| upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. | he develops the **equanimity factor of awakening**, supported by seclusion, by dispassion, by cessation, culminating in relinquishment. | 他修習依於遠離、離貪、寂滅，究竟於捨的捨覺支。 |
| Evaṁ kho, bhikkhave, bhikkhu yonisomanasikārasampanno satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkarotī”ti. | Thus, bhikkhus, a bhikkhu who is endowed with **wise attention** develops the **seven factors of awakening**, makes much of the **seven factors of awakening**.” | 如是，諸比丘，具備如理作意的比丘修習七覺支，多修七覺支。」 |
| Dutiyaṁ. | The Second. | 第二。 |
46.33 - SN 46.33 Upakkilesa: Impurities
| --- SN46.33 - Upakkilesasutta --- | --- SN46.33 - Impurities --- | --- SN46.33 - 雜質 --- |
| “Pañcime, bhikkhave, jātarūpassa upakkilesā, yehi upakkilesehi upakkiliṭṭhaṁ jātarūpaṁ na ceva mudu hoti na ca kammaniyaṁ, na ca pabhassaraṁ pabhaṅgu ca, na ca sammā upeti kammāya. | “Bhikkhus, there are these **five impurities of gold**, by which gold, being impure, is not pliant, not workable, not luminous, is brittle, and does not properly lend itself to craftsmanship. | 「諸比丘，黃金有此五種雜質，因其不純，故不柔韌、不易加工、不光亮、易碎，且不適於工藝。 |
| Katame pañca? | What five? | 哪五種？ |
| Ayo, bhikkhave, jātarūpassa upakkileso, yena upakkilesena upakkiliṭṭhaṁ jātarūpaṁ na ceva mudu hoti na ca kammaniyaṁ, na ca pabhassaraṁ pabhaṅgu ca, na ca sammā upeti kammāya. | **Iron**, bhikkhus, is an impurity of gold, by which gold, being impure, is not pliant, not workable, not luminous, is brittle, and does not properly lend itself to craftsmanship. | 鐵，諸比丘，是黃金的雜質，因其不純，故不柔韌、不易加工、不光亮、易碎，且不適於工藝。銅，諸比丘，是黃金的雜質，因其不純… |
| Lohaṁ, bhikkhave, jātarūpassa upakkileso, yena upakkilesena upakkiliṭṭhaṁ jātarūpaṁ …pe… | **Copper**, bhikkhus, is an impurity of gold, by which gold, being impure… | 錫，諸比丘，是黃金的雜質… |
| tipu, bhikkhave, jātarūpassa upakkileso …pe… | **Tin**, bhikkhus, is an impurity of gold… | 鉛，諸比丘，是黃金的雜質… |
| sīsaṁ, bhikkhave, jātarūpassa upakkileso …pe… | **Lead**, bhikkhus, is an impurity of gold… | 銀，諸比丘，是黃金的雜質，因其不純，故不柔韌、不易加工、不光亮、易碎，且不適於工藝。 |
| sajjhu, bhikkhave, jātarūpassa upakkileso, yena upakkilesena upakkiliṭṭhaṁ jātarūpaṁ na ceva mudu hoti na ca kammaniyaṁ, na ca pabhassaraṁ pabhaṅgu ca, na ca sammā upeti kammāya. | **Silver**, bhikkhus, is an impurity of gold, by which gold, being impure, is not pliant, not workable, not luminous, is brittle, and does not properly lend itself to craftsmanship. | 諸比丘，此為黃金之五種雜質，因其不純，故不柔韌、不易加工、不光亮、易碎，且不適於工藝。 |
| Ime kho, bhikkhave, pañca jātarūpassa upakkilesā, yehi upakkilesehi upakkiliṭṭhaṁ jātarūpaṁ na ceva mudu hoti na ca kammaniyaṁ, na ca pabhassaraṁ pabhaṅgu ca, na ca sammā upeti kammāya. | These, bhikkhus, are the **five impurities of gold**, by which gold, being impure, is not pliant, not workable, not luminous, is brittle, and does not properly lend itself to craftsmanship. | 同樣地，諸比丘，心有此五種雜質，因其不純，故不柔韌、不易加工、不光亮、易碎，且不能正確地專注以滅盡諸漏。 |
| Evameva kho, bhikkhave, pañcime cittassa upakkilesā, yehi upakkilesehi upakkiliṭṭhaṁ cittaṁ na ceva mudu hoti na ca kammaniyaṁ, na ca pabhassaraṁ pabhaṅgu ca, na ca sammā samādhiyati āsavānaṁ khayāya. | Just so, bhikkhus, there are these **five impurities of the mind**, by which the mind, being impure, is not pliant, not workable, not luminous, is brittle, and does not properly concentrate for the destruction of the taints. | 哪五種？ |
| Katame pañca? | What five? | 欲貪，諸比丘，是心的雜質，因其不純，故不柔韌、不易加工、不光亮、易碎，且不能正確地專注以滅盡諸漏… |
| Kāmacchando, bhikkhave, cittassa upakkileso, yena upakkilesena upakkiliṭṭhaṁ cittaṁ na ceva mudu hoti na ca kammaniyaṁ, na ca pabhassaraṁ pabhaṅgu ca, na ca sammā samādhiyati āsavānaṁ khayāya …pe… | **Sensual desire**, bhikkhus, is an impurity of the mind, by which the mind, being impure, is not pliant, not workable, not luminous, is brittle, and does not properly concentrate for the destruction of the taints… | 此等，諸比丘，為心之五種雜質，因其不純，故不柔韌、不易加工、不光亮、易碎，且不能正確地專注以滅盡諸漏。」 |
| ime kho, bhikkhave, pañca cittassa upakkilesā, yehi upakkilesehi upakkiliṭṭhaṁ cittaṁ na ceva mudu hoti na ca kammaniyaṁ, na ca pabhassaraṁ pabhaṅgu ca, na ca sammā samādhiyati āsavānaṁ khayāyā”ti. | These, bhikkhus, are the **five impurities of the mind**, by which the mind, being impure, is not pliant, not workable, not luminous, is brittle, and does not properly concentrate for the destruction of the taints.” | 第三。 |
| Tatiyaṁ. | The Third. |
46.34 - SN 46.34 Anupakkilesa: Without Impurities
| --- SN46.34 - Anupakkilesasutta --- | --- SN46.34 - Without Impurities --- | --- SN46.34 - 無雜質 --- |
| “Sattime, bhikkhave, bojjhaṅgā anāvaraṇā anīvaraṇā cetaso anupakkilesā bhāvitā bahulīkatā vijjāvimuttiphalasacchikiriyāya saṁvattanti. | “Bhikkhus, these **seven factors of awakening**, unhindered, without coverings, without mental impurities, when developed and made much of, conduce to the realization of the fruit of true knowledge and liberation. | 「諸比丘，此七覺支，無礙、無覆、無心垢，修習多修，能證正智解脫之果。 |
| Katame satta? | What seven? | 哪七種？ |
| Satisambojjhaṅgo, bhikkhave, anāvaraṇo anīvaraṇo cetaso anupakkileso bhāvito bahulīkato vijjāvimuttiphalasacchikiriyāya saṁvattati …pe… upekkhāsambojjhaṅgo, bhikkhave, anāvaraṇo anīvaraṇo cetaso anupakkileso bhāvito bahulīkato vijjāvimuttiphalasacchikiriyāya saṁvattati. | The **mindfulness factor of awakening**, bhikkhus, unhindered, without coverings, without mental impurities, when developed and made much of, conduces to the realization of the fruit of true knowledge and liberation… the **equanimity factor of awakening**, bhikkhus, unhindered, without coverings, without mental impurities, when developed and made much of, conduces to the realization of the fruit of true knowledge and liberation. | 念覺支，諸比丘，無礙、無覆、無心垢，修習多修，能證正智解脫之果…捨覺支，諸比丘，無礙、無覆、無心垢，修習多修，能證正智解脫之果。 |
| Ime kho, bhikkhave, satta bojjhaṅgā anāvaraṇā anīvaraṇā cetaso anupakkilesā bhāvitā bahulīkatā vijjāvimuttiphalasacchikiriyāya saṁvattantī”ti. | These, bhikkhus, are the **seven factors of awakening**, unhindered, without coverings, without mental impurities, when developed and made much of, they conduce to the realization of the fruit of true knowledge and liberation.” | 此等，諸比丘，為七覺支，無礙、無覆、無心垢，修習多修，能證正智解脫之果。」 |
| Catutthaṁ. | The Fourth. | 第四。 |
46.35 - SN 46.35 Ayonisomanasikāra: Unwise Attention
| --- SN46.35 - Ayonisomanasikārasutta --- | --- SN46.35 - Unwise Attention --- | --- SN46.35 - 不如理作意 --- |
| “Ayoniso, bhikkhave, manasikaroto anuppanno ceva kāmacchando uppajjati, uppanno ca kāmacchando bhiyyobhāvāya vepullāya saṁvattati; anuppanno ceva byāpādo uppajjati, uppanno ca byāpādo bhiyyobhāvāya vepullāya saṁvattati; anuppannañceva thinamiddhaṁ uppajjati, uppannañca thinamiddhaṁ bhiyyobhāvāya vepullāya saṁvattati; anuppannañceva uddhaccakukkuccaṁ uppajjati, uppannañca uddhaccakukkuccaṁ bhiyyobhāvāya vepullāya saṁvattati; anuppannā ceva vicikicchā uppajjati, uppannā ca vicikicchā bhiyyobhāvāya vepullāya saṁvattatī”ti. | “Bhikkhus, for one attending unwisely, unarisen **sensual desire** arises, and arisen **sensual desire** increases and becomes full; unarisen **ill will** arises, and arisen **ill will** increases and becomes full; unarisen **sloth and torpor** arises, and arisen **sloth and torpor** increases and becomes full; unarisen **restlessness and remorse** arises, and arisen **restlessness and remorse** increases and becomes full; unarisen **doubt** arises, and arisen **doubt** increases and becomes full.” | 「諸比丘，對於不如理作意者，未生之欲貪生起，已生之欲貪增長圓滿；未生之瞋恚生起，已生之瞋恚增長圓滿；未生之惛沉睡眠生起，已生之惛沉睡眠增長圓滿；未生之掉舉惡作生起，已生之掉舉惡作增長圓滿；未生之疑生起，已生之疑增長圓滿。」 |
| Yonisomanasikārasutta | Wise Attention | 如理作意 |
| “Yoniso ca kho, bhikkhave, manasikaroto anuppanno ceva satisambojjhaṅgo uppajjati, uppanno ca satisambojjhaṅgo bhāvanāpāripūriṁ gacchati …pe… anuppanno ceva upekkhāsambojjhaṅgo uppajjati, uppanno ca upekkhāsambojjhaṅgo bhāvanāpāripūriṁ gacchatī”ti. | “But for one attending wisely, bhikkhus, unarisen **mindfulness factor of awakening** arises, and arisen **mindfulness factor of awakening** goes to its full development… unarisen **equanimity factor of awakening** arises, and arisen **equanimity factor of awakening** goes to its full development.” | 「但對於如理作意者，諸比丘，未生之念覺支生起，已生之念覺支臻至圓滿…未生之捨覺支生起，已生之捨覺支臻至圓滿。」 |
| Chaṭṭhaṁ. | The Sixth. | 第六。 |
46.36 - SN 46.36 Buddhi: Wisdom
| --- SN46.36 - Buddhisutta --- | --- SN46.36 - Wisdom --- | --- SN46.36 - 智慧 --- |
| “Sattime, bhikkhave, bojjhaṅgā bhāvitā bahulīkatā buddhiyā aparihānāya saṁvattanti. | “Bhikkhus, these **seven factors of awakening**, when developed and made much of, conduce to the non-decline of **wisdom**. | 「諸比丘，此七覺支，修習多修，能使智慧不退。 |
| Katame satta? | What seven? | 哪七種？ |
| Satisambojjhaṅgo …pe… upekkhāsambojjhaṅgo. | The **mindfulness factor of awakening**… the **equanimity factor of awakening**. | 念覺支…捨覺支。 |
| Ime kho, bhikkhave, satta bojjhaṅgā bhāvitā bahulīkatā buddhiyā aparihānāya saṁvattantī”ti. | These, bhikkhus, are the **seven factors of awakening** that, when developed and made much of, conduce to the non-decline of **wisdom**.” | 諸比丘，此為七覺支，修習多修，能使智慧不退。」 |
46.37 - SN 46.37 Āvaraṇanīvaraṇa: Coverings and Hindrances
| --- SN46.37 - Āvaraṇanīvaraṇasutta --- | --- SN46.37 - Coverings and Hindrances --- | --- SN46.37 - 蓋與障 --- |
| “Pañcime, bhikkhave, āvaraṇā nīvaraṇā cetaso upakkilesā paññāya dubbalīkaraṇā. | “Bhikkhus, there are these **five coverings, hindrances, impurities of the mind**, which weaken wisdom. | 「諸比丘，有此五蓋、障、心垢，能弱化智慧。 |
| Katame pañca? | What five? | 哪五種？ |
| Kāmacchando, bhikkhave, āvaraṇo nīvaraṇo cetaso upakkileso paññāya dubbalīkaraṇo. | **Sensual desire**, bhikkhus, is a covering, a hindrance, an impurity of the mind, which weakens wisdom. | 欲貪，諸比丘，是蓋、障、心垢，能弱化智慧。瞋恚，諸比丘，是蓋、障、心垢，能弱化智慧。惛沉睡眠，諸比丘，是蓋、障、心垢，能弱化智慧。掉舉惡作，諸比丘，是蓋、障、心垢，能弱化智慧。疑，諸比丘，是蓋、障、心垢，能弱化智慧。 |
| Byāpādo, bhikkhave, āvaraṇo nīvaraṇo cetaso upakkileso paññāya dubbalīkaraṇo. | **Ill will**, bhikkhus, is a covering, a hindrance, an impurity of the mind, which weakens wisdom. | 此等，諸比丘，為五蓋、障、心垢，能弱化智慧。 |
| Thinamiddhaṁ, bhikkhave, āvaraṇaṁ nīvaraṇaṁ cetaso upakkilesaṁ paññāya dubbalīkaraṇaṁ. | **Sloth and torpor**, bhikkhus, are a covering, a hindrance, an impurity of the mind, which weaken wisdom. | 諸比丘，有此七覺支，無礙、無覆、無心垢，修習多修，能證正智解脫之果。 |
| Uddhaccakukkuccaṁ, bhikkhave, āvaraṇaṁ nīvaraṇaṁ cetaso upakkilesaṁ paññāya dubbalīkaraṇaṁ. | **Restlessness and remorse**, bhikkhus, are a covering, a hindrance, an impurity of the mind, which weaken wisdom. | 哪七種？ |
| Vicikicchā, bhikkhave, āvaraṇā nīvaraṇā cetaso upakkilesā paññāya dubbalīkaraṇā. | **Doubt**, bhikkhus, is a covering, a hindrance, an impurity of the mind, which weakens wisdom. | 念覺支，諸比丘，無礙、無覆、無心垢，修習多修，能證正智解脫之果…捨覺支，諸比丘，無礙、無覆、無心垢，修習多修，能證正智解脫之果。 |
| Ime kho, bhikkhave, pañca āvaraṇā nīvaraṇā cetaso upakkilesā paññāya dubbalīkaraṇā. | These, bhikkhus, are the **five coverings, hindrances, impurities of the mind**, which weaken wisdom. | 此等，諸比丘，為七覺支，無礙、無覆、無心垢，修習多修，能證正智解脫之果。」 |
| Sattime, bhikkhave, bojjhaṅgā anāvaraṇā anīvaraṇā cetaso anupakkilesā bhāvitā bahulīkatā vijjāvimuttiphalasacchikiriyāya saṁvattanti. | Bhikkhus, there are these **seven factors of awakening**, unhindered, without coverings, without mental impurities, when developed and made much of, they conduce to the realization of the fruit of true knowledge and liberation. | |
| Katame satta? | What seven? | |
| Satisambojjhaṅgo, bhikkhave, anāvaraṇo anīvaraṇo cetaso anupakkileso bhāvito bahulīkato vijjāvimuttiphalasacchikiriyāya saṁvattati …pe… upekkhāsambojjhaṅgo, bhikkhave, anāvaraṇo anīvaraṇo cetaso anupakkileso bhāvito bahulīkato vijjāvimuttiphalasacchikiriyāya saṁvattati. | The **mindfulness factor of awakening**, bhikkhus, unhindered, without coverings, without mental impurities, when developed and made much of, conduces to the realization of the fruit of true knowledge and liberation… the **equanimity factor of awakening**, bhikkhus, unhindered, without coverings, without mental impurities, when developed and made much of, conduces to the realization of the fruit of true knowledge and liberation. | |
| Ime kho, bhikkhave, satta bojjhaṅgā anāvaraṇā anīvaraṇā cetaso anupakkilesā bhāvitā bahulīkatā vijjāvimuttiphalasacchikiriyāya saṁvattantīti. | These, bhikkhus, are the **seven factors of awakening**, unhindered, without coverings, without mental impurities, when developed and made much of, they conduce to the realization of the fruit of true knowledge and liberation.” |
46.38 - SN 46.38 Anīvaraṇa: Without Hindrances
| --- SN46.38 - Anīvaraṇasutta --- | --- SN46.38 - Without Hindrances --- | --- SN46.38 - 無障礙 --- |
| Yasmiṁ, bhikkhave, samaye ariyasāvako aṭṭhiṁ katvā manasi katvā sabbaṁ cetaso samannāharitvā ohitasoto dhammaṁ suṇāti, imassa pañca nīvaraṇā tasmiṁ samaye na honti. Satta bojjhaṅgā tasmiṁ samaye bhāvanāpāripūriṁ gacchanti. | Bhikkhus, at whatever time a noble-one's-disciple, having made a firm determination, having paid attention, having brought all his mind to bear, listens to the Dhamma with an attentive ear, at that time the **five hindrances** are not present in him. At that time the **seven factors of awakening** go to their full development. | 諸比丘，任何時候，聖弟子下定決心，專注，全心全意，以專注之耳聽聞法，彼時五蓋於彼不存在。彼時七覺支臻至圓滿。 |
| Katame pañca nīvaraṇā tasmiṁ samaye na honti? | What **five hindrances** are not present at that time? | 彼時何五蓋不存在？ |
| Kāmacchandanīvaraṇaṁ tasmiṁ samaye na hoti, byāpādanīvaraṇaṁ tasmiṁ samaye na hoti, thinamiddhanīvaraṇaṁ tasmiṁ samaye na hoti, uddhaccakukkuccanīvaraṇaṁ tasmiṁ samaye na hoti, vicikicchānīvaraṇaṁ tasmiṁ samaye na hoti. | The **hindrance of sensual desire** is not present at that time, the **hindrance of ill will** is not present at that time, the **hindrance of sloth and torpor** is not present at that time, the **hindrance of restlessness and remorse** is not present at that time, the **hindrance of doubt** is not present at that time. | 彼時欲貪蓋不存在，彼時瞋恚蓋不存在，彼時惛沉睡眠蓋不存在，彼時掉舉惡作蓋不存在，彼時疑蓋不存在。 |
| Imassa pañca nīvaraṇā tasmiṁ samaye na honti. | These **five hindrances** are not present in him at that time. | 此五蓋彼時於彼不存在。 |
| Katame satta bojjhaṅgā tasmiṁ samaye bhāvanāpāripūriṁ gacchanti? | What **seven factors of awakening** go to their full development at that time? | 彼時何七覺支臻至圓滿？ |
| Satisambojjhaṅgo tasmiṁ samaye bhāvanāpāripūriṁ gacchati …pe… upekkhāsambojjhaṅgo tasmiṁ samaye bhāvanāpāripūriṁ gacchati. | The **mindfulness factor of awakening** goes to its full development at that time… the **equanimity factor of awakening** goes to its full development at that time. | 彼時念覺支臻至圓滿…彼時捨覺支臻至圓滿。 |
| Ime satta bojjhaṅgā tasmiṁ samaye bhāvanāpāripūriṁ gacchanti. | These **seven factors of awakening** go to their full development at that time. | 此七覺支彼時臻至圓滿。 |
| Yasmiṁ, bhikkhave, samaye ariyasāvako aṭṭhiṁ katvā manasi katvā sabbaṁ cetaso samannāharitvā ohitasoto dhammaṁ suṇāti, imassa pañca nīvaraṇā tasmiṁ samaye na honti. Ime satta bojjhaṅgā tasmiṁ samaye bhāvanāpāripūriṁ gacchantī”ti. | Bhikkhus, at whatever time a noble-one's-disciple, having made a firm determination, having paid attention, having brought all his mind to bear, listens to the Dhamma with an attentive ear, at that time the **five hindrances** are not present in him. At that time these **seven factors of awakening** go to their full development.” | 諸比丘，任何時候，聖弟子下定決心，專注，全心全意，以專注之耳聽聞法，彼時五蓋於彼不存在。彼時此七覺支臻至圓滿。」 |
46.39 - SN 46.39 Rukkha: Tree
| --- SN46.39 - Rukkhasutta --- | --- SN46.39 - Tree --- | --- SN46.39 - 樹 --- |
| “Santi, bhikkhave, mahārukkhā aṇubījā mahākāyā rukkhānaṁ ajjhāruhā, yehi rukkhā ajjhārūḷhā obhaggavibhaggā vipatitā senti. | “Bhikkhus, there are great trees with small seeds and large bodies that are parasitic climbers on trees, by which the trees they climb on lie broken and shattered. | 「諸比丘，有種子小而樹身大的大樹，是攀附於樹木的寄生藤，它們所攀附的樹木因此而斷裂破碎。 |
| Katame ca te, bhikkhave, mahārukkhā aṇubījā mahākāyā rukkhānaṁ ajjhāruhā, yehi rukkhā ajjhārūḷhā obhaggavibhaggā vipatitā senti? | And what, bhikkhus, are these great trees with small seeds and large bodies that are parasitic climbers on trees, by which the trees they climb on lie broken and shattered? | 諸比丘，這些種子小而樹身大的、攀附於樹木的寄生藤，它們所攀附的樹木因此而斷裂破碎，是什麼呢？ |
| Assattho, nigrodho, pilakkho, udumbaro, kacchako, kapitthano— | The **banyan**, the **fig**, the **palmyra**, the **cluster fig**, the **kacchaka**, the **kapitthana**— | 榕樹、無花果樹、貝葉棕、聚果榕、迦奢迦樹、迦畢陀那樹—— |
| ime kho te, bhikkhave, mahārukkhā aṇubījā mahākāyā rukkhānaṁ ajjhāruhā, yehi rukkhā ajjhārūḷhā obhaggavibhaggā vipatitā senti. | These, bhikkhus, are those great trees with small seeds and large bodies that are parasitic climbers on trees, by which the trees they climb on lie broken and shattered. | 諸比丘，這些就是那些種子小而樹身大的、攀附於樹木的寄生藤，它們所攀附的樹木因此而斷裂破碎。 |
| Evameva kho, bhikkhave, idhekacco kulaputto yādisake kāme ohāya agārasmā anagāriyaṁ pabbajito hoti, so tādisakehi kāmehi tato vā pāpiṭṭhatarehi obhaggavibhaggo vipatito seti. | Just so, bhikkhus, some young man of good family, having abandoned the kind of sensual pleasures he had, and gone forth from the household life into homelessness, lies broken and shattered by sensual pleasures that are even worse than those. | 同樣地，諸比丘，有些善家子弟，捨棄了他所擁有的那種欲樂，從家出家，卻被比那些更糟的欲樂所摧毀破碎。 |
| Pañcime, bhikkhave, āvaraṇā nīvaraṇā cetaso ajjhāruhā paññāya dubbalīkaraṇā. | Bhikkhus, there are these **five coverings, hindrances of the mind**, which are parasitic climbers on the mind, weakening wisdom. | 諸比丘，有此五蓋、障、心之攀緣，能弱化智慧。 |
| Katame pañca? | What five? | 哪五種？ |
| Kāmacchando, bhikkhave, āvaraṇo nīvaraṇo cetaso ajjhāruho paññāya dubbalīkaraṇo. | **Sensual desire**, bhikkhus, is a covering, a hindrance, a parasitic climber on the mind, weakening wisdom. | 欲貪，諸比丘，是蓋、障、攀附於心、能弱化智慧。瞋恚，諸比丘，是蓋、障、攀附於心、能弱化智慧。惛沉睡眠，諸比丘，是蓋、障、攀附于心，能弱化智慧。掉舉惡作，諸比丘，是蓋、障、攀附于心，能弱化智慧。疑，諸比丘，是蓋、障、攀附於心，能弱化智慧。 |
| Byāpādo, bhikkhave, āvaraṇo nīvaraṇo cetaso ajjhāruho paññāya dubbalīkaraṇo. | **Ill will**, bhikkhus, is a covering, a hindrance, a parasitic climber on the mind, weakening wisdom. | 此等，諸比丘，為五蓋、障、心之攀緣，能弱化智慧。 |
| Thinamiddhaṁ, bhikkhave, āvaraṇaṁ nīvaraṇaṁ cetaso ajjhāruhaṁ paññāya dubbalīkaraṇaṁ. | **Sloth and torpor**, bhikkhus, are a covering, a hindrance, a parasitic climber on the mind, weakening wisdom. | 諸比丘，有此七覺支，無礙、無覆、非心之攀緣，修習多修，能證正智解脫之果。 |
| Uddhaccakukkuccaṁ, bhikkhave, āvaraṇaṁ nīvaraṇaṁ cetaso ajjhāruhaṁ paññāya dubbalīkaraṇaṁ. | **Restlessness and remorse**, bhikkhus, are a covering, a hindrance, a parasitic climber on the mind, weakening wisdom. | 哪七種？ |
| Vicikicchā, bhikkhave, āvaraṇā nīvaraṇā cetaso ajjhāruhā paññāya dubbalīkaraṇā. | **Doubt**, bhikkhus, is a covering, a hindrance, a parasitic climber on the mind, weakening wisdom. | 念覺支，諸比丘，無礙、無覆、非心之攀緣，修習多修，能證正智解脫之果…捨覺支，諸比丘，無礙、無覆、非心之攀緣，修習多修，能證正智解脫之果。 |
| Ime kho, bhikkhave, pañca āvaraṇā nīvaraṇā cetaso ajjhāruhā paññāya dubbalīkaraṇā. | These, bhikkhus, are the **five coverings, hindrances of the mind**, which are parasitic climbers on the mind, weakening wisdom. | 此等，諸比丘，為七覺支，無礙、無覆、非心之攀緣，修習多修，能證正智解脫之果。」 |
| Sattime, bhikkhave, bojjhaṅgā anāvaraṇā anīvaraṇā cetaso anajjhāruhā bhāvitā bahulīkatā vijjāvimuttiphalasacchikiriyāya saṁvattanti. | Bhikkhus, there are these **seven factors of awakening**, unhindered, without coverings, not parasitic climbers on the mind, when developed and made much of, they conduce to the realization of the fruit of true knowledge and liberation. | |
| Katame satta? | What seven? | |
| Satisambojjhaṅgo, bhikkhave, anāvaraṇo anīvaraṇo cetaso anajjhāruho bhāvito bahulīkato vijjāvimuttiphalasacchikiriyāya saṁvattati …pe… upekkhāsambojjhaṅgo, bhikkhave, anāvaraṇo anīvaraṇo cetaso anajjhāruho bhāvito bahulīkato vijjāvimuttiphalasacchikiriyāya saṁvattati. | The **mindfulness factor of awakening**, bhikkhus, unhindered, without coverings, not parasitic climbers on the mind, when developed and made much of, conduces to the realization of the fruit of true knowledge and liberation… the **equanimity factor of awakening**, bhikkhus, unhindered, without coverings, not parasitic climbers on the mind, when developed and made much of, conduces to the realization of the fruit of true knowledge and liberation. | |
| Ime kho, bhikkhave, satta bojjhaṅgā anāvaraṇā anīvaraṇā cetaso anajjhāruhā bhāvitā bahulīkatā vijjāvimuttiphalasacchikiriyāya saṁvattantī”ti. | These, bhikkhus, are the **seven factors of awakening**, unhindered, without coverings, not parasitic climbers on the mind, when developed and made much of, they conduce to the realization of the fruit of true knowledge and liberation.” |
46.40 - SN 46.40 Nīvaraṇa: Hindrances
| --- SN46.40 - Nīvaraṇasutta --- | --- SN46.40 - Hindrances --- | --- SN46.40 - 蓋 --- |
| “Pañcime, bhikkhave, nīvaraṇā andhakaraṇā acakkhukaraṇā aññāṇakaraṇā paññānirodhikā vighātapakkhiyā anibbānasaṁvattanikā. | “Bhikkhus, these **five hindrances** cause blindness, cause lack of vision, cause lack of knowledge, are destructive of wisdom, are prejudicial to inner peace, and do not lead to Nibbāna. | 「諸比丘，此五蓋致盲，致無見，致無知，毀壞智慧，妨礙內心平靜，不導向涅槃。 |
| Katame pañca? | What five? | 哪五種？ |
| Kāmacchandanīvaraṇaṁ, bhikkhave, andhakaraṇaṁ acakkhukaraṇaṁ aññāṇakaraṇaṁ paññānirodhikaṁ vighātapakkhiyaṁ anibbānasaṁvattanikaṁ. | The **hindrance of sensual desire**, bhikkhus, causes blindness, causes lack of vision, causes lack of knowledge, is destructive of wisdom, is prejudicial to inner peace, and does not lead to Nibbāna. | 欲貪蓋，諸比丘，致盲，致無見，致無知，毀壞智慧，妨礙內心平靜，不導向涅槃。瞋恚蓋，諸比丘… |
| Byāpādanīvaraṇaṁ, bhikkhave …pe… | The **hindrance of ill will**, bhikkhus… | 惛沉睡眠蓋，諸比丘… |
| thinamiddhanīvaraṇaṁ, bhikkhave …pe… | the **hindrance of sloth and torpor**, bhikkhus… | 掉舉惡作蓋，諸比丘… |
| uddhaccakukkuccanīvaraṇaṁ, bhikkhave …pe… | the **hindrance of restlessness and remorse**, bhikkhus… | 疑蓋，諸比丘，致盲，致無見，致無知，毀壞智慧，妨礙內心平靜，不導向涅槃。 |
| vicikicchānīvaraṇaṁ, bhikkhave, andhakaraṇaṁ acakkhukaraṇaṁ aññāṇakaraṇaṁ paññānirodhikaṁ vighātapakkhiyaṁ anibbānasaṁvattanikaṁ. | the **hindrance of doubt**, bhikkhus, causes blindness, causes lack of vision, causes lack of knowledge, is destructive of wisdom, is prejudicial to inner peace, and does not lead to Nibbāna. | 此等，諸比丘，為五蓋，致盲，致無見，致無知，毀壞智慧，妨礙內心平靜，不導向涅槃。 |
| Ime kho, bhikkhave, pañca nīvaraṇā andhakaraṇā acakkhukaraṇā aññāṇakaraṇā paññānirodhikā vighātapakkhiyā anibbānasaṁvattanikā. | These, bhikkhus, are the **five hindrances** that cause blindness, cause lack of vision, cause lack of knowledge, are destructive of wisdom, are prejudicial to inner peace, and do not lead to Nibbāna. | 諸比丘，此七覺支致見，致知，致慧根，不妨礙內心平靜，導向涅槃。 |
| Sattime, bhikkhave, bojjhaṅgā cakkhukaraṇā ñāṇakaraṇā paññābuddhiyā avighātapakkhiyā nibbānasaṁvattanikā. | Bhikkhus, these **seven factors of awakening** cause vision, cause knowledge, cause the faculty of wisdom, are not prejudicial to inner peace, and lead to Nibbāna. | 哪七種？ |
| Katame satta? | What seven? | 念覺支，諸比丘，致見，致知，致慧根，不妨礙內心平靜，導向涅槃…捨覺支，諸比丘，致見，致知，致慧根，不妨礙內心平靜，導向涅槃。 |
| Satisambojjhaṅgo, bhikkhave, cakkhukaraṇo ñāṇakaraṇo paññābuddhiyo avighātapakkhiyo nibbānasaṁvattaniko …pe… upekkhāsambojjhaṅgo, bhikkhave, cakkhukaraṇo ñāṇakaraṇo paññābuddhiyo avighātapakkhiyo nibbānasaṁvattaniko. | The **mindfulness factor of awakening**, bhikkhus, causes vision, causes knowledge, causes the faculty of wisdom, is not prejudicial to inner peace, and leads to Nibbāna… the **equanimity factor of awakening**, bhikkhus, causes vision, causes knowledge, causes the faculty of wisdom, is not prejudicial to inner peace, and leads to Nibbāna. | 此等，諸比丘，為七覺支，致見，致知，致慧根，不妨礙內心平靜，導向涅槃。」 |
| Ime kho, bhikkhave, satta bojjhaṅgā cakkhukaraṇā ñāṇakaraṇā paññābuddhiyā avighātapakkhiyā nibbānasaṁvattanikā”ti. | These, bhikkhus, are the **seven factors of awakening** that cause vision, cause knowledge, cause the faculty of wisdom, are not prejudicial to inner peace, and lead to Nibbāna.” | 第四章 蓋品。 |
| Nīvaraṇavaggo catuttho. | The Fourth Chapter on Hindrances. | 二善、雜質、 |
| Dve kusalā kilesā ca, | Two wholesome, impurities, | 二如理作意、與智慧； |
| Dve yoniso ca buddhi ca; | two wise attention, and wisdom; | 蓋、障礙、樹、 |
| Āvaraṇā nīvaraṇā rukkhaṁ, | Coverings, hindrances, tree, | 與此十則關於蓋。 |
| Nīvaraṇañca te dasāti. | and these ten on hindrances. |
46.41 - SN 46.41 Vidhā: Measures
| --- SN46.41 - Vidhāsutta --- | --- SN46.41 - Measures --- | --- SN46.41 - 我慢 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍衛城。 |
| “Ye hi keci, bhikkhave, atītamaddhānaṁ samaṇā vā brāhmaṇā vā tisso vidhā pajahiṁsu, sabbe te sattannaṁ bojjhaṅgānaṁ bhāvitattā bahulīkatattā. | “Bhikkhus, whatever ascetics or brahmins in the past abandoned the **three measures**, all of them did so by having developed and made much of the **seven factors of awakening**. | 「諸比丘，過去凡有沙門、婆羅門捨棄三慢者，皆因修習多修七覺支而然。 |
| Ye hi keci, bhikkhave, anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā tisso vidhā pajahissanti, sabbe te sattannaṁ bojjhaṅgānaṁ bhāvitattā bahulīkatattā. | Bhikkhus, whatever ascetics or brahmins in the future will abandon the **three measures**, all of them will do so by having developed and made much of the **seven factors of awakening**. | 諸比丘，未來凡有沙門、婆羅門將捨棄三慢者，皆將因修習多修七覺支而然。 |
| Ye hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā tisso vidhā pajahanti, sabbe te sattannaṁ bojjhaṅgānaṁ bhāvitattā bahulīkatattā. | Bhikkhus, whatever ascetics or brahmins in the present abandon the **three measures**, all of them do so by having developed and made much of the **seven factors of awakening**. | 諸比丘，現在凡有沙門、婆羅門捨棄三慢者，皆因修習多修七覺支而然。 |
| Katamesaṁ sattannaṁ bojjhaṅgānaṁ? | Which **seven factors of awakening**? | 哪七覺支？ |
| Satisambojjhaṅgassa …pe… upekkhāsambojjhaṅgassa. | The **mindfulness factor of awakening**… the **equanimity factor of awakening**. | 念覺支…捨覺支。 |
| Ye hi keci, bhikkhave, atītamaddhānaṁ samaṇā vā brāhmaṇā vā tisso vidhā pajahiṁsu …pe… | Bhikkhus, whatever ascetics or brahmins in the past abandoned the **three measures**… | 諸比丘，過去凡有沙門、婆羅門捨棄三慢者… |
| pajahissanti …pe… | will abandon… | 將捨棄… |
| pajahanti, sabbe te imesaṁyeva sattannaṁ bojjhaṅgānaṁ bhāvitattā bahulīkatattā”ti. | do abandon, all of them do so by having developed and made much of these very **seven factors of awakening**.” | 正捨棄，皆因修習多修此等七覺支而然。」 |
46.42 - SN 46.42 Cakkavatti: Wheel-turning Monarch
| --- SN46.42 - Cakkavattisutta --- | --- SN46.42 - Wheel-turning Monarch --- | --- SN46.42 - 轉輪聖王 --- |
| “Rañño, bhikkhave, cakkavattissa pātubhāvā sattannaṁ ratanānaṁ pātubhāvo hoti. | “Bhikkhus, with the appearance of a **wheel-turning monarch**, there is the appearance of **seven jewels**. | 「諸比丘，隨著轉輪聖王的出現，便有七寶的出現。 |
| Katamesaṁ sattannaṁ? | What seven? | 哪七種？ |
| Cakkaratanassa pātubhāvo hoti, hatthiratanassa pātubhāvo hoti, assaratanassa pātubhāvo hoti, maṇiratanassa pātubhāvo hoti, itthiratanassa pātubhāvo hoti, gahapatiratanassa pātubhāvo hoti, pariṇāyakaratanassa pātubhāvo hoti. | There is the appearance of the **wheel jewel**, there is the appearance of the **elephant jewel**, there is the appearance of the **horse jewel**, there is the appearance of the **gem jewel**, there is the appearance of the **woman jewel**, there is the appearance of the **householder jewel**, there is the appearance of the **counselor jewel**. | 有輪寶的出現，有象寶的出現，有馬寶的出現，有珠寶的出現，有女寶的出現，有居士寶的出現，有主兵臣寶的出現。 |
| Rañño, bhikkhave, cakkavattissa pātubhāvā imesaṁ sattannaṁ ratanānaṁ pātubhāvo hoti. | Bhikkhus, with the appearance of a **wheel-turning monarch**, there is the appearance of these **seven jewels**. | 諸比丘，隨著轉輪聖王的出現，便有此七寶的出現。 |
| Tathāgatassa, bhikkhave, pātubhāvā arahato sammāsambuddhassa sattannaṁ bojjhaṅgaratanānaṁ pātubhāvo hoti. | Just so, bhikkhus, with the appearance of a Tathāgata, an Arahant, a Perfectly Enlightened One, there is the appearance of the **seven jewels of the factors of awakening**. | 同樣地，諸比丘，隨著如來、阿羅漢、圓滿覺悟者的出現，便有七覺支寶的出現。 |
| Katamesaṁ sattannaṁ? | What seven? | 哪七種？ |
| Satisambojjhaṅgassa ratanassa pātubhāvo hoti …pe… upekkhāsambojjhaṅgassa ratanassa pātubhāvo hoti. | There is the appearance of the **mindfulness factor of awakening jewel**… the **equanimity factor of awakening jewel**. | 有念覺支寶的出現…有捨覺支寶的出現。 |
| Tathāgatassa, bhikkhave, pātubhāvā arahato sammāsambuddhassa imesaṁ sattannaṁ bojjhaṅgaratanānaṁ pātubhāvo hotī”ti. | Bhikkhus, with the appearance of a Tathāgata, an Arahant, a Perfectly Enlightened One, there is the appearance of these **seven jewels of the factors of awakening**.” | 諸比丘，隨著如來、阿羅漢、圓滿覺悟者的出現，便有此七覺支寶的出現。」 |
| Dutiyaṁ. | The Second. | 第二。 |
46.43 - SN 46.43 Māra: Māra
| --- SN46.43 - Mārasutta --- | --- SN46.43 - Māra --- | --- SN46.43 - 魔羅 --- |
| “Mārasenappamaddanaṁ vo, bhikkhave, maggaṁ desessāmi; | “Bhikkhus, I will teach you the path that **crushes Māra’s army**; | 「諸比丘，我將教導你們摧毀魔軍之道； |
| taṁ suṇātha. | listen to that. | 且聽。 |
| Katamo ca, bhikkhave, mārasenappamaddano maggo? | And what, bhikkhus, is the path that **crushes Māra’s army**? | 諸比丘，何為摧毀魔軍之道？ |
| Yadidaṁ— | Namely— | 即—— |
| satta bojjhaṅgā. | the **seven factors of awakening**. | 七覺支。 |
| Katame satta? | What seven? | 哪七種？ |
| Satisambojjhaṅgo …pe… upekkhāsambojjhaṅgo— | The **mindfulness factor of awakening**… the **equanimity factor of awakening**— | 念覺支…捨覺支—— |
| ayaṁ kho, bhikkhave, mārasenappamaddano maggo”ti. | This, bhikkhus, is the path that **crushes Māra’s army**.” | 此，諸比丘，為摧毀魔軍之道。」 |
| Tatiyaṁ. | The Third. | 第三。 |
46.44 - SN 46.44 Duppañña: Ignorant
| --- SN46.44 - Duppaññasutta --- | --- SN46.44 - Ignorant --- | --- SN46.44 - 愚昧 --- |
| Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami …pe… ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: | Then a certain bhikkhu approached the Blessed One… Having sat down to one side, that bhikkhu said to the Blessed One: | 爾時，有一比丘趨近世尊… 坐於一旁後，彼比丘白世尊言： |
| “‘duppañño eḷamūgo, duppañño eḷamūgo’ti, bhante, vuccati. | “Venerable Sir, it is said, ‘ignorant and dull-witted, ignorant and dull-witted.’ | 「尊者，所謂『愚昧遲鈍，愚昧遲鈍』。 |
| Kittāvatā nu kho, bhante, ‘duppañño eḷamūgo’ti vuccatī”ti? | To what extent, Venerable Sir, is one called ‘ignorant and dull-witted’?” | 尊者，在何種程度上，一人被稱為『愚昧遲鈍』？」 |
| “Sattannaṁ kho, bhikkhu, bojjhaṅgānaṁ abhāvitattā abahulīkatattā ‘duppañño eḷamūgo’ti vuccati. | “Bhikkhu, it is by not having developed and not having made much of the **seven factors of awakening** that one is called ‘ignorant and dull-witted’. | 「比丘，正因未修習、未多修七覺支，故被稱為『愚昧遲鈍』。 |
| Katamesaṁ sattannaṁ? | What seven? | 哪七種？ |
| Satisambojjhaṅgassa …pe… upekkhāsambojjhaṅgassa— | The **mindfulness factor of awakening**… the **equanimity factor of awakening**— | 念覺支…捨覺支—— |
| imesaṁ kho, bhikkhu, sattannaṁ bojjhaṅgānaṁ abhāvitattā abahulīkatattā ‘duppañño eḷamūgo’ti vuccatī”ti. | Bhikkhu, it is by not having developed and not having made much of these **seven factors of awakening** that one is called ‘ignorant and dull-witted’.” | 比丘，正因未修習、未多修此七覺支，故被稱為『愚昧遲鈍』。」 |
| Catutthaṁ. | The Fourth. | 第四。 |
46.45 - SN 46.45 Paññavanta: Wise
| --- SN46.45 - Paññavantasutta --- | --- SN46.45 - Wise --- | --- SN46.45 - 有智慧 --- |
| “‘Paññavā aneḷamūgo, paññavā aneḷamūgo’ti, bhante, vuccati. | “Venerable Sir, it is said, ‘wise and discerning, wise and discerning.’ | 「尊者，所謂『智慧敏銳，智慧敏銳』。 |
| Kittāvatā nu kho, bhante, ‘paññavā aneḷamūgo’ti vuccatī”ti? | To what extent, Venerable Sir, is one called ‘wise and discerning’?” | 尊者，在何種程度上，一人被稱為『智慧敏銳』？」 |
| “Sattannaṁ kho, bhikkhu, bojjhaṅgānaṁ bhāvitattā bahulīkatattā ‘paññavā aneḷamūgo’ti vuccati. | “Bhikkhu, it is by having developed and having made much of the **seven factors of awakening** that one is called ‘wise and discerning’. | 「比丘，正因已修習、已多修七覺支，故被稱為『智慧敏銳』。 |
| Katamesaṁ sattannaṁ? | What seven? | 哪七種？ |
| Satisambojjhaṅgassa …pe… upekkhāsambojjhaṅgassa— | The **mindfulness factor of awakening**… the **equanimity factor of awakening**— | 念覺支…捨覺支—— |
| imesaṁ kho, bhikkhu, sattannaṁ bojjhaṅgānaṁ bhāvitattā bahulīkatattā ‘paññavā aneḷamūgo’ti vuccatī”ti. | Bhikkhu, it is by having developed and having made much of these **seven factors of awakening** that one is called ‘wise and discerning’.” | 比丘，正因已修習、已多修此七覺支，故被稱為『智慧敏銳』。」 |
46.46 - SN 46.46 Dalidda: Poor
| --- SN46.46 - Daliddasutta --- | --- SN46.46 - Poor --- | --- SN46.46 - 貧窮 --- |
| “‘Daliddo, daliddo’ti, bhante, vuccati. | “Venerable Sir, it is said, ‘poor, poor.’ | 「尊者，所謂『貧窮，貧窮』。 |
| Kittāvatā nu kho, bhante, ‘daliddo’ti vuccatī”ti? | To what extent, Venerable Sir, is one called ‘poor’?” | 尊者，在何種程度上，一人被稱為『貧窮』？」 |
| “Sattannaṁ kho, bhikkhu, bojjhaṅgānaṁ abhāvitattā abahulīkatattā ‘daliddo’ti vuccati. | “Bhikkhu, it is by not having developed and not having made much of the **seven factors of awakening** that one is called ‘poor’. | 「比丘，正因未修習、未多修七覺支，故被稱為『貧窮』。 |
| Katamesaṁ sattannaṁ? | What seven? | 哪七種？ |
| Satisambojjhaṅgassa …pe… upekkhāsambojjhaṅgassa— | The **mindfulness factor of awakening**… the **equanimity factor of awakening**— | 念覺支…捨覺支—— |
| imesaṁ kho, bhikkhu, sattannaṁ bojjhaṅgānaṁ abhāvitattā abahulīkatattā ‘daliddo’ti vuccatī”ti. | Bhikkhu, it is by not having developed and not having made much of these **seven factors of awakening** that one is called ‘poor’.” | 比丘，正因未修習、未多修此七覺支，故被稱為『貧窮』。」 |
| Chaṭṭhaṁ. | The Sixth. | 第六。 |
46.47 - SN 46.47 Adalidda: Not Poor
| --- SN46.47 - Adaliddasutta --- | --- SN46.47 - Not Poor --- | --- SN46.47 - 不貧窮 --- |
| “‘Adaliddo, adaliddo’ti, bhante, vuccati. | “Venerable Sir, it is said, ‘not poor, not poor.’ | 「尊者，所謂『不貧窮，不貧窮』。 |
| Kittāvatā nu kho, bhante, ‘adaliddo’ti vuccatī”ti? | To what extent, Venerable Sir, is one called ‘not poor’?” | 尊者，在何種程度上，一人被稱為『不貧窮』？」 |
| “Sattannaṁ kho, bhikkhu, bojjhaṅgānaṁ bhāvitattā bahulīkatattā ‘adaliddo’ti vuccati. | “Bhikkhu, it is by having developed and having made much of the **seven factors of awakening** that one is called ‘not poor’. | 「比丘，正因已修習、已多修七覺支，故被稱為『不貧窮』。 |
| Katamesaṁ sattannaṁ? | What seven? | 哪七種？ |
| Satisambojjhaṅgassa …pe… upekkhāsambojjhaṅgassa— | The **mindfulness factor of awakening**… the **equanimity factor of awakening**— | 念覺支…捨覺支—— |
| imesaṁ kho, bhikkhu, sattannaṁ bojjhaṅgānaṁ bhāvitattā bahulīkatattā ‘adaliddo’ti vuccatī”ti. | Bhikkhu, it is by having developed and having made much of these **seven factors of awakening** that one is called ‘not poor’.” | 比丘，正因已修習、已多修此七覺支，故被稱為『不貧窮』。」 |
46.48 - SN 46.48 Ādicca: Sun
| --- SN46.48 - Ādiccasutta --- | --- SN46.48 - Sun --- | --- SN46.48 - 太陽 --- |
| “Ādiccassa, bhikkhave, udayato etaṁ pubbaṅgamaṁ etaṁ pubbanimittaṁ, yadidaṁ—aruṇuggaṁ. | “Bhikkhus, this is the forerunner, this is the prior sign of the sun’s rising, namely, the dawn. | 「諸比丘，此為日出之前兆，此為日出之先導，即黎明。 |
| Evameva kho, bhikkhave, bhikkhuno sattannaṁ bojjhaṅgānaṁ uppādāya etaṁ pubbaṅgamaṁ etaṁ pubbanimittaṁ, yadidaṁ—kalyāṇamittatā. | Just so, bhikkhus, this is the forerunner, this is the prior sign for the arising of the **seven factors of awakening** in a bhikkhu, namely, **good friendship**. | 同樣地，諸比丘，此為比丘心中七覺支生起之前兆，此為其先導，即善友。 |
| Kalyāṇamittassetaṁ, bhikkhave, bhikkhuno pāṭikaṅkhaṁ—satta bojjhaṅge bhāvessati, satta bojjhaṅge bahulīkarissati. | This, bhikkhus, is to be expected of a bhikkhu who has good friends—he will develop the **seven factors of awakening**, he will make much of the **seven factors of awakening**. | 諸比丘，應當預期有善友的比丘——他將修習七覺支，他將多修七覺支。 |
| Kathañca, bhikkhave, bhikkhu kalyāṇamitto satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkaroti? | And how, bhikkhus, does a bhikkhu who has good friends develop the **seven factors of awakening**, make much of the **seven factors of awakening**? | 諸比丘，有善友的比丘如何修習七覺支，多修七覺支？ |
| Idha, bhikkhave, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ …pe… | Here, bhikkhus, a bhikkhu develops the **mindfulness factor of awakening**, supported by seclusion… | 在此，諸比丘，比丘修習依於遠離的念覺支… |
| upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. | he develops the **equanimity factor of awakening**, supported by seclusion, by dispassion, by cessation, culminating in relinquishment. | 他修習依於遠離、離貪、寂滅，究竟於捨的捨覺支。 |
| Evaṁ kho, bhikkhave, bhikkhu kalyāṇamitto satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkarotī”ti. | Thus, bhikkhus, a bhikkhu who has good friends develops the **seven factors of awakening**, makes much of the **seven factors of awakening**.” | 如是，諸比丘，有善友的比丘修習七覺支，多修七覺支。」 |
46.49 - SN 46.49 Ajjhattikaṅga: Internal Factor
| --- SN46.49 - Ajjhattikaṅgasutta --- | --- SN46.49 - Internal Factor --- | --- SN46.49 - 內在因素 --- |
| “Ajjhattikaṁ, bhikkhave, aṅganti karitvā nāññaṁ ekaṅgampi samanupassāmi sattannaṁ bojjhaṅgānaṁ uppādāya, yathayidaṁ—bhikkhave, yonisomanasikāro. | “Bhikkhus, considering an internal factor, I do not see any other single factor for the arising of the **seven factors of awakening** as I do **wise attention**. | 「諸比丘，思惟內在因素，我未見任何其他單一因素能如如理作意般引生七覺支。 |
| Yonisomanasikārasampannassetaṁ, bhikkhave, bhikkhuno pāṭikaṅkhaṁ—satta bojjhaṅge bhāvessati, satta bojjhaṅge bahulīkarissati. | This, bhikkhus, is to be expected of a bhikkhu who is endowed with wise attention—he will develop the **seven factors of awakening**, he will make much of the **seven factors of awakening**. | 諸比丘，應當預期具備如理作意的比丘——他將修習七覺支，他將多修七覺支。 |
| Kathañca, bhikkhave, bhikkhu yonisomanasikārasampanno satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkaroti? | And how, bhikkhus, does a bhikkhu who is endowed with wise attention develop the **seven factors of awakening**, make much of the **seven factors of awakening**? | 諸比丘，具備如理作意的比丘如何修習七覺支，多修七覺支？ |
| Idha, bhikkhave, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ …pe… | Here, bhikkhus, a bhikkhu develops the **mindfulness factor of awakening**, supported by seclusion… | 在此，諸比丘，比丘修習依於遠離的念覺支… |
| upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. | he develops the **equanimity factor of awakening**, supported by seclusion, by dispassion, by cessation, culminating in relinquishment. | 他修習依於遠離、離貪、寂滅，究竟於捨的捨覺支。 |
| Evaṁ kho, bhikkhave, bhikkhu yonisomanasikārasampanno satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkarotī”ti. | Thus, bhikkhus, a bhikkhu who is endowed with wise attention develops the **seven factors of awakening**, makes much of the **seven factors of awakening**.” | 如是，諸比丘，具備如理作意的比丘修習七覺支，多修七覺支。」 |
46.50 - SN 46.50 Bāhiraṅga: External Factor
| --- SN46.50 - Bāhiraṅgasutta --- | --- SN46.50 - External Factor --- | --- SN46.50 - 外在因素 --- |
| “Bāhiraṁ, bhikkhave, aṅganti karitvā nāññaṁ ekaṅgampi samanupassāmi sattannaṁ bojjhaṅgānaṁ uppādāya, yathayidaṁ—bhikkhave, kalyāṇamittatā. | “Bhikkhus, considering an external factor, I do not see any other single factor for the arising of the **seven factors of awakening** as I do **good friendship**. | 「諸比丘，思惟外在因素，我未見任何其他單一因素能如善友般引生七覺支。 |
| Kalyāṇamittassetaṁ, bhikkhave, bhikkhuno pāṭikaṅkhaṁ—satta bojjhaṅge bhāvessati, satta bojjhaṅge bahulīkarissati. | This, bhikkhus, is to be expected of a bhikkhu who has good friends—he will develop the **seven factors of awakening**, he will make much of the **seven factors of awakening**. | 諸比丘，應當預期有善友的比丘——他將修習七覺支，他將多修七覺支。 |
| Kathañca, bhikkhave, bhikkhu kalyāṇamitto satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkaroti? | And how, bhikkhus, does a bhikkhu who has good friends develop the **seven factors of awakening**, make much of the **seven factors of awakening**? | 諸比丘，有善友的比丘如何修習七覺支，多修七覺支？ |
| Idha, bhikkhave, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ …pe… | Here, bhikkhus, a bhikkhu develops the **mindfulness factor of awakening**, supported by seclusion… | 在此，諸比丘，比丘修習依於遠離的念覺支… |
| upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. | he develops the **equanimity factor of awakening**, supported by seclusion, by dispassion, by cessation, culminating in relinquishment. | 他修習依於遠離、離貪、寂滅，究竟於捨的捨覺支。 |
| Evaṁ kho, bhikkhave, bhikkhu kalyāṇamitto satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkarotī”ti. | Thus, bhikkhus, a bhikkhu who has good friends develops the **seven factors of awakening**, makes much of the **seven factors of awakening**.” | 如是，諸比丘，有善友的比丘修習七覺支，多修七覺支。」 |
| Cakkavattivaggo pañcamo. | The Fifth Chapter on the Wheel-turning Monarch. | 第五章 轉輪聖王品。 |
| Vidhā cakkavatti māro, | Measures, wheel-turning monarch, Māra, | 我慢、轉輪聖王、魔羅、 |
| duppañño paññavena ca; | ignorant, and wise; | 愚昧與智慧； |
| Daliddo adaliddo ca, | Poor, not poor, | 貧窮、不貧窮、 |
| ādiccaṅgena te dasāti. | sun, and two factors. | 太陽與二因素。 |
46.51 - SN 46.51 Āhāra: Food
| --- SN46.51 - Āhārasutta --- | --- SN46.51 - Food --- | --- SN46.51 - 食 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍衛城。 |
| “Pañcannañca, bhikkhave, nīvaraṇānaṁ sattannañca bojjhaṅgānaṁ āhārañca anāhārañca desessāmi; | “Bhikkhus, I will teach you the **food** and **non-food** for the **five hindrances** and the **seven factors of awakening**; | 「諸比丘，我將教導你們五蓋與七覺支之食與非食； |
| taṁ suṇātha. | listen to that. | 且聽。 |
| Ko ca, bhikkhave, āhāro anuppannassa vā kāmacchandassa uppādāya, uppannassa vā kāmacchandassa bhiyyobhāvāya vepullāya? | And what, bhikkhus, is the **food** for the arising of unarisen **sensual desire**, or for the increase and fullness of arisen **sensual desire**? | 諸比丘，何為未生欲貪生起之食，或已生欲貪增長圓滿之食？ |
| Atthi, bhikkhave, subhanimittaṁ. | There is, bhikkhus, the **beautiful sign**. | 諸比丘，有淨相。 |
| Tattha ayonisomanasikārabahulīkāro— | Frequent unwise attention to it— | 對其常作不如理作意—— |
| ayamāhāro anuppannassa vā kāmacchandassa uppādāya, uppannassa vā kāmacchandassa bhiyyobhāvāya vepullāya. | this is the **food** for the arising of unarisen **sensual desire**, or for the increase and fullness of arisen **sensual desire**. | 此為未生欲貪生起之食，或已生欲貪增長圓滿之食。 |
| Ko ca, bhikkhave, āhāro anuppannassa vā byāpādassa uppādāya, uppannassa vā byāpādassa bhiyyobhāvāya vepullāya? | And what, bhikkhus, is the **food** for the arising of unarisen **ill will**, or for the increase and fullness of arisen **ill will**? | 諸比丘，何為未生瞋恚生起之食，或已生瞋恚增長圓滿之食？ |
| Atthi, bhikkhave, paṭighanimittaṁ. | There is, bhikkhus, the **sign of irritation**. | 諸比丘，有瞋恚相。 |
| Tattha ayonisomanasikārabahulīkāro— | Frequent unwise attention to it— | 對其常作不如理作意—— |
| ayamāhāro anuppannassa vā byāpādassa uppādāya, uppannassa vā byāpādassa bhiyyobhāvāya vepullāya. | this is the **food** for the arising of unarisen **ill will**, or for the increase and fullness of arisen **ill will**. | 此為未生瞋恚生起之食，或已生瞋恚增長圓滿之食。 |
| Ko ca, bhikkhave, āhāro anuppannassa vā thinamiddhassa uppādāya, uppannassa vā thinamiddhassa bhiyyobhāvāya vepullāya? | And what, bhikkhus, is the **food** for the arising of unarisen **sloth and torpor**, or for the increase and fullness of arisen **sloth and torpor**? | 諸比丘，何為未生惛沉睡眠生起之食，或已生惛沉睡眠增長圓滿之食？ |
| Atthi, bhikkhave, arati tandi vijambhitā bhattasammado cetaso ca līnattaṁ. | There are, bhikkhus, discontent, laziness, stretching, drowsiness after a meal, and mental sluggishness. | 諸比丘，有不滿、懶惰、伸懶腰、飯後昏睡、心遲鈍。 |
| Tattha ayonisomanasikārabahulīkāro— | Frequent unwise attention to them— | 對其常作不如理作意—— |
| ayamāhāro anuppannassa vā thinamiddhassa uppādāya, uppannassa vā thinamiddhassa bhiyyobhāvāya vepullāya. | this is the **food** for the arising of unarisen **sloth and torpor**, or for the increase and fullness of arisen **sloth and torpor**. | 此為未生惛沉睡眠生起之食，或已生惛沉睡眠增長圓滿之食。 |
| Ko ca, bhikkhave, āhāro anuppannassa vā uddhaccakukkuccassa uppādāya, uppannassa vā uddhaccakukkuccassa bhiyyobhāvāya vepullāya? | And what, bhikkhus, is the **food** for the arising of unarisen **restlessness and remorse**, or for the increase and fullness of arisen **restlessness and remorse**? | 諸比丘，何為未生掉舉惡作生起之食，或已生掉舉惡作增長圓滿之食？ |
| Atthi, bhikkhave, cetaso avūpasamo. | There is, bhikkhus, the mind’s unpeacefulness. | 諸比丘，有心不寧靜。 |
| Tattha ayonisomanasikārabahulīkāro— | Frequent unwise attention to it— | 對其常作不如理作意—— |
| ayamāhāro anuppannassa vā uddhaccakukkuccassa uppādāya, uppannassa vā uddhaccakukkuccassa bhiyyobhāvāya vepullāya. | this is the **food** for the arising of unarisen **restlessness and remorse**, or for the increase and fullness of arisen **restlessness and remorse**. | 此為未生掉舉惡作生起之食，或已生掉舉惡作增長圓滿之食。 |
| Ko ca, bhikkhave, āhāro anuppannāya vā vicikicchāya uppādāya, uppannāya vā vicikicchāya bhiyyobhāvāya vepullāya? | And what, bhikkhus, is the **food** for the arising of unarisen **doubt**, or for the increase and fullness of arisen **doubt**? | 諸比丘，何為未生疑生起之食，或已生疑增長圓滿之食？ |
| Atthi, bhikkhave, vicikicchāṭṭhānīyā dhammā. | There are, bhikkhus, states that are causes of doubt. | 諸比丘，有引發疑之法。 |
| Tattha ayonisomanasikārabahulīkāro— | Frequent unwise attention to them— | 對其常作不如理作意—— |
| ayamāhāro anuppannāya vā vicikicchāya uppādāya, uppannāya vā vicikicchāya bhiyyobhāvāya vepullāya. | this is the **food** for the arising of unarisen **doubt**, or for the increase and fullness of arisen **doubt**. | 此為未生疑生起之食，或已生疑增長圓滿之食。 |
| Ko ca, bhikkhave, āhāro anuppannassa vā satisambojjhaṅgassa uppādāya, uppannassa vā satisambojjhaṅgassa bhāvanāya pāripūriyā? | And what, bhikkhus, is the **food** for the arising of unarisen **mindfulness factor of awakening**, or for the development and full development of arisen **mindfulness factor of awakening**? | 諸比丘，何為未生念覺支生起之食，或已生念覺支發展圓滿之食？ |
| Atthi, bhikkhave, satisambojjhaṅgaṭṭhānīyā dhammā. | There are, bhikkhus, states that are causes for the **mindfulness factor of awakening**. | 諸比丘，有引發念覺支之法。 |
| Tattha yonisomanasikārabahulīkāro— | Frequent wise attention to them— | 對其常作如理作意—— |
| ayamāhāro anuppannassa vā satisambojjhaṅgassa uppādāya, uppannassa vā satisambojjhaṅgassa bhāvanāya pāripūriyā. | this is the **food** for the arising of unarisen **mindfulness factor of awakening**, or for the development and full development of arisen **mindfulness factor of awakening**. | 此為未生念覺支生起之食，或已生念覺支發展圓滿之食。 |
| Ko ca, bhikkhave, āhāro anuppannassa vā dhammavicayasambojjhaṅgassa uppādāya, uppannassa vā dhammavicayasambojjhaṅgassa bhāvanāya pāripūriyā? | And what, bhikkhus, is the **food** for the arising of unarisen **investigation-of-states factor of awakening**, or for the development and full development of arisen **investigation-of-states factor of awakening**? | 諸比丘，何為未生擇法覺支生起之食，或已生擇法覺支發展圓滿之食？ |
| Atthi, bhikkhave, kusalākusalā dhammā sāvajjānavajjā dhammā hīnapaṇītā dhammā kaṇhasukkasappaṭibhāgā dhammā. | There are, bhikkhus, wholesome and unwholesome states, blameworthy and blameless states, inferior and superior states, dark and bright states with their counterparts. | 諸比丘，有善與不善法，有應責與無應責法，有劣與勝法，有暗與明法及其對應。 |
| Tattha yonisomanasikārabahulīkāro— | Frequent wise attention to them— | 對其常作如理作意—— |
| ayamāhāro anuppannassa vā dhammavicayasambojjhaṅgassa uppādāya, uppannassa vā dhammavicayasambojjhaṅgassa bhāvanāya pāripūriyā. | this is the **food** for the arising of unarisen **investigation-of-states factor of awakening**, or for the development and full development of arisen **investigation-of-states factor of awakening**. | 此為未生擇法覺支生起之食，或已生擇法覺支發展圓滿之食。 |
| Ko ca, bhikkhave, āhāro anuppannassa vā vīriyasambojjhaṅgassa uppādāya, uppannassa vā vīriyasambojjhaṅgassa bhāvanāya pāripūriyā? | And what, bhikkhus, is the **food** for the arising of unarisen **energy factor of awakening**, or for the development and full development of arisen **energy factor of awakening**? | 諸比丘，何為未生精進覺支生起之食，或已生精進覺支發展圓滿之食？ |
| Atthi, bhikkhave, ārambhadhātu nikkamadhātu parakkamadhātu. | There are, bhikkhus, the **element of initiative**, the **element of undertaking**, the **element of exertion**. | 諸比丘，有發起界、策勵界、勤勇界。 |
| Tattha yonisomanasikārabahulīkāro— | Frequent wise attention to them— | 對其常作如理作意—— |
| ayamāhāro anuppannassa vā vīriyasambojjhaṅgassa uppādāya, uppannassa vā vīriyasambojjhaṅgassa bhāvanāya pāripūriyā. | this is the **food** for the arising of unarisen **energy factor of awakening**, or for the development and full development of arisen **energy factor of awakening**. | 此為未生精進覺支生起之食，或已生精進覺支發展圓滿之食。 |
| Ko ca, bhikkhave, āhāro anuppannassa vā pītisambojjhaṅgassa uppādāya, uppannassa vā pītisambojjhaṅgassa bhāvanāya pāripūriyā? | And what, bhikkhus, is the **food** for the arising of unarisen **rapture factor of awakening**, or for the development and full development of arisen **rapture factor of awakening**? | 諸比丘，何為未生喜覺支生起之食，或已生喜覺支發展圓滿之食？ |
| Atthi, bhikkhave, pītisambojjhaṅgaṭṭhānīyā dhammā. | There are, bhikkhus, states that are causes for the **rapture factor of awakening**. | 諸比丘，有引發喜覺支之法。 |
| Tattha yonisomanasikārabahulīkāro— | Frequent wise attention to them— | 對其常作如理作意—— |
| ayamāhāro anuppannassa vā pītisambojjhaṅgassa uppādāya, uppannassa vā pītisambojjhaṅgassa bhāvanāya pāripūriyā. | this is the **food** for the arising of unarisen **rapture factor of awakening**, or for the development and full development of arisen **rapture factor of awakening**. | 此為未生喜覺支生起之食，或已生喜覺支發展圓滿之食。 |
| Ko ca, bhikkhave, āhāro anuppannassa vā passaddhisambojjhaṅgassa uppādāya, uppannassa vā passaddhisambojjhaṅgassa bhāvanāya pāripūriyā? | And what, bhikkhus, is the **food** for the arising of unarisen **tranquility factor of awakening**, or for the development and full development of arisen **tranquility factor of awakening**? | 諸比丘，何為未生輕安覺支生起之食，或已生輕安覺支發展圓滿之食？ |
| Atthi, bhikkhave, kāyappassaddhi cittappassaddhi. | There are, bhikkhus, **tranquility of body**, **tranquility of mind**. | 諸比丘，有身輕安、心輕安。 |
| Tattha yonisomanasikārabahulīkāro— | Frequent wise attention to them— | 對其常作如理作意—— |
| ayamāhāro anuppannassa vā passaddhisambojjhaṅgassa uppādāya, uppannassa vā passaddhisambojjhaṅgassa bhāvanāya pāripūriyā. | this is the **food** for the arising of unarisen **tranquility factor of awakening**, or for the development and full development of arisen **tranquility factor of awakening**. | 此為未生輕安覺支生起之食，或已生輕安覺支發展圓滿之食。 |
| Ko ca, bhikkhave, āhāro anuppannassa vā samādhisambojjhaṅgassa uppādāya, uppannassa vā samādhisambojjhaṅgassa bhāvanāya pāripūriyā? | And what, bhikkhus, is the **food** for the arising of unarisen **concentration factor of awakening**, or for the development and full development of arisen **concentration factor of awakening**? | 諸比丘，何為未生定覺支生起之食，或已生定覺支發展圓滿之食？ |
| Atthi, bhikkhave, samathanimittaṁ abyagganimittaṁ. | There is, bhikkhus, the **sign of tranquility**, the **sign of undistractedness**. | 諸比丘，有寂靜相、不亂相。 |
| Tattha yonisomanasikārabahulīkāro— | Frequent wise attention to them— | 對其常作如理作意—— |
| ayamāhāro anuppannassa vā samādhisambojjhaṅgassa uppādāya, uppannassa vā samādhisambojjhaṅgassa bhāvanāya pāripūriyā. | this is the **food** for the arising of unarisen **concentration factor of awakening**, or for the development and full development of arisen **concentration factor of awakening**. | 此為未生定覺支生起之食，或已生定覺支發展圓滿之食。 |
| Ko ca, bhikkhave, āhāro anuppannassa vā upekkhāsambojjhaṅgassa uppādāya, uppannassa vā upekkhāsambojjhaṅgassa bhāvanāya pāripūriyā? | And what, bhikkhus, is the **food** for the arising of unarisen **equanimity factor of awakening**, or for the development and full development of arisen **equanimity factor of awakening**? | 諸比丘，何為未生捨覺支生起之食，或已生捨覺支發展圓滿之食？ |
| Atthi, bhikkhave, upekkhāsambojjhaṅgaṭṭhānīyā dhammā. | There are, bhikkhus, states that are causes for the **equanimity factor of awakening**. | 諸比丘，有引發捨覺支之法。 |
| Tattha yonisomanasikārabahulīkāro— | Frequent wise attention to them— | 對其常作如理作意—— |
| ayamāhāro anuppannassa vā upekkhāsambojjhaṅgassa uppādāya, uppannassa vā upekkhāsambojjhaṅgassa bhāvanāya pāripūriyā. | this is the **food** for the arising of unarisen **equanimity factor of awakening**, or for the development and full development of arisen **equanimity factor of awakening**. | 此為未生捨覺支生起之食，或已生捨覺支發展圓滿之食。 |
| Ko ca, bhikkhave, anāhāro anuppannassa vā kāmacchandassa uppādāya, uppannassa vā kāmacchandassa bhiyyobhāvāya vepullāya? | And what, bhikkhus, is the **non-food** for the arising of unarisen **sensual desire**, or for the increase and fullness of arisen **sensual desire**? | 諸比丘，何為未生欲貪生起之非食，或已生欲貪增長圓滿之非食？ |
| Atthi, bhikkhave, asubhanimittaṁ. | There is, bhikkhus, the **unattractive sign**. | 諸比丘，有不淨相。 |
| Tattha yonisomanasikārabahulīkāro— | Frequent wise attention to it— | 對其常作如理作意—— |
| ayamanāhāro anuppannassa vā kāmacchandassa uppādāya, uppannassa vā kāmacchandassa bhiyyobhāvāya vepullāya. | this is the **non-food** for the arising of unarisen **sensual desire**, or for the increase and fullness of arisen **sensual desire**. | 此為未生欲貪生起之非食，或已生欲貪增長圓滿之非食。 |
| Ko ca, bhikkhave, anāhāro anuppannassa vā byāpādassa uppādāya, uppannassa vā byāpādassa bhiyyobhāvāya vepullāya? | And what, bhikkhus, is the **non-food** for the arising of unarisen **ill will**, or for the increase and fullness of arisen **ill will**? | 諸比丘，何為未生瞋恚生起之非食，或已生瞋恚增長圓滿之非食？ |
| Atthi, bhikkhave, mettācetovimutti. | There is, bhikkhus, **release of mind through loving-kindness**. | 諸比丘，有慈心解脫。 |
| Tattha yonisomanasikārabahulīkāro— | Frequent wise attention to it— | 對其常作如理作意—— |
| ayamanāhāro anuppannassa vā byāpādassa uppādāya, uppannassa vā byāpādassa bhiyyobhāvāya vepullāya. | this is the **non-food** for the arising of unarisen **ill will**, or for the increase and fullness of arisen **ill will**. | 此為未生瞋恚生起之非食，或已生瞋恚增長圓滿之非食。 |
| Ko ca, bhikkhave, anāhāro anuppannassa vā thinamiddhassa uppādāya, uppannassa vā thinamiddhassa bhiyyobhāvāya vepullāya? | And what, bhikkhus, is the **non-food** for the arising of unarisen **sloth and torpor**, or for the increase and fullness of arisen **sloth and torpor**? | 諸比丘，何為未生惛沉睡眠生起之非食，或已生惛沉睡眠增長圓滿之非食？ |
| Atthi, bhikkhave, ārambhadhātu nikkamadhātu parakkamadhātu. | There are, bhikkhus, the **element of initiative**, the **element of undertaking**, the **element of exertion**. | 諸比丘，有發起界、策勵界、勤勇界。 |
| Tattha yonisomanasikārabahulīkāro— | Frequent wise attention to them— | 對其常作如理作意—— |
| ayamanāhāro anuppannassa vā thinamiddhassa uppādāya, uppannassa vā thinamiddhassa bhiyyobhāvāya vepullāya. | this is the **non-food** for the arising of unarisen **sloth and torpor**, or for the increase and fullness of arisen **sloth and torpor**. | 此為未生惛沉睡眠生起之非食，或已生惛沉睡眠增長圓滿之非食。 |
| Ko ca, bhikkhave, anāhāro anuppannassa vā uddhaccakukkuccassa uppādāya, uppannassa vā uddhaccakukkuccassa bhiyyobhāvāya vepullāya? | And what, bhikkhus, is the **non-food** for the arising of unarisen **restlessness and remorse**, or for the increase and fullness of arisen **restlessness and remorse**? | 諸比丘，何為未生掉舉惡作生起之非食，或已生掉舉惡作增長圓滿之非食？ |
| Atthi, bhikkhave, cetaso vūpasamo. | There is, bhikkhus, the mind’s peacefulness. | 諸比丘，有心之平靜。 |
| Tattha yonisomanasikārabahulīkāro— | Frequent wise attention to it— | 對其常作如理作意—— |
| ayamanāhāro anuppannassa vā uddhaccakukkuccassa uppādāya, uppannassa vā uddhaccakukkuccassa bhiyyobhāvāya vepullāya. | this is the **non-food** for the arising of unarisen **restlessness and remorse**, or for the increase and fullness of arisen **restlessness and remorse**. | 此為未生掉舉惡作生起之非食，或已生掉舉惡作增長圓滿之非食。 |
| Ko ca, bhikkhave, anāhāro anuppannāya vā vicikicchāya uppādāya, uppannāya vā vicikicchāya bhiyyobhāvāya vepullāya? | And what, bhikkhus, is the **non-food** for the arising of unarisen **doubt**, or for the increase and fullness of arisen **doubt**? | 諸比丘，何為未生疑生起之非食，或已生疑增長圓滿之非食？ |
| Atthi, bhikkhave, kusalākusalā dhammā sāvajjānavajjā dhammā hīnapaṇītā dhammā kaṇhasukkasappaṭibhāgā dhammā. | There are, bhikkhus, wholesome and unwholesome states, blameworthy and blameless states, inferior and superior states, dark and bright states with their counterparts. | 諸比丘，有善與不善法，有應責與無應責法，有劣與勝法，有暗與明法及其對應。 |
| Tattha yonisomanasikārabahulīkāro— | Frequent wise attention to them— | 對其常作如理作意—— |
| ayamanāhāro anuppannāya vā vicikicchāya uppādāya, uppannāya vā vicikicchāya bhiyyobhāvāya vepullāya. | this is the **non-food** for the arising of unarisen **doubt**, or for the increase and fullness of arisen **doubt**. | 此為未生疑生起之非食，或已生疑增長圓滿之非食。 |
| Ko ca, bhikkhave, anāhāro anuppannassa vā satisambojjhaṅgassa uppādāya, uppannassa vā satisambojjhaṅgassa bhāvanāya pāripūriyā? | And what, bhikkhus, is the **non-food** for the arising of unarisen **mindfulness factor of awakening**, or for the development and full development of arisen **mindfulness factor of awakening**? | 諸比丘，何為未生念覺支生起之非食，或已生念覺支發展圓滿之非食？ |
| Atthi, bhikkhave, satisambojjhaṅgaṭṭhānīyā dhammā. | There are, bhikkhus, states that are causes for the **mindfulness factor of awakening**. | 諸比丘，有引發念覺支之法。 |
| Tattha amanasikārabahulīkāro— | Frequent unwise attention to them— | 對其常作不如理作意—— |
| ayamanāhāro anuppannassa vā satisambojjhaṅgassa uppādāya, uppannassa vā satisambojjhaṅgassa bhāvanāya pāripūriyā. | this is the **non-food** for the arising of unarisen **mindfulness factor of awakening**, or for the development and full development of arisen **mindfulness factor of awakening**. | 此為未生念覺支生起之非食，或已生念覺支發展圓滿之非食。 |
| Ko ca, bhikkhave, anāhāro anuppannassa vā dhammavicayasambojjhaṅgassa uppādāya, uppannassa vā dhammavicayasambojjhaṅgassa bhāvanāya pāripūriyā? | And what, bhikkhus, is the **non-food** for the arising of unarisen **investigation-of-states factor of awakening**, or for the development and full development of arisen **investigation-of-states factor of awakening**? | 諸比丘，何為未生擇法覺支生起之非食，或已生擇法覺支發展圓滿之非食？ |
| Atthi, bhikkhave, kusalākusalā dhammā sāvajjānavajjā dhammā hīnapaṇītā dhammā kaṇhasukkasappaṭibhāgā dhammā. | There are, bhikkhus, wholesome and unwholesome states, blameworthy and blameless states, inferior and superior states, dark and bright states with their counterparts. | 諸比丘，有善與不善法，有應責與無應責法，有劣與勝法，有暗與明法及其對應。 |
| Tattha amanasikārabahulīkāro— | Frequent unwise attention to them— | 對其常作不如理作意—— |
| ayamanāhāro anuppannassa vā dhammavicayasambojjhaṅgassa uppādāya, uppannassa vā dhammavicayasambojjhaṅgassa bhāvanāya pāripūriyā. | this is the **non-food** for the arising of unarisen **investigation-of-states factor of awakening**, or for the development and full development of arisen **investigation-of-states factor of awakening**. | 此為未生擇法覺支生起之非食，或已生擇法覺支發展圓滿之非食。 |
| Ko ca, bhikkhave, anāhāro anuppannassa vā vīriyasambojjhaṅgassa uppādāya, uppannassa vā vīriyasambojjhaṅgassa bhāvanāya pāripūriyā? | And what, bhikkhus, is the **non-food** for the arising of unarisen **energy factor of awakening**, or for the development and full development of arisen **energy factor of awakening**? | 諸比丘，何為未生精進覺支生起之非食，或已生精進覺支發展圓滿之非食？ |
| Atthi, bhikkhave, ārambhadhātu nikkamadhātu parakkamadhātu. | There are, bhikkhus, the **element of initiative**, the **element of undertaking**, the **element of exertion**. | 諸比丘，有發起界、策勵界、勤勇界。 |
| Tattha amanasikārabahulīkāro— | Frequent unwise attention to them— | 對其常作不如理作意—— |
| ayamanāhāro anuppannassa vā vīriyasambojjhaṅgassa uppādāya, uppannassa vā vīriyasambojjhaṅgassa bhāvanāya pāripūriyā. | this is the **non-food** for the arising of unarisen **energy factor of awakening**, or for the development and full development of arisen **energy factor of awakening**. | 此為未生精進覺支生起之非食，或已生精進覺支發展圓滿之非食。 |
| Ko ca, bhikkhave, anāhāro anuppannassa vā pītisambojjhaṅgassa uppādāya, uppannassa vā pītisambojjhaṅgassa bhāvanāya pāripūriyā? | And what, bhikkhus, is the **non-food** for the arising of unarisen **rapture factor of awakening**, or for the development and full development of arisen **rapture factor of awakening**? | 諸比丘，何為未生喜覺支生起之非食，或已生喜覺支發展圓滿之非食？ |
| Atthi, bhikkhave, pītisambojjhaṅgaṭṭhānīyā dhammā. | There are, bhikkhus, states that are causes for the **rapture factor of awakening**. | 諸比丘，有引發喜覺支之法。 |
| Tattha amanasikārabahulīkāro— | Frequent unwise attention to them— | 對其常作不如理作意—— |
| ayamanāhāro anuppannassa vā pītisambojjhaṅgassa uppādāya, uppannassa vā pītisambojjhaṅgassa bhāvanāya pāripūriyā. | this is the **non-food** for the arising of unarisen **rapture factor of awakening**, or for the development and full development of arisen **rapture factor of awakening**. | 此為未生喜覺支生起之非食，或已生喜覺支發展圓滿之非食。 |
| Ko ca, bhikkhave, anāhāro anuppannassa vā passaddhisambojjhaṅgassa uppādāya, uppannassa vā passaddhisambojjhaṅgassa bhāvanāya pāripūriyā? | And what, bhikkhus, is the **non-food** for the arising of unarisen **tranquility factor of awakening**, or for the development and full development of arisen **tranquility factor of awakening**? | 諸比丘，何為未生輕安覺支生起之非食，或已生輕安覺支發展圓滿之非食？ |
| Atthi, bhikkhave, kāyappassaddhi cittappassaddhi. | There are, bhikkhus, **tranquility of body**, **tranquility of mind**. | 諸比丘，有身輕安、心輕安。 |
| Tattha amanasikārabahulīkāro— | Frequent unwise attention to them— | 對其常作不如理作意—— |
| ayamanāhāro anuppannassa vā passaddhisambojjhaṅgassa uppādāya, uppannassa vā passaddhisambojjhaṅgassa bhāvanāya pāripūriyā. | this is the **non-food** for the arising of unarisen **tranquility factor of awakening**, or for the development and full development of arisen **tranquility factor of awakening**. | 此為未生輕安覺支生起之非食，或已生輕安覺支發展圓滿之非食。 |
| Ko ca, bhikkhave, anāhāro anuppannassa vā samādhisambojjhaṅgassa uppādāya, uppannassa vā samādhisambojjhaṅgassa bhāvanāya pāripūriyā? | And what, bhikkhus, is the **non-food** for the arising of unarisen **concentration factor of awakening**, or for the development and full development of arisen **concentration factor of awakening**? | 諸比丘，何為未生定覺支生起之非食，或已生定覺支發展圓滿之非食？ |
| Atthi, bhikkhave, samathanimittaṁ abyagganimittaṁ. | There is, bhikkhus, the **sign of tranquility**, the **sign of undistractedness**. | 諸比丘，有寂靜相、不亂相。 |
| Tattha amanasikārabahulīkāro— | Frequent unwise attention to them— | 對其常作不如理作意—— |
| ayamanāhāro anuppannassa vā samādhisambojjhaṅgassa uppādāya, uppannassa vā samādhisambojjhaṅgassa bhāvanāya pāripūriyā. | this is the **non-food** for the arising of unarisen **concentration factor of awakening**, or for the development and full development of arisen **concentration factor of awakening**. | 此為未生定覺支生起之非食，或已生定覺支發展圓滿之非食。 |
| Ko ca, bhikkhave, anāhāro anuppannassa vā upekkhāsambojjhaṅgassa uppādāya, uppannassa vā upekkhāsambojjhaṅgassa bhāvanāya pāripūriyā? | And what, bhikkhus, is the **non-food** for the arising of unarisen **equanimity factor of awakening**, or for the development and full development of arisen **equanimity factor of awakening**? | 諸比丘，何為未生捨覺支生起之非食，或已生捨覺支發展圓滿之非食？ |
| Atthi, bhikkhave, upekkhāsambojjhaṅgaṭṭhānīyā dhammā. | There are, bhikkhus, states that are causes for the **equanimity factor of awakening**. | 諸比丘，有引發捨覺支之法。 |
| Tattha amanasikārabahulīkāro— | Frequent unwise attention to them— | 對其常作不如理作意—— |
| ayamanāhāro anuppannassa vā upekkhāsambojjhaṅgassa uppādāya, uppannassa vā upekkhāsambojjhaṅgassa bhāvanāya pāripūriyā”ti. | this is the **non-food** for the arising of unarisen **equanimity factor of awakening**, or for the development and full development of arisen **equanimity factor of awakening**.” | 此為未生捨覺支生起之非食，或已生捨覺支發展圓滿之非食。」 |
46.52 - SN 46.52 Pariyāya: Explanation
| --- SN46.52 - Pariyāyasutta --- | --- SN46.52 - Explanation --- | --- SN46.52 - 解釋 --- |
| Atha kho sambahulā bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pavisiṁsu. | Then a number of bhikkhus, having dressed in the morning and taken their bowls and robes, entered Sāvatthī for alms. | 爾時，有數位比丘，於晨時著衣持缽，入舍衛城乞食。 |
| Atha kho tesaṁ bhikkhūnaṁ etadahosi: | Then it occurred to those bhikkhus: | 爾時，彼等比丘心生此念： |
| “atippago kho tāva sāvatthiyaṁ piṇḍāya carituṁ. | “It’s still too early to wander for alms in Sāvatthī. | 「現在入舍衛城乞食尚早。 |
| Yannūna mayaṁ yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkameyyāmā”ti. | Why don’t we go to the park of the wanderers of other sects?” | 何不往異派遊方者之園林？」 |
| Atha kho te bhikkhū yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkamiṁsu; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṁ sammodiṁsu. | Then those bhikkhus approached the park of the wanderers of other sects; having approached, they exchanged greetings with those wanderers of other sects. | 爾時，彼等比丘趨近異派遊方者之園林；趨近後，與彼等異派遊方者互致問候。 |
| Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho te bhikkhū aññatitthiyā paribbājakā etadavocuṁ: | When they had concluded their courteous and amiable talk, they sat down to one side. Having sat down to one side, those wanderers of other sects said to those bhikkhus: | 結束客氣友好的交談後，他們坐於一旁。坐於一旁後，那些異派遊方者對那些比丘說： |
| “Samaṇo, āvuso, gotamo sāvakānaṁ evaṁ dhammaṁ deseti: | “Friends, the ascetic Gotama teaches the Dhamma to his disciples thus: | 「友等，沙門喬達摩如此教導其弟子法： |
| ‘etha tumhe, bhikkhave, pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe satta bojjhaṅge yathābhūtaṁ bhāvethā’ti. | ‘Come, bhikkhus, having abandoned the **five hindrances**, which are impurities of the mind that weaken wisdom, develop the **seven factors of awakening** as they actually are.’ | 『來，諸比丘，捨棄五蓋，此乃心之雜質，能弱化智慧，如實修習七覺支。』 |
| Mayampi kho, āvuso, sāvakānaṁ evaṁ dhammaṁ desema: | We too, friends, teach the Dhamma to our disciples thus: | 我們也一樣，友等，如此教導我們的弟子法： |
| ‘etha tumhe, āvuso, pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe satta bojjhaṅge yathābhūtaṁ bhāvethā’ti. | ‘Come, friends, having abandoned the **five hindrances**, which are impurities of the mind that weaken wisdom, develop the **seven factors of awakening** as they actually are.’ | 『來，友等，捨棄五蓋，此乃心之雜質，能弱化智慧，如實修習七覺支。』 |
| Idha no, āvuso, ko viseso, ko adhippayāso, kiṁ nānākaraṇaṁ samaṇassa vā gotamassa amhākaṁ vā, yadidaṁ—dhammadesanāya vā dhammadesanaṁ, anusāsaniyā vā anusāsanin”ti? | So what, friends, is the distinction here, what is the peculiarity, what is the difference between the ascetic Gotama and us, that is, between Dhamma-teachings or between instructions?” | 那麼，友等，沙門喬達摩與我們之間，即法教或教導之間，有何區別，有何特點，有何不同？」 |
| Atha kho te bhikkhū tesaṁ aññatitthiyānaṁ paribbājakānaṁ bhāsitaṁ neva abhinandiṁsu nappaṭikkosiṁsu; | Then those bhikkhus neither approved nor rejected the words of those wanderers of other sects; | 爾時，彼等比丘對彼等遊方者之言既不贊同亦不反對； |
| anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamiṁsu: | without approving or rejecting, they rose from their seats and departed: | 不贊同不反對，即從座起而離去： |
| “bhagavato santike etassa bhāsitassa atthaṁ ājānissāmā”ti. | “We will learn the meaning of this statement from the Blessed One.” | 「我等將從世尊處了知此言之義。」 |
| Atha kho te bhikkhū sāvatthiṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: | Then those bhikkhus, having wandered for alms in Sāvatthī and returned from their alms round after the meal, approached the Blessed One; having approached, they bowed to the Blessed One and sat down to one side. Having sat down to one side, those bhikkhus said to the Blessed One: | 爾時，彼等比丘於舍衛城乞食畢，飯後返回，趨近世尊；趨近後，禮拜世尊，坐於一旁。坐於一旁後，彼等比丘白世尊言： |
| “Idha mayaṁ, bhante, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pavisimha. | “Venerable Sir, here in the morning, having dressed and taken our bowls and robes, we entered Sāvatthī for alms. | 「尊者，此處清晨，著衣持缽，我等入舍衛城乞食。 |
| Tesaṁ no, bhante, amhākaṁ etadahosi: | Then, Venerable Sir, it occurred to us: | 爾時，尊者，我等心生此念： |
| ‘atippago kho tāva sāvatthiyaṁ piṇḍāya carituṁ, | ‘It’s still too early to wander for alms in Sāvatthī. | 『現在入舍衛城乞食尚早。 |
| yannūna mayaṁ yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkameyyāmā’ti. | Why don’t we go to the park of the wanderers of other sects?’ | 何不往異派遊方者之園林？』 |
| Atha kho mayaṁ, bhante, yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkamimha; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṁ sammodimha. | Then, Venerable Sir, we approached the park of the wanderers of other sects; having approached, we exchanged greetings with those wanderers of other sects. | 爾時，尊者，我等趨近異派遊方者之園林；趨近後，與彼等異派遊方者互致問候。 |
| Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdimha. Ekamantaṁ nisinne kho amhe, bhante, aññatitthiyā paribbājakā etadavocuṁ: | When we had concluded our courteous and amiable talk, we sat down to one side. Having sat down to one side, Venerable Sir, those wanderers of other sects said to us: | 結束客氣友好的交談後，我們坐於一旁。坐於一旁後，尊者，那些異派遊方者對我們說： |
| ‘Samaṇo, āvuso, gotamo sāvakānaṁ evaṁ dhammaṁ deseti “etha tumhe, bhikkhave, pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe satta bojjhaṅge yathābhūtaṁ bhāvethā”ti. | ‘Friends, the ascetic Gotama teaches the Dhamma to his disciples thus: “Come, bhikkhus, having abandoned the **five hindrances**, which are impurities of the mind that weaken wisdom, develop the **seven factors of awakening** as they actually are.” | 『友等，沙門喬達摩如此教導其弟子法：「來，諸比丘，捨棄五蓋，此乃心之雜質，能弱化智慧，如實修習七覺支。」 |
| Mayampi kho, āvuso, sāvakānaṁ evaṁ dhammaṁ desema: | We too, friends, teach the Dhamma to our disciples thus: | 我們也一樣，友等，如此教導我們的弟子法： |
| “etha tumhe, āvuso, pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe satta bojjhaṅge yathābhūtaṁ bhāvethā”ti. | “Come, friends, having abandoned the **five hindrances**, which are impurities of the mind that weaken wisdom, develop the **seven factors of awakening** as they actually are.” | 「來，友等，捨棄五蓋，此乃心之雜質，能弱化智慧，如實修習七覺支。」 |
| Idha no, āvuso, ko viseso, ko adhippayāso, kiṁ nānākaraṇaṁ samaṇassa vā gotamassa amhākaṁ vā, yadidaṁ—dhammadesanāya vā dhammadesanaṁ, anusāsaniyā vā anusāsanin’ti? | So what, friends, is the distinction here, what is the peculiarity, what is the difference between the ascetic Gotama and us, that is, between Dhamma-teachings or between instructions?’ | 那麼，友等，沙門喬達摩與我們之間，即法教或教導之間，有何區別，有何特點，有何不同？』 |
| Atha kho mayaṁ, bhante, tesaṁ aññatitthiyānaṁ paribbājakānaṁ bhāsitaṁ neva abhinandimha nappaṭikkosimha, anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamimha: | Then, Venerable Sir, we neither approved nor rejected the words of those wanderers of other sects; without approving or rejecting, we rose from our seats and departed: | 爾時，尊者，我等對彼等遊方者之言既不贊同亦不反對；不贊同不反對，即從座起而離去： |
| ‘bhagavato santike etassa bhāsitassa atthaṁ ājānissāmā’”ti. | ‘We will learn the meaning of this statement from the Blessed One’.” | 『我等將從世尊處了知此言之義。』」 |
| “Evaṁvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā: | “Bhikkhus, when wanderers of other sects speak thus, they should be told: | 「諸比丘，當異派遊方者如此說時，應告之曰： |
| ‘atthi panāvuso, pariyāyo, yaṁ pariyāyaṁ āgamma pañca nīvaraṇā dasa honti, satta bojjhaṅgā catuddasā’ti. | ‘Friends, is there a way of explanation by which the **five hindrances** become ten, and the **seven factors of awakening** become fourteen?’ | 『友等，是否有解釋之法，能使五蓋變為十，七覺支變為十四？』 |
| Evaṁ puṭṭhā, bhikkhave, aññatitthiyā paribbājakā na ceva sampāyissanti, uttariñca vighātaṁ āpajjissanti. | When asked thus, bhikkhus, the wanderers of other sects will not be able to answer, and furthermore, they will fall into vexation. | 諸比丘，如此問時，異派遊方者將無以作答，且將陷於困惑。 |
| Taṁ kissa hetu? | For what reason? | 是何原因？ |
| Yathā taṁ, bhikkhave, avisayasmiṁ. | Because, bhikkhus, it is beyond their scope. | 因為，諸比丘，此非其所及。 |
| Nāhaṁ taṁ, bhikkhave, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya, yo imesaṁ pañhānaṁ veyyākaraṇena cittaṁ ārādheyya, aññatra tathāgatena vā tathāgatasāvakena vā ito vā pana sutvā. | I do not see, bhikkhus, in the world with its devas, Māras, and Brahmās, with its ascetics and brahmins, with its gods and humans, anyone who could satisfy the mind with an explanation of these questions, apart from the Tathāgata, or a disciple of the Tathāgata, or one who has heard it from them. | 諸比丘，我不見於此世，連同其天、魔、梵，連同其沙門、婆羅門，連同其神與人，有誰能以解釋此等問題而滿意其心，除如來，或如來之弟子，或從彼等處聽聞者。 |
| Katamo ca, bhikkhave, pariyāyo, yaṁ pariyāyaṁ āgamma pañca nīvaraṇā dasa honti? | And what, bhikkhus, is the way of explanation by which the **five hindrances** become ten? | 諸比丘，五蓋變為十的解釋之法為何？ |
| Yadapi, bhikkhave, ajjhattaṁ kāmacchando tadapi nīvaraṇaṁ, yadapi bahiddhā kāmacchando tadapi nīvaraṇaṁ. | Bhikkhus, whatever **sensual desire** is internal, that is also a hindrance; whatever **sensual desire** is external, that is also a hindrance. | 諸比丘，凡內在之欲貪，亦為蓋；凡外在之欲貪，亦為蓋。 |
| ‘Kāmacchandanīvaraṇan’ti iti hidaṁ uddesaṁ gacchati. Tadamināpetaṁ pariyāyena dvayaṁ hoti. | This is designated as ‘the **hindrance of sensual desire**.’ By this explanation, it becomes two. | 此名之為『欲貪蓋』。以此解釋，則變為二。 |
| Yadapi, bhikkhave, ajjhattaṁ byāpādo tadapi nīvaraṇaṁ, yadapi bahiddhā byāpādo tadapi nīvaraṇaṁ. | Bhikkhus, whatever **ill will** is internal, that is also a hindrance; whatever **ill will** is external, that is also a hindrance. | 諸比丘，凡內在之瞋恚，亦為蓋；凡外在之瞋恚，亦為蓋。 |
| ‘Byāpādanīvaraṇan’ti iti hidaṁ uddesaṁ gacchati. Tadamināpetaṁ pariyāyena dvayaṁ hoti. | This is designated as ‘the **hindrance of ill will**.’ By this explanation, it becomes two. | 此名之為『瞋恚蓋』。以此解釋，則變為二。 |
| Yadapi, bhikkhave, thinaṁ tadapi nīvaraṇaṁ, yadapi middhaṁ tadapi nīvaraṇaṁ. | Bhikkhus, whatever **sloth** is internal, that is also a hindrance; whatever **torpor** is internal, that is also a hindrance. | 諸比丘，凡內在之惛沉，亦為蓋；凡內在之睡眠，亦為蓋。 |
| ‘Thinamiddhanīvaraṇan’ti iti hidaṁ uddesaṁ gacchati. Tadamināpetaṁ pariyāyena dvayaṁ hoti. | This is designated as ‘the **hindrance of sloth and torpor**.’ By this explanation, it becomes two. | 此名之為『惛沉睡眠蓋』。以此解釋，則變為二。 |
| Yadapi, bhikkhave, uddhaccaṁ tadapi nīvaraṇaṁ, yadapi kukkuccaṁ tadapi nīvaraṇaṁ. | Bhikkhus, whatever **restlessness** is internal, that is also a hindrance; whatever **remorse** is internal, that is also a hindrance. | 諸比丘，凡內在之掉舉，亦為蓋；凡內在之惡作，亦為蓋。 |
| ‘Uddhaccakukkuccanīvaraṇan’ti iti hidaṁ uddesaṁ gacchati. Tadamināpetaṁ pariyāyena dvayaṁ hoti. | This is designated as ‘the **hindrance of restlessness and remorse**.’ By this explanation, it becomes two. | 此名之為『掉舉惡作蓋』。以此解釋，則變為二。 |
| Yadapi, bhikkhave, ajjhattaṁ dhammesu vicikicchā tadapi nīvaraṇaṁ, yadapi bahiddhā dhammesu vicikicchā tadapi nīvaraṇaṁ. | Bhikkhus, whatever **doubt** regarding states is internal, that is also a hindrance; whatever **doubt** regarding states is external, that is also a hindrance. | 諸比丘，凡對內在法之疑，亦為蓋；凡對外在法之疑，亦為蓋。 |
| ‘Vicikicchānīvaraṇan’ti iti hidaṁ uddesaṁ gacchati. Tadamināpetaṁ pariyāyena dvayaṁ hoti. | This is designated as ‘the **hindrance of doubt**.’ By this explanation, it becomes two. | 此名之為『疑蓋』。以此解釋，則變為二。 |
| Ayaṁ kho, bhikkhave, pariyāyo, yaṁ pariyāyaṁ āgamma pañca nīvaraṇā dasa honti. | This, bhikkhus, is the way of explanation by which the **five hindrances** become ten. | 此，諸比丘，為五蓋變為十之解釋之法。 |
| Katamo ca, bhikkhave, pariyāyo, yaṁ pariyāyaṁ āgamma satta bojjhaṅgā catuddasa honti? | And what, bhikkhus, is the way of explanation by which the **seven factors of awakening** become fourteen? | 諸比丘，七覺支變為十四的解釋之法為何？ |
| Yadapi, bhikkhave, ajjhattaṁ dhammesu sati tadapi satisambojjhaṅgo, yadapi bahiddhā dhammesu sati tadapi satisambojjhaṅgo. | Bhikkhus, whatever **mindfulness** regarding states is internal, that is also the **mindfulness factor of awakening**; whatever **mindfulness** regarding states is external, that is also the **mindfulness factor of awakening**. | 諸比丘，凡對內在法之念，亦為念覺支；凡對外在法之念，亦為念覺支。 |
| ‘Satisambojjhaṅgo’ti iti hidaṁ uddesaṁ gacchati. Tadamināpetaṁ pariyāyena dvayaṁ hoti. | This is designated as ‘the **mindfulness factor of awakening**.’ By this explanation, it becomes two. | 此名之為『念覺支』。以此解釋，則變為二。 |
| Yadapi, bhikkhave, ajjhattaṁ dhammesu paññāya pavicinati pavicarati parivīmaṁsamāpajjati tadapi dhammavicayasambojjhaṅgo, yadapi bahiddhā dhammesu paññāya pavicinati pavicarati parivīmaṁsamāpajjati tadapi dhammavicayasambojjhaṅgo. | Bhikkhus, whatever **investigation of states** with wisdom is internal, that is also the **investigation-of-states factor of awakening**; whatever **investigation of states** with wisdom is external, that is also the **investigation-of-states factor of awakening**. | 諸比丘，凡以智慧對內在法之擇法，亦為擇法覺支；凡以智慧對外在法之擇法，亦為擇法覺支。 |
| ‘Dhammavicayasambojjhaṅgo’ti iti hidaṁ uddesaṁ gacchati. Tadamināpetaṁ pariyāyena dvayaṁ hoti. | This is designated as ‘the **investigation-of-states factor of awakening**.’ By this explanation, it becomes two. | 此名之為『擇法覺支』。以此解釋，則變為二。 |
| Yadapi, bhikkhave, kāyikaṁ vīriyaṁ tadapi vīriyasambojjhaṅgo, yadapi cetasikaṁ vīriyaṁ tadapi vīriyasambojjhaṅgo. | Bhikkhus, whatever **bodily energy** is internal, that is also the **energy factor of awakening**; whatever **mental energy** is internal, that is also the **energy factor of awakening**. | 諸比丘，凡內在之身精進，亦為精進覺支；凡內在之心精進，亦為精進覺支。 |
| ‘Vīriyasambojjhaṅgo’ti iti hidaṁ uddesaṁ gacchati. Tadamināpetaṁ pariyāyena dvayaṁ hoti. | This is designated as ‘the **energy factor of awakening**.’ By this explanation, it becomes two. | 此名之為『精進覺支』。以此解釋，則變為二。 |
| Yadapi, bhikkhave, savitakkasavicārā pīti tadapi pītisambojjhaṅgo, yadapi avitakkaavicārā pīti tadapi pītisambojjhaṅgo. | Bhikkhus, whatever **rapture with initial application and sustained application** is internal, that is also the **rapture factor of awakening**; whatever **rapture without initial application and sustained application** is internal, that is also the **rapture factor of awakening**. | 諸比丘，凡內在有尋有伺之喜，亦為喜覺支；凡內在無尋無伺之喜，亦為喜覺支。 |
| ‘Pītisambojjhaṅgo’ti iti hidaṁ uddesaṁ gacchati. Tadamināpetaṁ pariyāyena dvayaṁ hoti. | This is designated as ‘the **rapture factor of awakening**.’ By this explanation, it becomes two. | 此名之為『喜覺支』。以此解釋，則變為二。 |
| Yadapi, bhikkhave, kāyappassaddhi tadapi passaddhisambojjhaṅgo, yadapi cittappassaddhi tadapi passaddhisambojjhaṅgo. | Bhikkhus, whatever **tranquility of body** is internal, that is also the **tranquility factor of awakening**; whatever **tranquility of mind** is internal, that is also the **tranquility factor of awakening**. | 諸比丘，凡內在之身輕安，亦為輕安覺支；凡內在之心輕安，亦為輕安覺支。 |
| ‘Passaddhisambojjhaṅgo’ti iti hidaṁ uddesaṁ gacchati. Tadamināpetaṁ pariyāyena dvayaṁ hoti. | This is designated as ‘the **tranquility factor of awakening**.’ By this explanation, it becomes two. | 此名之為『輕安覺支』。以此解釋，則變為二。 |
| Yadapi, bhikkhave, savitakko savicāro samādhi tadapi samādhisambojjhaṅgo, yadapi avitakkaavicāro samādhi tadapi samādhisambojjhaṅgo. | Bhikkhus, whatever **concentration with initial application and sustained application** is internal, that is also the **concentration factor of awakening**; whatever **concentration without initial application and sustained application** is internal, that is also the **concentration factor of awakening**. | 諸比丘，凡內在有尋有伺之定，亦為定覺支；凡內在無尋無伺之定，亦為定覺支。 |
| ‘Samādhisambojjhaṅgo’ti iti hidaṁ uddesaṁ gacchati. Tadamināpetaṁ pariyāyena dvayaṁ hoti. | This is designated as ‘the **concentration factor of awakening**.’ By this explanation, it becomes two. | 此名之為『定覺支』。以此解釋，則變為二。 |
| Yadapi, bhikkhave, ajjhattaṁ dhammesu upekkhā tadapi upekkhāsambojjhaṅgo, yadapi bahiddhā dhammesu upekkhā tadapi upekkhāsambojjhaṅgo. | Bhikkhus, whatever **equanimity** regarding states is internal, that is also the **equanimity factor of awakening**; whatever **equanimity** regarding states is external, that is also the **equanimity factor of awakening**. | 諸比丘，凡對內在法之捨，亦為捨覺支；凡對外在法之捨，亦為捨覺支。 |
| ‘Upekkhāsambojjhaṅgo’ti iti hidaṁ uddesaṁ gacchati. Tadamināpetaṁ pariyāyena dvayaṁ hoti. | This is designated as ‘the **equanimity factor of awakening**.’ By this explanation, it becomes two. | 此名之為『捨覺支』。以此解釋，則變為二。 |
| Ayaṁ kho, bhikkhave, pariyāyo, yaṁ pariyāyaṁ āgamma satta bojjhaṅgā catuddasā”ti. | This, bhikkhus, is the way of explanation by which the **seven factors of awakening** become fourteen.” | 此，諸比丘，為七覺支變為十四之解釋之法。」 |
| Dutiyaṁ. | The Second. | 第二。 |
46.53 - SN 46.53 Aggi: Fire
| --- SN46.53 - Aggisutta --- | --- SN46.53 - Fire --- | --- SN46.53 - 火 --- |
| Atha kho sambahulā bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pavisiṁsu. | Then a number of bhikkhus, having dressed in the morning and taken their bowls and robes, entered Sāvatthī for alms. | 爾時，有數位比丘，於晨時著衣持缽，入舍衛城乞食。 |
| (Pariyāyasuttasadisaṁ.) | (Similar to the Explanation Sutta.) | （與《解釋經》類似。） |
| “Evaṁvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā: | “Bhikkhus, when wanderers of other sects speak thus, they should be told: | 「諸比丘，當異派遊方者如此說時，應告之曰： |
| ‘yasmiṁ, āvuso, samaye līnaṁ cittaṁ hoti, katamesaṁ tasmiṁ samaye bojjhaṅgānaṁ akālo bhāvanāya, katamesaṁ tasmiṁ samaye bojjhaṅgānaṁ kālo bhāvanāya? | ‘Friends, at what time, when the mind is sluggish, is it not the right time for the development of certain factors of awakening, and at what time is it the right time for the development of certain factors of awakening? | 『友等，何時心 sluggish，不宜修習某些覺支，何時則宜修習某些覺支？ |
| Yasmiṁ panāvuso, samaye uddhataṁ cittaṁ hoti, katamesaṁ tasmiṁ samaye bojjhaṅgānaṁ akālo bhāvanāya, katamesaṁ tasmiṁ samaye bojjhaṅgānaṁ kālo bhāvanāyā’ti? | And friends, at what time, when the mind is agitated, is it not the right time for the development of certain factors of awakening, and at what time is it the right time for the development of certain factors of awakening?’ | 又，友等，何時心 agitated，不宜修習某些覺支，何時則宜修習某些覺支？』 |
| Evaṁ puṭṭhā, bhikkhave, aññatitthiyā paribbājakā na ceva sampāyissanti, uttariñca vighātaṁ āpajjissanti. | When asked thus, bhikkhus, the wanderers of other sects will not be able to answer, and furthermore, they will fall into vexation. | 諸比丘，如此問時，異派遊方者將無以作答，且將陷於困惑。 |
| Taṁ kissa hetu? | For what reason? | 是何原因？ |
| Yathā taṁ, bhikkhave, avisayasmiṁ. | Because, bhikkhus, it is beyond their scope. | 因為，諸比丘，此非其所及。 |
| Nāhaṁ taṁ, bhikkhave, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yo imesaṁ pañhānaṁ veyyākaraṇena cittaṁ ārādheyya, aññatra tathāgatena vā tathāgatasāvakena vā ito vā pana sutvā. | I do not see, bhikkhus, in the world with its devas, Māras, and Brahmās, with its ascetics and brahmins, with its gods and humans, anyone who could satisfy the mind with an explanation of these questions, apart from the Tathāgata, or a disciple of the Tathāgata, or one who has heard it from them. | 諸比丘，我不見於此世，連同其天、魔、梵，連同其沙門、婆羅門，連同其神與人，有誰能以解釋此等問題而滿意其心，除如來，或如來之弟子，或從彼等處聽聞者。 |
| Yasmiṁ, bhikkhave, samaye līnaṁ cittaṁ hoti, akālo tasmiṁ samaye passaddhisambojjhaṅgassa bhāvanāya, akālo samādhisambojjhaṅgassa bhāvanāya, akālo upekkhāsambojjhaṅgassa bhāvanāya. | Bhikkhus, at the time when the mind is sluggish, at that time it is not the right time for the development of the **tranquility factor of awakening**, it is not the right time for the development of the **concentration factor of awakening**, it is not the right time for the development of the **equanimity factor of awakening**. | 諸比丘，當心 sluggish 時，彼時不宜修習輕安覺支，不宜修習定覺支，不宜修習捨覺支。 |
| Taṁ kissa hetu? | For what reason? | 是何原因？ |
| Līnaṁ, bhikkhave, cittaṁ taṁ etehi dhammehi dussamuṭṭhāpayaṁ hoti. | A sluggish mind, bhikkhus, is difficult to arouse with these states. | 諸比丘，sluggish 的心，難以此等法 aroused。 |
| Seyyathāpi, bhikkhave, puriso parittaṁ aggiṁ ujjāletukāmo assa. | Bhikkhus, just as if a man wished to light a small fire. | 諸比丘，譬如有人欲燃小火。 |
| So tattha allāni ceva tiṇāni pakkhipeyya, allāni ca gomayāni pakkhipeyya, allāni ca kaṭṭhāni pakkhipeyya, udakavātañca dadeyya, paṁsukena ca okireyya; | He would then put wet grass, wet cow dung, and wet wood into it, and would give it a damp draft, and would cover it with ashes; | 他遂將濕草、濕牛糞、濕木置入其中，並以濕氣吹之，復以灰燼覆之； |
| bhabbo nu kho so puriso parittaṁ aggiṁ ujjāletun”ti? | would that man be able to light a small fire?” | 彼人能燃小火否？」 |
| “No hetaṁ, bhante”. | “No, Venerable Sir.” | 「不，尊者。」 |
| “Evameva kho, bhikkhave, yasmiṁ samaye līnaṁ cittaṁ hoti, akālo tasmiṁ samaye passaddhisambojjhaṅgassa bhāvanāya, akālo samādhisambojjhaṅgassa bhāvanāya, akālo upekkhāsambojjhaṅgassa bhāvanāya. | “Just so, bhikkhus, at the time when the mind is sluggish, at that time it is not the right time for the development of the **tranquility factor of awakening**, it is not the right time for the development of the **concentration factor of awakening**, it is not the right time for the development of the **equanimity factor of awakening**. | 「同樣地，諸比丘，當心 sluggish 時，彼時不宜修習輕安覺支，不宜修習定覺支，不宜修習捨覺支。 |
| Taṁ kissa hetu? | For what reason? | 是何原因？ |
| Līnaṁ, bhikkhave, cittaṁ taṁ etehi dhammehi dussamuṭṭhāpayaṁ hoti. | A sluggish mind, bhikkhus, is difficult to arouse with these states. | 諸比丘，sluggish 的心，難以此等法 aroused。 |
| Yasmiñca kho, bhikkhave, samaye līnaṁ cittaṁ hoti, kālo tasmiṁ samaye dhammavicayasambojjhaṅgassa bhāvanāya, kālo vīriyasambojjhaṅgassa bhāvanāya, kālo pītisambojjhaṅgassa bhāvanāya. | But, bhikkhus, at the time when the mind is sluggish, at that time it is the right time for the development of the **investigation-of-states factor of awakening**, it is the right time for the development of the **energy factor of awakening**, it is the right time for the development of the **rapture factor of awakening**. | 然而，諸比丘，當心 sluggish 時，彼時宜修習擇法覺支，宜修習精進覺支，宜修習喜覺支。 |
| Taṁ kissa hetu? | For what reason? | 是何原因？ |
| Līnaṁ, bhikkhave, cittaṁ taṁ etehi dhammehi susamuṭṭhāpayaṁ hoti. | A sluggish mind, bhikkhus, is easily aroused with these states. | 諸比丘，sluggish 的心，易以此等法 aroused。 |
| Seyyathāpi, bhikkhave, puriso parittaṁ aggiṁ ujjāletukāmo assa. | Bhikkhus, just as if a man wished to light a small fire. | 諸比丘，譬如有人欲燃小火。 |
| So tattha sukkhāni ceva tiṇāni pakkhipeyya, sukkhāni gomayāni pakkhipeyya, sukkhāni kaṭṭhāni pakkhipeyya, mukhavātañca dadeyya, na ca paṁsukena okireyya; | He would then put dry grass, dry cow dung, and dry wood into it, and would give it a draft with his mouth, and would not cover it with ashes; | 他遂將乾草、乾牛糞、乾木置入其中，並以口吹之，不以灰燼覆之； |
| bhabbo nu kho so puriso parittaṁ aggiṁ ujjāletun”ti? | would that man be able to light a small fire?” | 彼人能燃小火否？」 |
| “Evaṁ, bhante”. | “Yes, Venerable Sir.” | 「能，尊者。」 |
| “Evameva kho, bhikkhave, yasmiṁ samaye līnaṁ cittaṁ hoti, kālo tasmiṁ samaye dhammavicayasambojjhaṅgassa bhāvanāya, kālo vīriyasambojjhaṅgassa bhāvanāya, kālo pītisambojjhaṅgassa bhāvanāya. | “Just so, bhikkhus, at the time when the mind is sluggish, at that time it is the right time for the development of the **investigation-of-states factor of awakening**, it is the right time for the development of the **energy factor of awakening**, it is the right time for the development of the **rapture factor of awakening**. | 「同樣地，諸比丘，當心 sluggish 時，彼時宜修習擇法覺支，宜修習精進覺支，宜修習喜覺支。 |
| Taṁ kissa hetu? | For what reason? | 是何原因？ |
| Līnaṁ, bhikkhave, cittaṁ taṁ etehi dhammehi susamuṭṭhāpayaṁ hoti. | A sluggish mind, bhikkhus, is easily aroused with these states. | 諸比丘，sluggish 的心，易以此等法 aroused。 |
| Yasmiṁ, bhikkhave, samaye uddhataṁ cittaṁ hoti, akālo tasmiṁ samaye dhammavicayasambojjhaṅgassa bhāvanāya, akālo vīriyasambojjhaṅgassa bhāvanāya, akālo pītisambojjhaṅgassa bhāvanāya. | Bhikkhus, at the time when the mind is agitated, at that time it is not the right time for the development of the **investigation-of-states factor of awakening**, it is not the right time for the development of the **energy factor of awakening**, it is not the right time for the development of the **rapture factor of awakening**. | 諸比丘，當心 agitated 時，彼時不宜修習擇法覺支，不宜修習精進覺支，不宜修習喜覺支。 |
| Taṁ kissa hetu? | For what reason? | 是何原因？ |
| Uddhataṁ, bhikkhave, cittaṁ taṁ etehi dhammehi duvūpasamayaṁ hoti. | An agitated mind, bhikkhus, is difficult to subdue with these states. | 諸比丘， agitated 的心，難以此等法 subdued。 |
| Seyyathāpi, bhikkhave, puriso mahantaṁ aggikkhandhaṁ nibbāpetukāmo assa. | Bhikkhus, just as if a man wished to extinguish a great mass of fire. | 諸比丘，譬如有人欲滅大火堆。 |
| So tattha sukkhāni ceva tiṇāni pakkhipeyya, sukkhāni ca gomayāni pakkhipeyya, sukkhāni ca kaṭṭhāni pakkhipeyya, mukhavātañca dadeyya, na ca paṁsukena okireyya; | He would then put dry grass, dry cow dung, and dry wood into it, and would give it a draft with his mouth, and would not cover it with ashes; | 他遂將乾草、乾牛糞、乾木置入其中，並以口吹之，不以灰燼覆之； |
| bhabbo nu kho so puriso mahantaṁ aggikkhandhaṁ nibbāpetun”ti? | would that man be able to extinguish a great mass of fire?” | 彼人能滅大火堆否？」 |
| “No hetaṁ, bhante”. | “No, Venerable Sir.” | 「不，尊者。」 |
| “Evameva kho, bhikkhave, yasmiṁ samaye uddhataṁ cittaṁ hoti, akālo tasmiṁ samaye dhammavicayasambojjhaṅgassa bhāvanāya, akālo vīriyasambojjhaṅgassa bhāvanāya, akālo pītisambojjhaṅgassa bhāvanāya. | “Just so, bhikkhus, at the time when the mind is agitated, at that time it is not the right time for the development of the **investigation-of-states factor of awakening**, it is not the right time for the development of the **energy factor of awakening**, it is not the right time for the development of the **rapture factor of awakening**. | 「同樣地，諸比丘，當心 agitated 時，彼時不宜修習擇法覺支，不宜修習精進覺支，不宜修習喜覺支。 |
| Taṁ kissa hetu? | For what reason? | 是何原因？ |
| Uddhataṁ, bhikkhave, cittaṁ taṁ etehi dhammehi duvūpasamayaṁ hoti. | An agitated mind, bhikkhus, is difficult to subdue with these states. | 諸比丘， agitated 的心，難以此等法 subdued。 |
| Yasmiñca kho, bhikkhave, samaye uddhataṁ cittaṁ hoti, kālo tasmiṁ samaye passaddhisambojjhaṅgassa bhāvanāya, kālo samādhisambojjhaṅgassa bhāvanāya, kālo upekkhāsambojjhaṅgassa bhāvanāya. | But, bhikkhus, at the time when the mind is agitated, at that time it is the right time for the development of the **tranquility factor of awakening**, it is the right time for the development of the **concentration factor of awakening**, it is the right time for the development of the **equanimity factor of awakening**. | 然而，諸比丘，當心 agitated 時，彼時宜修習輕安覺支，宜修習定覺支，宜修習捨覺支。 |
| Taṁ kissa hetu? | For what reason? | 是何原因？ |
| Uddhataṁ, bhikkhave, cittaṁ taṁ etehi dhammehi suvūpasamayaṁ hoti. | An agitated mind, bhikkhus, is easily subdued with these states. | 諸比丘， agitated 的心，易以此等法 subdued。 |
| Seyyathāpi, bhikkhave, puriso mahantaṁ aggikkhandhaṁ nibbāpetukāmo assa. | Bhikkhus, just as if a man wished to extinguish a great mass of fire. | 諸比丘，譬如有人欲滅大火堆。 |
| So tattha allāni ceva tiṇāni pakkhipeyya, allāni ca gomayāni pakkhipeyya, allāni ca kaṭṭhāni pakkhipeyya, udakavātañca dadeyya, paṁsukena ca okireyya; | He would then put wet grass, wet cow dung, and wet wood into it, and would give it a damp draft, and would cover it with ashes; | 他遂將濕草、濕牛糞、濕木置入其中，並以濕氣吹之，復以灰燼覆之； |
| bhabbo nu kho so puriso mahantaṁ aggikkhandhaṁ nibbāpetun”ti? | would that man be able to extinguish a great mass of fire?” | 彼人能滅大火堆否？」 |
| “Evaṁ, bhante”. | “Yes, Venerable Sir.” | 「能，尊者。」 |
| “Evameva kho, bhikkhave, yasmiṁ samaye uddhataṁ cittaṁ hoti, kālo tasmiṁ samaye passaddhisambojjhaṅgassa bhāvanāya, kālo samādhisambojjhaṅgassa bhāvanāya, kālo upekkhāsambojjhaṅgassa bhāvanāya. | “Just so, bhikkhus, at the time when the mind is agitated, at that time it is the right time for the development of the **tranquility factor of awakening**, it is the right time for the development of the **concentration factor of awakening**, it is the right time for the development of the **equanimity factor of awakening**. | 「同樣地，諸比丘，當心 agitated 時，彼時宜修習輕安覺支，宜修習定覺支，宜修習捨覺支。 |
| Taṁ kissa hetu? | For what reason? | 是何原因？ |
| Uddhataṁ, bhikkhave, cittaṁ taṁ etehi dhammehi suvūpasamayaṁ hoti. | An agitated mind, bhikkhus, is easily subdued with these states. | 諸比丘， agitated 的心，易以此等法 subdued。 |
| Satiñca khvāhaṁ, bhikkhave, sabbatthikaṁ vadāmī”ti. | And I say, bhikkhus, that **mindfulness** is helpful in all circumstances.” | 我說，諸比丘，念於一切情況皆有助益。」 |
| Tatiyaṁ. | The Third. | 第三。 |
46.54 - SN 46.54 Mettāsahagata: Accompanied by Loving-kindness
| --- SN46.54 - Mettāsahagatasutta --- | --- SN46.54 - Accompanied by Loving-kindness --- | --- SN46.54 - 伴隨慈心 --- |
| Ekaṁ samayaṁ bhagavā koliyesu viharati haliddavasanaṁ nāma koliyānaṁ nigamo. | On one occasion the Blessed One was staying among the Koliyans in a town of the Koliyans named Haliddavasana. | 一時，世尊住於拘利國，一個名為訶利陀婆薩那的拘利鎮。 |
| Atha kho sambahulā bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya haliddavasanaṁ piṇḍāya pavisiṁsu. | Then a number of bhikkhus, having dressed in the morning and taken their bowls and robes, entered Haliddavasana for alms. | 爾時，有數位比丘，於晨時著衣持缽，入訶利陀婆薩那乞食。 |
| Atha kho tesaṁ bhikkhūnaṁ etadahosi: | Then it occurred to those bhikkhus: | 爾時，彼等比丘心生此念： |
| “atippago kho tāva haliddavasane piṇḍāya carituṁ. | “It’s still too early to wander for alms in Haliddavasana. | 「現在入訶利陀婆薩那乞食尚早。 |
| Yannūna mayaṁ yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkameyyāmā”ti. | Why don’t we go to the park of the wanderers of other sects?” | 何不往異派遊方者之園林？」 |
| Atha kho te bhikkhū yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkamiṁsu; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṁ sammodiṁsu. | Then those bhikkhus approached the park of the wanderers of other sects; having approached, they exchanged greetings with those wanderers of other sects. | 爾時，彼等比丘趨近異派遊方者之園林；趨近後，與彼等異派遊方者互致問候。 |
| Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho te bhikkhū aññatitthiyā paribbājakā etadavocuṁ: | When they had concluded their courteous and amiable talk, they sat down to one side. Having sat down to one side, those wanderers of other sects said to those bhikkhus: | 結束客氣友好的交談後，他們坐於一旁。坐於一旁後，那些異派遊方者對那些比丘說： |
| “Samaṇo, āvuso, gotamo sāvakānaṁ evaṁ dhammaṁ deseti: | “Friends, the ascetic Gotama teaches the Dhamma to his disciples thus: | 「友等，沙門喬達摩如此教導其弟子法： |
| ‘etha tumhe, bhikkhave, pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharatha, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ; iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharatha. | ‘Come, bhikkhus, having abandoned the **five hindrances**, which are impurities of the mind that weaken wisdom, dwell pervading one direction with a mind imbued with **loving-kindness**, so too the second, so too the third, so too the fourth; thus above, below, around, everywhere, to all as to oneself, dwell pervading the entire world with a mind imbued with **loving-kindness**, abundant, exalted, immeasurable, without hostility, without ill will. | 『來，諸比丘，捨棄五蓋，此乃心之雜質，能弱化智慧，以慈心遍滿一方而住，二方、三方、四方亦然；如是上、下、橫、遍、於一切處，如於己身，以慈心遍滿一切世間，廣大、崇高、無量、無怨、無恚而住。 |
| Karuṇāsahagatena cetasā ekaṁ disaṁ pharitvā viharatha, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ; iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ karuṇāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharatha. | Dwell pervading one direction with a mind imbued with **compassion**, so too the second, so too the third, so too the fourth; thus above, below, around, everywhere, to all as to oneself, dwell pervading the entire world with a mind imbued with **compassion**, abundant, exalted, immeasurable, without hostility, without ill will. | 以悲心遍滿一方而住，二方、三方、四方亦然；如是上、下、橫、遍、於一切處，如於己身，以悲心遍滿一切世間，廣大、崇高、無量、無怨、無恚而住。 |
| Muditāsahagatena cetasā ekaṁ disaṁ pharitvā viharatha, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ; iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ muditāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharatha. | Dwell pervading one direction with a mind imbued with **altruistic joy**, so too the second, so too the third, so too the fourth; thus above, below, around, everywhere, to all as to oneself, dwell pervading the entire world with a mind imbued with **altruistic joy**, abundant, exalted, immeasurable, without hostility, without ill will. | 以喜心遍滿一方而住，二方、三方、四方亦然；如是上、下、橫、遍、於一切處，如於己身，以喜心遍滿一切世間，廣大、崇高、無量、無怨、無恚而住。 |
| Upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharatha, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ; iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharathā’ti. | Dwell pervading one direction with a mind imbued with **equanimity**, so too the second, so too the third, so too the fourth; thus above, below, around, everywhere, to all as to oneself, dwell pervading the entire world with a mind imbued with **equanimity**, abundant, exalted, immeasurable, without hostility, without ill will.’ | 以捨心遍滿一方而住，二方、三方、四方亦然；如是上、下、橫、遍、於一切處，如於己身，以捨心遍滿一切世間，廣大、崇高、無量、無怨、無恚而住。』 |
| Mayampi kho, āvuso, sāvakānaṁ evaṁ dhammaṁ desema: | We too, friends, teach the Dhamma to our disciples thus: | 我們也一樣，友等，如此教導我們的弟子法： |
| ‘etha tumhe, āvuso, pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharatha …pe… | ‘Come, friends, having abandoned the **five hindrances**, which are impurities of the mind that weaken wisdom, dwell pervading one direction with a mind imbued with **loving-kindness**… | 『來，友等，捨棄五蓋，此乃心之雜質，能弱化智慧，以慈心遍滿一方而住… |
| karuṇāsahagatena cetasā … | with a mind imbued with **compassion**… | 以悲心… |
| muditāsahagatena cetasā … | with a mind imbued with **altruistic joy**… | 以喜心… |
| upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharatha, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ; | dwell pervading one direction with a mind imbued with **equanimity**, so too the second, so too the third, so too the fourth; thus above, below, around, everywhere, to all as to oneself, dwell pervading the entire world with a mind imbued with **equanimity**, abundant, exalted, immeasurable, without hostility, without ill will.’ | 以捨心遍滿一方而住，二方、三方、四方亦然；如是上、下、橫、遍、於一切處，如於己身，以捨心遍滿一切世間，廣大、崇高、無量、無怨、無恚而住。』 |
| iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharathā’ti. | So what, friends, is the distinction here, what is the peculiarity, what is the difference between the ascetic Gotama and us, that is, between Dhamma-teachings or between instructions?” | 那麼，友等，沙門喬達摩與我們之間，即法教或教導之間，有何區別，有何特點，有何不同？」 |
| Idha no, āvuso, ko viseso, ko adhippayāso, kiṁ nānākaraṇaṁ samaṇassa vā gotamassa amhākaṁ vā, yadidaṁ—dhammadesanāya vā dhammadesanaṁ, anusāsaniyā vā anusāsanin”ti? | Then those bhikkhus neither approved nor rejected the words of those wanderers of other sects. | 爾時，彼等比丘對彼等遊方者之言既不贊同亦不反對。 |
| Atha kho te bhikkhū tesaṁ aññatitthiyānaṁ paribbājakānaṁ bhāsitaṁ neva abhinandiṁsu nappaṭikkosiṁsu. | Without approving or rejecting, they rose from their seats and departed: | 不贊同不反對，即從座起而離去： |
| Anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamiṁsu: | “We will learn the meaning of this statement from the Blessed One.” | 「我等將從世尊處了知此言之義。」 |
| “bhagavato santike etassa bhāsitassa atthaṁ ājānissāmā”ti. | Then those bhikkhus, having wandered for alms in Haliddavasana and returned from their alms round after the meal, approached the Blessed One; having approached, they bowed to the Blessed One and sat down to one side. Having sat down to one side, those bhikkhus said to the Blessed One: | 爾時，彼等比丘於訶利陀婆薩那乞食畢，飯後返回，趨近世尊；趨近後，禮拜世尊，坐於一旁。坐於一旁後，彼等比丘白世尊言： |
| Atha kho te bhikkhū haliddavasane piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: | “Venerable Sir, here in the morning, having dressed and taken our bowls and robes, we entered Haliddavasana for alms. | 「尊者，此處清晨，著衣持缽，我等入訶利陀婆薩那乞食。 |
| “Idha mayaṁ, bhante, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya haliddavasane piṇḍāya pavisimha. | Then, Venerable Sir, it occurred to us: | 爾時，尊者，我等心生此念： |
| Tesaṁ no, bhante, amhākaṁ etadahosi: | ‘It’s still too early to wander for alms in Haliddavasana. | 『現在入訶利陀婆薩那乞食尚早。 |
| ‘atippago kho tāva haliddavasane piṇḍāya carituṁ. | Why don’t we go to the park of the wanderers of other sects?’ Then, Venerable Sir, we approached the park of the wanderers of other sects; having approached, we exchanged greetings with those wanderers of other sects. | 何不往異派遊方者之園林？』爾時，尊者，我等趨近異派遊方者之園林；趨近後，與彼等異派遊方者互致問候。 |
| Yannūna mayaṁ yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkameyyāmā’ti. Atha kho mayaṁ, bhante, yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkamimha, upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṁ sammodimha. | When we had concluded our courteous and amiable talk, we sat down to one side. Having sat down to one side, Venerable Sir, those wanderers of other sects said to us: | 結束客氣友好的交談後，我們坐於一旁。坐於一旁後，尊者，那些異派遊方者對我們說： |
| Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdimha. Ekamantaṁ nisinne kho amhe, bhante, te aññatitthiyā paribbājakā etadavocuṁ: | ‘Friends, the ascetic Gotama teaches the Dhamma to his disciples thus: “Come, bhikkhus, having abandoned the **five hindrances**, which are impurities of the mind that weaken wisdom, dwell pervading one direction with a mind imbued with **loving-kindness**… | 『友等，沙門喬達摩如此教導其弟子法：「來，諸比丘，捨棄五蓋，此乃心之雜質，能弱化智慧，以慈心遍滿一方而住… |
| ‘Samaṇo, āvuso, gotamo sāvakānaṁ evaṁ dhammaṁ deseti: | with a mind imbued with **compassion**… | 以悲心… |
| “etha tumhe, bhikkhave, pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharatha …pe… | with a mind imbued with **altruistic joy**… | 以喜心… |
| karuṇāsahagatena cetasā …pe… | dwell pervading one direction with a mind imbued with **equanimity**, so too the second, so too the third, so too the fourth; thus above, below, around, everywhere, to all as to oneself, dwell pervading the entire world with a mind imbued with **equanimity**, abundant, exalted, immeasurable, without hostility, without ill will.” | 以捨心遍滿一方而住，二方、三方、四方亦然；如是上、下、橫、遍、於一切處，如於己身，以捨心遍滿一切世間，廣大、崇高、無量、無怨、無恚而住。」 |
| muditāsahagatena cetasā …pe… | We too, friends, teach the Dhamma to our disciples thus: | 我們也一樣，友等，如此教導我們的弟子法： |
| upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharatha, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ; iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharathā’ti. | ‘Come, friends, having abandoned the **five hindrances**, which are impurities of the mind that weaken wisdom, dwell pervading one direction with a mind imbued with **loving-kindness**… | 「來，友等，捨棄五蓋，此乃心之雜質，能弱化智慧，以慈心遍滿一方而住… |
| Mayampi kho, āvuso, sāvakānaṁ evaṁ dhammaṁ desema: | with a mind imbued with **compassion**… | 以悲心… |
| ‘etha tumhe, āvuso, pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharatha …pe… | with a mind imbued with **altruistic joy**… | 以喜心… |
| karuṇāsahagatena cetasā …pe… | dwell pervading one direction with a mind imbued with **equanimity**, so too the second, so too the third, so too the fourth; thus above, below, around, everywhere, to all as to oneself, dwell pervading the entire world with a mind imbued with **equanimity**, abundant, exalted, immeasurable, without hostility, without ill will.’ | 以捨心遍滿一方而住，二方、三方、四方亦然；如是上、下、橫、遍、於一切處，如於己身，以捨心遍滿一切世間，廣大、崇高、無量、無怨、無恚而住。」 |
| muditāsahagatena cetasā …pe… | So what, friends, is the distinction here, what is the peculiarity, what is the difference between the ascetic Gotama and us, that is, between Dhamma-teachings or between instructions?’ | 那麼，友等，沙門喬達摩與我們之間，即法教或教導之間，有何區別，有何特點，有何不同？』 |
| upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharatha, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ; iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharathā’ti. | Then, Venerable Sir, we neither approved nor rejected the words of those wanderers of other sects; without approving or rejecting, we rose from our seats and departed: | 爾時，尊者，我等對彼等遊方者之言既不贊同亦不反對；不贊同不反對，即從座起而離去： |
| Idha no, āvuso, ko viseso, ko adhippayāso, kiṁ nānākaraṇaṁ samaṇassa vā gotamassa amhākaṁ vā, yadidaṁ, dhammadesanāya vā dhammadesanaṁ, anusāsaniyā vā anusāsaninti? | ‘We will learn the meaning of this statement from the Blessed One’.” | 『我等將從世尊處了知此言之義。』」 |
| Atha kho mayaṁ, bhante, tesaṁ aññatitthiyānaṁ paribbājakānaṁ bhāsitaṁ neva abhinandimha nappaṭikkosimha, anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamimha: | “Bhikkhus, when wanderers of other sects speak thus, they should be told: | 「諸比丘，當異派遊方者如此說時，應告之曰： |
| ‘bhagavato santike etassa bhāsitassa atthaṁ ājānissāmā’”ti. | ‘Friends, how is **release of mind through loving-kindness** developed, what is its destination, what is its supreme point, what is its fruit, what is its culmination? | 『友等，慈心解脫如何修習，其歸宿為何，其至高點為何，其果為何，其究竟為何？ |
| “Evaṁvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā: | How is **release of mind through compassion** developed, what is its destination, what is its supreme point, what is its fruit, what is its culmination? | 悲心解脫如何修習，其歸宿為何，其至高點為何，其果為何，其究竟為何？ |
| ‘kathaṁ bhāvitā panāvuso, mettācetovimutti, kiṅgatikā hoti, kiṁparamā, kiṁphalā, kiṁpariyosānā? | How is **release of mind through altruistic joy** developed, what is its destination, what is its supreme point, what is its fruit, what is its culmination? | 喜心解脫如何修習，其歸宿為何，其至高點為何，其果為何，其究竟為何？ |
| Kathaṁ bhāvitā panāvuso, karuṇācetovimutti, kiṅgatikā hoti, kiṁparamā, kiṁphalā, kiṁpariyosānā? | How is **release of mind through equanimity** developed, what is its destination, what is its supreme point, what is its fruit, what is its culmination?’ | 捨心解脫如何修習，其歸宿為何，其至高點為何，其果為何，其究竟為何？』 |
| Kathaṁ bhāvitā panāvuso, muditācetovimutti, kiṅgatikā hoti, kiṁparamā, kiṁphalā, kiṁpariyosānā? | When asked thus, bhikkhus, the wanderers of other sects will not be able to answer, and furthermore, they will fall into vexation. | 諸比丘，如此問時，異派遊方者將無以作答，且將陷於困惑。 |
| Kathaṁ bhāvitā panāvuso, upekkhācetovimutti, kiṅgatikā hoti, kiṁparamā, kiṁphalā, kiṁpariyosānā’ti? | For what reason? | 是何原因？ |
| Evaṁ puṭṭhā, bhikkhave, aññatitthiyā paribbājakā na ceva sampāyissanti, uttariñca vighātaṁ āpajjissanti. | Because, bhikkhus, it is beyond their scope. | 因為，諸比丘，此非其所及。 |
| Taṁ kissa hetu? | I do not see, bhikkhus, in the world with its devas, Māras, and Brahmās, with its ascetics and brahmins, with its gods and humans, anyone who could satisfy the mind with an explanation of these questions, apart from the Tathāgata, or a disciple of the Tathāgata, or one who has heard it from them. | 諸比丘，我不見於此世，連同其天、魔、梵，連同其沙門、婆羅門，連同其神與人，有誰能以解釋此等問題而滿意其心，除如來，或如來之弟子，或從彼等處聽聞者。 |
| Yathā taṁ, bhikkhave, avisayasmiṁ. | And how, bhikkhus, is **release of mind through loving-kindness** developed, what is its destination, what is its supreme point, what is its fruit, what is its culmination? | 諸比丘，慈心解脫如何修習，其歸宿為何，其至高點為何，其果為何，其究竟為何？ |
| Nāhaṁ taṁ, bhikkhave, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya, yo imesaṁ pañhānaṁ veyyākaraṇena cittaṁ ārādheyya, aññatra tathāgatena vā tathāgatasāvakena vā ito vā pana sutvā. | Here, bhikkhus, a bhikkhu develops the **mindfulness factor of awakening** accompanied by loving-kindness… | 在此，諸比丘，比丘修習伴隨慈心之念覺支… |
| Kathaṁ bhāvitā ca, bhikkhave, mettācetovimutti, kiṅgatikā hoti, kiṁparamā, kiṁphalā, kiṁpariyosānā? | he develops the **equanimity factor of awakening** accompanied by loving-kindness, supported by seclusion, by dispassion, by cessation, culminating in relinquishment. | 他修習伴隨慈心之捨覺支，依於遠離、離貪、寂滅，究竟於捨。 |
| Idha, bhikkhave, bhikkhu mettāsahagataṁ satisambojjhaṅgaṁ bhāveti …pe… | If he wishes, ‘May I dwell perceiving the repulsive in the unrepulsive,’ he dwells perceiving the repulsive there. | 若彼願，『願我於不悅處觀悅』，彼即於彼處觀悅而住。 |
| mettāsahagataṁ upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. | If he wishes, ‘May I dwell perceiving the unrepulsive in the repulsive,’ he dwells perceiving the unrepulsive there. | 若彼願，『願我於悅處觀不悅』，彼即於彼處觀不悅而住。 |
| So sace ākaṅkhati ‘appaṭikūle paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati. | If he wishes, ‘May I dwell perceiving the repulsive in both the unrepulsive and the repulsive,’ he dwells perceiving the repulsive there. | 若彼願，『願我於悅與不悅處皆觀不悅』，彼即於彼處觀不悅而住。 |
| Sace ākaṅkhati ‘paṭikūle appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati. | If he wishes, ‘May I dwell perceiving the unrepulsive in both the repulsive and the unrepulsive,’ he dwells perceiving the unrepulsive there. | 若彼願，『願我於不悅與悅處皆觀悅』，彼即於彼處觀悅而住。 |
| Sace ākaṅkhati ‘appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati. | If he wishes, ‘May I dwell with equanimity, mindful and clearly comprehending, having avoided both the unrepulsive and the repulsive,’ he dwells with equanimity, mindful and clearly comprehending. Or he dwells having entered upon the **beautiful liberation**. | 若彼願，『願我以捨心，正念正知，避開悅與不悅』，彼即以捨心，正念正知而住。或彼入淨解脫而住。 |
| Sace ākaṅkhati ‘paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati. | I say, bhikkhus, that the **release of mind through loving-kindness** has the beautiful as its supreme point, for a bhikkhu with wisdom here and now, who has not penetrated higher liberation. | 我說，諸比丘，慈心解脫以淨為其至高點，對於此時此地有智慧，未穿透更高解脫的比丘。 |
| Sace ākaṅkhati ‘appaṭikūlañca paṭikūlañca tadubhayaṁ abhinivajjetvā upekkhako vihareyyaṁ sato sampajāno’ti, upekkhako ca tattha viharati sato sampajāno, subhaṁ vā kho pana vimokkhaṁ upasampajja viharati. | And how, bhikkhus, is **release of mind through compassion** developed, what is its destination, what is its supreme point, what is its fruit, what is its culmination? | 諸比丘，悲心解脫如何修習，其歸宿為何，其至高點為何，其果為何，其究竟為何？ |
| Subhaparamāhaṁ, bhikkhave, mettācetovimuttiṁ vadāmi, idhapaññassa bhikkhuno uttarivimuttiṁ appaṭivijjhato. | Here, bhikkhus, a bhikkhu develops the **mindfulness factor of awakening** accompanied by compassion… | 在此，諸比丘，比丘修習伴隨悲心之念覺支… |
| Kathaṁ bhāvitā ca, bhikkhave, karuṇācetovimutti, kiṅgatikā hoti, kiṁparamā, kiṁphalā, kiṁpariyosānā? | he develops the **equanimity factor of awakening** accompanied by compassion, supported by seclusion, by dispassion, by cessation, culminating in relinquishment. | 他修習伴隨悲心之捨覺支，依於遠離、離貪、寂滅，究竟於捨。 |
| Idha, bhikkhave, bhikkhu karuṇāsahagataṁ satisambojjhaṅgaṁ bhāveti …pe… | If he wishes, ‘May I dwell perceiving the repulsive in the unrepulsive,’ he dwells perceiving the repulsive there… | 若彼願，『願我於不悅處觀悅』，彼即於彼處觀悅而住… |
| karuṇāsahagataṁ upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. | If he wishes, ‘May I dwell with equanimity, mindful and clearly comprehending, having avoided both the unrepulsive and the repulsive,’ he dwells with equanimity, mindful and clearly comprehending. | 若彼願，『願我以捨心，正念正知，避開悅與不悅』，彼即以捨心，正念正知而住。 |
| So sace ākaṅkhati ‘appaṭikūle paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati …pe… | Or, by completely transcending perceptions of form, by the disappearance of perceptions of sensory impact, by not attending to perceptions of diversity, he dwells having entered upon the **base of infinite space**, thinking: ‘Space is infinite.’ | 或，由完全超越色想，由滅除感官觸想，由不作意種種想，他入無邊空處，思惟：『空無邊』。 |
| sace ākaṅkhati ‘appaṭikūlañca paṭikūlañca tadubhayaṁ abhinivajjetvā upekkhako vihareyyaṁ sato sampajāno’ti, upekkhako tattha viharati sato sampajāno. | I say, bhikkhus, that the **release of mind through compassion** has the **base of infinite space** as its supreme point, for a bhikkhu with wisdom here and now, who has not penetrated higher liberation. | 我說，諸比丘，悲心解脫以無邊空處為其至高點，對於此時此地有智慧，未穿透更高解脫的比丘。 |
| Sabbaso vā pana rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati. | And how, bhikkhus, is **release of mind through altruistic joy** developed, what is its destination, what is its supreme point, what is its fruit, what is its culmination? | 諸比丘，喜心解脫如何修習，其歸宿為何，其至高點為何，其果為何，其究竟為何？ |
| Ākāsānañcāyatanaparamāhaṁ, bhikkhave, karuṇācetovimuttiṁ vadāmi, idhapaññassa bhikkhuno uttarivimuttiṁ appaṭivijjhato. | Here, bhikkhus, a bhikkhu develops the **mindfulness factor of awakening** accompanied by altruistic joy… | 在此，諸比丘，比丘修習伴隨喜心之念覺支… |
| Kathaṁ bhāvitā ca, bhikkhave, muditācetovimutti, kiṅgatikā hoti, kiṁparamā, kiṁphalā, kiṁpariyosānā? | he develops the **equanimity factor of awakening** accompanied by altruistic joy, supported by seclusion, by dispassion, by cessation, culminating in relinquishment. | 他修習伴隨喜心之捨覺支，依於遠離、離貪、寂滅，究竟於捨。 |
| Idha, bhikkhave, bhikkhu muditāsahagataṁ satisambojjhaṅgaṁ bhāveti …pe… | If he wishes, ‘May I dwell perceiving the repulsive in the unrepulsive,’ he dwells perceiving the repulsive there… | 若彼願，『願我於不悅處觀悅』，彼即於彼處觀悅而住… |
| muditāsahagataṁ upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. | If he wishes, ‘May I dwell with equanimity, mindful and clearly comprehending, having avoided both the unrepulsive and the repulsive,’ he dwells with equanimity, mindful and clearly comprehending. | 若彼願，『願我以捨心，正念正知，避開悅與不悅』，彼即以捨心，正念正知而住。 |
| So sace ākaṅkhati ‘appaṭikūle paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati …pe… | Or, by completely transcending the **base of infinite space**, he dwells having entered upon the **base of infinite consciousness**, thinking: ‘Consciousness is infinite.’ | 或，由完全超越無邊空處，他入無邊識處，思惟：『識無邊』。 |
| sace ākaṅkhati ‘appaṭikūlañca paṭikūlañca tadubhayaṁ abhinivajjetvā upekkhako vihareyyaṁ sato sampajāno’ti, upekkhako tattha viharati sato sampajāno. | I say, bhikkhus, that the **release of mind through altruistic joy** has the **base of infinite consciousness** as its supreme point, for a bhikkhu with wisdom here and now, who has not penetrated higher liberation. | 我說，諸比丘，喜心解脫以無邊識處為其至高點，對於此時此地有智慧，未穿透更高解脫的比丘。 |
| Sabbaso vā pana ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati. | And how, bhikkhus, is **release of mind through equanimity** developed, what is its destination, what is its supreme point, what is its fruit, what is its culmination? | 諸比丘，捨心解脫如何修習，其歸宿為何，其至高點為何，其果為何，其究竟為何？ |
| Viññāṇañcāyatanaparamāhaṁ, bhikkhave, muditācetovimuttiṁ vadāmi, idhapaññassa bhikkhuno uttarivimuttiṁ appaṭivijjhato. | Here, bhikkhus, a bhikkhu develops the **mindfulness factor of awakening** accompanied by equanimity, supported by seclusion, by dispassion, by cessation, culminating in relinquishment… | 在此，諸比丘，比丘修習伴隨捨心之念覺支，依於遠離、離貪、寂滅，究竟於捨… |
| Kathaṁ bhāvitā ca, bhikkhave, upekkhācetovimutti, kiṅgatikā hoti, kiṁparamā, kiṁphalā, kiṁpariyosānā? | he develops the **equanimity factor of awakening** accompanied by equanimity, supported by seclusion, by dispassion, by cessation, culminating in relinquishment. | 他修習伴隨捨心之捨覺支，依於遠離、離貪、寂滅，究竟於捨。 |
| Idha, bhikkhave, bhikkhu upekkhāsahagataṁ satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ …pe… | If he wishes, ‘May I dwell perceiving the repulsive in the unrepulsive,’ he dwells perceiving the repulsive there. | 若彼願，『願我於不悅處觀悅』，彼即於彼處觀悅而住。 |
| upekkhāsahagataṁ upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. | If he wishes, ‘May I dwell perceiving the unrepulsive in the repulsive,’ he dwells perceiving the unrepulsive there. | 若彼願，『願我于悅處觀不悅』，彼即於彼處觀不悅而住。 |
| So sace ākaṅkhati ‘appaṭikūle paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati. | If he wishes, ‘May I dwell perceiving the repulsive in both the unrepulsive and the repulsive,’ he dwells perceiving the repulsive there. | 若彼願，『願我於悅與不悅處皆觀不悅』，彼即於彼處觀不悅而住。 |
| Sace ākaṅkhati ‘paṭikūle appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati. | If he wishes, ‘May I dwell perceiving the unrepulsive in both the repulsive and the unrepulsive,’ he dwells perceiving the unrepulsive there. | 若彼願，『願我於不悅與悅處皆觀悅』，彼即於彼處觀悅而住。 |
| Sace ākaṅkhati ‘appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati. | If he wishes, ‘May I dwell with equanimity, mindful and clearly comprehending, having avoided both the unrepulsive and the repulsive,’ he dwells with equanimity, mindful and clearly comprehending. | 若彼願，『願我以捨心，正念正知，避開悅與不悅』，彼即以捨心，正念正知而住。 |
| Sace ākaṅkhati ‘paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati. | Or, by completely transcending the **base of infinite consciousness**, he dwells having entered upon the **base of nothingness**, thinking: ‘There is nothing.’ | 或，由完全超越無邊識處，他入無所有處，思惟：『無所有』。 |
| Sace ākaṅkhati ‘appaṭikūlañca paṭikūlañca tadubhayaṁ abhinivajjetvā upekkhako vihareyyaṁ sato sampajāno’ti, upekkhako tattha viharati sato sampajāno. | I say, bhikkhus, that the **release of mind through equanimity** has the **base of nothingness** as its supreme point, for a bhikkhu with wisdom here and now, who has not penetrated higher liberation.” | 我說，諸比丘，捨心解脫以無所有處為其至高點，對於此時此地有智慧，未穿透更高解脫的比丘。」 |
| Sabbaso vā pana viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. | The Fourth. | 第四。 |
| Ākiñcaññāyatanaparamāhaṁ, bhikkhave, upekkhācetovimuttiṁ vadāmi, idhapaññassa bhikkhuno uttarivimuttiṁ appaṭivijjhato”ti. | ||
| Catutthaṁ. |
46.55 - SN 46.55 Saṅgārava: Saṅgārava
| --- SN46.55 - Saṅgāravasutta --- | --- SN46.55 - Saṅgārava --- | --- SN46.55 - 桑伽羅婆 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍衛城。 |
| Atha kho saṅgāravo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. | Then Saṅgārava the brahmin approached the Blessed One; having approached, he exchanged greetings with the Blessed One. | 爾時，婆羅門桑伽羅婆趨近世尊；趨近後，與世尊互致問候。 |
| Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho saṅgāravo brāhmaṇo bhagavantaṁ etadavoca: | When they had concluded their courteous and amiable talk, he sat down to one side. Having sat down to one side, Saṅgārava the brahmin said to the Blessed One: | 結束客氣友好的交談後，他坐於一旁。坐於一旁後，婆羅門桑伽羅婆白世尊言： |
| “Ko nu kho, bho gotama, hetu, ko paccayo yenekadā dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā? | “What, good Gotama, is the reason, what is the cause, why sometimes even mantras that have been recited for a long time do not occur to one, let alone those that have not been recited? | 「善哉喬達摩，是何原因，是何緣故，有時即使是長久念誦的咒語，也想不起來，更不用說那些沒有念誦過的？ |
| Ko pana, bho gotama, hetu, ko paccayo yenekadā dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā”ti? | And what, good Gotama, is the reason, what is the cause, why sometimes even mantras that have not been recited for a long time do occur to one, let alone those that have been recited?” | 又，善哉喬達摩，是何原因，是何緣故，有時即使是長久未念誦的咒語，也想得起來，更不用說那些念誦過的？」 |
| “Yasmiṁ kho, brāhmaṇa, samaye kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, paratthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, ubhayatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati; dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. | “Brahmin, at the time when one dwells with a mind overcome by **sensual desire**, obsessed by **sensual desire**, and one does not understand as it actually is the escape from arisen **sensual desire**, at that time one does not know or see one’s own welfare as it actually is, nor does one know or see the welfare of others as it actually is, nor does one know or see the welfare of both as it actually is; even mantras that have been recited for a long time do not occur to one, let alone those that have not been recited. | 「婆羅門，當人心被欲貪所勝，為欲貪所纏，不如實了知已生欲貪之出離時，彼時人不如實知見自己之利益，亦不如實知見他人之利益，亦不如實知見二者之利益；即使是長久念誦的咒語，也想不起來，更不用說那些沒有念誦過的。 |
| Seyyathāpi, brāhmaṇa, udapatto saṁsaṭṭho lākhāya vā haliddiyā vā nīliyā vā mañjiṭṭhāya vā. | Brahmin, just as a bowl of water mixed with lac or turmeric or indigo or crimson. | 婆羅門，譬如一碗水，混以紫膠、薑黃、靛藍或緋紅。 |
| Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ na jāneyya na passeyya. | A man with good eyesight, looking at his own reflection there, would not know or see it as it actually is. | 有眼力好的人，在那裡看自己的倒影，也不會如實地知道或看見。 |
| Evameva kho, brāhmaṇa, yasmiṁ samaye kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati …pe… paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati; dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. | Just so, brahmin, at the time when one dwells with a mind overcome by **sensual desire**, obsessed by **sensual desire**, and one does not understand as it actually is the escape from arisen **sensual desire**, at that time one does not know or see one’s own welfare as it actually is… nor that of others… nor that of both; even mantras that have been recited for a long time do not occur to one, let alone those that have not been recited. | 同樣地，婆羅門，當人心被欲貪所勝，為欲貪所纏，不如實了知已生欲貪之出離時，彼時人不如實知見自己之利益…亦不如實知見他人…亦不如實知見二者；即使是長久念誦的咒語，也想不起來，更不用說那些沒有念誦過的。 |
| Puna caparaṁ, brāhmaṇa, yasmiṁ samaye byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati; dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. | Furthermore, brahmin, at the time when one dwells with a mind overcome by **ill will**, obsessed by **ill will**, and one does not understand as it actually is the escape from arisen **ill will**, at that time one does not know or see one’s own welfare as it actually is, nor that of others… nor that of both; even mantras that have been recited for a long time do not occur to one, let alone those that have not been recited. | 再者，婆羅門，當人心被瞋恚所勝，為瞋恚所纏，不如實了知已生瞋恚之出離時，彼時人不如實知見自己之利益，亦不如實知見他人…亦不如實知見二者；即使是長久念誦的咒語，也想不起來，更不用說那些沒有念誦過的。 |
| Seyyathāpi, brāhmaṇa, udapatto agginā santatto pakkuthito usmudakajāto. | Brahmin, just as a bowl of water heated by fire, boiling, covered with steam. | 婆羅門，譬如一碗水，被火加熱，沸騰，蒸汽瀰漫。 |
| Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ na jāneyya na passeyya. | A man with good eyesight, looking at his own reflection there, would not know or see it as it actually is. | 有眼力好的人，在那裡看自己的倒影，也不會如實地知道或看見。 |
| Evameva kho, brāhmaṇa, yasmiṁ samaye byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, paratthampi tasmiṁ samaye …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati; dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. | Just so, brahmin, at the time when one dwells with a mind overcome by **ill will**, obsessed by **ill will**, and one does not understand as it actually is the escape from arisen **ill will**, at that time one does not know or see one’s own welfare as it actually is, nor that of others… nor that of both; even mantras that have been recited for a long time do not occur to one, let alone those that have not been recited. | 同樣地，婆羅門，當人心被瞋恚所勝，為瞋恚所纏，不如實了知已生瞋恚之出離時，彼時人不如實知見自己之利益，亦不如實知見他人…亦不如實知見二者；即使是長久念誦的咒語，也想不起來，更不用說那些沒有念誦過的。 |
| Puna caparaṁ, brāhmaṇa, yasmiṁ samaye thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati; dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. | Furthermore, brahmin, at the time when one dwells with a mind overcome by **sloth and torpor**, obsessed by **sloth and torpor**, and one does not understand as it actually is the escape from arisen **sloth and torpor**, at that time one does not know or see one’s own welfare as it actually is, nor that of others… nor that of both; even mantras that have been recited for a long time do not occur to one, let alone those that have not been recited. | 再者，婆羅門，當人心被惛沉睡眠所勝，為惛沉睡眠所纏，不如實了知已生惛沉睡眠之出離時，彼時人不如實知見自己之利益，亦不如實知見他人…亦不如實知見二者；即使是長久念誦的咒語，也想不起來，更不用說那些沒有念誦過的。 |
| Seyyathāpi, brāhmaṇa, udapatto sevālapaṇakapariyonaddho. | Brahmin, just as a bowl of water covered with moss and water plants. | 婆羅門，譬如一碗水，覆蓋著苔蘚和水草。 |
| Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ na jāneyya na passeyya. | A man with good eyesight, looking at his own reflection there, would not know or see it as it actually is. | 有眼力好的人，在那裡看自己的倒影，也不會如實地知道或看見。 |
| Evameva kho, brāhmaṇa, yasmiṁ samaye thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati; dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. | Just so, brahmin, at the time when one dwells with a mind overcome by **sloth and torpor**, obsessed by **sloth and torpor**, and one does not understand as it actually is the escape from arisen **sloth and torpor**, at that time one does not know or see one’s own welfare as it actually is, nor that of others… nor that of both; even mantras that have been recited for a long time do not occur to one, let alone those that have not been recited. | 同樣地，婆羅門，當人心被惛沉睡眠所勝，為惛沉睡眠所纏，不如實了知已生惛沉睡眠之出離時，彼時人不如實知見自己之利益，亦不如實知見他人…亦不如實知見二者；即使是長久念誦的咒語，也想不起來，更不用說那些沒有念誦過的。 |
| Puna caparaṁ, brāhmaṇa, yasmiṁ samaye uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati; dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. | Furthermore, brahmin, at the time when one dwells with a mind overcome by **restlessness and remorse**, obsessed by **restlessness and remorse**, and one does not understand as it actually is the escape from arisen **restlessness and remorse**, at that time one does not know or see one’s own welfare as it actually is, nor that of others… nor that of both; even mantras that have been recited for a long time do not occur to one, let alone those that have not been recited. | 再者，婆羅門，當人心被掉舉惡作所勝，為掉舉惡作所纏，不如實了知已生掉舉惡作之出離時，彼時人不如實知見自己之利益，亦不如實知見他人…亦不如實知見二者；即使是長久念誦的咒語，也想不起來，更不用說那些沒有念誦過的。 |
| Seyyathāpi, brāhmaṇa, udapatto vāterito calito bhanto ūmijāto. | Brahmin, just as a bowl of water agitated by wind, disturbed, swirling, with waves. | 婆羅門，譬如一碗水，被風攪動，擾亂，旋轉，有波浪。 |
| Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ na jāneyya na passeyya. | A man with good eyesight, looking at his own reflection there, would not know or see it as it actually is. | 有眼力好的人，在那裡看自己的倒影，也不會如實地知道或看見。 |
| Evameva kho, brāhmaṇa, yasmiṁ samaye uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati; dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. | Just so, brahmin, at the time when one dwells with a mind overcome by **restlessness and remorse**, obsessed by **restlessness and remorse**, and one does not understand as it actually is the escape from arisen **restlessness and remorse**, at that time one does not know or see one’s own welfare as it actually is, nor that of others… nor that of both; even mantras that have been recited for a long time do not occur to one, let alone those that have not been recited. | 同樣地，婆羅門，當人心被掉舉惡作所勝，為掉舉惡作所纏，不如實了知已生掉舉惡作之出離時，彼時人不如實知見自己之利益，亦不如實知見他人…亦不如實知見二者；即使是長久念誦的咒語，也想不起來，更不用說那些沒有念誦過的。 |
| Puna caparaṁ, brāhmaṇa, yasmiṁ samaye vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, paratthampi …pe… ubhayatthampi … dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. | Furthermore, brahmin, at the time when one dwells with a mind overcome by **doubt**, obsessed by **doubt**, and one does not understand as it actually is the escape from arisen **doubt**, at that time one does not know or see one’s own welfare as it actually is, nor that of others… nor that of both; even mantras that have been recited for a long time do not occur to one, let alone those that have not been recited. | 再者，婆羅門，當人心被疑所勝，為疑所纏，不如實了知已生疑之出離時，彼時人不如實知見自己之利益，亦不如實知見他人…亦不如實知見二者；即使是長久念誦的咒語，也想不起來，更不用說那些沒有念誦過的。 |
| Seyyathāpi, brāhmaṇa, udapatto āvilo luḷito kalalībhūto andhakāre nikkhitto. | Brahmin, just as a bowl of water turbid, stirred up, muddy, placed in the dark. | 婆羅門，譬如一碗水，混濁，攪動，泥濘，置於暗處。 |
| Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ na jāneyya na passeyya. | A man with good eyesight, looking at his own reflection there, would not know or see it as it actually is. | 有眼力好的人，在那裡看自己的倒影，也不會如實地知道或看見。 |
| Evameva kho, brāhmaṇa, yasmiṁ samaye vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, paratthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, ubhayatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati; dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. | Just so, brahmin, at the time when one dwells with a mind overcome by **doubt**, obsessed by **doubt**, and one does not understand as it actually is the escape from arisen **doubt**, at that time one does not know or see one’s own welfare as it actually is, nor that of others as it actually is, nor that of both as it actually is; even mantras that have been recited for a long time do not occur to one, let alone those that have not been recited. | 同樣地，婆羅門，當人心被疑所勝，為疑所纏，不如實了知已生疑之出離時，彼時人不如實知見自己之利益，亦不如實知見他人之利益，亦不如實知見二者之利益；即使是長久念誦的咒語，也想不起來，更不用說那些沒有念誦過的。 |
| Ayaṁ kho, brāhmaṇa, hetu ayaṁ paccayo yenekadā dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. | This, brahmin, is the reason, this is the cause why sometimes even mantras that have been recited for a long time do not occur to one, let alone those that have not been recited. | 此，婆羅門，是原因，是緣故，有時即使是長久念誦的咒語，也想不起來，更不用說那些沒有念誦過的。 |
| Yasmiñca kho, brāhmaṇa, samaye na kāmarāgapariyuṭṭhitena cetasā viharati na kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati, paratthampi tasmiṁ samaye yathābhūtaṁ jānāti passati, ubhayatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati; dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā. | And brahmin, at the time when one dwells with a mind not overcome by **sensual desire**, not obsessed by **sensual desire**, and one understands as it actually is the escape from arisen **sensual desire**, at that time one knows and sees one’s own welfare as it actually is, and one knows and sees the welfare of others as it actually is, and one knows and sees the welfare of both as it actually is; even mantras that have not been recited for a long time do occur to one, let alone those that have been recited. | 婆羅門，當人心不被欲貪所勝，不為欲貪所纏，如實了知已生欲貪之出離時，彼時人如實知見自己之利益，亦如實知見他人之利益，亦如實知見二者之利益；即使是長久未念誦的咒語，也想得起來，更不用說那些念誦過的。 |
| Seyyathāpi, brāhmaṇa, udapatto asaṁsaṭṭho lākhāya vā haliddiyā vā nīliyā vā mañjiṭṭhāya vā. | Brahmin, just as a bowl of water not mixed with lac or turmeric or indigo or crimson. | 婆羅門，譬如一碗水，未混以紫膠、薑黃、靛藍或緋紅。 |
| Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ jāneyya passeyya. | A man with good eyesight, looking at his own reflection there, would know and see it as it actually is. | 有眼力好的人，在那裡看自己的倒影，就會如實地知道和看見。 |
| Evameva kho, brāhmaṇa, yasmiṁ samaye na kāmarāgapariyuṭṭhitena cetasā viharati na kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ pajānāti …pe…. | Just so, brahmin, at the time when one dwells with a mind not overcome by **sensual desire**, not obsessed by **sensual desire**, and one understands as it actually is the escape from arisen **sensual desire**… | 同樣地，婆羅門，當人心不為欲貪所勝，不為欲貪所纏，而如實了知已生欲貪之出離時… |
| Puna caparaṁ, brāhmaṇa, yasmiṁ samaye na byāpādapariyuṭṭhitena cetasā viharati na byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati, paratthampi …pe… ubhayatthampi …pe… dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā. | Furthermore, brahmin, at the time when one dwells with a mind not overcome by **ill will**, not obsessed by **ill will**, and one understands as it actually is the escape from arisen **ill will**, at that time one knows and sees one’s own welfare as it actually is, and that of others… and that of both; even mantras that have not been recited for a long time do occur to one, let alone those that have been recited. | 再者，婆羅門，當人心不為瞋恚所勝，不為瞋恚所纏，而如實了知已生瞋恚之出離時，彼時人如實知見自己之利益，亦如實知見他人…亦如實知見二者；即使是長久未念誦的咒語，也想得起來，更不用說那些念誦過的。 |
| Seyyathāpi, brāhmaṇa, udapatto na agginā santatto na pakkuthito na usmudakajāto. | Brahmin, just as a bowl of water not heated by fire, not boiling, not covered with steam. | 婆羅門，譬如一碗水，未被火加熱，未沸騰，未被蒸汽覆蓋。 |
| Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ jāneyya passeyya. | A man with good eyesight, looking at his own reflection there, would know and see it as it actually is. | 有眼力好的人，在那裡看自己的倒影，就會如實地知道和看見。 |
| Evameva kho, brāhmaṇa, yasmiṁ samaye na byāpādapariyuṭṭhitena cetasā viharati na byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati, paratthampi …pe… ubhayatthampi …pe… dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā. | Just so, brahmin, at the time when one dwells with a mind not overcome by **ill will**, not obsessed by **ill will**, and one understands as it actually is the escape from arisen **ill will**, at that time one knows and sees one’s own welfare as it actually is, and that of others… and that of both; even mantras that have not been recited for a long time do occur to one, let alone those that have been recited. | 同樣地，婆羅門，當人心不為瞋恚所勝，不為瞋恚所纏，而如實了知已生瞋恚之出離時，彼時人如實知見自己之利益，亦如實知見他人…亦如實知見二者；即使是長久未念誦的咒語，也想得起來，更不用說那些念誦過的。 |
| Puna caparaṁ, brāhmaṇa, yasmiṁ samaye na thinamiddhapariyuṭṭhitena cetasā viharati na thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati, paratthampi …pe… ubhayatthampi …pe… dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā. | Furthermore, brahmin, at the time when one dwells with a mind not overcome by **sloth and torpor**, not obsessed by **sloth and torpor**, and one understands as it actually is the escape from arisen **sloth and torpor**, at that time one knows and sees one’s own welfare as it actually is, and that of others… and that of both; even mantras that have not been recited for a long time do occur to one, let alone those that have been recited. | 再者，婆羅門，當人心不為惛沉睡眠所勝，不為惛沉睡眠所纏，而如實了知已生惛沉睡眠之出離時，彼時人如實知見自己之利益，亦如實知見他人…亦如實知見二者；即使是長久未念誦的咒語，也想得起來，更不用說那些念誦過的。 |
| Seyyathāpi, brāhmaṇa, udapatto na sevālapaṇakapariyonaddho. | Brahmin, just as a bowl of water not covered with moss and water plants. | 婆羅門，譬如一碗水，未被苔蘚和水草覆蓋。 |
| Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ jāneyya passeyya. | A man with good eyesight, looking at his own reflection there, would know and see it as it actually is. | 有眼力好的人，在那裡看自己的倒影，就會如實地知道和看見。 |
| Evameva kho, brāhmaṇa, yasmiṁ samaye na thinamiddhapariyuṭṭhitena cetasā viharati na thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati, paratthampi …pe… ubhayatthampi …pe… dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā. | Just so, brahmin, at the time when one dwells with a mind not overcome by **sloth and torpor**, not obsessed by **sloth and torpor**, and one understands as it actually is the escape from arisen **sloth and torpor**, at that time one knows and sees one’s own welfare as it actually is, and that of others… and that of both; even mantras that have not been recited for a long time do occur to one, let alone those that have been recited. | 同樣地，婆羅門，當人心不為惛沉睡眠所勝，不為惛沉睡眠所纏，而如實了知已生惛沉睡眠之出離時，彼時人如實知見自己之利益，亦如實知見他人…亦如實知見二者；即使是長久未念誦的咒語，也想得起來，更不用說那些念誦過的。 |
| Puna caparaṁ, brāhmaṇa, yasmiṁ samaye na uddhaccakukkuccapariyuṭṭhitena cetasā viharati na uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati, paratthampi …pe… ubhayatthampi …pe… dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā. | Furthermore, brahmin, at the time when one dwells with a mind not overcome by **restlessness and remorse**, not obsessed by **restlessness and remorse**, and one understands as it actually is the escape from arisen **restlessness and remorse**, at that time one knows and sees one’s own welfare as it actually is, and that of others… and that of both; even mantras that have not been recited for a long time do occur to one, let alone those that have been recited. | 再者，婆羅門，當人心不為掉舉惡作所勝，不為掉舉惡作所纏，而如實了知已生掉舉惡作之出離時，彼時人如實知見自己之利益，亦如實知見他人…亦如實知見二者；即使是長久未念誦的咒語，也想得起來，更不用說那些念誦過的。 |
| Seyyathāpi, brāhmaṇa, udapatto na vāterito na calito na bhanto na ūmijāto. | Brahmin, just as a bowl of water not agitated by wind, not disturbed, not swirling, with no waves. | 婆羅門，譬如一碗水，未被風攪動，未擾亂，未旋轉，無波浪。 |
| Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ jāneyya passeyya. | A man with good eyesight, looking at his own reflection there, would know and see it as it actually is. | 有眼力好的人，在那裡看自己的倒影，就會如實地知道和看見。 |
| Evameva kho, brāhmaṇa, yasmiṁ samaye na uddhaccakukkuccapariyuṭṭhitena cetasā viharati na uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati, paratthampi …pe… ubhayatthampi …pe… dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā. | Just so, brahmin, at the time when one dwells with a mind not overcome by **restlessness and remorse**, not obsessed by **restlessness and remorse**, and one understands as it actually is the escape from arisen **restlessness and remorse**, at that time one knows and sees one’s own welfare as it actually is, and that of others… and that of both; even mantras that have not been recited for a long time do occur to one, let alone those that have been recited. | 同樣地，婆羅門，當人心不為掉舉惡作所勝，不為掉舉惡作所纏，而如實了知已生掉舉惡作之出離時，彼時人如實知見自己之利益，亦如實知見他人…亦如實知見二者；即使是長久未念誦的咒語，也想得起來，更不用說那些念誦過的。 |
| Puna caparaṁ, brāhmaṇa, yasmiṁ samaye na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati, paratthampi tasmiṁ samaye yathābhūtaṁ jānāti passati; ubhayatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati; dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā. | Furthermore, brahmin, at the time when one dwells with a mind not overcome by **doubt**, not obsessed by **doubt**, and one understands as it actually is the escape from arisen **doubt**, at that time one knows and sees one’s own welfare as it actually is, and one knows and sees the welfare of others as it actually is; and one knows and sees the welfare of both as it actually is; even mantras that have not been recited for a long time do occur to one, let alone those that have been recited. | 再者，婆羅門，當人心不為疑所勝，不為疑所纏，而如實了知已生疑之出離時，彼時人如實知見自己之利益，亦如實知見他人之利益，亦如實知見二者之利益；即使是長久未念誦的咒語，也想得起來，更不用說那些念誦過的。 |
| Seyyathāpi, brāhmaṇa, udapatto accho vippasanno anāvilo āloke nikkhitto. | Brahmin, just as a bowl of water clear, limpid, undull, placed in the light. | 婆羅門，譬如一碗水，清澈，澄淨，不濁，置於光中。 |
| Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ jāneyya passeyya. | A man with good eyesight, looking at his own reflection there, would know and see it as it actually is. | 有眼力好的人，在那裡看自己的倒影，就會如實地知道和看見。 |
| Evameva kho, brāhmaṇa, yasmiṁ samaye na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati, paratthampi tasmiṁ samaye yathābhūtaṁ jānāti passati, ubhayatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati; dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā. | Just so, brahmin, at the time when one dwells with a mind not overcome by **doubt**, not obsessed by **doubt**, and one understands as it actually is the escape from arisen **doubt**, at that time one knows and sees one’s own welfare as it actually is, and one knows and sees the welfare of others as it actually is, and one knows and sees the welfare of both as it actually is; even mantras that have not been recited for a long time do occur to one, let alone those that have been recited. | 同樣地，婆羅門，當人心不為疑所勝，不為疑所纏，而如實了知已生疑之出離時，彼時人如實知見自己之利益，亦如實知見他人之利益，亦如實知見二者之利益；即使是長久未念誦的咒語，也想得起來，更不用說那些念誦過的。 |
| Ayaṁ kho, brāhmaṇa, hetu ayaṁ paccayo yenekadā dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā. | This, brahmin, is the reason, this is the cause why sometimes even mantras that have not been recited for a long time do occur to one, let alone those that have been recited. | 此，婆羅門，是原因，是緣故，有時即使是長久未念誦的咒語，也想得起來，更不用說那些念誦過的。 |
| Sattime, brāhmaṇa, bojjhaṅgā anāvaraṇā anīvaraṇā cetaso anupakkilesā bhāvitā bahulīkatā vijjāvimuttiphalasacchikiriyāya saṁvattanti. | Brahmin, these **seven factors of awakening**, unhindered, without coverings, without mental impurities, when developed and made much of, conduce to the realization of the fruit of true knowledge and liberation. | 婆羅門，此七覺支，無礙、無覆、無心垢，修習多修，能證正智解脫之果。 |
| Katame satta? | What seven? | 哪七種？ |
| Satisambojjhaṅgo kho, brāhmaṇa, anāvaraṇo anīvaraṇo cetaso anupakkileso bhāvito bahulīkato vijjāvimuttiphalasacchikiriyāya saṁvattati …pe… upekkhāsambojjhaṅgo kho, brāhmaṇa, anāvaraṇo anīvaraṇo cetaso anupakkileso bhāvito bahulīkato vijjāvimuttiphalasacchikiriyāya saṁvattati. | The **mindfulness factor of awakening**, brahmin, unhindered, without coverings, without mental impurities, when developed and made much of, conduces to the realization of the fruit of true knowledge and liberation… the **equanimity factor of awakening**, brahmin, unhindered, without coverings, without mental impurities, when developed and made much of, conduces to the realization of the fruit of true knowledge and liberation. | 念覺支，婆羅門，無礙、無覆、無心垢，修習多修，能證正智解脫之果…捨覺支，婆羅門，無礙、無覆、無心垢，修習多修，能證正智解脫之果。 |
| Ime kho, brāhmaṇa, satta bojjhaṅgā anāvaraṇā anīvaraṇā cetaso anupakkilesā bhāvitā bahulīkatā vijjāvimuttiphalasacchikiriyāya saṁvattantī”ti. | These, brahmin, are the **seven factors of awakening**, unhindered, without coverings, without mental impurities, when developed and made much of, they conduce to the realization of the fruit of true knowledge and liberation.” | 此等，婆羅門，為七覺支，無礙、無覆、無心垢，修習多修，能證正智解脫之果。」 |
| Evaṁ vutte, saṅgāravo brāhmaṇo bhagavantaṁ etadavoca: | When this was said, Saṅgārava the brahmin said to the Blessed One: | 此語說畢，婆羅門桑伽羅婆白世尊言： |
| “abhikkantaṁ, bho gotama …pe… | “Excellent, good Gotama!… | 「善哉，喬達摩！… |
| upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. | May the good Gotama remember me as a lay follower who has gone for refuge from today onwards as long as I live.” | 願善哉喬達摩憶我為在家弟子，自今日起，終生歸依。」 |
46.56 - SN 46.56 Abhaya: Abhaya
| --- SN46.56 - Abhayasutta --- | --- SN46.56 - Abhaya --- | --- SN46.56 - 无畏 --- |
| Evaṁ me sutaṁ— | Thus have I heard— | 如是我闻： |
| ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate. | On one occasion the Blessed One was staying at Rājagaha on Vulture Peak Mountain. | 一时，薄伽梵住王舍城鹫峰山。 |
| Atha kho abhayo rājakumāro yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho abhayo rājakumāro bhagavantaṁ etadavoca: | Then Prince Abhaya approached the Blessed One; having approached, he bowed to the Blessed One and sat down to one side. Having sat down to one side, Prince Abhaya said to the Blessed One: | 尔时，无畏王子诣薄伽梵所，至已，礼薄伽梵，坐于一面。坐于一面已，无畏王子白薄伽梵言： |
| “pūraṇo, bhante, kassapo evamāha: | “Venerable Sir, Pūraṇa Kassapa says this: | “尊者，富楼那迦叶作是说： |
| ‘natthi hetu, natthi paccayo aññāṇāya adassanāya. | ‘There is no cause, there is no condition for lack of knowledge, for lack of vision. | ‘无因、无缘致无知、无见。 |
| Ahetu, appaccayo aññāṇaṁ adassanaṁ hoti. | Lack of knowledge, lack of vision occurs without cause, without condition. | 无知、无见乃无因、无缘而生。 |
| Natthi hetu, natthi paccayo ñāṇāya dassanāya. | There is no cause, there is no condition for knowledge, for vision. | 无因、无缘致有知、有见。 |
| Ahetu, appaccayo ñāṇaṁ dassanaṁ hotī’ti. | Knowledge, vision occurs without cause, without condition.’ | 知、见乃无因、无缘而生。’ |
| Idha bhagavā kimāhā”ti? | What does the Blessed One say about this?” | 薄伽梵于此云何说？” |
| “Atthi, rājakumāra, hetu, atthi paccayo aññāṇāya adassanāya. | “Prince, there is a cause, there is a condition for lack of knowledge, for lack of vision. | “王子，有因、有缘致无知、无见。 |
| Sahetu, sappaccayo aññāṇaṁ adassanaṁ hoti. | Lack of knowledge, lack of vision occurs with cause, with condition. | 无知、无见乃有因、有缘而生。 |
| Atthi, rājakumāra, hetu, atthi paccayo ñāṇāya dassanāya. | Prince, there is a cause, there is a condition for knowledge, for vision. | 王子，有因、有缘致有知、有见。 |
| Sahetu, sappaccayo ñāṇaṁ dassanaṁ hotī”ti. | Knowledge, vision occurs with cause, with condition.” | 知、见乃有因、有缘而生。” |
| “Katamo pana, bhante, hetu, katamo paccayo aññāṇāya adassanāya? | “But what, Venerable Sir, is the cause, what is the condition for lack of knowledge, for lack of vision? | “然则，尊者，何者为因，何者为缘，致无知、无见？ |
| Kathaṁ sahetu, sappaccayo aññāṇaṁ adassanaṁ hotī”ti? | How does lack of knowledge, lack of vision occur with cause, with condition?” | 无知、无见云何有因、有缘而生？” |
| “Yasmiṁ kho, rājakumāra, samaye kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ na jānāti na passati— | “Prince, at the time when one dwells with a mind overcome by **sensual desire**, obsessed by **sensual desire**, and one does not know or see as it actually is the escape from arisen **sensual desire**— | “王子，于心为**欲欲**所制伏、为**欲欲**所缠缚而住时，于已生之**欲欲**，不如实知见出离—— |
| ayampi kho, rājakumāra, hetu, ayaṁ paccayo aññāṇāya adassanāya. | this too, Prince, is a cause, this is a condition for lack of knowledge, for lack of vision. | 此亦，王子，为因、为缘，致无知、无见。 |
| Evampi sahetu sappaccayo aññāṇaṁ adassanaṁ hoti. | Thus too, lack of knowledge, lack of vision occurs with cause, with condition. | 如是，无知、无见亦有因、有缘而生。 |
| Puna caparaṁ, rājakumāra, yasmiṁ samaye byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena …pe… | Furthermore, Prince, at the time when one dwells with a mind overcome by **ill will**, obsessed by **ill will**… | 复次，王子，于心为**瞋恚**所制伏、为**瞋恚**所缠缚而住时… |
| thinamiddhapariyuṭṭhitena …pe… | overcome by **sloth and torpor**… | 为**惛沉睡眠**所制伏… |
| uddhaccakukkuccapariyuṭṭhitena …pe… | overcome by **restlessness and remorse**… | 为**掉举恶作**所制伏… |
| vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ na jānāti na passati— | at the time when one dwells with a mind overcome by **doubt**, obsessed by **doubt**, and one does not know or see as it actually is the escape from arisen **doubt**— | 于心为**疑**所制伏、为**疑**所缠缚而住时，于已生之**疑**，不如实知见出离—— |
| ayampi kho, rājakumāra, hetu, ayaṁ paccayo aññāṇāya adassanāya. | this too, Prince, is a cause, this is a condition for lack of knowledge, for lack of vision. | 此亦，王子，为因、为缘，致无知、无见。 |
| Evampi sahetu sappaccayo aññāṇaṁ adassanaṁ hotī”ti. | Thus too, lack of knowledge, lack of vision occurs with cause, with condition.” | 如是，无知、无见亦有因、有缘而生。” |
| “Ko nāmāyaṁ, bhante, dhammapariyāyo”ti? | “What is the name of this Dhamma discourse, Venerable Sir?” | “尊者，此法说名何？” |
| “Nīvaraṇā nāmete, rājakumārā”ti. | “These are called **hindrances**, Prince.” | “王子，此等名为**盖**。” |
| “Taggha, bhagavā, nīvaraṇā; | “Indeed, Blessed One, they are hindrances; | “诚然，薄伽梵，彼等为盖； |
| taggha, sugata, nīvaraṇā. | indeed, Fortunate One, they are hindrances. | 诚然，善逝，彼等为盖。 |
| Ekamekenapi kho, bhante, nīvaraṇena abhibhūto yathābhūtaṁ na jāneyya na passeyya, ko pana vādo pañcahi nīvaraṇehi? | For, Venerable Sir, one overcome by even a single hindrance would not know or see as it actually is, what then of one overcome by five hindrances? | 盖，尊者，为一盖所制伏者，尚不能如实知见，况为五盖所制伏者乎？ |
| Katamo pana, bhante, hetu, katamo paccayo ñāṇāya dassanāya? | But what, Venerable Sir, is the cause, what is the condition for knowledge, for vision? | 然则，尊者，何者为因，何者为缘，致有知、有见？ |
| Kathaṁ sahetu, sappaccayo ñāṇaṁ dassanaṁ hotī”ti? | How does knowledge, vision occur with cause, with condition?” | 知、见云何有因、有缘而生？” |
| “Idha, rājakumāra, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. | “Here, Prince, a bhikkhu develops the **mindfulness factor of awakening**, supported by seclusion, by dispassion, by cessation, culminating in relinquishment. | “王子，于此，比丘修习**念觉支**，依远离、依离欲、依灭，回向于舍。 |
| So satisambojjhaṅgaṁ bhāvitena cittena yathābhūtaṁ jānāti passati— | With a mind developed with the **mindfulness factor of awakening**, he knows and sees as it actually is— | 以**念觉支**修习之心，彼如实知见—— |
| ayampi kho, rājakumāra, hetu, ayaṁ paccayo ñāṇāya dassanāya. | this too, Prince, is a cause, this is a condition for knowledge, for vision. | 此亦，王子，为因、为缘，致有知、有见。 |
| Evampi sahetu, sappaccayo ñāṇaṁ dassanaṁ hoti. | Thus too, knowledge, vision occurs with cause, with condition. | 如是，知、见亦有因、有缘而生。 |
| Puna caparaṁ, rājakumāra, bhikkhu …pe… | Furthermore, Prince, a bhikkhu… | 复次，王子，比丘… |
| upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. | develops the **equanimity factor of awakening**, supported by seclusion, by dispassion, by cessation, culminating in relinquishment. | 修习**舍觉支**，依远离、依离欲、依灭，回向于舍。 |
| So upekkhāsambojjhaṅgaṁ bhāvitena cittena yathābhūtaṁ jānāti passati— | With a mind developed with the **equanimity factor of awakening**, he knows and sees as it actually is— | 以**舍觉支**修习之心，彼如实知见—— |
| ayampi kho, rājakumāra, hetu, ayaṁ paccayo ñāṇāya dassanāya. | this too, Prince, is a cause, this is a condition for knowledge, for vision. | 此亦，王子，为因、为缘，致有知、有见。 |
| Evaṁ sahetu, sappaccayo ñāṇaṁ dassanaṁ hotī”ti. | Thus, knowledge, vision occurs with cause, with condition.” | 如是，知、见乃有因、有缘而生。” |
| “Ko nāmāyaṁ, bhante, dhammapariyāyo”ti? | “What is the name of this Dhamma discourse, Venerable Sir?” | “尊者，此法说名何？” |
| “Bojjhaṅgā nāmete, rājakumārā”ti. | “These are called **factors of awakening**, Prince.” | “王子，此等名为**觉支**。” |
| “Taggha, bhagavā, bojjhaṅgā; | “Indeed, Blessed One, they are factors of awakening; | “诚然，薄伽梵，彼等为觉支； |
| taggha, sugata, bojjhaṅgā. | indeed, Fortunate One, they are factors of awakening. | 诚然，善逝，彼等为觉支。 |
| Ekamekenapi kho, bhante, bojjhaṅgena samannāgato yathābhūtaṁ jāneyya passeyya, ko pana vādo sattahi bojjhaṅgehi? | For, Venerable Sir, one endowed with even a single factor of awakening would know and see as it actually is, what then of one endowed with seven factors of awakening? | 盖，尊者，具足一觉支者，尚能如实知见，况具足七觉支者乎？ |
| Yopi me, bhante, gijjhakūṭaṁ pabbataṁ ārohantassa kāyakilamatho cittakilamatho, sopi me paṭippassaddho, dhammo ca me abhisamito”ti. | Even the physical and mental weariness I experienced climbing Vulture Peak Mountain, Venerable Sir, that too has subsided, and the Dhamma has been realized by me.” | 尊者，我攀登鹫峰山所感之身心疲惫，亦已息除，而我已了悟正法。” |
| Chaṭṭhaṁ. | The Sixth. | 第六。 |
| Sākacchavaggo chaṭṭho. | The Sixth Chapter on Discussions. | 第六论议品。 |
| Āhārā pariyāyamaggi, | Food, explanation, fire, | 食、释、火， |
| mettaṁ saṅgāravena ca; | loving-kindness, and with Saṅgārava; | 慈与僧伽罗婆； |
| Abhayo pucchito pañhaṁ, | Abhaya asked questions, | 无畏所问， |
| gijjhakūṭamhi pabbateti. | on Vulture Peak Mountain. | 于鹫峰山。 |
46.57 - SN 46.57 Aṭṭhikamahapphala: Perceptions of Bones, Great Fruit
| --- SN46.57 - Aṭṭhikamahapphalasutta --- | --- SN46.57 - Perceptions of Bones, Great Fruit --- | --- SN46.57 - 骨想，大果 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| “Aṭṭhikasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā. | “Bhikkhus, the **perception of bones**, when developed and made much of, is of great fruit and great benefit. | “诸比丘，**骨想**，若修习、多修习，则有大果、大利益。 |
| Kathaṁ bhāvitā ca, bhikkhave, aṭṭhikasaññā kathaṁ bahulīkatā mahapphalā hoti mahānisaṁsā? | And how, bhikkhus, when developed and made much of, is the **perception of bones** of great fruit and great benefit? | 诸比丘，云何修习、多修习**骨想**，有大果、大利益？ |
| Idha, bhikkhave, bhikkhu aṭṭhikasaññāsahagataṁ satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ …pe… | Here, bhikkhus, a bhikkhu develops the **mindfulness factor of awakening** accompanied by the perception of bones, supported by seclusion, by dispassion, by cessation, culminating in relinquishment… | 诸比丘，于此，比丘修习伴随骨想之**念觉支**，依远离、依离欲、依灭，回向于舍… |
| aṭṭhikasaññāsahagataṁ upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. | he develops the **equanimity factor of awakening** accompanied by the perception of bones, supported by seclusion, by dispassion, by cessation, culminating in relinquishment. | 彼修习伴随骨想之**舍觉支**，依远离、依离欲、依灭，回向于舍。 |
| Evaṁ bhāvitā kho, bhikkhave, aṭṭhikasaññā evaṁ bahulīkatā mahapphalā hoti mahānisaṁsā”ti. | Thus, bhikkhus, the **perception of bones**, when thus developed and made much of, is of great fruit and great benefit.” | 如是，诸比丘，**骨想**如是修习、多修习，则有大果、大利益。” |
| Aññataraphalasutta | Another Fruit Sutta | 异果经 |
| “Aṭṭhikasaññāya, bhikkhave, bhāvitāya bahulīkatāya dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ—diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā. | “Bhikkhus, when the **perception of bones** has been developed and made much of, one of two fruits may be expected—either direct knowledge here and now, or if there is a remainder of clinging, the state of a non-returner. | “诸比丘，若**骨想**已修习、多修习，可期二果之一——或于现法得正智，或于有余取著时得不还位。 |
| Kathaṁ bhāvitāya ca kho, bhikkhave, aṭṭhikasaññāya kathaṁ bahulīkatāya dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ—diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā? | And how, bhikkhus, when the **perception of bones** has been developed and made much of, may one of two fruits be expected—either direct knowledge here and now, or if there is a remainder of clinging, the state of a non-returner? | 诸比丘，云何**骨想**已修习、多修习，可期二果之一——或于现法得正智，或于有余取著时得不还位？ |
| Idha, bhikkhave, bhikkhu aṭṭhikasaññāsahagataṁ satisambojjhaṅgaṁ bhāveti …pe… | Here, bhikkhus, a bhikkhu develops the **mindfulness factor of awakening** accompanied by the perception of bones… | 诸比丘，于此，比丘修习伴随骨想之**念觉支**… |
| aṭṭhikasaññāsahagataṁ upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. | he develops the **equanimity factor of awakening** accompanied by the perception of bones, supported by seclusion, by dispassion, by cessation, culminating in relinquishment. | 彼修习伴随骨想之**舍觉支**，依远离、依离欲、依灭，回向于舍。 |
| Evaṁ bhāvitāya kho, bhikkhave, aṭṭhikasaññāya evaṁ bahulīkatāya dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ—diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā”ti. | Thus, bhikkhus, when the **perception of bones** has been thus developed and made much of, one of two fruits may be expected—either direct knowledge here and now, or if there is a remainder of clinging, the state of a non-returner.” | 如是，诸比丘，若**骨想**如是修习、多修习，可期二果之一——或于现法得正智，或于有余取著时得不还位。” |
| Mahatthasutta | Great Meaning Sutta | 大义经 |
| “Aṭṭhikasaññā, bhikkhave, bhāvitā bahulīkatā mahato atthāya saṁvattati. | “Bhikkhus, the **perception of bones**, when developed and made much of, conduces to a great purpose. | “诸比丘，**骨想**，若修习、多修习，能引至大义。 |
| Kathaṁ bhāvitā ca, bhikkhave, aṭṭhikasaññā kathaṁ bahulīkatā mahato atthāya saṁvattati? | And how, bhikkhus, when developed and made much of, does the **perception of bones** conduce to a great purpose? | 诸比丘，云何修习、多修习**骨想**，能引至大义？ |
| Idha, bhikkhave, bhikkhu aṭṭhikasaññāsahagataṁ satisambojjhaṅgaṁ bhāveti …pe… | Here, bhikkhus, a bhikkhu develops the **mindfulness factor of awakening** accompanied by the perception of bones… | 诸比丘，于此，比丘修习伴随骨想之**念觉支**… |
| aṭṭhikasaññāsahagataṁ upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. | he develops the **equanimity factor of awakening** accompanied by the perception of bones, supported by seclusion, by dispassion, by cessation, culminating in relinquishment. | 彼修习伴随骨想之**舍觉支**，依远离、依离欲、依灭，回向于舍。 |
| Evaṁ bhāvitā kho, bhikkhave, aṭṭhikasaññā evaṁ bahulīkatā mahato atthāya saṁvattatī”ti. | Thus, bhikkhus, the **perception of bones**, when thus developed and made much of, conduces to a great purpose.” | 如是，诸比丘，**骨想**如是修习、多修习，能引至大义。” |
| Yogakkhemasutta | Security from Bondage Sutta | 离轭安稳经 |
| “Aṭṭhikasaññā, bhikkhave, bhāvitā bahulīkatā mahato yogakkhemāya saṁvattati. | “Bhikkhus, the **perception of bones**, when developed and made much of, conduces to great security from bondage. | “诸比丘，**骨想**，若修习、多修习，能引至离轭大安稳。 |
| Kathaṁ bhāvitā ca, bhikkhave, aṭṭhikasaññā kathaṁ bahulīkatā mahato yogakkhemāya saṁvattati? | And how, bhikkhus, when developed and made much of, does the **perception of bones** conduce to great security from bondage? | 诸比丘，云何修习、多修习**骨想**，能引至离轭大安稳？ |
| Idha, bhikkhave, bhikkhu aṭṭhikasaññāsahagataṁ satisambojjhaṅgaṁ bhāveti …pe… | Here, bhikkhus, a bhikkhu develops the **mindfulness factor of awakening** accompanied by the perception of bones… | 诸比丘，于此，比丘修习伴随骨想之**念觉支**… |
| aṭṭhikasaññāsahagataṁ upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. | he develops the **equanimity factor of awakening** accompanied by the perception of bones, supported by seclusion, by dispassion, by cessation, culminating in relinquishment. | 彼修习伴随骨想之**舍觉支**，依远离、依离欲、依灭，回向于舍。 |
| Evaṁ bhāvitā kho, bhikkhave, aṭṭhikasaññā evaṁ bahulīkatā mahato yogakkhemāya saṁvattatī”ti. | Thus, bhikkhus, the **perception of bones**, when thus developed and made much of, conduces to great security from bondage.” | 如是，诸比丘，**骨想**如是修习、多修习，能引至离轭大安稳。” |
| Saṁvegasutta | Urgency Sutta | 悚动经 |
| “Aṭṭhikasaññā, bhikkhave, bhāvitā bahulīkatā mahato saṁvegāya saṁvattati. | “Bhikkhus, the **perception of bones**, when developed and made much of, conduces to great urgency. | “诸比丘，**骨想**，若修习、多修习，能引至大悚动。 |
| Kathaṁ bhāvitā ca, bhikkhave, aṭṭhikasaññā kathaṁ bahulīkatā mahato saṁvegāya saṁvattati? | And how, bhikkhus, when developed and made much of, does the **perception of bones** conduce to great urgency? | 诸比丘，云何修习、多修习**骨想**，能引至大悚动？ |
| Idha, bhikkhave, bhikkhu aṭṭhikasaññāsahagataṁ satisambojjhaṅgaṁ bhāveti …pe… | Here, bhikkhus, a bhikkhu develops the **mindfulness factor of awakening** accompanied by the perception of bones… | 诸比丘，于此，比丘修习伴随骨想之**念觉支**… |
| aṭṭhikasaññāsahagataṁ upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. | he develops the **equanimity factor of awakening** accompanied by the perception of bones, supported by seclusion, by dispassion, by cessation, culminating in relinquishment. | 彼修习伴随骨想之**舍觉支**，依远离、依离欲、依灭，回向于舍。 |
| Evaṁ bhāvitā kho, bhikkhave, aṭṭhikasaññā evaṁ bahulīkatā mahato saṁvegāya saṁvattatī”ti. | Thus, bhikkhus, the **perception of bones**, when thus developed and made much of, conduces to great urgency.” | 如是，诸比丘，**骨想**如是修习、多修习，能引至大悚动。” |
| Phāsuvihārasutta | Comfortable Dwelling Sutta | 安住经 |
| “Aṭṭhikasaññā, bhikkhave, bhāvitā bahulīkatā mahato phāsuvihārāya saṁvattati. | “Bhikkhus, the **perception of bones**, when developed and made much of, conduces to a comfortable dwelling. | “诸比丘，**骨想**，若修习、多修习，能引至安住。 |
| Kathaṁ bhāvitā ca, bhikkhave, aṭṭhikasaññā kathaṁ bahulīkatā mahato phāsuvihārāya saṁvattati? | And how, bhikkhus, when developed and made much of, does the **perception of bones** conduce to a comfortable dwelling? | 诸比丘，云何修习、多修习**骨想**，能引至安住？ |
| Idha, bhikkhave, bhikkhu aṭṭhikasaññāsahagataṁ satisambojjhaṅgaṁ bhāveti …pe… | Here, bhikkhus, a bhikkhu develops the **mindfulness factor of awakening** accompanied by the perception of bones… | 诸比丘，于此，比丘修习伴随骨想之**念觉支**… |
| aṭṭhikasaññāsahagataṁ upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. | he develops the **equanimity factor of awakening** accompanied by the perception of bones, supported by seclusion, by dispassion, by cessation, culminating in relinquishment. | 彼修习伴随骨想之**舍觉支**，依远离、依离欲、依灭，回向于舍。 |
| Evaṁ bhāvitā kho, bhikkhave, aṭṭhikasaññā evaṁ bahulīkatā mahato phāsuvihārāya saṁvattatī”ti | Thus, bhikkhus, the **perception of bones**, when thus developed and made much of, conduces to a comfortable dwelling.” | 如是，诸比丘，**骨想**如是修习、多修习，能引至安住。” |
46.58 - SN 46.58 Puḷavaka: Worm-eaten
| --- SN46.58 - Puḷavakasutta --- | --- SN46.58 - Worm-eaten --- | --- SN46.58 - 虫食 --- |
| “Bhikkhus, the **perception of a worm-eaten corpse**, when developed and made much of, is of great fruit and great benefit. | “诸比丘，**虫食尸想**，若修习、多修习，则有大果、大利益。 | |
| “Puḷavakasaññā, bhikkhave, bhāvitā …pe…” | And how, bhikkhus, when developed and made much of, is the **perception of a worm-eaten corpse** of great fruit and great benefit? | 诸比丘，云何修习、多修习**虫食尸想**，有大果、大利益？ |
| dutiyaṁ. | Here, bhikkhus, a bhikkhu develops the **mindfulness factor of awakening** accompanied by the perception of a worm-eaten corpse, supported by seclusion, by dispassion, by cessation, culminating in relinquishment… | 诸比丘，于此，比丘修习伴随虫食尸想之**念觉支**，依远离、依离欲、依灭，回向于舍… |
| he develops the **equanimity factor of awakening** accompanied by the perception of a worm-eaten corpse, supported by seclusion, by dispassion, by cessation, culminating in relinquishment. | 彼修习伴随虫食尸想之**舍觉支**，依远离、依离欲、依灭，回向于舍。 | |
| Thus, bhikkhus, the **perception of a worm-eaten corpse**, when thus developed and made much of, is of great fruit and great benefit.” | 如是，诸比丘，**虫食尸想**如是修习、多修习，则有大果、大利益。” | |
| The Second. | 第二。 |
46.59 - SN 46.59 Vinīlaka: Bluish
| --- SN46.59 - Vinīlakasutta --- | --- SN46.59 - Bluish --- | --- SN46.59 - 青瘀 --- |
| “Vinīlakasaññā, bhikkhave …pe…” | “Bhikkhus, the **perception of a bluish corpse**, when developed and made much of, is of great fruit and great benefit. | “诸比丘，**青瘀尸想**，若修习、多修习，则有大果、大利益。 |
| tatiyaṁ. | And how, bhikkhus, when developed and made much of, is the **perception of a bluish corpse** of great fruit and great benefit? | 诸比丘，云何修习、多修习**青瘀尸想**，有大果、大利益？ |
| Here, bhikkhus, a bhikkhu develops the **mindfulness factor of awakening** accompanied by the perception of a bluish corpse, supported by seclusion, by dispassion, by cessation, culminating in relinquishment… | 诸比丘，于此，比丘修习伴随青瘀尸想之**念觉支**，依远离、依离欲、依灭，回向于舍… | |
| he develops the **equanimity factor of awakening** accompanied by the perception of a bluish corpse, supported by seclusion, by dispassion, by cessation, culminating in relinquishment. | 彼修习伴随青瘀尸想之**舍觉支**，依远离、依离欲、依灭，回向于舍。 | |
| Thus, bhikkhus, the **perception of a bluish corpse**, when thus developed and made much of, is of great fruit and great benefit.” | 如是，诸比丘，**青瘀尸想**如是修习、多修习，则有大果、大利益。” | |
| The Third. | 第三。 |
46.60 - SN 46.60 Vicchiddaka: Severed
| --- SN46.60 - Vicchiddakasutta --- | --- SN46.60 - Severed --- | --- SN46.60 - 斩断 --- |
| “Vicchiddakasaññā, bhikkhave …pe…” | “Bhikkhus, the **perception of a severed corpse**, when developed and made much of, is of great fruit and great benefit. | “诸比丘，**斩断尸想**，若修习、多修习，则有大果、大利益。 |
| catutthaṁ. | And how, bhikkhus, when developed and made much of, is the **perception of a severed corpse** of great fruit and great benefit? | 诸比丘，云何修习、多修习**斩断尸想**，有大果、大利益？ |
| Here, bhikkhus, a bhikkhu develops the **mindfulness factor of awakening** accompanied by the perception of a severed corpse, supported by seclusion, by dispassion, by cessation, culminating in relinquishment… | 诸比丘，于此，比丘修习伴随斩断尸想之**念觉支**，依远离、依离欲、依灭，回向于舍… | |
| he develops the **equanimity factor of awakening** accompanied by the perception of a severed corpse, supported by seclusion, by dispassion, by cessation, culminating in relinquishment. | 彼修习伴随斩断尸想之**舍觉支**，依远离、依离欲、依灭，回向于舍。 | |
| Thus, bhikkhus, the **perception of a severed corpse**, when thus developed and made much of, is of great fruit and great benefit.” | 如是，诸比丘，**斩断尸想**如是修习、多修习，则有大果、大利益。” | |
| The Fourth. | 第四。 |
46.61 - SN 46.61 Uddhumātaka: Bloated
| --- SN46.61 - Uddhumātakasutta --- | --- SN46.61 - Bloated --- | --- SN46.61 - 膨胀 --- |
| “Uddhumātakasaññā, bhikkhave …pe…” | “Bhikkhus, the **perception of a bloated corpse**, when developed and made much of, is of great fruit and great benefit. | “诸比丘，**膨胀尸想**，若修习、多修习，则有大果、大利益。 |
| And how, bhikkhus, when developed and made much of, is the **perception of a bloated corpse** of great fruit and great benefit? | 诸比丘，云何修习、多修习**膨胀尸想**，有大果、大利益？ | |
| Here, bhikkhus, a bhikkhu develops the **mindfulness factor of awakening** accompanied by the perception of a bloated corpse, supported by seclusion, by dispassion, by cessation, culminating in relinquishment… | 诸比丘，于此，比丘修习伴随膨胀尸想之**念觉支**，依远离、依离欲、依灭，回向于舍… | |
| he develops the **equanimity factor of awakening** accompanied by the perception of a bloated corpse, supported by seclusion, by dispassion, by cessation, culminating in relinquishment. | 彼修习伴随膨胀尸想之**舍觉支**，依远离、依离欲、依灭，回向于舍。 | |
| Thus, bhikkhus, the **perception of a bloated corpse**, when thus developed and made much of, is of great fruit and great benefit.” | 如是，诸比丘，**膨胀尸想**如是修习、多修习，则有大果、大利益。” |
46.62 - SN 46.62 Mettā: Loving-kindness
| --- SN46.62 - Mettāsutta --- | --- SN46.62 - Loving-kindness --- | --- SN46.62 - 慈心 --- |
| “Mettā, bhikkhave, bhāvitā …pe…” | “Bhikkhus, **loving-kindness**, when developed and made much of, is of great fruit and great benefit. | “诸比丘，**慈心**，若修习、多修习，则有大果、大利益。 |
| chaṭṭhaṁ. | And how, bhikkhus, when developed and made much of, is **loving-kindness** of great fruit and great benefit? | 诸比丘，云何修习、多修习**慈心**，有大果、大利益？ |
| Here, bhikkhus, a bhikkhu develops the **mindfulness factor of awakening** accompanied by loving-kindness, supported by seclusion, by dispassion, by cessation, culminating in relinquishment… | 诸比丘，于此，比丘修习伴随慈心之**念觉支**，依远离、依离欲、依灭，回向于舍… | |
| he develops the **equanimity factor of awakening** accompanied by loving-kindness, supported by seclusion, by dispassion, by cessation, culminating in relinquishment. | 彼修习伴随慈心之**舍觉支**，依远离、依离欲、依灭，回向于舍。 | |
| Thus, bhikkhus, **loving-kindness**, when thus developed and made much of, is of great fruit and great benefit.” | 如是，诸比丘，**慈心**如是修习、多修习，则有大果、大利益。” | |
| The Sixth. | 第六。 |
46.63 - SN 46.63 Karuṇā: Compassion
| --- SN46.63 - Karuṇāsutta --- | --- SN46.63 - Compassion --- | --- SN46.63 - 悲心 --- |
| “Karuṇā, bhikkhave, bhāvitā …pe…” | “Bhikkhus, **compassion**, when developed and made much of, is of great fruit and great benefit. | “诸比丘，**悲心**，若修习、多修习，则有大果、大利益。 |
| And how, bhikkhus, when developed and made much of, is **compassion** of great fruit and great benefit? | 诸比丘，云何修习、多修习**悲心**，有大果、大利益？ | |
| Here, bhikkhus, a bhikkhu develops the **mindfulness factor of awakening** accompanied by compassion, supported by seclusion, by dispassion, by cessation, culminating in relinquishment… | 诸比丘，于此，比丘修习伴随悲心之**念觉支**，依远离、依离欲、依灭，回向于舍… | |
| he develops the **equanimity factor of awakening** accompanied by compassion, supported by seclusion, by dispassion, by cessation, culminating in relinquishment. | 彼修习伴随悲心之**舍觉支**，依远离、依离欲、依灭，回向于舍。 | |
| Thus, bhikkhus, **compassion**, when thus developed and made much of, is of great fruit and great benefit.” | 如是，诸比丘，**悲心**如是修习、多修习，则有大果、大利益。” |
46.64 - SN 46.64 Muditā: Altruistic Joy
| --- SN46.64 - Muditāsutta --- | --- SN46.64 - Altruistic Joy --- | --- SN46.64 - 喜心 --- |
| “Muditā, bhikkhave, bhāvitā …pe…” | “Bhikkhus, **altruistic joy**, when developed and made much of, is of great fruit and great benefit. | “诸比丘，**喜心**，若修习、多修习，则有大果、大利益。 |
| And how, bhikkhus, when developed and made much of, is **altruistic joy** of great fruit and great benefit? | 诸比丘，云何修习、多修习**喜心**，有大果、大利益？ | |
| Here, bhikkhus, a bhikkhu develops the **mindfulness factor of awakening** accompanied by altruistic joy, supported by seclusion, by dispassion, by cessation, culminating in relinquishment… | 诸比丘，于此，比丘修习伴随喜心之**念觉支**，依远离、依离欲、依灭，回向于舍… | |
| he develops the **equanimity factor of awakening** accompanied by altruistic joy, supported by seclusion, by dispassion, by cessation, culminating in relinquishment. | 彼修习伴随喜心之**舍觉支**，依远离、依离欲、依灭，回向于舍。 | |
| Thus, bhikkhus, **altruistic joy**, when thus developed and made much of, is of great fruit and great benefit.” | 如是，诸比丘，**喜心**如是修习、多修习，则有大果、大利益。” |
46.65 - SN 46.65 Upekkhā: Equanimity
| --- SN46.65 - Upekkhāsutta --- | --- SN46.65 - Equanimity --- | --- SN46.65 - 舍心 --- |
| “Upekkhā, bhikkhave, bhāvitā …pe…” | “Bhikkhus, **equanimity**, when developed and made much of, is of great fruit and great benefit. | “诸比丘，**舍心**，若修习、多修习，则有大果、大利益。 |
| And how, bhikkhus, when developed and made much of, is **equanimity** of great fruit and great benefit? | 诸比丘，云何修习、多修习**舍心**，有大果、大利益？ | |
| Here, bhikkhus, a bhikkhu develops the **mindfulness factor of awakening** accompanied by equanimity, supported by seclusion, by dispassion, by cessation, culminating in relinquishment… | 诸比丘，于此，比丘修习伴随舍心之**念觉支**，依远离、依离欲、依灭，回向于舍… | |
| he develops the **equanimity factor of awakening** accompanied by equanimity, supported by seclusion, by dispassion, by cessation, culminating in relinquishment. | 彼修习伴随舍心之**舍觉支**，依远离、依离欲、依灭，回向于舍。 | |
| Thus, bhikkhus, **equanimity**, when thus developed and made much of, is of great fruit and great benefit.” | 如是，诸比丘，**舍心**如是修习、多修习，则有大果、大利益。” |
46.66 - SN 46.66 Ānāpāna: Mindfulness of Breathing
| --- SN46.66 - Ānāpānasutta --- | --- SN46.66 - Mindfulness of Breathing --- | --- SN46.66 - 安那般那念 --- |
| “Ānāpānassati, bhikkhave, bhāvitā …pe…” | “Bhikkhus, **mindfulness of breathing**, when developed and made much of, is of great fruit and great benefit. | “诸比丘，**安那般那念**，若修习、多修习，则有大果、大利益。 |
| Ānāpānavaggo sattamo. | And how, bhikkhus, when developed and made much of, is **mindfulness of breathing** of great fruit and great benefit? | 诸比丘，云何修习、多修习**安那般那念**，有大果、大利益？ |
| Aṭṭhikapuḷavakaṁ vinīlakaṁ, | Here, bhikkhus, a bhikkhu develops the **mindfulness factor of awakening** accompanied by mindfulness of breathing, supported by seclusion, by dispassion, by cessation, culminating in relinquishment… | 诸比丘，于此，比丘修习伴随安那般那念之**念觉支**，依远离、依离欲、依灭，回向于舍… |
| Vicchiddakaṁ uddhumātena pañcamaṁ; | he develops the **equanimity factor of awakening** accompanied by mindfulness of breathing, supported by seclusion, by dispassion, by cessation, culminating in relinquishment. | 彼修习伴随安那般那念之**舍觉支**，依远离、依离欲、依灭，回向于舍。 |
| Mettā karuṇā muditā, | Thus, bhikkhus, **mindfulness of breathing**, when thus developed and made much of, is of great fruit and great benefit.” | 如是，诸比丘，**安那般那念**如是修习、多修习，则有大果、大利益。” |
| Upekkhā ānāpānena te dasāti. | The Seventh Chapter on Mindfulness of Breathing. | 第七安那般那念品。 |
| Bones, worm-eaten, bluish, | 骨、虫食、青瘀， | |
| severed, and bloated are five; | 斩断、膨胀为五； | |
| Loving-kindness, compassion, altruistic joy, | 慈、悲、喜， | |
| equanimity, and mindfulness of breathing are ten. | 舍、安那般那念为十。 |
46.67 - SN 46.67 Asubha: Unattractive
| --- SN46.67 - Asubhasutta --- | --- SN46.67 - Unattractive --- | --- SN46.67 - 不净 --- |
| “Asubhasaññā, bhikkhave …pe…” | “Bhikkhus, the **perception of the unattractive**, when developed and made much of, is of great fruit and great benefit. | “诸比丘，**不净想**，若修习、多修习，则有大果、大利益。 |
| And how, bhikkhus, when developed and made much of, is the **perception of the unattractive** of great fruit and great benefit? | 诸比丘，云何修习、多修习**不净想**，有大果、大利益？ | |
| Here, bhikkhus, a bhikkhu develops the **mindfulness factor of awakening** accompanied by the perception of the unattractive, supported by seclusion, by dispassion, by cessation, culminating in relinquishment… | 诸比丘，于此，比丘修习伴随不净想之**念觉支**，依远离、依离欲、依灭，回向于舍… | |
| he develops the **equanimity factor of awakening** accompanied by the perception of the unattractive, supported by seclusion, by dispassion, by cessation, culminating in relinquishment. | 彼修习伴随不净想之**舍觉支**，依远离、依离欲、依灭，回向于舍。 | |
| Thus, bhikkhus, the **perception of the unattractive**, when thus developed and made much of, is of great fruit and great benefit.” | 如是，诸比丘，**不净想**如是修习、多修习，则有大果、大利益。” |
46.68 - SN 46.68 Maraṇa: Death
| --- SN46.68 - Maraṇasutta --- | --- SN46.68 - Death --- | --- SN46.68 - 死 --- |
| “Maraṇasaññā, bhikkhave …pe…” | “Bhikkhus, the **perception of death**, when developed and made much of, is of great fruit and great benefit. | “诸比丘，**死想**，若修习、多修习，则有大果、大利益。 |
| dutiyaṁ. | And how, bhikkhus, when developed and made much of, is the **perception of death** of great fruit and great benefit? | 诸比丘，云何修习、多修习**死想**，有大果、大利益？ |
| Here, bhikkhus, a bhikkhu develops the **mindfulness factor of awakening** accompanied by the perception of death, supported by seclusion, by dispassion, by cessation, culminating in relinquishment… | 诸比丘，于此，比丘修习伴随死想之**念觉支**，依远离、依离欲、依灭，回向于舍… | |
| he develops the **equanimity factor of awakening** accompanied by the perception of death, supported by seclusion, by dispassion, by cessation, culminating in relinquishment. | 彼修习伴随死想之**舍觉支**，依远离、依离欲、依灭，回向于舍。 | |
| Thus, bhikkhus, the **perception of death**, when thus developed and made much of, is of great fruit and great benefit.” | 如是，诸比丘，**死想**如是修习、多修习，则有大果、大利益。” | |
| The Second. | 第二。 |
46.69 - SN 46.69 Āhārepaṭikūla: Repulsiveness in Food
| --- SN46.69 - Āhārepaṭikūlasutta --- | --- SN46.69 - Repulsiveness in Food --- | --- SN46.69 - 食厌想 --- |
| “Āhāre paṭikūlasaññā, bhikkhave …pe…” | “Bhikkhus, the **perception of repulsiveness in food**, when developed and made much of, is of great fruit and great benefit. | “诸比丘，**食厌想**，若修习、多修习，则有大果、大利益。 |
| tatiyaṁ. | And how, bhikkhus, when developed and made much of, is the **perception of repulsiveness in food** of great fruit and great benefit? | 诸比丘，云何修习、多修习**食厌想**，有大果、大利益？ |
| Here, bhikkhus, a bhikkhu develops the **mindfulness factor of awakening** accompanied by the perception of repulsiveness in food, supported by seclusion, by dispassion, by cessation, culminating in relinquishment… | 诸比丘，于此，比丘修习伴随食厌想之**念觉支**，依远离、依离欲、依灭，回向于舍… | |
| he develops the **equanimity factor of awakening** accompanied by the perception of repulsiveness in food, supported by seclusion, by dispassion, by cessation, culminating in relinquishment. | 彼修习伴随食厌想之**舍觉支**，依远离、依离欲、依灭，回向于舍。 | |
| Thus, bhikkhus, the **perception of repulsiveness in food**, when thus developed and made much of, is of great fruit and great benefit.” | 如是，诸比丘，**食厌想**如是修习、多修习，则有大果、大利益。” | |
| The Third. | 第三。 |
46.70 - SN 46.70 Anabhirati: Non-delight
| --- SN46.70 - Anabhiratisutta --- | --- SN46.70 - Non-delight --- | --- SN46.70 - 不喜 --- |
| “Sabbaloke anabhiratisaññā, bhikkhave …pe…” | “Bhikkhus, the **perception of non-delight in the entire world**, when developed and made much of, is of great fruit and great benefit. | “诸比丘，**于一切世间不喜想**，若修习、多修习，则有大果、大利益。 |
| catutthaṁ. | And how, bhikkhus, when developed and made much of, is the **perception of non-delight in the entire world** of great fruit and great benefit? | 诸比丘，云何修习、多修习**于一切世间不喜想**，有大果、大利益？ |
| Here, bhikkhus, a bhikkhu develops the **mindfulness factor of awakening** accompanied by the perception of non-delight in the entire world, supported by seclusion, by dispassion, by cessation, culminating in relinquishment… | 诸比丘，于此，比丘修习伴随一切世间不喜想之**念觉支**，依远离、依离欲、依灭，回向于舍… | |
| he develops the **equanimity factor of awakening** accompanied by the perception of non-delight in the entire world, supported by seclusion, by dispassion, by cessation, culminating in relinquishment. | 彼修习伴随一切世间不喜想之**舍觉支**，依远离、依离欲、依灭，回向于舍。 | |
| Thus, bhikkhus, the **perception of non-delight in the entire world**, when thus developed and made much of, is of great fruit and great benefit.” | 如是，诸比丘，**于一切世间不喜想**如是修习、多修习，则有大果、大利益。” | |
| The Fourth. | 第四。 |
46.71 - SN 46.71 Anicca: Impermanence
| --- SN46.71 - Aniccasutta --- | --- SN46.71 - Impermanence --- | --- SN46.71 - 无常 --- |
| “Aniccasaññā, bhikkhave …pe…” | “Bhikkhus, the **perception of impermanence**, when developed and made much of, is of great fruit and great benefit. | “诸比丘，**无常想**，若修习、多修习，则有大果、大利益。 |
| And how, bhikkhus, when developed and made much of, is the **perception of impermanence** of great fruit and great benefit? | 诸比丘，云何修习、多修习**无常想**，有大果、大利益？ | |
| Here, bhikkhus, a bhikkhu develops the **mindfulness factor of awakening** accompanied by the perception of impermanence, supported by seclusion, by dispassion, by cessation, culminating in relinquishment… | 诸比丘，于此，比丘修习伴随无常想之**念觉支**，依远离、依离欲、依灭，回向于舍… | |
| he develops the **equanimity factor of awakening** accompanied by the perception of impermanence, supported by seclusion, by dispassion, by cessation, culminating in relinquishment. | 彼修习伴随无常想之**舍觉支**，依远离、依离欲、依灭，回向于舍。 | |
| Thus, bhikkhus, the **perception of impermanence**, when thus developed and made much of, is of great fruit and great benefit.” | 如是，诸比丘，**无常想**如是修习、多修习，则有大果、大利益。” |
46.72 - SN 46.72 Dukkha: Suffering
| --- SN46.72 - Dukkhasutta --- | --- SN46.72 - Suffering --- | --- SN46.72 - 苦 --- |
| “Anicce dukkhasaññā, bhikkhave …pe…” | “Bhikkhus, the **perception of suffering in the impermanent**, when developed and made much of, is of great fruit and great benefit. | “诸比丘，**于无常中苦想**，若修习、多修习，则有大果、大利益。 |
| chaṭṭhaṁ. | And how, bhikkhus, when developed and made much of, is the **perception of suffering in the impermanent** of great fruit and great benefit? | 诸比丘，云何修习、多修习**于无常中苦想**，有大果、大利益？ |
| Here, bhikkhus, a bhikkhu develops the **mindfulness factor of awakening** accompanied by the perception of suffering in the impermanent, supported by seclusion, by dispassion, by cessation, culminating in relinquishment… | 诸比丘，于此，比丘修习伴随无常中苦想之**念觉支**，依远离、依离欲、依灭，回向于舍… | |
| he develops the **equanimity factor of awakening** accompanied by the perception of suffering in the impermanent, supported by seclusion, by dispassion, by cessation, culminating in relinquishment. | 彼修习伴随无常中苦想之**舍觉支**，依远离、依离欲、依灭，回向于舍。 | |
| Thus, bhikkhus, the **perception of suffering in the impermanent**, when thus developed and made much of, is of great fruit and great benefit.” | 如是，诸比丘，**于无常中苦想**如是修习、多修习，则有大果、大利益。” | |
| The Sixth. | 第六。 |
46.73 - SN 46.73 Anatta: Not-self
| --- SN46.73 - Anattasutta --- | --- SN46.73 - Not-self --- | --- SN46.73 - 无我 --- |
| “Dukkhe anattasaññā, bhikkhave …pe…” | “Bhikkhus, the **perception of not-self in suffering**, when developed and made much of, is of great fruit and great benefit. | “诸比丘，**于苦中无我想**，若修习、多修习，则有大果、大利益。 |
| And how, bhikkhus, when developed and made much of, is the **perception of not-self in suffering** of great fruit and great benefit? | 诸比丘，云何修习、多修习**于苦中无我想**，有大果、大利益？ | |
| Here, bhikkhus, a bhikkhu develops the **mindfulness factor of awakening** accompanied by the perception of not-self in suffering, supported by seclusion, by dispassion, by cessation, culminating in relinquishment… | 诸比丘，于此，比丘修习伴随苦中无我想之**念觉支**，依远离、依离欲、依灭，回向于舍… | |
| he develops the **equanimity factor of awakening** accompanied by the perception of not-self in suffering, supported by seclusion, by dispassion, by cessation, culminating in relinquishment. | 彼修习伴随苦中无我想之**舍觉支**，依远离、依离欲、依灭，回向于舍。 | |
| Thus, bhikkhus, the **perception of not-self in suffering**, when thus developed and made much of, is of great fruit and great benefit.” | 如是，诸比丘，**于苦中无我想**如是修习、多修习，则有大果、大利益。” |
46.74 - SN 46.74 Pahāna: Abandoning
| --- SN46.74 - Pahānasutta --- | --- SN46.74 - Abandoning --- | --- SN46.74 - 断 --- |
| “Pahānasaññā, bhikkhave …pe…” | “Bhikkhus, the **perception of abandoning**, when developed and made much of, is of great fruit and great benefit. | “诸比丘，**断想**，若修习、多修习，则有大果、大利益。 |
| And how, bhikkhus, when developed and made much of, is the **perception of abandoning** of great fruit and great benefit? | 诸比丘，云何修习、多修习**断想**，有大果、大利益？ | |
| Here, bhikkhus, a bhikkhu develops the **mindfulness factor of awakening** accompanied by the perception of abandoning, supported by seclusion, by dispassion, by cessation, culminating in relinquishment… | 诸比丘，于此，比丘修习伴随断想之**念觉支**，依远离、依离欲、依灭，回向于舍… | |
| he develops the **equanimity factor of awakening** accompanied by the perception of abandoning, supported by seclusion, by dispassion, by cessation, culminating in relinquishment. | 彼修习伴随断想之**舍觉支**，依远离、依离欲、依灭，回向于舍。 | |
| Thus, bhikkhus, the **perception of abandoning**, when thus developed and made much of, is of great fruit and great benefit.” | 如是，诸比丘，**断想**如是修习、多修习，则有大果、大利益。” |
46.75 - SN 46.75 Virāga: Dispassion
| --- SN46.75 - Virāgasutta --- | --- SN46.75 - Dispassion --- | --- SN46.75 - 离欲 --- |
| “Virāgasaññā, bhikkhave …pe…” | “Bhikkhus, the **perception of dispassion**, when developed and made much of, is of great fruit and great benefit. | “诸比丘，**离欲想**，若修习、多修习，则有大果、大利益。 |
| And how, bhikkhus, when developed and made much of, is the **perception of dispassion** of great fruit and great benefit? | 诸比丘，云何修习、多修习**离欲想**，有大果、大利益？ | |
| Here, bhikkhus, a bhikkhu develops the **mindfulness factor of awakening** accompanied by the perception of dispassion, supported by seclusion, by dispassion, by cessation, culminating in relinquishment… | 诸比丘，于此，比丘修习伴随离欲想之**念觉支**，依远离、依离欲、依灭，回向于舍… | |
| he develops the **equanimity factor of awakening** accompanied by the perception of dispassion, supported by seclusion, by dispassion, by cessation, culminating in relinquishment. | 彼修习伴随离欲想之**舍觉支**，依远离、依离欲、依灭，回向于舍。 | |
| Thus, bhikkhus, the **perception of dispassion**, when thus developed and made much of, is of great fruit and great benefit.” | 如是，诸比丘，**离欲想**如是修习、多修习，则有大果、大利益。” |
46.76 - SN 46.76 Nirodha: Cessation
| --- SN46.76 - Nirodhasutta --- | --- SN46.76 - Cessation --- | --- SN46.76 - 灭 --- |
| “Nirodhasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā. | “Bhikkhus, the **perception of cessation**, when developed and made much of, is of great fruit and great benefit. | “诸比丘，**灭想**，若修习、多修习，则有大果、大利益。 |
| Kathaṁ bhāvitā ca, bhikkhave, nirodhasaññā kathaṁ bahulīkatā mahapphalā hoti mahānisaṁsā? | And how, bhikkhus, when developed and made much of, is the **perception of cessation** of great fruit and great benefit? | 诸比丘，云何修习、多修习**灭想**，有大果、大利益？ |
| Idha, bhikkhave, bhikkhu nirodhasaññāsahagataṁ satisambojjhaṅgaṁ bhāveti …pe… | Here, bhikkhus, a bhikkhu develops the **mindfulness factor of awakening** accompanied by the perception of cessation… | 诸比丘，于此，比丘修习伴随灭想之**念觉支**… |
| nirodhasaññāsahagataṁ upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. | he develops the **equanimity factor of awakening** accompanied by the perception of cessation, supported by seclusion, by dispassion, by cessation, culminating in relinquishment. | 彼修习伴随灭想之**舍觉支**，依远离、依离欲、依灭，回向于舍。 |
| Evaṁ bhāvitā kho, bhikkhave, nirodhasaññā evaṁ bahulīkatā mahapphalā hoti mahānisaṁsāti. | Thus, bhikkhus, the **perception of cessation**, when thus developed and made much of, is of great fruit and great benefit. | 如是，诸比丘，**灭想**如是修习、多修习，则有大果、大利益。 |
| Nirodhasaññāya, bhikkhave, bhāvitāya bahulīkatāya dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ— | Bhikkhus, when the **perception of cessation** has been developed and made much of, one of two fruits may be expected— | 诸比丘，若**灭想**已修习、多修习，可期二果之一—— |
| diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā. | either direct knowledge here and now, or if there is a remainder of clinging, the state of a non-returner. | 或于现法得正智，或于有余取著时得不还位。 |
| Kathaṁ bhāvitāya, bhikkhave, nirodhasaññāya kathaṁ bahulīkatāya dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ— | And how, bhikkhus, when the **perception of cessation** has been developed and made much of, may one of two fruits be expected— | 诸比丘，云何**灭想**已修习、多修习，可期二果之一—— |
| diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā? | either direct knowledge here and now, or if there is a remainder of clinging, the state of a non-returner? | 或于现法得正智，或于有余取著时得不还位？ |
| Idha, bhikkhave, bhikkhu nirodhasaññāsahagataṁ satisambojjhaṅgaṁ bhāveti …pe… | Here, bhikkhus, a bhikkhu develops the **mindfulness factor of awakening** accompanied by the perception of cessation… | 诸比丘，于此，比丘修习伴随灭想之**念觉支**… |
| nirodhasaññāsahagataṁ upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. | he develops the **equanimity factor of awakening** accompanied by the perception of cessation, supported by seclusion, by dispassion, by cessation, culminating in relinquishment. | 彼修习伴随灭想之**舍觉支**，依远离、依离欲、依灭，回向于舍。 |
| Evaṁ bhāvitāya kho, bhikkhave, nirodhasaññāya evaṁ bahulīkatāya dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ— | Thus, bhikkhus, when the **perception of cessation** has been thus developed and made much of, one of two fruits may be expected— | 如是，诸比丘，若**灭想**如是修习、多修习，可期二果之一—— |
| diṭṭheva dhamme aññā, sati vā upādisese anāgāmitāti. | either direct knowledge here and now, or if there is a remainder of clinging, the state of a non-returner. | 或于现法得正智，或于有余取著时得不还位。 |
| Nirodhasaññā, bhikkhave, bhāvitā bahulīkatā mahato atthāya saṁvattati, mahato yogakkhemāya saṁvattati, mahato saṁvegāya saṁvattati, mahato phāsuvihārāya saṁvattati. | Bhikkhus, the **perception of cessation**, when developed and made much of, conduces to a great purpose, conduces to great security from bondage, conduces to great urgency, conduces to a comfortable dwelling. | 诸比丘，**灭想**，若修习、多修习，能引至大义、能引至离轭大安稳、能引至大悚动、能引至安住。 |
| Kathaṁ bhāvitā ca, bhikkhave, nirodhasaññā kathaṁ bahulīkatā mahato atthāya saṁvattati, mahato yogakkhemāya saṁvattati, mahato saṁvegāya saṁvattati, mahato phāsuvihārāya saṁvattati? | And how, bhikkhus, when developed and made much of, does the **perception of cessation** conduce to a great purpose, conduce to great security from bondage, conduce to great urgency, conduce to a comfortable dwelling? | 诸比丘，云何修习、多修习**灭想**，能引至大义、能引至离轭大安稳、能引至大悚动、能引至安住？ |
| Idha, bhikkhave, bhikkhu nirodhasaññāsahagataṁ satisambojjhaṅgaṁ bhāveti …pe… | Here, bhikkhus, a bhikkhu develops the **mindfulness factor of awakening** accompanied by the perception of cessation… | 诸比丘，于此，比丘修习伴随灭想之**念觉支**… |
| nirodhasaññāsahagataṁ upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. | he develops the **equanimity factor of awakening** accompanied by the perception of cessation, supported by seclusion, by dispassion, by cessation, culminating in relinquishment. | 彼修习伴随灭想之**舍觉支**，依远离、依离欲、依灭，回向于舍。 |
| Evaṁ bhāvitā kho, bhikkhave, nirodhasaññā evaṁ bahulīkatā mahato atthāya saṁvattati, mahato yogakkhemāya saṁvattati, mahato saṁvegāya saṁvattati, mahato phāsuvihārāya saṁvattatī”ti. | Thus, bhikkhus, the **perception of cessation**, when thus developed and made much of, conduces to a great purpose, conduces to great security from bondage, conduces to great urgency, conduces to a comfortable dwelling.” | 如是，诸比丘，**灭想**如是修习、多修习，能引至大义、能引至离轭大安稳、能引至大悚动、能引至安住。” |
| Nirodhavaggo aṭṭhamo. | The Eighth Chapter on Cessation. | 第八灭品。 |
| Asubhamaraṇaāhāre, | Unattractive, death, repulsiveness in food, | 不净、死、食厌想， |
| Paṭikūlaanabhiratena; | non-delight; | 不喜； |
| Aniccadukkhaanattapahānaṁ, | Impermanence, suffering, not-self, abandoning, | 无常、苦、无我、断， |
| Virāganirodhena te dasāti. | dispassion, and cessation are ten. | 离欲、灭为十。 |
46.77 - SN 46.77 - Gaṅgānadīādi: River Gaṅgā and So Forth Suttas
| --- SN46.77-88 - Gaṅgānadīādisutta --- | --- SN46.77-88 - River Gaṅgā and So Forth Suttas --- | --- SN46.77-88 - 恒河等经 --- |
| “Seyyathāpi, bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; | “Bhikkhus, just as the river Gaṅgā inclines to the east, slopes to the east, tends to the east; | “诸比丘，譬如恒河趣向于东、倾向于东、流向于东； |
| evameva kho, bhikkhave, bhikkhu satta bojjhaṅge bhāvento satta bojjhaṅge bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro. | just so, bhikkhus, a bhikkhu who develops the **seven factors of awakening**, who makes much of the **seven factors of awakening**, inclines to Nibbāna, slopes to Nibbāna, tends to Nibbāna. | 如是，诸比丘，修习**七觉支**、多修习**七觉支**之比丘，趣向于涅槃、倾向于涅槃、流向于涅槃。 |
| Kathañca, bhikkhave, bhikkhu satta bojjhaṅge bhāvento satta bojjhaṅge bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? | And how, bhikkhus, does a bhikkhu who develops the **seven factors of awakening**, who makes much of the **seven factors of awakening**, incline to Nibbāna, slope to Nibbāna, tend to Nibbāna? | 诸比丘，云何修习**七觉支**、多修习**七觉支**之比丘，趣向于涅槃、倾向于涅槃、流向于涅槃？ |
| Idha, bhikkhave, bhikkhu satisambojjhaṅgaṁ bhāveti …pe… | Here, bhikkhus, a bhikkhu develops the **mindfulness factor of awakening**… | 诸比丘，于此，比丘修习**念觉支**… |
| upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ … | he develops the **equanimity factor of awakening**, supported by seclusion, by dispassion, by cessation, culminating in relinquishment… | 彼修习**舍觉支**，依远离、依离欲、依灭，回向于舍… |
| evaṁ kho, bhikkhave, bhikkhu satta bojjhaṅge bhāvento satta bojjhaṅge bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti. | Thus, bhikkhus, a bhikkhu who develops the **seven factors of awakening**, who makes much of the **seven factors of awakening**, inclines to Nibbāna, slopes to Nibbāna, tends to Nibbāna.” | 如是，诸比丘，修习**七觉支**、多修习**七觉支**之比丘，趣向于涅槃、倾向于涅槃、流向于涅槃。” |
| (Yāva esanā pāḷi vitthāretabbā.) | (To be expanded as for the Quest Sutta.) | （应如寻经广说。） |
| Gaṅgāpeyyālavaggo navamo. | The Ninth Chapter on the Gangā Peḷa. | 第九恒伽广说品。 |
| Cha pācīnato ninnā, | Six incline to the east, | 六趣向东， |
| cha ninnā ca samuddato; | six incline to the ocean; | 六趣向海； |
| Dvete cha dvādasa honti, | These six are twelve, | 此六为十二， |
| vaggo tena pavuccatīti. | therefore the chapter is called that. | 是故品名彼。 |
46.89 - SN 46.89 - Tathāgatādi: Tathāgata and So Forth Suttas
| --- SN46.89-98 - Tathāgatādisutta --- | --- SN46.89-98 - Tathāgata and So Forth Suttas --- | --- SN46.89-98 - 如来等经 --- |
| “Yāvatā, bhikkhave, sattā apadā vā dvipadā vā catuppadā vā bahuppadā vā”ti vitthāretabbaṁ. | “Bhikkhus, as far as living beings go, whether footless or two-footed or four-footed or many-footed”—this should be expanded. | “诸比丘，凡有众生，无足、二足、四足、多足”——此应广说。 |
| Appamādavaggo dasamo. | The Tenth Chapter on Diligence. | 第十不放逸品。 |
| Tathāgataṁ padaṁ kūṭaṁ, | Tathāgata, foot, peak, | 如来、足、顶、 |
| mūlaṁ sārena vassikaṁ; | root, essence, rainy season; | 根、实、雨季； |
| Rājā candimasūriyā ca, | King, moon, and sun, | 王、月、日， |
| vatthena dasamaṁ padanti. | by clothing is the tenth. | 以衣为第十。 |
| (Appamādavaggo bojjhaṅgasaṁyuttassa bojjhaṅgavasena vitthāretabbo.) | (The Chapter on Diligence is to be expanded according to the factors of awakening.) | （不放逸品应依觉支广说。） |
46.99 - SN 46.99 - Balādi: Powers and So Forth Suttas
| --- SN46.99-110 - Balādisutta --- | --- SN46.99-110 - Powers and So Forth Suttas --- | --- SN46.99-110 - 力等经 --- |
| “Seyyathāpi, bhikkhave, ye keci balakaraṇīyā kammantā karīyan”ti vitthāretabbaṁ. | “Bhikkhus, just as whatever tasks require strength are performed”—this should be expanded. | “诸比丘，譬如凡需力所作之务”——此应广说。 |
| Balakaraṇīyavaggo ekādasamo. | The Eleventh Chapter on Requiring Strength. | 第十一需力品。 |
| Balaṁ bījañca nāgo ca, | Strength, seed, and nāga, | 力、种、龙， |
| rukkho kumbhena sūkiyā; | tree with pot and awn; | 树与瓮、芒； |
| Ākāsena ca dve meghā, | With the sky and two clouds, | 与天、二云， |
| nāvā āgantukā nadīti. | boat, guest, and river. | 舟、客、河。 |
| (Balakaraṇīyavaggo bojjhaṅgasaṁyuttassa bojjhaṅgavasena vitthāretabbo.) | (The Chapter on Requiring Strength is to be expanded according to the factors of awakening.) | （需力品应依觉支广说。） |
46.111 - SN 46.111 - Esanādi: Quests and So Forth Suttas
| --- SN46.111-120 - Esanādisutta --- | --- SN46.111-120 - Quests and So Forth Suttas --- | --- SN46.111-120 - 寻等经 --- |
| “Tisso imā, bhikkhave, esanā. | “Bhikkhus, there are these three quests. | “诸比丘，有此三寻。 |
| Katamā tisso? | What three? | 何者为三？ |
| Kāmesanā, bhavesanā, brahmacariyesanā”ti vitthāretabbaṁ. | The **quest for sensual pleasures**, the **quest for existence**, the **quest for the holy life**”—this should be expanded. | **欲寻**、**有寻**、**梵行寻**”——此应广说。 |
| Esanāvaggo dvādasamo. | The Twelfth Chapter on Quests. | 第十二寻品。 |
| Esanā vidhā āsavo, | Quest, measures, taint, | 寻、量、漏， |
| Bhavo ca dukkhatā tisso; | existence and three sufferings; | 有与三苦； |
| Khilaṁ malañca nīgho ca, | Obstacles, stain, and affliction, | 障、垢、恼， |
| Vedanā taṇhā tasināya cāti. | feelings, craving, and thirst. | 受、爱、渴。 |
| (Bojjhaṅgasaṁyuttassa esanāpeyyālaṁ vivekanissitato vitthāretabbaṁ.) | (The expansion of the Quest Peḷa for the Connected Discourses on the Factors of Awakening should be from relying on seclusion.) | （寻广说于觉支相应部应依远离广说。） |
46.121 - SN 46.121 - Oghādi: Floods and So Forth Suttas
| --- SN46.121-129 - Oghādisutta --- | --- SN46.121-129 - Floods and So Forth Suttas --- | --- SN46.121-129 - 暴流等经 --- |
| “Cattārome, bhikkhave, oghā. | “Bhikkhus, there are these four floods. | “诸比丘，有此四暴流。 |
| Katame cattāro? | What four? | 何者为四？ |
| Kāmogho, bhavogho, diṭṭhogho, avijjogho”ti. | The **flood of sensual desire**, the **flood of existence**, the **flood of views**, the **flood of ignorance**.” | **欲暴流**、**有暴流**、**见暴流**、**无明暴流**。” |
| vitthāretabbaṁ. | —this should be expanded. | ——此应广说。 |
46.130 - SN 46.130 Uddhambhāgiya: Higher Fetters
| --- SN46.130 - Uddhambhāgiyasutta --- | --- SN46.130 - Higher Fetters --- | --- SN46.130 - 上分结 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| “Pañcimāni, bhikkhave, uddhambhāgiyāni saṁyojanāni. | “Bhikkhus, there are these **five higher fetters**. | “诸比丘，有此**五上分结**。 |
| Katamāni pañca? | What five? | 何者为五？ |
| Rūparāgo, arūparāgo, māno, uddhaccaṁ, avijjā— | **Passion for form**, **passion for the formless**, **conceit**, **restlessness**, **ignorance**— | **色贪**、**无色贪**、**慢**、**掉举**、**无明**—— |
| imāni kho, bhikkhave, pañcuddhambhāgiyāni saṁyojanāni. | These, bhikkhus, are the **five higher fetters**. | 诸比丘，此为**五上分结**。 |
| Imesaṁ kho, bhikkhave, pañcannaṁ uddhambhāgiyānaṁ saṁyojanānaṁ abhiññāya pariññāya parikkhayāya pahānāya satta bojjhaṅgā bhāvetabbā. | For the direct knowledge, full comprehension, eradication, and abandoning of these **five higher fetters**, the **seven factors of awakening** are to be developed. | 为正知、遍知、灭尽、断舍此**五上分结**，应修习**七觉支**。 |
| Katame satta? | What seven? | 何者为七？ |
| Idha, bhikkhave, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ …pe… | Here, bhikkhus, a bhikkhu develops the **mindfulness factor of awakening**, supported by seclusion, by dispassion, by cessation, culminating in relinquishment… | 诸比丘，于此，比丘修习**念觉支**，依远离、依离欲、依灭，回向于舍… |
| upekkhāsambojjhaṅgaṁ bhāveti rāgavinayapariyosānaṁ dosavinayapariyosānaṁ mohavinayapariyosānaṁ … | he develops the **equanimity factor of awakening**, having the removal of passion as its culmination, having the removal of aversion as its culmination, having the removal of delusion as its culmination… | 彼修习**舍觉支**，以离贪为究竟，以离瞋为究竟，以离痴为究竟… |
| amatogadhaṁ amataparāyanaṁ amatapariyosānaṁ … | immersed in the Deathless, leading to the Deathless, culminating in the Deathless… | 浸入不死，趣向不死，以不死为究竟… |
| nibbānaninnaṁ nibbānapoṇaṁ nibbānapabbhāraṁ. | inclining to Nibbāna, sloping to Nibbāna, tending to Nibbāna. | 趣向于涅槃、倾向于涅槃、流向于涅槃。 |
| Imesaṁ kho, bhikkhave, bhikkhu pañcannaṁ uddhambhāgiyānaṁ saṁyojanānaṁ abhiññāya pariññāya parikkhayāya pahānāya ime satta bojjhaṅgā bhāvetabbā”ti. | For the direct knowledge, full comprehension, eradication, and abandoning of these **five higher fetters**, these **seven factors of awakening** are to be developed by the bhikkhu.” | 为正知、遍知、灭尽、断舍此**五上分结**，比丘应修习此**七觉支**。” |
| Oghavaggo terasamo. | The Thirteenth Chapter on Floods. | 第十三暴流品。 |
| Ogho yogo upādānaṁ, | Flood, yoke, clinging, | 暴流、轭、取， |
| Ganthā anusayena ca; | bonds, and underlying tendency; | 结、随眠； |
| Kāmaguṇā nīvaraṇā, | Sensual pleasures, hindrances, | 欲、盖、 |
| Khandhā oruddhambhāgiyānīti. | aggregates, lower and higher fetters. | 蕴、下分结与上分结。 |
46.131 - SN 46.131 - Punagaṅgānadīādi: Again the River Gaṅgā and So Forth Suttas
| --- SN46.131-142 - Punagaṅgānadīādisutta --- | --- SN46.131-142 - Again the River Gaṅgā and So Forth Suttas --- | --- SN46.131-142 - 复恒河等经 --- |
| …pe… | … | … |
| vaggo cuddasamo. | The Fourteenth Chapter. | 第十四品。 |
| Uddānaṁ | Summary: | 摄颂： |
| Cha pācīnato ninnā, | Six incline to the east, | 六趣向东， |
| cha ninnā ca samuddato; | six incline to the ocean; | 六趣向海； |
| Dvete cha dvādasa honti, | These six are twelve, | 此六为十二， |
| vaggo tena pavuccatīti. | therefore the chapter is called that. | 是故品名彼。 |
| (Bojjhaṅgasaṁyuttassa gaṅgāpeyyālaṁ rāgavasena vitthāretabbaṁ.) | (The Gangā Peḷa for the Connected Discourses on the Factors of Awakening is to be expanded according to passion.) | （觉支相应部恒伽广说应依贪广说。） |
46.143 - SN 46.143 - Punatathāgatādi: Again the Tathāgata and So Forth Suttas
| --- SN46.143-152 - Punatathāgatādisutta --- | --- SN46.143-152 - Again the Tathāgata and So Forth Suttas --- | --- SN46.143-152 - 复如来等经 --- |
| …pe… | … | … |
| Pannarasamo. | The Fifteenth. | 第十五。 |
| Uddānaṁ | Summary: | 摄颂： |
| Tathāgataṁ padaṁ kūṭaṁ, | Tathāgata, foot, peak, | 如来、足、顶、 |
| mūlaṁ sārena vassikaṁ; | root, essence, rainy season; | 根、实、雨季； |
| Rājā candimasūriyā ca, | King, moon, and sun, | 王、月、日， |
| vatthena dasamaṁ padanti. | by clothing is the tenth. | 以衣为第十。 |
| (Appamādavaggo rāgavasena vitthāretabbo.) | (The Chapter on Diligence is to be expanded according to passion.) | （不放逸品应依贪广说。） |
46.153 - SN 46.153 - Punabalādi: Again the Powers and So Forth Suttas
| --- SN46.153-164 - Punabalādisutta --- | --- SN46.153-164 - Again the Powers and So Forth Suttas --- | --- SN46.153-164 - 复力等经 --- |
| …pe… | … | … |
| Soḷasamo. | The Sixteenth. | 第十六。 |
| Uddānaṁ | Summary: | 摄颂： |
| Balaṁ bījañca nāgo ca, | Strength, seed, and nāga, | 力、种、龙， |
| rukkho kumbhena sūkiyā; | tree with pot and awn; | 树与瓮、芒； |
| Ākāsena ca dve meghā, | With the sky and two clouds, | 与天、二云， |
| nāvā āgantukā nadīti. | boat, guest, and river. | 舟、客、河。 |
| (Bojjhaṅgasaṁyuttassa balakaraṇīyavaggo rāgavasena vitthāretabbo.) | (The Chapter on Requiring Strength for the Connected Discourses on the Factors of Awakening is to be expanded according to passion.) | （觉支相应部需力品应依贪广说。） |
46.165 - SN 46.165 - Punaesanādi: Again the Quests and So Forth Suttas
| --- SN46.165-174 - Punaesanādisutta --- | --- SN46.165-174 - Again the Quests and So Forth Suttas --- | --- SN46.165-174 - 复寻等经 --- |
| …pe… | … | … |
| Punaesanāvaggo sattarasamo. | The Seventeenth Chapter on Quests. | 第十七寻品。 |
| Uddānaṁ | Summary: | 摄颂： |
| Esanā vidhā āsavo, | Quest, measures, taint, | 寻、量、漏， |
| Bhavo ca dukkhatā tisso; | existence and three sufferings; | 有与三苦； |
| Khilaṁ malañca nīgho ca, | Obstacles, stain, and affliction, | 障、垢、恼， |
| Vedanātaṇhā tasināya cāti. | feelings, craving, and thirst. | 受、爱、渴。 |
46.175 - SN 46.175 - Punaoghādi: Again the Floods and So Forth Suttas
| --- SN46.175-184 - Punaoghādisutta --- | --- SN46.175-184 - Again the Floods and So Forth Suttas --- | --- SN46.175-184 - 复暴流等经 --- |
| …pe… | … | … |
| Bojjhaṅgasaṁyuttassa punaoghavaggo aṭṭhārasamo. | The Eighteenth Chapter on Floods for the Connected Discourses on the Factors of Awakening. | 第十八暴流品觉支相应部。 |
| Uddānaṁ | Summary: | 摄颂： |
| Ogho yogo upādānaṁ, | Flood, yoke, clinging, | 暴流、轭、取， |
| Ganthā anusayena ca; | bonds, and underlying tendency; | 结、随眠； |
| Kāmaguṇā nīvaraṇā, | Sensual pleasures, hindrances, | 欲、盖、 |
| Khandhā oruddhambhāgiyānīti. | aggregates, lower and higher fetters. | 蕴、下分结与上分结。 |
| (Rāgavinayapariyosāna-dosavinayapariyosāna-mohavinayapariyosānavaggo vitthāretabbo.) | (The chapter on the culmination in the removal of passion, the removal of aversion, the removal of delusion should be expanded.) | （以离贪、离瞋、离痴为究竟品应广说。） |
| (Yadapi maggasaṁyuttaṁ vitthāretabbaṁ, tadapi bojjhaṅgasaṁyuttaṁ vitthāretabbaṁ.) | (Whatever is to be expanded in the Connected Discourses on the Path, that is also to be expanded in the Connected Discourses on the Factors of Awakening.) | （凡应于道相应部广说者，亦应于觉支相应部广说。） |
| Bojjhaṅgasaṁyuttaṁ dutiyaṁ. | The Connected Discourses on the Factors of Awakening, the Second. | 觉支相应部，第二。 |
47 - SN 47 Satipatthāna:Connected Discourses on the Establishments of Mindfulness
| ==================== SN47 - Satipatthānasaṃyutta ==================== | Connected Discourses on the Establishments of Mindfulness | 念处相应 |
47.1 - SN 47.1 Ambapāli: Ambapālisutta
| --- SN47.1 - Ambapālisutta --- | --- SN47.1 - Ambapālisutta --- | --- SN47.1 - 庵婆波利经 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ bhagavā vesāliyaṁ viharati ambapālivane. | On one occasion the Blessed One was dwelling at Vesālī in Ambapālī’s mango grove. | 一时，薄伽梵住毗舍离庵婆波利芒果园。 |
| Tatra kho bhagavā bhikkhū āmantesi: | There the Blessed One addressed the bhikkhus: | 尔时，薄伽梵告诸比丘： |
| “bhikkhavo”ti. | “Bhikkhus!” | “诸比丘！” |
| “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. | “Venerable sir!” those bhikkhus replied to the Blessed One. | “尊者！”彼诸比丘应诺薄伽梵。 |
| Bhagavā etadavoca: | The Blessed One said this: | 薄伽梵作是说： |
| “Ekāyanvāyaṁ, bhikkhave, maggo sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ—cattāro satipaṭṭhānā. | “This is the one-way path, bhikkhus, for the purification of beings, for the surmounting of sorrow and lamentation, for the disappearance of pain and distress, for the attainment of the true method, for the realization of Nibbāna—namely, the four establishments of mindfulness. | “此是唯一趣向之道，诸比丘，为众生清净，为超越愁、悲，为灭除苦、忧，为得正理，为证涅槃——即四念处。 |
| Katame cattāro? | What are the four? | 何者为四？ |
| Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; | Here, bhikkhus, a bhikkhu dwells contemplating body in body, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world; | 诸比丘，于此，比丘于身住身观念，热诚，正知，具念，除世间贪忧； |
| vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; | he dwells contemplating feelings in feelings, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world; | 于受住受观念，热诚，正知，具念，除世间贪忧； |
| citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; | he dwells contemplating mind in mind, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world; | 于心住心观念，热诚，正知，具念，除世间贪忧； |
| dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | he dwells contemplating phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world. | 于法住法观念，热诚，正知，具念，除世间贪忧。 |
| Ekāyanvāyaṁ, bhikkhave, maggo sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ—cattāro satipaṭṭhānā”ti. | This is the one-way path, bhikkhus, for the purification of beings, for the surmounting of sorrow and lamentation, for the disappearance of pain and distress, for the attainment of the true method, for the realization of Nibbāna—namely, the four establishments of mindfulness.” | 此是唯一趣向之道，诸比丘，为众生清净，为超越愁、悲，为灭除苦、忧，为得正理，为证涅槃——即四念处。” |
| Idamavoca bhagavā. | This is what the Blessed One said. | 此为薄伽梵所说。 |
| Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. | The bhikkhus were satisfied and delighted in the Blessed One’s words. | 彼诸比丘闻薄伽梵说，心生欢喜，信受奉行。 |
47.2 - SN 47.2 Sati: Satisutta
| --- SN47.2 - Satisutta --- | --- SN47.2 - Satisutta --- | --- SN47.2 - 念经 --- |
| Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati ambapālivane. | On one occasion the Blessed One was dwelling at Vesālī in Ambapālī’s mango grove. | 一时，薄伽梵住毗舍离庵婆波利芒果园。 |
| Tatra kho bhagavā bhikkhū āmantesi: | There the Blessed One addressed the bhikkhus: | 尔时，薄伽梵告诸比丘： |
| “bhikkhavo”ti. | “Bhikkhus!” | “诸比丘！” |
| “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. | “Venerable sir!” those bhikkhus replied to the Blessed One. | “尊者！”彼诸比丘应诺薄伽梵。 |
| Bhagavā etadavoca: | The Blessed One said this: | 薄伽梵作是说： |
| “Sato, bhikkhave, bhikkhu vihareyya sampajāno. | “Mindful, bhikkhus, should a bhikkhu dwell, clearly comprehending. | “诸比丘，比丘应具念、正知而住。 |
| Ayaṁ vo amhākaṁ anusāsanī. | This is our instruction to you. | 此是我等对汝之教诫。 |
| Kathañca, bhikkhave, bhikkhu sato hoti? | And how, bhikkhus, is a bhikkhu mindful? | 诸比丘，云何比丘具念？ |
| Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; | Here, bhikkhus, a bhikkhu dwells contemplating body in body, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world; | 诸比丘，于此，比丘于身住身观念，热诚，正知，具念，除世间贪忧； |
| vedanāsu …pe… | ... | ... |
| citte …pe… | he dwells contemplating mind ... | 彼住心观念... |
| dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | he dwells contemplating phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world. | 彼住法观念，热诚，正知，具念，除世间贪忧。 |
| Evaṁ kho, bhikkhave, bhikkhu sato hoti. | In this way, bhikkhus, a bhikkhu is mindful. | 如是，诸比丘，比丘为具念。 |
| Kathañca, bhikkhave, bhikkhu sampajāno hoti? | And how, bhikkhus, is a bhikkhu clearly comprehending? | 诸比丘，云何比丘正知？ |
| Idha, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. | Here, bhikkhus, a bhikkhu is one who acts with clear comprehension in going forward and returning; in looking straight ahead and looking away; in bending and stretching; in wearing his robes and carrying his outer robe and bowl; in eating, drinking, consuming food, and tasting; in defecating and urinating; in walking, standing, sitting, sleeping, waking, speaking, and remaining silent. | 诸比丘，于此，比丘于前行、后返，于正视、旁顾，于屈、伸，于持衣、持外衣及钵，于食、饮、啖、尝，于大小便利，于行、住、坐、卧、寤、语、默时，皆作正知行。 |
| Evaṁ kho, bhikkhave, bhikkhu sampajānakārī hoti. | In this way, bhikkhus, a bhikkhu is one who acts with clear comprehension. | 如是，诸比丘，比丘为作正知行。 |
| Sato, bhikkhave, bhikkhu vihareyya sampajāno. | Mindful, bhikkhus, should a bhikkhu dwell, clearly comprehending. | 诸比丘，比丘应具念、正知而住。 |
| Ayaṁ vo amhākaṁ anusāsanī”ti. | This is our instruction to you.” | 此是我等对汝之教诫。” |
| Dutiyaṁ. | The second. | 第二。 |
47.3 - SN 47.3 Bhikkhu: Bhikkhusutta
| --- SN47.3 - Bhikkhusutta --- | --- SN47.3 - Bhikkhusutta --- | --- SN47.3 - 比丘经 --- |
| Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. | On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. | 一时，薄伽梵住舍卫城祇树给孤独园。 |
| Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: | Then a certain bhikkhu approached the Blessed One, paid homage to him, sat down to one side, and said to him: | 尔时，有一比丘诣薄伽梵所，礼敬已，坐于一面，白言： |
| “sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu, yamahaṁ bhagavato dhammaṁ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti. | “It would be good, venerable sir, if the Blessed One would teach me the Dhamma in brief, so that, having heard the Dhamma from the Blessed One, I might dwell alone, secluded, diligent, ardent, and resolute.” | “善哉，尊者！愿薄伽梵为我略说法要，我闻法已，当独处、宴坐、勤策、热诚、专精而住。” |
| “Evameva panidhekacce moghapurisā mañceva ajjhesanti, dhamme ca bhāsite mameva anubandhitabbaṁ maññantī”ti. | “Some foolish men here, however, invite me [to teach] thus, and then think that they should follow me after the Dhamma has been taught.” | “然此中某些愚人，如是请我[说法]，法说已，乃思当随我。” |
| “Desetu me, bhante, bhagavā saṅkhittena dhammaṁ, desetu sugato saṅkhittena dhammaṁ. Appeva nāmāhaṁ bhagavato bhāsitassa atthaṁ jāneyyaṁ, appeva nāmāhaṁ bhagavato bhāsitassa dāyādo assan”ti. | “Let the Blessed One teach me the Dhamma in brief, venerable sir! Let the Fortunate One teach me the Dhamma in brief! Perhaps I might understand the meaning of the Blessed One’s words; perhaps I might be an heir to the Blessed One’s words.” | “愿薄伽a梵为我略说法要，尊者！愿善逝为我略说法要！庶几我能解薄伽梵所说之义；庶几我能为薄伽梵言教之继承者。” |
| “Tasmātiha tvaṁ, bhikkhu, ādimeva visodhehi kusalesu dhammesu. | “Therefore, bhikkhu, first purify the very beginning of wholesome states. | “是故，比丘，当先清净善法之初基。 |
| Ko cādi kusalānaṁ dhammānaṁ? | And what is the beginning of wholesome states? | 何为善法之初基？ |
| Sīlañca suvisuddhaṁ, diṭṭhi ca ujukā. | Moral discipline that is well purified and a view that is straight. | 戒善清净及见正直。 |
| Yato kho te, bhikkhu, sīlañca suvisuddhaṁ bhavissati diṭṭhi ca ujukā, tato tvaṁ, bhikkhu, sīlaṁ nissāya sīle patiṭṭhāya cattāro satipaṭṭhāne tividhena bhāveyyāsi. | When, bhikkhu, your moral discipline is well purified and your view is straight, then, bhikkhu, you should develop the four establishments of mindfulness in three ways, relying on moral discipline, established in moral discipline. | 比丘，汝戒善清净、见正直时，则，比丘，汝应依戒、住戒，以三法修习四念处。 |
| Katame cattāro? | What are the four? | 何者为四？ |
| Idha tvaṁ, bhikkhu, ajjhattaṁ vā kāye kāyānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; | Here, bhikkhu, you should dwell contemplating body in body internally, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world; | 于此，比丘，汝应于内身住身观念，热诚，正知，具念，除世间贪忧； |
| bahiddhā vā kāye kāyānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; | or you should dwell contemplating body in body externally, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world; | 或汝应于外身住身观念，热诚，正知，具念，除世间贪忧； |
| ajjhattabahiddhā vā kāye kāyānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | or you should dwell contemplating body in body internally and externally, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world. | 或汝应于内外身住身观念，热诚，正知，具念，除世间贪忧。 |
| Ajjhattaṁ vā vedanāsu …pe… | Or you should dwell contemplating feelings ... | 或汝应于受观念... |
| bahiddhā vā vedanāsu … | externally ... | 于外... |
| ajjhattabahiddhā vā vedanāsu vedanānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | internally and externally contemplating feelings in feelings, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world. | 于内外受住受观念，热诚，正知，具念，除世间贪忧。 |
| Ajjhattaṁ vā citte … | Or you should dwell contemplating mind ... | 或汝应于心观念... |
| bahiddhā vā citte … | externally ... | 于外... |
| ajjhattabahiddhā vā citte cittānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | internally and externally contemplating mind in mind, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world. | 于内外心住心观念，热诚，正知，具念，除世间贪忧。 |
| Ajjhattaṁ vā dhammesu … | Or you should dwell contemplating phenomena ... | 或汝应于法观念... |
| bahiddhā vā dhammesu … | externally ... | 于外... |
| ajjhattabahiddhā vā dhammesu dhammānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | internally and externally contemplating phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world. | 于内外法住法观念，热诚，正知，具念，除世间贪忧。 |
| Yato kho tvaṁ, bhikkhu, sīlaṁ nissāya sīle patiṭṭhāya ime cattāro satipaṭṭhāne evaṁ tividhena bhāvessasi, tato tuyhaṁ, bhikkhu, yā ratti vā divaso vā āgamissati vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihānī”ti. | When, bhikkhu, relying on moral discipline, established in moral discipline, you thus develop these four establishments of mindfulness in three ways, then, bhikkhu, for you, whatever night or day comes will be expected to bring growth in wholesome states, not decline.” | 比丘，汝依戒、住戒，如是三法修习此四念处时，则，比丘，于汝，凡昼夜来临，皆可期善法增长，而非衰减。” |
| Atha kho so bhikkhu bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. | Then that bhikkhu, having delighted and rejoiced in the Blessed One’s words, rose from his seat, paid homage to the Blessed One, circumambulated him, and departed. | 尔时，彼比丘闻薄伽梵说，欢喜踊跃，从座而起，礼敬薄伽梵，绕佛三匝，辞退而去。 |
| Atha kho so bhikkhu eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. | Then that bhikkhu, dwelling alone, secluded, diligent, ardent, and resolute, in no long time realized for himself with direct knowledge, in this very life, that unsurpassed goal of the holy life for the sake of which clansmen rightly go forth from the household life into homelessness, and having entered it, he dwelt therein. | 尔时，彼比丘独处、宴坐、勤策、热诚、专精，不久，于现法中，自证无上梵行之究竟，即善男子为之正信出家、趣于非家者，证入而住。 |
| “Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. | He directly knew: “Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.” | 彼自证知：“生已尽，梵行已立，所作已办，不受后有。” |
| Aññataro ca pana so bhikkhu arahataṁ ahosīti. | And that bhikkhu became one of the arahants. | 彼比丘遂成阿罗汉之一。 |
| Tatiyaṁ. | The third. | 第三。 |
47.4 - SN 47.4 Sāla: Sālasutta
| --- SN47.4 - Sālasutta --- | --- SN47.4 - Sālasutta --- | --- SN47.4 - 萨罗经 --- |
| Ekaṁ samayaṁ bhagavā kosalesu viharati sālāya brāhmaṇagāme. | On one occasion the Blessed One was dwelling in the Kosalan country, at Sālā, a brahmin village. | 一时，薄伽梵住于拘萨罗国，一婆罗门村名萨罗者。 |
| Tatra kho bhagavā bhikkhū āmantesi …pe… etadavoca: | There the Blessed One addressed the bhikkhus ... He said this: | 尔时，薄伽梵告诸比丘……作是说： |
| “Ye te, bhikkhave, bhikkhū navā acirapabbajitā adhunāgatā imaṁ dhammavinayaṁ, te vo, bhikkhave, bhikkhū catunnaṁ satipaṭṭhānānaṁ bhāvanāya samādapetabbā nivesetabbā patiṭṭhāpetabbā. | “Bhikkhus, those bhikkhus who are new, recently gone forth, new arrivals in this Dhamma and Discipline—these bhikkhus, bhikkhus, should be encouraged, established, and grounded in the development of the four establishments of mindfulness. | “诸比丘，彼等新学、初出家、新来此法与律之比丘——诸比丘，此等比丘应予鼓励、建立、安住于四念处之修习。 |
| Katamesaṁ catunnaṁ? | In what four? | 于何四者？ |
| Etha tumhe, āvuso, kāye kāyānupassino viharatha ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, kāyassa yathābhūtaṁ ñāṇāya; | Come, friends, dwell contemplating body in body, ardent, clearly comprehending, unified, with minds tranquillized, concentrated, with one-pointed minds, for the true knowledge of the body; | 来，友等，于身住身观念，热诚，正知，统一，心寂静，专注，一心，为了知身之真实； |
| vedanāsu vedanānupassino viharatha ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, vedanānaṁ yathābhūtaṁ ñāṇāya; | dwell contemplating feelings in feelings, ardent, clearly comprehending, unified, with minds tranquillized, concentrated, with one-pointed minds, for the true knowledge of feelings; | 于受住受观念，热诚，正知，统一，心寂静，专注，一心，为了知受之真实； |
| citte cittānupassino viharatha ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, cittassa yathābhūtaṁ ñāṇāya; | dwell contemplating mind in mind, ardent, clearly comprehending, unified, with minds tranquillized, concentrated, with one-pointed minds, for the true knowledge of the mind; | 于心住心观念，热诚，正知，统一，心寂静，专注，一心，为了知心之真实； |
| dhammesu dhammānupassino viharatha ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, dhammānaṁ yathābhūtaṁ ñāṇāya. | dwell contemplating phenomena in phenomena, ardent, clearly comprehending, unified, with minds tranquillized, concentrated, with one-pointed minds, for the true knowledge of phenomena. | 于法住法观念，热诚，正知，统一，心寂静，专注，一心，为了知法之真实。 |
| Yepi te, bhikkhave, bhikkhū sekhā appattamānasā anuttaraṁ yogakkhemaṁ patthayamānā viharanti, tepi kāye kāyānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, kāyassa pariññāya; | Bhikkhus, those bhikkhus who are trainees, who have not attained their mind’s ideal, who are dwelling aspiring for the unsurpassed security from bondage—they too dwell contemplating body in body, ardent, clearly comprehending, unified, with minds tranquillized, concentrated, with one-pointed minds, for the full understanding of the body; | 诸比丘，彼等学人、未得心之理想、为无上离轭安稳而住之比丘——彼等亦于身住身观念，热诚，正知，统一，心寂静，专注，一心，为遍知身； |
| vedanāsu vedanānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, vedanānaṁ pariññāya; | they dwell contemplating feelings in feelings, ardent, clearly comprehending, unified, with minds tranquillized, concentrated, with one-pointed minds, for the full understanding of feelings; | 彼等于受住受观念，热诚，正知，统一，心寂静，专注，一心，为遍知受； |
| citte cittānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, cittassa pariññāya; | they dwell contemplating mind in mind, ardent, clearly comprehending, unified, with minds tranquillized, concentrated, with one-pointed minds, for the full understanding of the mind; | 彼等于心住心观念，热诚，正知，统一，心寂静，专注，一心，为遍知心； |
| dhammesu dhammānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, dhammānaṁ pariññāya. | they dwell contemplating phenomena in phenomena, ardent, clearly comprehending, unified, with minds tranquillized, concentrated, with one-pointed minds, for the full understanding of phenomena. | 彼等于法住法观念，热诚，正知，统一，心寂静，专注，一心，为遍知法。 |
| Yepi te, bhikkhave, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā, tepi kāye kāyānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, kāyena visaṁyuttā; | Bhikkhus, those bhikkhus who are arahants, whose taints are destroyed, who have lived the holy life, done what had to be done, laid down the burden, reached their own goal, utterly destroyed the fetters of existence, and are completely liberated through final knowledge—they too dwell contemplating body in body, ardent, clearly comprehending, unified, with minds tranquillized, concentrated, with one-pointed minds, disjoined from the body; | 诸比丘，彼等阿罗汉、漏已尽、梵行已立、所作已办、重担已卸、己利已达、有结已尽、以究竟智究竟解脱之比丘——彼等亦于身住身观念，热诚，正知，统一，心寂静，专注，一心，与身分离； |
| vedanāsu vedanānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, vedanāhi visaṁyuttā; | they dwell contemplating feelings in feelings, ardent, clearly comprehending, unified, with minds tranquillized, concentrated, with one-pointed minds, disjoined from feelings; | 彼等于受住受观念，热诚，正知，统一，心寂静，专注，一心，与受分离； |
| citte cittānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, cittena visaṁyuttā; | they dwell contemplating mind in mind, ardent, clearly comprehending, unified, with minds tranquillized, concentrated, with one-pointed minds, disjoined from the mind; | 彼等于心住心观念，热诚，正知，统一，心寂静，专注，一心，与心分离； |
| dhammesu dhammānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, dhammehi visaṁyuttā. | they dwell contemplating phenomena in phenomena, ardent, clearly comprehending, unified, with minds tranquillized, concentrated, with one-pointed minds, disjoined from phenomena. | 彼等于法住法观念，热诚，正知，统一，心寂静，专注，一心，与法分离。 |
| Yepi te, bhikkhave, bhikkhū navā acirapabbajitā adhunāgatā imaṁ dhammavinayaṁ, te vo, bhikkhave, bhikkhū imesaṁ catunnaṁ satipaṭṭhānānaṁ bhāvanāya samādapetabbā nivesetabbā patiṭṭhāpetabbā”ti. | Bhikkhus, those bhikkhus who are new, recently gone forth, new arrivals in this Dhamma and Discipline—these bhikkhus, bhikkhus, should be encouraged, established, and grounded in the development of these four establishments of mindfulness.” | 诸比丘，彼等新学、初出家、新来此法与律之比丘——诸比丘，此等比丘应予鼓励、建立、安住于此四念处之修习。” |
| Catutthaṁ. | The fourth. | 第四。 |
47.5 - SN 47.5 Akusalarāsi: Akusalarāsisutta
| --- SN47.5 - Akusalarāsisutta --- | --- SN47.5 - Akusalarāsisutta --- | --- SN47.5 - 不善聚经 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Tatra kho bhagavā etadavoca: | There the Blessed One said this: | 尔时，薄伽梵作是说： |
| “‘akusalarāsī’ti, bhikkhave, vadamāno pañca nīvaraṇe sammā vadamāno vadeyya. | “When one speaks rightly, bhikkhus, of a ‘heap of unwholesome states,’ it is the five hindrances that one would rightly speak of. | “诸比丘，若正说‘不善法聚’，当正说五盖。 |
| Kevalo hāyaṁ, bhikkhave, akusalarāsi, yadidaṁ—pañca nīvaraṇā. | For this, bhikkhus, is entirely a heap of unwholesome states, namely, the five hindrances. | 盖，诸比丘，此完全为不善法聚，即五盖。 |
| Katame pañca? | What five? | 何者为五？ |
| Kāmacchandanīvaraṇaṁ, byāpādanīvaraṇaṁ, thinamiddhanīvaraṇaṁ, uddhaccakukkuccanīvaraṇaṁ, vicikicchānīvaraṇaṁ. | The hindrance of sensual desire, the hindrance of ill will, the hindrance of sloth and torpor, the hindrance of restlessness and remorse, the hindrance of doubt. | 欲欲盖、瞋恚盖、惛沉睡眠盖、掉举恶作盖、疑盖。 |
| ‘Akusalarāsī’ti, bhikkhave, vadamāno ime pañca nīvaraṇe sammā vadamāno vadeyya. | When one speaks rightly, bhikkhus, of a ‘heap of unwholesome states,’ it is these five hindrances that one would rightly speak of. | 诸比丘，若正说‘不善法聚’，当正说此五盖。 |
| Kevalo hāyaṁ, bhikkhave, akusalarāsi, yadidaṁ—pañca nīvaraṇā. | For this, bhikkhus, is entirely a heap of unwholesome states, namely, the five hindrances. | 盖，诸比丘，此完全为不善法聚，即五盖。 |
| ‘Kusalarāsī’ti, bhikkhave, vadamāno cattāro satipaṭṭhāne sammā vadamāno vadeyya. | When one speaks rightly, bhikkhus, of a ‘heap of wholesome states,’ it is the four establishments of mindfulness that one would rightly speak of. | 诸比丘，若正说‘善法聚’，当正说四念处。 |
| Kevalo hāyaṁ, bhikkhave, kusalarāsi, yadidaṁ—cattāro satipaṭṭhānā. | For this, bhikkhus, is entirely a heap of wholesome states, namely, the four establishments of mindfulness. | 盖，诸比丘，此完全为善法聚，即四念处。 |
| Katame cattāro? | What four? | 何者为四？ |
| Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; | Here, bhikkhus, a bhikkhu dwells contemplating body in body, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world; | 诸比丘，于此，比丘于身住身观念，热诚，正知，具念，除世间贪忧； |
| vedanāsu …pe… | he dwells contemplating feelings ... | 彼于受观念... |
| citte …pe… | he dwells contemplating mind ... | 彼于心观念... |
| dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | he dwells contemplating phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world. | 彼于法住法观念，热诚，正知，具念，除世间贪忧。 |
| ‘Kusalarāsī’ti, bhikkhave, vadamāno ime cattāro satipaṭṭhāne sammā vadamāno vadeyya. | When one speaks rightly, bhikkhus, of a ‘heap of wholesome states,’ it is these four establishments of mindfulness that one would rightly speak of. | 诸比丘，若正说‘善法聚’，当正说此四念处。 |
| Kevalo hāyaṁ, bhikkhave, kusalarāsi, yadidaṁ—cattāro satipaṭṭhānā”ti. | For this, bhikkhus, is entirely a heap of wholesome states, namely, the four establishments of mindfulness.” | 盖，诸比丘，此完全为善法聚，即四念处。” |
47.6 - SN 47.6 Sakuṇagghi: Sakuṇagghisutta
| --- SN47.6 - Sakuṇagghisutta --- | --- SN47.6 - Sakuṇagghisutta --- | --- SN47.6 - 鹰经 --- |
| “Bhūtapubbaṁ, bhikkhave, sakuṇagghi lāpaṁ sakuṇaṁ sahasā ajjhappattā aggahesi. | “Formerly, bhikkhus, a hawk swooped down suddenly on a quail and seized it. | “往昔，诸比丘，一鹰忽下，搏取一鹌鹑。 |
| Atha kho, bhikkhave, lāpo sakuṇo sakuṇagghiyā hariyamāno evaṁ paridevasi: | Then, bhikkhus, as the quail was being carried away by the hawk, it lamented thus: | 时，诸比丘，鹌鹑为鹰所携，哀鸣曰： |
| ‘mayamevamha alakkhikā, mayaṁ appapuññā, ye mayaṁ agocare carimha paravisaye. | ‘Oh, we are unlucky, we are of little merit, in that we roamed in a range that was not our own, in another’s domain. | ‘嗟乎！我等不幸，福薄德鲜，竟游非己所行之处、他人之境。 |
| Sacejja mayaṁ gocare careyyāma sake pettike visaye, na myāyaṁ, sakuṇagghi, alaṁ abhavissa, yadidaṁ—yuddhāyā’ti. | If only we had roamed today in our own range, in our own ancestral domain, this hawk would not have been able to overpower us, that is, for a struggle.’ | 今日若游己之行处、己之祖域，此鹰必不能胜我，即为一搏。’ |
| ‘Ko pana te, lāpa, gocaro sako pettiko visayo’ti? | ‘What, quail, is your own range, your own ancestral domain?’ | ‘鹌鹑，汝之行处、汝之祖域为何？’ |
| ‘Yadidaṁ—naṅgalakaṭṭhakaraṇaṁ leḍḍuṭṭhānan’ti. | ‘Namely, a ploughed field, a clod of earth.’ | ‘即耕地，土块也。’ |
| Atha kho, bhikkhave, sakuṇagghi sake bale apatthaddhā sake bale asaṁvadamānā lāpaṁ sakuṇaṁ pamuñci: | Then, bhikkhus, the hawk, overconfident in its own strength, not deferring to its own strength, released the quail: | 于是，诸比丘，鹰恃己力，不重己力，乃释鹌鹑曰： |
| ‘gaccha kho tvaṁ, lāpa, tatrapi me gantvā na mokkhasī’ti. | ‘Go then, quail, even going there you will not escape me!’ | ‘去罢，鹌鹑，纵去彼处，汝亦难逃我手！’ |
| Atha kho, bhikkhave, lāpo sakuṇo naṅgalakaṭṭhakaraṇaṁ leḍḍuṭṭhānaṁ gantvā mahantaṁ leḍḍuṁ abhiruhitvā sakuṇagghiṁ vadamāno aṭṭhāsi: | Then, bhikkhus, the quail went to a ploughed field, a clod of earth, and having climbed onto a large clod, it stood there speaking to the hawk: | 于是，诸比丘，鹌鹑至一耕地，一土块处，登一巨块之上，立而语鹰曰： |
| ‘ehi kho dāni me, sakuṇagghi, ehi kho dāni me, sakuṇagghī’ti. | ‘Come then, hawk, come then, hawk!’ | ‘来罢，鹰，来罢，鹰！’ |
| Atha kho sā, bhikkhave, sakuṇagghi sake bale apatthaddhā sake bale asaṁvadamānā ubho pakkhe sannayha lāpaṁ sakuṇaṁ sahasā ajjhappattā. | Then, bhikkhus, that hawk, overconfident in its own strength, not deferring to its own strength, gathered both its wings and swooped down suddenly on the quail. | 于是，诸比丘，彼鹰恃己力，不重己力，敛其双翼，忽下搏鹌鹑。 |
| Yadā kho, bhikkhave, aññāsi lāpo sakuṇo ‘bahuāgato kho myāyaṁ sakuṇagghī’ti, atha tasseva leḍḍussa antaraṁ paccupādi. | When, bhikkhus, the quail knew: ‘This hawk has come very close to me,’ it darted into the space between the clods of earth. | 诸比丘，鹌鹑知：‘此鹰甚近于我’，乃窜入土块之间。 |
| Atha kho, bhikkhave, sakuṇagghi tattheva uraṁ paccatāḷesi. | Then, bhikkhus, the hawk struck its breast right there. | 于是，诸比丘，鹰以胸膛直击其处。 |
| Evañhi taṁ, bhikkhave, hoti yo agocare carati paravisaye. | Thus it happens, bhikkhus, when one roams in a range that is not one’s own, in another’s domain. | 如是之事，诸比丘，发生于游非己所行之处、他人之境者。 |
| Tasmātiha, bhikkhave, mā agocare carittha paravisaye. | Therefore, bhikkhus, do not roam in a range that is not your own, in another’s domain. | 是故，诸比丘，勿游非汝所行之处、他人之境。 |
| Agocare, bhikkhave, carataṁ paravisaye lacchati māro otāraṁ, lacchati māro ārammaṇaṁ. | When you roam in a range that is not your own, in another’s domain, bhikkhus, Māra will find an opening, Māra will find a support. | 汝等游于非己所行之处、他人之境时，诸比丘，魔罗当得其便，魔罗当得其助。 |
| Ko ca, bhikkhave, bhikkhuno agocaro paravisayo? | And what, bhikkhus, is a bhikkhu’s range that is not his own, another’s domain? | 诸比丘，比丘非己所行之处、他人之境为何？ |
| Yadidaṁ—pañca kāmaguṇā. | Namely, the five cords of sensual pleasure. | 即五欲绳。 |
| Katame pañca? | What five? | 何者为五？ |
| Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, | Forms cognizable by the eye that are desirable, agreeable, pleasing, lovely, connected with sensual desire, and stimulating; | 眼所识之色，可爱、可喜、可悦、可意，与欲相连，能引欲情； |
| sotaviññeyyā saddā …pe… | sounds cognizable by the ear ... | 耳所识之声... |
| ghānaviññeyyā gandhā …pe… | odors cognizable by the nose ... | 鼻所识之香... |
| jivhāviññeyyā rasā …pe… | tastes cognizable by the tongue ... | 舌所识之味... |
| kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā— | tangibles cognizable by the body that are desirable, agreeable, pleasing, lovely, connected with sensual desire, and stimulating— | 身所识之触，可爱、可喜、可悦、可意，与欲相连，能引欲情—— |
| ayaṁ, bhikkhave, bhikkhuno agocaro paravisayo. | this, bhikkhus, is a bhikkhu’s range that is not his own, another’s domain. | 此，诸比丘，为比丘非己所行之处、他人之境。 |
| Gocare, bhikkhave, caratha sake pettike visaye. | Roam, bhikkhus, in your own range, in your own ancestral domain. | 诸比丘，当游汝之行处、汝之祖域。 |
| Gocare, bhikkhave, carataṁ sake pettike visaye na lacchati māro otāraṁ, na lacchati māro ārammaṇaṁ. | When you roam in your own range, in your own ancestral domain, bhikkhus, Māra will not find an opening, Māra will not find a support. | 汝等游于己之行处、己之祖域时，诸比丘，魔罗不得其便，魔罗不得其助。 |
| Ko ca, bhikkhave, bhikkhuno gocaro sako pettiko visayo? | And what, bhikkhus, is a bhikkhu’s own range, his own ancestral domain? | 诸比丘，比丘己之行处、己之祖域为何？ |
| Yadidaṁ— | Namely, the four establishments of mindfulness. | 即四念处。 |
| cattāro satipaṭṭhānā. | What four? | 何者为四？ |
| Katame cattāro? | Here, bhikkhus, a bhikkhu dwells contemplating body in body, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world; | 诸比丘，于此，比丘于身住身观念，热诚，正知，具念，除世间贪忧； |
| Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; | he dwells contemplating feelings ... | 彼于受观念... |
| vedanāsu …pe… | he dwells contemplating mind ... | 彼于心观念... |
| citte …pe… | he dwells contemplating phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world— | 彼于法住法观念，热诚，正知，具念，除世间贪忧—— |
| dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ— | this, bhikkhus, is a bhikkhu’s own range, his own ancestral domain.” | 此，诸比丘，为比丘己之行处、己之祖域。” |
| ayaṁ, bhikkhave, bhikkhuno gocaro sako pettiko visayo”ti. | The sixth. | 第六。 |
| Chaṭṭhaṁ. |
47.7 - SN 47.7 Makkaṭa: Makkaṭasutta
| --- SN47.7 - Makkaṭasutta --- | --- SN47.7 - Makkaṭasutta --- | --- SN47.7 - 猴经 --- |
| “Atthi, bhikkhave, himavato pabbatarājassa duggā visamā desā, yattha neva makkaṭānaṁ cārī na manussānaṁ. | “There are, bhikkhus, in the Himalaya, king of mountains, areas that are rugged and uneven, where monkeys do not roam, nor do humans. | “诸比丘，雪山，山中之王，有崎岖不平之处，非猴所游，亦非人所游。 |
| Atthi, bhikkhave, himavato pabbatarājassa duggā visamā desā, yattha makkaṭānañhi kho cārī, na manussānaṁ. | There are, bhikkhus, in the Himalaya, king of mountains, areas that are rugged and uneven, where monkeys do roam, but humans do not. | 诸比丘，雪山，山中之王，有崎岖不平之处，猴游而人弗游。 |
| Atthi, bhikkhave, himavato pabbatarājassa samā bhūmibhāgā ramaṇīyā, yattha makkaṭānañceva cārī manussānañca. | There are, bhikkhus, in the Himalaya, king of mountains, level and delightful tracts, where both monkeys and humans roam. | 诸比丘，雪山，山中之王，有平坦可乐之处，猴与人皆游于此。 |
| Tatra, bhikkhave, luddā makkaṭavīthīsu lepaṁ oḍḍenti makkaṭānaṁ bādhanāya. | There, bhikkhus, hunters set up snares in the monkey trails for the torment of monkeys. | 于彼处，诸比丘，猎人于猴径设陷阱，以苦猴。 |
| Tatra, bhikkhave, ye te makkaṭā abālajātikā alolajātikā, te taṁ lepaṁ disvā ārakā parivajjanti. | There, bhikkhus, those monkeys that are not of a foolish nature, not of a greedy nature, seeing that snare, avoid it from afar. | 于彼处，诸比丘，彼等非愚痴性、非贪婪性之猴，见彼陷阱，则远而避之。 |
| Yo pana so hoti makkaṭo bālajātiko lolajātiko, so taṁ lepaṁ upasaṅkamitvā hatthena gaṇhāti. | But that monkey that is of a foolish nature, of a greedy nature, approaches that snare and seizes it with its hand. | 然彼愚痴性、贪婪性之猴，则近彼陷阱，以手执之。 |
| So tattha bajjhati. | There it gets stuck. | 于是被粘住。 |
| ‘Hatthaṁ mocessāmī’ti dutiyena hatthena gaṇhāti. | ‘I will free my hand!’ it seizes it with its second hand. | ‘我当解我手！’复以二手执之。 |
| So tattha bajjhati. | There it gets stuck. | 于是被粘住。 |
| ‘Ubho hatthe mocessāmī’ti pādena gaṇhāti. | ‘I will free both my hands!’ it seizes it with its foot. | ‘我当解我双手！’复以足执之。 |
| So tattha bajjhati. | There it gets stuck. | 于是被粘住。 |
| ‘Ubho hatthe mocessāmi pādañcā’ti dutiyena pādena gaṇhāti. | ‘I will free both my hands and my foot!’ it seizes it with its second foot. | ‘我当解我双手与足！’复以第二足执之。 |
| So tattha bajjhati. | There it gets stuck. | 于是被粘住。 |
| ‘Ubho hatthe mocessāmi pāde cā’ti tuṇḍena gaṇhāti. | ‘I will free both my hands and my feet!’ it seizes it with its snout. | ‘我当解我双手与双足！’复以口鼻执之。 |
| So tattha bajjhati. | There it gets stuck. | 于是被粘住。 |
| Evañhi so, bhikkhave, makkaṭo pañcoḍḍito thunaṁ seti anayaṁ āpanno byasanaṁ āpanno yathākāmakaraṇīyo luddassa. | Thus, bhikkhus, that monkey, bound by five snares, lies whimpering, fallen into misfortune, fallen into ruin, at the mercy of the hunter. | 如是，诸比丘，彼猴为五陷阱所缚，卧地哀鸣，陷于不幸，陷于毁灭，任由猎人处置。 |
| Tamenaṁ, bhikkhave, luddo vijjhitvā tasmiṁyeva kaṭṭhakataṅgāre avassajjetvā yena kāmaṁ pakkamati. | Then, bhikkhus, the hunter, having speared it and having roasted it right there on a charcoal pit, goes wherever he wishes. | 于是，诸比丘，猎人以矛刺之，即于炭火上炙之，随其所欲而去。 |
| Evaṁ so taṁ, bhikkhave, hoti yo agocare carati paravisaye. | Thus it happens, bhikkhus, when one roams in a range that is not one’s own, in another’s domain. | 如是之事，诸比丘，发生于游非己所行之处、他人之境者。 |
| Tasmātiha, bhikkhave, mā agocare carittha paravisaye. | Therefore, bhikkhus, do not roam in a range that is not your own, in another’s domain. | 是故，诸比丘，勿游非汝所行之处、他人之境。 |
| Agocare, bhikkhave, carataṁ paravisaye lacchati māro otāraṁ, lacchati māro ārammaṇaṁ. | When you roam in a range that is not your own, in another’s domain, bhikkhus, Māra will find an opening, Māra will find a support. | 汝等游于非己所行之处、他人之境时，诸比丘，魔罗当得其便，魔罗当得其助。 |
| Ko ca, bhikkhave, bhikkhuno agocaro paravisayo? | And what, bhikkhus, is a bhikkhu’s range that is not his own, another’s domain? | 诸比丘，比丘非己所行之处、他人之境为何？ |
| Yadidaṁ— | Namely, the five cords of sensual pleasure. | 即五欲绳。 |
| pañca kāmaguṇā. | What five? | 何者为五？ |
| Katame pañca? | Forms cognizable by the eye that are desirable, agreeable, pleasing, lovely, connected with sensual desire, and stimulating; | 眼所识之色，可爱、可喜、可悦、可意，与欲相连，能引欲情； |
| Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, | sounds cognizable by the ear ... | 耳所识之声... |
| sotaviññeyyā saddā …pe… | odors cognizable by the nose ... | 鼻所识之香... |
| ghānaviññeyyā gandhā …pe… | tastes cognizable by the tongue ... | 舌所识之味... |
| jivhāviññeyyā rasā …pe… | tangibles cognizable by the body that are desirable, agreeable, pleasing, lovely, connected with sensual desire, and stimulating. | 身所识之触，可爱、可喜、可悦、可意，与欲相连，能引欲情。 |
| kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. | This, bhikkhus, is a bhikkhu’s range that is not his own, another’s domain. | 此，诸比逼丘，为比丘非己所行之处、他人之境。 |
| Ayaṁ, bhikkhave, bhikkhuno agocaro paravisayo. | Roam, bhikkhus, in your own range, in your own ancestral domain. | 诸比丘，当游汝之行处、汝之祖域。 |
| Gocare, bhikkhave, caratha sake pettike visaye. | When you roam in your own range, in your own ancestral domain, bhikkhus, Māra will not find an opening, Māra will not find a support. | 汝等游于己之行处、己之祖域时，诸比丘，魔罗不得其便，魔罗不得其助。 |
| Gocare, bhikkhave, carataṁ sake pettike visaye na lacchati māro otāraṁ, na lacchati māro ārammaṇaṁ. | And what, bhikkhus, is a bhikkhu’s own range, his own ancestral domain? | 诸比丘，比丘己之行处、己之祖域为何？ |
| Ko ca, bhikkhave, bhikkhuno gocaro sako pettiko visayo? | Namely, the four establishments of mindfulness. | 即四念处。 |
| Yadidaṁ— | What four? | 何者为四？ |
| cattāro satipaṭṭhānā. | Here, bhikkhus, a bhikkhu dwells contemplating body in body, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world; | 诸比丘，于此，比丘于身住身观念，热诚，正知，具念，除世间贪忧； |
| Katame cattāro? | he dwells contemplating feelings ... | 彼于受观念... |
| Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; | he dwells contemplating mind ... | 彼于心观念... |
| vedanāsu …pe… | he dwells contemplating phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world. | 彼于法住法观念，热诚，正知，具念，除世间贪忧。 |
| citte …pe… | This, bhikkhus, is a bhikkhu’s own range, his own ancestral domain.” | 此，诸比丘，为比丘己之行处、己之祖域。” |
| dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | ||
| Ayaṁ, bhikkhave, bhikkhuno gocaro sako pettiko visayo”ti. |
47.8 - SN 47.8 Sūda: Sūdasutta
| --- SN47.8 - Sūdasutta --- | --- SN47.8 - Sūdasutta --- | --- SN47.8 - 厨师经 --- |
| “Seyyathāpi, bhikkhave, bālo abyatto akusalo sūdo rājānaṁ vā rājamahāmattaṁ vā nānaccayehi sūpehi paccupaṭṭhito assa— | “Suppose, bhikkhus, a foolish, unskilled, inexpert cook serves a king or a royal minister with various dishes— | “设使，诸比丘，一愚痴、无能、无智之厨师，以种种肴馔奉事国王或王臣—— |
| ambilaggehipi, tittakaggehipi, kaṭukaggehipi, madhuraggehipi, khārikehipi, akhārikehipi, loṇikehipi, aloṇikehipi. | sour-flavored, bitter-flavored, pungent-flavored, sweet-flavored, salty-flavored, unsalty-flavored, alkaline-flavored, non-alkaline-flavored. | 酸味、苦味、辛味、甜味、咸味、无咸味、碱味、无碱味者。 |
| Sa kho so, bhikkhave, bālo abyatto akusalo sūdo sakassa bhattu nimittaṁ na uggaṇhāti: | That foolish, unskilled, inexpert cook, bhikkhus, does not apprehend the sign of his master: | 彼愚痴、无能、无智之厨师，诸比丘，不察其主之相： |
| ‘idaṁ vā me ajja bhattu sūpeyyaṁ ruccati, imassa vā abhiharati, imassa vā bahuṁ gaṇhāti, imassa vā vaṇṇaṁ bhāsati. | ‘Today my master likes this dish, or he partakes of this, or he takes much of this, or he praises this. | ‘今日我主喜此肴，或食此，或多食此，或赞此。 |
| Ambilaggaṁ vā me ajja bhattu sūpeyyaṁ ruccati, ambilaggassa vā abhiharati, ambilaggassa vā bahuṁ gaṇhāti, ambilaggassa vā vaṇṇaṁ bhāsati. Tittakaggaṁ vā me ajja … kaṭukaggaṁ vā me ajja … madhuraggaṁ vā me ajja … khārikaṁ vā me ajja … akhārikaṁ vā me ajja … loṇikaṁ vā me ajja … aloṇikaṁ vā me ajja bhattu sūpeyyaṁ ruccati, aloṇikassa vā abhiharati, aloṇikassa vā bahuṁ gaṇhāti, aloṇikassa vā vaṇṇaṁ bhāsatī’ti. | Today my master likes sour-flavored food, or he partakes of sour-flavored food, or he takes much of sour-flavored food, or he praises sour-flavored food. Today my master likes bitter-flavored ... pungent-flavored ... sweet-flavored ... salty-flavored ... unsalty-flavored ... alkaline-flavored ... non-alkaline-flavored food, or he partakes of non-alkaline-flavored food, or he takes much of non-alkaline-flavored food, or he praises non-alkaline-flavored food.’ | 今日我主喜酸味食，或食酸味食，或多食酸味食，或赞酸味食。今日我主喜苦味……辛味……甜味……咸味……无咸味……碱味……无碱味食，或食无碱味食，或多食无碱味食，或赞无碱味食。’ |
| Sa kho so, bhikkhave, bālo abyatto akusalo sūdo na ceva lābhī hoti acchādanassa, na lābhī vetanassa, na lābhī abhihārānaṁ. | That foolish, unskilled, inexpert cook, bhikkhus, does not obtain robes, nor salary, nor gifts. | 彼愚痴、无能、无智之厨师，诸比丘，不得衣袍，不得俸禄，不得赠品。 |
| Taṁ kissa hetu? | For what reason? | 何以故？ |
| Tathā hi so, bhikkhave, bālo abyatto akusalo sūdo sakassa bhattu nimittaṁ na uggaṇhāti. | Because, bhikkhus, that foolish, unskilled, inexpert cook does not apprehend the sign of his master. | 以彼，诸比丘，愚痴、无能、无智之厨师不察其主之相故。 |
| Evameva kho, bhikkhave, idhekacco bālo abyatto akusalo bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | So too, bhikkhus, some foolish, unskilled, inexpert bhikkhu here dwells contemplating body in body, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world. | 如是，诸比丘，此中有愚痴、无能、无智之比丘，于身住身观念，热诚，正知，具念，除世间贪忧。 |
| Tassa kāye kāyānupassino viharato cittaṁ na samādhiyati, upakkilesā na pahīyanti. | As he dwells contemplating body in body, his mind does not become concentrated, his defilements are not abandoned. | 彼于身住身观念时，心不专注，烦恼不舍。 |
| So taṁ nimittaṁ na uggaṇhāti. | He does not apprehend that sign. | 彼不察其相。 |
| Vedanāsu vedanānupassī viharati …pe… | He dwells contemplating feelings in feelings ... | 彼于受住受观念…… |
| citte cittānupassī viharati …pe… | he dwells contemplating mind in mind ... | 彼于心住心观念…… |
| dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | he dwells contemplating phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world. | 彼于法住法观念，热诚，正知，具念，除世间贪忧。 |
| Tassa dhammesu dhammānupassino viharato cittaṁ na samādhiyati, upakkilesā na pahīyanti. | As he dwells contemplating phenomena in phenomena, his mind does not become concentrated, his defilements are not abandoned. | 彼于法住法观念时，心不专注，烦恼不舍。 |
| So taṁ nimittaṁ na uggaṇhāti. | He does not apprehend that sign. | 彼不察其相。 |
| Sa kho so, bhikkhave, bālo abyatto akusalo bhikkhu na ceva lābhī hoti diṭṭheva dhamme sukhavihārānaṁ, na lābhī satisampajaññassa. | That foolish, unskilled, inexpert bhikkhu, bhikkhus, does not obtain comfortable dwellings in this very life, nor does he obtain mindfulness and clear comprehension. | 彼愚痴、无能、无智之比丘，诸比丘，于现法中不得安稳住，亦不得念与正知。 |
| Taṁ kissa hetu? | For what reason? | 何以故？ |
| Tathā hi so, bhikkhave, bālo abyatto akusalo bhikkhu sakassa cittassa nimittaṁ na uggaṇhāti. | Because, bhikkhus, that foolish, unskilled, inexpert bhikkhu does not apprehend the sign of his own mind. | 以彼，诸比丘，愚痴、无能、无智之比丘不察己心之相故。 |
| Seyyathāpi, bhikkhave, paṇḍito byatto kusalo sūdo rājānaṁ vā rājamahāmattaṁ vā nānaccayehi sūpehi paccupaṭṭhito assa— | Suppose, bhikkhus, a wise, skilled, expert cook serves a king or a royal minister with various dishes— | 设使，诸比丘，一聪慧、善巧、善知之厨师，以种种肴馔奉事国王或王臣—— |
| ambilaggehipi, tittakaggehipi, kaṭukaggehipi, madhuraggehipi, khārikehipi, akhārikehipi, loṇikehipi, aloṇikehipi. | sour-flavored, bitter-flavored, pungent-flavored, sweet-flavored, salty-flavored, unsalty-flavored, alkaline-flavored, non-alkaline-flavored. | 酸味、苦味、辛味、甜味、咸味、无咸味、碱味、无碱味者。 |
| Sa kho so, bhikkhave, paṇḍito byatto kusalo sūdo sakassa bhattu nimittaṁ uggaṇhāti: | That wise, skilled, expert cook, bhikkhus, apprehends the sign of his master: | 彼聪慧、善巧、善知之厨师，诸比丘，能察其主之相： |
| ‘idaṁ vā me ajja bhattu sūpeyyaṁ ruccati, imassa vā abhiharati, imassa vā bahuṁ gaṇhāti, imassa vā vaṇṇaṁ bhāsati. | ‘Today my master likes this dish, or he partakes of this, or he takes much of this, or he praises this. | ‘今日我主喜此肴，或食此，或多食此，或赞此。 |
| Ambilaggaṁ vā me ajja bhattu sūpeyyaṁ ruccati, ambilaggassa vā abhiharati, ambilaggassa vā bahuṁ gaṇhāti, ambilaggassa vā vaṇṇaṁ bhāsati. Tittakaggaṁ vā me ajja … kaṭukaggaṁ vā me ajja … madhuraggaṁ vā me ajja … khārikaṁ vā me ajja … akhārikaṁ vā me ajja … loṇikaṁ vā me ajja … aloṇikaṁ vā me ajja bhattu sūpeyyaṁ ruccati, aloṇikassa vā abhiharati, aloṇikassa vā bahuṁ gaṇhāti, aloṇikassa vā vaṇṇaṁ bhāsatī’ti. | Today my master likes sour-flavored food, or he partakes of sour-flavored food, or he takes much of sour-flavored food, or he praises sour-flavored food. Today my master likes bitter-flavored ... pungent-flavored ... sweet-flavored ... salty-flavored ... unsalty-flavored ... alkaline-flavored ... non-alkaline-flavored food, or he partakes of non-alkaline-flavored food, or he takes much of non-alkaline-flavored food, or he praises non-alkaline-flavored food.’ | 今日我主喜酸味食，或食酸味食，或多食酸味食，或赞酸味食。今日我主喜苦味……辛味……甜味……咸味……无咸味……碱味……无碱味食，或食无碱味食，或多食无碱味食，或赞无碱味食。’ |
| Sa kho so, bhikkhave, paṇḍito byatto kusalo sūdo lābhī ceva hoti acchādanassa, lābhī vetanassa, lābhī abhihārānaṁ. | That wise, skilled, expert cook, bhikkhus, obtains robes, and salary, and gifts. | 彼聪慧、善巧、善知之厨师，诸比丘，能得衣袍、俸禄、赠品。 |
| Taṁ kissa hetu? | For what reason? | 何以故？ |
| Tathā hi so, bhikkhave, paṇḍito byatto kusalo sūdo sakassa bhattu nimittaṁ uggaṇhāti. | Because, bhikkhus, that wise, skilled, expert cook apprehends the sign of his master. | 以彼，诸比丘，聪慧、善巧、善知之厨师能察其主之相故。 |
| Evameva kho, bhikkhave, idhekacco paṇḍito byatto kusalo bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | So too, bhikkhus, some wise, skilled, expert bhikkhu here dwells contemplating body in body, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world. | 如是，诸比丘，此中有聪慧、善巧、善知之比丘，于身住身观念，热诚，正知，具念，除世间贪忧。 |
| Tassa kāye kāyānupassino viharato cittaṁ samādhiyati, upakkilesā pahīyanti. | As he dwells contemplating body in body, his mind becomes concentrated, his defilements are abandoned. | 彼于身住身观念时，心意专注，烦恼舍离。 |
| So taṁ nimittaṁ uggaṇhāti. | He apprehends that sign. | 彼能察其相。 |
| Vedanāsu vedanānupassī viharati …pe… | He dwells contemplating feelings in feelings ... | 彼于受住受观念…… |
| citte cittānupassī viharati …pe… | he dwells contemplating mind in mind ... | 彼于心住心观念…… |
| dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | he dwells contemplating phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world. | 彼于法住法观念，热诚，正知，具念，除世间贪忧。 |
| Tassa dhammesu dhammānupassino viharato cittaṁ samādhiyati, upakkilesā pahīyanti. | As he dwells contemplating phenomena in phenomena, his mind becomes concentrated, his defilements are abandoned. | 彼于法住法观念时，心意专注，烦恼舍离。 |
| So taṁ nimittaṁ uggaṇhāti. | He apprehends that sign. | 彼能察其相。 |
| Sa kho so, bhikkhave, paṇḍito byatto kusalo bhikkhu lābhī ceva hoti diṭṭheva dhamme sukhavihārānaṁ, lābhī hoti satisampajaññassa. | That wise, skilled, expert bhikkhu, bhikkhus, obtains comfortable dwellings in this very life, and he obtains mindfulness and clear comprehension. | 彼聪慧、善巧、善知之比丘，诸比丘，于现法中得安稳住，亦得念与正知。 |
| Taṁ kissa hetu? | For what reason? | 何以故？ |
| Tathā hi so, bhikkhave, paṇḍito byatto kusalo bhikkhu sakassa cittassa nimittaṁ uggaṇhātī”ti. | Because, bhikkhus, that wise, skilled, expert bhikkhu apprehends the sign of his own mind.” | 以彼，诸比丘，聪慧、善巧、善知之比丘能察己心之相故。” |
47.9 - SN 47.9 Gilāna: Gilānasutta
| --- SN47.9 - Gilānasutta --- | --- SN47.9 - Gilānasutta --- | --- SN47.9 - 病经 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ bhagavā vesāliyaṁ viharati veḷuvagāmake. | On one occasion the Blessed One was dwelling in Veḷuvagāma in Vesālī. | 一时，薄伽梵住毗舍离竹林村。 |
| Tatra kho bhagavā bhikkhū āmantesi: | There the Blessed One addressed the bhikkhus: | 尔时，薄伽梵告诸比丘： |
| “etha tumhe, bhikkhave, samantā vesāliyā yathāmittaṁ yathāsandiṭṭhaṁ yathāsambhattaṁ vassaṁ upetha. | “Come now, bhikkhus, go into Vassā in the vicinity of Vesālī, wherever you have friends, acquaintances, and intimates. | “来，诸比丘，汝等于毗舍离附近，凡有友、有识、有亲者，入雨安居。 |
| Idhevāhaṁ veḷuvagāmake vassaṁ upagacchāmī”ti. | I will go into Vassā here in Veḷuvagāma itself.” | 我将在此竹林村入雨安居。” |
| “Evaṁ, bhante”ti kho te bhikkhū bhagavato paṭissutvā samantā vesāliyā yathāmittaṁ yathāsandiṭṭhaṁ yathāsambhattaṁ vassaṁ upagacchuṁ. | “Yes, venerable sir,” those bhikkhus replied to the Blessed One, and they went into Vassā in the vicinity of Vesālī, wherever they had friends, acquaintances, and intimates. | “唯然，尊者。”彼诸比丘应诺薄伽梵，遂于毗舍离附近，凡有友、有识、有亲者，入雨安居。 |
| Bhagavā pana tattheva veḷuvagāmake vassaṁ upagacchi. | The Blessed One, however, went into Vassā right there in Veḷuvagāma. | 薄伽梵则即于竹林村入雨安居。 |
| Atha kho bhagavato vassūpagatassa kharo ābādho uppajji, bāḷhā vedanā vattanti māraṇantikā. | Then, when the Blessed One had entered upon Vassā, a severe illness arose in him, and sharp, deadly pains afflicted him. | 时，薄伽梵入雨安居后，身患重病，剧痛来袭，几近于死。 |
| Tatra sudaṁ bhagavā sato sampajāno adhivāsesi avihaññamāno. | But the Blessed One endured them, mindful and clearly comprehending, without being distressed. | 然薄伽梵具念正知，忍受之，无有忧恼。 |
| Atha kho bhagavato etadahosi: | Then this thought occurred to the Blessed One: | 时，薄伽梵作是念： |
| “na kho me taṁ patirūpaṁ, yohaṁ anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṅghaṁ parinibbāyeyyaṁ. | “It would not be proper for me to attain final Nibbāna without having addressed my attendants and without having taken leave of the Saṅgha of bhikkhus. | “我若不告诸侍者，不辞比丘僧伽而取般涅槃，此非我所宜。 |
| Yannūnāhaṁ imaṁ ābādhaṁ vīriyena paṭipaṇāmetvā jīvitasaṅkhāraṁ adhiṭṭhāya vihareyyan”ti. | Let me rather suppress this illness with energy and live on, having fixed my life force.” | 我宁以精进力抑制此病，住寿行。” |
| Atha kho bhagavā taṁ ābādhaṁ vīriyena paṭipaṇāmetvā jīvitasaṅkhāraṁ adhiṭṭhāya vihāsi. | Then the Blessed One suppressed that illness with energy and lived on, having fixed his life force. | 于是薄伽梵以精进力抑制彼病，住寿行。 |
| Atha kho bhagavato so ābādho paṭippassambhi. | Then that illness subsided in the Blessed One. | 于是彼病于薄伽梵身中平息。 |
| Atha kho bhagavā gilānā vuṭṭhito aciravuṭṭhito gelaññā vihārā nikkhamitvā vihārapacchāyāyaṁ paññatte āsane nisīdi. | Then the Blessed One, having risen from his illness, having recently recovered from his sickness, came out from the dwelling and sat down on the appointed seat in the shade behind the dwelling. | 时，薄伽梵病愈，新愈未久，出住处，坐于住处后荫中之设座。 |
| Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: | Then venerable Ānanda approached the Blessed One, paid homage to him, sat down to one side, and said to him: | 时，尊者阿难诣薄伽梵所，礼敬已，坐于一面，白言： |
| “diṭṭho me, bhante, bhagavato phāsu; | “I have seen, venerable sir, that the Blessed One is comfortable; | “我见，尊者，薄伽梵安适； |
| diṭṭhaṁ, bhante, bhagavato khamanīyaṁ; | I have seen, venerable sir, that the Blessed One is recuperating; | 我见，尊者，薄伽梵康复； |
| diṭṭhaṁ, bhante, bhagavato yāpanīyaṁ. | I have seen, venerable sir, that the Blessed One is keeping going. | 我见，尊者，薄伽梵住持。 |
| Api ca me, bhante, madhurakajāto viya kāyo, disāpi me na pakkhāyanti, dhammāpi maṁ nappaṭibhanti bhagavato gelaññena. | But for me, venerable sir, my body was as if drugged, and the directions became unclear to me, and the teachings were not clear to me, because of the Blessed One’s sickness. | 然于我，尊者，我身如醉，四方不明，法亦不明，以薄伽梵病故。 |
| Api ca me, bhante, ahosi kācideva assāsamattā: | Yet for me, venerable sir, there was some slight assurance: | 然于我，尊者，尚有些微安慰： |
| ‘na tāva bhagavā parinibbāyissati, na yāva bhagavā bhikkhusaṅghaṁ ārabbha kiñcideva udāharatī’”ti. | ‘The Blessed One will not attain final Nibbāna before the Blessed One has said something about the Saṅgha of bhikkhus.’” | ‘薄伽梵未言及比丘僧伽事，必不取般涅槃。’” |
| “Kiṁ pana dāni, ānanda, bhikkhusaṅgho mayi paccāsīsati? | “What, then, Ānanda, does the Saṅgha of bhikkhus expect from me? | “然则，阿难，比丘僧伽于我何所期？ |
| Desito, ānanda, mayā dhammo anantaraṁ abāhiraṁ karitvā. | The Dhamma, Ānanda, has been taught by me without making any inner or outer distinction. | 阿难，我所说法，无内外之别。 |
| Natthānanda, tathāgatassa dhammesu ācariyamuṭṭhi. | There is no teacher’s closed fist, Ānanda, in regard to the teachings in the Tathāgata. | 阿难，如来之教，无有师拳。 |
| Yassa nūna, ānanda, evamassa: | Surely, Ānanda, if anyone thinks: | 诚然，阿难，若有思： |
| ‘ahaṁ bhikkhusaṅghaṁ pariharissāmī’ti vā, ‘mamuddesiko bhikkhusaṅgho’ti vā, so nūna, ānanda, bhikkhusaṅghaṁ ārabbha kiñcideva udāhareyya. | ‘I will look after the Saṅgha of bhikkhus,’ or ‘the Saṅgha of bhikkhus is destined for me,’ he, Ānanda, would say something about the Saṅgha of bhikkhus. | ‘我当护持比丘僧伽’，或‘比丘僧伽乃我所依’，彼，阿难，当言及比丘僧伽事。 |
| Tathāgatassa kho, ānanda, na evaṁ hoti: | But it is not so with the Tathāgata, Ānanda: | 然如来则不然，阿难： |
| ‘ahaṁ bhikkhusaṅghaṁ pariharissāmī’ti vā, ‘mamuddesiko bhikkhusaṅgho’ti vā. | ‘I will look after the Saṅgha of bhikkhus,’ or ‘the Saṅgha of bhikkhus is destined for me.’ | ‘我当护持比丘僧伽’，或‘比丘僧伽乃我所依’。 |
| Sa kiṁ, ānanda, tathāgato bhikkhusaṅghaṁ ārabbha kiñcideva udāharissati. | So what, Ānanda, would the Tathāgata say about the Saṅgha of bhikkhus? | 然则，阿难，如来于比丘僧伽何所言？ |
| Etarahi kho panāhaṁ, ānanda, jiṇṇo vuddho mahallako addhagato vayoanuppatto. | Now, Ānanda, I am old, aged, advanced in years, having reached the end of my life’s journey. | 今，阿难，我已老迈、年高、寿尽，已至人生旅程之终点。 |
| Āsītiko me vayo vattati. | My age is eighty years. | 我年八十。 |
| Seyyathāpi, ānanda, jajjarasakaṭaṁ veḷamissakena yāpeti; | Just as, Ānanda, an old cart is made to go by being bound together with straps; | 譬如，阿难，旧车以皮带捆绑方能行； |
| evameva kho, ānanda, veḷamissakena maññe tathāgatassa kāyo yāpeti. | so too, Ānanda, the Tathāgata’s body, I think, is kept going by being bound together with straps. | 如是，阿难，如来之身，我思，亦以皮带捆绑而得住持。 |
| Yasmiṁ, ānanda, samaye tathāgato sabbanimittānaṁ amanasikārā ekaccānaṁ vedanānaṁ nirodhā animittaṁ cetosamādhiṁ upasampajja viharati, phāsutaro, ānanda, tasmiṁ samaye tathāgatassa kāyo hoti. | Whenever, Ānanda, the Tathāgata, by not attending to any signs and by the cessation of certain feelings, enters and dwells in the signless concentration of mind, on that occasion, Ānanda, the Tathāgata’s body is more comfortable. | 阿难，每当如来不作意一切相，及由某些受之息灭，入于无相心定而住，于彼时，阿难，如来之身更为舒适。 |
| Tasmātihānanda, attadīpā viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā. | Therefore, Ānanda, dwell with yourselves as an island, with yourselves as a refuge, with no other refuge; with the Dhamma as an island, with the Dhamma as a refuge, with no other refuge. | 是故，阿难，当以己为洲，以己为归，无有他归；以法为洲，以法为归，无有他归。 |
| Kathañcānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo? | And how, Ānanda, does a bhikkhu dwell with himself as an island, with himself as a refuge, with no other refuge; with the Dhamma as an island, with the Dhamma as a refuge, with no other refuge? | 阿难，云何比丘以己为洲，以己为归，无有他归；以法为洲，以法为归，无有他归？ |
| Idhānanda, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; | Here, Ānanda, a bhikkhu dwells contemplating body in body, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world; | 于此，阿难，比丘于身住身观念，热诚，正知，具念，除世间贪忧； |
| vedanāsu …pe… | he dwells contemplating feelings ... | 彼于受观念... |
| citte …pe… | he dwells contemplating mind ... | 彼于心观念... |
| dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | he dwells contemplating phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world. | 彼于法住法观念，热诚，正知，具念，除世间贪忧。 |
| Evaṁ kho, ānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo. | In this way, Ānanda, a bhikkhu dwells with himself as an island, with himself as a refuge, with no other refuge; with the Dhamma as an island, with the Dhamma as a refuge, with no other refuge. | 如是，阿难，比丘以己为洲，以己为归，无有他归；以法为洲，以法为归，无有他归。 |
| Ye hi keci, ānanda, etarahi vā mamaccaye vā attadīpā viharissanti attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā; tamatagge mete, ānanda, bhikkhū bhavissanti ye keci sikkhākāmā”ti. | Those bhikkhus, Ānanda, who now or after my demise dwell with themselves as an island, with themselves as a refuge, with no other refuge; with the Dhamma as an island, with the Dhamma as a refuge, with no other refuge—it is these, Ānanda, who will be at the forefront among my bhikkhus, that is, those who are keen on the training.” | 彼等比丘，阿难，今或我灭后，以己为洲，以己为归，无有他归；以法为洲，以法为归，无有他归者——此等，阿难，将于我诸比丘中为最上，即精进于学之人。” |
47.10 - SN 47.10 Bhikkhunupassaya: Bhikkhunupassayasutta
| --- SN47.10 - Bhikkhunupassayasutta --- | --- SN47.10 - Bhikkhunupassayasutta --- | --- SN47.10 - 比丘尼住处经 --- |
| Atha kho āyasmā ānando pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena aññataro bhikkhunupassayo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. | Then, in the morning, venerable Ānanda dressed, took his bowl and robe, and approached a certain nuns’ residence; having approached, he sat down on the appointed seat. | 尔时，晨朝，尊者阿难着衣持钵，诣一比丘尼住处；至已，于设座坐。 |
| Atha kho sambahulā bhikkhuniyo yenāyasmā ānando tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho tā bhikkhuniyo āyasmantaṁ ānandaṁ etadavocuṁ: | Then a number of bhikkhunīs approached venerable Ānanda; having approached, they paid homage to venerable Ānanda and sat down to one side. Having sat down to one side, those bhikkhunīs said to venerable Ānanda: | 尔时，众多比丘尼诣尊者阿难所；至已，礼敬尊者阿难，坐于一面。坐于一面已，彼诸比丘尼白尊者阿难言： |
| “Idha, bhante ānanda, sambahulā bhikkhuniyo catūsu satipaṭṭhānesu suppatiṭṭhitacittā viharantiyo uḷāraṁ pubbenāparaṁ visesaṁ sañjānantī”ti. | “Here, venerable Ānanda, a number of bhikkhunīs, dwelling with their minds well established in the four establishments of mindfulness, perceive a notable progressive distinction.” | “此处，尊者阿难，众多比丘尼，心善安住于四念处，得见显着次第之差别。” |
| “Evametaṁ, bhaginiyo, evametaṁ, bhaginiyo. | “It is so, sisters, it is so, sisters. | “诚然，姊妹，诚然，姊妹。 |
| Yo hi koci, bhaginiyo, bhikkhu vā bhikkhunī vā catūsu satipaṭṭhānesu suppatiṭṭhitacitto viharati, tassetaṁ pāṭikaṅkhaṁ: | For any bhikkhu or bhikkhunī, sisters, who dwells with his or her mind well established in the four establishments of mindfulness, this is to be expected: | 盖，凡有比丘或比丘尼，姊妹，其心善安住于四念处，此乃可期之事： |
| ‘uḷāraṁ pubbenāparaṁ visesaṁ sañjānissatī’”ti. | ‘He or she will perceive a notable progressive distinction.’” | ‘彼或彼女将得见显着次第之差别。’” |
| Atha kho āyasmā ānando tā bhikkhuniyo dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi. | Then venerable Ānanda, having instructed, encouraged, inspired, and gladdened those bhikkhunīs with a Dhamma talk, rose from his seat and departed. | 尔时，尊者阿难以法谈教导、鼓励、激发、悦喜彼诸比丘尼，从座而起，辞退而去。 |
| Atha kho āyasmā ānando sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: | Then venerable Ānanda, having wandered for alms in Sāvatthī, and after his meal, on his return from the alms round, approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Having sat down to one side, venerable Ānanda said to the Blessed One: | 尔时，尊者阿难于舍卫城乞食已，食后还，诣薄伽梵所；至已，礼敬薄伽梵，坐于一面。坐于一面已，尊者阿难白薄伽梵言： |
| “Idhāhaṁ, bhante, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena aññataro bhikkhunupassayo tenupasaṅkamiṁ; upasaṅkamitvā paññatte āsane nisīdiṁ. | “Here, venerable sir, in the morning I dressed, took my bowl and robe, and approached a certain nuns’ residence; having approached, I sat down on the appointed seat. | “此处，尊者，晨朝我着衣持钵，诣一比丘尼住处；至已，于设座坐。 |
| Atha kho, bhante, sambahulā bhikkhuniyo yenāhaṁ tenupasaṅkamiṁsu; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho, bhante, tā bhikkhuniyo maṁ etadavocuṁ: | Then, venerable sir, a number of bhikkhunīs approached me; having approached, they paid homage to me and sat down to one side. Having sat down to one side, those bhikkhunīs said to me: | 尔时，尊者，众多比丘尼诣我所；至已，礼敬于我，坐于一面。坐于一面已，彼诸比丘尼白我言： |
| ‘idha, bhante ānanda, sambahulā bhikkhuniyo catūsu satipaṭṭhānesu suppatiṭṭhitacittā viharantiyo uḷāraṁ pubbenāparaṁ visesaṁ sañjānantī’ti. | ‘Here, venerable Ānanda, a number of bhikkhunīs, dwelling with their minds well established in the four establishments of mindfulness, perceive a notable progressive distinction.’ | ‘此处，尊者阿难，众多比丘尼，心善安住于四念处，得见显着次第之差别。’ |
| Evaṁ vuttāhaṁ, bhante, tā bhikkhuniyo etadavocaṁ: | When I was told this, venerable sir, I said to those bhikkhunīs: | 我闻此语，尊者，乃告彼诸比丘尼言： |
| ‘evametaṁ, bhaginiyo, evametaṁ, bhaginiyo. | ‘It is so, sisters, it is so, sisters. | ‘诚然，姊妹，诚然，姊妹。 |
| Yo hi koci, bhaginiyo, bhikkhu vā bhikkhunī vā catūsu satipaṭṭhānesu suppatiṭṭhitacitto viharati, tassetaṁ pāṭikaṅkhaṁ—uḷāraṁ pubbenāparaṁ visesaṁ sañjānissatī’”ti. | For any bhikkhu or bhikkhunī, sisters, who dwells with his or her mind well established in the four establishments of mindfulness, this is to be expected—he or she will perceive a notable progressive distinction.’” | 盖，凡有比丘或比丘尼，姊妹，其心善安住于四念处，此乃可期之事——彼或彼女将得见显着次第之差别。’” |
| “Evametaṁ, ānanda, evametaṁ, ānanda. | “It is so, Ānanda, it is so, Ānanda. | “诚然，阿难，诚然，阿难。 |
| Yo hi koci, ānanda, bhikkhu vā bhikkhunī vā catūsu satipaṭṭhānesu suppatiṭṭhitacitto viharati, tassetaṁ pāṭikaṅkhaṁ: | For any bhikkhu or bhikkhunī, Ānanda, who dwells with his or her mind well established in the four establishments of mindfulness, this is to be expected: | 盖，凡有比丘或比丘尼，阿难，其心善安住于四念处，此乃可期之事： |
| ‘uḷāraṁ pubbenāparaṁ visesaṁ sañjānissati’. | ‘He or she will perceive a notable progressive distinction.’ | ‘彼或彼女将得见显着次第之差别。’ |
| Katamesu catūsu? | In what four? | 于何四者？ |
| Idhānanda, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | Here, Ānanda, a bhikkhu dwells contemplating body in body, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world. | 于此，阿难，比丘于身住身观念，热诚，正知，具念，除世间贪忧。 |
| Tassa kāye kāyānupassino viharato kāyārammaṇo vā uppajjati kāyasmiṁ pariḷāho, cetaso vā līnattaṁ, bahiddhā vā cittaṁ vikkhipati. | When he dwells contemplating body in body, a bodily sensation arises in him, or a sluggishness of mind, or his mind gets distracted externally. | 彼于身住身观念时，身受生起，或心有迟滞，或心外散。 |
| Tenānanda, bhikkhunā kismiñcideva pasādanīye nimitte cittaṁ paṇidahitabbaṁ. | Then, Ānanda, that bhikkhu should direct his mind to some gladdening sign. | 尔时，阿难，彼比丘应将心导向某悦喜之相。 |
| Tassa kismiñcideva pasādanīye nimitte cittaṁ paṇidahato pāmojjaṁ jāyati. | When he directs his mind to some gladdening sign, gladness arises in him. | 彼将心导向某悦喜之相时，喜悦生起。 |
| Pamuditassa pīti jāyati. | When he is gladdened, rapture arises. | 彼喜悦时，轻安生起。 |
| Pītimanassa kāyo passambhati. | When he is rapturous, his body becomes tranquil. | 彼轻安时，其身宁静。 |
| Passaddhakāyo sukhaṁ vedayati. | When his body is tranquil, he experiences pleasure. | 其身宁静时，彼觉受乐。 |
| Sukhino cittaṁ samādhiyati. | When he is pleasurable, his mind becomes concentrated. | 彼乐时，其心专注。 |
| So iti paṭisañcikkhati: | He reflects thus: | 彼如是思惟： |
| ‘yassa khvāhaṁ atthāya cittaṁ paṇidahiṁ, so me attho abhinipphanno. | ‘The purpose for which I directed my mind has been accomplished. | ‘我导心之目的已成。 |
| Handa dāni paṭisaṁharāmī’ti. | Now let me withdraw [it].’ | 今当收摄之。’ |
| So paṭisaṁharati ceva na ca vitakketi na ca vicāreti. | He withdraws it, and he does not think discursive thoughts or engage in sustained thought. | 彼收摄之，而不作寻思，不作持续之思。 |
| ‘Avitakkomhi avicāro, ajjhattaṁ satimā sukhamasmī’ti pajānāti. | He understands: ‘I am without discursive thought, without sustained thought, mindful, and I dwell in pleasure internally.’ | 彼了知：‘我无寻思，无持续之思，具念，内住于乐。’ |
| Puna caparaṁ, ānanda, bhikkhu vedanāsu …pe… | Further, Ānanda, a bhikkhu dwells contemplating feelings ... | 复次，阿难，比丘于受观念... |
| citte …pe… | mind ... | 心... |
| dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world. | 于法住法观念，热诚，正知，具念，除世间贪忧。 |
| Tassa dhammesu dhammānupassino viharato dhammārammaṇo vā uppajjati kāyasmiṁ pariḷāho, cetaso vā līnattaṁ, bahiddhā vā cittaṁ vikkhipati. | When he dwells contemplating phenomena in phenomena, a phenomenal sensation arises in him, or a sluggishness of mind, or his mind gets distracted externally. | 彼于法住法观念时，法受生起，或心有迟滞，或心外散。 |
| Tenānanda, bhikkhunā kismiñcideva pasādanīye nimitte cittaṁ paṇidahitabbaṁ. | Then, Ānanda, that bhikkhu should direct his mind to some gladdening sign. | 尔时，阿难，彼比丘应将心导向某悦喜之相。 |
| Tassa kismiñcideva pasādanīye nimitte cittaṁ paṇidahato pāmojjaṁ jāyati. | When he directs his mind to some gladdening sign, gladness arises in him. | 彼将心导向某悦喜之相时，喜悦生起。 |
| Pamuditassa pīti jāyati. | When he is gladdened, rapture arises. | 彼喜悦时，轻安生起。 |
| Pītimanassa kāyo passambhati. | When he is rapturous, his body becomes tranquil. | 彼轻安时，其身宁静。 |
| Passaddhakāyo sukhaṁ vedayati. | When his body is tranquil, he experiences pleasure. | 其身宁静时，彼觉受乐。 |
| Sukhino cittaṁ samādhiyati. | When he is pleasurable, his mind becomes concentrated. | 彼乐时，其心专注。 |
| So iti paṭisañcikkhati: | He reflects thus: | 彼如是思惟： |
| ‘yassa khvāhaṁ atthāya cittaṁ paṇidahiṁ, so me attho abhinipphanno. | ‘The purpose for which I directed my mind has been accomplished. | ‘我导心之目的已成。 |
| Handa dāni paṭisaṁharāmī’ti. | Now let me withdraw [it].’ | 今当收摄之。’ |
| So paṭisaṁharati ceva na ca vitakketi na ca vicāreti. | He withdraws it, and he does not think discursive thoughts or engage in sustained thought. | 彼收摄之，而不作寻思，不作持续之思。 |
| ‘Avitakkomhi avicāro, ajjhattaṁ satimā sukhamasmī’ti pajānāti. | He understands: ‘I am without discursive thought, without sustained thought, mindful, and I dwell in pleasure internally.’ | 彼了知：‘我无寻思，无持续之思，具念，内住于乐。’ |
| Evaṁ kho, ānanda, paṇidhāya bhāvanā hoti. | In this way, Ānanda, there is development by directing the mind. | 如是，阿难，有导心之修习。 |
| Kathañcānanda, appaṇidhāya bhāvanā hoti? | And how, Ānanda, is there development without directing the mind? | 阿难，云何为不导心之修习？ |
| Bahiddhā, ānanda, bhikkhu cittaṁ appaṇidhāya ‘appaṇihitaṁ me bahiddhā cittan’ti pajānāti. | Here, Ānanda, a bhikkhu, without directing his mind externally, understands: ‘My mind is not directed externally.’ | 于此，阿难，比丘不导心于外，了知：‘我心不导于外。’ |
| Atha pacchāpure ‘asaṅkhittaṁ vimuttaṁ appaṇihitan’ti pajānāti. | Then, later, he understands: ‘It is uncontracted, liberated, not directed.’ | 然后，彼了知：‘其不收缩，解脱，不导向。’ |
| Atha ca pana ‘kāye kāyānupassī viharāmi ātāpī sampajāno satimā sukhamasmī’ti pajānāti. | And further, he understands: ‘I dwell contemplating body in body, ardent, clearly comprehending, mindful, and I dwell in pleasure.’ | 复次，彼了知：‘我于身住身观念，热诚，正知，具念，我住于乐。’ |
| Bahiddhā, ānanda, bhikkhu cittaṁ appaṇidhāya ‘appaṇihitaṁ me bahiddhā cittan’ti pajānāti. | Here, Ānanda, a bhikkhu, without directing his mind externally, understands: ‘My mind is not directed externally.’ | 于此，阿难，比丘不导心于外，了知：‘我心不导于外。’ |
| Atha pacchāpure ‘asaṅkhittaṁ vimuttaṁ appaṇihitan’ti pajānāti. | Then, later, he understands: ‘It is uncontracted, liberated, not directed.’ | 然后，彼了知：‘其不收缩，解脱，不导向。’ |
| Atha ca pana ‘vedanāsu vedanānupassī viharāmi ātāpī sampajāno satimā sukhamasmī’ti pajānāti. | And further, he understands: ‘I dwell contemplating feelings in feelings, ardent, clearly comprehending, mindful, and I dwell in pleasure.’ | 复次，彼了知：‘我于受住受观念，热诚，正知，具念，我住于乐。’ |
| Bahiddhā, ānanda, bhikkhu cittaṁ appaṇidhāya ‘appaṇihitaṁ me bahiddhā cittan’ti pajānāti. | Here, Ānanda, a bhikkhu, without directing his mind externally, understands: ‘My mind is not directed externally.’ | 于此，阿难，比丘不导心于外，了知：‘我心不导于外。’ |
| Atha pacchāpure ‘asaṅkhittaṁ vimuttaṁ appaṇihitan’ti pajānāti. | Then, later, he understands: ‘It is uncontracted, liberated, not directed.’ | 然后，彼了知：‘其不收缩，解脱，不导向。’ |
| Atha ca pana ‘citte cittānupassī viharāmi ātāpī sampajāno satimā sukhamasmī’ti pajānāti. | And further, he understands: ‘I dwell contemplating mind in mind, ardent, clearly comprehending, mindful, and I dwell in pleasure.’ | 复次，彼了知：‘我于心住心观念，热诚，正知，具念，我住于乐。’ |
| Bahiddhā, ānanda, bhikkhu cittaṁ appaṇidhāya ‘appaṇihitaṁ me bahiddhā cittan’ti pajānāti. | Here, Ānanda, a bhikkhu, without directing his mind externally, understands: ‘My mind is not directed externally.’ | 于此，阿难，比丘不导心于外，了知：‘我心不导于外。’ |
| Atha pacchāpure ‘asaṅkhittaṁ vimuttaṁ appaṇihitan’ti pajānāti. | Then, later, he understands: ‘It is uncontracted, liberated, not directed.’ | 然后，彼了知：‘其不收缩，解脱，不导向。’ |
| Atha ca pana ‘dhammesu dhammānupassī viharāmi ātāpī sampajāno satimā sukhamasmī’ti pajānāti. | And further, he understands: ‘I dwell contemplating phenomena in phenomena, ardent, clearly comprehending, mindful, and I dwell in pleasure.’ | 复次，彼了知：‘我于法住法观念，热诚，正知，具念，我住于乐。’ |
| Evaṁ kho, ānanda, appaṇidhāya bhāvanā hoti. | In this way, Ānanda, there is development without directing the mind. | 如是，阿难，有不导心之修习。 |
| Iti kho, ānanda, desitā mayā paṇidhāya bhāvanā, desitā appaṇidhāya bhāvanā. | Thus, Ānanda, I have taught development by directing the mind; I have taught development without directing the mind. | 如是，阿难，我已教导导心之修习；我已教导不导心之修习。 |
| Yaṁ, ānanda, satthārā karaṇīyaṁ sāvakānaṁ hitesinā anukampakena anukampaṁ upādāya, kataṁ vo taṁ mayā. | That, Ānanda, which should be done by a teacher sympathetic to his disciples, out of compassion, that has been done by me for you. | 阿难，凡师长出于慈悲，为弟子所应作者，我已为汝等作。 |
| Etāni, ānanda, rukkhamūlāni, etāni suññāgārāni. Jhāyathānanda, mā pamādattha; mā pacchā vippaṭisārino ahuvattha. Ayaṁ vo amhākaṁ anusāsanī”ti. | These, Ānanda, are roots of trees; these are empty dwellings. Meditate, Ānanda, do not be heedless; do not be remorseful later. This is our instruction to you.” | 此等，阿难，是树下；此等是空闲处。禅修，阿难，勿放逸；勿后追悔。此是我等对汝之教诫。” |
| Idamavoca bhagavā. | This is what the Blessed One said. | 此为薄伽梵所说。 |
| Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti. | Venerable Ānanda was satisfied and delighted in the Blessed One’s words. | 尊者阿难闻薄伽梵说，心生欢喜，信受奉行。 |
| Ambapālivaggo paṭhamo. | The first chapter on Ambapālī. | 第一庵婆波利品。 |
| Ambapāli sato bhikkhu, | Ambapālī, Mindful Bhikkhu, | 庵婆波利、念比丘、 |
| Sālā kusalarāsi ca; | Sālā, Heap of Wholesome; | 萨罗、善聚； |
| Sakuṇagghi makkaṭo sūdo, | Hawk, Monkey, Cook, | 鹰、猴、厨师、 |
| Gilāno bhikkhunupassayoti. | Sick, and Nuns’ Residence. | 病、与比丘尼住处。 |
47.11 - SN 47.11 Mahāpurisa: Mahāpurisasutta
| --- SN47.11 - Mahāpurisasutta --- | --- SN47.11 - Mahāpurisasutta --- | --- SN47.11 - 大丈夫经 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sāriputto bhagavantaṁ etadavoca: | Then venerable Sāriputta approached the Blessed One, paid homage to him, sat down to one side, and said to him: | 尔时，尊者舍利弗诣薄伽梵所，礼敬已，坐于一面，白言： |
| “‘mahāpuriso, mahāpuriso’ti, bhante, vuccati. | “‘A great man, a great man’ it is said, venerable sir. | “‘大丈夫，大丈夫’，尊者，如是说。 |
| Kittāvatā nu kho, bhante, mahāpuriso hotī”ti? | In what way, venerable sir, is one a great man?” | 尊者，云何为大丈夫？” |
| “Vimuttacittattā khvāhaṁ, sāriputta, ‘mahāpuriso’ti vadāmi. | “I say, Sāriputta, that one is a ‘great man’ because of his mind’s liberation. | “舍利弗，我说，由心解脱故，为‘大丈夫’。 |
| Avimuttacittattā ‘no mahāpuriso’ti vadāmi. | I say that one is ‘not a great man’ because of his mind’s non-liberation. | 我说，由心不解脱故，为‘非大丈夫’。 |
| Kathañca, sāriputta, vimuttacitto hoti? | And how, Sāriputta, is one’s mind liberated? | 舍利弗，云何心解脱？ |
| Idha, sāriputta, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | Here, Sāriputta, a bhikkhu dwells contemplating body in body, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world. | 于此，舍利弗，比丘于身住身观念，热诚，正知，具念，除世间贪忧。 |
| Tassa kāye kāyānupassino viharato cittaṁ virajjati, vimuccati anupādāya āsavehi. | As he dwells contemplating body in body, his mind becomes dispassionate, it is liberated from the taints through non-clinging. | 彼于身住身观念时，心生厌离，由不取著而从诸漏解脱。 |
| Vedanāsu …pe… | He dwells contemplating feelings ... | 彼于受观念... |
| citte …pe… | mind ... | 心... |
| dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world. | 于法住法观念，热诚，正知，具念，除世间贪忧。 |
| Tassa dhammesu dhammānupassino viharato cittaṁ virajjati, vimuccati anupādāya āsavehi. | As he dwells contemplating phenomena in phenomena, his mind becomes dispassionate, it is liberated from the taints through non-clinging. | 彼于法住法观念时，心生厌离，由不取著而从诸漏解脱。 |
| Evaṁ kho, sāriputta, vimuttacitto hoti. | In this way, Sāriputta, one’s mind is liberated. | 如是，舍利弗，心为解脱。 |
| Vimuttacittattā khvāhaṁ, sāriputta, ‘mahāpuriso’ti vadāmi. | I say, Sāriputta, that one is a ‘great man’ because of his mind’s liberation. | 舍利弗，我说，由心解脱故，为‘大丈夫’。 |
| Avimuttacittattā ‘no mahāpuriso’ti vadāmī”ti. | I say that one is ‘not a great man’ because of his mind’s non-liberation.” | 我说，由心不解脱故，为‘非大丈夫’。” |
47.12 - SN 47.12 Nālanda: Nālandasutta
| --- SN47.12 - Nālandasutta --- | --- SN47.12 - Nālandasutta --- | --- SN47.12 - 那烂陀经 --- |
| Ekaṁ samayaṁ bhagavā nālandāyaṁ viharati pāvārikambavane. | On one occasion the Blessed One was dwelling in Nālandā, in Pāvārika’s mango grove. | 一时，薄伽梵住那烂陀波婆利迦芒果园。 |
| Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sāriputto bhagavantaṁ etadavoca: | Then venerable Sāriputta approached the Blessed One, paid homage to him, sat down to one side, and said to him: | 尔时，尊者舍利弗诣薄伽梵所，礼敬已，坐于一面，白言： |
| “evaṁpasanno ahaṁ, bhante, bhagavati. | “I am so confident in the Blessed One, venerable sir. | “我于薄伽梵有如是信，尊者。 |
| Na cāhu, na ca bhavissati, na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro, yadidaṁ—sambodhiyan”ti. | There has not been, there will not be, nor is there now another ascetic or brahmin who is more accomplished in direct knowledge than the Blessed One, that is, in regard to supreme awakening.” | 过去未曾有，未来将无有，现在亦无有另一沙门或婆罗门，于正觉智胜于薄伽梵者，即于无上觉。 |
| “Uḷārā kho tyāyaṁ, sāriputta, āsabhī vācā bhāsitā, ekaṁso gahito, sīhanādo nadito: | “Sublime, Sāriputta, is this excellent utterance spoken by you, a categorical assertion, a lion’s roar: | “善哉，舍利弗！此汝所说之胜语，决定之言，狮子吼也： |
| ‘evaṁpasanno ahaṁ, bhante, bhagavati. | ‘I am so confident in the Blessed One, venerable sir. | ‘我于薄伽梵有如是信，尊者。 |
| Na cāhu, na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro, yadidaṁ—sambodhiyan’ti. | There has not been, there will not be, nor is there now another ascetic or brahmin who is more accomplished in direct knowledge than the Blessed One, that is, in regard to supreme awakening.’ | 过去未曾有，未来将无有，现在亦无有另一沙门或婆罗门，于正觉智胜于薄伽梵者，即于无上觉。’ |
| Kiṁ nu te, sāriputta, ye te ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā: | Have you, Sāriputta, thoroughly known with your mind the minds of all the Blessed Ones, the Arahants, the Perfectly Enlightened Ones, who lived in the past, thus: | 舍利弗，汝岂曾以心遍知过去一切薄伽梵、阿罗汉、正等觉者之心，如是知： |
| ‘evaṁsīlā te bhagavanto ahesuṁ’ iti vā, ‘evaṁdhammā te bhagavanto ahesuṁ’ iti vā, ‘evaṁpaññā te bhagavanto ahesuṁ’ iti vā, ‘evaṁvihārino te bhagavanto ahesuṁ’ iti vā, ‘evaṁvimuttā te bhagavanto ahesuṁ’ iti vā”ti? | ‘Such was the moral discipline of those Blessed Ones,’ or ‘such was the Dhamma of those Blessed Ones,’ or ‘such was the wisdom of those Blessed Ones,’ or ‘such were the dwellings of those Blessed Ones,’ or ‘such was the liberation of those Blessed Ones’?” | ‘彼诸薄伽梵之戒如是’，或‘彼诸薄伽梵之法如是’，或‘彼诸薄伽梵之慧如是’，或‘彼诸薄伽梵之住如是’，或‘彼诸薄伽梵之解脱如是’？” |
| “No hetaṁ, bhante”. | “No, venerable sir.” | “不也，尊者。” |
| “Kiṁ pana te, sāriputta, ye te bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā: | “Then have you, Sāriputta, thoroughly known with your mind the minds of all the Blessed Ones, the Arahants, the Perfectly Enlightened Ones, who will live in the future, thus: | “然则，舍利弗，汝岂曾以心遍知未来一切薄伽梵、阿罗汉、正等觉者之心，如是知： |
| ‘evaṁsīlā te bhagavanto bhavissanti’ iti vā, ‘evaṁdhammā te bhagavanto bhavissanti’ iti vā, ‘evaṁpaññā te bhagavanto bhavissanti’ iti vā, ‘evaṁvihārino te bhagavanto bhavissanti’ iti vā, ‘evaṁvimuttā te bhagavanto bhavissanti’ iti vā”ti? | ‘Such will be the moral discipline of those Blessed Ones,’ or ‘such will be the Dhamma of those Blessed Ones,’ or ‘such will be the wisdom of those Blessed Ones,’ or ‘such will be the dwellings of those Blessed Ones,’ or ‘such will be the liberation of those Blessed Ones’?” | ‘彼诸薄伽梵之戒将如是’，或‘彼诸薄伽梵之法将如是’，或‘彼诸薄伽梵之慧将如是’，或‘彼诸薄伽梵之住将如是’，或‘彼诸薄伽梵之解脱将如是’？” |
| “No hetaṁ, bhante”. | “No, venerable sir.” | “不也，尊者。” |
| “Kiṁ pana tyāhaṁ, sāriputta, etarahi, arahaṁ sammāsambuddho cetasā ceto paricca vidito: | “Then have you, Sāriputta, thoroughly known with your mind my mind now, as the Arahant, the Perfectly Enlightened One, thus: | “然则，舍利弗，汝岂曾以心遍知我今阿罗汉、正等觉者之心，如是知： |
| ‘evaṁsīlo bhagavā’ iti vā, ‘evaṁdhammo bhagavā’ iti vā, ‘evaṁpañño bhagavā’ iti vā, ‘evaṁvihārī bhagavā’ iti vā, ‘evaṁvimutto bhagavā’ iti vā”ti? | ‘Such is the moral discipline of the Blessed One,’ or ‘such is the Dhamma of the Blessed One,’ or ‘such is the wisdom of the Blessed One,’ or ‘such is the dwelling of the Blessed One,’ or ‘such is the liberation of the Blessed One’?” | ‘薄伽梵之戒如是’，或‘薄伽梵之法如是’，或‘薄伽梵之慧如是’，或‘薄伽梵之住如是’，或‘薄伽梵之解脱如是’？” |
| “No hetaṁ, bhante”. | “No, venerable sir.” | “不也，尊者。” |
| “Ettha ca te, sāriputta, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṁ natthi. | “Since you have no knowledge of the minds of the Arahants, the Perfectly Enlightened Ones, who lived in the past, will live in the future, or are living now, then what, Sāriputta, is this sublime excellent utterance spoken by you, this categorical assertion, this lion’s roar: | “汝既不知过去、未来、现在诸阿罗汉、正等觉者之心，然则，舍利弗，汝此胜语、决定之言、狮子吼，云何而说： |
| Atha kiñcarahi tyāyaṁ, sāriputta, uḷārā āsabhī vācā bhāsitā, ekaṁso gahito, sīhanādo nadito: | ‘I am so confident in the Blessed One, venerable sir. | ‘我于薄伽梵有如是信，尊者。 |
| ‘evaṁpasanno ahaṁ, bhante, bhagavati. | There has not been, there will not be, nor is there now another ascetic or brahmin who is more accomplished in direct knowledge than the Blessed One, that is, in regard to supreme awakening’?” | 过去未曾有，未来将无有，现在亦无有另一沙门或婆罗门，于正觉智胜于薄伽梵者，即于无上觉’？” |
| Na cāhu, na ca bhavissati, na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā’ bhiyyobhiññataro, yadidaṁ—sambodhiyan”ti? | “It is not, venerable sir, that I have knowledge of the minds of the Arahants, the Perfectly Enlightened Ones, who lived in the past, will live in the future, or are living now. | “非也，尊者，我实不知过去、未来、现在诸阿罗汉、正等觉者之心。 |
| “Na kho me, bhante, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṁ atthi, | But, venerable sir, I know the continuity of the Dhamma. | 然，尊者，我知法之相续。 |
| api ca me dhammanvayo vidito. | Just as, venerable sir, a royal frontier city with strong ramparts, strong watchtowers and gates, and only one gate. | 譬如，尊者，一王城边邑，有坚固城墙、坚固望楼与城门，仅有一门。 |
| Seyyathāpi, bhante, rañño paccantimaṁ nagaraṁ daḷhuddhāpaṁ daḷhapākāratoraṇaṁ ekadvāraṁ. | There would be a gatekeeper who is wise, experienced, intelligent, a deterrent to the unknown, an admitted one to the known. | 其处有一门卫，智、经验、明达，能拒未知者，能纳已知者。 |
| Tatrassa dovāriko paṇḍito byatto medhāvī aññātānaṁ nivāretā ñātānaṁ pavesetā. | He, going around and walking along the path all around that city, would not see any weak spot in the ramparts or any opening in the ramparts, not even one large enough for a cat to get out. | 彼绕行城周之道，不见城墙有弱处，亦不见城墙有孔隙，虽一猫能出者亦无。 |
| So tassa nagarassa samantā anupariyāyapathaṁ anukkamamāno na passeyya pākārasandhiṁ vā pākāravivaraṁ vā, antamaso biḷāranikkhamanamattampi. | He would think thus: | 彼当如是思： |
| Tassa evamassa: | ‘Whatever large creatures enter or leave this city, they all enter or leave only through this gate.’ | ‘凡入或出此城之大生物，皆唯由此门入或出。’ |
| ‘ye kho keci oḷārikā pāṇā imaṁ nagaraṁ pavisanti vā nikkhamanti vā, sabbe te imināva dvārena pavisanti vā nikkhamanti vā’ti. | Even so, venerable sir, I know the continuity of the Dhamma: | 如是，尊者，我知法之相续： |
| Evameva kho me, bhante, dhammanvayo vidito: | ‘All those Blessed Ones, the Arahants, the Perfectly Enlightened Ones, who lived in the past, having abandoned the five hindrances, the corruptions of the mind that weaken wisdom, with their minds well established in the four establishments of mindfulness, having truly developed the seven factors of awakening, directly awakened to unsurpassed perfect awakening. | ‘凡过去诸薄伽梵、阿罗汉、正等觉者，皆断五盖，即令慧羸弱之心垢，心善安住于四念处，真实修习七觉支，直证无上正等觉。 |
| ‘yepi te, bhante, ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, sabbe te bhagavanto pañca nīvaraṇe pahāya, cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacittā, satta bojjhaṅge yathābhūtaṁ bhāvetvā, anuttaraṁ sammāsambodhiṁ abhisambujjhiṁsu. | All those Blessed Ones, the Arahants, the Perfectly Enlightened Ones, who will live in the future, having abandoned the five hindrances, the corruptions of the mind that weaken wisdom, with their minds well established in the four establishments of mindfulness, having truly developed the seven factors of awakening, will directly awaken to unsurpassed perfect awakening. | 凡未来诸薄伽梵、阿罗汉、正等觉者，亦将断五盖，即令慧羸弱之心垢，心善安住于四念处，真实修习七觉支，直证无上正等觉。 |
| Yepi te, bhante, bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā, sabbe te bhagavanto pañca nīvaraṇe pahāya, cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacittā, satta bojjhaṅge yathābhūtaṁ bhāvetvā, anuttaraṁ sammāsambodhiṁ abhisambujjhissanti. | The Blessed One, venerable sir, who is now the Arahant, the Perfectly Enlightened One, having abandoned the five hindrances, the corruptions of the mind that weaken wisdom, with his mind well established in the four establishments of mindfulness, having truly developed the seven factors of awakening, has directly awakened to unsurpassed perfect awakening.’” | 薄伽梵，尊者，今阿罗汉、正等觉者，断五盖，即令慧羸弱之心垢，心善安住于四念处，真实修习七觉支，已直证无上正等觉。’” |
| Bhagavāpi, bhante, etarahi arahaṁ sammāsambuddho pañca nīvaraṇe pahāya, cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacitto, satta bojjhaṅge yathābhūtaṁ bhāvetvā, anuttaraṁ sammāsambodhiṁ abhisambuddho’”ti. | “Good, good, Sāriputta! | “善哉，善哉，舍利弗！ |
| “Sādhu sādhu, sāriputta. | Therefore, Sāriputta, you should often speak this discourse on the Dhamma to bhikkhus, bhikkhunīs, male lay followers, and female lay followers. | 是故，舍利弗，汝当常以此法说示比丘、比丘尼、优婆塞、优婆夷。 |
| Tasmātiha tvaṁ, sāriputta, imaṁ dhammapariyāyaṁ abhikkhaṇaṁ bhāseyyāsi bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ. | For if any foolish men, Sāriputta, have doubt or perplexity concerning the Tathāgata, having heard this discourse on the Dhamma, that doubt or perplexity concerning the Tathāgata will be abandoned.” | 盖若有愚人，舍利弗，于如来有疑或惑，闻此法说，其于如来之疑或惑当断。” |
| Yesampi hi, sāriputta, moghapurisānaṁ bhavissati tathāgate kaṅkhā vā vimati vā, tesampimaṁ dhammapariyāyaṁ sutvā yā tathāgate kaṅkhā vā vimati vā sā pahīyissatī”ti. | The second. | 第二。 |
| Dutiyaṁ. |
47.13 - SN 47.13 Cunda: Cundasutta
| --- SN47.13 - Cundasutta --- | --- SN47.13 - Cundasutta --- | --- SN47.13 - 纯陀经 --- |
| Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. | On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. | 一时，薄伽梵住舍卫城祇树给孤独园。 |
| Tena kho pana samayena āyasmā sāriputto magadhesu viharati nālakagāmake ābādhiko dukkhito bāḷhagilāno. | Now at that time venerable Sāriputta was dwelling in the Magadhan country, at Nālakagāma, afflicted, suffering, gravely ill. | 尔时，尊者舍利弗住摩揭陀国那罗迦村，身患重病，苦痛不堪。 |
| Cundo ca samaṇuddeso āyasmato sāriputtassa upaṭṭhāko hoti. | And Cunda the novice was venerable Sāriputta’s attendant. | 纯陀沙弥为尊者舍利弗之侍者。 |
| Atha kho āyasmā sāriputto teneva ābādhena parinibbāyi. | Then venerable Sāriputta attained final Nibbāna because of that illness. | 时，尊者舍利弗因彼病而取般涅槃。 |
| Atha kho cundo samaṇuddeso āyasmato sāriputtassa pattacīvaramādāya yena sāvatthi jetavanaṁ anāthapiṇḍikassa ārāmo yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho cundo samaṇuddeso āyasmantaṁ ānandaṁ etadavoca: | Then Cunda the novice took venerable Sāriputta’s bowl and robe and approached venerable Ānanda at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s Park; having approached, he paid homage to venerable Ānanda and sat down to one side. Having sat down to one side, Cunda the novice said to venerable Ānanda: | 于是纯陀沙弥持尊者舍利弗之衣钵，诣舍卫城祇树给孤独园，至尊者阿难所；至已，礼敬尊者阿难，坐于一面。坐于一面已，纯陀沙弥白尊者阿难言： |
| “āyasmā, bhante, sāriputto parinibbuto. | “Venerable Sāriputta has attained final Nibbāna, venerable sir. | “尊者舍利弗已取般涅槃，尊者。 |
| Idamassa pattacīvaran”ti. | This is his bowl and robe.” | 此是其衣钵。” |
| “Atthi kho idaṁ, āvuso cunda, kathāpābhataṁ bhagavantaṁ dassanāya. | “This is a message, friend Cunda, for seeing the Blessed One. | “此是一信，友纯陀，为见薄伽梵者。 |
| Āyāmāvuso cunda, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā bhagavato etamatthaṁ ārocessāmā”ti. | Come, friend Cunda, let us approach the Blessed One; having approached, we will inform the Blessed One of this matter.” | 来，友纯陀，我等诣薄伽梵所；至已，当以此事禀告薄伽梵。” |
| “Evaṁ, bhante”ti kho cundo samaṇuddeso āyasmato ānandassa paccassosi. | “Yes, venerable sir,” Cunda the novice replied to venerable Ānanda. | “唯然，尊者。”纯陀沙弥应诺尊者阿难。 |
| Atha kho āyasmā ca ānando cundo ca samaṇuddeso yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: | Then venerable Ānanda and Cunda the novice approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. Having sat down to one side, venerable Ānanda said to the Blessed One: | 于是尊者阿难与纯陀沙弥诣薄伽梵所；至已，礼敬薄伽梵，坐于一面。坐于一面已，尊者阿难白薄伽梵言： |
| “ayaṁ, bhante, cundo samaṇuddeso evamāha: | “This Cunda the novice, venerable sir, says this: | “此纯陀沙弥，尊者，作是说： |
| ‘āyasmā, bhante, sāriputto parinibbuto; | ‘Venerable Sāriputta has attained final Nibbāna; | ‘尊者舍利弗已取般涅槃； |
| idamassa pattacīvaran’ti. | this is his bowl and robe.’ | 此是其衣钵。’ |
| Api ca me, bhante, madhurakajāto viya kāyo, disāpi me na pakkhāyanti, dhammāpi maṁ nappaṭibhanti ‘āyasmā sāriputto parinibbuto’ti sutvā”. | Moreover, venerable sir, my body is as if drugged, and the directions are unclear to me, and the teachings are not clear to me, having heard that ‘Venerable Sāriputta has attained final Nibbāna.’” | 复次，尊者，我身如醉，四方不明，法亦不明，闻‘尊者舍利弗已取般涅槃’故。” |
| “Kiṁ nu kho te, ānanda, sāriputto sīlakkhandhaṁ vā ādāya parinibbuto, samādhikkhandhaṁ vā ādāya parinibbuto, paññākkhandhaṁ vā ādāya parinibbuto, vimuttikkhandhaṁ vā ādāya parinibbuto, vimuttiñāṇadassanakkhandhaṁ vā ādāya parinibbuto”ti? | “Did Sāriputta, Ānanda, attain final Nibbāna taking with him the aggregate of moral discipline, or taking with him the aggregate of concentration, or taking with him the aggregate of wisdom, or taking with him the aggregate of liberation, or taking with him the aggregate of knowledge and vision of liberation?” | “阿难，舍利弗岂携戒蕴、或携定蕴、或携慧蕴、或携解脱蕴、或携解脱知见蕴而取般涅槃耶？” |
| “Na ca kho me, bhante, āyasmā sāriputto sīlakkhandhaṁ vā ādāya parinibbuto, samādhikkhandhaṁ vā …pe… | “No, venerable sir, venerable Sāriputta did not attain final Nibbāna taking with him the aggregate of moral discipline, or ... | “不也，尊者，尊者舍利弗非携戒蕴、或... |
| paññākkhandhaṁ vā …pe… | concentration ... | 定... |
| vimuttikkhandhaṁ vā …pe… | wisdom ... | 慧... |
| vimuttiñāṇadassanakkhandhaṁ vā ādāya parinibbuto. | liberation ... | 解脱... |
| Api ca me, bhante, āyasmā sāriputto ovādako ahosi otiṇṇo viññāpako sandassako samādapako samuttejako sampahaṁsako, akilāsu dhammadesanāya, anuggāhako sabrahmacārīnaṁ. | or knowledge and vision of liberation. | 或解脱知见蕴而取般涅槃。 |
| Taṁ mayaṁ āyasmato sāriputtassa dhammojaṁ dhammabhogaṁ dhammānuggahaṁ anussarāmā”ti. | But, venerable sir, venerable Sāriputta was a counselor, one who guided, who made understandable, who encouraged, who inspired, who gladdened; he was tireless in teaching the Dhamma, a benefactor to his spiritual companions. | 然，尊者，尊者舍利弗为善知识、指导者、善解说者、鼓励者、激发者、悦喜者；彼于说法不倦，为同梵行者之益友。 |
| “Nanu taṁ, ānanda, mayā paṭikacceva akkhātaṁ: | We remember the Dhamma-virtue, the Dhamma-wealth, the Dhamma-beneficence of venerable Sāriputta.” | 我等忆念尊者舍利弗之法德、法财、法益。” |
| ‘sabbehi piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo. | “Was it not, Ānanda, already taught by me that: | “阿难，我岂非曾教言： |
| Taṁ kutettha, ānanda, labbhā. Yaṁ taṁ jātaṁ bhūtaṁ saṅkhataṁ palokadhammaṁ, taṁ vata mā palujjīti— | ‘From all that is dear and agreeable there is separation, disjunction, alteration. | ‘于一切可爱可意之物，有分离、别离、变异。 |
| netaṁ ṭhānaṁ vijjati. | So how, Ānanda, is it to be obtained here? What is born, become, compounded, subject to decay, that it should not decay— | 然则，阿难，于此云何可得？凡生、有、合成、易坏者，欲其不坏—— |
| Seyyathāpi, ānanda, mahato rukkhassa tiṭṭhato sāravato yo mahantataro khandho so palujjeyya; | this is not possible. | 此无可能。’ |
| evameva kho ānanda, mahato bhikkhusaṅghassa tiṭṭhato sāravato sāriputto parinibbuto. | Just as, Ānanda, from a great tree standing with heartwood, the largest trunk would break off; | 譬如，阿难，大树坚立有心材，最大之干亦将断折； |
| Taṁ kutettha, ānanda, labbhā. Yaṁ taṁ jātaṁ bhūtaṁ saṅkhataṁ palokadhammaṁ, taṁ vata mā palujjī’ti— | even so, Ānanda, from the great Saṅgha of bhikkhus standing with heartwood, Sāriputta has attained final Nibbāna. | 如是，阿难，于大比丘僧伽坚立有心材中，舍利弗已取般涅槃。 |
| netaṁ ṭhānaṁ vijjati. | So how, Ānanda, is it to be obtained here? What is born, become, compounded, subject to decay, that it should not decay— | 然则，阿难，于此云何可得？凡生、有、合成、易坏者，欲其不坏—— |
| Tasmātihānanda, attadīpā viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā. | this is not possible. | 此无可能。 |
| Kathañcānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo? | Therefore, Ānanda, dwell with yourselves as an island, with yourselves as a refuge, with no other refuge; with the Dhamma as an island, with the Dhamma as a refuge, with no other refuge. | 是故，阿难，当以己为洲，以己为归，无有他归；以法为洲，以法为归，无有他归。 |
| Idhānanda, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; | And how, Ānanda, does a bhikkhu dwell with himself as an island, with himself as a refuge, with no other refuge; with the Dhamma as an island, with the Dhamma as a refuge, with no other refuge? | 阿难，云何比丘以己为洲，以己为归，无有他归；以法为洲，以法为归，无有他归？ |
| vedanāsu …pe… | Here, Ānanda, a bhikkhu dwells contemplating body in body, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world; | 于此，阿难，比丘于身住身观念，热诚，正知，具念，除世间贪忧； |
| citte …pe… | he dwells contemplating feelings ... | 彼于受观念... |
| dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | mind ... | 心... |
| Evaṁ kho, ānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo. | phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world. | 于法住法观念，热诚，正知，具念，除世间贪忧。 |
| Ye hi keci, ānanda, etarahi vā mamaccaye vā attadīpā viharissanti attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā; tamatagge mete, ānanda, bhikkhū bhavissanti ye keci sikkhākāmā”ti. | In this way, Ānanda, a bhikkhu dwells with himself as an island, with himself as a refuge, with no other refuge; with the Dhamma as an island, with the Dhamma as a refuge, with no other refuge. | 如是，阿难，比丘以己为洲，以己为归，无有他归；以法为洲，以法为归，无有他归。 |
| Tatiyaṁ. | Those bhikkhus, Ānanda, who now or after my demise dwell with themselves as an island, with themselves as a refuge, with no other refuge; with the Dhamma as an island, with the Dhamma as a refuge, with no other refuge—it is these, Ānanda, who will be at the forefront among my bhikkhus, that is, those who are keen on the training.” | 彼等比丘，阿难，今或我灭后，以己为洲，以己为归，无有他归；以法为洲，以法为归，无有他归者——此等，阿难，将于我诸比丘中为最上，即精进于学之人。” |
| The third. | 第三。 |
47.14 - SN 47.14 Ukkacela: Ukkacelasutta
| --- SN47.14 - Ukkacelasutta --- | --- SN47.14 - Ukkacelasutta --- | --- SN47.14 - 郁迦支罗经 --- |
| Ekaṁ samayaṁ bhagavā vajjīsu viharati ukkacelāyaṁ gaṅgāya nadiyā tīre mahatā bhikkhusaṅghena saddhiṁ aciraparinibbutesu sāriputtamoggallānesu. | On one occasion the Blessed One was dwelling among the Vajjians at Ukkacelā, on the bank of the river Gaṅgā, together with a large Saṅgha of bhikkhus, when Sāriputta and Moggallāna had recently attained final Nibbāna. | 一时，薄伽梵住跋耆国郁迦支罗，恒伽河畔，与大比丘僧伽俱，时舍利弗与目犍连新取般涅槃。 |
| Tena kho pana samayena bhagavā bhikkhusaṅghaparivuto ajjhokāse nisinno hoti. | Now at that time the Blessed One was seated in the open air, surrounded by the Saṅgha of bhikkhus. | 尔时，薄伽梵坐于露地，为比丘僧伽所围绕。 |
| Atha kho bhagavā tuṇhībhūtaṁ bhikkhusaṅghaṁ anuviloketvā bhikkhū āmantesi: | Then the Blessed One surveyed the silent Saṅgha of bhikkhus and addressed the bhikkhus: | 时，薄伽梵审视寂静之比丘僧伽，告诸比丘言： |
| “api myāyaṁ, bhikkhave, parisā suññā viya khāyati parinibbutesu sāriputtamoggallānesu. | “This assembly of mine, bhikkhus, seems empty to me, now that Sāriputta and Moggallāna have attained final Nibbāna. | “此我之众会，诸比丘，于我似空，今舍利弗与目犍连已取般涅槃。 |
| Asuññā me, bhikkhave, parisā hoti, anapekkhā tassaṁ disāyaṁ hoti, yassaṁ disāyaṁ sāriputtamoggallānā viharanti. | My assembly, bhikkhus, is not empty, it is not without longing for that direction in which Sāriputta and Moggallāna dwell. | 我之众会，诸比丘，非空，于舍利弗与目犍连所住之方，非无向往。 |
| Ye hi te, bhikkhave, ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, tesampi bhagavantānaṁ etapparamaṁyeva sāvakayugaṁ ahosi— | For those Blessed Ones, bhikkhus, the Arahants, the Perfectly Enlightened Ones, who lived in the past, their pair of chief disciples was of this eminence— | 盖，彼诸薄伽梵，诸比丘，阿罗汉，正等觉者，住于过去者，其上首弟子之双，亦有此等功德—— |
| seyyathāpi mayhaṁ sāriputtamoggallānā. | just as for me Sāriputta and Moggallāna. | 正如于我之舍利弗与目犍连。 |
| Yepi te, bhikkhave, bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā, tesampi bhagavantānaṁ etapparamaṁyeva sāvakayugaṁ bhavissati—seyyathāpi mayhaṁ sāriputtamoggallānā. | Those Blessed Ones, bhikkhus, the Arahants, the Perfectly Enlightened Ones, who will live in the future, their pair of chief disciples will be of this eminence—just as for me Sāriputta and Moggallāna. | 彼诸薄伽梵，诸比丘，阿罗汉，正等觉者，将住于未来者，其上首弟子之双，亦将有此等功德——正如于我之舍利弗与目犍连。 |
| Acchariyaṁ, bhikkhave, sāvakānaṁ, abbhutaṁ, bhikkhave, sāvakānaṁ. | It is astonishing, bhikkhus, it is amazing, bhikkhus, about the disciples. | 稀有哉，诸比丘，未曾有哉，诸比丘，于诸弟子。 |
| Satthu ca nāma sāsanakarā bhavissanti ovādappaṭikarā, catunnañca parisānaṁ piyā bhavissanti manāpā garubhāvanīyā ca. | For they will be obedient to the Teacher’s instruction, receptive to counsel, and dear, pleasing, and respected by the four assemblies. | 盖彼等将顺从师教，乐受劝谏，为四众所爱、所喜、所敬。 |
| Acchariyaṁ, bhikkhave, tathāgatassa, abbhutaṁ, bhikkhave, tathāgatassa. | It is astonishing, bhikkhus, it is amazing, bhikkhus, about the Tathāgata. | 稀有哉，诸比丘，未曾有哉，诸比丘，于如来。 |
| Evarūpepi nāma sāvakayuge parinibbute natthi tathāgatassa soko vā paridevo vā. | Even when such a pair of chief disciples has attained final Nibbāna, there is no sorrow or lamentation in the Tathāgata. | 纵使如是上首弟子双已取般涅槃，如来亦无愁悲。 |
| Taṁ kutettha, bhikkhave, labbhā. Yaṁ taṁ jātaṁ bhūtaṁ saṅkhataṁ palokadhammaṁ, taṁ vata mā palujjīti— | So how, bhikkhus, is it to be obtained here? What is born, become, compounded, subject to decay, that it should not decay— | 然则，诸比丘，于此云何可得？凡生、有、合成、易坏者，欲其不坏—— |
| netaṁ ṭhānaṁ vijjati. | this is not possible. | 此无可能。 |
| Seyyathāpi, bhikkhave, mahato rukkhassa tiṭṭhato sāravato ye mahantatarā khandhā te palujjeyyuṁ; | Just as, bhikkhus, from a great tree standing with heartwood, the largest trunks would break off; | 譬如，诸比丘，大树坚立有心材，最大之干亦将断折； |
| evameva kho, bhikkhave, mahato bhikkhusaṅghassa tiṭṭhato sāravato sāriputtamoggallānā parinibbutā. | even so, bhikkhus, from the great Saṅgha of bhikkhus standing with heartwood, Sāriputta and Moggallāna have attained final Nibbāna. | 如是，诸比丘，于大比丘僧伽坚立有心材中，舍利弗与目犍连已取般涅槃。 |
| Taṁ kutettha, bhikkhave, labbhā. Yaṁ taṁ jātaṁ bhūtaṁ saṅkhataṁ palokadhammaṁ, taṁ vata mā palujjīti— | So how, bhikkhus, is it to be obtained here? What is born, become, compounded, subject to decay, that it should not decay— | 然则，诸比丘，于此云何可得？凡生、有、合成、易坏者，欲其不坏—— |
| netaṁ ṭhānaṁ vijjati. | this is not possible. | 此无可能。 |
| Tasmātiha, bhikkhave, attadīpā viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā. | Therefore, bhikkhus, dwell with yourselves as an island, with yourselves as a refuge, with no other refuge; with the Dhamma as an island, with the Dhamma as a refuge, with no other refuge. | 是故，诸比丘，当以己为洲，以己为归，无有他归；以法为洲，以法为归，无有他归。 |
| Kathañca, bhikkhave, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo? | And how, bhikkhus, does a bhikkhu dwell with himself as an island, with himself as a refuge, with no other refuge; with the Dhamma as an island, with the Dhamma as a refuge, with no other refuge? | 诸比丘，云何比丘以己为洲，以己为归，无有他归；以法为洲，以法为归，无有他归？ |
| Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; | Here, bhikkhus, a bhikkhu dwells contemplating body in body, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world; | 于此，诸比丘，比丘于身住身观念，热诚，正知，具念，除世间贪忧； |
| vedanāsu …pe… | he dwells contemplating feelings ... | 彼于受观念... |
| citte …pe… | mind ... | 心... |
| dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world. | 于法住法观念，热诚，正知，具念，除世间贪忧。 |
| Evaṁ kho, bhikkhave, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo. | In this way, bhikkhus, a bhikkhu dwells with himself as an island, with himself as a refuge, with no other refuge; with the Dhamma as an island, with the Dhamma as a refuge, with no other refuge. | 如是，诸比丘，比丘以己为洲，以己为归，无有他归；以法为洲，以法为归，无有他归。 |
| Ye hi keci, bhikkhave, etarahi vā mamaccaye vā attadīpā viharissanti attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā; tamatagge mete, bhikkhave, bhikkhū bhavissanti ye keci sikkhākāmā”ti. | Those bhikkhus, bhikkhus, who now or after my demise dwell with themselves as an island, with themselves as a refuge, with no other refuge; with the Dhamma as an island, with the Dhamma as a refuge, with no other refuge—it is these, bhikkhus, who will be at the forefront among my bhikkhus, that is, those who are keen on the training.” | 彼等比丘，诸比丘，今或我灭后，以己为洲，以己为归，无有他归；以法为洲，以法为归，无有他归者——此等，诸比丘，将于我诸比丘中为最上，即精进于学之人。” |
| Catutthaṁ. | The fourth. | 第四。 |
47.15 - SN 47.15 Bāhiya: Bāhiyasutta
| --- SN47.15 - Bāhiyasutta --- | --- SN47.15 - Bāhiyasutta --- | --- SN47.15 - 婆醯经 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Atha kho āyasmā bāhiyo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā bāhiyo bhagavantaṁ etadavoca: | Then venerable Bāhiya approached the Blessed One, paid homage to him, sat down to one side, and said to him: | 尔时，尊者婆醯诣薄伽梵所，礼敬已，坐于一面，白言： |
| “sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu, yamahaṁ bhagavato dhammaṁ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti. | “It would be good, venerable sir, if the Blessed One would teach me the Dhamma in brief, so that, having heard the Dhamma from the Blessed One, I might dwell alone, secluded, diligent, ardent, and resolute.” | “善哉，尊者！愿薄伽梵为我略说法要，我闻法已，当独处、宴坐、勤策、热诚、专精而住。” |
| “Tasmātiha tvaṁ, bāhiya, ādimeva visodhehi kusalesu dhammesu. | “Therefore, Bāhiya, first purify the very beginning of wholesome states. | “是故，婆醯，当先清净善法之初基。 |
| Ko cādi kusalānaṁ dhammānaṁ? | And what is the beginning of wholesome states? | 何为善法之初基？ |
| Sīlañca suvisuddhaṁ, diṭṭhi ca ujukā. | Moral discipline that is well purified and a view that is straight. | 戒善清净及见正直。 |
| Yato ca kho te, bāhiya, sīlañca suvisuddhaṁ bhavissati, diṭṭhi ca ujukā, tato tvaṁ, bāhiya, sīlaṁ nissāya sīle patiṭṭhāya cattāro satipaṭṭhāne bhāveyyāsi. | When, Bāhiya, your moral discipline is well purified and your view is straight, then, Bāhiya, relying on moral discipline, established in moral discipline, you should develop the four establishments of mindfulness. | 婆醯，汝戒善清净、见正直时，则，婆醯，依戒、住戒，汝应修习四念处。 |
| Katame cattāro? | What are the four? | 何者为四？ |
| Idha tvaṁ, bāhiya, kāye kāyānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; | Here, Bāhiya, you should dwell contemplating body in body, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world; | 于此，婆醯，汝应于身住身观念，热诚，正知，具念，除世间贪忧； |
| vedanāsu …pe… | you should dwell contemplating feelings ... | 汝应于受观念... |
| citte …pe… | mind ... | 心... |
| dhammesu dhammānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world. | 于法住法观念，热诚，正知，具念，除世间贪忧。 |
| Yato kho tvaṁ, bāhiya, sīlaṁ nissāya sīle patiṭṭhāya ime cattāro satipaṭṭhāne evaṁ bhāvessasi, tato tuyhaṁ, bāhiya, yā ratti vā divaso vā āgamissati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihānī”ti. | When, Bāhiya, relying on moral discipline, established in moral discipline, you thus develop these four establishments of mindfulness, then, Bāhiya, for you, whatever night or day comes will be expected to bring growth in wholesome states, not decline.” | 婆醯，汝依戒、住戒，如是修习此四念处时，则，婆醯，于汝，凡昼夜来临，皆可期善法增长，而非衰减。” |
| Atha kho āyasmā bāhiyo bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. | Then venerable Bāhiya, having delighted and rejoiced in the Blessed One’s words, rose from his seat, paid homage to the Blessed One, circumambulated him, and departed. | 尔时，尊者婆醯闻薄伽梵说，欢喜踊跃，从座而起，礼敬薄伽梵，绕佛三匝，辞退而去。 |
| Atha kho āyasmā bāhiyo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi. | Then venerable Bāhiya, dwelling alone, secluded, diligent, ardent, and resolute, in no long time realized for himself with direct knowledge, in this very life, that unsurpassed goal of the holy life for the sake of which clansmen rightly go forth from the household life into homelessness, and having entered it, he dwelt therein. | 尔时，尊者婆醯独处、宴坐、勤策、热诚、专精，不久，于现法中，自证无上梵行之究竟，即善男子为之正信出家、趣于非家者，证入而住。 |
| “Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. | He directly knew: “Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.” | 彼自证知：“生已尽，梵行已立，所作已办，不受后有。” |
| Aññataro ca panāyasmā bāhiyo arahataṁ ahosīti. | And venerable Bāhiya became one of the arahants. | 尊者婆醯遂成阿罗汉之一。 |
47.16 - SN 47.16 Uttiya: Uttiyasutta
| --- SN47.16 - Uttiyasutta --- | --- SN47.16 - Uttiyasutta --- | --- SN47.16 - 郁低迦经 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Atha kho āyasmā uttiyo yena bhagavā tenupasaṅkami …pe… ekamantaṁ nisinno kho āyasmā uttiyo bhagavantaṁ etadavoca: | Then venerable Uttiya approached the Blessed One ... Having sat down to one side, venerable Uttiya said to the Blessed One: | 尔时，尊者郁低迦诣薄伽梵所…坐于一面已，尊者郁低迦白薄伽梵言： |
| “sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu, yamahaṁ bhagavato dhammaṁ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti. | “It would be good, venerable sir, if the Blessed One would teach me the Dhamma in brief, so that, having heard the Dhamma from the Blessed One, I might dwell alone, secluded, diligent, ardent, and resolute.” | “善哉，尊者！愿薄伽梵为我略说法要，我闻法已，当独处、宴坐、勤策、热诚、专精而住。” |
| “Tasmātiha tvaṁ, uttiya, ādimeva visodhehi kusalesu dhammesu. | “Therefore, Uttiya, first purify the very beginning of wholesome states. | “是故，郁低迦，当先清净善法之初基。 |
| Ko cādi kusalānaṁ dhammānaṁ? | And what is the beginning of wholesome states? | 何为善法之初基？ |
| Sīlañca suvisuddhaṁ, diṭṭhi ca ujukā. | Moral discipline that is well purified and a view that is straight. | 戒善清净及见正直。 |
| Yato ca kho te, uttiya, sīlañca suvisuddhaṁ bhavissati, diṭṭhi ca ujukā, tato tvaṁ, uttiya, sīlaṁ nissāya sīle patiṭṭhāya cattāro satipaṭṭhāne bhāveyyāsi. | When, Uttiya, your moral discipline is well purified and your view is straight, then, Uttiya, relying on moral discipline, established in moral discipline, you should develop the four establishments of mindfulness. | 郁低迦，汝戒善清净、见正直时，则，郁低迦，依戒、住戒，汝应修习四念处。 |
| Katame cattāro? | What are the four? | 何者为四？ |
| Idha tvaṁ, uttiya, kāye kāyānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; | Here, Uttiya, you should dwell contemplating body in body, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world; | 于此，郁低迦，汝应于身住身观念，热诚，正知，具念，除世间贪忧； |
| vedanāsu …pe… | you should dwell contemplating feelings ... | 汝应于受观念... |
| citte …pe… | mind ... | 心... |
| dhammesu dhammānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world. | 于法住法观念，热诚，正知，具念，除世间贪忧。 |
| Yato kho tvaṁ, uttiya, sīlaṁ nissāya sīle patiṭṭhāya ime cattāro satipaṭṭhāne evaṁ bhāvessasi, tato tvaṁ, uttiya, gamissasi maccudheyyassa pāran”ti. | When, Uttiya, relying on moral discipline, established in moral discipline, you thus develop these four establishments of mindfulness, then, Uttiya, you will cross over the realm of death.” | 郁低迦，汝依戒、住戒，如是修习此四念处时，则，郁低迦，汝将渡过死之领域。” |
| Atha kho āyasmā uttiyo bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. | Then venerable Uttiya, having delighted and rejoiced in the Blessed One’s words, rose from his seat, paid homage to the Blessed One, circumambulated him, and departed. | 尔时，尊者郁低迦闻薄伽梵说，欢喜踊跃，从座而起，礼敬薄伽梵，绕佛三匝，辞退而去。 |
| Atha kho āyasmā uttiyo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi. | Then venerable Uttiya, dwelling alone, secluded, diligent, ardent, and resolute, in no long time realized for himself with direct knowledge, in this very life, that unsurpassed goal of the holy life for the sake of which clansmen rightly go forth from the household life into homelessness, and having entered it, he dwelt therein. | 尔时，尊者郁低迦独处、宴坐、勤策、热诚、专精，不久，于现法中，自证无上梵行之究竟，即善男子为之正信出家、趣于非家者，证入而住。 |
| “Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. | He directly knew: “Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.” | 彼自证知：“生已尽，梵行已立，所作已办，不受后有。” |
| Aññataro ca panāyasmā uttiyo arahataṁ ahosīti. | And venerable Uttiya became one of the arahants. | 尊者郁低迦遂成阿罗汉之一。 |
| Chaṭṭhaṁ. | The sixth. | 第六。 |
47.17 - SN 47.17 Ariya: Ariyasutta
| --- SN47.17 - Ariyasutta --- | --- SN47.17 - Ariyasutta --- | --- SN47.17 - 圣经 --- |
| “Cattārome, bhikkhave, satipaṭṭhānā bhāvitā bahulīkatā ariyā niyyānikā niyyanti takkarassa sammā dukkhakkhayāya. | “These four establishments of mindfulness, bhikkhus, when developed and cultivated, are noble, leading to liberation, and lead the one who practices them to the complete destruction of suffering. | “此四念处，诸比丘，若修习、多修习，则为圣道，能引至解脱，并引修行者至苦之究竟灭尽。 |
| Katame cattāro? | What four? | 何者为四？ |
| Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; | Here, bhikkhus, a bhikkhu dwells contemplating body in body, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world; | 诸比丘，于此，比丘于身住身观念，热诚，正知，具念，除世间贪忧； |
| vedanāsu …pe… | he dwells contemplating feelings ... | 彼于受观念... |
| citte …pe… | mind ... | 心... |
| dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world. | 于法住法观念，热诚，正知，具念，除世间贪忧。 |
| Ime kho, bhikkhave, cattāro satipaṭṭhānā bhāvitā bahulīkatā ariyā niyyānikā niyyanti takkarassa sammā dukkhakkhayāyā”ti. | These, bhikkhus, are the four establishments of mindfulness that, when developed and cultivated, are noble, leading to liberation, and lead the one who practices them to the complete destruction of suffering.” | 此，诸比丘，为四念处，若修习、多修习，则为圣道，能引至解脱，并引修行者至苦之究竟灭尽。” |
47.18 - SN 47.18 Brahma: Brahmasutta
| --- SN47.18 - Brahmasutta --- | --- SN47.18 - Brahmasutta --- | --- SN47.18 - 梵天经 --- |
| Ekaṁ samayaṁ bhagavā uruvelāyaṁ viharati najjā nerañjarāya tīre ajapālanigrodhe paṭhamābhisambuddho. | On one occasion the Blessed One was dwelling at Uruvelā, on the bank of the river Nerañjarā, at the Ajapāla Banyan tree, having just attained perfect awakening. | 一时，薄伽梵住优楼频螺，尼连禅河畔，阿阇波罗尼拘律树下，新成正等觉。 |
| Atha kho bhagavato rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: | Then, while the Blessed One was in seclusion, this thought occurred to his mind: | 尔时，薄伽梵独处宴坐，心生此念： |
| “ekāyanvāyaṁ maggo sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ—cattāro satipaṭṭhānā. | “This is the one-way path for the purification of beings, for the surmounting of sorrow and lamentation, for the disappearance of pain and distress, for the attainment of the true method, for the realization of Nibbāna—namely, the four establishments of mindfulness. | “此是唯一趣向之道，为众生清净，为超越愁、悲，为灭除苦、忧，为得正理，为证涅槃——即四念处。 |
| Katame cattāro? | What are the four? | 何者为四？ |
| Kāye vā bhikkhu kāyānupassī vihareyya ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; | A bhikkhu may dwell contemplating body in body, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world; | 比丘可于身住身观念，热诚，正知，具念，除世间贪忧； |
| vedanāsu vā bhikkhu …pe… | or a bhikkhu may dwell contemplating feelings ... | 或比丘可于受观念... |
| citte vā bhikkhu …pe… | or a bhikkhu may dwell contemplating mind ... | 或比丘可于心观念... |
| dhammesu vā bhikkhu dhammānupassī vihareyya ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | or a bhikkhu may dwell contemplating phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world. | 或比丘可于法住法观念，热诚，正知，具念，除世间贪忧。 |
| Ekāyanvāyaṁ maggo sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ—cattāro satipaṭṭhānā”ti. | This is the one-way path for the purification of beings, for the surmounting of sorrow and lamentation, for the disappearance of pain and distress, for the attainment of the true method, for the realization of Nibbāna—namely, the four establishments of mindfulness.” | 此是唯一趣向之道，为众生清净，为超越愁、悲，为灭除苦、忧，为得正理，为证涅槃——即四念处。” |
| Atha kho brahmā sahampati bhagavato cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva kho brahmaloke antarahito bhagavato purato pāturahosi. | Then Brahmā Sahampati, having known the thought in the Blessed One’s mind—just as a strong man might extend his flexed arm or flex his extended arm—vanished from the Brahma world and appeared before the Blessed One. | 尔时，梵天娑婆主知薄伽梵心中所念——譬如力士伸屈臂或屈伸臂——即于梵天界没，现于薄伽梵前。 |
| Atha kho brahmā sahampati ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca: | Then Brahmā Sahampati arranged his upper robe over one shoulder, extended his joined hands towards the Blessed One, and said to him: | 尔时，梵天娑婆主偏袒一肩，合掌向薄伽梵，白言： |
| “evametaṁ, bhagavā, evametaṁ, sugata. | “So it is, Blessed One! So it is, Fortunate One! | “诚然，薄伽梵！诚然，善逝！ |
| Ekāyanvāyaṁ, bhante, maggo sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ—cattāro satipaṭṭhānā. | This is the one-way path, venerable sir, for the purification of beings, for the surmounting of sorrow and lamentation, for the disappearance of pain and distress, for the attainment of the true method, for the realization of Nibbāna—namely, the four establishments of mindfulness. | 此是唯一趣向之道，尊者，为众生清净，为超越愁、悲，为灭除苦、忧，为得正理，为证涅槃——即四念处。 |
| Katame cattāro? | What are the four? | 何者为四？ |
| Kāye vā, bhante, bhikkhu kāyānupassī vihareyya ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; | Here, venerable sir, a bhikkhu may dwell contemplating body in body, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world; | 于此，尊者，比丘可于身住身观念，热诚，正知，具念，除世间贪忧； |
| vedanāsu vā, bhante, bhikkhu …pe… | or a bhikkhu may dwell contemplating feelings ... | 或比丘可于受观念... |
| citte vā, bhante, bhikkhu …pe… | or a bhikkhu may dwell contemplating mind ... | 或比丘可于心观念... |
| dhammesu vā, bhante, bhikkhu dhammānupassī vihareyya ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | or a bhikkhu may dwell contemplating phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world. | 或比丘可于法住法观念，热诚，正知，具念，除世间贪忧。 |
| Ekāyanvāyaṁ, bhante, maggo sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ—cattāro satipaṭṭhānā”ti. | This is the one-way path, venerable sir, for the purification of beings, for the surmounting of sorrow and lamentation, for the disappearance of pain and distress, for the attainment of the true method, for the realization of Nibbāna—namely, the four establishments of mindfulness.” | 此是唯一趣向之道，尊者，为众生清净，为超越愁、悲，为灭除苦、忧，为得正理，为证涅槃——即四念处。” |
| Idamavoca brahmā sahampati. | This is what Brahmā Sahampati said. | 此为梵天娑婆主所说。 |
| Idaṁ vatvā athāparaṁ etadavoca: | Having said this, he said further: | 说此已，复言： |
| “Ekāyanaṁ jātikhayantadassī, | “He who sees the destruction of birth, the one-way path, | “见生之灭者，唯一趣向之道， |
| Maggaṁ pajānāti hitānukampī; | The compassionate one knows the path leading to good; | 慈悲者知引至善之道； |
| Etena maggena tariṁsu pubbe, | By this path did those of the past cross over, | 以此道，过去者已渡， |
| Tarissanti ye ca taranti oghan”ti. | And those who are crossing, and those who will cross the flood.” | 正渡者，与将渡者，皆渡此暴流。” |
47.19 - SN 47.19 Sedaka: Sedakasutta
| --- SN47.19 - Sedakasutta --- | --- SN47.19 - Sedakasutta --- | --- SN47.19 - 舍陀迦经 --- |
| Ekaṁ samayaṁ bhagavā sumbhesu viharati sedakaṁ nāma sumbhānaṁ nigamo. | On one occasion the Blessed One was dwelling among the Sumbhas, at a Sumbhan town named Sedaka. | 一时，薄伽梵住孙婆国，一孙婆镇名舍陀迦。 |
| Tatra kho bhagavā bhikkhū āmantesi: | There the Blessed One addressed the bhikkhus: | 尔时，薄伽梵告诸比丘： |
| “bhūtapubbaṁ, bhikkhave, caṇḍālavaṁsiko caṇḍālavaṁsaṁ ussāpetvā medakathālikaṁ antevāsiṁ āmantesi: | “Formerly, bhikkhus, a bamboo acrobat, having set up his bamboo pole, addressed his apprentice, Medakathālika: | “往昔，诸比丘，一竹竿戏者，竖其竹竿，告其弟子弥陀迦他利迦曰： |
| ‘ehi tvaṁ, samma medakathālike, caṇḍālavaṁsaṁ abhiruhitvā mama uparikhandhe tiṭṭhāhī’ti. | ‘Come, my dear Medakathālika, climb the bamboo pole and stand on my shoulders.’ | ‘来，我亲爱的弥陀迦他利迦，登竹竿，立于我肩上。’ |
| ‘Evaṁ, ācariyā’ti kho, bhikkhave, medakathālikā antevāsī caṇḍālavaṁsikassa paṭissutvā caṇḍālavaṁsaṁ abhiruhitvā ācariyassa uparikhandhe aṭṭhāsi. | ‘Yes, master,’ bhikkhus, the apprentice Medakathālika replied to the bamboo acrobat, and having climbed the bamboo pole, he stood on his master’s shoulders. | ‘唯，师父。’诸比丘，弟子弥陀迦他利迦应诺竹竿戏者，登竹竿，立于其师肩上。 |
| Atha kho, bhikkhave, caṇḍālavaṁsiko medakathālikaṁ antevāsiṁ etadavoca: | Then, bhikkhus, the bamboo acrobat said to his apprentice Medakathālika: | 于是，诸比丘，竹竿戏者告其弟子弥陀迦他利迦曰： |
| ‘tvaṁ, samma medakathālike, mamaṁ rakkha, ahaṁ taṁ rakkhissāmi. | ‘You, my dear Medakathālika, protect me, and I will protect you. | ‘汝，我亲爱的弥陀迦他利迦，护我，我亦护汝。 |
| Evaṁ mayaṁ aññamaññaṁ guttā aññamaññaṁ rakkhitā sippāni ceva dassessāma, lābhañca lacchāma, sotthinā ca caṇḍālavaṁsā orohissāmā’ti. | Thus, protected by each other, guarding each other, we will show our skills, we will obtain a living, and we will safely descend from the bamboo pole.’ | 如是，互相保护，互相守护，我等当展技能，我等当得生计，我等当安然下竹竿。’ |
| Evaṁ vutte, bhikkhave, medakathālikā antevāsī caṇḍālavaṁsikaṁ etadavoca: | When this was said, bhikkhus, the apprentice Medakathālika said to the bamboo acrobat: | 闻此语，诸比丘，弟子弥陀迦他利迦告竹竿戏者曰： |
| ‘na kho panetaṁ, ācariya, evaṁ bhavissati. | ‘It will not be so, master. | ‘非如是，师父。 |
| Tvaṁ, ācariya, attānaṁ rakkha, ahaṁ attānaṁ rakkhissāmi. | You, master, protect yourself, and I will protect myself. | 师父，汝自护，我亦自护。 |
| Evaṁ mayaṁ attaguttā attarakkhitā sippāni ceva dassessāma, lābhañca lacchāma, sotthinā ca caṇḍālavaṁsā orohissāmā’”ti. | Thus, self-protected, self-guarded, we will show our skills, we will obtain a living, and we will safely descend from the bamboo pole.’” | 如是，自护，自守，我等当展技能，我等当得生计，我等当安然下竹竿。’” |
| “So tattha ñāyo”ti bhagavā etadavoca, “yathā medakathālikā antevāsī ācariyaṁ avoca. | “That is the right way,” the Blessed One said, “as the apprentice Medakathālika told his master. | “此乃正道。”薄伽梵说，“如弟子弥陀迦他利迦告其师。 |
| Attānaṁ, bhikkhave, rakkhissāmīti satipaṭṭhānaṁ sevitabbaṁ; | ‘I will protect myself,’ bhikkhus: thus the establishment of mindfulness should be cultivated. | ‘我当自护’，诸比丘：如是念处应修习。 |
| paraṁ rakkhissāmīti satipaṭṭhānaṁ sevitabbaṁ. | ‘I will protect others,’ bhikkhus: thus the establishment of mindfulness should be cultivated. | ‘我当护他’，诸比丘：如是念处应修习。 |
| Attānaṁ, bhikkhave, rakkhanto paraṁ rakkhati, paraṁ rakkhanto attānaṁ rakkhati. | By protecting oneself, bhikkhus, one protects others; by protecting others, one protects oneself. | 诸比丘，自护即护他；护他即自护。 |
| Kathañca, bhikkhave, attānaṁ rakkhanto paraṁ rakkhati? | And how, bhikkhus, by protecting oneself, one protects others? | 诸比丘，云何自护而护他？ |
| Āsevanāya, bhāvanāya, bahulīkammena— | By practicing, by developing, by cultivating it repeatedly— | 由修行、由发展、由数数修习—— |
| evaṁ kho, bhikkhave, attānaṁ rakkhanto paraṁ rakkhati. | in this way, bhikkhus, by protecting oneself, one protects others. | 如是，诸比丘，自护而护他。 |
| Kathañca, bhikkhave, paraṁ rakkhanto attānaṁ rakkhati? | And how, bhikkhus, by protecting others, one protects oneself? | 诸比丘，云何护他而自护？ |
| Khantiyā, avihiṁsāya, mettacittatāya, anudayatāya— | By patience, by harmlessness, by a mind of loving-kindness, by compassion— | 由忍耐、由无害、由慈心、由悲悯—— |
| evaṁ kho, bhikkhave, paraṁ rakkhanto attānaṁ rakkhati. | in this way, bhikkhus, by protecting others, one protects oneself. | 如是，诸比丘，护他而自护。 |
| Attānaṁ, bhikkhave, rakkhissāmīti satipaṭṭhānaṁ sevitabbaṁ; | ‘I will protect myself,’ bhikkhus: thus the establishment of mindfulness should be cultivated. | ‘我当自护’，诸比丘：如是念处应修习。 |
| paraṁ rakkhissāmīti satipaṭṭhānaṁ sevitabbaṁ. | ‘I will protect others,’ bhikkhus: thus the establishment of mindfulness should be cultivated. | ‘我当护他’，诸比丘：如是念处应修习。 |
| Attānaṁ, bhikkhave, rakkhanto paraṁ rakkhati, paraṁ rakkhanto attānaṁ rakkhatī”ti. | By protecting oneself, bhikkhus, one protects others; by protecting others, one protects oneself.” | 诸比丘，自护即护他；护他即自护。” |
47.20 - SN 47.20 Janapadakalyāṇī: Janapadakalyāṇīsutta
| --- SN47.20 - Janapadakalyāṇīsutta --- | --- SN47.20 - Janapadakalyāṇīsutta --- | --- SN47.20 - 国美经 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ bhagavā sumbhesu viharati sedakaṁ nāma sumbhānaṁ nigamo. | On one occasion the Blessed One was dwelling among the Sumbhas, at a Sumbhan town named Sedaka. | 一时，薄伽梵住孙婆国，一孙婆镇名舍陀迦。 |
| Tatra kho bhagavā bhikkhū āmantesi: | There the Blessed One addressed the bhikkhus: | 尔时，薄伽梵告诸比丘： |
| “bhikkhavo”ti. | “Bhikkhus!” | “诸比丘！” |
| “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. | “Venerable sir!” those bhikkhus replied to the Blessed One. | “尊者！”彼诸比丘应诺薄伽梵。 |
| Bhagavā etadavoca: | The Blessed One said this: | 薄伽梵作是说： |
| “Seyyathāpi, bhikkhave, ‘janapadakalyāṇī, janapadakalyāṇī’ti kho, bhikkhave, mahājanakāyo sannipateyya. | “Suppose, bhikkhus, a large crowd would gather, [saying,] ‘The beauty of the land! The beauty of the land!’ | “设使，诸比丘，大众云集，[曰]：‘国之美人！国之美人！’ |
| ‘Sā kho panassa janapadakalyāṇī paramapāsāvinī nacce, paramapāsāvinī gīte. | And suppose that beauty of the land was supremely accomplished in dancing, supremely accomplished in singing. | 又设彼国之美人于舞艺登峰造极，于歌艺登峰造极。 |
| Janapadakalyāṇī naccati gāyatī’ti kho, bhikkhave, bhiyyoso mattāya mahājanakāyo sannipateyya. | Then, bhikkhus, a still larger crowd would gather, [saying,] ‘The beauty of the land is dancing and singing!’ | 尔时，诸比丘，更大众云集，[曰]：‘国之美人载歌载舞！’ |
| Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo. | Then a man would come, desiring life, not desiring death, desiring happiness, recoiling from suffering. | 时有一人来，欲生不欲死，欲乐厌苦。 |
| Tamenaṁ evaṁ vadeyya: | They would tell him this: | 彼等告此人曰： |
| ‘ayaṁ te, ambho purisa, samatittiko telapatto antarena ca mahāsamajjaṁ antarena ca janapadakalyāṇiyā pariharitabbo. | ‘You, good man, must carry this oil pot full to the brim between the large crowd and the beauty of the land. | ‘汝，善男子，须持此满溢油钵，行于大众与国之美人之间。 |
| Puriso ca te ukkhittāsiko piṭṭhito piṭṭhito anubandhissati. | And a man with a drawn sword will follow right behind you. | 有一人持出鞘之剑，紧随汝后。 |
| Yattheva naṁ thokampi chaḍḍessati tattheva te siro pātessatī’ti. | Wherever you spill even a little, right there he will cut off your head.’ | 汝若稍有倾溢，彼即当场斩汝之首。’ |
| Taṁ kiṁ maññatha, bhikkhave, | What do you think, bhikkhus, | 汝等云何思，诸比丘， |
| api nu so puriso amuṁ telapattaṁ amanasikaritvā bahiddhā pamādaṁ āhareyyā”ti? | would that man, disregarding that oil pot, be negligent outwardly?” | 彼人岂会不顾油钵，外放逸乎？” |
| “No hetaṁ, bhante”. | “No, venerable sir.” | “不也，尊者。” |
| “Upamā kho myāyaṁ, bhikkhave, katā atthassa viññāpanāya. | “This simile, bhikkhus, has been made by me to convey the meaning. | “此譬喻，诸比丘，我为明义而作。 |
| Ayaṁ cevettha attho— | This is the meaning here— | 此中之义者—— |
| samatittiko telapattoti kho, bhikkhave, kāyagatāya etaṁ satiyā adhivacanaṁ. | ‘the oil pot full to the brim,’ bhikkhus, is a designation for mindfulness of the body. | ‘满溢之油钵’，诸比丘，乃身念处之异名。 |
| Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ: | Therefore, bhikkhus, you should train thus: | 是故，诸比丘，汝等应如是学： |
| ‘kāyagatā sati no bhāvitā bhavissati bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā’ti. | ‘Mindfulness of the body will be developed by us, cultivated, made a vehicle, made a basis, firmly established, well practiced, well undertaken.’ | ‘身念处当由我等发展、修习、作车、作基、坚立、善行、善受持。’ |
| Evañhi kho, bhikkhave, sikkhitabban”ti. | In this way, bhikkhus, you should train.” | 如是，诸比丘，汝等应学。” |
| Nālandavaggo dutiyo. | The second chapter on Nālandā. | 第二那烂陀品。 |
| Mahāpuriso nālandaṁ, | Great Man, Nālandā, | 大丈夫、那烂陀、 |
| Cundo celañca bāhiyo; | Cunda, Ukkacelā, and Bāhiya; | 纯陀、郁迦支罗、与婆醯； |
| Uttiyo ariyo brahmā, | Uttiya, Noble, Brahmā, | 郁低迦、圣、梵天、 |
| Sedakaṁ janapadena cāti. | Sedaka, and by the beauty of the land. | 舍陀迦、与国之美人。 |
47.21 - SN 47.21 Sīla: Sīlasutta
| --- SN47.21 - Sīlasutta --- | --- SN47.21 - Sīlasutta --- | --- SN47.21 - 戒经 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ āyasmā ca ānando āyasmā ca bhaddo pāṭaliputte viharanti kukkuṭārāme. | On one occasion venerable Ānanda and venerable Bhadda were dwelling in Pāṭaliputta, in the Kukkuṭārāma. | 一时，尊者阿难与尊者跋陀住华氏城鸡园。 |
| Atha kho āyasmā bhaddo sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodi. | Then venerable Bhadda, having emerged from seclusion in the evening, approached venerable Ānanda; having approached, he exchanged greetings with venerable Ānanda. | 尔时，尊者跋陀于傍晚从宴坐起，诣尊者阿难所；至已，与尊者阿难互致问候。 |
| Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā bhaddo āyasmantaṁ ānandaṁ etadavoca: | When they had exchanged courteous and amiable talk, he sat down to one side. Having sat down to one side, venerable Bhadda said to venerable Ānanda: | 彼等互致礼貌和善之谈话后，坐于一面。坐于一面已，尊者跋陀白尊者阿难言： |
| “yānimāni, āvuso ānanda, kusalāni sīlāni vuttāni bhagavatā, imāni kusalāni sīlāni kimatthiyāni vuttāni bhagavatā”ti? | “These wholesome moral disciplines, friend Ānanda, that have been taught by the Blessed One—for what purpose have these wholesome moral disciplines been taught by the Blessed One?” | “此等善戒，友阿难，为薄伽梵所说者——此等善戒为薄伽梵所说，其目的何在？” |
| “Sādhu sādhu, āvuso bhadda. | “Good, good, friend Bhadda. | “善哉，善哉，友跋陀。 |
| Bhaddako kho te, āvuso bhadda, ummaṅgo, bhaddakaṁ paṭibhānaṁ, kalyāṇī paripucchā. | Excellent, friend Bhadda, is your inquiry, excellent your insight, excellent your question. | 善哉，友跋陀，汝之所问甚善，汝之见解甚善，汝之问题甚善。 |
| Evañhi tvaṁ, āvuso bhadda, pucchasi: | For thus, friend Bhadda, you ask: | 盖，友跋陀，汝如是问： |
| ‘yānimāni, āvuso ānanda, kusalāni sīlāni vuttāni bhagavatā, imāni kusalāni sīlāni kimatthiyāni vuttāni bhagavatā’”ti? | ‘These wholesome moral disciplines, friend Ānanda, that have been taught by the Blessed One—for what purpose have these wholesome moral disciplines been taught by the Blessed One’?” | ‘此等善戒，友阿难，为薄伽梵所说者——此等善戒为薄伽梵所说，其目的何在’？” |
| “Evamāvuso”ti. | “Yes, friend.” | “唯然，友。” |
| “Yānimāni, āvuso bhadda, kusalāni sīlāni vuttāni bhagavatā, imāni kusalāni sīlāni yāvadeva catunnaṁ satipaṭṭhānānaṁ bhāvanāya vuttāni bhagavatā. | “These wholesome moral disciplines, friend Bhadda, that have been taught by the Blessed One, these wholesome moral disciplines have been taught by the Blessed One solely for the development of the four establishments of mindfulness. | “此等善戒，友跋陀，为薄伽梵所说者，此等善戒为薄伽梵所说，仅为修习四念处。 |
| Katamesaṁ catunnaṁ? | For what four? | 为何四者？ |
| Idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; | Here, friend, a bhikkhu dwells contemplating body in body, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world; | 于此，友，比丘于身住身观念，热诚，正知，具念，除世间贪忧； |
| vedanāsu …pe… | he dwells contemplating feelings ... | 彼于受观念... |
| citte …pe… | mind ... | 心... |
| dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world. | 于法住法观念，热诚，正知，具念，除世间贪忧。 |
| Yānimāni, āvuso bhadda, kusalāni sīlāni vuttāni bhagavatā, imāni kusalāni sīlāni yāvadeva imesaṁ catunnaṁ satipaṭṭhānānaṁ bhāvanāya vuttāni bhagavatā”ti. | These wholesome moral disciplines, friend Bhadda, that have been taught by the Blessed One, these wholesome moral disciplines have been taught by the Blessed One solely for the development of these four establishments of mindfulness.” | 此等善戒，友跋陀，为薄伽梵所说者，此等善戒为薄伽梵所说，仅为修习此四念处。” |
47.22 - SN 47.22 Ciraṭṭhiti: Ciraṭṭhitisutta
| --- SN47.22 - Ciraṭṭhitisutta --- | --- SN47.22 - Ciraṭṭhitisutta --- | --- SN47.22 - 久住经 --- |
| Taṁyeva nidānaṁ. | The same introductory passage. | 同前序分。 |
| Ekamantaṁ nisinno kho āyasmā bhaddo āyasmantaṁ ānandaṁ etadavoca: | Having sat down to one side, venerable Bhadda said to venerable Ānanda: | 坐于一面已，尊者跋陀白尊者阿难言： |
| “ko nu kho, āvuso ānanda, hetu, ko paccayo yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti? | “What, now, friend Ānanda, is the cause, what the reason, why the true Dhamma does not last long after the Tathāgata’s final Nibbāna? | “然则，友阿难，何因何缘，致如来般涅槃后，正法不久住？ |
| Ko panāvuso ānanda, hetu, ko paccayo yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī”ti? | And what, friend Ānanda, is the cause, what the reason, why the true Dhamma lasts long after the Tathāgata’s final Nibbāna?” | 又，友阿难，何因何缘，致如来般涅槃后，正法久住？” |
| “Sādhu sādhu, āvuso bhadda. | “Good, good, friend Bhadda. | “善哉，善哉，友跋陀。 |
| Bhaddako kho te, āvuso bhadda, ummaṅgo, bhaddakaṁ paṭibhānaṁ, kalyāṇī paripucchā. | Excellent, friend Bhadda, is your inquiry, excellent your insight, excellent your question. | 善哉，友跋陀，汝之所问甚善，汝之见解甚善，汝之问题甚善。 |
| Evañhi tvaṁ, āvuso bhadda, pucchasi: | For thus, friend Bhadda, you ask: | 盖，友跋陀，汝如是问： |
| ‘ko nu kho, āvuso ānanda, hetu, ko paccayo yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti? | ‘What, now, friend Ānanda, is the cause, what the reason, why the true Dhamma does not last long after the Tathāgata’s final Nibbāna? | ‘然则，友阿难，何因何缘，致如来般涅槃后，正法不久住？ |
| Ko panāvuso ānanda, hetu, ko paccayo yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī’”ti? | And what, friend Ānanda, is the cause, what the reason, why the true Dhamma lasts long after the Tathāgata’s final Nibbāna’?” | 又，友阿难，何因何缘，致如来般涅槃后，正法久住’？” |
| “Evamāvuso”ti. | “Yes, friend.” | “唯然，友。” |
| “Catunnaṁ kho, āvuso, satipaṭṭhānānaṁ abhāvitattā abahulīkatattā tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti. | “Due to not having been developed and not having been cultivated, friend, the four establishments of mindfulness cause the true Dhamma not to last long after the Tathāgata’s final Nibbāna. | “由未修习、未多修习故，友，四念处致如来般涅槃后，正法不久住。 |
| Catunnañca kho, āvuso, satipaṭṭhānānaṁ bhāvitattā bahulīkatattā tathāgate parinibbute saddhammo ciraṭṭhitiko hoti. | Due to having been developed and having been cultivated, friend, the four establishments of mindfulness cause the true Dhamma to last long after the Tathāgata’s final Nibbāna. | 由已修习、已多修习故，友，四念处致如来般涅槃后，正法久住。 |
| Katamesaṁ catunnaṁ? | What four? | 何者为四？ |
| Idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; | Here, friend, a bhikkhu dwells contemplating body in body, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world; | 于此，友，比丘于身住身观念，热诚，正知，具念，除世间贪忧； |
| vedanāsu …pe… | he dwells contemplating feelings ... | 彼于受观念... |
| citte …pe… | mind ... | 心... |
| dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world. | 于法住法观念，热诚，正知，具念，除世间贪忧。 |
| Imesaṁ kho, āvuso, catunnaṁ satipaṭṭhānānaṁ abhāvitattā abahulīkatattā tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti. | Due to not having been developed and not having been cultivated, friend, these four establishments of mindfulness cause the true Dhamma not to last long after the Tathāgata’s final Nibbāna. | 由未修习、未多修习故，友，此四念处致如来般涅槃后，正法不久住。 |
| Imesañca kho, āvuso, catunnaṁ satipaṭṭhānānaṁ bhāvitattā bahulīkatattā tathāgate parinibbute saddhammo ciraṭṭhitiko hotī”ti. | Due to having been developed and having been cultivated, friend, these four establishments of mindfulness cause the true Dhamma to last long after the Tathāgata’s final Nibbāna.” | 由已修习、已多修习故，友，此四念处致如来般涅槃后，正法久住。” |
| Dutiyaṁ. | The second. | 第二。 |
47.23 - SN 47.23 Parihāna: Parihānasutta
| --- SN47.23 - Parihānasutta --- | --- SN47.23 - Parihānasutta --- | --- SN47.23 - 衰退经 --- |
| Ekaṁ samayaṁ āyasmā ca ānando āyasmā ca bhaddo pāṭaliputte viharanti kukkuṭārāme. | On one occasion venerable Ānanda and venerable Bhadda were dwelling in Pāṭaliputta, in the Kukkuṭārāma. | 一时，尊者阿难与尊者跋陀住华氏城鸡园。 |
| Atha kho āyasmā bhaddo sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodi. | Then venerable Bhadda, having emerged from seclusion in the evening, approached venerable Ānanda; having approached, he exchanged greetings with venerable Ānanda. | 尔时，尊者跋陀于傍晚从宴坐起，诣尊者阿难所；至已，与尊者阿难互致问候。 |
| Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā bhaddo āyasmantaṁ ānandaṁ etadavoca: | When they had exchanged courteous and amiable talk, he sat down to one side. Having sat down to one side, venerable Bhadda said to venerable Ānanda: | 彼等互致礼貌和善之谈话后，坐于一面。坐于一面已，尊者跋陀白尊者阿难言： |
| “ko nu kho, āvuso ānanda, hetu, ko paccayo yena saddhammaparihānaṁ hoti? | “What, now, friend Ānanda, is the cause, what the reason, why there is decline of the true Dhamma? | “然则，友阿难，何因何缘，致正法衰退？ |
| Ko nu kho, āvuso ānanda, hetu, ko paccayo yena saddhammaaparihānaṁ hotī”ti? | And what, now, friend Ānanda, is the cause, what the reason, why there is non-decline of the true Dhamma?” | 又，然则，友阿难，何因何缘，致正法不衰退？” |
| “Sādhu sādhu, āvuso bhadda. | “Good, good, friend Bhadda. | “善哉，善哉，友跋陀。 |
| Bhaddako kho te, āvuso bhadda, ummaṅgo, bhaddakaṁ paṭibhānaṁ, kalyāṇī paripucchā. | Excellent, friend Bhadda, is your inquiry, excellent your insight, excellent your question. | 善哉，友跋陀，汝之所问甚善，汝之见解甚善，汝之问题甚善。 |
| Evañhi tvaṁ, āvuso bhadda, pucchasi: | For thus, friend Bhadda, you ask: | 盖，友跋陀，汝如是问： |
| ‘ko nu kho, āvuso ānanda, hetu, ko paccayo yena saddhammaparihānaṁ hoti? | ‘What, now, friend Ānanda, is the cause, what the reason, why there is decline of the true Dhamma? | ‘然则，友阿难，何因何缘，致正法衰退？ |
| Ko panāvuso ānanda, hetu, ko paccayo yena saddhammaaparihānaṁ hotī’”ti? | And what, now, friend Ānanda, is the cause, what the reason, why there is non-decline of the true Dhamma’?” | 又，然则，友阿难，何因何缘，致正法不衰退’？” |
| “Evamāvuso”ti. | “Yes, friend.” | “唯然，友。” |
| “Catunnaṁ kho, āvuso, satipaṭṭhānānaṁ abhāvitattā abahulīkatattā saddhammaparihānaṁ hoti. | “Due to not having been developed and not having been cultivated, friend, the four establishments of mindfulness cause the decline of the true Dhamma. | “由未修习、未多修习故，友，四念处致正法衰退。 |
| Catunnañca kho, āvuso, satipaṭṭhānānaṁ bhāvitattā bahulīkatattā saddhammaaparihānaṁ hoti. | Due to having been developed and having been cultivated, friend, the four establishments of mindfulness cause the non-decline of the true Dhamma. | 由已修习、已多修习故，友，四念处致正法不衰退。 |
| Katamesaṁ catunnaṁ? | What four? | 何者为四？ |
| Idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; | Here, friend, a bhikkhu dwells contemplating body in body, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world; | 于此，友，比丘于身住身观念，热诚，正知，具念，除世间贪忧； |
| vedanāsu …pe… | he dwells contemplating feelings ... | 彼于受观念... |
| citte …pe… | mind ... | 心... |
| dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world. | 于法住法观念，热诚，正知，具念，除世间贪忧。 |
| Imesaṁ kho, āvuso, catunnaṁ satipaṭṭhānānaṁ abhāvitattā abahulīkatattā saddhammaparihānaṁ hoti. | Due to not having been developed and not having been cultivated, friend, these four establishments of mindfulness cause the decline of the true Dhamma. | 由未修习、未多修习故，友，此四念处致正法衰退。 |
| Imesañca kho, āvuso, catunnaṁ satipaṭṭhānānaṁ bhāvitattā bahulīkatattā saddhammaaparihānaṁ hotī”ti. | Due to having been developed and having been cultivated, friend, these four establishments of mindfulness cause the non-decline of the true Dhamma.” | 由已修习、已多修习故，友，此四念处致正法不衰退。” |
| Tatiyaṁ. | The third. | 第三。 |
47.24 - SN 47.24 Suddha: Suddhasutta
| --- SN47.24 - Suddhasutta --- | --- SN47.24 - Suddhasutta --- | --- SN47.24 - 清净经 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| “Cattārome, bhikkhave, satipaṭṭhānā. | “These, bhikkhus, are the four establishments of mindfulness. | “此等，诸比丘，为四念处。 |
| Katame cattāro? | What four? | 何者为四？ |
| Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; | Here, bhikkhus, a bhikkhu dwells contemplating body in body, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world; | 诸比丘，于此，比丘于身住身观念，热诚，正知，具念，除世间贪忧； |
| vedanāsu …pe… | he dwells contemplating feelings ... | 彼于受观念... |
| citte …pe… | mind ... | 心... |
| dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world. | 于法住法观念，热诚，正知，具念，除世间贪忧。 |
| Ime kho, bhikkhave, cattāro satipaṭṭhānā”ti. | These, bhikkhus, are the four establishments of mindfulness.” | 此等，诸比丘，为四念处。” |
| Catutthaṁ. | The fourth. | 第四。 |
47.25 - SN 47.25 Aññatarabrāhmaṇa: Aññatarabrāhmaṇasutta
| --- SN47.25 - Aññatarabrāhmaṇasutta --- | --- SN47.25 - Aññatarabrāhmaṇasutta --- | --- SN47.25 - 异婆罗门经 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. | On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. | 一时，薄伽梵住舍卫城祇树给孤独园。 |
| Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. | Then a certain brahmin approached the Blessed One; having approached, he exchanged greetings with the Blessed One. | 尔时，有一婆罗门诣薄伽梵所；至已，与薄伽梵互致问候。 |
| Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so brāhmaṇo bhagavantaṁ etadavoca: | When they had exchanged courteous and amiable talk, he sat down to one side. Having sat down to one side, that brahmin said to the Blessed One: | 彼等互致礼貌和善之谈话后，坐于一面。坐于一面已，彼婆罗门白薄伽梵言： |
| “ko nu kho, bho gotama, hetu, ko paccayo yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti? | “What, now, Master Gotama, is the cause, what the reason, why the true Dhamma does not last long after the Tathāgata’s final Nibbāna? | “然则，乔达摩大师，何因何缘，致如来般涅槃后，正法不久住？ |
| Ko pana, bho gotama, hetu, ko paccayo yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī”ti? | And what, Master Gotama, is the cause, what the reason, why the true Dhamma lasts long after the Tathāgata’s final Nibbāna?” | 又，乔达摩大师，何因何缘，致如来般涅槃后，正法久住？” |
| “Catunnaṁ kho, brāhmaṇa, satipaṭṭhānānaṁ abhāvitattā abahulīkatattā tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti. | “Due to not having been developed and not having been cultivated, brahmin, the four establishments of mindfulness cause the true Dhamma not to last long after the Tathāgata’s final Nibbāna. | “由未修习、未多修习故，婆罗门，四念处致如来般涅槃后，正法不久住。 |
| Catunnañca kho, brāhmaṇa, satipaṭṭhānānaṁ bhāvitattā bahulīkatattā tathāgate parinibbute saddhammo ciraṭṭhitiko hoti. | Due to having been developed and having been cultivated, brahmin, the four establishments of mindfulness cause the true Dhamma to last long after the Tathāgata’s final Nibbāna. | 由已修习、已多修习故，婆罗门，四念处致如来般涅槃后，正法久住。 |
| Katamesaṁ catunnaṁ? | What four? | 何者为四？ |
| Idha, brāhmaṇa, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; | Here, brahmin, a bhikkhu dwells contemplating body in body, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world; | 于此，婆罗门，比丘于身住身观念，热诚，正知，具念，除世间贪忧； |
| vedanāsu …pe… | he dwells contemplating feelings ... | 彼于受观念... |
| citte …pe… | mind ... | 心... |
| dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world. | 于法住法观念，热诚，正知，具念，除世间贪忧。 |
| Imesaṁ kho, brāhmaṇa, catunnaṁ satipaṭṭhānānaṁ abhāvitattā abahulīkatattā tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti. | Due to not having been developed and not having been cultivated, brahmin, these four establishments of mindfulness cause the true Dhamma not to last long after the Tathāgata’s final Nibbāna. | 由未修习、未多修习故，婆罗门，此四念处致如来般涅槃后，正法不久住。 |
| Imesañca kho, brāhmaṇa, catunnaṁ satipaṭṭhānānaṁ bhāvitattā bahulīkatattā tathāgate parinibbute saddhammo ciraṭṭhitiko hotī”ti. | Due to having been developed and having been cultivated, brahmin, these four establishments of mindfulness cause the true Dhamma to last long after the Tathāgata’s final Nibbāna.” | 由已修习、已多修习故，婆罗门，此四念处致如来般涅槃后，正法久住。” |
| Evaṁ vutte, so brāhmaṇo bhagavantaṁ etadavoca: | When this was said, that brahmin said to the Blessed One: | 闻此语已，彼婆罗门白薄伽梵言： |
| “abhikkantaṁ, bho gotama …pe… | “Magnificent, Master Gotama! ... | “善哉，乔达摩大师！... |
| upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. | Let Master Gotama remember me as a lay follower who has gone for refuge from today onward for as long as life lasts.” | 愿乔达摩大师忆我为一优婆塞，自今日起，尽形寿归依。” |
47.26 - SN 47.26 Padesa: Padesasutta
| --- SN47.26 - Padesasutta --- | --- SN47.26 - Padesasutta --- | --- SN47.26 - 局部经 --- |
| Ekaṁ samayaṁ āyasmā ca sāriputto āyasmā ca mahāmoggallāno āyasmā ca anuruddho sākete viharanti kaṇḍakīvane. | On one occasion venerable Sāriputta, venerable Mahāmoggallāna, and venerable Anuruddha were dwelling in Sāketa, in the Kaṇḍakī Forest. | 一时，尊者舍利弗、尊者大目犍连、尊者阿那律住于娑计，于刺林中。 |
| Atha kho āyasmā ca sāriputto āyasmā ca mahāmoggallāno sāyanhasamayaṁ paṭisallānā vuṭṭhitā yenāyasmā anuruddho tenupasaṅkamiṁsu; upasaṅkamitvā āyasmatā anuruddhena saddhiṁ sammodiṁsu. | Then venerable Sāriputta and venerable Mahāmoggallāna, having emerged from seclusion in the evening, approached venerable Anuruddha; having approached, they exchanged greetings with venerable Anuruddha. | 尔时，尊者舍利弗与尊者大目犍连于傍晚从宴坐起，诣尊者阿那律所；至已，与尊者阿那律互致问候。 |
| Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinno kho āyasmā sāriputto āyasmantaṁ anuruddhaṁ etadavoca: | When they had exchanged courteous and amiable talk, they sat down to one side. Having sat down to one side, venerable Sāriputta said to venerable Anuruddha: | 彼等互致礼貌和善之谈话后，坐于一面。坐于一面已，尊者舍利弗白尊者阿那律言： |
| “‘sekho, sekho’ti, āvuso anuruddha, vuccati. | “‘A trainee, a trainee’ it is said, friend Anuruddha. | “‘学人，学人’，友阿那律，如是说。 |
| Kittāvatā nu kho, āvuso, sekho hotī”ti? | In what way, friend, is one a trainee?” | 友，云何为学人？” |
| “Catunnaṁ kho, āvuso, satipaṭṭhānānaṁ padesaṁ bhāvitattā sekho hoti. | “Due to having developed a part of the four establishments of mindfulness, friend, one is a trainee. | “由已修习四念处之一分故，友，为学人。 |
| Katamesaṁ catunnaṁ? | What four? | 何者为四？ |
| Idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; | Here, friend, a bhikkhu dwells contemplating body in body, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world; | 于此，友，比丘于身住身观念，热诚，正知，具念，除世间贪忧； |
| vedanāsu …pe… | he dwells contemplating feelings ... | 彼于受观念... |
| citte …pe… | mind ... | 心... |
| dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world. | 于法住法观念，热诚，正知，具念，除世间贪忧。 |
| Imesaṁ kho, āvuso, catunnaṁ satipaṭṭhānānaṁ padesaṁ bhāvitattā sekho hotī”ti. | Due to having developed a part of these four establishments of mindfulness, friend, one is a trainee.” | 由已修习此四念处之一分故，友，为学人。” |
| Chaṭṭhaṁ. | The sixth. | 第六。 |
47.27 - SN 47.27 Samatta: Samattasutta
| --- SN47.27 - Samattasutta --- | --- SN47.27 - Samattasutta --- | --- SN47.27 - 圆满经 --- |
| Taṁyeva nidānaṁ. | The same introductory passage. | 同前序分。 |
| Ekamantaṁ nisinno kho āyasmā sāriputto āyasmantaṁ anuruddhaṁ etadavoca: | Having sat down to one side, venerable Sāriputta said to venerable Anuruddha: | 坐于一面已，尊者舍利弗白尊者阿那律言： |
| “‘asekho, asekho’ti, āvuso anuruddha, vuccati. | “‘An adept, an adept’ it is said, friend Anuruddha. | “‘无学，无学’，友阿那律，如是说。 |
| Kittāvatā nu kho, āvuso, asekho hotī”ti? | In what way, friend, is one an adept?” | 友，云何为无学？” |
| “Catunnaṁ kho, āvuso, satipaṭṭhānānaṁ samattaṁ bhāvitattā asekho hoti. | “Due to having completely developed the four establishments of mindfulness, friend, one is an adept. | “由已圆满修习四念处故，友，为无学。 |
| Katamesaṁ catunnaṁ? | What four? | 何者为四？ |
| Idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; | Here, friend, a bhikkhu dwells contemplating body in body, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world; | 于此，友，比丘于身住身观念，热诚，正知，具念，除世间贪忧； |
| vedanāsu …pe… | he dwells contemplating feelings ... | 彼于受观念... |
| citte …pe… | mind ... | 心... |
| dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world. | 于法住法观念，热诚，正知，具念，除世间贪忧。 |
| Imesaṁ kho, āvuso, catunnaṁ satipaṭṭhānānaṁ samattaṁ bhāvitattā asekho hotī”ti. | Due to having completely developed these four establishments of mindfulness, friend, one is an adept.” | 由已圆满修习此四念处故，友，为无学。” |
47.28 - SN 47.28 Loka: Lokasutta
| --- SN47.28 - Lokasutta --- | --- SN47.28 - Lokasutta --- | --- SN47.28 - 世界经 --- |
| Taṁyeva nidānaṁ. | The same introductory passage. | 同前序分。 |
| Ekamantaṁ nisinno kho āyasmā sāriputto āyasmantaṁ anuruddhaṁ etadavoca: | Having sat down to one side, venerable Sāriputta said to venerable Anuruddha: | 坐于一面已，尊者舍利弗白尊者阿那律言： |
| “katamesaṁ, āvuso anuruddha, dhammānaṁ bhāvitattā bahulīkatattā mahābhiññataṁ patto”ti? | “Due to having developed and cultivated what phenomena, friend Anuruddha, have you attained great direct knowledge?” | “由修习、培育何法，友阿那律，汝得大神通？” |
| “Catunnaṁ, āvuso, satipaṭṭhānānaṁ bhāvitattā bahulīkatattā mahābhiññataṁ patto. | “Due to having developed and cultivated the four establishments of mindfulness, friend, I have attained great direct knowledge. | “由修习、培育四念处故，友，我得大神通。 |
| Katamesaṁ catunnaṁ? | What four? | 何者为四？ |
| Idhāhaṁ, āvuso, kāye kāyānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; | Here, friend, I dwell contemplating body in body, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world; | 于此，友，我于身住身观念，热诚，正知，具念，除世间贪忧； |
| vedanāsu …pe… | I dwell contemplating feelings ... | 我于受观念... |
| citte …pe… | mind ... | 心... |
| dhammesu dhammānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world. | 于法住法观念，热诚，正知，具念，除世间贪忧。 |
| Imesaṁ khvāhaṁ, āvuso, catunnaṁ satipaṭṭhānānaṁ bhāvitattā bahulīkatattā mahābhiññataṁ patto. | Due to having developed and cultivated these four establishments of mindfulness, friend, I have attained great direct knowledge. | 由修习、培育此四念处故，友，我得大神通。 |
| Imesañca panāhaṁ, āvuso, catunnaṁ satipaṭṭhānānaṁ bhāvitattā bahulīkatattā sahassaṁ lokaṁ abhijānāmī”ti. | And due to having developed and cultivated these four establishments of mindfulness, friend, I directly know a thousand worlds.” | 又由修习、培育此四念处故，友，我能遍知千世界。” |
47.29 - SN 47.29 Sirivaḍḍha: Sirivaḍḍhasutta
| --- SN47.29 - Sirivaḍḍhasutta --- | --- SN47.29 - Sirivaḍḍhasutta --- | --- SN47.29 - 师利跋陀经 --- |
| Ekaṁ samayaṁ āyasmā ānando rājagahe viharati veḷuvane kalandakanivāpe. | On one occasion venerable Ānanda was dwelling at Rājagaha in the Kalandaka Nivāpa in the Bamboo Grove. | 一时，尊者阿难住王舍城竹林迦兰陀迦园。 |
| Tena kho pana samayena sirivaḍḍho gahapati ābādhiko hoti dukkhito bāḷhagilāno. | Now at that time the householder Sirivaḍḍha was afflicted, suffering, gravely ill. | 尔时，居士师利跋陀患病，苦痛，病重。 |
| Atha kho sirivaḍḍho gahapati aññataraṁ purisaṁ āmantesi: | Then the householder Sirivaḍḍha addressed a certain man: | 时，居士师利跋陀告一男子曰： |
| “ehi tvaṁ, ambho purisa, yenāyasmā ānando tenupasaṅkama; upasaṅkamitvā mama vacanena āyasmato ānandassa pāde sirasā vanda: | “Come, good man, approach venerable Ānanda; having approached, pay homage to venerable Ānanda’s feet with your head in my name: | “来，善男子，诣尊者阿难所；至已，以我名义顶礼尊者阿难足： |
| ‘sirivaḍḍho, bhante, gahapati ābādhiko dukkhito bāḷhagilāno. | ‘The householder Sirivaḍḍha, venerable sir, is afflicted, suffering, gravely ill. | ‘尊者，居士师利跋陀患病，苦痛，病重。 |
| So āyasmato ānandassa pāde sirasā vandatī’ti. | He pays homage to venerable Ānanda’s feet with his head.’ | 彼以头顶礼尊者阿难足。’ |
| Evañca vadehi: | And say this: | 并如是言： |
| ‘sādhu kira, bhante, āyasmā ānando yena sirivaḍḍhassa gahapatissa nivesanaṁ tenupasaṅkamatu anukampaṁ upādāyā’”ti. | ‘It would be good, venerable sir, if venerable Ānanda would approach the dwelling of the householder Sirivaḍḍha out of compassion.’” | ‘善哉，尊者，愿尊者阿难出于慈悲，诣居士师利跋陀住处。’” |
| “Evaṁ, bhante”ti kho so puriso sirivaḍḍhassa gahapatissa paṭissutvā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so puriso āyasmantaṁ ānandaṁ etadavoca: | “Yes, venerable sir,” that man replied to the householder Sirivaḍḍha, and having approached venerable Ānanda, he paid homage to venerable Ānanda and sat down to one side. Having sat down to one side, that man said to venerable Ānanda: | “唯，尊者。”彼男子应诺居士师利跋陀，诣尊者阿难所，礼敬尊者阿难，坐于一面。坐于一面已，彼男子白尊者阿难言： |
| “sirivaḍḍho, bhante, gahapati ābādhiko dukkhito bāḷhagilāno, so āyasmato ānandassa pāde sirasā vandati. | “The householder Sirivaḍḍha, venerable sir, is afflicted, suffering, gravely ill, he pays homage to venerable Ānanda’s feet with his head. | “尊者，居士师利跋陀患病，苦痛，病重，彼以头顶礼尊者阿难足。 |
| Evañca vadeti: | And he says this: | 并作是言： |
| ‘sādhu kira, bhante, āyasmā ānando yena sirivaḍḍhassa gahapatissa nivesanaṁ tenupasaṅkamatu anukampaṁ upādāyā’”ti. | ‘It would be good, venerable sir, if venerable Ānanda would approach the dwelling of the householder Sirivaḍḍha out of compassion.’” | ‘善哉，尊者，愿尊者阿难出于慈悲，诣居士师利跋陀住处。’” |
| Adhivāsesi kho āyasmā ānando tuṇhībhāvena. | Venerable Ānanda consented by his silence. | 尊者阿难默然允诺。 |
| Atha kho āyasmā ānando pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena sirivaḍḍhassa gahapatissa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho āyasmā ānando sirivaḍḍhaṁ gahapatiṁ etadavoca: | Then venerable Ānanda, in the morning, dressed, took his bowl and robe, and approached the dwelling of the householder Sirivaḍḍha; having approached, he sat down on the appointed seat. Having sat down, venerable Ānanda said to the householder Sirivaḍḍha: | 尔时，尊者阿难于晨朝著衣持钵，诣居士师利跋陀住处；至已，于设座坐。坐已，尊者阿难告居士师利跋陀曰： |
| “kacci te, gahapati, khamanīyaṁ kacci yāpanīyaṁ, kacci dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṁ paññāyati, no abhikkamo”ti? | “I hope you are comfortable, householder, I hope you are keeping well. I hope your painful feelings are decreasing and not increasing; I hope their decrease is evident, not their increase.” | “我望汝安好，居士，望汝安康。望汝苦受减少而非增加；望其减少显见，而非其增加。” |
| “Na me, bhante, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo”ti. | “I am not comfortable, venerable sir, I am not keeping well. My painful feelings are strongly increasing, not decreasing; their increase is evident, not their decrease.” | “我不安好，尊者，我不安康。我之苦受剧烈增加，而非减少；其增加显见，而非其减少。” |
| “Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: | “Therefore, householder, you should train thus: | “是故，居士，汝应如是学： |
| ‘kāye kāyānupassī viharissāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; | ‘I will dwell contemplating body in body, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world; | ‘我当于身住身观念，热诚，正知，具念，除世间贪忧； |
| vedanāsu …pe… | I will dwell contemplating feelings ... | 我当于受观念... |
| citte …pe… | mind ... | 心... |
| dhammesu dhammānupassī viharissāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassan’ti. | phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world.’ | 于法住法观念，热诚，正知，具念，除世间贪忧。’ |
| Evañhi te, gahapati, sikkhitabban”ti. | Thus, householder, you should train.” | 如是，居士，汝应学。” |
| “Yeme, bhante, bhagavatā cattāro satipaṭṭhānā desitā saṁvijjanti, te dhammā mayi, ahañca tesu dhammesu sandissāmi. | “The four establishments of mindfulness, venerable sir, that have been taught by the Blessed One, these phenomena are found in me, and I find myself in these phenomena. | “四念处，尊者，为薄伽梵所教者，此等法于我身中皆有，我亦自见于此等法中。 |
| Ahañhi, bhante, kāye kāyānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; | For I, venerable sir, dwell contemplating body in body, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world; | 盖，我，尊者，于身住身观念，热诚，正知，具念，除世间贪忧； |
| vedanāsu …pe… | I dwell contemplating feelings ... | 我于受观念... |
| citte …pe… | mind ... | 心... |
| dhammesu dhammānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world. | 于法住法观念，热诚，正知，具念，除世间贪忧。 |
| Yāni cimāni, bhante, bhagavatā pañcorambhāgiyāni saṁyojanāni desitāni, nāhaṁ, bhante, tesaṁ kiñci attani appahīnaṁ samanupassāmī”ti. | And these five lower fetters, venerable sir, that have been taught by the Blessed One, I do not perceive any of them in myself as not having been abandoned.” | 而此五下分结，尊者，为薄伽梵所教者，我于己身不见有任何未断者。” |
| “Lābhā te, gahapati, suladdhaṁ te, gahapati. | “You are fortunate, householder, well gained for you, householder. | “汝乃有幸，居士，善得利哉，居士。 |
| Anāgāmiphalaṁ tayā, gahapati, byākatan”ti. | The fruit of non-returning has been declared by you, householder.” | 不还之果已由汝宣示，居士。” |
47.30 - SN 47.30 Mānadinna: Mānadinnasutta
| --- SN47.30 - Mānadinnasutta --- | --- SN47.30 - Mānadinnasutta --- | --- SN47.30 - 摩纳提那经 --- |
| Taṁyeva nidānaṁ. | The same introductory passage. | 同前序分。 |
| Tena kho pana samayena mānadinno gahapati ābādhiko hoti dukkhito bāḷhagilāno. | Now at that time the householder Mānadinna was afflicted, suffering, gravely ill. | 尔时，居士摩纳提那患病，苦痛，病重。 |
| Atha kho mānadinno gahapati aññataraṁ purisaṁ āmantesi: | Then the householder Mānadinna addressed a certain man: | 时，居士摩纳提那告一男子曰： |
| “ehi tvaṁ, ambho purisa …pe… | “Come, good man ... | “来，善男子... |
| na me, bhante, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamoti. | ‘I am not comfortable, venerable sir, I am not keeping well. My painful feelings are strongly increasing, not decreasing; their increase is evident, not their decrease. | ‘我不安好，尊者，我不安康。我之苦受剧烈增加，而非减少；其增加显见，而非其减少。 |
| Evarūpāya cāhaṁ, bhante, dukkhāya vedanāya phuṭṭho samāno kāye kāyānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; | And being afflicted by such painful feelings, venerable sir, I dwell contemplating body in body, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world; | 然受如是苦受，尊者，我于身住身观念，热诚，正知，具念，除世间贪忧； |
| vedanāsu …pe… | I dwell contemplating feelings ... | 我于受观念... |
| citte …pe… | mind ... | 心... |
| dhammesu dhammānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world. | 于法住法观念，热诚，正知，具念，除世间贪忧。 |
| Yāni cimāni, bhante, bhagavatā pañcorambhāgiyāni saṁyojanāni desitāni, nāhaṁ, bhante, tesaṁ kiñci attani appahīnaṁ samanupassāmī”ti. | And these five lower fetters, venerable sir, that have been taught by the Blessed One, I do not perceive any of them in myself as not having been abandoned.’” | 而此五下分结，尊者，为薄伽梵所教者，我于己身不见有任何未断者。’” |
| “Lābhā te, gahapati, suladdhaṁ te, gahapati. | “You are fortunate, householder, well gained for you, householder. | “汝乃有幸，居士，善得利哉，居士。 |
| Anāgāmiphalaṁ tayā, gahapati, byākatan”ti. | The fruit of non-returning has been declared by you, householder.” | 不还之果已由汝宣示，居士。” |
| Sīlaṭṭhitivaggo tatiyo. | The third chapter on Established in Moral Discipline. | 第三住戒品。 |
| Sīlaṁ ṭhiti parihānaṁ, | Moral Discipline, Lasting, Decline, | 戒、久住、衰退、 |
| suddhaṁ brāhmaṇapadesaṁ; | Pure, Brahmin, Partial; | 清净、婆罗门、部分； |
| Samattaṁ loko sirivaḍḍho, | Complete, World, Sirivaḍḍha, | 圆满、世界、师利跋陀、 |
| mānadinnena te dasāti. | And Mānadinna are the ten. | 与摩纳提那为十。 |
47.31 - SN 47.31 Ananussuta: Ananussutasutta
| --- SN47.31 - Ananussutasutta --- | --- SN47.31 - Ananussutasutta --- | --- SN47.31 - 未闻经 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| “‘Ayaṁ kāye kāyānupassanā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. | “‘This is contemplation of body in body’—thus, bhikkhus, with regard to phenomena unheard before, vision arose in me, knowledge arose, wisdom arose, true knowledge arose, light arose. | “‘此为于身住身观念’——如是，诸比丘，于前所未闻法，眼生起、智生起、慧生起、明生起、光生起。 |
| ‘Sā kho panāyaṁ kāye kāyānupassanā bhāvetabbā’ti me, bhikkhave …pe… | ‘This contemplation of body in body should be developed’—thus, bhikkhus, ... | ‘此于身住身观念应修习’——如是，诸比丘，... |
| bhāvitā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. | ‘This contemplation of body in body has been developed’—thus, bhikkhus, with regard to phenomena unheard before, vision arose in me, knowledge arose, wisdom arose, true knowledge arose, light arose. | ‘此于身住身观念已修习’——如是，诸比丘，于前所未闻法，眼生起、智生起、慧生起、明生起、光生起。 |
| ‘Ayaṁ vedanāsu vedanānupassanā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. | ‘This is contemplation of feelings in feelings’—thus, bhikkhus, with regard to phenomena unheard before, vision arose in me, knowledge arose, wisdom arose, true knowledge arose, light arose. | ‘此为于受住受观念’——如是，诸比丘，于前所未闻法，眼生起、智生起、慧生起、明生起、光生起。 |
| ‘Sā kho panāyaṁ vedanāsu vedanānupassanā bhāvetabbā’ti me, bhikkhave …pe… | ‘This contemplation of feelings in feelings should be developed’—thus, bhikkhus, ... | ‘此于受住受观念应修习’——如是，诸比丘，... |
| bhāvitā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. | ‘This contemplation of feelings in feelings has been developed’—thus, bhikkhus, with regard to phenomena unheard before, vision arose in me, knowledge arose, wisdom arose, true knowledge arose, light arose. | ‘此于受住受观念已修习’——如是，诸比丘，于前所未闻法，眼生起、智生起、慧生起、明生起、光生起。 |
| ‘Ayaṁ citte cittānupassanā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. | ‘This is contemplation of mind in mind’—thus, bhikkhus, with regard to phenomena unheard before, vision arose in me, knowledge arose, wisdom arose, true knowledge arose, light arose. | ‘此为于心住心观念’——如是，诸比丘，于前所未闻法，眼生起、智生起、慧生起、明生起、光生起。 |
| ‘Sā kho panāyaṁ citte cittānupassanā bhāvetabbā’ti me, bhikkhave …pe… | ‘This contemplation of mind in mind should be developed’—thus, bhikkhus, ... | ‘此于心住心观念应修习’——如是，诸比丘，... |
| bhāvitā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. | ‘This contemplation of mind in mind has been developed’—thus, bhikkhus, with regard to phenomena unheard before, vision arose in me, knowledge arose, wisdom arose, true knowledge arose, light arose. | ‘此于心住心观念已修习’——如是，诸比丘，于前所未闻法，眼生起、智生起、慧生起、明生起、光生起。 |
| ‘Ayaṁ dhammesu dhammānupassanā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. | ‘This is contemplation of phenomena in phenomena’—thus, bhikkhus, with regard to phenomena unheard before, vision arose in me, knowledge arose, wisdom arose, true knowledge arose, light arose. | ‘此为于法住法观念’——如是，诸比丘，于前所未闻法，眼生起、智生起、慧生起、明生起、光生起。 |
| ‘Sā kho panāyaṁ dhammesu dhammānupassanā bhāvetabbā’ti me, bhikkhave …pe… | ‘This contemplation of phenomena in phenomena should be developed’—thus, bhikkhus, ... | ‘此于法住法观念应修习’——如是，诸比丘，... |
| bhāvitā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādī”ti. | ‘This contemplation of phenomena in phenomena has been developed’—thus, bhikkhus, with regard to phenomena unheard before, vision arose in me, knowledge arose, wisdom arose, true knowledge arose, light arose.” | ‘此于法住法观念已修习’——如是，诸比丘，于前所未闻法，眼生起、智生起、慧生起、明生起、光生起。” |
47.32 - SN 47.32 Virāga: Virāgasutta
| --- SN47.32 - Virāgasutta --- | --- SN47.32 - Virāgasutta --- | --- SN47.32 - 离欲经 --- |
| “Cattārome, bhikkhave, satipaṭṭhānā bhāvitā bahulīkatā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattanti. | “These four establishments of mindfulness, bhikkhus, when developed and cultivated, lead exclusively to revulsion, to dispassion, to cessation, to peace, to direct knowledge, to perfect awakening, to Nibbāna. | “此四念处，诸比丘，若修习、多修习，则专向厌离、离欲、息灭、寂静、正智、正觉、涅槃。 |
| Katame cattāro? | What four? | 何者为四？ |
| Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; | Here, bhikkhus, a bhikkhu dwells contemplating body in body, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world; | 诸比丘，于此，比丘于身住身观念，热诚，正知，具念，除世间贪忧； |
| vedanāsu …pe… | he dwells contemplating feelings ... | 彼于受观念... |
| citte …pe… | mind ... | 心... |
| dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world. | 于法住法观念，热诚，正知，具念，除世间贪忧。 |
| Ime kho, bhikkhave, cattāro satipaṭṭhānā bhāvitā bahulīkatā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattantī”ti. | These, bhikkhus, are the four establishments of mindfulness that, when developed and cultivated, lead exclusively to revulsion, to dispassion, to cessation, to peace, to direct knowledge, to perfect awakening, to Nibbāna.” | 此，诸比丘，为四念处，若修习、多修习，则专向厌离、离欲、息灭、寂静、正智、正觉、涅槃。” |
| Dutiyaṁ. | The second. | 第二。 |
47.33 - SN 47.33 Viraddha: Viraddhasutta
| --- SN47.33 - Viraddhasutta --- | --- SN47.33 - Viraddhasutta --- | --- SN47.33 - 舍离经 --- |
| “Yesaṁ kesañci, bhikkhave, cattāro satipaṭṭhānā viraddhā, viraddho tesaṁ ariyo maggo sammā dukkhakkhayagāmī. | “Whoever, bhikkhus, have neglected the four establishments of mindfulness, they have neglected the noble path that leads to the complete destruction of suffering. | “凡舍离四念处者，诸比丘，彼等舍离能引至苦究竟灭尽之圣道。 |
| Yesaṁ kesañci, bhikkhave, cattāro satipaṭṭhānā āraddhā, āraddho tesaṁ ariyo maggo sammā dukkhakkhayagāmī. | Whoever, bhikkhus, have undertaken the four establishments of mindfulness, they have undertaken the noble path that leads to the complete destruction of suffering. | 凡受持四念处者，诸比丘，彼等受持能引至苦究竟灭尽之圣道。 |
| Katame cattāro? | What four? | 何者为四？ |
| Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; | Here, bhikkhus, a bhikkhu dwells contemplating body in body, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world; | 诸比丘，于此，比丘于身住身观念，热诚，正知，具念，除世间贪忧； |
| vedanāsu …pe… | he dwells contemplating feelings ... | 彼于受观念... |
| citte …pe… | mind ... | 心... |
| dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world. | 于法住法观念，热诚，正知，具念，除世间贪忧。 |
| Yesaṁ kesañci, bhikkhave, ime cattāro satipaṭṭhānā viraddhā, viraddho tesaṁ ariyo maggo sammā dukkhakkhayagāmī. | Whoever, bhikkhus, have neglected these four establishments of mindfulness, they have neglected the noble path that leads to the complete destruction of suffering. | 凡舍离此四念处者，诸比丘，彼等舍离能引至苦究竟灭尽之圣道。 |
| Yesaṁ kesañci, bhikkhave, ime cattāro satipaṭṭhānā āraddhā, āraddho tesaṁ ariyo maggo sammā dukkhakkhayagāmī”ti. | Whoever, bhikkhus, have undertaken these four establishments of mindfulness, they have undertaken the noble path that leads to the complete destruction of suffering.” | 凡受持此四念处者，诸比丘，彼等受持能引至苦究竟灭尽之圣道。” |
| Tatiyaṁ. | The third. | 第三。 |
47.34 - SN 47.34 Bhāvita: Bhāvitasutta
| --- SN47.34 - Bhāvitasutta --- | --- SN47.34 - Bhāvitasutta --- | --- SN47.34 - 修习经 --- |
| “Cattārome, bhikkhave, satipaṭṭhānā bhāvitā bahulīkatā apārā pāraṁ gamanāya saṁvattanti. | “These four establishments of mindfulness, bhikkhus, when developed and cultivated, lead to going from this shore to the far shore. | “此四念处，诸比丘，若修习、多修习，则能从此岸至彼岸。 |
| Katame cattāro? | What four? | 何者为四？ |
| Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; | Here, bhikkhus, a bhikkhu dwells contemplating body in body, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world; | 诸比丘，于此，比丘于身住身观念，热诚，正知，具念，除世间贪忧； |
| vedanāsu …pe… | he dwells contemplating feelings ... | 彼于受观念... |
| citte …pe… | mind ... | 心... |
| dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world. | 于法住法观念，热诚，正知，具念，除世间贪忧。 |
| Ime kho, bhikkhave, cattāro satipaṭṭhānā bhāvitā bahulīkatā apārā pāraṁ gamanāya saṁvattantī”ti. | These, bhikkhus, are the four establishments of mindfulness that, when developed and cultivated, lead to going from this shore to the far shore.” | 此，诸比丘，为四念处，若修习、多修习，则能从此岸至彼岸。” |
| Catutthaṁ. | The fourth. | 第四。 |
47.35 - SN 47.35 Sati: Satisutta
| --- SN47.35 - Satisutta --- | --- SN47.35 - Satisutta --- | --- SN47.35 - 念经 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| “Sato, bhikkhave, bhikkhu vihareyya sampajāno. | “Mindful, bhikkhus, should a bhikkhu dwell, clearly comprehending. | “诸比丘，比丘应具念、正知而住。 |
| Ayaṁ vo amhākaṁ anusāsanī. | This is our instruction to you. | 此是我等对汝之教诫。 |
| Kathañca, bhikkhave, bhikkhu sato hoti? | And how, bhikkhus, is a bhikkhu mindful? | 诸比丘，云何比丘具念？ |
| Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; | Here, bhikkhus, a bhikkhu dwells contemplating body in body, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world; | 诸比丘，于此，比丘于身住身观念，热诚，正知，具念，除世间贪忧； |
| vedanāsu …pe… | he dwells contemplating feelings ... | 彼于受观念... |
| citte …pe… | mind ... | 心... |
| dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world. | 于法住法观念，热诚，正知，具念，除世间贪忧。 |
| Evaṁ kho, bhikkhave, bhikkhu sato hoti. | In this way, bhikkhus, a bhikkhu is mindful. | 如是，诸比丘，比丘为具念。 |
| Kathañca, bhikkhave, bhikkhu sampajāno hoti? | And how, bhikkhus, is a bhikkhu clearly comprehending? | 诸比丘，云何比丘正知？ |
| Idha, bhikkhave, bhikkhuno viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti. | Here, bhikkhus, for a bhikkhu, feelings arise known, persist known, and vanish known. | 诸比丘，于此，于比丘，受生起时知，持续时知，消失时知。 |
| Viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti. | Discursive thoughts arise known, persist known, and vanish known. | 寻思生起时知，持续时知，消失时知。 |
| Viditā saññā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti. | Perceptions arise known, persist known, and vanish known. | 想生起时知，持续时知，消失时知。 |
| Evaṁ kho, bhikkhave, bhikkhu sampajāno hoti. | In this way, bhikkhus, a bhikkhu is clearly comprehending. | 如是，诸比丘，比丘为正知。 |
| Sato, bhikkhave, bhikkhu vihareyya sampajāno. | Mindful, bhikkhus, should a bhikkhu dwell, clearly comprehending. | 诸比丘，比丘应具念、正知而住。 |
| Ayaṁ vo amhākaṁ anusāsanī”ti. | This is our instruction to you.” | 此是我等对汝之教诫。” |
47.36 - SN 47.36 Aññā: Aññāsutta
| --- SN47.36 - Aññāsutta --- | --- SN47.36 - Aññāsutta --- | --- SN47.36 - 证智经 --- |
| “Cattārome, bhikkhave, satipaṭṭhānā. | “These, bhikkhus, are the four establishments of mindfulness. | “此等，诸比丘，为四念处。 |
| Katame cattāro? | What four? | 何者为四？ |
| Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; | Here, bhikkhus, a bhikkhu dwells contemplating body in body, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world; | 诸比丘，于此，比丘于身住身观念，热诚，正知，具念，除世间贪忧； |
| vedanāsu …pe… | he dwells contemplating feelings ... | 彼于受观念... |
| citte …pe… | mind ... | 心... |
| dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world. | 于法住法观念，热诚，正知，具念，除世间贪忧。 |
| Ime kho, bhikkhave, cattāro satipaṭṭhānā. | These, bhikkhus, are the four establishments of mindfulness. | 此等，诸比丘，为四念处。 |
| Imesaṁ kho, bhikkhave, catunnaṁ satipaṭṭhānānaṁ bhāvitattā bahulīkatattā dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ— | When these four establishments of mindfulness are developed and cultivated, one of two fruits is to be expected: | 若此四念处修习、多修习，可期二果之一： |
| diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā”ti. | direct knowledge in this very life, or the state of non-return if there is a remainder of clinging.” | 于现法中得正智，或若有余取著，则为不还位。” |
| Chaṭṭhaṁ. | The sixth. | 第六。 |
47.37 - SN 47.37 Chanda: Chandasutta
| --- SN47.37 - Chandasutta --- | --- SN47.37 - Chandasutta --- | --- SN47.37 - 欲经 --- |
| “Cattārome, bhikkhave, satipaṭṭhānā. | “These, bhikkhus, are the four establishments of mindfulness. | “此等，诸比丘，为四念处。 |
| Katame cattāro? | What four? | 何者为四？ |
| Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | Here, bhikkhus, a bhikkhu dwells contemplating body in body, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world. | 诸比丘，于此，比丘于身住身观念，热诚，正知，具念，除世间贪忧。 |
| Tassa kāye kāyānupassino viharato yo kāyasmiṁ chando so pahīyati. | As he dwells contemplating body in body, the desire he has for the body is abandoned. | 彼于身住身观念时，于身之欲舍离。 |
| Chandassa pahānā amataṁ sacchikataṁ hoti. | With the abandonment of desire, the deathless is realized. | 以欲之舍离，证得不死。 |
| Vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | He dwells contemplating feelings in feelings, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world. | 彼于受住受观念，热诚，正知，具念，除世间贪忧。 |
| Tassa vedanāsu vedanānupassino viharato yo vedanāsu chando so pahīyati. | As he dwells contemplating feelings in feelings, the desire he has for feelings is abandoned. | 彼于受住受观念时，于受之欲舍离。 |
| Chandassa pahānā amataṁ sacchikataṁ hoti. | With the abandonment of desire, the deathless is realized. | 以欲之舍离，证得不死。 |
| Citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | He dwells contemplating mind in mind, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world. | 彼于心住心观念，热诚，正知，具念，除世间贪忧。 |
| Tassa citte cittānupassino viharato yo cittamhi chando so pahīyati. | As he dwells contemplating mind in mind, the desire he has for the mind is abandoned. | 彼于心住心观念时，于心之欲舍离。 |
| Chandassa pahānā amataṁ sacchikataṁ hoti. | With the abandonment of desire, the deathless is realized. | 以欲之舍离，证得不死。 |
| Dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | He dwells contemplating phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world. | 彼于法住法观念，热诚，正知，具念，除世间贪忧。 |
| Tassa dhammesu dhammānupassino viharato yo dhammesu chando so pahīyati. | As he dwells contemplating phenomena in phenomena, the desire he has for phenomena is abandoned. | 彼于法住法观念时，于法之欲舍离。 |
| Chandassa pahānā amataṁ sacchikataṁ hotī”ti. | With the abandonment of desire, the deathless is realized.” | 以欲之舍离，证得不死。” |
47.38 - SN 47.38 Pariññāta: Pariññātasutta
| --- SN47.38 - Pariññātasutta --- | --- SN47.38 - Pariññātasutta --- | --- SN47.38 - 遍知经 --- |
| “Cattārome, bhikkhave, satipaṭṭhānā. | “These, bhikkhus, are the four establishments of mindfulness. | “此等，诸比丘，为四念处。 |
| Katame cattāro? | What four? | 何者为四？ |
| Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | Here, bhikkhus, a bhikkhu dwells contemplating body in body, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world. | 诸比丘，于此，比丘于身住身观念，热诚，正知，具念，除世间贪忧。 |
| Tassa kāye kāyānupassino viharato kāyo pariññāto hoti. | As he dwells contemplating body in body, the body is fully understood by him. | 彼于身住身观念时，身由彼遍知。 |
| Kāyassa pariññātattā amataṁ sacchikataṁ hoti. | With the full understanding of the body, the deathless is realized. | 以身之遍知，证得不死。 |
| Vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | He dwells contemplating feelings in feelings, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world. | 彼于受住受观念，热诚，正知，具念，除世间贪忧。 |
| Tassa vedanāsu vedanānupassino viharato vedanā pariññātā honti. | As he dwells contemplating feelings in feelings, feelings are fully understood by him. | 彼于受住受观念时，受由彼遍知。 |
| Vedanānaṁ pariññātattā amataṁ sacchikataṁ hoti. | With the full understanding of feelings, the deathless is realized. | 以受之遍知，证得不死。 |
| Citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | He dwells contemplating mind in mind, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world. | 彼于心住心观念，热诚，正知，具念，除世间贪忧。 |
| Tassa citte cittānupassino viharato cittaṁ pariññātaṁ hoti. | As he dwells contemplating mind in mind, the mind is fully understood by him. | 彼于心住心观念时，心由彼遍知。 |
| Cittassa pariññātattā amataṁ sacchikataṁ hoti. | With the full understanding of the mind, the deathless is realized. | 以心之遍知，证得不死。 |
| Dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | He dwells contemplating phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world. | 彼于法住法观念，热诚，正知，具念，除世间贪忧。 |
| Tassa dhammesu dhammānupassino viharato dhammā pariññātā honti. | As he dwells contemplating phenomena in phenomena, phenomena are fully understood by him. | 彼于法住法观念时，法由彼遍知。 |
| Dhammānaṁ pariññātattā amataṁ sacchikataṁ hotī”ti. | With the full understanding of phenomena, the deathless is realized.” | 以法之遍知，证得不死。” |
47.39 - SN 47.39 Bhāvanā: Bhāvanāsutta
| --- SN47.39 - Bhāvanāsutta --- | --- SN47.39 - Bhāvanāsutta --- | --- SN47.39 - 修习经 --- |
| “Catunnaṁ, bhikkhave, satipaṭṭhānānaṁ bhāvanaṁ desessāmi. | “I will teach you, bhikkhus, the development of the four establishments of mindfulness. | “我当为汝等说，诸比丘，四念处之修习。 |
| Taṁ suṇātha. | Listen to that. | 谛听。 |
| Katamā, bhikkhave, catunnaṁ satipaṭṭhānānaṁ bhāvanā? | And what, bhikkhus, is the development of the four establishments of mindfulness? | 诸比丘，何为四念处之修习？ |
| Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; | Here, bhikkhus, a bhikkhu dwells contemplating body in body, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world; | 诸比丘，于此，比丘于身住身观念，热诚，正知，具念，除世间贪忧； |
| vedanāsu …pe… | he dwells contemplating feelings ... | 彼于受观念... |
| citte …pe… | mind ... | 心... |
| dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world. | 于法住法观念，热诚，正知，具念，除世间贪忧。 |
| Ayaṁ kho, bhikkhave, catunnaṁ satipaṭṭhānānaṁ bhāvanā”ti. | This, bhikkhus, is the development of the four establishments of mindfulness.” | 此，诸比丘，为四念处之修习。” |
47.40 - SN 47.40 Vibhaṅga: Vibhaṅgasutta
| --- SN47.40 - Vibhaṅgasutta --- | --- SN47.40 - Vibhaṅgasutta --- | --- SN47.40 - 分别经 --- |
| “Satipaṭṭhānañca vo, bhikkhave, desessāmi satipaṭṭhānabhāvanañca satipaṭṭhānabhāvanāgāminiñca paṭipadaṁ. | “I will teach you, bhikkhus, the establishment of mindfulness, the development of the establishment of mindfulness, and the path leading to the development of the establishment of mindfulness. | “我当为汝等说，诸比丘，念处、念处之修习、以及引至念处修习之道。 |
| Taṁ suṇātha. | Listen to that. | 谛听。 |
| Katamañca, bhikkhave, satipaṭṭhānaṁ? | And what, bhikkhus, is the establishment of mindfulness? | 诸比丘，何为念处？ |
| Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; | Here, bhikkhus, a bhikkhu dwells contemplating body in body, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world; | 诸比丘，于此，比丘于身住身观念，热诚，正知，具念，除世间贪忧； |
| vedanāsu vedanānupassī viharati …pe… | he dwells contemplating feelings in feelings ... | 彼于受住受观念... |
| citte cittānupassī viharati …pe… | he dwells contemplating mind in mind ... | 彼于心住心观念... |
| dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | he dwells contemplating phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world. | 彼于法住法观念，热诚，正知，具念，除世间贪忧。 |
| Idaṁ vuccati, bhikkhave, satipaṭṭhānaṁ. | This, bhikkhus, is called the establishment of mindfulness. | 此，诸比丘，名为念处。 |
| Katamā ca, bhikkhave, satipaṭṭhānabhāvanā? | And what, bhikkhus, is the development of the establishment of mindfulness? | 诸比丘，何为念处之修习？ |
| Idha, bhikkhave, bhikkhu samudayadhammānupassī kāyasmiṁ viharati, vayadhammānupassī kāyasmiṁ viharati, samudayavayadhammānupassī kāyasmiṁ viharati, ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | Here, bhikkhus, a bhikkhu dwells contemplating the phenomenon of arising in the body, dwells contemplating the phenomenon of passing away in the body, dwells contemplating the phenomenon of arising and passing away in the body, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world. | 诸比丘，于此，比丘于身观生起之法，于身观灭去之法，于身观生灭之法，热诚，正知，具念，除世间贪忧。 |
| Samudayadhammānupassī vedanāsu viharati …pe… | He dwells contemplating the phenomenon of arising in feelings ... | 彼于受观生起之法... |
| samudayadhammānupassī citte viharati …pe… | he dwells contemplating the phenomenon of arising in the mind ... | 彼于心观生起之法... |
| samudayadhammānupassī dhammesu viharati, vayadhammānupassī dhammesu viharati, samudayavayadhammānupassī dhammesu viharati, ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | he dwells contemplating the phenomenon of arising in phenomena, dwells contemplating the phenomenon of passing away in phenomena, dwells contemplating the phenomenon of arising and passing away in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world. | 彼于法观生起之法，于法观灭去之法，于法观生灭之法，热诚，正知，具念，除世间贪忧。 |
| Ayaṁ vuccati, bhikkhave, satipaṭṭhānabhāvanā. | This, bhikkhus, is called the development of the establishment of mindfulness. | 此，诸比丘，名为念处之修习。 |
| Katamā ca, bhikkhave, satipaṭṭhānabhāvanāgāminī paṭipadā? | And what, bhikkhus, is the path leading to the development of the establishment of mindfulness? | 诸比丘，何为引至念处修习之道？ |
| Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— | It is this Noble Eightfold Path itself, namely— | 即此八圣道，亦即—— |
| sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. | right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. | 正见、正思惟、正语、正业、正命、正精进、正念、正定。 |
| Ayaṁ vuccati, bhikkhave, satipaṭṭhānabhāvanāgāminī paṭipadā”ti. | This, bhikkhus, is called the path leading to the development of the establishment of mindfulness.” | 此，诸比丘，名为引至念处修习之道。” |
| Ananussutavaggo catuttho. | The fourth chapter on Unheard Before. | 第四未闻品。 |
| Ananussutaṁ virāgo, | Unheard Before, Dispassion, | 未闻、离欲、 |
| viraddho bhāvanā sati; | Neglected, Development, Mindfulness; | 舍离、修习、念； |
| Aññā chandaṁ pariññāya, | Direct Knowledge, Desire, Full Understanding, | 证智、欲、遍知、 |
| bhāvanā vibhaṅgena cāti. | Development, and Analysis. | 修习、与分析。 |
47.41 - SN 47.41 Amata: Amatasutta
| --- SN47.41 - Amatasutta --- | --- SN47.41 - Amatasutta --- | --- SN47.41 - 不死经 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| “Catūsu, bhikkhave, satipaṭṭhānesu suppatiṭṭhitacittā viharatha. | “Dwell, bhikkhus, with your minds well established in the four establishments of mindfulness. | “诸比丘，当令心善安住于四念处。 |
| Mā vo amataṁ panassa. | Don’t let the deathless be lost to you. | 勿令不死于汝等失。 |
| Katamesu catūsu? | In what four? | 于何四者？ |
| Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; | Here, bhikkhus, a bhikkhu dwells contemplating **body in body**, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world; | 诸比丘，于此，比丘于**身**住**身**观念，热诚，正知，具念，除世间贪忧； |
| vedanāsu …pe… | he dwells contemplating **feelings** ... | 彼于**受**观念... |
| citte …pe… | **mind** ... | **心**... |
| dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | **phenomena in phenomena**, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world. | 于**法**住**法**观念，热诚，正知，具念，除世间贪忧。 |
| Imesu, bhikkhave, catūsu satipaṭṭhānesu suppatiṭṭhitacittā viharatha. | Dwell, bhikkhus, with your minds well established in these four establishments of mindfulness. | 诸比丘，当令心善安住于此四念处。 |
| Mā vo amataṁ panassā”ti. | Don’t let the deathless be lost to you.” | 勿令不死于汝等失。” |
| --- | --- |
47.42 - SN 47.42 Samudaya: Samudayasutta
| --- SN47.42 - Samudayasutta --- | --- SN47.42 - Samudayasutta --- | --- SN47.42 - 集起经 --- |
| “Catunnaṁ, bhikkhave, satipaṭṭhānānaṁ samudayañca atthaṅgamañca desessāmi. | “I will teach you, bhikkhus, the **arising and passing away of the four establishments of mindfulness**. | “我当为汝等说，诸比丘，**四念处之集起与灭去**。 |
| Taṁ suṇātha. | Listen to that. | 谛听。 |
| Ko ca, bhikkhave, kāyassa samudayo? | And what, bhikkhus, is the arising of the body? | 诸比丘，何为身之集起？ |
| Āhārasamudayā kāyassa samudayo; | From the **arising of nutriment** there is the arising of the body; | 由**食之集起**有身之集起； |
| āhāranirodhā kāyassa atthaṅgamo. | from the **cessation of nutriment** there is the passing away of the body. | 由**食之息灭**有身之灭去。 |
| Phassasamudayā vedanānaṁ samudayo; | From the **arising of contact** there is the arising of feelings; | 由**触之集起**有受之集起； |
| phassanirodhā vedanānaṁ atthaṅgamo. | from the **cessation of contact** there is the passing away of feelings. | 由**触之息灭**有受之灭去。 |
| Nāmarūpasamudayā cittassa samudayo; | From the **arising of name-and-form** there is the arising of the mind; | 由**名色之集起**有心之集起； |
| nāmarūpanirodhā cittassa atthaṅgamo. | from the **cessation of name-and-form** there is the passing away of the mind. | 由**名色之息灭**有心之灭去。 |
| Manasikārasamudayā dhammānaṁ samudayo; | From the **arising of attention** there is the arising of phenomena; | 由**作意之集起**有法之集起； |
| manasikāranirodhā dhammānaṁ atthaṅgamo”ti. | from the **cessation of attention** there is the passing away of phenomena.” | 由**作意之息灭**有法之灭去。” |
| Dutiyaṁ. | The second. | 第二。 |
| --- | --- |
47.43 - SN 47.43 Magga: Maggasutta
| --- SN47.43 - Maggasutta --- | --- SN47.43 - Maggasutta --- | --- SN47.43 - 道经 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Tatra kho bhagavā bhikkhū āmantesi: | There the Blessed One addressed the bhikkhus: | 尔时，薄伽梵告诸比丘： |
| “ekamidāhaṁ, bhikkhave, samayaṁ uruvelāyaṁ viharāmi najjā nerañjarāya tīre ajapālanigrodhe paṭhamābhisambuddho. | “On one occasion, bhikkhus, I was dwelling at Uruvelā, on the bank of the river Nerañjarā, at the Ajapāla Banyan tree, having just attained perfect awakening. | “一时，诸比丘，我住优楼频螺，尼连禅河畔，阿阇波罗尼拘律树下，新成正等觉。 |
| Tassa mayhaṁ, bhikkhave, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: | To me, bhikkhus, while in seclusion, this thought occurred to my mind: | 于我，诸比丘，独处宴坐，心生此念： |
| ‘ekāyanvāyaṁ maggo sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ—cattāro satipaṭṭhānā. | ‘This is the **one-way path** for the purification of beings, for the surmounting of sorrow and lamentation, for the disappearance of pain and distress, for the attainment of the true method, for the realization of Nibbāna—namely, the **four establishments of mindfulness**. | ‘此是**唯一趣向之道**，为众生清净，为超越愁、悲，为灭除苦、忧，为得正理，为证涅槃——即**四念处**。 |
| Katame cattāro? | What are the four? | 何者为四？ |
| Kāye vā bhikkhu kāyānupassī vihareyya ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; | A bhikkhu may dwell contemplating **body in body**, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world; | 比丘可于**身**住**身**观念，热诚，正知，具念，除世间贪忧； |
| vedanāsu vā bhikkhu vedanānupassī vihareyya …pe… | or a bhikkhu may dwell contemplating **feelings in feelings** ... | 或比丘可于**受**住**受**观念... |
| citte vā bhikkhu cittānupassī vihareyya …pe… | or a bhikkhu may dwell contemplating **mind in mind** ... | 或比丘可于**心**住**心**观念... |
| dhammesu vā bhikkhu dhammānupassī vihareyya ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | or a bhikkhu may dwell contemplating **phenomena in phenomena**, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world. | 或比丘可于**法**住**法**观念，热诚，正知，具念，除世间贪忧。 |
| Ekāyanvāyaṁ maggo sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ—cattāro satipaṭṭhānā’ti. | This is the **one-way path** for the purification of beings, for the surmounting of sorrow and lamentation, for the disappearance of pain and distress, for the attainment of the true method, for the realization of Nibbāna—namely, the **four establishments of mindfulness**.’ | 此是**唯一趣向之道**，为众生清净，为超越愁、悲，为灭除苦、忧，为得正理，为证涅槃——即**四念处**。’ |
| Atha kho, bhikkhave, brahmā sahampati mama cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—brahmaloke antarahito mama purato pāturahosi. | Then, bhikkhus, Brahmā Sahampati, having known with his mind the thought in my mind—just as a strong man might extend his flexed arm or flex his extended arm—vanished from the Brahma world and appeared before me. | 尔时，诸比丘，梵天娑婆主以其心知我心中所念——譬如力士伸屈臂或屈伸臂——即于梵天界没，现于我前。 |
| Atha kho, bhikkhave, brahmā sahampati ekaṁsaṁ uttarāsaṅgaṁ karitvā yenāhaṁ tenañjaliṁ paṇāmetvā maṁ etadavoca: | Then, bhikkhus, Brahmā Sahampati arranged his upper robe over one shoulder, extended his joined hands towards me, and said to me: | 尔时，诸比丘，梵天娑婆主偏袒一肩，合掌向我，白我言： |
| ‘evametaṁ, bhagavā, evametaṁ, sugata. | ‘So it is, Blessed One! So it is, Fortunate One! | ‘诚然，薄伽梵！诚然，善逝！ |
| Ekāyanvāyaṁ, bhante, maggo sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ—cattāro satipaṭṭhānā. | This is the **one-way path**, venerable sir, for the purification of beings, for the surmounting of sorrow and lamentation, for the disappearance of pain and distress, for the attainment of the true method, for the realization of Nibbāna—namely, the **four establishments of mindfulness**. | 此是**唯一趣向之道**，尊者，为众生清净，为超越愁、悲，为灭除苦、忧，为得正理，为证涅槃——即**四念处**。 |
| Katame cattāro? | What are the four? | 何者为四？ |
| Kāye vā, bhante, bhikkhu kāyānupassī vihareyya ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; | Here, venerable sir, a bhikkhu may dwell contemplating **body in body**, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world; | 于此，尊者，比丘可于**身**住**身**观念，热诚，正知，具念，除世间贪忧； |
| vedanāsu vā …pe… | or ... **feelings** ... | 或...**受**... |
| citte vā …pe… | or ... **mind** ... | 或...**心**... |
| dhammesu vā, bhante, bhikkhu dhammānupassī vihareyya ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | or ... **phenomena in phenomena**, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world. | 或...**法**住**法**观念，热诚，正知，具念，除世间贪忧。 |
| Ekāyanvāyaṁ, bhante, maggo sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ—cattāro satipaṭṭhānā’ti. | This is the **one-way path**, venerable sir, for the purification of beings, for the surmounting of sorrow and lamentation, for the disappearance of pain and distress, for the attainment of the true method, for the realization of Nibbāna—namely, the **four establishments of mindfulness**.’ | 此是**唯一趣向之道**，尊者，为众生清净，为超越愁、悲，为灭除苦、忧，为得正理，为证涅槃——即**四念处**。’ |
| Idamavoca, bhikkhave, brahmā sahampati. | This is what Brahmā Sahampati said, bhikkhus. | 此为梵天娑婆主所说，诸比丘。 |
| Idaṁ vatvā athāparaṁ etadavoca: | Having said this, he said further: | 说此已，复言： |
| ‘Ekāyanaṁ jātikhayantadassī, | ‘He who sees the destruction of birth, the one-way path, | ‘见生之灭者，唯一趣向之道， |
| Maggaṁ pajānāti hitānukampī; | The compassionate one knows the path leading to good; | 慈悲者知引至善之道； |
| Etena maggena tariṁsu pubbe, | By this path did those of the past cross over, | 以此道，过去者已渡， |
| Tarissanti ye ca taranti oghan’”ti. | And those who are crossing, and those who will cross the flood.’” | 正渡者，与将渡者，皆渡此暴流。’” |
| Tatiyaṁ. | The third. | 第三。 |
| --- | --- |
47.44 - SN 47.44 Sati: Satisutta
| --- SN47.44 - Satisutta --- | --- SN47.44 - Satisutta --- | --- SN47.44 - 念经 --- |
| “Sato, bhikkhave, bhikkhu vihareyya. | “**Mindful**, bhikkhus, should a bhikkhu dwell. | “**具念**，诸比丘，比丘应住。 |
| Ayaṁ vo amhākaṁ anusāsanī. | This is our instruction to you. | 此是我等对汝之教诫。 |
| Kathañca, bhikkhave, bhikkhu sato hoti? | And how, bhikkhus, is a bhikkhu mindful? | 诸比丘，云何比丘具念？ |
| Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; | Here, bhikkhus, a bhikkhu dwells contemplating **body in body**, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world; | 诸比丘，于此，比丘于**身**住**身**观念，热诚，正知，具念，除世间贪忧； |
| vedanāsu …pe… | he dwells contemplating **feelings** ... | 彼于**受**观念... |
| citte …pe… | **mind** ... | **心**... |
| dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | **phenomena in phenomena**, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world. | **法**住**法**观念，热诚，正知，具念，除世间贪忧。 |
| Evaṁ kho, bhikkhave, bhikkhu sato hoti. | In this way, bhikkhus, a bhikkhu is mindful. | 如是，诸比丘，比丘为具念。 |
| Sato, bhikkhave, bhikkhu vihareyya. | **Mindful**, bhikkhus, should a bhikkhu dwell. | **具念**，诸比丘，比丘应住。 |
| Ayaṁ vo amhākaṁ anusāsanī”ti. | This is our instruction to you.” | 此是我等对汝之教诫。” |
| Catutthaṁ. | The fourth. | 第四。 |
| --- | --- |
47.45 - SN 47.45 Kusalarāsi: Kusalarāsisutta
| --- SN47.45 - Kusalarāsisutta --- | --- SN47.45 - Kusalarāsisutta --- | --- SN47.45 - 善聚经 --- |
| “‘Kusalarāsī’ti, bhikkhave, vadamāno cattāro satipaṭṭhāne sammā vadamāno vadeyya. | “When one speaks rightly, bhikkhus, of a ‘**heap of wholesome states**,’ it is the **four establishments of mindfulness** that one would rightly speak of. | “诸比丘，若正说‘**善法聚**’，当正说**四念处**。 |
| Kevalo hāyaṁ, bhikkhave, kusalarāsi, yadidaṁ—cattāro satipaṭṭhānā. | For this, bhikkhus, is entirely a **heap of wholesome states**, namely, the **four establishments of mindfulness**. | 盖，诸比丘，此完全为**善法聚**，即**四念处**。 |
| Katame cattāro? | What four? | 何者为四？ |
| Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; | Here, bhikkhus, a bhikkhu dwells contemplating **body in body**, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world; | 诸比丘，于此，比丘于**身**住**身**观念，热诚，正知，具念，除世间贪忧； |
| vedanāsu …pe… | he dwells contemplating **feelings** ... | 彼于**受**观念... |
| citte …pe… | **mind** ... | **心**... |
| dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | **phenomena in phenomena**, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world. | **法**住**法**观念，热诚，正知，具念，除世间贪忧。 |
| ‘Kusalarāsī’ti, bhikkhave, vadamāno ime cattāro satipaṭṭhāne sammā vadamāno vadeyya. | When one speaks rightly, bhikkhus, of a ‘**heap of wholesome states**,’ it is these **four establishments of mindfulness** that one would rightly speak of. | 诸比丘，若正说‘**善法聚**’，当正说此**四念处**。 |
| Kevalo hāyaṁ, bhikkhave, kusalarāsi, yadidaṁ—cattāro satipaṭṭhānā”ti. | For this, bhikkhus, is entirely a **heap of wholesome states**, namely, the **four establishments of mindfulness**.” | 盖，诸比丘，此完全为**善法聚**，即**四念处**。” |
| --- | --- |
47.46 - SN 47.46 Pātimokkhasaṁvara: Pātimokkhasaṁvarasutta
| --- SN47.46 - Pātimokkhasaṁvarasutta --- | --- SN47.46 - Pātimokkhasaṁvarasutta --- | --- SN47.46 - 波罗提木叉律仪经 --- |
| Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami …pe… ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: | Then a certain bhikkhu approached the Blessed One ... Having sat down to one side, that bhikkhu said to the Blessed One: | 尔时，有一比丘诣薄伽梵所…坐于一面已，彼比丘白薄伽梵言： |
| “Sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu, yamahaṁ bhagavato dhammaṁ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti. | “It would be good, venerable sir, if the Blessed One would teach me the Dhamma in brief, so that, having heard the Dhamma from the Blessed One, I might dwell alone, secluded, diligent, ardent, and resolute.” | “善哉，尊者！愿薄伽梵为我略说法要，我闻法已，当独处、宴坐、勤策、热诚、专精而住。” |
| “Tasmātiha tvaṁ, bhikkhu, ādimeva visodhehi kusalesu dhammesu. | “Therefore, bhikkhu, first **purify the very beginning of wholesome states**. | “是故，比丘，当先**清净善法之初基**。 |
| Ko cādi kusalānaṁ dhammānaṁ? | And what is the beginning of wholesome states? | 何为善法之初基？ |
| Idha tvaṁ, bhikkhu, pātimokkhasaṁvarasaṁvuto viharāhi ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhassu sikkhāpadesu. | Here, bhikkhu, you should dwell **restrained by the Pātimokkha**, endowed with good conduct and resort, seeing danger in the slightest faults, undertaking and training in the training rules. | 于此，比丘，汝应住**波罗提木叉律仪**，具足善行与行处，于微小过失见怖畏，受持学处于学处中。 |
| Yato kho tvaṁ, bhikkhu, pātimokkhasaṁvarasaṁvuto viharissasi ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī samādāya sikkhassu sikkhāpadesu; tato tvaṁ, bhikkhu, sīlaṁ nissāya sīle patiṭṭhāya cattāro satipaṭṭhāne bhāveyyāsi. | When, bhikkhu, you dwell **restrained by the Pātimokkha**, endowed with good conduct and resort, seeing danger in the slightest faults, undertaking and training in the training rules; then, bhikkhu, relying on **moral discipline**, established in moral discipline, you should **develop the four establishments of mindfulness**. | 比丘，汝住**波罗提木叉律仪**，具足善行与行处，于微小过失见怖畏，受持学处于学处中时；则，比丘，依**戒**，住于戒，汝应**修习四念处**。 |
| Katame cattāro? | What are the four? | 何者为四？ |
| Idha tvaṁ, bhikkhu, kāye kāyānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; | Here, bhikkhu, you should dwell contemplating **body in body**, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world; | 于此，比丘，汝应于**身**住**身**观念，热诚，正知，具念，除世间贪忧； |
| vedanāsu …pe… | you should dwell contemplating **feelings** ... | 汝应于**受**观念... |
| citte …pe… | **mind** ... | **心**... |
| dhammesu dhammānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | **phenomena in phenomena**, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world. | **法**住**法**观念，热诚，正知，具念，除世间贪忧。 |
| Yato kho tvaṁ, bhikkhu, sīlaṁ nissāya sīle patiṭṭhāya ime cattāro satipaṭṭhāne evaṁ bhāvessasi, tato tuyhaṁ, bhikkhu, yā ratti vā divaso vā āgamissati vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihānī”ti. | When, bhikkhu, relying on moral discipline, established in moral discipline, you thus **develop these four establishments of mindfulness**, then, bhikkhu, for you, whatever night or day comes will be expected to bring **growth in wholesome states**, not decline.” | 比丘，汝依戒、住戒，如是**修习此四念处**时，则，比丘，于汝，凡昼夜来临，皆可期**善法增长**，而非衰减。” |
| Atha kho so bhikkhu bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. | Then that bhikkhu, having delighted and rejoiced in the Blessed One’s words, rose from his seat, paid homage to the Blessed One, circumambulated him, and departed. | 尔时，彼比丘闻薄伽梵说，欢喜踊跃，从座而起，礼敬薄伽梵，绕佛三匝，辞退而去。 |
| Atha kho so bhikkhu eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. | Then that bhikkhu, dwelling alone, secluded, diligent, ardent, and resolute, in no long time realized for himself with direct knowledge, in this very life, that unsurpassed goal of the holy life for the sake of which clansmen rightly go forth from the household life into homelessness, and having entered it, he dwelt therein. | 尔时，彼比丘独处、宴坐、勤策、热诚、专精，不久，于现法中，自证无上梵行之究竟，即善男子为之正信出家、趣于非家者，证入而住。 |
| “Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. | He directly knew: “**Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being**.” | 彼自证知：“**生已尽，梵行已立，所作已办，不受后有**。” |
| Aññataro ca pana so bhikkhu arahataṁ ahosīti. | And that bhikkhu became one of the arahants. | 彼比丘遂成阿罗汉之一。 |
| Chaṭṭhaṁ. | The sixth. | 第六。 |
| --- | --- |
47.47 - SN 47.47 Duccarita: Duccaritasutta
| --- SN47.47 - Duccaritasutta --- | --- SN47.47 - Duccaritasutta --- | --- SN47.47 - 恶行经 --- |
| Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami …pe… | Then a certain bhikkhu approached the Blessed One ... | 尔时，有一比丘诣薄伽梵所... |
| “sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu, yamahaṁ bhagavato dhammaṁ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti. | “It would be good, venerable sir, if the Blessed One would teach me the Dhamma in brief, so that, having heard the Dhamma from the Blessed One, I might dwell alone, secluded, diligent, ardent, and resolute.” | “善哉，尊者！愿薄伽梵为我略说法要，我闻法已，当独处、宴坐、勤策、热诚、专精而住。” |
| “Tasmātiha tvaṁ, bhikkhu, ādimeva visodhehi kusalesu dhammesu. | “Therefore, bhikkhu, first **purify the very beginning of wholesome states**. | “是故，比丘，当先**清净善法之初基**。 |
| Ko cādi kusalānaṁ dhammānaṁ? | And what is the beginning of wholesome states? | 何为善法之初基？ |
| Idha tvaṁ, bhikkhu, kāyaduccaritaṁ pahāya kāyasucaritaṁ bhāvessasi. | Here, bhikkhu, you should **abandon bodily misconduct and develop bodily good conduct**. | 于此，比丘，汝应**断身恶行，修身善行**。 |
| Vacīduccaritaṁ pahāya vacīsucaritaṁ bhāvessasi. | You should **abandon verbal misconduct and develop verbal good conduct**. | 汝应**断语恶行，修语善行**。 |
| Manoduccaritaṁ pahāya manosucaritaṁ bhāvessasi. | You should **abandon mental misconduct and develop mental good conduct**. | 汝应**断意恶行，修意善行**。 |
| Yato kho tvaṁ, bhikkhu, kāyaduccaritaṁ pahāya kāyasucaritaṁ bhāvessasi, vacīduccaritaṁ pahāya vacīsucaritaṁ bhāvessasi, manoduccaritaṁ pahāya manosucaritaṁ bhāvessasi, tato tvaṁ, bhikkhu, sīlaṁ nissāya sīle patiṭṭhāya cattāro satipaṭṭhāne bhāveyyāsi. | When, bhikkhu, you abandon bodily misconduct and develop bodily good conduct, abandon verbal misconduct and develop verbal good conduct, abandon mental misconduct and develop mental good conduct, then, bhikkhu, relying on **moral discipline**, established in moral discipline, you should **develop the four establishments of mindfulness**. | 比丘，汝断身恶行、修身善行，断语恶行、修语善行，断意恶行、修意善行时，则，比丘，依**戒**，住于戒，汝应**修习四念处**。 |
| Katame cattāro? | What are the four? | 何者为四？ |
| Idha tvaṁ, bhikkhu, kāye kāyānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; | Here, bhikkhu, you should dwell contemplating **body in body**, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world; | 于此，比丘，汝应于**身**住**身**观念，热诚，正知，具念，除世间贪忧； |
| vedanāsu …pe… | you should dwell contemplating **feelings** ... | 汝应于**受**观念... |
| citte …pe… | **mind** ... | **心**... |
| dhammesu dhammānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | **phenomena in phenomena**, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world. | **法**住**法**观念，热诚，正知，具念，除世间贪忧。 |
| Yato kho tvaṁ, bhikkhu, sīlaṁ nissāya sīle patiṭṭhāya ime cattāro satipaṭṭhāne evaṁ bhāvessasi, tato tuyhaṁ, bhikkhu, yā ratti vā divaso vā āgamissati vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihānī”ti …pe… | When, bhikkhu, relying on moral discipline, established in moral discipline, you thus **develop these four establishments of mindfulness**, then, bhikkhu, for you, whatever night or day comes will be expected to bring **growth in wholesome states**, not decline.” ... | 比丘，汝依戒、住戒，如是**修习此四念处**时，则，比丘，于汝，凡昼夜来临，皆可期**善法增长**，而非衰减。”... |
| aññataro ca pana so bhikkhu arahataṁ ahosīti. | And that bhikkhu became one of the arahants. | 彼比丘遂成阿罗汉之一。 |
| --- | --- |
47.48 - SN 47.48 Mitta: Mittasutta
| --- SN47.48 - Mittasutta --- | --- SN47.48 - Mittasutta --- | --- SN47.48 - 友经 --- |
| “Ye, bhikkhave, anukampeyyātha, ye ca kho sotabbaṁ maññeyyuṁ mittā vā amaccā vā ñātī vā sālohitā vā, te vo, bhikkhave, catunnaṁ satipaṭṭhānānaṁ bhāvanāya samādapetabbā nivesetabbā patiṭṭhāpetabbā. | “Those, bhikkhus, whom you would feel compassion for, and those who would think it worth listening—your friends, companions, relatives, and kin—these, bhikkhus, should be encouraged, established, and grounded in the **development of the four establishments of mindfulness**. | “诸比丘，凡汝等所慈悲者，凡彼等认为值得听闻者——汝等之友、伴、亲、族——此等，诸比丘，应予鼓励、建立、安住于**四念处之修习**。 |
| Katamesaṁ, catunnaṁ? | In what four? | 于何四者？ |
| Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; | Here, bhikkhus, a bhikkhu dwells contemplating **body in body**, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world; | 诸比丘，于此，比丘于**身**住**身**观念，热诚，正知，具念，除世间贪忧； |
| vedanāsu …pe… | he dwells contemplating **feelings** ... | 彼于**受**观念... |
| citte …pe… | **mind** ... | **心**... |
| dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | **phenomena in phenomena**, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world. | **法**住**法**观念，热诚，正知，具念，除世间贪忧。 |
| Ye, bhikkhave, anukampeyyātha, ye ca sotabbaṁ maññeyyuṁ mittā vā amaccā vā ñātī vā sālohitā vā, te vo, bhikkhave, imesaṁ catunnaṁ satipaṭṭhānānaṁ bhāvanāya samādapetabbā nivesetabbā patiṭṭhāpetabbā”ti. | Those, bhikkhus, whom you would feel compassion for, and those who would think it worth listening—your friends, companions, relatives, and kin—these, bhikkhus, should be encouraged, established, and grounded in the **development of these four establishments of mindfulness**.” | 诸比丘，凡汝等所慈悲者，凡彼等认为值得听闻者——汝等之友、伴、亲、族——此等，诸比丘，应予鼓励、建立、安住于**此四念处之修习**。” |
| --- | --- |
47.49 - SN 47.49 Vedanā: Vedanāsutta
| --- SN47.49 - Vedanāsutta --- | --- SN47.49 - Vedanāsutta --- | --- SN47.49 - 受经 --- |
| “Tisso imā, bhikkhave, vedanā. | “These, bhikkhus, are **three feelings**. | “此等，诸比丘，为**三受**。 |
| Katamā tisso? | What three? | 何者为三？ |
| Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— | **Pleasant feeling, painful feeling, neither-pleasant-nor-painful feeling**— | **乐受、苦受、不苦不乐受**—— |
| imā kho, bhikkhave, tisso vedanā. | these, bhikkhus, are the three feelings. | 此等，诸比丘，为三受。 |
| Imāsaṁ kho, bhikkhave, tissannaṁ vedanānaṁ pariññāya cattāro satipaṭṭhānā bhāvetabbā. | For the **full understanding of these three feelings**, the **four establishments of mindfulness** should be developed. | 为**遍知此三受**，应**修习四念处**。 |
| Katame cattāro? | What four? | 何者为四？ |
| Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; | Here, bhikkhus, a bhikkhu dwells contemplating **body in body**, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world; | 诸比丘，于此，比丘于**身**住**身**观念，热诚，正知，具念，除世间贪忧； |
| vedanāsu …pe… | he dwells contemplating **feelings** ... | 彼于**受**观念... |
| citte …pe… | **mind** ... | **心**... |
| dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | **phenomena in phenomena**, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world. | **法**住**法**观念，热诚，正知，具念，除世间贪忧。 |
| Imāsaṁ kho, bhikkhave, tissannaṁ vedanānaṁ pariññāya ime cattāro satipaṭṭhānā bhāvetabbā”ti. | For the **full understanding of these three feelings**, these **four establishments of mindfulness** should be developed.” | 为**遍知此三受**，应**修习此四念处**。” |
| --- | --- |
47.50 - SN 47.50 Āsava: Āsavasutta
| --- SN47.50 - Āsavasutta --- | --- SN47.50 - Āsavasutta --- | --- SN47.50 - 漏经 --- |
| “Tayome, bhikkhave āsavā. | “These, bhikkhus, are **three taints**. | “此等，诸比丘，为**三漏**。 |
| Katame tayo? | What three? | 何者为三？ |
| Kāmāsavo, bhavāsavo, avijjāsavo— | The **taint of sensual desire**, the **taint of existence**, the **taint of ignorance**— | **欲漏**、**有漏**、**无明漏**—— |
| ime kho, bhikkhave, tayo āsavā. | these, bhikkhus, are the three taints. | 此等，诸比丘，为三漏。 |
| Imesaṁ kho, bhikkhave, tiṇṇannaṁ āsavānaṁ pahānāya cattāro satipaṭṭhānā bhāvetabbā. | For the **abandonment of these three taints**, the **four establishments of mindfulness** should be developed. | 为**断此三漏**，应**修习四念处**。 |
| Katame cattāro? | What four? | 何者为四？ |
| Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; | Here, bhikkhus, a bhikkhu dwells contemplating **body in body**, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world; | 诸比丘，于此，比丘于**身**住**身**观念，热诚，正知，具念，除世间贪忧； |
| vedanāsu …pe… | he dwells contemplating **feelings** ... | 彼于**受**观念... |
| citte …pe… | **mind** ... | **心**... |
| dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | **phenomena in phenomena**, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world. | **法**住**法**观念，热诚，正知，具念，除世间贪忧。 |
| Imesaṁ kho, bhikkhave, tiṇṇannaṁ āsavānaṁ pahānāya ime cattāro satipaṭṭhānā bhāvetabbā”ti. | For the **abandonment of these three taints**, these **four establishments of mindfulness** should be developed.” | 为**断此三漏**，应**修习此四念处**。” |
| Amatavaggo pañcamo. | The fifth chapter on the Deathless. | 第五不死品。 |
| Amataṁ samudayo maggo, | The Deathless, Arising, Path, | 不死、集起、道、 |
| Sati kusalarāsi ca; | Mindfulness, and Heap of Wholesome; | 念、与善聚； |
| Pātimokkhaṁ duccaritaṁ, | Pātimokkha, Misconduct, | 波罗提木叉、恶行、 |
| Mittavedanā āsavena cāti. | Friends, Feelings, and Taints. | 友、受、与漏。 |
| --- | --- |
47.51 - SN 47.51 - Gaṅgānadīādi: Gaṅgānadīādisuttadvādasaka
| --- SN47.51-62 - Gaṅgānadīādisuttadvādasaka --- | --- SN47.51-62 - Gaṅgānadīādisuttadvādasaka --- | --- SN47.51-62 - 恒伽河等十二经 --- |
| “Seyyathāpi, bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; | “Just as, bhikkhus, the river Gaṅgā flows towards the east, inclines towards the east, slopes towards the east; | “譬如，诸比丘，恒伽河向东流，向东倾，向东趋； |
| evameva kho, bhikkhave, bhikkhu cattāro satipaṭṭhāne bhāvento cattāro satipaṭṭhāne bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro. | even so, bhikkhus, a bhikkhu developing the **four establishments of mindfulness**, cultivating the **four establishments of mindfulness**, inclines towards Nibbāna, slopes towards Nibbāna, flows towards Nibbāna. | 如是，诸比丘，比丘修习**四念处**，多修习**四念处**，则向涅槃倾，向涅槃趋，向涅槃流。 |
| Kathañca, bhikkhave, bhikkhu cattāro satipaṭṭhāne bhāvento cattāro satipaṭṭhāne bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? | And how, bhikkhus, does a bhikkhu developing the **four establishments of mindfulness**, cultivating the **four establishments of mindfulness**, incline towards Nibbāna, slope towards Nibbāna, flow towards Nibbāna? | 诸比丘，云何比丘修习**四念处**，多修习**四念处**，向涅槃倾，向涅槃趋，向涅槃流？ |
| Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; | Here, bhikkhus, a bhikkhu dwells contemplating **body in body**, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world; | 诸比丘，于此，比丘于**身**住**身**观念，热诚，正知，具念，除世间贪忧； |
| vedanāsu …pe… | he dwells contemplating **feelings** ... | 彼于**受**观念... |
| citte …pe… | **mind** ... | **心**... |
| dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | **phenomena in phenomena**, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world. | **法**住**法**观念，热诚，正知，具念，除世间贪忧。 |
| Evaṁ kho, bhikkhave, bhikkhu cattāro satipaṭṭhāne bhāvento cattāro satipaṭṭhāne bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti vitthāretabbaṁ. | In this way, bhikkhus, a bhikkhu developing the **four establishments of mindfulness**, cultivating the **four establishments of mindfulness**, inclines towards Nibbāna, slopes towards Nibbāna, flows towards Nibbāna.” This should be expanded. | 如是，诸比丘，比丘修习**四念处**，多修习**四念处**，则向涅槃倾，向涅槃趋，向涅槃流。”此应广说。 |
| Gaṅgāpeyyālavaggo chaṭṭho. | The sixth chapter on the Gaṅgā Repetition. | 第六恒伽广说品。 |
| Cha pācīnato ninnā, | Six inclining to the east, | 六趣向东， |
| cha ninnā ca samuddato; | Six inclining to the ocean; | 六趣向海； |
| Ete dve cha dvādasa honti, | These two sets of six are twelve, | 此二组六为十二， |
| vaggo tena pavuccatīti. | Therefore this chapter is so called. | 是故此品如是名。 |
| --- | --- |
47.63 - SN 47.63 - Tathāgatādi: Tathāgatādisutta
| --- SN47.63-72 - Tathāgatādisutta --- | --- SN47.63-72 - Tathāgatādisutta --- | --- SN47.63-72 - 如来等经 --- |
| “Yāvatā, bhikkhave, sattā apadā vā dvipadā vā catuppadā vā bahuppadā vā”ti | “Whatever beings there are, bhikkhus, whether footless, two-footed, four-footed, or many-footed,” this should be expanded. | “诸比丘，凡有众生，无足、二足、四足、多足者，”此应广说。 |
| vitthāretabbaṁ. | The seventh chapter on Diligence. | 第七不放逸品。 |
| Appamādavaggo sattamo. | The Tathāgata, the Foot, the Summit, | 如来、足、顶、 |
| Tathāgataṁ padaṁ kūṭaṁ, | Root, Core, and Rains; | 根、实、雨； |
| mūlaṁ sāro ca vassikaṁ; | King, Moon, Sun, | 王、月、日、 |
| Rājā candimasūriyā, | By cloth is the tenth called. | 以衣为第十。 |
| vatthena dasamaṁ padanti. | ||
| --- | --- |
47.73 - SN 47.73 - Balādi: Balādisutta
| --- SN47.73-84 - Balādisutta --- | --- SN47.73-84 - Balādisutta --- | --- SN47.73-84 - 力等经 --- |
| “Seyyathāpi, bhikkhave, ye keci balakaraṇīyā kammantā karīyantī”ti | “Just as, bhikkhus, whatever tasks are done that require strength,” this should be expanded. | “譬如，诸比丘，凡需力所作之务，”此应广说。 |
| vitthāretabbaṁ. | The eighth chapter on Requiring Strength. | 第八需力品。 |
| Balakaraṇīyavaggo aṭṭhamo. | Strength, Seed, Elephant, | 力、种、象、 |
| Balaṁ bījañca nāgo ca, | Tree, Jar, and Grain; | 树、瓮、与谷； |
| rukkho kumbhena sūkiyā; | By space and two clouds, | 以空与二云、 |
| Ākāsena ca dve meghā, | Boat, Guest, and River. | 舟、客、与河。 |
| nāvā āgantukā nadīti. | ||
| --- | --- |
47.85 - SN 47.85 - Esanādi: Esanādisutta
| --- SN47.85-94 - Esanādisutta --- | --- SN47.85-94 - Esanādisutta --- | --- SN47.85-94 - 寻等经 --- |
| “Tisso imā, bhikkhave, esanā. | “These, bhikkhus, are **three quests**. | “此等，诸比丘，为**三寻**。 |
| Katamā tisso? | What three? | 何者为三？ |
| Kāmesanā, bhavesanā, brahmacariyesanā”ti | The **quest for sensual pleasures**, the **quest for existence**, the **quest for the holy life**,” this should be expanded. | **欲寻**、**有寻**、**梵行寻**，”此应广说。 |
| vitthāretabbaṁ. | The ninth chapter on Quests. | 第九寻品。 |
| Esanāvaggo navamo. | Quest, Misconception, Taint, | 寻、邪见、漏、 |
| Esanā vidhā āsavo, | Existence, and three kinds of Suffering; | 有、与三苦； |
| Bhavo ca dukkhatā tisso; | Barrenness, Stain, and Affliction, | 贫瘠、垢、与恼， |
| Khilaṁ malañca nīgho ca, | Feeling, Craving, and Thirst. | 受、爱、与渴。 |
| Vedanā taṇhā tasināya cāti. | ||
| --- | --- |
47.95 - SN 47.95 - Uddhambhāgiyādi: Uddhambhāgiyādisutta
| --- SN47.95-104 - Uddhambhāgiyādisutta --- | --- SN47.95-104 - Uddhambhāgiyādisutta --- | --- SN47.95-104 - 上分结等经 --- |
| “Pañcimāni, bhikkhave, uddhambhāgiyāni saṁyojanāni. | “These, bhikkhus, are **five higher fetters**. | “此等，诸比丘，为**五上分结**。 |
| Katamāni pañca? | What five? | 何者为五？ |
| Rūparāgo, arūparāgo, māno, uddhaccaṁ, avijjā— | **Lust for form-realm existence, lust for formless-realm existence, conceit, restlessness, ignorance**— | **色界贪、无色界贪、慢、掉举、无明**—— |
| imāni kho, bhikkhave, pañcuddhambhāgiyāni saṁyojanāni. | these, bhikkhus, are the five higher fetters. | 此等，诸比丘，为五上分结。 |
| Imesaṁ kho, bhikkhave, pañcannaṁ uddhambhāgiyānaṁ saṁyojanānaṁ abhiññāya pariññāya parikkhayāya pahānāya cattāro satipaṭṭhānā bhāvetabbā. | For the **direct knowledge, full understanding, utter destruction, and abandonment of these five higher fetters**, the **four establishments of mindfulness** should be developed. | 为**正知、遍知、究竟灭尽、与断舍此五上分结**，应修习**四念处**。 |
| Katame cattāro? | What four? | 何者为四？ |
| Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; | Here, bhikkhus, a bhikkhu dwells contemplating **body in body**, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world; | 诸比丘，于此，比丘于**身**住**身**观念，热诚，正知，具念，除世间贪忧； |
| vedanāsu …pe… | he dwells contemplating **feelings** ... | 彼于**受**观念... |
| citte …pe… | **mind** ... | **心**... |
| dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | **phenomena in phenomena**, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world. | **法**住**法**观念，热诚，正知，具念，除世间贪忧。 |
| Imesaṁ kho, bhikkhave, pañcannaṁ uddhambhāgiyānaṁ saṁyojanānaṁ abhiññāya pariññāya parikkhayāya pahānāya ime cattāro satipaṭṭhānā bhāvetabbā”ti. | For the **direct knowledge, full understanding, utter destruction, and abandonment of these five higher fetters**, these **four establishments of mindfulness** should be developed.” | 为**正知、遍知、究竟灭尽、与断舍此五上分结**，应修习此**四念处**。” |
| (Yathā maggasaṁyuttaṁ tathā satipaṭṭhānasaṁyuttaṁ vitthāretabbaṁ.) | (Just as the Connected Discourses on the Path, so should the Connected Discourses on the Establishments of Mindfulness be expanded.) | （如道相应部，念处相应部亦应广说。） |
| Oghavaggo dasamo. | The tenth chapter on Floods. | 第十暴流品。 |
| Ogho yogo upādānaṁ, | Flood, Yoke, Clinging, | 暴流、轭、取、 |
| ganthā anusayena ca; | Knots, and Latent Tendencies; | 结、与随眠； |
| Kāmaguṇā nīvaraṇā, | Sensual Pleasures, Hindrances, | 欲乐、盖、 |
| khandhā oruddhambhāgiyāti. | Aggregates, and Lower Fetters. | 蕴、与下分结。 |
| Satipaṭṭhānasaṁyuttaṁ tatiyaṁ. | The Connected Discourses on the Establishments of Mindfulness, the third. | 念处相应部，第三。 |
| --- | --- |
48 - SN 48 Indriya: Connected Discourses on the Faculties
| ==================== SN48 - Indriyasaṃyutta ==================== | Connected Discourses on the Faculties | 根相应 |
48.1 - SN 48.1 Suddhika: Suddhikasutta
| --- SN48.1 - Suddhikasutta --- | --- SN48.1 - Suddhikasutta --- | --- SN48.1 - 清净经 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Tatra kho bhagavā etadavoca. | There the Blessed One said this: | 尔时，薄伽梵作是说： |
| “Pañcimāni, bhikkhave, indriyāni. | “These, bhikkhus, are five faculties. | “此等，诸比丘，为五根。 |
| Katamāni pañca? | What five? | 何者为五？ |
| Saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ— | The faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom— | 信根、精进根、念根、定根、慧根—— |
| imāni kho, bhikkhave, pañcindriyānī”ti. | these, bhikkhus, are the five faculties.” | 此等，诸比丘，为五根。” |
48.2 - SN 48.2 Paṭhamasotāpanna: Paṭhamasotāpannasutta
| --- SN48.2 - Paṭhamasotāpannasutta --- | --- SN48.2 - Paṭhamasotāpannasutta --- | --- SN48.2 - 初入流经 --- |
| “Pañcimāni, bhikkhave, indriyāni. | “These, bhikkhus, are five faculties. | “此等，诸比丘，为五根。 |
| Katamāni pañca? | What five? | 何者为五？ |
| Saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ. | The faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom. | 信根、精进根、念根、定根、慧根。 |
| Yato kho, bhikkhave, ariyasāvako imesaṁ pañcannaṁ indriyānaṁ assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti— | When, bhikkhus, a noble-one's-disciple truly understands the gratification, the danger, and the escape in regard to these five faculties— | 诸比丘，若圣弟子于此五根，如实了知其味、患、离—— |
| ayaṁ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti. | this, bhikkhus, is called a stream-enterer, one not subject to falling into states of woe, fixed, bound for perfect awakening.” | 此，诸比丘，名为入流者，不堕恶趣，定趣正觉。” |
| Dutiyaṁ. | The second. | 第二。 |
48.3 - SN 48.3 Dutiyasotāpanna: Dutiyasotāpannasutta
| --- SN48.3 - Dutiyasotāpannasutta --- | --- SN48.3 - Dutiyasotāpannasutta --- | --- SN48.3 - 第二入流经 --- |
| “Pañcimāni, bhikkhave, indriyāni. | “These, bhikkhus, are five faculties. | “此等，诸比丘，为五根。 |
| Katamāni pañca? | What five? | 何者为五？ |
| Saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ. | The faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom. | 信根、精进根、念根、定根、慧根。 |
| Yato kho, bhikkhave, ariyasāvako imesaṁ pañcannaṁ indriyānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti— | When, bhikkhus, a noble-one's-disciple truly understands the arising, the passing away, the gratification, the danger, and the escape in regard to these five faculties— | 诸比丘，若圣弟子于此五根，如实了知其集、灭、味、患、离—— |
| ayaṁ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti. | this, bhikkhus, is called a stream-enterer, one not subject to falling into states of woe, fixed, bound for perfect awakening.” | 此，诸比丘，名为入流者，不堕恶趣，定趣正觉。” |
| Tatiyaṁ. | The third. | 第三。 |
48.4 - SN 48.4 Paṭhamaarahanta: Paṭhamaarahantasutta
| --- SN48.4 - Paṭhamaarahantasutta --- | --- SN48.4 - Paṭhamaarahantasutta --- | --- SN48.4 - 初阿罗汉经 --- |
| “Pañcimāni, bhikkhave, indriyāni. | “These, bhikkhus, are five faculties. | “此等，诸比丘，为五根。 |
| Katamāni pañca? | What five? | 何者为五？ |
| Saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ. | The faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom. | 信根、精进根、念根、定根、慧根。 |
| Yato kho, bhikkhave, ariyasāvako imesaṁ pañcannaṁ indriyānaṁ assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto hoti— | When, bhikkhus, a noble-one's-disciple, having truly understood the gratification, the danger, and the escape in regard to these five faculties, is liberated through non-clinging— | 诸比丘，若圣弟子于此五根，如实了知其味、患、离，由不取著而解脱—— |
| ayaṁ vuccati, bhikkhave, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto”ti. | this, bhikkhus, is called a bhikkhu who is an Arahant, whose taints are destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached his own goal, utterly destroyed the fetters of existence, and is completely liberated through final knowledge.” | 此，诸比丘，名为阿罗汉比丘，诸漏已尽，梵行已立，所作已办，重担已卸，己利已达，有结已尽，由究竟智而究竟解脱。” |
| Catutthaṁ. | The fourth. | 第四。 |
48.5 - SN 48.5 Dutiyaarahanta: Dutiyaarahantasutta
| --- SN48.5 - Dutiyaarahantasutta --- | --- SN48.5 - Dutiyaarahantasutta --- | --- SN48.5 - 第二阿罗汉经 --- |
| “Pañcimāni, bhikkhave, indriyāni. | “These, bhikkhus, are five faculties. | “此等，诸比丘，为五根。 |
| Katamāni pañca? | What five? | 何者为五？ |
| Saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ. | The faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom. | 信根、精进根、念根、定根、慧根。 |
| Yato kho, bhikkhave, bhikkhu imesaṁ pañcannaṁ indriyānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto hoti— | When, bhikkhus, a bhikkhu, having truly understood the arising, the passing away, the gratification, the danger, and the escape in regard to these five faculties, is liberated through non-clinging— | 诸比丘，若比丘于此五根，如实了知其集、灭、味、患、离，由不取著而解脱—— |
| ayaṁ vuccati, bhikkhave, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto”ti. | this, bhikkhus, is called a bhikkhu who is an Arahant, whose taints are destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached his own goal, utterly destroyed the fetters of existence, and is completely liberated through final knowledge.” | 此，诸比丘，名为阿罗汉比丘，诸漏已尽，梵行已立，所作已办，重担已卸，己利已达，有结已尽，由究竟智而究竟解脱。” |
48.6 - SN 48.6 Paṭhamasamaṇabrāhmaṇa: Paṭhamasamaṇabrāhmaṇasutta
| --- SN48.6 - Paṭhamasamaṇabrāhmaṇasutta --- | --- SN48.6 - Paṭhamasamaṇabrāhmaṇasutta --- | --- SN48.6 - 初沙门婆罗门经 --- |
| “Pañcimāni, bhikkhave, indriyāni. | “These, bhikkhus, are five faculties. | “此等，诸比丘，为五根。 |
| Katamāni pañca? | What five? | 何者为五？ |
| Saddhindriyaṁ …pe… paññindriyaṁ. | The faculty of faith ... the faculty of wisdom. | 信根……慧根。 |
| Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṁ pañcannaṁ indriyānaṁ assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti, | Whatever ascetics or brahmins, bhikkhus, do not truly understand the gratification, the danger, and the escape in regard to these five faculties, | 诸比丘，凡有沙门或婆罗门，不如实了知此五根之味、患、离， |
| na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca panete āyasmanto sāmaññatthaṁ vā brahmaññatthaṁ vā diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti. | they are not, bhikkhus, considered by me as ascetics among ascetics or as brahmins among brahmins; nor do these venerable ones, by realizing it for themselves with direct knowledge, in this very life, enter and dwell in the goal of asceticism or the goal of brahminhood. | 彼等，诸比丘，我不认为于沙门中为沙门，于婆罗门中为婆罗门；此等尊者亦不于现法中，自证沙门之果或婆罗门之果而入于住。 |
| Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṁ pañcannaṁ indriyānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānanti, | But whatever ascetics or brahmins, bhikkhus, truly understand the arising, the passing away, the gratification, the danger, and the escape in regard to these five faculties, | 然凡有沙门或婆罗门，诸比丘，如实了知此五根之集、灭、味、患、离， |
| te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā; te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti. | they are, bhikkhus, considered by me as ascetics among ascetics and as brahmins among brahmins; and these venerable ones, by realizing it for themselves with direct knowledge, in this very life, enter and dwell in the goal of asceticism and the goal of brahminhood.” | 彼等，诸比丘，我即认为于沙门中为沙门，于婆罗门中为婆罗门；此等尊者亦于现法中，自证沙门之果与婆罗门之果而入于住。” |
| Chaṭṭhaṁ. | The sixth. | 第六。 |
48.7 - SN 48.7 Dutiyasamaṇabrāhmaṇa: Dutiyasamaṇabrāhmaṇasutta
| --- SN48.7 - Dutiyasamaṇabrāhmaṇasutta --- | --- SN48.7 - Dutiyasamaṇabrāhmaṇasutta --- | --- SN48.7 - 第二沙门婆罗门经 --- |
| “Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā saddhindriyaṁ nappajānanti, saddhindriyasamudayaṁ nappajānanti, saddhindriyanirodhaṁ nappajānanti, saddhindriyanirodhagāminiṁ paṭipadaṁ nappajānanti; | “Whatever ascetics or brahmins, bhikkhus, do not truly understand the faculty of faith, do not truly understand the arising of the faculty of faith, do not truly understand the cessation of the faculty of faith, do not truly understand the way leading to the cessation of the faculty of faith; | “诸比丘，凡有沙门或婆罗门，不如实了知信根，不如实了知信根之集，不如实了知信根之灭，不如实了知趣向信根灭之道； |
| vīriyindriyaṁ nappajānanti …pe… | do not truly understand the faculty of energy ... | 不如实了知精进根… |
| satindriyaṁ nappajānanti …pe… | do not truly understand the faculty of mindfulness ... | 不如实了知念根… |
| samādhindriyaṁ nappajānanti …pe… | do not truly understand the faculty of concentration ... | 不如实了知定根… |
| paññindriyaṁ nappajānanti, paññindriyasamudayaṁ nappajānanti, paññindriyanirodhaṁ nappajānanti, paññindriyanirodhagāminiṁ paṭipadaṁ nappajānanti, | do not truly understand the faculty of wisdom, do not truly understand the arising of the faculty of wisdom, do not truly understand the cessation of the faculty of wisdom, do not truly understand the way leading to the cessation of the faculty of wisdom, | 不如实了知慧根，不如实了知慧根之集，不如实了知慧根之灭，不如实了知趣向慧根灭之道， |
| na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca panete āyasmanto sāmaññatthaṁ vā brahmaññatthaṁ vā diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti. | they are not, bhikkhus, considered by me as ascetics among ascetics or as brahmins among brahmins; nor do these venerable ones, by realizing it for themselves with direct knowledge, in this very life, enter and dwell in the goal of asceticism or the goal of brahminhood. | 彼等，诸比丘，我不认为于沙门中为沙门，于婆罗门中为婆罗门；此等尊者亦不于现法中，自证沙门之果或婆罗门之果而入于住。 |
| Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā saddhindriyaṁ pajānanti, saddhindriyasamudayaṁ pajānanti, saddhindriyanirodhaṁ pajānanti, saddhindriyanirodhagāminiṁ paṭipadaṁ pajānanti; | But whatever ascetics or brahmins, bhikkhus, truly understand the faculty of faith, truly understand the arising of the faculty of faith, truly understand the cessation of the faculty of faith, truly understand the way leading to the cessation of the faculty of faith; | 然凡有沙门或婆罗门，诸比丘，如实了知信根，如实了知信根之集，如实了知信根之灭，如实了知趣向信根灭之道； |
| vīriyindriyaṁ pajānanti, vīriyindriyasamudayaṁ pajānanti, vīriyindriyanirodhaṁ pajānanti, vīriyindriyanirodhagāminiṁ paṭipadaṁ pajānanti; | truly understand the faculty of energy, truly understand the arising of the faculty of energy, truly understand the cessation of the faculty of energy, truly understand the way leading to the cessation of the faculty of energy; | 如实了知精进根，如实了知精进根之集，如实了知精进根之灭，如实了知趣向精进根灭之道； |
| satindriyaṁ pajānanti …pe… | truly understand the faculty of mindfulness ... | 如实了知念根… |
| samādhindriyaṁ pajānanti …pe… | truly understand the faculty of concentration ... | 如实了知定根… |
| paññindriyaṁ pajānanti, paññindriyasamudayaṁ pajānanti, paññindriyanirodhaṁ pajānanti, paññindriyanirodhagāminiṁ paṭipadaṁ pajānanti, | truly understand the faculty of wisdom, truly understand the arising of the faculty of wisdom, truly understand the cessation of the faculty of wisdom, truly understand the way leading to the cessation of the faculty of wisdom, | 如实了知慧根，如实了知慧根之集，如实了知慧根之灭，如实了知趣向慧根灭之道， |
| te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti. | they are, bhikkhus, considered by me as ascetics among ascetics and as brahmins among brahmins; and these venerable ones, by realizing it for themselves with direct knowledge, in this very life, enter and dwell in the goal of asceticism and the goal of brahminhood.” | 彼等，诸比丘，我即认为于沙门中为沙门，于婆罗门中为婆罗门；此等尊者亦于现法中，自证沙门之果与婆罗门之果而入于住。” |
48.8 - SN 48.8 Daṭṭhabba: Daṭṭhabbasutta
| --- SN48.8 - Daṭṭhabbasutta --- | --- SN48.8 - Daṭṭhabbasutta --- | --- SN48.8 - 应见经 --- |
| “Pañcimāni, bhikkhave, indriyāni. | “These, bhikkhus, are five faculties. | “此等，诸比丘，为五根。 |
| Katamāni pañca? | What five? | 何者为五？ |
| Saddhindriyaṁ …pe… paññindriyaṁ. | The faculty of faith ... the faculty of wisdom. | 信根……慧根。 |
| Kattha ca, bhikkhave, saddhindriyaṁ daṭṭhabbaṁ? | And where, bhikkhus, should the faculty of faith be seen? | 诸比丘，于何处应见信根？ |
| Catūsu sotāpattiyaṅgesu— | In the four factors of stream-entry— | 于四入流支中—— |
| ettha saddhindriyaṁ daṭṭhabbaṁ. | there the faculty of faith should be seen. | 于彼处应见信根。 |
| Kattha ca, bhikkhave, vīriyindriyaṁ daṭṭhabbaṁ? | And where, bhikkhus, should the faculty of energy be seen? | 诸比丘，于何处应见精进根？ |
| Catūsu sammappadhānesu— | In the four right strivings— | 于四正勤中—— |
| ettha vīriyindriyaṁ daṭṭhabbaṁ. | there the faculty of energy should be seen. | 于彼处应见精进根。 |
| Kattha ca, bhikkhave, satindriyaṁ daṭṭhabbaṁ? | And where, bhikkhus, should the faculty of mindfulness be seen? | 诸比丘，于何处应见念根？ |
| Catūsu satipaṭṭhānesu— | In the four establishments of mindfulness— | 于四念处中—— |
| ettha satindriyaṁ daṭṭhabbaṁ. | there the faculty of mindfulness should be seen. | 于彼处应见念根。 |
| Kattha ca, bhikkhave, samādhindriyaṁ daṭṭhabbaṁ? | And where, bhikkhus, should the faculty of concentration be seen? | 诸比丘，于何处应见定根？ |
| Catūsu jhānesu— | In the four jhānas— | 于四禅中—— |
| ettha samādhindriyaṁ daṭṭhabbaṁ. | there the faculty of concentration should be seen. | 于彼处应见定根。 |
| Kattha ca, bhikkhave, paññindriyaṁ daṭṭhabbaṁ? | And where, bhikkhus, should the faculty of wisdom be seen? | 诸比丘，于何处应见慧根？ |
| Catūsu ariyasaccesu— | In the four noble truths— | 于四圣谛中—— |
| ettha paññindriyaṁ daṭṭhabbaṁ. | there the faculty of wisdom should be seen. | 于彼处应见慧根。 |
| Imāni kho, bhikkhave, pañcindriyānī”ti. | These, bhikkhus, are the five faculties.” | 此等，诸比丘，为五根。” |
48.9 - SN 48.9 Paṭhamavibhaṅga: Paṭhamavibhaṅgasutta
| --- SN48.9 - Paṭhamavibhaṅgasutta --- | --- SN48.9 - Paṭhamavibhaṅgasutta --- | --- SN48.9 - 初分别经 --- |
| “Pañcimāni, bhikkhave, indriyāni. | “These, bhikkhus, are five faculties. | “此等，诸比丘，为五根。 |
| Katamāni pañca? | What five? | 何者为五？ |
| Saddhindriyaṁ …pe… paññindriyaṁ. | The faculty of faith ... the faculty of wisdom. | 信根……慧根。 |
| Katamañca, bhikkhave, saddhindriyaṁ? | And what, bhikkhus, is the faculty of faith? | 诸比丘，何为信根？ |
| Idha, bhikkhave, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṁ: | Here, bhikkhus, a noble-one's-disciple has faith; he places faith in the Tathāgata’s awakening: | 于此，诸比丘，圣弟子有信；彼于如来之觉悟置信： |
| ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti— | ‘Indeed, the Blessed One is Arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, the Buddha, the Blessed One’— | ‘诚然，薄伽梵是阿罗汉、正等觉、明行足、善逝、世间解、无上士调御丈夫、天人师、佛、薄伽梵’—— |
| idaṁ vuccati, bhikkhave, saddhindriyaṁ. | this, bhikkhus, is called the faculty of faith. | 此，诸比丘，名为信根。 |
| Katamañca, bhikkhave, vīriyindriyaṁ? | And what, bhikkhus, is the faculty of energy? | 诸比丘，何为精进根？ |
| Idha, bhikkhave, ariyasāvako āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu— | Here, bhikkhus, a noble-one's-disciple dwells with aroused energy for the abandoning of unwholesome states and for the acquiring of wholesome states; he is steadfast, firm in exertion, not abandoning his burden in wholesome states— | 于此，诸比丘，圣弟子为断不善法、为得善法而发精进住；彼坚固、勇猛精进，于善法不舍重担—— |
| idaṁ vuccati, bhikkhave, vīriyindriyaṁ. | this, bhikkhus, is called the faculty of energy. | 此，诸比丘，名为精进根。 |
| Katamañca, bhikkhave, satindriyaṁ? | And what, bhikkhus, is the faculty of mindfulness? | 诸比丘，何为念根？ |
| Idha, bhikkhave, ariyasāvako satimā hoti paramena satinepakkena samannāgato cirakatampi cirabhāsitampi saritā anussaritā— | Here, bhikkhus, a noble-one's-disciple is mindful, endowed with supreme mindfulness and circumspection, remembering and recollecting what was done and said long ago— | 于此，诸比丘，圣弟子具念，具足最上之念与审慎，能忆念、随念久远所作所说之事—— |
| idaṁ vuccati, bhikkhave, satindriyaṁ. | this, bhikkhus, is called the faculty of mindfulness. | 此，诸比丘，名为念根。 |
| Katamañca, bhikkhave, samādhindriyaṁ? | And what, bhikkhus, is the faculty of concentration? | 诸比丘，何为定根？ |
| Idha, bhikkhave, ariyasāvako vossaggārammaṇaṁ karitvā labhati samādhiṁ, labhati cittassa ekaggataṁ— | Here, bhikkhus, a noble-one's-disciple, having made liberation the object, obtains concentration, obtains one-pointedness of mind— | 于此，诸比丘，圣弟子以解脱为所缘，得定，得心一境性—— |
| idaṁ vuccati, bhikkhave, samādhindriyaṁ. | this, bhikkhus, is called the faculty of concentration. | 此，诸比丘，名为定根。 |
| Katamañca, bhikkhave, paññindriyaṁ? | And what, bhikkhus, is the faculty of wisdom? | 诸比丘，何为慧根？ |
| Idha, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya, sammā dukkhakkhayagāminiyā— | Here, bhikkhus, a noble-one's-disciple is wise, endowed with the wisdom that discerns arising and passing away, which is noble and penetrative, and leads to the complete destruction of suffering— | 于此，诸比丘，圣弟子有慧，具足决择生灭之慧，此慧圣而通达，能引至苦之究竟灭尽—— |
| idaṁ vuccati, bhikkhave, paññindriyaṁ. | this, bhikkhus, is called the faculty of wisdom. | 此，诸比丘，名为慧根。 |
| Imāni kho, bhikkhave, pañcindriyānī”ti. | These, bhikkhus, are the five faculties.” | 此等，诸比丘，为五根。” |
48.10 - SN 48.10 Dutiyavibhaṅga: Dutiyavibhaṅgasutta
| --- SN48.10 - Dutiyavibhaṅgasutta --- | --- SN48.10 - Dutiyavibhaṅgasutta --- | --- SN48.10 - 第二分别经 --- |
| “Pañcimāni, bhikkhave, indriyāni. | “These, bhikkhus, are five faculties. | “此等，诸比丘，为五根。 |
| Katamāni pañca? | What five? | 何者为五？ |
| Saddhindriyaṁ …pe… paññindriyaṁ. | The faculty of faith ... the faculty of wisdom. | 信根……慧根。 |
| Katamañca, bhikkhave, saddhindriyaṁ? | And what, bhikkhus, is the faculty of faith? | 诸比丘，何为信根？ |
| Idha, bhikkhave, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṁ: | Here, bhikkhus, a noble-one's-disciple has faith; he places faith in the Tathāgata’s awakening: | 于此，诸比丘，圣弟子有信；彼于如来之觉悟置信： |
| ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti— | ‘Indeed, the Blessed One is Arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, the Buddha, the Blessed One’— | ‘诚然，薄伽梵是阿罗汉、正等觉、明行足、善逝、世间解、无上士调御丈夫、天人师、佛、薄伽梵’—— |
| idaṁ vuccati, bhikkhave, saddhindriyaṁ. | this, bhikkhus, is called the faculty of faith. | 此，诸比丘，名为信根。 |
| Katamañca, bhikkhave, vīriyindriyaṁ? | And what, bhikkhus, is the faculty of energy? | 诸比丘，何为精进根？ |
| Idha, bhikkhave, ariyasāvako āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. | Here, bhikkhus, a noble-one's-disciple dwells with aroused energy for the abandoning of unwholesome states and for the acquiring of wholesome states; he is steadfast, firm in exertion, not abandoning his burden in wholesome states. | 于此，诸比丘，圣弟子为断不善法、为得善法而发精进住；彼坚固、勇猛精进，于善法不舍重担。 |
| So anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati; | He generates desire for the non-arising of unarisen evil unwholesome states; he makes effort, arouses energy, exerts his mind, and strives; | 彼为令未生之恶不善法不生而生欲；彼努力、发精进、策心、勤行； |
| uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati; | he generates desire for the abandoning of arisen evil unwholesome states; he makes effort, arouses energy, exerts his mind, and strives; | 彼为令已生之恶不善法断除而生欲；彼努力、发精进、策心、勤行； |
| anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati; | he generates desire for the arising of unarisen wholesome states; he makes effort, arouses energy, exerts his mind, and strives; | 彼为令未生之善法生起而生欲；彼努力、发精进、策心、勤行； |
| uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati— | he generates desire for the persistence, non-confusion, increase, abundance, development, and culmination of arisen wholesome states; he makes effort, arouses energy, exerts his mind, and strives— | 彼为令已生之善法持续、不乱、增长、广大、修习、圆满而生欲；彼努力、发精进、策心、勤行—— |
| idaṁ vuccati, bhikkhave, vīriyindriyaṁ. | this, bhikkhus, is called the faculty of energy. | 此，诸比丘，名为精进根。 |
| Katamañca, bhikkhave, satindriyaṁ? | And what, bhikkhus, is the faculty of mindfulness? | 诸比丘，何为念根？ |
| Idha, bhikkhave, ariyasāvako satimā hoti paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā. | Here, bhikkhus, a noble-one's-disciple is mindful, endowed with supreme mindfulness and circumspection, remembering and recollecting what was done and said long ago. | 于此，诸比丘，圣弟子具念，具足最上之念与审慎，能忆念、随念久远所作所说之事。 |
| So kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; | He dwells contemplating body in body, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world; | 彼于身住身观念，热诚，正知，具念，除世间贪忧； |
| vedanāsu …pe… | he dwells contemplating feelings ...mind ...phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world— | 彼于受观念……心观念……法住法观念，热诚，正知，具念，除世间贪忧—— |
| citte …pe… | this, bhikkhus, is called the faculty of mindfulness. | 此，诸比丘，名为念根。 |
| dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ— | And what, bhikkhus, is the faculty of concentration? | 诸比丘，何为定根？ |
| idaṁ vuccati, bhikkhave, satindriyaṁ. | Here, bhikkhus, a noble-one's-disciple, having made liberation the object, obtains concentration, obtains one-pointedness of mind. | 于此，诸比丘，圣弟子以解脱为所缘，得定，得心一境性。 |
| Katamañca, bhikkhave, samādhindriyaṁ? | Quite secluded from sensual pleasures, secluded from unwholesome states, he enters and dwells in the first jhāna, which is accompanied by initial application and sustained application, with rapture and pleasure born of seclusion. | 远离诸欲、远离不善法，入于住初禅，有寻有伺，离生喜乐。 |
| Idha, bhikkhave, ariyasāvako vossaggārammaṇaṁ karitvā labhati samādhiṁ, labhati cittassa ekaggataṁ. | With the stilling of initial application and sustained application, he enters and dwells in the second jhāna, which has internal assurance and unification of mind, is without initial application and sustained application, and has rapture and pleasure born of concentration. | 寻伺寂静故，入于住二禅，内净、心一境性，无寻无伺，定生喜乐。 |
| So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. | With the fading away of rapture, he dwells in equanimity, mindful and clearly comprehending, and experiences pleasure with the body; he enters and dwells in the third jhāna, of which the noble ones declare: ‘He dwells in pleasure with equanimity and mindfulness.’ | 离喜故，住于舍，具念正知，身受乐；入于住三禅，圣者宣说：‘彼以舍与念住于乐。’ |
| Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. | With the abandoning of pleasure and pain, and with the prior disappearance of joy and distress, he enters and dwells in the fourth jhāna, which is neither painful nor pleasant and is purified by equanimity and mindfulness— | 断乐断苦故，及先已灭喜忧故，入于住四禅，不苦不乐，舍念清净—— |
| Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṁvedeti yaṁ taṁ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati. | this, bhikkhus, is called the faculty of concentration. | 此，诸比丘，名为定根。 |
| Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati— | And what, bhikkhus, is the faculty of wisdom? | 诸比丘，何为慧根？ |
| idaṁ vuccati, bhikkhave, samādhindriyaṁ. | Here, bhikkhus, a noble-one's-disciple is wise, endowed with the wisdom that discerns arising and passing away, which is noble and penetrative, and leads to the complete destruction of suffering. | 于此，诸比丘，圣弟子有慧，具足决择生灭之慧，此慧圣而通达，能引至苦之究竟灭尽。 |
| Katamañca, bhikkhave, paññindriyaṁ? | He truly understands: ‘This is suffering’; he truly understands: ‘This is the origin of suffering’; he truly understands: ‘This is the cessation of suffering’; he truly understands: ‘This is the way leading to the cessation of suffering’— | 彼如实了知：‘此是苦’；彼如实了知：‘此是苦之集’；彼如实了知：‘此是苦之灭’；彼如实了知：‘此是趣向苦灭之道’—— |
| Idha, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya, sammā dukkhakkhayagāminiyā. | this, bhikkhus, is called the faculty of wisdom. | 此，诸比丘，名为慧根。 |
| So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti— | These, bhikkhus, are the five faculties.” | 此等，诸比丘，为五根。” |
| idaṁ vuccati, bhikkhave, paññindriyaṁ. | The first chapter on the Pure. | 初清净品。 |
| Imāni kho, bhikkhave, pañcindriyānī”ti. | Pure, and two stream-enterers, | 清净、与二入流， |
| Suddhikavaggo paṭhamo. | Two other Arahants; | 二异阿罗汉； |
| Suddhikañceva dve sotā, | Ascetics and Brahmins, to be seen, | 沙门婆罗门、应见， |
| arahantā apare duve; | And two other analyses. | 与二异分析。 |
| Samaṇabrāhmaṇā daṭṭhabbaṁ, | ||
| vibhaṅgā apare duveti. |
48.11 - SN 48.11 Paṭilābha: Paṭilābhasutta
| --- SN48.11 - Paṭilābhasutta --- | --- SN48.11 - Paṭilābhasutta --- | --- SN48.11 - 得经 --- |
| “Pañcimāni, bhikkhave, indriyāni. | “These, bhikkhus, are five faculties. | “此等，诸比丘，为五根。 |
| Katamāni pañca? | What five? | 何者为五？ |
| Saddhindriyaṁ …pe… paññindriyaṁ …pe…. | The faculty of faith ... the faculty of wisdom ... | 信根……慧根…… |
| Katamañca, bhikkhave, saddhindriyaṁ? | And what, bhikkhus, is the faculty of faith? | 诸比丘，何为信根？ |
| Idha, bhikkhave, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṁ: | Here, bhikkhus, a noble-one's-disciple has faith; he places faith in the Tathāgata’s awakening: | 于此，诸比丘，圣弟子有信；彼于如来之觉悟置信： |
| ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti— | ‘Indeed, the Blessed One is Arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, the Buddha, the Blessed One’— | ‘诚然，薄伽梵是阿罗汉、正等觉、明行足、善逝、世间解、无上士调御丈夫、天人师、佛、薄伽梵’—— |
| idaṁ vuccati, bhikkhave, saddhindriyaṁ. | this, bhikkhus, is called the faculty of faith. | 此，诸比丘，名为信根。 |
| Katamañca, bhikkhave, vīriyindriyaṁ? | And what, bhikkhus, is the faculty of energy? | 诸比丘，何为精进根？ |
| Yaṁ kho, bhikkhave, cattāro sammappadhāne ārabbha vīriyaṁ paṭilabhati— | The energy that one obtains, bhikkhus, with regard to the four right strivings— | 诸比丘，人于四正勤所得之精进—— |
| idaṁ vuccati, bhikkhave, vīriyindriyaṁ. | this, bhikkhus, is called the faculty of energy. | 此，诸比丘，名为精进根。 |
| Katamañca, bhikkhave, satindriyaṁ? | And what, bhikkhus, is the faculty of mindfulness? | 诸比丘，何为念根？ |
| Yaṁ kho, bhikkhave, cattāro satipaṭṭhāne ārabbha satiṁ paṭilabhati— | The mindfulness that one obtains, bhikkhus, with regard to the four establishments of mindfulness— | 诸比丘，人于四念处所得之念—— |
| idaṁ vuccati, bhikkhave, satindriyaṁ. | this, bhikkhus, is called the faculty of mindfulness. | 此，诸比丘，名为念根。 |
| Katamañca, bhikkhave, samādhindriyaṁ? | And what, bhikkhus, is the faculty of concentration? | 诸比丘，何为定根？ |
| Idha, bhikkhave, ariyasāvako vossaggārammaṇaṁ karitvā labhati samādhiṁ, labhati cittassa ekaggataṁ— | Here, bhikkhus, a noble-one's-disciple, having made liberation the object, obtains concentration, obtains one-pointedness of mind— | 于此，诸比丘，圣弟子以解脱为所缘，得定，得心一境性—— |
| idaṁ vuccati, bhikkhave, samādhindriyaṁ. | this, bhikkhus, is called the faculty of concentration. | 此，诸比丘，名为定根。 |
| Katamañca, bhikkhave, paññindriyaṁ? | And what, bhikkhus, is the faculty of wisdom? | 诸比丘，何为慧根？ |
| Idha, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā— | Here, bhikkhus, a noble-one's-disciple is wise, endowed with the wisdom that discerns arising and passing away, which is noble and penetrative, and leads to the complete destruction of suffering— | 于此，诸比丘，圣弟子有慧，具足决择生灭之慧，此慧圣而通达，能引至苦之究竟灭尽—— |
| idaṁ vuccati, bhikkhave, paññindriyaṁ. | this, bhikkhus, is called the faculty of wisdom. | 此，诸比丘，名为慧根。 |
| Imāni kho, bhikkhave, pañcindriyānī”ti. | These, bhikkhus, are the five faculties.” | 此等，诸比丘，为五根。” |
48.12 - SN 48.12 Paṭhamasaṅkhitta: Paṭhamasaṅkhittasutta
| --- SN48.12 - Paṭhamasaṅkhittasutta --- | --- SN48.12 - Paṭhamasaṅkhittasutta --- | --- SN48.12 - 初略说经 --- |
| “Pañcimāni, bhikkhave, indriyāni. | “These, bhikkhus, are five faculties. | “此等，诸比丘，为五根。 |
| Katamāni pañca? | What five? | 何者为五？ |
| Saddhindriyaṁ …pe… paññindriyaṁ— | The faculty of faith ... the faculty of wisdom— | 信根……慧根—— |
| imāni kho, bhikkhave, pañcindriyāni. | these, bhikkhus, are the five faculties. | 此等，诸比丘，为五根。 |
| Imesaṁ kho, bhikkhave, pañcannaṁ indriyānaṁ samattā paripūrattā arahaṁ hoti, tato mudutarehi anāgāmī hoti, tato mudutarehi sakadāgāmī hoti, tato mudutarehi sotāpanno hoti, tato mudutarehi dhammānusārī hoti, tato mudutarehi saddhānusārī hotī”ti. | Through the completeness and fullness of these five faculties, bhikkhus, one is an Arahant; through still softer ones, one is a non-returner; through still softer ones, one is a once-returner; through still softer ones, one is a stream-enterer; through still softer ones, one is a Dhamma-follower; through still softer ones, one is a faith-follower.” | 诸比丘，由此五根之圆满具足，为阿罗汉；由更柔软者，为不还者；由更柔软者，为一来者；由更柔软者，为入流者；由更柔软者，为随法行者；由更柔软者，为随信行者。” |
| Dutiyaṁ. | The second. | 第二。 |
48.13 - SN 48.13 Dutiyasaṅkhitta: Dutiyasaṅkhittasutta
| --- SN48.13 - Dutiyasaṅkhittasutta --- | --- SN48.13 - Dutiyasaṅkhittasutta --- | --- SN48.13 - 第二略说经 --- |
| “Pañcimāni, bhikkhave, indriyāni. | “These, bhikkhus, are five faculties. | “此等，诸比丘，为五根。 |
| Katamāni pañca? | What five? | 何者为五？ |
| Saddhindriyaṁ …pe… paññindriyaṁ— | The faculty of faith ... the faculty of wisdom— | 信根……慧根—— |
| imāni kho, bhikkhave, pañcindriyāni. | these, bhikkhus, are the five faculties. | 此等，诸比丘，为五根。 |
| Imesaṁ kho, bhikkhave, pañcannaṁ indriyānaṁ samattā paripūrattā arahaṁ hoti, tato mudutarehi anāgāmī hoti, tato mudutarehi sakadāgāmī hoti, tato mudutarehi sotāpanno hoti, tato mudutarehi dhammānusārī hoti, tato mudutarehi saddhānusārī hoti. | Through the completeness and fullness of these five faculties, bhikkhus, one is an Arahant; through still softer ones, one is a non-returner; through still softer ones, one is a once-returner; through still softer ones, one is a stream-enterer; through still softer ones, one is a Dhamma-follower; through still softer ones, one is a faith-follower. | 诸比丘，由此五根之圆满具足，为阿罗汉；由更柔软者，为不还者；由更柔软者，为一来者；由更柔软者，为入流者；由更柔软者，为随法行者；由更柔软者，为随信行者。 |
| Iti kho, bhikkhave, indriyavemattatā phalavemattatā hoti, phalavemattatā puggalavemattatā”ti. | Thus, bhikkhus, differences in faculties lead to differences in fruits, and differences in fruits lead to differences in persons.” | 如是，诸比丘，根之差别导致果之差别，果之差别导致人之差别。” |
| Tatiyaṁ. | The third. | 第三。 |
48.14 - SN 48.14 Tatiyasaṅkhitta: Tatiyasaṅkhittasutta
| --- SN48.14 - Tatiyasaṅkhittasutta --- | --- SN48.14 - Tatiyasaṅkhittasutta --- | --- SN48.14 - 第三略说经 --- |
| “Pañcimāni, bhikkhave, indriyāni. | “These, bhikkhus, are five faculties. | “此等，诸比丘，为五根。 |
| Katamāni pañca? | What five? | 何者为五？ |
| Saddhindriyaṁ …pe… paññindriyaṁ— | The faculty of faith ... the faculty of wisdom— | 信根……慧根—— |
| imāni kho, bhikkhave, pañcindriyāni. | these, bhikkhus, are the five faculties. | 此等，诸比丘，为五根。 |
| Imesaṁ kho, bhikkhave, pañcannaṁ indriyānaṁ samattā paripūrattā arahaṁ hoti, tato mudutarehi anāgāmī hoti, tato mudutarehi sakadāgāmī hoti, tato mudutarehi sotāpanno hoti, tato mudutarehi dhammānusārī hoti, tato mudutarehi saddhānusārī hoti. | Through the completeness and fullness of these five faculties, bhikkhus, one is an Arahant; through still softer ones, one is a non-returner; through still softer ones, one is a once-returner; through still softer ones, one is a stream-enterer; through still softer ones, one is a Dhamma-follower; through still softer ones, one is a faith-follower. | 诸比丘，由此五根之圆满具足，为阿罗汉；由更柔软者，为不还者；由更柔软者，为一来者；由更柔软者，为入流者；由更柔软者，为随法行者；由更柔软者，为随信行者。 |
| Iti kho, bhikkhave, paripūraṁ paripūrakārī ārādheti, padesaṁ padesakārī ārādheti. | Thus, bhikkhus, one who practices fully achieves fully; one who practices partially achieves partially. | 如是，诸比丘，圆满修行者得圆满果；部分修行者得部分果。 |
| ‘Avañjhāni tvevāhaṁ, bhikkhave, pañcindriyānī’ti vadāmī”ti. | However, bhikkhus, I declare that the five faculties are not fruitless.” | 然，诸比丘，我宣说五根非无果。” |
| Catutthaṁ. | The fourth. | 第四。 |
48.15 - SN 48.15 Paṭhamavitthāra: Paṭhamavitthārasutta
| --- SN48.15 - Paṭhamavitthārasutta --- | --- SN48.15 - Paṭhamavitthārasutta --- | --- SN48.15 - 初广说经 --- |
| “Pañcimāni, bhikkhave, indriyāni. | “These, bhikkhus, are five faculties. | “此等，诸比丘，为五根。 |
| Katamāni pañca? | What five? | 何者为五？ |
| Saddhindriyaṁ …pe… paññindriyaṁ— | The faculty of faith ... the faculty of wisdom— | 信根……慧根—— |
| imāni kho, bhikkhave, pañcindriyāni. | these, bhikkhus, are the five faculties. | 此等，诸比丘，为五根。 |
| Imesaṁ kho, bhikkhave, pañcannaṁ indriyānaṁ samattā paripūrattā arahaṁ hoti, tato mudutarehi antarāparinibbāyī hoti, tato mudutarehi upahaccaparinibbāyī hoti, tato mudutarehi asaṅkhāraparinibbāyī hoti, tato mudutarehi sasaṅkhāraparinibbāyī hoti, tato mudutarehi uddhaṁsoto hoti akaniṭṭhagāmī, tato mudutarehi sakadāgāmī hoti, tato mudutarehi sotāpanno hoti, tato mudutarehi dhammānusārī hoti, tato mudutarehi saddhānusārī hotī”ti. | Through the completeness and fullness of these five faculties, bhikkhus, one is an Arahant; through still softer ones, one is a non-returner who attains Nibbāna between lifetimes; through still softer ones, one is a non-returner who attains Nibbāna upon landing; through still softer ones, one is a non-returner who attains Nibbāna without exertion; through still softer ones, one is a non-returner who attains Nibbāna with exertion; through still softer ones, one is an upward-streamer who goes to the Akaniṭṭha realm; through still softer ones, one is a once-returner; through still softer ones, one is a stream-enterer; through still softer ones, one is a Dhamma-follower; through still softer ones, one is a faith-follower.” | 诸比丘，由此五根之圆满具足，为阿罗汉；由更柔软者，为中般涅槃之不还者；由更柔软者，为生般涅槃之不还者；由更柔软者，为无行般涅槃之不还者；由更柔软者，为有行般涅槃之不还者；由更柔软者，为上流至色究竟天之不还者；由更柔软者，为一来者；由更柔软者，为入流者；由更柔软者，为随法行者；由更柔软者，为随信行者。” |
48.16 - SN 48.16 Dutiyavitthāra: Dutiyavitthārasutta
| --- SN48.16 - Dutiyavitthārasutta --- | --- SN48.16 - Dutiyavitthārasutta --- | --- SN48.16 - 第二广说经 --- |
| “Pañcimāni, bhikkhave, indriyāni. | “These, bhikkhus, are five faculties. | “此等，诸比丘，为五根。 |
| Katamāni pañca? | What five? | 何者为五？ |
| Saddhindriyaṁ …pe… paññindriyaṁ— | The faculty of faith ... the faculty of wisdom— | 信根……慧根—— |
| imāni kho, bhikkhave, pañcindriyāni. | these, bhikkhus, are the five faculties. | 此等，诸比丘，为五根。 |
| Imesaṁ kho, bhikkhave, pañcannaṁ indriyānaṁ samattā paripūrattā arahaṁ hoti, tato mudutarehi antarāparinibbāyī hoti, tato mudutarehi upahaccaparinibbāyī hoti, tato mudutarehi asaṅkhāraparinibbāyī hoti, tato mudutarehi sasaṅkhāraparinibbāyī hoti, tato mudutarehi uddhaṁsoto hoti akaniṭṭhagāmī, tato mudutarehi sakadāgāmī hoti, tato mudutarehi sotāpanno hoti, tato mudutarehi dhammānusārī hoti, tato mudutarehi saddhānusārī hoti. | Through the completeness and fullness of these five faculties, bhikkhus, one is an Arahant; through still softer ones, one is a non-returner who attains Nibbāna between lifetimes; through still softer ones, one is a non-returner who attains Nibbāna upon landing; through still softer ones, one is a non-returner who attains Nibbāna without exertion; through still softer ones, one is a non-returner who attains Nibbāna with exertion; through still softer ones, one is an upward-streamer who goes to the Akaniṭṭha realm; through still softer ones, one is a once-returner; through still softer ones, one is a stream-enterer; through still softer ones, one is a Dhamma-follower; through still softer ones, one is a faith-follower. | 诸比丘，由此五根之圆满具足，为阿罗汉；由更柔软者，为中般涅槃之不还者；由更柔软者，为生般涅槃之不还者；由更柔软者，为无行般涅槃之不还者；由更柔软者，为有行般涅槃之不还者；由更柔软者，为上流至色究竟天之不还者；由更柔软者，为一来者；由更柔软者，为入流者；由更柔软者，为随法行者；由更柔软者，为随信行者。 |
| Iti kho, bhikkhave, indriyavemattatā phalavemattatā hoti, phalavemattatā puggalavemattatā hotī”ti. | Thus, bhikkhus, differences in faculties lead to differences in fruits, and differences in fruits lead to differences in persons.” | 如是，诸比丘，根之差别导致果之差别，果之差别导致人之差别。” |
| Chaṭṭhaṁ. | The sixth. | 第六。 |
48.17 - SN 48.17 Tatiyavitthāra: Tatiyavitthārasutta
| --- SN48.17 - Tatiyavitthārasutta --- | --- SN48.17 - Tatiyavitthārasutta --- | --- SN48.17 - 第三广说经 --- |
| “Pañcimāni, bhikkhave, indriyāni. | “These, bhikkhus, are five faculties. | “此等，诸比丘，为五根。 |
| Katamāni pañca? | What five? | 何者为五？ |
| Saddhindriyaṁ …pe… paññindriyaṁ— | The faculty of faith ... the faculty of wisdom— | 信根……慧根—— |
| imāni kho, bhikkhave, pañcindriyāni. | these, bhikkhus, are the five faculties. | 此等，诸比丘，为五根。 |
| Imesaṁ kho, bhikkhave, pañcannaṁ indriyānaṁ samattā paripūrattā arahaṁ hoti, tato mudutarehi antarāparinibbāyī hoti, tato mudutarehi upahaccaparinibbāyī hoti, tato mudutarehi asaṅkhāraparinibbāyī hoti, tato mudutarehi sasaṅkhāraparinibbāyī hoti, tato mudutarehi uddhaṁsoto hoti akaniṭṭhagāmī, tato mudutarehi sakadāgāmī hoti, tato mudutarehi sotāpanno hoti, tato mudutarehi dhammānusārī hoti, tato mudutarehi saddhānusārī hoti. | Through the completeness and fullness of these five faculties, bhikkhus, one is an Arahant; through still softer ones, one is a non-returner who attains Nibbāna between lifetimes; through still softer ones, one is a non-returner who attains Nibbāna upon landing; through still softer ones, one is a non-returner who attains Nibbāna without exertion; through still softer ones, one is a non-returner who attains Nibbāna with exertion; through still softer ones, one is an upward-streamer who goes to the Akaniṭṭha realm; through still softer ones, one is a once-returner; through still softer ones, one is a stream-enterer; through still softer ones, one is a Dhamma-follower; through still softer ones, one is a faith-follower. | 诸比丘，由此五根之圆满具足，为阿罗汉；由更柔软者，为中般涅槃之不还者；由更柔软者，为生般涅槃之不还者；由更柔软者，为无行般涅槃之不还者；由更柔软者，为有行般涅槃之不还者；由更柔软者，为上流至色究竟天之不还者；由更柔软者，为一来者；由更柔软者，为入流者；由更柔软者，为随法行者；由更柔软者，为随信行者。 |
| Iti kho, bhikkhave, paripūraṁ paripūrakārī ārādheti, padesaṁ padesakārī ārādheti. | Thus, bhikkhus, one who practices fully achieves fully; one who practices partially achieves partially. | 如是，诸比丘，圆满修行者得圆满果；部分修行者得部分果。 |
| ‘Avañjhāni tvevāhaṁ, bhikkhave, pañcindriyānī’ti vadāmī”ti. | However, bhikkhus, I declare that the five faculties are not fruitless.” | 然，诸比丘，我宣说五根非无果。” |
48.18 - SN 48.18 Paṭipanna: Paṭipannasutta
| --- SN48.18 - Paṭipannasutta --- | --- SN48.18 - Paṭipannasutta --- | --- SN48.18 - 修行经 --- |
| “Pañcimāni, bhikkhave, indriyāni. | “These, bhikkhus, are five faculties. | “此等，诸比丘，为五根。 |
| Katamāni pañca? | What five? | 何者为五？ |
| Saddhindriyaṁ …pe… paññindriyaṁ— | The faculty of faith ... the faculty of wisdom— | 信根……慧根—— |
| imāni kho, bhikkhave, pañcindriyāni. | these, bhikkhus, are the five faculties. | 此等，诸比丘，为五根。 |
| Imesaṁ kho, bhikkhave, pañcannaṁ indriyānaṁ samattā paripūrattā arahaṁ hoti, tato mudutarehi arahattaphalasacchikiriyāya paṭipanno hoti, tato mudutarehi anāgāmī hoti, tato mudutarehi anāgāmiphalasacchikiriyāya paṭipanno hoti, tato mudutarehi sakadāgāmī hoti, tato mudutarehi sakadāgāmiphalasacchikiriyāya paṭipanno hoti, tato mudutarehi sotāpanno hoti, tato mudutarehi sotāpattiphalasacchikiriyāya paṭipanno hoti. | Through the completeness and fullness of these five faculties, bhikkhus, one is an Arahant; through still softer ones, one is one practicing for the realization of the fruit of arahantship; through still softer ones, one is a non-returner; through still softer ones, one is one practicing for the realization of the fruit of non-returning; through still softer ones, one is a once-returner; through still softer ones, one is one practicing for the realization of the fruit of once-returning; through still softer ones, one is a stream-enterer; through still softer ones, one is one practicing for the realization of the fruit of stream-entry. | 诸比丘，由此五根之圆满具足，为阿罗汉；由更柔软者，为修习阿罗汉果之行者；由更柔软者，为不还者；由更柔软者，为修习不还果之行者；由更柔软者，为一来者；由更柔软者，为修习一来果之行者；由更柔软者，为入流者；由更柔软者，为修习入流果之行者。 |
| Yassa kho, bhikkhave, imāni pañcindriyāni sabbena sabbaṁ sabbathā sabbaṁ natthi, tamahaṁ ‘bāhiro puthujjanapakkhe ṭhito’ti vadāmī”ti. | Whoever, bhikkhus, lacks these five faculties in their entirety, in every way, in all respects, him I call a mundane individual standing on the side of the outside.” | 诸比丘，凡于此五根全然无有、一切方面、一切皆无者，我称之为立于外道之凡夫。” |
48.19 - SN 48.19 Sampanna: Sampannasutta
| --- SN48.19 - Sampannasutta --- | --- SN48.19 - Sampannasutta --- | --- SN48.19 - 具足经 --- |
| Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: | Then a certain bhikkhu approached the Blessed One, paid homage to him, sat down to one side, and said to him: | 尔时，有一比丘诣薄伽梵所，礼敬已，坐于一面，白言： |
| “‘Indriyasampanno, indriyasampanno’ti, bhante, vuccati. | “‘One endowed with faculties, one endowed with faculties’ it is said, venerable sir. | “‘具根者，具根者’，尊者，如是说。 |
| Kittāvatā nu kho, bhante, indriyasampanno hotī”ti? | In what way, venerable sir, is one endowed with faculties?” | 尊者，云何为具根者？” |
| “Idha, bhikkhu, bhikkhu saddhindriyaṁ bhāveti upasamagāmiṁ sambodhagāmiṁ, vīriyindriyaṁ bhāveti upasamagāmiṁ sambodhagāmiṁ, satindriyaṁ bhāveti upasamagāmiṁ sambodhagāmiṁ, samādhindriyaṁ bhāveti upasamagāmiṁ sambodhagāmiṁ, paññindriyaṁ bhāveti upasamagāmiṁ sambodhagāmiṁ. | “Here, bhikkhu, a bhikkhu develops the faculty of faith leading to peace, leading to perfect awakening; he develops the faculty of energy leading to peace, leading to perfect awakening; he develops the faculty of mindfulness leading to peace, leading to perfect awakening; he develops the faculty of concentration leading to peace, leading to perfect awakening; he develops the faculty of wisdom leading to peace, leading to perfect awakening. | “于此，比丘，比丘修习信根，引至寂静，引至正觉；彼修习精进根，引至寂静，引至正觉；彼修习念根，引至寂静，引至正觉；彼修习定根，引至寂静，引至正觉；彼修习慧根，引至寂静，引至正觉。 |
| Ettāvatā kho, bhikkhu, bhikkhu indriyasampanno hotī”ti. | To this extent, bhikkhu, a bhikkhu is endowed with faculties.” | 至此程度，比丘，比丘为具根者。” |
48.20 - SN 48.20 Āsavakkhaya: Āsavakkhayasutta
| --- SN48.20 - Āsavakkhayasutta --- | --- SN48.20 - Āsavakkhayasutta --- | --- SN48.20 - 漏尽经 --- |
| “Pañcimāni, bhikkhave, indriyāni. | “These, bhikkhus, are five faculties. | “此等，诸比丘，为五根。 |
| Katamāni pañca? | What five? | 何者为五？ |
| Saddhindriyaṁ …pe… paññindriyaṁ— | The faculty of faith ... the faculty of wisdom— | 信根……慧根—— |
| imāni kho, bhikkhave, pañcindriyāni. | these, bhikkhus, are the five faculties. | 此等，诸比丘，为五根。 |
| Imesaṁ kho, bhikkhave, pañcannaṁ indriyānaṁ bhāvitattā bahulīkatattā bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī”ti. | Due to the development and cultivation of these five faculties, bhikkhus, a bhikkhu, with the destruction of the taints, by realizing it for himself with direct knowledge, in this very life, enters and dwells in the taintless liberation of mind and liberation through wisdom.” | 诸比丘，由修习、培育此五根，比丘以漏尽故，于现法中，自证无漏心解脱、慧解脱而入于住。” |
| Mudutaravaggo dutiyo. | The second chapter on Still Softer. | 第二更柔软品。 |
| Paṭilābho tayo saṅkhittā, | Obtaining, three summarized, | 得、三略说、 |
| vitthārā apare tayo; | And three other expanded; | 与三异广说； |
| Paṭipanno ca sampanno, | Practicing, and endowed, | 修行、与具足、 |
| dasamaṁ āsavakkhayanti. | Tenth is the destruction of taints. | 第十为漏尽。 |
48.21 - SN 48.21 Punabbhava: Punabbhavasutta
| --- SN48.21 - Punabbhavasutta --- | --- SN48.21 - Punabbhavasutta --- | --- SN48.21 - 再有经 --- |
| “Pañcimāni, bhikkhave, indriyāni. | “These, bhikkhus, are five faculties. | “此等，诸比丘，为五根。 |
| Katamāni pañca? | What five? | 何者为五？ |
| Saddhindriyaṁ …pe… paññindriyaṁ. | The faculty of faith ... the faculty of wisdom. | 信根……慧根。 |
| Yāvakīvañcāhaṁ, bhikkhave, imesaṁ pañcannaṁ indriyānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nābbhaññāsiṁ, neva tāvāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ. | As long as, bhikkhus, I did not truly understand the arising, the passing away, the gratification, the danger, and the escape in regard to these five faculties, so long, bhikkhus, I did not claim to have directly awakened to unsurpassed perfect awakening in the world with its devas, Māra, and Brahmā, among the generation of ascetics and brahmins, devas and humans. | 诸比丘，乃至我不如实了知此五根之集、灭、味、患、离，乃至尔时，诸比丘，我于天、魔、梵世，于沙门、婆罗门、天、人众中，不宣称已直证无上正等觉。 |
| Yato ca khvāhaṁ, bhikkhave, imesaṁ pañcannaṁ indriyānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ abbhaññāsiṁ, athāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ. | But when, bhikkhus, I truly understood the arising, the passing away, the gratification, the danger, and the escape in regard to these five faculties, then, bhikkhus, I claimed to have directly awakened to unsurpassed perfect awakening in the world with its devas, Māra, and Brahmā, among the generation of ascetics and brahmins, devas and humans. | 然诸比丘，当我如实了知此五根之集、灭、味、患、离时，尔时，诸比丘，我于天、魔、梵世，于沙门、婆罗门、天、人众中，宣称已直证无上正等觉。 |
| Ñāṇañca pana me dassanaṁ udapādi: | And the knowledge and vision arose in me: | 于是我生起智与见： |
| ‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’”ti. | ‘My liberation is unshakeable. This is my last birth. There is now no more renewed existence.’” | ‘我解脱不动。此我最后生。今再无后有。’” |
48.22 - SN 48.22 Jīvitindriya: Jīvitindriyasutta
| --- SN48.22 - Jīvitindriyasutta --- | --- SN48.22 - Jīvitindriyasutta --- | --- SN48.22 - 命根经 --- |
| “Tīṇimāni, bhikkhave, indriyāni. | “These, bhikkhus, are three faculties. | “此等，诸比丘，为三根。 |
| Katamāni tīṇi? | What three? | 何者为三？ |
| Itthindriyaṁ, purisindriyaṁ, jīvitindriyaṁ— | The faculty of femininity, the faculty of masculinity, the faculty of life— | 女根、男根、命根—— |
| imāni kho, bhikkhave, tīṇi indriyānī”ti. | these, bhikkhus, are the three faculties.” | 此等，诸比丘，为三根。” |
| Dutiyaṁ. | The second. | 第二。 |
48.23 - SN 48.23 Aññindriya: Aññindriyasutta
| --- SN48.23 - Aññindriyasutta --- | --- SN48.23 - Aññindriyasutta --- | --- SN48.23 - 智根经 --- |
| “Tīṇimāni, bhikkhave, indriyāni. | “These, bhikkhus, are three faculties. | “此等，诸比丘，为三根。 |
| Katamāni tīṇi? | What three? | 何者为三？ |
| Anaññātaññassāmītindriyaṁ, aññindriyaṁ, aññātāvindriyaṁ— | The faculty of knowing what is not yet known, the faculty of knowing, the faculty of having known— | 未知当知根、已知根、具知根—— |
| imāni kho, bhikkhave, tīṇi indriyānī”ti. | these, bhikkhus, are the three faculties.” | 此等，诸比丘，为三根。” |
| Tatiyaṁ. | The third. | 第三。 |
48.24 - SN 48.24 Ekabījī: Ekabījīsutta
| --- SN48.24 - Ekabījīsutta --- | --- SN48.24 - Ekabījīsutta --- | --- SN48.24 - 一种不还经 --- |
| “Pañcimāni, bhikkhave, indriyāni. | “These, bhikkhus, are five faculties. | “此等，诸比丘，为五根。 |
| Katamāni pañca? | What five? | 何者为五？ |
| Saddhindriyaṁ …pe… paññindriyaṁ— | The faculty of faith ... the faculty of wisdom— | 信根……慧根—— |
| imāni kho, bhikkhave, pañcindriyāni. | these, bhikkhus, are the five faculties. | 此等，诸比丘，为五根。 |
| Imesaṁ kho, bhikkhave, pañcannaṁ indriyānaṁ samattā paripūrattā arahaṁ hoti, tato mudutarehi antarāparinibbāyī hoti, tato mudutarehi upahaccaparinibbāyī hoti, tato mudutarehi asaṅkhāraparinibbāyī hoti, tato mudutarehi sasaṅkhāraparinibbāyī hoti, tato mudutarehi uddhaṁsoto hoti akaniṭṭhagāmī, tato mudutarehi sakadāgāmī hoti, tato mudutarehi ekabījī hoti, tato mudutarehi kolaṅkolo hoti, tato mudutarehi sattakkhattuparamo hoti, tato mudutarehi dhammānusārī hoti, tato mudutarehi saddhānusārī hotī”ti. | Through the completeness and fullness of these five faculties, bhikkhus, one is an Arahant; through still softer ones, one is a non-returner who attains Nibbāna between lifetimes; through still softer ones, one is a non-returner who attains Nibbāna upon landing; through still softer ones, one is a non-returner who attains Nibbāna without exertion; through still softer ones, one is a non-returner who attains Nibbāna with exertion; through still softer ones, one is an upward-streamer who goes to the Akaniṭṭha realm; through still softer ones, one is a once-returner; through still softer ones, one is a single-seed non-returner; through still softer ones, one is a family-to-family non-returner; through still softer ones, one is one who returns at most seven times; through still softer ones, one is a Dhamma-follower; through still softer ones, one is a faith-follower.” | 诸比丘，由此五根之圆满具足，为阿罗汉；由更柔软者，为中般涅槃之不还者；由更柔软者，为生般涅槃之不还者；由更柔软者，为无行般涅槃之不还者；由更柔软者，为有行般涅槃之不还者；由更柔软者，为上流至色究竟天之不还者；由更柔软者，为一来者；由更柔软者，为一种子不还者；由更柔软者，为家家不还者；由更柔软者，为至多七返者；由更柔软者，为随法行者；由更柔软者，为随信行者。” |
| Catutthaṁ. | The fourth. | 第四。 |
48.25 - SN 48.25 Suddhaka: Suddhakasutta
| --- SN48.25 - Suddhakasutta --- | --- SN48.25 - Suddhakasutta --- | --- SN48.25 - 清净经 --- |
| “Chayimāni, bhikkhave, indriyāni. | “These, bhikkhus, are six faculties. | “此等，诸比丘，为六根。 |
| Katamāni cha? | What six? | 何者为六？ |
| Cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ, manindriyaṁ— | The faculty of the eye, the faculty of the ear, the faculty of the nose, the faculty of the tongue, the faculty of the body, the faculty of the mind— | 眼根、耳根、鼻根、舌根、身根、意根—— |
| imāni kho, bhikkhave, cha indriyānī”ti. | these, bhikkhus, are the six faculties.” | 此等，诸比丘，为六根。” |
48.26 - SN 48.26 Sotāpanna: Sotāpannasutta
| --- SN48.26 - Sotāpannasutta --- | --- SN48.26 - Sotāpannasutta --- | --- SN48.26 - 入流经 --- |
| “Chayimāni, bhikkhave, indriyāni. | “These, bhikkhus, are six faculties. | “此等，诸比丘，为六根。 |
| Katamāni cha? | What six? | 何者为六？ |
| Cakkhundriyaṁ …pe… manindriyaṁ. | The faculty of the eye ... the faculty of the mind. | 眼根……意根。 |
| Yato kho, bhikkhave, ariyasāvako imesaṁ channaṁ indriyānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti— | When, bhikkhus, a noble-one's-disciple truly understands the arising, the passing away, the gratification, the danger, and the escape in regard to these six faculties— | 诸比丘，若圣弟子于此六根，如实了知其集、灭、味、患、离—— |
| ayaṁ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti. | this, bhikkhus, is called a stream-enterer, one not subject to falling into states of woe, fixed, bound for perfect awakening.” | 此，诸比丘，名为入流者，不堕恶趣，定趣正觉。” |
| Chaṭṭhaṁ. | The sixth. | 第六。 |
48.27 - SN 48.27 Arahanta: Arahantasutta
| --- SN48.27 - Arahantasutta --- | --- SN48.27 - Arahantasutta --- | --- SN48.27 - 阿罗汉经 --- |
| “Chayimāni, bhikkhave, indriyāni. | “These, bhikkhus, are six faculties. | “此等，诸比丘，为六根。 |
| Katamāni cha? | What six? | 何者为六？ |
| Cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ, manindriyaṁ. | The faculty of the eye, the faculty of the ear, the faculty of the nose, the faculty of the tongue, the faculty of the body, the faculty of the mind. | 眼根、耳根、鼻根、舌根、身根、意根。 |
| Yato kho, bhikkhave, bhikkhu imesaṁ channaṁ indriyānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto hoti— | When, bhikkhus, a bhikkhu, having truly understood the arising, the passing away, the gratification, the danger, and the escape in regard to these six faculties, is liberated through non-clinging— | 诸比丘，若比丘于此六根，如实了知其集、灭、味、患、离，由不取著而解脱—— |
| ayaṁ vuccati, bhikkhave, ‘bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto’”ti. | this, bhikkhus, is called a ‘bhikkhu who is an Arahant, whose taints are destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached his own goal, utterly destroyed the fetters of existence, and is completely liberated through final knowledge.’” | 此，诸比丘，名为‘阿罗汉比丘，诸漏已尽，梵行已立，所作已办，重担已卸，己利已达，有结已尽，由究竟智而究竟解脱’。” |
48.28 - SN 48.28 Sambuddha: Sambuddhasutta
| --- SN48.28 - Sambuddhasutta --- | --- SN48.28 - Sambuddhasutta --- | --- SN48.28 - 正觉经 --- |
| “Chayimāni, bhikkhave, indriyāni. | “These, bhikkhus, are six faculties. | “此等，诸比丘，为六根。 |
| Katamāni cha? | What six? | 何者为六？ |
| Cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ, manindriyaṁ. | The faculty of the eye, the faculty of the ear, the faculty of the nose, the faculty of the tongue, the faculty of the body, the faculty of the mind. | 眼根、耳根、鼻根、舌根、身根、意根。 |
| Yāvakīvañcāhaṁ, bhikkhave, imesaṁ channaṁ indriyānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nābbhaññāsiṁ, neva tāvāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ. | As long as, bhikkhus, I did not truly understand the arising, the passing away, the gratification, the danger, and the escape in regard to these six faculties, so long, bhikkhus, I did not claim to have directly awakened to unsurpassed perfect awakening in the world with its devas, Māra, and Brahmā, among the generation of ascetics and brahmins, devas and humans. | 诸比丘，乃至我不如实了知此六根之集、灭、味、患、离，乃至尔时，诸比丘，我于天、魔、梵世，于沙门、婆罗门、天、人众中，不宣称已直证无上正等觉。 |
| Yato ca khvāhaṁ, bhikkhave, imesaṁ channaṁ indriyānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ abbhaññāsiṁ, athāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ. | But when, bhikkhus, I truly understood the arising, the passing away, the gratification, the danger, and the escape in regard to these six faculties, then, bhikkhus, I claimed to have directly awakened to unsurpassed perfect awakening in the world with its devas, Māra, and Brahmā, among the generation of ascetics and brahmins, devas and humans. | 然诸比丘，当我如实了知此六根之集、灭、味、患、离时，尔时，诸比丘，我于天、魔、梵世，于沙门、婆罗门、天、人众中，宣称已直证无上正等觉。 |
| Ñāṇañca pana me dassanaṁ udapādi: | And the knowledge and vision arose in me: | 于是我生起智与见： |
| ‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’”ti. | ‘My liberation is unshakeable. This is my last birth. There is now no more renewed existence.’” | ‘我解脱不动。此我最后生。今再无后有。’” |
48.29 - SN 48.29 Paṭhamasamaṇabrāhmaṇa: Paṭhamasamaṇabrāhmaṇasutta
| --- SN48.29 - Paṭhamasamaṇabrāhmaṇasutta --- | --- SN48.29 - Paṭhamasamaṇabrāhmaṇasutta --- | --- SN48.29 - 初沙门婆罗门经 --- |
| “Chayimāni, bhikkhave, indriyāni. | “These, bhikkhus, are six faculties. | “此等，诸比丘，为六根。 |
| Katamāni cha? | What six? | 何者为六？ |
| Cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ, manindriyaṁ. | The faculty of the eye, the faculty of the ear, the faculty of the nose, the faculty of the tongue, the faculty of the body, the faculty of the mind. | 眼根、耳根、鼻根、舌根、身根、意根。 |
| Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṁ channaṁ indriyānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti, | Whatever ascetics or brahmins, bhikkhus, do not truly understand the arising, the passing away, the gratification, the danger, and the escape in regard to these six faculties, | 诸比丘，凡有沙门或婆罗门，不如实了知此六根之集、灭、味、患、离， |
| na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca panete āyasmanto sāmaññatthaṁ vā brahmaññatthaṁ vā diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti. | they are not, bhikkhus, considered by me as ascetics among ascetics or as brahmins among brahmins; nor do these venerable ones, by realizing it for themselves with direct knowledge, in this very life, enter and dwell in the goal of asceticism or the goal of brahminhood. | 彼等，诸比丘，我不认为于沙门中为沙门，于婆罗门中为婆罗门；此等尊者亦不于现法中，自证沙门之果或婆罗门之果而入于住。 |
| Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṁ channaṁ indriyānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānanti, | But whatever ascetics or brahmins, bhikkhus, truly understand the arising, the passing away, the gratification, the danger, and the escape in regard to these six faculties, | 然凡有沙门或婆罗门，诸比丘，如实了知此六根之集、灭、味、患、离， |
| te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti. | they are, bhikkhus, considered by me as ascetics among ascetics and as brahmins among brahmins; and these venerable ones, by realizing it for themselves with direct knowledge, in this very life, enter and dwell in the goal of asceticism and the goal of brahminhood.” | 彼等，诸比丘，我即认为于沙门中为沙门，于婆罗门中为婆罗门；此等尊者亦于现法中，自证沙门之果与婆罗门之果而入于住。” |
48.30 - SN 48.30 Dutiyasamaṇabrāhmaṇa: Dutiyasamaṇabrāhmaṇasutta
| --- SN48.30 - Dutiyasamaṇabrāhmaṇasutta --- | --- SN48.30 - Dutiyasamaṇabrāhmaṇasutta --- | --- SN48.30 - 第二沙门婆罗门经 --- |
| “Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā cakkhundriyaṁ nappajānanti, cakkhundriyasamudayaṁ nappajānanti, cakkhundriyanirodhaṁ nappajānanti, cakkhundriyanirodhagāminiṁ paṭipadaṁ nappajānanti; | “Whatever ascetics or brahmins, bhikkhus, do not truly understand the faculty of the eye, do not truly understand the arising of the faculty of the eye, do not truly understand the cessation of the faculty of the eye, do not truly understand the way leading to the cessation of the faculty of the eye; | “诸比丘，凡有沙门或婆罗门，不如实了知眼根，不如实了知眼根之集，不如实了知眼根之灭，不如实了知趣向眼根灭之道； |
| sotindriyaṁ …pe… | do not truly understand the faculty of the ear ... | 不如实了知耳根… |
| ghānindriyaṁ …pe… | do not truly understand the faculty of the nose ... | 不如实了知鼻根… |
| jivhindriyaṁ …pe… | do not truly understand the faculty of the tongue ... | 不如实了知舌根… |
| kāyindriyaṁ …pe… | do not truly understand the faculty of the body ... | 不如实了知身根… |
| manindriyaṁ nappajānanti, manindriyasamudayaṁ nappajānanti, manindriyanirodhaṁ nappajānanti, manindriyanirodhagāminiṁ paṭipadaṁ nappajānanti. | do not truly understand the faculty of the mind, do not truly understand the arising of the faculty of the mind, do not truly understand the cessation of the faculty of the mind, do not truly understand the way leading to the cessation of the faculty of the mind. | 不如实了知意根，不如实了知意根之集，不如实了知意根之灭，不如实了知趣向意根灭之道。 |
| Na me te, bhikkhave …pe… sayaṁ abhiññā sacchikatvā upasampajja viharanti. | They are not, bhikkhus, ... by realizing it for themselves with direct knowledge, in this very life, enter and dwell. | 彼等，诸比丘，……于现法中，自证而入于住。 |
| Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā cakkhundriyaṁ pajānanti, cakkhundriyasamudayaṁ pajānanti, cakkhundriyanirodhaṁ pajānanti, cakkhundriyanirodhagāminiṁ paṭipadaṁ pajānanti, | But whatever ascetics or brahmins, bhikkhus, truly understand the faculty of the eye, truly understand the arising of the faculty of the eye, truly understand the cessation of the faculty of the eye, truly understand the way leading to the cessation of the faculty of the eye; | 然凡有沙门或婆罗门，诸比丘，如实了知眼根，如实了知眼根之集，如实了知眼根之灭，如实了知趣向眼根灭之道； |
| sotindriyaṁ …pe… | truly understand the faculty of the ear ... | 如实了知耳根… |
| ghānindriyaṁ …pe… | truly understand the faculty of the nose ... | 如实了知鼻根… |
| jivhindriyaṁ …pe… | truly understand the faculty of the tongue ... | 如实了知舌根… |
| kāyindriyaṁ …pe… | truly understand the faculty of the body ... | 如实了知身根… |
| manindriyaṁ pajānanti, manindriyasamudayaṁ pajānanti, manindriyanirodhaṁ pajānanti, manindriyanirodhagāminiṁ paṭipadaṁ pajānanti, | truly understand the faculty of the mind, truly understand the arising of the faculty of the mind, truly understand the cessation of the faculty of the mind, truly understand the way leading to the cessation of the faculty of the mind, | 如实了知意根，如实了知意根之集，如实了知意根之灭，如实了知趣向意根灭之道， |
| te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti. | they are, bhikkhus, considered by me as ascetics among ascetics and as brahmins among brahmins; and these venerable ones, by realizing it for themselves with direct knowledge, in this very life, enter and dwell in the goal of asceticism and the goal of brahminhood.” | 彼等，诸比丘，我即认为于沙门中为沙门，于婆罗门中为婆罗门；此等尊者亦于现法中，自证沙门之果与婆罗门之果而入于住。” |
| Chaḷindriyavaggo tatiyo. | The third chapter on the Six Faculties. | 第三六根品。 |
| Punabbhavo jīvitaññāya, | Renewed Existence, Life, and Knowledge, | 再有、命、与智， |
| ekabījī ca suddhakaṁ; | Single Seed, and Pure; | 一种子、与清净； |
| Soto arahasambuddho, | Stream, Arahant, Perfectly Awakened, | 流、阿罗汉、正觉， |
| dve ca samaṇabrāhmaṇāti. | And two Ascetics and Brahmins. | 与二沙门婆罗门。 |
48.31 - SN 48.31 Suddhika: Suddhikasutta
| --- SN48.31 - Suddhikasutta --- | --- SN48.31 - Suddhikasutta --- | --- SN48.31 - 清净经 --- |
| “Pañcimāni, bhikkhave, indriyāni. | “These, bhikkhus, are five faculties. | “此等，诸比丘，为五根。 |
| Katamāni pañca? | What five? | 何者为五？ |
| Sukhindriyaṁ, dukkhindriyaṁ, somanassindriyaṁ, domanassindriyaṁ, upekkhindriyaṁ— | The faculty of pleasure, the faculty of pain, the faculty of joy, the faculty of distress, the faculty of equanimity— | 乐根、苦根、喜根、忧根、舍根—— |
| imāni kho, bhikkhave, pañcindriyānī”ti. | these, bhikkhus, are the five faculties.” | 此等，诸比丘，为五根。” |
48.32 - SN 48.32 Sotāpanna: Sotāpannasutta
| --- SN48.32 - Sotāpannasutta --- | --- SN48.32 - Sotāpannasutta --- | --- SN48.32 - 入流经 --- |
| “Pañcimāni, bhikkhave, indriyāni. | “These, bhikkhus, are five faculties. | “此等，诸比丘，为五根。 |
| Katamāni pañca? | What five? | 何者为五？ |
| Sukhindriyaṁ, dukkhindriyaṁ, somanassindriyaṁ, domanassindriyaṁ, upekkhindriyaṁ. | The faculty of pleasure, the faculty of pain, the faculty of joy, the faculty of distress, the faculty of equanimity. | 乐根、苦根、喜根、忧根、舍根。 |
| Yato kho, bhikkhave, ariyasāvako imesaṁ pañcannaṁ indriyānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti— | When, bhikkhus, a noble-one's-disciple truly understands the arising, the passing away, the gratification, the danger, and the escape in regard to these five faculties— | 诸比丘，若圣弟子于此五根，如实了知其集、灭、味、患、离—— |
| ayaṁ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti. | this, bhikkhus, is called a stream-enterer, one not subject to falling into states of woe, fixed, bound for perfect awakening.” | 此，诸比丘，名为入流者，不堕恶趣，定趣正觉。” |
| Dutiyaṁ. | The second. | 第二。 |
48.33 - SN 48.33 Arahanta: Arahantasutta
| --- SN48.33 - Arahantasutta --- | --- SN48.33 - Arahantasutta --- | --- SN48.33 - 阿罗汉经 --- |
| “Pañcimāni, bhikkhave, indriyāni. | “These, bhikkhus, are five faculties. | “此等，诸比丘，为五根。 |
| Katamāni pañca? | What five? | 何者为五？ |
| Sukhindriyaṁ, dukkhindriyaṁ, somanassindriyaṁ, domanassindriyaṁ, upekkhindriyaṁ. | The faculty of pleasure, the faculty of pain, the faculty of joy, the faculty of distress, the faculty of equanimity. | 乐根、苦根、喜根、忧根、舍根。 |
| Yato kho, bhikkhave, bhikkhu imesaṁ pañcannaṁ indriyānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto hoti— | When, bhikkhus, a bhikkhu, having truly understood the arising, the passing away, the gratification, the danger, and the escape in regard to these five faculties, is liberated through non-clinging— | 诸比丘，若比丘于此五根，如实了知其集、灭、味、患、离，由不取著而解脱—— |
| ayaṁ vuccati, bhikkhave, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto”ti. | this, bhikkhus, is called a bhikkhu who is an Arahant, whose taints are destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached his own goal, utterly destroyed the fetters of existence, and is completely liberated through final knowledge.” | 此，诸比丘，名为阿罗汉比丘，诸漏已尽，梵行已立，所作已办，重担已卸，己利已达，有结已尽，由究竟智而究竟解脱。” |
| Tatiyaṁ. | The third. | 第三。 |
48.34 - SN 48.34 Paṭhamasamaṇabrāhmaṇa: Paṭhamasamaṇabrāhmaṇasutta
| --- SN48.34 - Paṭhamasamaṇabrāhmaṇasutta --- | --- SN48.34 - Paṭhamasamaṇabrāhmaṇasutta --- | --- SN48.34 - 初沙门婆罗门经 --- |
| “Pañcimāni, bhikkhave, indriyāni. | “These, bhikkhus, are five faculties. | “此等，诸比丘，为五根。 |
| Katamāni pañca? | What five? | 何者为五？ |
| Sukhindriyaṁ, dukkhindriyaṁ, somanassindriyaṁ, domanassindriyaṁ, upekkhindriyaṁ. | The faculty of pleasure, the faculty of pain, the faculty of joy, the faculty of distress, the faculty of equanimity. | 乐根、苦根、喜根、忧根、舍根。 |
| Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṁ pañcannaṁ indriyānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti, | Whatever ascetics or brahmins, bhikkhus, do not truly understand the arising, the passing away, the gratification, the danger, and the escape in regard to these five faculties, | 诸比丘，凡有沙门或婆罗门，不如实了知此五根之集、灭、味、患、离， |
| na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca panete āyasmanto sāmaññatthaṁ vā brahmaññatthaṁ vā diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti. | they are not, bhikkhus, considered by me as ascetics among ascetics or as brahmins among brahmins; nor do these venerable ones, by realizing it for themselves with direct knowledge, in this very life, enter and dwell in the goal of asceticism or the goal of brahminhood. | 彼等，诸比丘，我不认为于沙门中为沙门，于婆罗门中为婆罗门；此等尊者亦不于现法中，自证沙门之果或婆罗门之果而入于住。 |
| Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṁ pañcannaṁ indriyānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānanti, | But whatever ascetics or brahmins, bhikkhus, truly understand the arising, the passing away, the gratification, the danger, and the escape in regard to these five faculties, | 然凡有沙门或婆罗门，诸比丘，如实了知此五根之集、灭、味、患、离， |
| te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti. | they are, bhikkhus, considered by me as ascetics among ascetics and as brahmins among brahmins; and these venerable ones, by realizing it for themselves with direct knowledge, in this very life, enter and dwell in the goal of asceticism and the goal of brahminhood.” | 彼等，诸比丘，我即认为于沙门中为沙门，于婆罗门中为婆罗门；此等尊者亦于现法中，自证沙门之果与婆罗门之果而入于住。” |
| Catutthaṁ. | The fourth. | 第四。 |
48.35 - SN 48.35 Dutiyasamaṇabrāhmaṇa: Dutiyasamaṇabrāhmaṇasutta
| --- SN48.35 - Dutiyasamaṇabrāhmaṇasutta --- | --- SN48.35 - Dutiyasamaṇabrāhmaṇasutta --- | --- SN48.35 - 第二沙门婆罗门经 --- |
| “Pañcimāni, bhikkhave, indriyāni. | “Whatever ascetics or brahmins, bhikkhus, do not truly understand the faculty of pleasure, do not truly understand the arising of the faculty of pleasure, do not truly understand the cessation of the faculty of pleasure, do not truly understand the way leading to the cessation of the faculty of pleasure; | “诸比丘，凡有沙门或婆罗门，不如实了知乐根，不如实了知乐根之集，不如实了知乐根之灭，不如实了知趣向乐根灭之道； |
| Katamāni pañca? | do not truly understand the faculty of pain ... | 不如实了知苦根… |
| Sukhindriyaṁ, dukkhindriyaṁ, somanassindriyaṁ, domanassindriyaṁ, upekkhindriyaṁ. | do not truly understand the faculty of joy ... | 不如实了知喜根… |
| Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā sukhindriyaṁ nappajānanti, sukhindriyasamudayaṁ nappajānanti, sukhindriyanirodhaṁ nappajānanti, sukhindriyanirodhagāminiṁ paṭipadaṁ nappajānanti; | do not truly understand the faculty of distress ... | 不如实了知忧根… |
| dukkhindriyaṁ nappajānanti …pe… | do not truly understand the faculty of equanimity, do not truly understand the arising of the faculty of equanimity, do not truly understand the cessation of the faculty of equanimity, do not truly understand the way leading to the cessation of the faculty of equanimity; | 不如实了知舍根，不如实了知舍根之集，不如实了知舍根之灭，不如实了知趣向舍根灭之道； |
| somanassindriyaṁ nappajānanti …pe… | they are not, bhikkhus, considered by me as ascetics among ascetics or as brahmins among brahmins; nor do these venerable ones, by realizing it for themselves with direct knowledge, in this very life, enter and dwell in the goal of asceticism or the goal of brahminhood. | 彼等，诸比丘，我不认为于沙门中为沙门，于婆罗门中为婆罗门；此等尊者亦不于现法中，自证沙门之果或婆罗门之果而入于住。 |
| domanassindriyaṁ nappajānanti …pe… | But whatever ascetics or brahmins, bhikkhus, truly understand the faculty of pleasure, truly understand the arising of the faculty of pleasure, truly understand the cessation of the faculty of pleasure, truly understand the way leading to the cessation of the faculty of pleasure; | 然凡有沙门或婆罗门，诸比丘，如实了知乐根，如实了知乐根之集，如实了知乐根之灭，如实了知趣向乐根灭之道； |
| upekkhindriyaṁ nappajānanti, upekkhindriyasamudayaṁ nappajānanti, upekkhindriyanirodhaṁ nappajānanti, upekkhindriyanirodhagāminiṁ paṭipadaṁ nappajānanti; | truly understand the faculty of pain ... | 如实了知苦根… |
| na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca panete āyasmanto sāmaññatthaṁ vā brahmaññatthaṁ vā diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti. | truly understand the faculty of joy ... | 如实了知喜根… |
| Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā sukhindriyaṁ pajānanti, sukhindriyasamudayaṁ pajānanti, sukhindriyanirodhaṁ pajānanti, sukhindriyanirodhagāminiṁ paṭipadaṁ pajānanti; | truly understand the faculty of distress ... | 如实了知忧根… |
| dukkhindriyaṁ pajānanti …pe… | truly understand the faculty of equanimity, truly understand the arising of the faculty of equanimity, truly understand the cessation of the faculty of equanimity, truly understand the way leading to the cessation of the faculty of equanimity, | 如实了知舍根，如实了知舍根之集，如实了知舍根之灭，如实了知趣向舍根灭之道， |
| somanassindriyaṁ pajānanti …pe… | they are, bhikkhus, considered by me as ascetics among ascetics and as brahmins among brahmins; and these venerable ones, by realizing it for themselves with direct knowledge, in this very life, enter and dwell in the goal of asceticism and the goal of brahminhood.” | 彼等，诸比丘，我即认为于沙门中为沙门，于婆罗门中为婆罗门；此等尊者亦于现法中，自证沙门之果与婆罗门之果而入于住。” |
| domanassindriyaṁ pajānanti …pe… | ||
| upekkhindriyaṁ pajānanti, upekkhindriyasamudayaṁ pajānanti, upekkhindriyanirodhaṁ pajānanti, upekkhindriyanirodhagāminiṁ paṭipadaṁ pajānanti, | ||
| te ca kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti. |
48.36 - SN 48.36 Paṭhamavibhaṅga: Paṭhamavibhaṅgasutta
| --- SN48.36 - Paṭhamavibhaṅgasutta --- | --- SN48.36 - Paṭhamavibhaṅgasutta --- | --- SN48.36 - 初分别经 --- |
| “Pañcimāni, bhikkhave, indriyāni. | “These, bhikkhus, are five faculties. | “此等，诸比丘，为五根。 |
| Katamāni pañca? | What five? | 何者为五？ |
| Sukhindriyaṁ, dukkhindriyaṁ, somanassindriyaṁ, domanassindriyaṁ, upekkhindriyaṁ. | The faculty of pleasure, the faculty of pain, the faculty of joy, the faculty of distress, the faculty of equanimity. | 乐根、苦根、喜根、忧根、舍根。 |
| Katamañca, bhikkhave, sukhindriyaṁ? | And what, bhikkhus, is the faculty of pleasure? | 诸比丘，何为乐根？ |
| Yaṁ kho, bhikkhave, kāyikaṁ sukhaṁ, kāyikaṁ sātaṁ, kāyasamphassajaṁ sukhaṁ sātaṁ vedayitaṁ— | Whatever bodily pleasure there is, bhikkhus, whatever bodily comfort, whatever pleasant and comfortable feeling born of bodily contact— | 诸比丘，凡有身乐，凡有身适，凡有身触所生之乐适感受—— |
| idaṁ vuccati, bhikkhave, sukhindriyaṁ. | this, bhikkhus, is called the faculty of pleasure. | 此，诸比丘，名为乐根。 |
| Katamañca, bhikkhave, dukkhindriyaṁ? | And what, bhikkhus, is the faculty of pain? | 诸比丘，何为苦根？ |
| Yaṁ kho, bhikkhave, kāyikaṁ dukkhaṁ, kāyikaṁ asātaṁ, kāyasamphassajaṁ dukkhaṁ asātaṁ vedayitaṁ— | Whatever bodily pain there is, bhikkhus, whatever bodily discomfort, whatever painful and uncomfortable feeling born of bodily contact— | 诸比丘，凡有身苦，凡有身不适，凡有身触所生之苦不适感受—— |
| idaṁ vuccati, bhikkhave, dukkhindriyaṁ. | this, bhikkhus, is called the faculty of pain. | 此，诸比丘，名为苦根。 |
| Katamañca, bhikkhave, somanassindriyaṁ? | And what, bhikkhus, is the faculty of joy? | 诸比丘，何为喜根？ |
| Yaṁ kho, bhikkhave, cetasikaṁ sukhaṁ, cetasikaṁ sātaṁ, manosamphassajaṁ sukhaṁ sātaṁ vedayitaṁ— | Whatever mental pleasure there is, bhikkhus, whatever mental comfort, whatever pleasant and comfortable feeling born of mental contact— | 诸比丘，凡有心乐，凡有心适，凡有意触所生之乐适感受—— |
| idaṁ vuccati, bhikkhave, somanassindriyaṁ. | this, bhikkhus, is called the faculty of joy. | 此，诸比丘，名为喜根。 |
| Katamañca, bhikkhave, domanassindriyaṁ? | And what, bhikkhus, is the faculty of distress? | 诸比丘，何为忧根？ |
| Yaṁ kho, bhikkhave, cetasikaṁ dukkhaṁ, cetasikaṁ asātaṁ, manosamphassajaṁ dukkhaṁ asātaṁ vedayitaṁ— | Whatever mental pain there is, bhikkhus, whatever mental discomfort, whatever painful and uncomfortable feeling born of mental contact— | 诸比丘，凡有心苦，凡有心不适，凡有意触所生之苦不适感受—— |
| idaṁ vuccati, bhikkhave, domanassindriyaṁ. | this, bhikkhus, is called the faculty of distress. | 此，诸比丘，名为忧根。 |
| Katamañca, bhikkhave, upekkhindriyaṁ? | And what, bhikkhus, is the faculty of equanimity? | 诸比丘，何为舍根？ |
| Yaṁ kho, bhikkhave, kāyikaṁ vā cetasikaṁ vā nevasātaṁ nāsātaṁ vedayitaṁ— | Whatever feeling there is, bhikkhus, whether bodily or mental, that is neither pleasant nor unpleasant— | 诸比丘，凡有感受，或身或心，非乐非不乐—— |
| idaṁ vuccati, bhikkhave, upekkhindriyaṁ. | this, bhikkhus, is called the faculty of equanimity. | 此，诸比丘，名为舍根。 |
| Imāni kho, bhikkhave, pañcindriyānī”ti. | These, bhikkhus, are the five faculties.” | 此等，诸比丘，为五根。” |
| Chaṭṭhaṁ. | The sixth. | 第六。 |
48.37 - SN 48.37 Dutiyavibhaṅga: Dutiyavibhaṅgasutta
| --- SN48.37 - Dutiyavibhaṅgasutta --- | --- SN48.37 - Dutiyavibhaṅgasutta --- | --- SN48.37 - 第二分别经 --- |
| “Pañcimāni, bhikkhave, indriyāni. | “These, bhikkhus, are five faculties. | “此等，诸比丘，为五根。 |
| Katamāni pañca? | What five? | 何者为五？ |
| Sukhindriyaṁ, dukkhindriyaṁ, somanassindriyaṁ, domanassindriyaṁ, upekkhindriyaṁ. | The faculty of pleasure, the faculty of pain, the faculty of joy, the faculty of distress, the faculty of equanimity. | 乐根、苦根、喜根、忧根、舍根。 |
| Katamañca, bhikkhave, sukhindriyaṁ? | And what, bhikkhus, is the faculty of pleasure? | 诸比丘，何为乐根？ |
| Yaṁ kho, bhikkhave, kāyikaṁ sukhaṁ, kāyikaṁ sātaṁ, kāyasamphassajaṁ sukhaṁ sātaṁ vedayitaṁ— | Whatever bodily pleasure there is, bhikkhus, whatever bodily comfort, whatever pleasant and comfortable feeling born of bodily contact— | 诸比丘，凡有身乐，凡有身适，凡有身触所生之乐适感受—— |
| idaṁ vuccati, bhikkhave, sukhindriyaṁ. | this, bhikkhus, is called the faculty of pleasure. | 此，诸比丘，名为乐根。 |
| Katamañca, bhikkhave, dukkhindriyaṁ? | And what, bhikkhus, is the faculty of pain? | 诸比丘，何为苦根？ |
| Yaṁ kho, bhikkhave, kāyikaṁ dukkhaṁ, kāyikaṁ asātaṁ, kāyasamphassajaṁ dukkhaṁ asātaṁ vedayitaṁ— | Whatever bodily pain there is, bhikkhus, whatever bodily discomfort, whatever painful and uncomfortable feeling born of bodily contact— | 诸比丘，凡有身苦，凡有身不适，凡有身触所生之苦不适感受—— |
| idaṁ vuccati, bhikkhave, dukkhindriyaṁ. | this, bhikkhus, is called the faculty of pain. | 此，诸比丘，名为苦根。 |
| Katamañca, bhikkhave, somanassindriyaṁ? | And what, bhikkhus, is the faculty of joy? | 诸比丘，何为喜根？ |
| Yaṁ kho, bhikkhave, cetasikaṁ sukhaṁ, cetasikaṁ sātaṁ, manosamphassajaṁ sukhaṁ sātaṁ vedayitaṁ— | Whatever mental pleasure there is, bhikkhus, whatever mental comfort, whatever pleasant and comfortable feeling born of mental contact— | 诸比丘，凡有心乐，凡有心适，凡有意触所生之乐适感受—— |
| idaṁ vuccati, bhikkhave, somanassindriyaṁ. | this, bhikkhus, is called the faculty of joy. | 此，诸比丘，名为喜根。 |
| Katamañca, bhikkhave, domanassindriyaṁ? | And what, bhikkhus, is the faculty of distress? | 诸比丘，何为忧根？ |
| Yaṁ kho, bhikkhave, cetasikaṁ dukkhaṁ, cetasikaṁ asātaṁ, manosamphassajaṁ dukkhaṁ asātaṁ vedayitaṁ— | Whatever mental pain there is, bhikkhus, whatever mental discomfort, whatever painful and uncomfortable feeling born of mental contact— | 诸比丘，凡有心苦，凡有心不适，凡有意触所生之苦不适感受—— |
| idaṁ vuccati, bhikkhave, domanassindriyaṁ. | this, bhikkhus, is called the faculty of distress. | 此，诸比丘，名为忧根。 |
| Katamañca, bhikkhave, upekkhindriyaṁ? | And what, bhikkhus, is the faculty of equanimity? | 诸比丘，何为舍根？ |
| Yaṁ kho, bhikkhave, kāyikaṁ vā cetasikaṁ vā nevasātaṁ nāsātaṁ vedayitaṁ— | Whatever feeling there is, bhikkhus, whether bodily or mental, that is neither pleasant nor unpleasant— | 诸比丘，凡有感受，或身或心，非乐非不乐—— |
| idaṁ vuccati, bhikkhave, upekkhindriyaṁ. | this, bhikkhus, is called the faculty of equanimity. | 此，诸比丘，名为舍根。 |
| Tatra, bhikkhave, yañca sukhindriyaṁ yañca somanassindriyaṁ, sukhā sā vedanā daṭṭhabbā. | Therein, bhikkhus, the faculty of pleasure and the faculty of joy should be seen as pleasant feeling. | 于此，诸比丘，乐根与喜根应见为乐受。 |
| Tatra, bhikkhave, yañca dukkhindriyaṁ yañca domanassindriyaṁ, dukkhā sā vedanā daṭṭhabbā. | Therein, bhikkhus, the faculty of pain and the faculty of distress should be seen as painful feeling. | 于此，诸比丘，苦根与忧根应见为苦受。 |
| Tatra, bhikkhave, yadidaṁ upekkhindriyaṁ, adukkhamasukhā sā vedanā daṭṭhabbā. | Therein, bhikkhus, the faculty of equanimity should be seen as neither-pleasant-nor-painful feeling. | 于此，诸比丘，舍根应见为不苦不乐受。 |
| Imāni kho, bhikkhave, pañcindriyānī”ti. | These, bhikkhus, are the five faculties.” | 此等，诸比丘，为五根。” |
48.38 - SN 48.38 Tatiyavibhaṅga: Tatiyavibhaṅgasutta
| --- SN48.38 - Tatiyavibhaṅgasutta --- | --- SN48.38 - Tatiyavibhaṅgasutta --- | --- SN48.38 - 第三分别经 --- |
| “Pañcimāni, bhikkhave, indriyāni. | “These, bhikkhus, are five faculties. | “此等，诸比丘，为五根。 |
| Katamāni pañca? | What five? | 何者为五？ |
| Sukhindriyaṁ, dukkhindriyaṁ, somanassindriyaṁ, domanassindriyaṁ, upekkhindriyaṁ. | The faculty of pleasure, the faculty of pain, the faculty of joy, the faculty of distress, the faculty of equanimity. | 乐根、苦根、喜根、忧根、舍根。 |
| Katamañca, bhikkhave, sukhindriyaṁ? | And what, bhikkhus, is the faculty of pleasure? | 诸比丘，何为乐根？ |
| Yaṁ kho, bhikkhave, kāyikaṁ sukhaṁ, kāyikaṁ sātaṁ, kāyasamphassajaṁ sukhaṁ sātaṁ vedayitaṁ— | Whatever bodily pleasure there is, bhikkhus, whatever bodily comfort, whatever pleasant and comfortable feeling born of bodily contact— | 诸比丘，凡有身乐，凡有身适，凡有身触所生之乐适感受—— |
| idaṁ vuccati, bhikkhave, sukhindriyaṁ. | this, bhikkhus, is called the faculty of pleasure. | 此，诸比丘，名为乐根。 |
| Katamañca, bhikkhave, dukkhindriyaṁ? | And what, bhikkhus, is the faculty of pain? | 诸比丘，何为苦根？ |
| Yaṁ kho, bhikkhave, kāyikaṁ dukkhaṁ, kāyikaṁ asātaṁ, kāyasamphassajaṁ dukkhaṁ asātaṁ vedayitaṁ— | Whatever bodily pain there is, bhikkhus, whatever bodily discomfort, whatever painful and uncomfortable feeling born of bodily contact— | 诸比丘，凡有身苦，凡有身不适，凡有身触所生之苦不适感受—— |
| idaṁ vuccati, bhikkhave, dukkhindriyaṁ. | this, bhikkhus, is called the faculty of pain. | 此，诸比丘，名为苦根。 |
| Katamañca, bhikkhave, somanassindriyaṁ? | And what, bhikkhus, is the faculty of joy? | 诸比丘，何为喜根？ |
| Yaṁ kho, bhikkhave, cetasikaṁ sukhaṁ, cetasikaṁ sātaṁ, manosamphassajaṁ sukhaṁ sātaṁ vedayitaṁ— | Whatever mental pleasure there is, bhikkhus, whatever mental comfort, whatever pleasant and comfortable feeling born of mental contact— | 诸比丘，凡有心乐，凡有心适，凡有意触所生之乐适感受—— |
| idaṁ vuccati, bhikkhave, somanassindriyaṁ. | this, bhikkhus, is called the faculty of joy. | 此，诸比丘，名为喜根。 |
| Katamañca, bhikkhave, domanassindriyaṁ? | And what, bhikkhus, is the faculty of distress? | 诸比丘，何为忧根？ |
| Yaṁ kho, bhikkhave, cetasikaṁ dukkhaṁ, cetasikaṁ asātaṁ, manosamphassajaṁ dukkhaṁ asātaṁ vedayitaṁ— | Whatever mental pain there is, bhikkhus, whatever mental discomfort, whatever painful and uncomfortable feeling born of mental contact— | 诸比丘，凡有心苦，凡有心不适，凡有意触所生之苦不适感受—— |
| idaṁ vuccati, bhikkhave, domanassindriyaṁ. | this, bhikkhus, is called the faculty of distress. | 此，诸比丘，名为忧根。 |
| Katamañca, bhikkhave, upekkhindriyaṁ? | And what, bhikkhus, is the faculty of equanimity? | 诸比丘，何为舍根？ |
| Yaṁ kho, bhikkhave, kāyikaṁ vā cetasikaṁ vā neva sātaṁ nāsātaṁ vedayitaṁ— | Whatever feeling there is, bhikkhus, whether bodily or mental, that is neither pleasant nor unpleasant— | 诸比丘，凡有感受，或身或心，非乐非不乐—— |
| idaṁ vuccati, bhikkhave, upekkhindriyaṁ. | this, bhikkhus, is called the faculty of equanimity. | 此，诸比丘，名为舍根。 |
| Tatra, bhikkhave, yañca sukhindriyaṁ yañca somanassindriyaṁ, sukhā sā vedanā daṭṭhabbā. | Therein, bhikkhus, the faculty of pleasure and the faculty of joy should be seen as pleasant feeling. | 于此，诸比丘，乐根与喜根应见为乐受。 |
| Tatra, bhikkhave, yañca dukkhindriyaṁ yañca domanassindriyaṁ, dukkhā sā vedanā daṭṭhabbā. | Therein, bhikkhus, the faculty of pain and the faculty of distress should be seen as painful feeling. | 于此，诸比丘，苦根与忧根应见为苦受。 |
| Tatra, bhikkhave, yadidaṁ upekkhindriyaṁ, adukkhamasukhā sā vedanā daṭṭhabbā. | Therein, bhikkhus, the faculty of equanimity should be seen as neither-pleasant-nor-painful feeling. | 于此，诸比丘，舍根应见为不苦不乐受。 |
| Iti kho, bhikkhave, imāni pañcindriyāni pañca hutvā tīṇi honti, tīṇi hutvā pañca honti pariyāyenā”ti. | Thus, bhikkhus, these five faculties, being five, become three; being three, they become five, by way of their context.” | 如是，诸比丘，此五根，为五而成三；为三而成五，依其文脉。” |
48.39 - SN 48.39 Kaṭṭhopama: Kaṭṭhopamasutta
| --- SN48.39 - Kaṭṭhopamasutta --- | --- SN48.39 - Kaṭṭhopamasutta --- | --- SN48.39 - 木喻经 --- |
| “Pañcimāni, bhikkhave, indriyāni. | “These, bhikkhus, are five faculties. | “此等，诸比丘，为五根。 |
| Katamāni pañca? | What five? | 何者为五？ |
| Sukhindriyaṁ, dukkhindriyaṁ, somanassindriyaṁ, domanassindriyaṁ, upekkhindriyaṁ. | The faculty of pleasure, the faculty of pain, the faculty of joy, the faculty of distress, the faculty of equanimity. | 乐根、苦根、喜根、忧根、舍根。 |
| Sukhavedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati sukhindriyaṁ. | By contact with a pleasant feeling, bhikkhus, the faculty of pleasure arises. | 诸比丘，由触乐受，乐根生起。 |
| So sukhitova samāno ‘sukhitosmī’ti pajānāti. | While he feels pleasure, he understands: ‘I feel pleasure.’ | 彼觉乐时，彼了知：‘我觉乐。’ |
| Tasseva sukhavedaniyassa phassassa nirodhā ‘yaṁ tajjaṁ vedayitaṁ sukhavedaniyaṁ phassaṁ paṭicca uppannaṁ sukhindriyaṁ taṁ nirujjhati, taṁ vūpasammatī’ti pajānāti. | With the cessation of that same pleasant feeling-contact, he understands: ‘That feeling, the faculty of pleasure that arose in dependence on pleasant feeling-contact, has ceased, it has subsided.’ | 由彼乐受触之息灭，彼了知：‘彼受，即依乐受触而生之乐根，已息、已止。’ |
| Dukkhavedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati dukkhindriyaṁ. | By contact with a painful feeling, bhikkhus, the faculty of pain arises. | 诸比丘，由触苦受，苦根生起。 |
| So dukkhitova samāno ‘dukkhitosmī’ti pajānāti. | While he feels pain, he understands: ‘I feel pain.’ | 彼觉苦时，彼了知：‘我觉苦。’ |
| Tasseva dukkhavedaniyassa phassassa nirodhā ‘yaṁ tajjaṁ vedayitaṁ dukkhavedaniyaṁ phassaṁ paṭicca uppannaṁ dukkhindriyaṁ taṁ nirujjhati, taṁ vūpasammatī’ti pajānāti. | With the cessation of that same painful feeling-contact, he understands: ‘That feeling, the faculty of pain that arose in dependence on painful feeling-contact, has ceased, it has subsided.’ | 由彼苦受触之息灭，彼了知：‘彼受，即依苦受触而生之苦根，已息、已止。’ |
| Somanassavedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati somanassindriyaṁ. | By contact with a joyful feeling, bhikkhus, the faculty of joy arises. | 诸比丘，由触喜受，喜根生起。 |
| So sumanova samāno ‘sumanosmī’ti pajānāti. | While he feels joy, he understands: ‘I feel joy.’ | 彼觉喜时，彼了知：‘我觉喜。’ |
| Tasseva somanassavedaniyassa phassassa nirodhā ‘yaṁ tajjaṁ vedayitaṁ somanassavedaniyaṁ phassaṁ paṭicca uppannaṁ somanassindriyaṁ taṁ nirujjhati, taṁ vūpasammatī’ti pajānāti. | With the cessation of that same joyful feeling-contact, he understands: ‘That feeling, the faculty of joy that arose in dependence on joyful feeling-contact, has ceased, it has subsided.’ | 由彼喜受触之息灭，彼了知：‘彼受，即依喜受触而生之喜根，已息、已止。’ |
| Domanassavedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati domanassindriyaṁ. | By contact with a distressing feeling, bhikkhus, the faculty of distress arises. | 诸比丘，由触忧受，忧根生起。 |
| So dummanova samāno ‘dummanosmī’ti pajānāti. | While he feels distress, he understands: ‘I feel distress.’ | 彼觉忧时，彼了知：‘我觉忧。’ |
| Tasseva domanassavedaniyassa phassassa nirodhā ‘yaṁ tajjaṁ vedayitaṁ domanassavedaniyaṁ phassaṁ paṭicca uppannaṁ domanassindriyaṁ taṁ nirujjhati, taṁ vūpasammatī’ti pajānāti. | With the cessation of that same distressing feeling-contact, he understands: ‘That feeling, the faculty of distress that arose in dependence on distressing feeling-contact, has ceased, it has subsided.’ | 由彼忧受触之息灭，彼了知：‘彼受，即依忧受触而生之忧根，已息、已止。’ |
| Upekkhāvedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati upekkhindriyaṁ. | By contact with an equanimous feeling, bhikkhus, the faculty of equanimity arises. | 诸比丘，由触舍受，舍根生起。 |
| So upekkhakova samāno ‘upekkhakosmī’ti pajānāti. | While he feels equanimity, he understands: ‘I feel equanimity.’ | 彼觉舍时，彼了知：‘我觉舍。’ |
| Tasseva upekkhāvedaniyassa phassassa nirodhā ‘yaṁ tajjaṁ vedayitaṁ upekkhāvedaniyaṁ phassaṁ paṭicca uppannaṁ upekkhindriyaṁ taṁ nirujjhati, taṁ vūpasammatī’ti pajānāti. | With the cessation of that same equanimous feeling-contact, he understands: ‘That feeling, the faculty of equanimity that arose in dependence on equanimous feeling-contact, has ceased, it has subsided.’ | 由彼舍受触之息灭，彼了知：‘彼受，即依舍受触而生之舍根，已息、已止。’ |
| Seyyathāpi, bhikkhave, dvinnaṁ kaṭṭhānaṁ saṅghaṭṭanasamodhānā usmā jāyati, tejo abhinibbattati; tesaṁyeva kaṭṭhānaṁ nānābhāvāvinikkhepā yā tajjā usmā sā nirujjhati sā vūpasammati; | Just as, bhikkhus, when two sticks are rubbed together, heat is generated, fire is produced; but when those same sticks are separated and put away, that heat ceases, it subsides; | 譬如，诸比丘，二木相摩，生热，生火；然彼二木分离放置，彼热即息、即止； |
| evameva kho, bhikkhave, sukhavedaniyaṁ phassaṁ paṭicca uppajjati sukhindriyaṁ. | even so, bhikkhus, by contact with a pleasant feeling, the faculty of pleasure arises. | 如是，诸比丘，由触乐受，乐根生起。 |
| So sukhitova samāno ‘sukhitosmī’ti pajānāti. | While he feels pleasure, he understands: ‘I feel pleasure.’ | 彼觉乐时，彼了知：‘我觉乐。’ |
| Tasseva sukhavedaniyassa phassassa nirodhā ‘yaṁ tajjaṁ vedayitaṁ sukhavedaniyaṁ phassaṁ paṭicca uppajjati sukhindriyaṁ taṁ nirujjhati, taṁ vūpasammatī’ti pajānāti. | With the cessation of that same pleasant feeling-contact, he understands: ‘That feeling, the faculty of pleasure that arose in dependence on pleasant feeling-contact, has ceased, it has subsided.’ | 由彼乐受触之息灭，彼了知：‘彼受，即依乐受触而生之乐根，已息、已止。’ |
| Dukkhavedaniyaṁ, bhikkhave, phassaṁ paṭicca …pe… | By contact with a painful feeling, bhikkhus, ... | 诸比丘，由触苦受…… |
| somanassavedaniyaṁ, bhikkhave, phassaṁ paṭicca …pe… | By contact with a joyful feeling, bhikkhus, ... | 诸比丘，由触喜受…… |
| domanassavedaniyaṁ, bhikkhave, phassaṁ paṭicca …pe… | By contact with a distressing feeling, bhikkhus, ... | 诸比丘，由触忧受…… |
| upekkhāvedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati upekkhindriyaṁ. | By contact with an equanimous feeling, bhikkhus, the faculty of equanimity arises. | 诸比丘，由触舍受，舍根生起。 |
| So upekkhakova samāno ‘upekkhakosmī’ti pajānāti. | While he feels equanimity, he understands: ‘I feel equanimity.’ | 彼觉舍时，彼了知：‘我觉舍。’ |
| Tasseva upekkhāvedaniyassa phassassa nirodhā ‘yaṁ tajjaṁ vedayitaṁ upekkhāvedaniyaṁ phassaṁ paṭicca uppajjati upekkhindriyaṁ taṁ nirujjhati, taṁ vūpasammatī’ti pajānāti”. | With the cessation of that same equanimous feeling-contact, he understands: ‘That feeling, the faculty of equanimity that arose in dependence on equanimous feeling-contact, has ceased, it has subsided.’” | 由彼舍受触之息灭，彼了知：‘彼受，即依舍受触而生之舍根，已息、已止。’” |
48.40 - SN 48.40 Uppaṭipāṭika: Uppaṭipāṭikasutta
| --- SN48.40 - Uppaṭipāṭikasutta --- | --- SN48.40 - Uppaṭipāṭikasutta --- | --- SN48.40 - 逆次第经 --- |
| “Pañcimāni, bhikkhave, indriyāni. | “These, bhikkhus, are five faculties. | “此等，诸比丘，为五根。 |
| Katamāni pañca? | What five? | 何者为五？ |
| Dukkhindriyaṁ, domanassindriyaṁ, sukhindriyaṁ, somanassindriyaṁ, upekkhindriyaṁ. | The faculty of pain, the faculty of distress, the faculty of pleasure, the faculty of joy, the faculty of equanimity. | 苦根、忧根、乐根、喜根、舍根。 |
| Idha, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato uppajjati dukkhindriyaṁ. | Here, bhikkhus, when a bhikkhu dwells diligent, ardent, and resolute, the faculty of pain arises in him. | 于此，诸比丘，当比丘精勤、热诚、专住时，苦根于彼生起。 |
| So evaṁ pajānāti: | He understands thus: | 彼如是了知： |
| ‘uppannaṁ kho me idaṁ dukkhindriyaṁ, tañca kho sanimittaṁ sanidānaṁ sasaṅkhāraṁ sappaccayaṁ. | ‘This faculty of pain that has arisen in me is with a sign, with a cause, with conditions, dependent. | ‘此于我生起之苦根，有相、有因、有缘、有依。 |
| Tañca animittaṁ anidānaṁ asaṅkhāraṁ appaccayaṁ dukkhindriyaṁ uppajjissatī’ti—netaṁ ṭhānaṁ vijjati. | That a faculty of pain should arise without a sign, without a cause, without conditions, without dependence—that is not possible.’ | 苦根之生起，无相、无因、无缘、无依——此无可能。’ |
| So dukkhindriyañca pajānāti, dukkhindriyasamudayañca pajānāti, dukkhindriyanirodhañca pajānāti, yattha cuppannaṁ dukkhindriyaṁ aparisesaṁ nirujjhati tañca pajānāti. | He understands the faculty of pain, he understands the origin of the faculty of pain, he understands the cessation of the faculty of pain, and he understands where the arisen faculty of pain ceases without remainder. | 彼了知苦根，了知苦根之源，了知苦根之灭，并了知已生之苦根于何处无余而灭。 |
| Kattha cuppannaṁ dukkhindriyaṁ aparisesaṁ nirujjhati? | And where does the arisen faculty of pain cease without remainder? | 已生之苦根于何处无余而灭？ |
| Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati, | Here, bhikkhus, a bhikkhu, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first jhāna, which is accompanied by initial application and sustained application, with rapture and pleasure born of seclusion. | 于此，诸比丘，比丘远离诸欲，远离不善法，入于住初禅，有寻有伺，离生喜乐。 |
| ettha cuppannaṁ dukkhindriyaṁ aparisesaṁ nirujjhati. | It is here that the arisen faculty of pain ceases without remainder. | 于此处，已生之苦根无余而灭。 |
| Ayaṁ vuccati, bhikkhave, ‘bhikkhu aññāsi dukkhindriyassa nirodhaṁ, tadatthāya cittaṁ upasaṁharati’. | This, bhikkhus, is called: ‘The bhikkhu understood the cessation of the faculty of pain; he directs his mind to that purpose.’ | 此，诸比丘，名为：‘比丘了知苦根之灭；彼为此目的而导心。’ |
| Idha pana, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato uppajjati domanassindriyaṁ. | Further, bhikkhus, when a bhikkhu dwells diligent, ardent, and resolute, the faculty of distress arises in him. | 复次，诸比丘，当比丘精勤、热诚、专住时，忧根于彼生起。 |
| So evaṁ pajānāti: | He understands thus: | 彼如是了知： |
| ‘uppannaṁ kho me idaṁ domanassindriyaṁ, tañca kho sanimittaṁ sanidānaṁ sasaṅkhāraṁ sappaccayaṁ. | ‘This faculty of distress that has arisen in me is with a sign, with a cause, with conditions, dependent. | ‘此于我生起之忧根，有相、有因、有缘、有依。 |
| tañca animittaṁ anidānaṁ asaṅkhāraṁ appaccayaṁ domanassindriyaṁ uppajjissatī’ti—netaṁ ṭhānaṁ vijjati. | That a faculty of distress should arise without a sign, without a cause, without conditions, without dependence—that is not possible.’ | 忧根之生起，无相、无因、无缘、无依——此无可能。’ |
| So domanassindriyañca pajānāti, domanassindriyasamudayañca pajānāti, domanassindriyanirodhañca pajānāti, yattha cuppannaṁ domanassindriyaṁ aparisesaṁ nirujjhati tañca pajānāti. | He understands the faculty of distress, he understands the origin of the faculty of distress, he understands the cessation of the faculty of distress, and he understands where the arisen faculty of distress ceases without remainder. | 彼了知忧根，了知忧根之源，了知忧根之灭，并了知已生之忧根于何处无余而灭。 |
| Kattha cuppannaṁ domanassindriyaṁ aparisesaṁ nirujjhati? | And where does the arisen faculty of distress cease without remainder? | 已生之忧根于何处无余而灭？ |
| Idha, bhikkhave, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati, | Here, bhikkhus, a bhikkhu, with the stilling of initial application and sustained application, he enters and dwells in the second jhāna, which has internal assurance and unification of mind, is without initial application and sustained application, and has rapture and pleasure born of concentration. | 于此，诸比丘，比丘寻伺寂静故，入于住二禅，内净、心一境性，无寻无伺，定生喜乐。 |
| ettha cuppannaṁ domanassindriyaṁ aparisesaṁ nirujjhati. | It is here that the arisen faculty of distress ceases without remainder. | 于此处，已生之忧根无余而灭。 |
| Ayaṁ vuccati, bhikkhave, ‘bhikkhu aññāsi domanassindriyassa nirodhaṁ, tadatthāya cittaṁ upasaṁharati’. | This, bhikkhus, is called: ‘The bhikkhu understood the cessation of the faculty of distress; he directs his mind to that purpose.’ | 此，诸比丘，名为：‘比丘了知忧根之灭；彼为此目的而导心。’ |
| Idha pana, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato uppajjati sukhindriyaṁ. | Further, bhikkhus, when a bhikkhu dwells diligent, ardent, and resolute, the faculty of pleasure arises in him. | 复次，诸比丘，当比丘精勤、热诚、专住时，乐根于彼生起。 |
| So evaṁ pajānāti: | He understands thus: | 彼如是了知： |
| ‘uppannaṁ kho me idaṁ sukhindriyaṁ, tañca kho sanimittaṁ sanidānaṁ sasaṅkhāraṁ sappaccayaṁ. | ‘This faculty of pleasure that has arisen in me is with a sign, with a cause, with conditions, dependent. | ‘此于我生起之乐根，有相、有因、有缘、有依。 |
| tañca animittaṁ anidānaṁ asaṅkhāraṁ appaccayaṁ sukhindriyaṁ uppajjissatī’ti—netaṁ ṭhānaṁ vijjati. | That a faculty of pleasure should arise without a sign, without a cause, without conditions, without dependence—that is not possible.’ | 乐根之生起，无相、无因、无缘、无依——此无可能。’ |
| So sukhindriyañca pajānāti, sukhindriyasamudayañca pajānāti, sukhindriyanirodhañca pajānāti, yattha cuppannaṁ sukhindriyaṁ aparisesaṁ nirujjhati tañca pajānāti. | He understands the faculty of pleasure, he understands the origin of the faculty of pleasure, he understands the cessation of the faculty of pleasure, and he understands where the arisen faculty of pleasure ceases without remainder. | 彼了知乐根，了知乐根之源，了知乐根之灭，并了知已生之乐根于何处无余而灭。 |
| Kattha cuppannaṁ sukhindriyaṁ aparisesaṁ nirujjhati? | And where does the arisen faculty of pleasure cease without remainder? | 已生之乐根于何处无余而灭？ |
| Idha, bhikkhave, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṁvedeti yaṁ taṁ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati, | Here, bhikkhus, a bhikkhu, with the fading away of rapture, he dwells in equanimity, mindful and clearly comprehending, and experiences pleasure with the body; he enters and dwells in the third jhāna, of which the noble ones declare: ‘He dwells in pleasure with equanimity and mindfulness.’ | 于此，诸比丘，比丘离喜故，住于舍，具念正知，身受乐；入于住三禅，圣者宣说：‘彼以舍与念住于乐。’ |
| ettha cuppannaṁ sukhindriyaṁ aparisesaṁ nirujjhati. | It is here that the arisen faculty of pleasure ceases without remainder. | 于此处，已生之乐根无余而灭。 |
| Ayaṁ vuccati, bhikkhave, ‘bhikkhu aññāsi sukhindriyassa nirodhaṁ, tadatthāya cittaṁ upasaṁharati’. | This, bhikkhus, is called: ‘The bhikkhu understood the cessation of the faculty of pleasure; he directs his mind to that purpose.’ | 此，诸比丘，名为：‘比丘了知乐根之灭；彼为此目的而导心。’ |
| Idha pana, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato uppajjati somanassindriyaṁ. | Further, bhikkhus, when a bhikkhu dwells diligent, ardent, and resolute, the faculty of joy arises in him. | 复次，诸比丘，当比丘精勤、热诚、专住时，喜根于彼生起。 |
| So evaṁ pajānāti: | He understands thus: | 彼如是了知： |
| ‘uppannaṁ kho me idaṁ somanassindriyaṁ, tañca kho sanimittaṁ sanidānaṁ sasaṅkhāraṁ sappaccayaṁ. | ‘This faculty of joy that has arisen in me is with a sign, with a cause, with conditions, dependent. | ‘此于我生起之喜根，有相、有因、有缘、有依。 |
| tañca animittaṁ anidānaṁ asaṅkhāraṁ appaccayaṁ somanassindriyaṁ uppajjissatī’ti—netaṁ ṭhānaṁ vijjati. | That a faculty of joy should arise without a sign, without a cause, without conditions, without dependence—that is not possible.’ | 喜根之生起，无相、无因、无缘、无依——此无可能。’ |
| So somanassindriyañca pajānāti, somanassindriyasamudayañca pajānāti, somanassindriyanirodhañca pajānāti, yattha cuppannaṁ somanassindriyaṁ aparisesaṁ nirujjhati tañca pajānāti. | He understands the faculty of joy, he understands the origin of the faculty of joy, he understands the cessation of the faculty of joy, and he understands where the arisen faculty of joy ceases without remainder. | 彼了知喜根，了知喜根之源，了知喜根之灭，并了知已生之喜根于何处无余而灭。 |
| Kattha cuppannaṁ somanassindriyaṁ aparisesaṁ nirujjhati? | And where does the arisen faculty of joy cease without remainder? | 已生之喜根于何处无余而灭？ |
| Idha, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati, | Here, bhikkhus, a bhikkhu, with the abandoning of pleasure and pain, and with the prior disappearance of joy and distress, he enters and dwells in the fourth jhāna, which is neither painful nor pleasant and is purified by equanimity and mindfulness. | 于此，诸比丘，比丘断乐断苦故，及先已灭喜忧故，入于住四禅，不苦不乐，舍念清净。 |
| ettha cuppannaṁ somanassindriyaṁ aparisesaṁ nirujjhati. | It is here that the arisen faculty of joy ceases without remainder. | 于此处，已生之喜根无余而灭。 |
| Ayaṁ vuccati, bhikkhave, ‘bhikkhu aññāsi somanassindriyassa nirodhaṁ, tadatthāya cittaṁ upasaṁharati’. | This, bhikkhus, is called: ‘The bhikkhu understood the cessation of the faculty of joy; he directs his mind to that purpose.’ | 此，诸比丘，名为：‘比丘了知喜根之灭；彼为此目的而导心。’ |
| Idha pana, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato uppajjati upekkhindriyaṁ. | Further, bhikkhus, when a bhikkhu dwells diligent, ardent, and resolute, the faculty of equanimity arises in him. | 复次，诸比丘，当比丘精勤、热诚、专住时，舍根于彼生起。 |
| So evaṁ pajānāti: | He understands thus: | 彼如是了知： |
| ‘uppannaṁ kho me idaṁ upekkhindriyaṁ, tañca kho sanimittaṁ sanidānaṁ sasaṅkhāraṁ sappaccayaṁ. | ‘This faculty of equanimity that has arisen in me is with a sign, with a cause, with conditions, dependent. | ‘此于我生起之舍根，有相、有因、有缘、有依。 |
| tañca animittaṁ anidānaṁ asaṅkhāraṁ appaccayaṁ upekkhindriyaṁ uppajjissatī’ti—netaṁ ṭhānaṁ vijjati. | That a faculty of equanimity should arise without a sign, without a cause, without conditions, without dependence—that is not possible.’ | 舍根之生起，无相、无因、无缘、无依——此无可能。’ |
| So upekkhindriyañca pajānāti, upekkhindriyasamudayañca pajānāti, upekkhindriyanirodhañca pajānāti, yattha cuppannaṁ upekkhindriyaṁ aparisesaṁ nirujjhati tañca pajānāti. | He understands the faculty of equanimity, he understands the origin of the faculty of equanimity, he understands the cessation of the faculty of equanimity, and he understands where the arisen faculty of equanimity ceases without remainder. | 彼了知舍根，了知舍根之源，了知舍根之灭，并了知已生之舍根于何处无余而灭。 |
| Kattha cuppannaṁ upekkhindriyaṁ aparisesaṁ nirujjhati? | And where does the arisen faculty of equanimity cease without remainder? | 已生之舍根于何处无余而灭？ |
| Idha, bhikkhave, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, | Here, bhikkhus, a bhikkhu, by completely surmounting the base of neither perception nor non-perception, enters and dwells in the cessation of perception and feeling. | 于此，诸比丘，比丘由究竟超越非想非非想处，入于住受想灭。 |
| ettha cuppannaṁ upekkhindriyaṁ aparisesaṁ nirujjhati. | It is here that the arisen faculty of equanimity ceases without remainder. | 于此处，已生之舍根无余而灭。 |
| Ayaṁ vuccati, bhikkhave, ‘bhikkhu aññāsi upekkhindriyassa nirodhaṁ, tadatthāya cittaṁ upasaṁharatī’”ti. | This, bhikkhus, is called: ‘The bhikkhu understood the cessation of the faculty of equanimity; he directs his mind to that purpose.’” | 此，诸比丘，名为：‘比丘了知舍根之灭；彼为此目的而导心。’” |
| Sukhindriyavaggo catuttho. | The fourth chapter on the Faculty of Pleasure. | 第四乐根品。 |
| Suddhikañca soto arahā, | Pure, and stream, Arahant, | 清净、与流、阿罗汉， |
| duve samaṇabrāhmaṇā; | Two ascetics and brahmins; | 二沙门婆罗门； |
| Vibhaṅgena tayo vuttā, | Three teachings on analysis, | 三分别教， |
| kaṭṭho uppaṭipāṭikanti. | Stick, and Reverse Order. | 木、与逆次第。 |
48.41 - SN 48.41 Jarādhamma: Jarādhammasutta
| --- SN48.41 - Jarādhammasutta --- | --- SN48.41 - Jarādhammasutta --- | --- SN48.41 - 老法经 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde. | On one occasion the Blessed One was dwelling at Sāvatthī in Pubbārāma, Migāramātā’s Palace. | 一时，薄伽梵住舍卫城东园鹿母殿。 |
| Tena kho pana samayena bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito pacchātape nisinno hoti piṭṭhiṁ otāpayamāno. | Now at that time the Blessed One, having emerged from seclusion in the evening, was sitting in the open air, warming his back. | 尔时，薄伽梵于傍晚从宴坐起，坐于露地，曝其背。 |
| Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā bhagavato gattāni pāṇinā anomajjanto bhagavantaṁ etadavoca: | Then venerable Ānanda approached the Blessed One; having approached, he paid homage to the Blessed One and massaged the Blessed One’s limbs with his hand, saying to the Blessed One: | 时，尊者阿难诣薄伽梵所；至已，礼敬薄伽梵，以手按摩薄伽梵肢体，白薄伽梵言： |
| “acchariyaṁ, bhante, abbhutaṁ, bhante. | “It is astonishing, venerable sir, it is amazing, venerable sir. | “稀有哉，尊者，未曾有哉，尊者。 |
| Na cevaṁ dāni, bhante, bhagavato tāva parisuddho chavivaṇṇo pariyodāto, sithilāni ca gattāni sabbāni valiyajātāni, purato pabbhāro ca kāyo, dissati ca indriyānaṁ aññathattaṁ— | Indeed, venerable sir, the Blessed One’s complexion is no longer as pure and bright as it was, and his limbs are all flabby and wrinkled, and his body is bent forward, and there is an alteration of the faculties— | 诚然，尊者，薄伽梵之肤色已不如昔日之纯净明亮，其肢体皆已松弛多皱，其身前倾，诸根亦有变异—— |
| cakkhundriyassa sotindriyassa ghānindriyassa jivhindriyassa kāyindriyassā”ti. | the faculty of the eye, the faculty of the ear, the faculty of the nose, the faculty of the tongue, the faculty of the body.” | 眼根、耳根、鼻根、舌根、身根。” |
| “Evañhetaṁ, ānanda, hoti— | “It is so, Ānanda— | “诚然，阿难—— |
| jarādhammo yobbaññe, byādhidhammo ārogye, maraṇadhammo jīvite. | youth is subject to old age, health is subject to sickness, life is subject to death. | 少壮终必老，健康终必病，生命终必死。 |
| Na ceva tāva parisuddho hoti chavivaṇṇo pariyodāto, sithilāni ca honti gattāni sabbāni valiyajātāni, purato pabbhāro ca kāyo, dissati ca indriyānaṁ aññathattaṁ— | The complexion is no longer as pure and bright, and the limbs are all flabby and wrinkled, and the body is bent forward, and there is an alteration of the faculties— | 肤色已不如昔日之纯净明亮，肢体皆已松弛多皱，身已前倾，诸根亦有变异—— |
| cakkhundriyassa sotindriyassa ghānindriyassa jivhindriyassa kāyindriyassā”ti. | the faculty of the eye, the faculty of the ear, the faculty of the nose, the faculty of the tongue, the faculty of the body.” | 眼根、耳根、鼻根、舌根、身根。” |
| Idamavoca bhagavā. | This is what the Blessed One said. | 此为薄伽梵所说。 |
| Idaṁ vatvā ca sugato athāparaṁ etadavoca satthā: | Having said this, the Fortunate One, the Teacher, said further: | 说此已，善逝、导师复言： |
| “Dhī taṁ jammi jare atthu, | “Fie on that wretched old age, | “咄哉此鄙陋之老， |
| dubbaṇṇakaraṇī jare; | Old age that brings ugliness! | 老至则丑陋！ |
| Tāva manoramaṁ bimbaṁ, | So lovely a form is crushed | 如是可爱之形， |
| jarāya abhimadditaṁ. | By old age. | 为老所摧。 |
| Yopi vassasataṁ jīve, | Even one who lives for a hundred years, | 纵生百岁者， |
| sopi maccuparāyaṇo; | He too is bound for death; | 亦终归于死； |
| Na kiñci parivajjeti, | Nothing can escape, | 无物能逃， |
| sabbamevābhimaddatī”ti. | Everything is utterly crushed.” | 一切皆究竟摧毁。” |
48.42 - SN 48.42 Uṇṇābhabrāhmaṇa: Uṇṇābhabrāhmaṇasutta
| --- SN48.42 - Uṇṇābhabrāhmaṇasutta --- | --- SN48.42 - Uṇṇābhabrāhmaṇasutta --- | --- SN48.42 - 郁那婆婆罗门经 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Atha kho uṇṇābho brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. | Then the brahmin Uṇṇābha approached the Blessed One; having approached, he exchanged greetings with the Blessed One. | 尔时，郁那婆婆罗门诣薄伽梵所；至已，与薄伽梵互致问候。 |
| Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho uṇṇābho brāhmaṇo bhagavantaṁ etadavoca: | When they had exchanged courteous and amiable talk, he sat down to one side. Having sat down to one side, the brahmin Uṇṇābha said to the Blessed One: | 彼等互致礼貌和善之谈话后，坐于一面。坐于一面已，郁那婆婆-婆罗门白薄伽梵言： |
| “Pañcimāni, bho gotama, indriyāni nānāvisayāni nānāgocarāni, na aññamaññassa gocaravisayaṁ paccanubhonti. | “These five faculties, Master Gotama, have different ranges and different objects, and they do not experience each other’s range and object. | “此五根，乔达摩大师，各有异境、异所缘，互不体验彼此之境与所缘。 |
| Katamāni pañca? | What five? | 何者为五？ |
| Cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ. | The faculty of the eye, the faculty of the ear, the faculty of the nose, the faculty of the tongue, the faculty of the body. | 眼根、耳根、鼻根、舌根、身根。 |
| Imesaṁ nu kho, bho gotama, pañcannaṁ indriyānaṁ nānāvisayānaṁ nānāgocarānaṁ na aññamaññassa gocaravisayaṁ paccanubhontānaṁ kiṁ paṭisaraṇaṁ, ko ca nesaṁ gocaravisayaṁ paccanubhotī”ti? | What, Master Gotama, is the recourse for these five faculties, which have different ranges and different objects, and do not experience each other’s range and object? And what experiences their range and object?” | 乔达摩大师，此五根各有异境、异所缘，互不体验彼此之境与所缘，何者为其所依？又何者体验其境与所缘？” |
| “Pañcimāni, brāhmaṇa, indriyāni nānāvisayāni nānāgocarāni na aññamaññassa gocaravisayaṁ paccanubhonti. | “These five faculties, brahmin, have different ranges and different objects, and they do not experience each other’s range and object. | “此五根，婆罗门，各有异境、异所缘，互不体验彼此之境与所缘。 |
| Katamāni pañca? | What five? | 何者为五？ |
| Cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ. | The faculty of the eye, the faculty of the ear, the faculty of the nose, the faculty of the tongue, the faculty of the body. | 眼根、耳根、鼻根、舌根、身根。 |
| Imesaṁ kho, brāhmaṇa, pañcannaṁ indriyānaṁ nānāvisayānaṁ nānāgocarānaṁ na aññamaññassa gocaravisayaṁ paccanubhontānaṁ mano paṭisaraṇaṁ, manova nesaṁ gocaravisayaṁ paccanubhotī”ti. | For these five faculties, brahmin, which have different ranges and different objects, and do not experience each other’s range and object, the mind is the recourse, and the mind experiences their range and object.” | 此五根，婆罗门，各有异境、异所缘，互不体验彼此之境与所缘，意为其所依，意体验其境与所缘。” |
| “Manassa pana, bho gotama, kiṁ paṭisaraṇan”ti? | “And what, Master Gotama, is the recourse for the mind?” | “然，乔达摩大师，意之所依为何？” |
| “Manassa kho, brāhmaṇa, sati paṭisaraṇan”ti. | “For the mind, brahmin, mindfulness is the recourse.” | “于意，婆罗门，念为其所依。” |
| “Satiyā pana, bho gotama, kiṁ paṭisaraṇan”ti? | “And what, Master Gotama, is the recourse for mindfulness?” | “然，乔达摩大师，念之所依为何？” |
| “Satiyā kho, brāhmaṇa, vimutti paṭisaraṇan”ti. | “For mindfulness, brahmin, liberation is the recourse.” | “于念，婆罗门，解脱为其所依。” |
| “Vimuttiyā pana, bho gotama, kiṁ paṭisaraṇan”ti? | “And what, Master Gotama, is the recourse for liberation?” | “然，乔达摩大师，解脱之所依为何？” |
| “Vimuttiyā kho, brāhmaṇa, nibbānaṁ paṭisaraṇan”ti. | “For liberation, brahmin, Nibbāna is the recourse.” | “于解脱，婆罗门，涅槃为其所依。” |
| “Nibbānassa pana, bho gotama, kiṁ paṭisaraṇan”ti? | “And what, Master Gotama, is the recourse for Nibbāna?” | “然，乔达摩大师，涅槃之所依为何？” |
| “Accayāsi, brāhmaṇa, pañhaṁ, nāsakkhi pañhassa pariyantaṁ gahetuṁ. | “You have gone too far, brahmin, you could not grasp the limit of the question. | “汝已问之过远，婆罗门，汝不能得问题之边际。 |
| Nibbānogadhañhi, brāhmaṇa, brahmacariyaṁ vussati nibbānaparāyaṇaṁ nibbānapariyosānan”ti. | For the holy life, brahmin, is lived with Nibbāna as its ground, Nibbāna as its destination, Nibbāna as its ultimate goal.” | 盖，婆罗门，梵行以涅槃为依，涅槃为趣，涅槃为究竟。” |
| Atha kho uṇṇābho brāhmaṇo bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. | Then the brahmin Uṇṇābha, having delighted and rejoiced in the Blessed One’s words, rose from his seat, paid homage to the Blessed One, circumambulated him, and departed. | 尔时，郁那婆婆罗门闻薄伽梵说，欢喜踊跃，从座而起，礼敬薄伽梵，绕佛三匝，辞退而去。 |
| Atha kho bhagavā acirapakkante uṇṇābhe brāhmaṇe bhikkhū āmantesi: | Then the Blessed One, not long after the brahmin Uṇṇābha had departed, addressed the bhikkhus: | 尔时，薄伽梵于郁那婆婆罗门去后不久，告诸比丘言： |
| “seyyathāpi, bhikkhave, kūṭāgāre vā kūṭāgārasālāyaṁ vā pācīnavātapānā sūriye uggacchante vātapānena rasmi pavisitvā kvāssa patiṭṭhitā”ti? | “Suppose, bhikkhus, in a peaked house or a peaked hall, when the sun rises through an eastern window, where would the rays of light fall and settle?” | “设使，诸比丘，于一尖顶屋或尖顶堂，日出时由东窗入，光线将落于何处而住？” |
| “Pacchimāyaṁ, bhante, bhittiyan”ti. | “On the western wall, venerable sir.” | “于西墙，尊者。” |
| “Evameva kho, bhikkhave, uṇṇābhassa brāhmaṇassa tathāgate saddhā niviṭṭhā mūlajātā patiṭṭhitā daḷhā asaṁhāriyā samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ. | “Even so, bhikkhus, the faith of the brahmin Uṇṇābha is rooted, established, firm, unshakeable in the Tathāgata by any ascetic or brahmin, deva, Māra, Brahmā, or anyone in the world. | “如是，诸比丘，郁那婆婆罗门之信，于如来根深、建立、坚固、不动摇，不为任何沙门或婆罗门、天、魔、梵、或世间任何人所动。 |
| Imamhi ce, bhikkhave, samaye uṇṇābho brāhmaṇo kālaṁ kareyya, natthi taṁ saṁyojanaṁ yena saṁyojanena saṁyutto uṇṇābho brāhmaṇo puna imaṁ lokaṁ āgaccheyyā”ti. | If, bhikkhus, the brahmin Uṇṇābha were to die at this moment, there is no fetter by which the brahmin Uṇṇābha would be bound to return to this world again.” | 若，诸比丘，郁那婆婆罗门于此刻命终，无有结能缚郁那婆婆罗门再还此世。” |
| Dutiyaṁ. | The second. | 第二。 |
48.43 - SN 48.43 Sāketa: Sāketasutta
| --- SN48.43 - Sāketasutta --- | --- SN48.43 - Sāketasutta --- | --- SN48.43 - 娑计经 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ bhagavā sākete viharati añjanavane migadāye. | On one occasion the Blessed One was dwelling at Sāketa in the Añjana Grove, the Deer Park. | 一时，薄伽梵住娑计，安阇那林，鹿野苑。 |
| Tatra kho bhagavā bhikkhū āmantesi: | There the Blessed One addressed the bhikkhus: | 尔时，薄伽梵告诸比丘： |
| “atthi nu kho, bhikkhave, pariyāyo yaṁ pariyāyaṁ āgamma yāni pañcindriyāni tāni pañca balāni honti, yāni pañca balāni tāni pañcindriyāni hontī”ti? | “Is there, bhikkhus, a way by which the five faculties become five powers, and the five powers become five faculties?” | “诸比丘，岂有道，能令五根成五力，五力成五根耶？” |
| “Bhagavaṁmūlakā no, bhante, dhammā bhagavaṁnettikā bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṁyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti …pe… | “Venerable sir, our teachings are rooted in the Blessed One, guided by the Blessed One, and have the Blessed One as their refuge. It would be good, venerable sir, if the Blessed One himself would clarify the meaning of this statement. Having heard it from the Blessed One, the bhikkhus will remember it.” ... | “尊者，我等之教，根于薄伽梵，由薄伽梵引导，以薄伽梵为归。善哉，尊者，愿薄伽梵自明此说之义。闻薄伽梵说已，诸比丘当忆持。”... |
| “Atthi, bhikkhave, pariyāyo yaṁ pariyāyaṁ āgamma yāni pañcindriyāni tāni pañca balāni honti, yāni pañca balāni tāni pañcindriyāni honti. | “There is, bhikkhus, a way by which the five faculties become five powers, and the five powers become five faculties. | “有，诸比丘，有道，能令五根成五力，五力成五根。 |
| Katamo ca, bhikkhave, pariyāyo yaṁ pariyāyaṁ āgamma yāni pañcindriyāni tāni pañca balāni honti, yāni pañca balāni tāni pañcindriyāni honti? | And what, bhikkhus, is that way by which the five faculties become five powers, and the five powers become five faculties? | 诸比丘，何者为道，能令五根成五力，五力成五根？ |
| Yaṁ, bhikkhave, saddhindriyaṁ taṁ saddhābalaṁ, yaṁ saddhābalaṁ taṁ saddhindriyaṁ; | That which, bhikkhus, is the faculty of faith is the power of faith, and that which is the power of faith is the faculty of faith; | 诸比丘，凡信根者，即信力；凡信力者，即信根； |
| yaṁ vīriyindriyaṁ taṁ vīriyabalaṁ, yaṁ vīriyabalaṁ taṁ vīriyindriyaṁ; | that which is the faculty of energy is the power of energy, and that which is the power of energy is the faculty of energy; | 凡精进根者，即精进力；凡精进力者，即精进根； |
| yaṁ satindriyaṁ taṁ satibalaṁ, yaṁ satibalaṁ taṁ satindriyaṁ; | that which is the faculty of mindfulness is the power of mindfulness, and that which is the power of mindfulness is the faculty of mindfulness; | 凡念根者，即念力；凡念力者，即念根； |
| yaṁ samādhindriyaṁ taṁ samādhibalaṁ, yaṁ samādhibalaṁ taṁ samādhindriyaṁ; | that which is the faculty of concentration is the power of concentration, and that which is the power of concentration is the faculty of concentration; | 凡定根者，即定力；凡定力者，即定根； |
| yaṁ paññindriyaṁ taṁ paññābalaṁ, yaṁ paññābalaṁ taṁ paññindriyaṁ. | that which is the faculty of wisdom is the power of wisdom, and that which is the power of wisdom is the faculty of wisdom. | 凡慧根者，即慧力；凡慧力者，即慧根。 |
| Seyyathāpi, bhikkhave, nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā, tassa majjhe dīpo. | Just as, bhikkhus, a river flows towards the east, inclines towards the east, slopes towards the east, and in the middle of it there is an island. | 譬如，诸比丘，一河向东流、向东倾、向东趋，中有岛。 |
| Atthi, bhikkhave, pariyāyo yaṁ pariyāyaṁ āgamma tassā nadiyā eko sototveva saṅkhyaṁ gacchati. | There is, bhikkhus, a way by which that river is reckoned as a single stream. | 诸比丘，有道，能令彼河算为一流。 |
| Atthi pana, bhikkhave, pariyāyo yaṁ pariyāyaṁ āgamma tassā nadiyā dve sotānitveva saṅkhyaṁ gacchanti. | But there is, bhikkhus, a way by which that river is reckoned as two streams. | 然，诸比丘，有道，能令彼河算为二流。 |
| Katamo ca, bhikkhave, pariyāyo yaṁ pariyāyaṁ āgamma tassā nadiyā eko sototveva saṅkhyaṁ gacchati? | And what, bhikkhus, is that way by which that river is reckoned as a single stream? | 诸比丘，何者为道，能令彼河算为一流？ |
| Yañca, bhikkhave, tassa dīpassa purimante udakaṁ, yañca pacchimante udakaṁ— | That which, bhikkhus, is the water on the eastern side of that island, and that which is the water on the western side— | 诸比丘，凡岛之东侧之水，与西侧之水—— |
| ayaṁ kho, bhikkhave, pariyāyo yaṁ pariyāyaṁ āgamma tassā nadiyā eko sototveva saṅkhyaṁ gacchati. | this, bhikkhus, is the way by which that river is reckoned as a single stream. | 此，诸比丘，即为道，能令彼河算为一流。 |
| Katamo ca, bhikkhave, pariyāyo yaṁ pariyāyaṁ āgamma tassā nadiyā dve sotānitveva saṅkhyaṁ gacchanti? | And what, bhikkhus, is that way by which that river is reckoned as two streams? | 诸比丘，何者为道，能令彼河算为二流？ |
| Yañca, bhikkhave, tassa dīpassa uttarante udakaṁ, yañca dakkhiṇante udakaṁ— | That which, bhikkhus, is the water on the northern side of that island, and that which is the water on the southern side— | 诸比丘，凡岛之北侧之水，与南侧之水—— |
| ayaṁ kho, bhikkhave, pariyāyo yaṁ pariyāyaṁ āgamma tassā nadiyā dve sotānitveva saṅkhyaṁ gacchanti. | this, bhikkhus, is the way by which that river is reckoned as two streams. | 此，诸比丘，即为道，能令彼河算为二流。 |
| Evameva kho, bhikkhave, yaṁ saddhindriyaṁ taṁ saddhābalaṁ, yaṁ saddhābalaṁ taṁ saddhindriyaṁ; | Even so, bhikkhus, that which is the faculty of faith is the power of faith, and that which is the power of faith is the faculty of faith; | 如是，诸比丘，凡信根者，即信力；凡信力者，即信根； |
| yaṁ vīriyindriyaṁ taṁ vīriyabalaṁ, yaṁ vīriyabalaṁ taṁ vīriyindriyaṁ; | that which is the faculty of energy is the power of energy, and that which is the power of energy is the faculty of energy; | 凡精进根者，即精进力；凡精进力者，即精进根； |
| yaṁ satindriyaṁ taṁ satibalaṁ, yaṁ satibalaṁ taṁ satindriyaṁ; | that which is the faculty of mindfulness is the power of mindfulness, and that which is the power of mindfulness is the faculty of mindfulness; | 凡念根者，即念力；凡念力者，即念根； |
| yaṁ samādhindriyaṁ taṁ samādhibalaṁ, yaṁ samādhibalaṁ taṁ samādhindriyaṁ; | that which is the faculty of concentration is the power of concentration, and that which is the power of concentration is the faculty of concentration; | 凡定根者，即定力；凡定力者，即定根； |
| yaṁ paññindriyaṁ taṁ paññābalaṁ, yaṁ paññābalaṁ taṁ paññindriyaṁ. | that which is the faculty of wisdom is the power of wisdom, and that which is the power of wisdom is the faculty of wisdom. | 凡慧根者，即慧力；凡慧力者，即慧根。 |
| Pañcannaṁ, bhikkhave, indriyānaṁ bhāvitattā bahulīkatattā bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī”ti. | Due to the development and cultivation of the five faculties, bhikkhus, a bhikkhu, with the destruction of the taints, by realizing it for himself with direct knowledge, in this very life, enters and dwells in the taintless liberation of mind and liberation through wisdom.” | 诸比丘，由修习、培育五根故，比丘以漏尽故，于现法中，自证无漏心解脱、慧解脱而入于住。” |
| Tatiyaṁ. | The third. | 第三。 |
48.44 - SN 48.44 Pubbakoṭṭhaka: Pubbakoṭṭhakasutta
| --- SN48.44 - Pubbakoṭṭhakasutta --- | --- SN48.44 - Pubbakoṭṭhakasutta --- | --- SN48.44 - 东拘多经 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbakoṭṭhake. | On one occasion the Blessed One was dwelling at Sāvatthī in Pubbakoṭṭhaka. | 一时，薄伽梵住舍卫城东拘多。 |
| Tatra kho bhagavā āyasmantaṁ sāriputtaṁ āmantesi: | There the Blessed One addressed venerable Sāriputta: | 尔时，薄伽梵告尊者舍利弗： |
| “saddahasi tvaṁ, sāriputta— | “Do you, Sāriputta, have faith that the faculty of faith, when developed and cultivated, has the deathless as its ground, the deathless as its destination, the deathless as its ultimate goal ... that the faculty of wisdom, when developed and cultivated, has the deathless as its ground, the deathless as its destination, the deathless as its ultimate goal?” | “汝，舍利弗，岂有信，信根若修习、培育，则以不死为依，不死为趣，不死为究竟……慧根若修习、培育，则以不死为依，不死为趣，不死为究竟耶？” |
| saddhindriyaṁ bhāvitaṁ bahulīkataṁ amatogadhaṁ hoti amataparāyaṇaṁ amatapariyosānaṁ …pe… paññindriyaṁ bhāvitaṁ bahulīkataṁ amatogadhaṁ hoti amataparāyaṇaṁ amatapariyosānan”ti? | “It is not, venerable sir, that I go by faith in the Blessed One in this matter— | “非也，尊者，我于此事非依信于薄伽梵而行—— |
| “Na khvāhaṁ ettha, bhante, bhagavato saddhāya gacchāmi— | that the faculty of faith ... that the faculty of wisdom, when developed and cultivated, has the deathless as its ground, the deathless as its destination, the deathless as its ultimate goal. | 即信根……慧根，若修习、培育，则以不死为依，不死为趣，不死为究竟。 |
| saddhindriyaṁ …pe… paññindriyaṁ bhāvitaṁ bahulīkataṁ amatogadhaṁ hoti amataparāyaṇaṁ amatapariyosānaṁ. | For those, venerable sir, for whom this is unknown, unseen, unfelt, unactualized, uncontacted by wisdom, they would go by the faith of others in this matter— | 盖，尊者，凡对此未知、未见、未感、未证、未以慧触者，彼等当依他人之信于此事—— |
| Yesañhetaṁ, bhante, aññātaṁ assa adiṭṭhaṁ aviditaṁ asacchikataṁ aphassitaṁ paññāya, te tattha paresaṁ saddhāya gaccheyyuṁ— | that the faculty of faith ... that the faculty of wisdom, when developed and cultivated, has the deathless as its ground, the deathless as its destination, the deathless as its ultimate goal. | 即信根……慧根，若修习、培育，则以不死为依，不死为趣，不死为究竟。 |
| saddhindriyaṁ …pe… paññindriyaṁ bhāvitaṁ bahulīkataṁ amatogadhaṁ hoti amataparāyaṇaṁ amatapariyosānaṁ. | But for me, venerable sir, this is known, seen, felt, actualized, contacted by wisdom, and I am free from doubt and perplexity in this matter— | 然于我，尊者，此乃已知、已见、已感、已证、已以慧触，我于此事无有疑、无有惑—— |
| Yesañca kho etaṁ, bhante, ñātaṁ diṭṭhaṁ viditaṁ sacchikataṁ phassitaṁ paññāya, nikkaṅkhā te tattha nibbicikicchā— | that the faculty of faith ... that the faculty of wisdom, when developed and cultivated, has the deathless as its ground, the deathless as its destination, the deathless as its ultimate goal.” | 即信根……慧根，若修习、培育，则以不死为依，不死为趣，不死为究竟。” |
| saddhindriyaṁ …pe… paññindriyaṁ bhāvitaṁ bahulīkataṁ amatogadhaṁ hoti amataparāyaṇaṁ amatapariyosānaṁ. | “Good, good, Sāriputta. | “善哉，善哉，舍利弗。 |
| Mayhañca kho etaṁ, bhante, ñātaṁ diṭṭhaṁ viditaṁ sacchikataṁ phassitaṁ paññāya. | For those, Sāriputta, for whom this is unknown, unseen, unfelt, unactualized, uncontacted by wisdom, they would go by the faith of others in this matter— | 盖，舍利弗，凡对此未知、未见、未感、未证、未以慧触者，彼等当依他人之信于此事—— |
| Nikkaṅkhvāhaṁ tattha nibbicikiccho saddhindriyaṁ …pe… paññindriyaṁ bhāvitaṁ bahulīkataṁ amatogadhaṁ hoti amataparāyaṇaṁ amatapariyosānan”ti. | that the faculty of faith, when developed and cultivated, has the deathless as its ground, the deathless as its destination, the deathless as its ultimate goal ... that the faculty of wisdom, when developed and cultivated, has the deathless as its ground, the deathless as its destination, the deathless as its ultimate goal. | 即信根若修习、培育，则以不死为依，不死为趣，不死为究竟……慧根若修习、培育，则以不死为依，不死为趣，不死为究竟。 |
| “Sādhu sādhu, sāriputta. | But for those, Sāriputta, for whom this is known, seen, felt, actualized, contacted by wisdom, they are free from doubt and perplexity in this matter— | 然于彼等，舍利弗，凡对此已知、已见、已感、已证、已以慧触者，彼等于此事无有疑、无有惑—— |
| Yesañhetaṁ, sāriputta, aññātaṁ assa adiṭṭhaṁ aviditaṁ asacchikataṁ aphassitaṁ paññāya, te tattha paresaṁ saddhāya gaccheyyuṁ— | that the faculty of faith, when developed and cultivated, has the deathless as its ground, the deathless as its destination, the deathless as its ultimate goal ... that the faculty of wisdom, when developed and cultivated, has the deathless as its ground, the deathless as its destination, the deathless as its ultimate goal.” | 即信根若修习、培育，则以不死为依，不死为趣，不死为究竟……慧根若修习、培育，则以不死为依，不死为趣，不死为究竟。” |
| saddhindriyaṁ bhāvitaṁ bahulīkataṁ amatogadhaṁ hoti amataparāyaṇaṁ amatapariyosānaṁ …pe… paññindriyaṁ bhāvitaṁ bahulīkataṁ amatogadhaṁ hoti amataparāyaṇaṁ amatapariyosānaṁ. | The fourth. | 第四。 |
| Yesañca kho etaṁ, sāriputta, ñātaṁ diṭṭhaṁ viditaṁ sacchikataṁ phassitaṁ paññāya, nikkaṅkhā te tattha nibbicikicchā— | ||
| saddhindriyaṁ bhāvitaṁ bahulīkataṁ amatogadhaṁ hoti amataparāyaṇaṁ amatapariyosānaṁ …pe… paññindriyaṁ bhāvitaṁ bahulīkataṁ amatogadhaṁ hoti amataparāyaṇaṁ amatapariyosānan”ti. | ||
| Catutthaṁ. |
48.45 - SN 48.45 Paṭhamapubbārāma: Paṭhamapubbārāmasutta
| --- SN48.45 - Paṭhamapubbārāmasutta --- | --- SN48.45 - Paṭhamapubbārāmasutta --- | --- SN48.45 - 初东园经 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde. | On one occasion the Blessed One was dwelling at Sāvatthī in Pubbārāma, Migāramātā’s Palace. | 一时，薄伽梵住舍卫城东园鹿母殿。 |
| Tatra kho bhagavā bhikkhū āmantesi: | There the Blessed One addressed the bhikkhus: | 尔时，薄伽梵告诸比丘： |
| “katinaṁ nu kho, bhikkhave, indriyānaṁ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṁ byākaroti: | “Due to the development and cultivation of how many faculties, bhikkhus, does an Arahant bhikkhu declare final knowledge: | “诸比丘，由修习、培育几根，阿罗汉比丘宣说究竟智： |
| ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāmī”ti? | ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being’?” | ‘生已尽，梵行已立，所作已办，不受后有’？” |
| “Bhagavaṁmūlakā no, bhante, dhammā …pe… | “Venerable sir, our teachings are rooted in the Blessed One ... | “尊者，我等之教，根于薄伽梵……” |
| “ekassa kho, bhikkhave, indriyassa bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṁ byākaroti: | “Due to the development and cultivation of one faculty, bhikkhus, does an Arahant bhikkhu declare final knowledge: | “诸比丘，由修习、培育一根，阿罗汉比丘宣说究竟智： |
| ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāmīti. | ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’ | ‘生已尽，梵行已立，所作已办，不受后有。’ |
| Katamassa ekassa paññindriyassa paññavato, bhikkhave, ariyasāvakassa tadanvayā saddhā saṇṭhāti, tadanvayaṁ vīriyaṁ saṇṭhāti, tadanvayā sati saṇṭhāti, tadanvayo samādhi saṇṭhāti. | Due to what one? The faculty of wisdom. For a wise noble-one's-disciple, bhikkhus, in dependence on that, faith is established, in dependence on that, energy is established, in dependence on that, mindfulness is established, in dependence on that, concentration is established. | 由何一者？慧根。诸比丘，于有慧之圣弟子，依彼而信立，依彼而精进立，依彼而念立，依彼而定立。 |
| Imassa kho, bhikkhave, ekassa indriyassa bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṁ byākaroti: | Due to the development and cultivation of this one faculty, bhikkhus, does an Arahant bhikkhu declare final knowledge: | 诸比丘，由修习、培育此一根，阿罗汉比丘宣说究竟智： |
| ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāmī”ti. | ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’” | ‘生已尽，梵行已立，所作已办，不受后有。’” |
48.46 - SN 48.46 Dutiyapubbārāma: Dutiyapubbārāmasutta
| --- SN48.46 - Dutiyapubbārāmasutta --- | --- SN48.46 - Dutiyapubbārāmasutta --- | --- SN48.46 - 第二东园经 --- |
| Taṁyeva nidānaṁ. | The same introductory passage. | 同前序分。 |
| “Katinaṁ nu kho, bhikkhave, indriyānaṁ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṁ byākaroti: | “Due to the development and cultivation of how many faculties, bhikkhus, does an Arahant bhikkhu declare final knowledge: | “诸比丘，由修习、培育几根，阿罗汉比丘宣说究竟智： |
| ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāmī”ti? | ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being’?” | ‘生已尽，梵行已立，所作已办，不受后有’？” |
| “Bhagavaṁmūlakā no, bhante, dhammā …pe… | “Venerable sir, our teachings are rooted in the Blessed One ... | “尊者，我等之教，根于薄伽梵……” |
| “dvinnaṁ kho, bhikkhave, indriyānaṁ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṁ byākaroti: | “Due to the development and cultivation of two faculties, bhikkhus, does an Arahant bhikkhu declare final knowledge: | “诸比丘，由修习、培育二根，阿罗汉比丘宣说究竟智： |
| ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāmīti. | ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’ | ‘生已尽，梵行已立，所作已办，不受后有。’ |
| Katamesaṁ dvinnaṁ? | What two?Noble wisdom and noble liberation. | 何者为二？圣慧与圣解脱。 |
| Ariyāya ca paññāya, ariyāya ca vimuttiyā. | For that noble wisdom, bhikkhus, is his faculty of wisdom. | 盖，诸比丘，彼圣慧，即其慧根。 |
| Yā hissa, bhikkhave, ariyā paññā tadassa paññindriyaṁ. | And that noble liberation, bhikkhus, is his faculty of concentration. | 而彼圣解脱，诸比丘，即其定根。 |
| Yā hissa, bhikkhave, ariyā vimutti tadassa samādhindriyaṁ. | Due to the development and cultivation of these two faculties, bhikkhus, does an Arahant bhikkhu declare final knowledge: | 诸比丘，由修习、培育此二根，阿罗汉比丘宣说究竟智： |
| Imesaṁ kho, bhikkhave, dvinnaṁ indriyānaṁ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṁ byākaroti: | ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’” | ‘生已尽，梵行已立，所作已办，不受后有。’” |
| ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāmī”ti. | The sixth. | 第六。 |
| Chaṭṭhaṁ. |
48.47 - SN 48.47 Tatiyapubbārāma: Tatiyapubbārāmasutta
| --- SN48.47 - Tatiyapubbārāmasutta --- | --- SN48.47 - Tatiyapubbārāmasutta --- | --- SN48.47 - 第三东园经 --- |
| Taṁyeva nidānaṁ. | The same introductory passage. | 同前序分。 |
| “Katinaṁ nu kho, bhikkhave, indriyānaṁ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṁ byākaroti: | “Due to the development and cultivation of how many faculties, bhikkhus, does an Arahant bhikkhu declare final knowledge: | “诸比丘，由修习、培育几根，阿罗汉比丘宣说究竟智： |
| ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāmī”ti? | ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being’?” | ‘生已尽，梵行已立，所作已办，不受后有’？” |
| “Bhagavaṁmūlakā no, bhante, dhammā …pe… | “Venerable sir, our teachings are rooted in the Blessed One ... | “尊者，我等之教，根于薄伽梵……” |
| “catunnaṁ kho, bhikkhave, indriyānaṁ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṁ byākaroti: | “Due to the development and cultivation of four faculties, bhikkhus, does an Arahant bhikkhu declare final knowledge: | “诸比丘，由修习、培育四根，阿罗汉比丘宣说究竟智： |
| ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāmīti. | ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’ | ‘生已尽，梵行已立，所作已办，不受后有。’ |
| Katamesaṁ catunnaṁ? | What four? | 何者为四？ |
| Vīriyindriyassa, satindriyassa, samādhindriyassa, paññindriyassa— | The faculty of energy, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom— | 精进根、念根、定根、慧根—— |
| Imesaṁ kho, bhikkhave, catunnaṁ indriyānaṁ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṁ byākaroti: | Due to the development and cultivation of these four faculties, bhikkhus, does an Arahant bhikkhu declare final knowledge: | 诸比丘，由修习、培育此四根，阿罗汉比丘宣说究竟智： |
| ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāmī”ti. | ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’” | ‘生已尽，梵行已立，所作已办，不受后有。’” |
48.48 - SN 48.48 Catutthapubbārāma: Catutthapubbārāmasutta
| --- SN48.48 - Catutthapubbārāmasutta --- | --- SN48.48 - Catutthapubbārāmasutta --- | --- SN48.48 - 第四东园经 --- |
| Taṁyeva nidānaṁ. | The same introductory passage. | 同前序分。 |
| “Katinaṁ nu kho, bhikkhave, indriyānaṁ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṁ byākaroti: | “Due to the development and cultivation of how many faculties, bhikkhus, does an Arahant bhikkhu declare final knowledge: | “诸比丘，由修习、培育几根，阿罗汉比丘宣说究竟智： |
| ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāmī”ti? | ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being’?” | ‘生已尽，梵行已立，所作已办，不受后有’？” |
| “Bhagavaṁmūlakā no, bhante, dhammā …pe… | “Venerable sir, our teachings are rooted in the Blessed One ... | “尊者，我等之教，根于薄伽梵……” |
| “pañcannaṁ kho, bhikkhave, indriyānaṁ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṁ byākaroti: | “Due to the development and cultivation of five faculties, bhikkhus, does an Arahant bhikkhu declare final knowledge: | “诸比丘，由修习、培育五根，阿罗汉比丘宣说究竟智： |
| ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāmīti. | ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’ | ‘生已尽，梵行已立，所作已办，不受后有。’ |
| Katamesaṁ pañcannaṁ? | What five? | 何者为五？ |
| Saddhindriyassa, vīriyindriyassa, satindriyassa, samādhindriyassa, paññindriyassa— | The faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom— | 信根、精进根、念根、定根、慧根—— |
| Imesaṁ kho, bhikkhave, pañcannaṁ indriyānaṁ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṁ byākaroti: | Due to the development and cultivation of these five faculties, bhikkhus, does an Arahant bhikkhu declare final knowledge: | 诸比丘，由修习、培育此五根，阿罗汉比丘宣说究竟智： |
| ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāmī”ti. | ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’” | ‘生已尽，梵行已立，所作已办，不受后有。’” |
48.49 - SN 48.49 Piṇḍolabhāradvāja: Piṇḍolabhāradvājasutta
| --- SN48.49 - Piṇḍolabhāradvājasutta --- | --- SN48.49 - Piṇḍolabhāradvājasutta --- | --- SN48.49 - 宾头卢跋罗堕阇经 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ bhagavā kosambiyaṁ viharati ghositārāme. | On one occasion the Blessed One was dwelling at Kosambī in Ghosita’s Park. | 一时，薄伽梵住憍赏弥瞿师罗园。 |
| Tena kho pana samayena āyasmatā piṇḍolabhāradvājena aññā byākatā hoti: | Now at that time venerable Piṇḍolabhāradvāja had declared final knowledge: | 尔时，尊者宾头卢跋罗堕阇已宣说究竟智： |
| “khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī”ti. | “Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.” | “生已尽，梵行已立，所作已办，不受后有。” |
| Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: | Then a number of bhikkhus approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. Having sat down to one side, those bhikkhus said to the Blessed One: | 尔时，众多比丘诣薄伽梵所；至已，礼敬薄伽梵，坐于一面。坐于一面已，彼诸比丘白薄伽梵言： |
| “Āyasmatā, bhante, piṇḍolabhāradvājena aññā byākatā: | “Venerable Piṇḍolabhāradvāja, venerable sir, has declared final knowledge: | “尊者，尊者宾头卢跋罗堕阇已宣说究竟智： |
| ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāmīti. | ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’ | ‘生已尽，梵行已立，所作已办，不受后有。’ |
| Kiṁ nu kho, bhante, atthavasaṁ sampassamānena āyasmatā piṇḍolabhāradvājena aññā byākatā: | For what purpose, venerable sir, did venerable Piṇḍolabhāradvāja, seeing what, declare final knowledge: | 尊者，尊者宾头卢跋罗堕阇见何利，为何目的，宣说究竟智： |
| ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāmī”ti? | ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being’?” | ‘生已尽，梵行已立，所作已办，不受后有’？” |
| “Tiṇṇannaṁ kho, bhikkhave, indriyānaṁ bhāvitattā bahulīkatattā piṇḍolabhāradvājena bhikkhunā aññā byākatā: | “Due to the development and cultivation of three faculties, bhikkhus, did the bhikkhu Piṇḍolabhāradvāja declare final knowledge: | “诸比丘，由修习、培育三根，比丘宾头卢跋罗堕阇宣说究竟智： |
| ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāmīti. | ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’ | ‘生已尽，梵行已立，所作已办，不受后有。’ |
| Katamesaṁ tiṇṇannaṁ? | What three? | 何者为三？ |
| Satindriyassa, samādhindriyassa, paññindriyassa— | The faculty of mindfulness, the faculty of concentration, the faculty of wisdom— | 念根、定根、慧根—— |
| Imesaṁ kho, bhikkhave, tiṇṇannaṁ indriyānaṁ bhāvitattā bahulīkatattā piṇḍolabhāradvājena bhikkhunā aññā byākatā: | Due to the development and cultivation of these three faculties, bhikkhus, did the bhikkhu Piṇḍolabhāradvāja declare final knowledge: | 诸比丘，由修习、培育此三根，比丘宾头卢跋罗堕阇宣说究竟智： |
| ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāmīti. | ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’ | ‘生已尽，梵行已立，所作已办，不受后有。’ |
| Imāni ca, bhikkhave, tīṇindriyāni kimantāni? | And what are these three faculties aimed at, bhikkhus? | 诸比丘，此三根之目标为何？ |
| Khayantāni. | They are aimed at destruction. | 其目标为灭尽。 |
| Kissa khayantāni? | Destruction of what? | 灭尽何者？ |
| Jātijarāmaraṇassa. | Of birth, old age, and death. | 生、老、死。 |
| ‘Jātijarāmaraṇaṁ khayan’ti kho, bhikkhave, sampassamānena piṇḍolabhāradvājena bhikkhunā aññā byākatā: | Seeing that ‘birth, old age, and death are destruction,’ bhikkhus, the bhikkhu Piṇḍolabhāradvāja declared final knowledge: | 诸比丘，见‘生、老、死为灭尽’，比丘宾头卢跋罗堕阇宣说究竟智： |
| ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāmī”ti. | ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’” | ‘生已尽，梵行已立，所作已办，不受后有。’” |
48.50 - SN 48.50 Āpaṇa: Āpaṇa Sutta
| --- SN48.50 - Āpaṇasutta --- | --- SN48.50 - Āpaṇa Sutta --- | --- SN48.50 - 阿般那经 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ bhagavā aṅgesu viharati āpaṇaṁ nāma aṅgānaṁ nigamo. | On one occasion the Blessed One was dwelling in the Angas, at a town of the Angas named Apaṇa. | 一时，薄伽梵住鸯伽国，一鸯伽镇名阿般那。 |
| Tatra kho bhagavā āyasmantaṁ sāriputtaṁ āmantesi: | There the Blessed One addressed Venerable Sāriputta: | 尔时，薄伽梵告尊者舍利弗： |
| “yo so, sāriputta, ariyasāvako tathāgate ekantagato abhippasanno, na so tathāgate vā tathāgatasāsane vā kaṅkheyya vā vicikiccheyya vā”ti? | “Sāriputta, a noble-one's-disciple who has gone definitively to the Tathāgata and is fully confident in him does not waver or entertain doubts about the Tathāgata or about the Tathāgata’s Dispensation.” | “舍利弗，一圣弟子已决定趣向如来，于彼具足信，于如来或如来之教法，不摇不动，不生疑惑。” |
| “Yo so, bhante, ariyasāvako tathāgate ekantagato abhippasanno, na so tathāgate vā tathāgatasāsane vā kaṅkheyya vā vicikiccheyya vā. | “Bhante, a noble-one's-disciple who has gone definitively to the Tathāgata and is fully confident in him does not waver or entertain doubts about the Tathāgata or about the Tathāgata’s Dispensation. | “尊者，一圣弟子已决定趣向如来，于彼具足信，于如来或如来之教法，不摇不动，不生疑惑。 |
| saddhassa hi, bhante, ariyasāvakassa etaṁ pāṭikaṅkhaṁ yaṁ āraddhavīriyo viharissati—akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. | For it is to be expected, Bhante, that a noble-one's-disciple who is faithful will dwell with aroused energy for the abandoning of unwholesome states, for the acquisition of wholesome states; he will be strong, firm in his endeavor, not one to cast off the burden in regard to wholesome states. | 盖可期者，尊者，一有信之圣弟子，当为断不善法、为得善法而发精进住；彼当强毅、坚固精进，于善法不舍重担。 |
| Yaṁ hissa, bhante, vīriyaṁ tadassa vīriyindriyaṁ. | Bhante, his energy is the **faculty of energy**. | 尊者，彼之精进即**精进根**。 |
| Saddhassa hi, bhante, ariyasāvakassa āraddhavīriyassa etaṁ pāṭikaṅkhaṁ yaṁ satimā bhavissati, paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā. | For it is to be expected, Bhante, that a noble-one's-disciple who is faithful and has aroused energy will be mindful, endowed with supreme mindfulness and discretion, remembering and recollecting what was done and said long ago. | 盖可期者，尊者，一有信并发精进之圣弟子，当具念，具足最上之念与审慎，能忆念、随念久远所作所说之事。 |
| Yā hissa, bhante, sati tadassa satindriyaṁ. | Bhante, his mindfulness is the **faculty of mindfulness**. | 尊者，彼之念即**念根**。 |
| Saddhassa hi, bhante, ariyasāvakassa āraddhavīriyassa upaṭṭhitassatino etaṁ pāṭikaṅkhaṁ yaṁ vossaggārammaṇaṁ karitvā labhissati samādhiṁ, labhissati cittassa ekaggataṁ. | For it is to be expected, Bhante, that a noble-one's-disciple who is faithful, has aroused energy, and is mindful, making relinquishment his object, will gain concentration, will gain one-pointedness of mind. | 盖可期者，尊者，一有信、发精进、具念之圣弟子，以舍离为所缘，当得定，当得心一境性。 |
| Yo hissa, bhante, samādhi tadassa samādhindriyaṁ. | Bhante, his concentration is the **faculty of concentration**. | 尊者，彼之定即**定根**。 |
| Saddhassa hi, bhante, ariyasāvakassa āraddhavīriyassa upaṭṭhitassatino samāhitacittassa etaṁ pāṭikaṅkhaṁ yaṁ evaṁ pajānissati— | For it is to be expected, Bhante, that a noble-one's-disciple who is faithful, has aroused energy, is mindful, and has a concentrated mind will understand thus: | 盖可期者，尊者，一有信、发精进、具念、心专注之圣弟子，当如是了知： |
| anamataggo kho saṁsāro. | ‘Unconjecturable is transmigration. | ‘轮回不可思议。 |
| Pubbakoṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ. | A beginning point is not discerned of beings hindered by ignorance and fettered by craving, who are transmigrating and wandering on. | 为无明所障、为渴爱所缚之众生，轮回流转，不见始点。 |
| Avijjāya tveva tamokāyassa asesavirāganirodho santametaṁ padaṁ paṇītametaṁ padaṁ, yadidaṁ— | But with the fading away and cessation of this mass of darkness that is ignorance, this is the peaceful state, this is the sublime state, namely— | 然由此无明黑暗之灭尽、息灭，此乃寂静之境，此乃崇高之境，即—— |
| sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ. | the stilling of all formations, the relinquishing of all acquisitions, the destruction of craving, dispassion, cessation, Nibbāna.’ | 一切行之寂止，一切取之舍离，渴爱之灭尽，离欲，息灭，涅槃。’ |
| Yā hissa, bhante, paññā tadassa paññindriyaṁ. | Bhante, his understanding is the **faculty of wisdom**. | 尊者，彼之了知即**慧根**。 |
| Saddho so, bhante, ariyasāvako evaṁ padahitvā padahitvā evaṁ saritvā saritvā evaṁ samādahitvā samādahitvā evaṁ pajānitvā pajānitvā evaṁ abhisaddahati: | Such a noble-one's-disciple, Bhante, striving again and again, recollecting again and again, concentrating again and again, understanding again and again, comes to be fully confident thus: | 如是圣弟子，尊者，再再精进，再再忆念，再再专注，再再了知，来至具足信如是： |
| ‘ime kho te dhammā ye me pubbe sutavā ahesuṁ. | ‘These are those states I previously heard about. | ‘此等是我先前所闻之法。 |
| Tenāhaṁ etarahi kāyena ca phusitvā viharāmi, paññāya ca ativijjha passāmī’ti. | Now I dwell having contacted them with the body, and I see them by penetrating with wisdom.’ | 今我以身触而住，以慧穿透而见。’ |
| Yā hissa, bhante, saddhā tadassa saddhindriyan”ti. | Bhante, his faith is the **faculty of faith**.” | 尊者，彼之信即**信根**。” |
| “Sādhu sādhu, sāriputta. | “Good, good, Sāriputta. | “善哉，善哉，舍利弗。 |
| Yo so, sāriputta, ariyasāvako tathāgate ekantagato abhippasanno, na so tathāgate vā tathāgatasāsane vā kaṅkheyya vā vicikiccheyya vā. | Sāriputta, a noble-one's-disciple who has gone definitively to the Tathāgata and is fully confident in him does not waver or entertain doubts about the Tathāgata or about the Tathāgata’s Dispensation. | 舍利弗，一圣弟子已决定趣向如来，于彼具足信，于如来或如来之教法，不摇不动，不生疑惑。 |
| Saddhassa hi, sāriputta, ariyasāvakassa etaṁ pāṭikaṅkhaṁ yaṁ āraddhavīriyo viharissati— | For it is to be expected, Sāriputta, that a noble-one's-disciple who is faithful will dwell with aroused energy—for the abandoning of unwholesome states, for the acquisition of wholesome states; he will be strong, firm in his endeavor, not one to cast off the burden in regard to wholesome states. | 盖可期者，舍利弗，一有信之圣弟子，当为断不善法、为得善法而发精进住；彼当强毅、坚固精进，于善法不舍重担。 |
| akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. | Sāriputta, his energy is the **faculty of energy**. | 舍利弗，彼之精进即**精进根**。 |
| Yaṁ hissa, sāriputta, vīriyaṁ tadassa vīriyindriyaṁ. | For it is to be expected, Sāriputta, that a noble-one's-disciple who is faithful and has aroused energy will be mindful, endowed with supreme mindfulness and discretion, remembering and recollecting what was done and said long ago. | 盖可期者，舍利弗，一有信并发精进之圣弟子，当具念，具足最上之念与审慎，能忆念、随念久远所作所说之事。 |
| Saddhassa hi, sāriputta, ariyasāvakassa āraddhavīriyassa etaṁ pāṭikaṅkhaṁ yaṁ satimā bhavissati, paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā. | Sāriputta, his mindfulness is the **faculty of mindfulness**. | 舍利弗，彼之念即**念根**。 |
| Yā hissa, sāriputta, sati tadassa satindriyaṁ. | For it is to be expected, Sāriputta, that a noble-one's-disciple who is faithful, has aroused energy, and is mindful, making relinquishment his object, will gain concentration, will gain one-pointedness of mind. | 盖可期者，舍利弗，一有信、发精进、具念之圣弟子，以舍离为所缘，当得定，当得心一境性。 |
| Saddhassa hi, sāriputta, ariyasāvakassa āraddhavīriyassa upaṭṭhitassatino etaṁ pāṭikaṅkhaṁ yaṁ vossaggārammaṇaṁ karitvā labhissati samādhiṁ, labhissati cittassa ekaggataṁ. | Sāriputta, his concentration is the **faculty of concentration**. | 舍利弗，彼之定即**定根**。 |
| Yo hissa, sāriputta, samādhi tadassa samādhindriyaṁ. | For it is to be expected, Sāriputta, that a noble-one's-disciple who is faithful, has aroused energy, is mindful, and has a concentrated mind will understand thus: | 盖可期者，舍利弗，一有信、发精进、具念、心专注之圣弟子，当如是了知： |
| Saddhassa hi, sāriputta, ariyasāvakassa āraddhavīriyassa upaṭṭhitassatino samāhitacittassa etaṁ pāṭikaṅkhaṁ yaṁ evaṁ pajānissati— | ‘Unconjecturable is transmigration. | ‘轮回不可思议。 |
| anamataggo kho saṁsāro. | A beginning point is not discerned of beings hindered by ignorance and fettered by craving, who are transmigrating and wandering on. | 为无明所障、为渴爱所缚之众生，轮回流转，不见始点。 |
| Pubbakoṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ. | But with the fading away and cessation of this mass of darkness that is ignorance, this is the peaceful state, this is the sublime state, namely— | 然由此无明黑暗之灭尽、息灭，此乃寂静之境，此乃崇高之境，即—— |
| Avijjāya tveva tamokāyassa asesavirāganirodho santametaṁ padaṁ paṇītametaṁ padaṁ, yadidaṁ— | the stilling of all formations, the relinquishing of all acquisitions, the destruction of craving, dispassion, cessation, Nibbāna.’ | 一切行之寂止，一切取之舍离，渴爱之灭尽，离欲，息灭，涅槃。’ |
| sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ. | Sāriputta, his understanding is the **faculty of wisdom**. | 舍利弗，彼之了知即**慧根**。 |
| Yā hissa, sāriputta, paññā tadassa paññindriyaṁ. | Such a noble-one's-disciple, Sāriputta, striving again and again, recollecting again and again, concentrating again and again, understanding again and again, comes to be fully confident thus: | 如是圣弟子，舍利弗，再再精进，再再忆念，再再专注，再再了知，来至具足信如是： |
| Saddho so, sāriputta, ariyasāvako evaṁ padahitvā padahitvā evaṁ saritvā saritvā evaṁ samādahitvā samādahitvā evaṁ pajānitvā pajānitvā evaṁ abhisaddahati: | ‘These are those states I previously heard about. | ‘此等是我先前所闻之法。 |
| ‘ime kho te dhammā ye me pubbe sutavā ahesuṁ. | Now I dwell having contacted them with the body, and I see them by penetrating with wisdom.’ | 今我以身触而住，以慧穿透而见。’ |
| Tenāhaṁ etarahi kāyena ca phusitvā viharāmi, paññāya ca ativijjha passāmī’ti. | Sāriputta, his faith is the **faculty of faith**.” | 舍利弗，彼之信即**信根**。” |
| Yā hissa, sāriputta, saddhā tadassa saddhindriyan”ti. | The section on old age, the fifth. | 第五老品。 |
| Jarāvaggo pañcamo. | Old age, Uṇṇābha the brahmin, | 老、郁那婆婆罗门、 |
| Jarā uṇṇābho brāhmaṇo, | Sāketa, Pubbakoṭṭhaka; | 娑计、东拘多； |
| sāketo pubbakoṭṭhako; | And four in Pubbārāma, | 与四在东园， |
| Pubbārāme ca cattāri, | Piṇḍola, together with Apaṇa. | 宾头卢、及阿般那。 |
| piṇḍolo āpaṇena cāti. |
48.51 - SN 48.51 Sāla
| --- SN48.51 - Sālasutta --- | --- SN48.51 - Sāla Sutta --- | --- SN48.51 - 娑罗经 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ bhagavā kosalesu viharati sālāya brāhmaṇagāme. | On one occasion the Blessed One was dwelling among the Kosalans, at the brahmin village of Sālā. | 一时，薄伽梵住于拘萨罗国，一婆罗门村名娑罗。 |
| Tatra kho bhagavā bhikkhū āmantesi: | There the Blessed One addressed the bhikkhus: | 尔时，薄伽梵告诸比丘： |
| “seyyathāpi, bhikkhave, ye keci tiracchānagatā pāṇā, sīho migarājā tesaṁ aggamakkhāyati, yadidaṁ—thāmena javena sūrena; | “Bhikkhus, just as among all foot-bearing living beings, the lion, the king of beasts, is declared to be the foremost—that is, in terms of strength, swiftness, and courage; | “诸比丘，譬如一切有足众生中，狮子兽王，宣称为最上——即于力、速、勇； |
| evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṁ tesaṁ aggamakkhāyati, yadidaṁ—bodhāya. | even so, bhikkhus, among all states that partake of enlightenment, the **faculty of wisdom** is declared to be the foremost—that is, in terms of enlightenment. | 如是，诸比丘，于一切菩提分法中，**慧根**宣称为最上——即于觉悟。 |
| Katame ca, bhikkhave, bodhipakkhiyā dhammā? | And what, bhikkhus, are the states that partake of enlightenment? | 诸比丘，何为菩提分法？ |
| Saddhindriyaṁ, bhikkhave, bodhipakkhiyo dhammo, taṁ bodhāya saṁvattati; | The **faculty of faith**, bhikkhus, is a state that partakes of enlightenment; it leads to enlightenment. | **信根**，诸比丘，是菩提分法；它导向觉悟。 |
| vīriyindriyaṁ bodhipakkhiyo dhammo, taṁ bodhāya saṁvattati; | The **faculty of energy** is a state that partakes of enlightenment; it leads to enlightenment. | **精进根**是菩提分法；它导向觉悟。 |
| satindriyaṁ bodhipakkhiyo dhammo, taṁ bodhāya saṁvattati; | The **faculty of mindfulness** is a state that partakes of enlightenment; it leads to enlightenment. | **念根**是菩提分法；它导向觉悟。 |
| samādhindriyaṁ bodhipakkhiyo dhammo, taṁ bodhāya saṁvattati; | The **faculty of concentration** is a state that partakes of enlightenment; it leads to enlightenment. | **定根**是菩提分法；它导向觉悟。 |
| paññindriyaṁ bodhipakkhiyo dhammo, taṁ bodhāya saṁvattati. | The **faculty of wisdom** is a state that partakes of enlightenment; it leads to enlightenment. | **慧根**是菩提分法；它导向觉悟。 |
| Seyyathāpi, bhikkhave, ye keci tiracchānagatā pāṇā, sīho migarājā tesaṁ aggamakkhāyati, yadidaṁ—thāmena javena sūrena; | Bhikkhus, just as among all foot-bearing living beings, the lion, the king of beasts, is declared to be the foremost—that is, in terms of strength, swiftness, and courage; | 诸比丘，譬如一切有足众生中，狮子兽王，宣称为最上——即于力、速、勇； |
| evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṁ tesaṁ aggamakkhāyati, yadidaṁ—bodhāyā”ti. | even so, bhikkhus, among all states that partake of enlightenment, the **faculty of wisdom** is declared to be the foremost—that is, in terms of enlightenment.” | 如是，诸比丘，于一切菩提分法中，**慧根**宣称为最上——即于觉悟。” |
48.52 - SN 48.52 Mallika: Mallika Sutta
| --- SN48.52 - Mallikasutta --- | --- SN48.52 - Mallika Sutta --- | |
| --- SN48.52 - 摩罗经 --- | ||
| Evaṁ me sutaṁ— | Thus have I heard. | |
| ekaṁ samayaṁ bhagavā mallesu viharati uruvelakappaṁ nāma mallānaṁ nigamo. | On one occasion the Blessed One was dwelling among the Mallans, at Uruvelakappa, a town of the Mallans. | 如是我闻。 |
| Tatra kho bhagavā bhikkhū āmantesi: | There the Blessed One addressed the bhikkhus: | 一时，薄伽梵住于摩罗国，一摩罗镇名乌卢韦罗劫波。 |
| “yāvakīvañca, bhikkhave, ariyasāvakassa ariyañāṇaṁ na uppannaṁ hoti neva tāva catunnaṁ indriyānaṁ saṇṭhiti hoti, neva tāva catunnaṁ indriyānaṁ avaṭṭhiti hoti. | “As long, bhikkhus, as a noble-one's-disciple’s noble knowledge has not arisen, so long there is no establishment of the four faculties, no stability of the four faculties. | 尔时，薄伽梵告诸比丘： |
| Yato ca kho, bhikkhave, ariyasāvakassa ariyañāṇaṁ uppannaṁ hoti, atha catunnaṁ indriyānaṁ saṇṭhiti hoti, atha catunnaṁ indriyānaṁ avaṭṭhiti hoti. | But when, bhikkhus, a noble-one's-disciple’s noble knowledge has arisen, then there is establishment of the four faculties, then there is stability of the four faculties. | “诸比丘，乃至圣弟子之圣智未生，乃至四根无建立，四根无安住。 |
| Seyyathāpi, bhikkhave, yāvakīvañca kūṭāgārassa kūṭaṁ na ussitaṁ hoti, neva tāva gopānasīnaṁ saṇṭhiti hoti, neva tāva gopānasīnaṁ avaṭṭhiti hoti. | Just as, bhikkhus, as long as the peak of a peaked house has not been raised, so long there is no establishment of the rafters, no stability of the rafters. | 然诸比丘，当圣弟子之圣智生起，则有四根之建立，则有四根之安住。 |
| Yato ca kho, bhikkhave, kūṭāgārassa kūṭaṁ ussitaṁ hoti, atha gopānasīnaṁ saṇṭhiti hoti, atha gopānasīnaṁ avaṭṭhiti hoti. | But when, bhikkhus, the peak of a peaked house has been raised, then there is establishment of the rafters, then there is stability of the rafters. | 譬如，诸比丘，乃至尖顶屋之顶未举，乃至椽无建立，椽无安住。 |
| Evameva kho, bhikkhave, yāvakīvañca ariyasāvakassa ariyañāṇaṁ na uppannaṁ hoti, neva tāva catunnaṁ indriyānaṁ saṇṭhiti hoti, neva tāva catunnaṁ indriyānaṁ avaṭṭhiti hoti. | Even so, bhikkhus, as long as a noble-one's-disciple’s noble knowledge has not arisen, so long there is no establishment of the four faculties, no stability of the four faculties. | 然诸比丘，当尖顶屋之顶已举，则有椽之建立，则有椽之安住。 |
| Yato ca kho, bhikkhave, ariyasāvakassa ariyañāṇaṁ uppannaṁ hoti, atha catunnaṁ indriyānaṁ …pe… avaṭṭhiti hoti. | But when, bhikkhus, a noble-one's-disciple’s noble knowledge has arisen, then there is establishment of the four faculties … stability of the four faculties. | 如是，诸比丘，乃至圣弟子之圣智未生，乃至四根无建立，四根无安住。 |
| Katamesaṁ catunnaṁ? | Of which four? | 然诸比丘，当圣弟子之圣智生起，则有四根之建立……四根之安住。 |
| Saddhindriyassa, vīriyindriyassa, satindriyassa, samādhindriyassa. | Of the **faculty of faith**, the **faculty of energy**, the **faculty of mindfulness**, the **faculty of concentration**. | 何者四？ |
| Paññavato, bhikkhave, ariyasāvakassa tadanvayā saddhā saṇṭhāti, tadanvayaṁ vīriyaṁ saṇṭhāti, tadanvayā sati saṇṭhāti, tadanvayo samādhi saṇṭhātī”ti. | For a noble-one's-disciple who possesses wisdom, bhikkhus, faith becomes established in connection with that wisdom, energy becomes established in connection with that wisdom, mindfulness becomes established in connection with that wisdom, concentration becomes established in connection with that wisdom.” | **信根**、**精进根**、**念根**、**定根**。 |
| Dutiyaṁ. | Second. | 盖，诸比丘，具慧之圣弟子，信依彼慧而立，精进依彼慧而立，念依彼慧而立，定依彼慧而立。” |
| 第二。 |
48.53 - SN 48.53 Sekha: Sekha Sutta
| --- SN48.53 - Sekhasutta --- | --- SN48.53 - Sekha Sutta --- | --- SN48.53 - 学人经 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ bhagavā kosambiyaṁ viharati ghositārāme. | On one occasion the Blessed One was dwelling at Kosambī, in Ghosita’s Park. | 一时，薄伽梵住憍赏弥瞿师罗园。 |
| Tatra kho bhagavā bhikkhū āmantesi: | There the Blessed One addressed the bhikkhus: | 尔时，薄伽梵告诸比丘： |
| “atthi nu kho, bhikkhave, pariyāyo yaṁ pariyāyaṁ āgamma sekho bhikkhu sekhabhūmiyaṁ ṭhito ‘sekhosmī’ti pajāneyya, asekho bhikkhu asekhabhūmiyaṁ ṭhito ‘asekhosmī’ti pajāneyyā”ti? | “Is there, bhikkhus, a way by which a trainee bhikkhu, standing on the trainee’s ground, might know: ‘I am a trainee,’ and a non-trainee bhikkhu, standing on the non-trainee’s ground, might know: ‘I am a non-trainee’?” | “诸比丘，岂有道，能令学人比丘，立于学人地，知：‘我是学人’，而无学比丘，立于无学地，知：‘我是无学’耶？” |
| “Bhagavaṁmūlakā no, bhante, dhammā …pe… | “Our teachings, Bhante, are rooted in the Blessed One….” | “尊者，我等之教，根于薄伽梵……” |
| “atthi, bhikkhave, pariyāyo yaṁ pariyāyaṁ āgamma sekho bhikkhu sekhabhūmiyaṁ ṭhito ‘sekhosmī’ti pajāneyya, asekho bhikkhu asekhabhūmiyaṁ ṭhito ‘asekhosmī’ti pajāneyya. | “There is, bhikkhus, a way by which a trainee bhikkhu, standing on the trainee’s ground, might know: ‘I am a trainee,’ and a non-trainee bhikkhu, standing on the non-trainee’s ground, might know: ‘I am a non-trainee.’ | “有，诸比丘，有道，能令学人比丘，立于学人地，知：‘我是学人’，而无学比丘，立于无学地，知：‘我是无学’。 |
| Katamo ca, bhikkhave, pariyāyo yaṁ pariyāyaṁ āgamma sekho bhikkhu sekhabhūmiyaṁ ṭhito ‘sekhosmī’ti pajānāti? | And what, bhikkhus, is the way by which a trainee bhikkhu, standing on the trainee’s ground, knows: ‘I am a trainee’? | 诸比丘，何者为道，能令学人比丘，立于学人地，知：‘我是学人’？ |
| Idha, bhikkhave, sekho bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti— | Here, bhikkhus, a trainee bhikkhu understands as it actually is: ‘This is suffering’; he understands as it actually is: ‘This is the origin of suffering’; he understands as it actually is: ‘This is the cessation of suffering’; he understands as it actually is: ‘This is the way leading to the cessation of suffering’— | 于此，诸比丘，学人比丘如实了知：‘此是苦’；彼如实了知：‘此是苦之集’；彼如实了知：‘此是苦之灭’；彼如实了知：‘此是趣向苦灭之道’—— |
| ayampi kho, bhikkhave, pariyāyo yaṁ pariyāyaṁ āgamma sekho bhikkhu sekhabhūmiyaṁ ṭhito ‘sekhosmī’ti pajānāti. | This, bhikkhus, is also a way by which a trainee bhikkhu, standing on the trainee’s ground, knows: ‘I am a trainee.’ | 此，诸比丘，亦为道，能令学人比丘，立于学人地，知：‘我是学人’。 |
| Puna caparaṁ, bhikkhave, sekho bhikkhu iti paṭisañcikkhati: | Again, bhikkhus, a trainee bhikkhu reflects thus: | 复次，诸比丘，学人比丘如是思惟： |
| ‘atthi nu kho ito bahiddhā añño samaṇo vā brāhmaṇo vā yo evaṁ bhūtaṁ tacchaṁ tathaṁ dhammaṁ deseti yathā bhagavā’ti? | ‘Is there any other ascetic or brahmin outside this Dispensation who teaches such a true and actual Dhamma as the Blessed One?’ | ‘此教法外，岂有他沙门或婆罗门，说如薄伽梵之真实法耶？’ |
| So evaṁ pajānāti: | He understands thus: | 彼如是了知： |
| ‘natthi kho ito bahiddhā añño samaṇo vā brāhmaṇo vā yo evaṁ bhūtaṁ tacchaṁ tathaṁ dhammaṁ deseti yathā bhagavā’ti. | ‘There is no other ascetic or brahmin outside this Dispensation who teaches such a true and actual Dhamma as the Blessed One.’ | ‘此教法外，无有他沙门或婆罗门，说如薄伽梵之真实法。’ |
| Ayampi kho, bhikkhave, pariyāyo yaṁ pariyāyaṁ āgamma sekho bhikkhu sekhabhūmiyaṁ ṭhito ‘sekhosmī’ti pajānāti. | This, bhikkhus, is also a way by which a trainee bhikkhu, standing on the trainee’s ground, knows: ‘I am a trainee.’ | 此，诸比丘，亦为道，能令学人比丘，立于学人地，知：‘我是学人’。 |
| Puna caparaṁ, bhikkhave, sekho bhikkhu pañcindriyāni pajānāti— | Again, bhikkhus, a trainee bhikkhu understands the five faculties— | 复次，诸比丘，学人比丘了知五根—— |
| saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ. | the **faculty of faith**, the **faculty of energy**, the **faculty of mindfulness**, the **faculty of concentration**, the **faculty of wisdom**. | **信根**、**精进根**、**念根**、**定根**、**慧根**。 |
| Yaṅgatikāni yaṁparamāni yaṁphalāni yaṁpariyosānāni. Na heva kho kāyena phusitvā viharati; | He knows their direction, their ultimate goal, their fruit, their culmination. However, he does not dwell having contacted them with the body; | 彼知其趣向、究竟、果、终极。然彼非以身触而住； |
| paññāya ca ativijjha passati. | but he sees them by penetrating with wisdom. | 然以慧穿透而见。 |
| Ayampi kho, bhikkhave, pariyāyo yaṁ pariyāyaṁ āgamma sekho bhikkhu sekhabhūmiyaṁ ṭhito ‘sekhosmī’ti pajānāti. | This, bhikkhus, is also a way by which a trainee bhikkhu, standing on the trainee’s ground, knows: ‘I am a trainee.’ | 此，诸比丘，亦为道，能令学人比丘，立于学人地，知：‘我是学人’。 |
| Katamo ca, bhikkhave, pariyāyo yaṁ pariyāyaṁ āgamma asekho bhikkhu asekhabhūmiyaṁ ṭhito ‘asekhosmī’ti pajānāti? | And what, bhikkhus, is the way by which a non-trainee bhikkhu, standing on the non-trainee’s ground, knows: ‘I am a non-trainee’? | 诸比丘，何者为道，能令无学比丘，立于无学地，知：‘我是无学’？ |
| Idha, bhikkhave, asekho bhikkhu pañcindriyāni pajānāti— | Here, bhikkhus, a non-trainee bhikkhu understands the five faculties— | 于此，诸比丘，无学比丘了知五根—— |
| saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ. | the **faculty of faith**, the **faculty of energy**, the **faculty of mindfulness**, the **faculty of concentration**, the **faculty of wisdom**. | **信根**、**精进根**、**念根**、**定根**、**慧根**。 |
| Yaṅgatikāni yaṁparamāni yaṁphalāni yaṁpariyosānāni. Kāyena ca phusitvā viharati; | He knows their direction, their ultimate goal, their fruit, their culmination. He dwells having contacted them with the body; | 彼知其趣向、究竟、果、终极。彼以身触而住； |
| paññāya ca ativijjha passati. | and he sees them by penetrating with wisdom. | 并以慧穿透而见。 |
| Ayampi kho, bhikkhave, pariyāyo yaṁ pariyāyaṁ āgamma asekho bhikkhu asekhabhūmiyaṁ ṭhito ‘asekhosmī’ti pajānāti. | This, bhikkhus, is also a way by which a non-trainee bhikkhu, standing on the non-trainee’s ground, knows: ‘I am a non-trainee.’ | 此，诸比丘，亦为道，能令无学比丘，立于无学地，知：‘我是无学’。 |
| Puna caparaṁ, bhikkhave, asekho bhikkhu cha indriyāni pajānāti. | Again, bhikkhus, a non-trainee bhikkhu understands the six faculties. | 复次，诸比丘，无学比丘了知六根。 |
| ‘Cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ, manindriyaṁ— | ‘The **faculty of the eye**, the **faculty of the ear**, the **faculty of the nose**, the **faculty of the tongue**, the **faculty of the body**, the **faculty of the mind**— | ‘**眼根**、**耳根**、**鼻根**、**舌根**、**身根**、**意根**—— |
| imāni kho cha indriyāni sabbena sabbaṁ sabbathā sabbaṁ aparisesaṁ nirujjhissanti, aññāni ca cha indriyāni na kuhiñci kismiñci uppajjissantī’ti pajānāti. | these six faculties will utterly, completely, entirely cease without remainder, and no other six faculties will ever arise anywhere’—he understands this. | 此六根将究竟、完全、全然无余而灭，无有他六根于任何处再生’——彼了知此。 |
| Ayampi kho, bhikkhave, pariyāyo yaṁ pariyāyaṁ āgamma asekho bhikkhu asekhabhūmiyaṁ ṭhito ‘asekhosmī’ti pajānātī”ti. | This, bhikkhus, is also a way by which a non-trainee bhikkhu, standing on the non-trainee’s ground, knows: ‘I am a non-trainee.’ ” | 此，诸比-比丘，亦为道，能令无学比丘，立于无学地，知：‘我是无学’。” |
| Tatiyaṁ. | Third. | 第三。 |
48.54 - SN 48.54 Pada: Pada Sutta
| --- SN48.54 - Padasutta --- | --- SN48.54 - Pada Sutta --- | --- SN48.54 - 足迹经 --- |
| “Seyyathāpi, bhikkhave, yāni kānici jaṅgalānaṁ pāṇānaṁ padajātāni sabbāni tāni hatthipade samodhānaṁ gacchanti, hatthipadaṁ tesaṁ aggamakkhāyati, yadidaṁ—mahantattena; | “Bhikkhus, just as all the footprints of foot-bearing living beings are encompassed by the elephant’s footprint, and the elephant’s footprint is declared to be the foremost among them, that is, in terms of its size; | “诸比丘，譬如一切有足众生之足迹，皆为象迹所摄，象迹宣称为其中之最上，即于大小； |
| evameva kho, bhikkhave, yāni kānici padāni bodhāya saṁvattanti, paññindriyaṁ padaṁ tesaṁ aggamakkhāyati, yadidaṁ—bodhāya. | even so, bhikkhus, among all practices that lead to enlightenment, the **faculty of wisdom** is declared to be the foremost practice, that is, in terms of enlightenment. | 如是，诸比丘，于一切引至觉悟之修行中，**慧根**宣称为最上之修行，即于觉悟。 |
| Katamāni ca, bhikkhave, padāni bodhāya saṁvattanti? | And what, bhikkhus, are the practices that lead to enlightenment? | 诸比丘，何为引至觉悟之修行？ |
| Saddhindriyaṁ, bhikkhave, padaṁ, taṁ bodhāya saṁvattati; | The **faculty of faith**, bhikkhus, is a practice; it leads to enlightenment. | **信根**，诸比丘，是一修行；它导向觉悟。 |
| vīriyindriyaṁ padaṁ, taṁ bodhāya saṁvattati; | The **faculty of energy** is a practice; it leads to enlightenment. | **精进根**是一修行；它导向觉悟。 |
| satindriyaṁ padaṁ, taṁ bodhāya saṁvattati; | The **faculty of mindfulness** is a practice; it leads to enlightenment. | **念根**是一修行；它导向觉悟。 |
| samādhindriyaṁ padaṁ, taṁ bodhāya saṁvattati; | The **faculty of concentration** is a practice; it leads to enlightenment. | **定根**是一修行；它导向觉悟。 |
| paññindriyaṁ padaṁ, taṁ bodhāya saṁvattati. | The **faculty of wisdom** is a practice; it leads to enlightenment. | **慧根**是一修行；它导向觉悟。 |
| Seyyathāpi, bhikkhave, yāni kānici jaṅgalānaṁ pāṇānaṁ padajātāni sabbāni tāni hatthipade samodhānaṁ gacchanti, hatthipadaṁ tesaṁ aggamakkhāyati, yadidaṁ—mahantattena; | Bhikkhus, just as all the footprints of foot-bearing living beings are encompassed by the elephant’s footprint, and the elephant’s footprint is declared to be the foremost among them, that is, in terms of its size; | 诸比丘，譬如一切有足众生之足迹，皆为象迹所摄，象迹宣称为其中之最上，即于大小； |
| evameva kho, bhikkhave, yāni kānici padāni bodhāya saṁvattanti, paññindriyaṁ padaṁ tesaṁ aggamakkhāyati, yadidaṁ—bodhāyā”ti. | even so, bhikkhus, among all practices that lead to enlightenment, the **faculty of wisdom** is declared to be the foremost practice, that is, in terms of enlightenment.” | 如是，诸比丘，于一切引至觉悟之修行中，**慧根**宣称为最上之修行，即于觉悟。” |
| Catutthaṁ. | Fourth. | 第四。 |
48.55 - SN 48.55 Sāra: Sāra Sutta
| --- SN48.55 - Sārasutta --- | --- SN48.55 - Sāra Sutta --- | --- SN48.55 - 心材经 --- |
| “Seyyathāpi, bhikkhave, ye keci sāragandhā, lohitacandanaṁ tesaṁ aggamakkhāyati; | “Bhikkhus, just as among all heartwood fragrances, red sandalwood is declared to be the foremost; | “诸比丘，譬如一切心材香中，赤栴檀宣称为最上； |
| evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṁ tesaṁ aggamakkhāyati, yadidaṁ—bodhāya. | even so, bhikkhus, among all states that partake of enlightenment, the **faculty of wisdom** is declared to be the foremost—that is, in terms of enlightenment. | 如是，诸比丘，于一切菩提分法中，**慧根**宣称为最上——即于觉悟。 |
| Katame ca, bhikkhave, bodhipakkhiyā dhammā? | And what, bhikkhus, are the states that partake of enlightenment? | 诸比丘，何为菩提分法？ |
| Saddhindriyaṁ, bhikkhave, bodhipakkhiyo dhammo, taṁ bodhāya saṁvattati. | The **faculty of faith**, bhikkhus, is a state that partakes of enlightenment; it leads to enlightenment. | **信根**，诸比丘，是菩提分法；它导向觉悟。 |
| Vīriyindriyaṁ …pe… | The **faculty of energy** …pe… | **精进根**…pe… |
| satindriyaṁ …pe… | the **faculty of mindfulness** …pe… | **念根**…pe… |
| samādhindriyaṁ …pe… | the **faculty of concentration** …pe… | **定根**…pe… |
| paññindriyaṁ bodhipakkhiyo dhammo, taṁ bodhāya saṁvattati. | the **faculty of wisdom** is a state that partakes of enlightenment; it leads to enlightenment. | **慧根**是菩提分法；它导向觉悟。 |
| Seyyathāpi, bhikkhave, ye keci sāragandhā, lohitacandanaṁ tesaṁ aggamakkhāyati; | Bhikkhus, just as among all heartwood fragrances, red sandalwood is declared to be the foremost; | 诸比丘，譬如一切心材香中，赤栴檀宣称为最上； |
| evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṁ tesaṁ aggamakkhāyati, yadidaṁ—bodhāyā”ti. | even so, bhikkhus, among all states that partake of enlightenment, the **faculty of wisdom** is declared to be the foremost—that is, in terms of enlightenment.” | 如是，诸比丘，于一切菩提分法中，**慧根**宣称为最上——即于觉悟。” |
48.56 - SN 48.56 Patiṭṭhita: Patiṭṭhita Sutta
| --- SN48.56 - Patiṭṭhitasutta --- | --- SN48.56 - Patiṭṭhita Sutta --- | --- SN48.56 - 安住经 --- |
| “Ekadhamme patiṭṭhitassa, bhikkhave, bhikkhuno pañcindriyāni bhāvitāni honti subhāvitāni. | “Bhikkhus, for a bhikkhu who is established in one state, the five faculties are developed, well developed. | “诸比丘，于一法安住之比丘，五根得以修习、善修习。 |
| Katamasmiṁ ekadhamme? | In which one state? | 于何一法？ |
| Appamāde. | In heedfulness. | 于不放逸。 |
| Katamo ca bhikkhave, appamādo? | And what, bhikkhus, is heedfulness? | 诸比丘，何为不放逸？ |
| Idha, bhikkhave, bhikkhu cittaṁ rakkhati āsavesu ca sāsavesu ca dhammesu. | Here, bhikkhus, a bhikkhu guards his mind regarding defilements and states associated with defilements. | 于此，诸比丘，比丘于诸漏及与漏相关之法守护其心。 |
| Tassa cittaṁ rakkhato āsavesu ca sāsavesu ca dhammesu saddhindriyampi bhāvanāpāripūriṁ gacchati. | When his mind is guarded regarding defilements and states associated with defilements, the **faculty of faith** goes to the fulfillment of development. | 当其心于诸漏及与漏相关之法守护时，**信根**趣向修习圆满。 |
| Vīriyindriyampi bhāvanāpāripūriṁ gacchati. | The **faculty of energy** goes to the fulfillment of development. | **精进根**趣向修习圆满。 |
| Satindriyampi bhāvanāpāripūriṁ gacchati. | The **faculty of mindfulness** goes to the fulfillment of development. | **念根**趣向修习圆满。 |
| Samādhindriyampi bhāvanāpāripūriṁ gacchati. | The **faculty of concentration** goes to the fulfillment of development. | **定根**趣向修习圆满。 |
| Paññindriyampi bhāvanāpāripūriṁ gacchati. | The **faculty of wisdom** goes to the fulfillment of development. | **慧根**趣向修习圆满。 |
| Evampi kho, bhikkhave, ekadhamme patiṭṭhitassa bhikkhuno pañcindriyāni bhāvitāni honti subhāvitānī”ti. | Thus, bhikkhus, for a bhikkhu who is established in one state, the five faculties are developed, well developed.” | 如是，诸比丘，于一法安住之比丘，五根得以修习、善修习。” |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
48.57 - SN 48.57 Sahampatibrahma: Sahampati Brahmā Sutta
| --- SN48.57 - Sahampatibrahmasutta --- | --- SN48.57 - Sahampati Brahmā Sutta --- | --- SN48.57 - 娑婆主梵天经 --- |
| Ekaṁ samayaṁ bhagavā uruvelāyaṁ viharati najjā nerañjarāya tīre ajapālanigrodhe paṭhamābhisambuddho. | On one occasion the Blessed One was dwelling at Uruvelā, on the bank of the Nerañjarā River, at the Ajapāla Banyan Tree, having just attained full enlightenment. | 一时，薄伽梵住优楼频螺，尼连禅河畔，阿阇波罗尼拘律树下，新成正觉。 |
| Atha kho bhagavato rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: | Then, while the Blessed One was in seclusion, meditating, a thought arose in his mind thus: | 尔时，薄伽梵独处宴坐，心生此念： |
| “pañcindriyāni bhāvitāni bahulīkatāni amatogadhāni honti amataparāyaṇāni amatapariyosānāni. | “The five faculties, when developed and cultivated, have the Deathless as their culmination, the Deathless as their destination, the Deathless as their final goal. | “五根，若修习、培育，以不死为究竟，不死为趣，不死为终极。 |
| Katamāni pañca? | Which five? | 何者五？ |
| Saddhindriyaṁ bhāvitaṁ bahulīkataṁ amatogadhaṁ hoti amataparāyaṇaṁ amatapariyosānaṁ. | The **faculty of faith**, when developed and cultivated, has the Deathless as its culmination, the Deathless as its destination, the Deathless as its final goal. | **信根**，若修习、培育，以不死为究竟，不死为趣，不死为终极。 |
| Vīriyindriyaṁ …pe… | The **faculty of energy** …pe… | **精进根**…pe… |
| satindriyaṁ …pe… | the **faculty of mindfulness** …pe… | **念根**…pe… |
| samādhindriyaṁ …pe… | the **faculty of concentration** …pe… | **定根**…pe… |
| paññindriyaṁ bhāvitaṁ bahulīkataṁ amatogadhaṁ hoti amataparāyaṇaṁ amatapariyosānaṁ. | the **faculty of wisdom**, when developed and cultivated, has the Deathless as its culmination, the Deathless as its destination, the Deathless as its final goal. | **慧根**，若修习、培育，以不死为究竟，不死为趣，不死为终极。 |
| Imāni pañcindriyāni bhāvitāni bahulīkatāni amatogadhāni honti amataparāyaṇāni amatapariyosānānī”ti. | These five faculties, when developed and cultivated, have the Deathless as their culmination, the Deathless as their destination, the Deathless as their final goal.” | 此五根，若修习、培育，以不死为究竟，不死为趣，不死为终极。” |
| Atha kho brahmā sahampati bhagavato cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva brahmaloke antarahito bhagavato purato pāturahosi. | Then Brahmā Sahampati, having known with his mind the thought in the Blessed One’s mind—just as a strong man might extend his drawn-in arm or draw in his extended arm—vanished from the Brahmā world and appeared before the Blessed One. | 尔时，娑婆主梵天以其心知薄伽梵心中所念——譬如力士伸屈臂或屈伸臂——即于梵天界没，现于薄伽梵前。 |
| Atha kho brahmā sahampati ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca: | Then Brahmā Sahampati, arranging his upper robe over one shoulder, extended his joined hands in salutation towards the Blessed One and said to the Blessed One: | 尔时，娑婆主梵天偏袒一肩，合掌向薄伽梵致敬，白薄伽梵言： |
| “evametaṁ, bhagavā, evametaṁ sugata. | “So it is, Bhante! So it is, Sugata! | “诚然，尊者！诚然，善逝！ |
| Pañcindriyāni bhāvitāni bahulīkatāni amatogadhāni honti amataparāyaṇāni amatapariyosānāni. | The five faculties, when developed and cultivated, have the Deathless as their culmination, the Deathless as their destination, the Deathless as their final goal. | 五根，若修习、培育，以不死为究竟，不死为趣，不死为终极。 |
| Katamāni pañca? | Which five? | 何者五？ |
| Saddhindriyaṁ bhāvitaṁ bahulīkataṁ amatogadhaṁ hoti amataparāyaṇaṁ amatapariyosānaṁ …pe… paññindriyaṁ bhāvitaṁ bahulīkataṁ amatogadhaṁ hoti amataparāyaṇaṁ amatapariyosānaṁ. | The **faculty of faith**, when developed and cultivated, has the Deathless as its culmination, the Deathless as its destination, the Deathless as its final goal. …pe… The **faculty of wisdom**, when developed and cultivated, has the Deathless as its culmination, the Deathless as its destination, the Deathless as its final goal. | **信根**，若修习、培育，以不死为究竟，不死为趣，不死为终极。…pe… **慧根**，若修习、培育，以不死为究竟，不死为趣，不死为终极。 |
| Imāni pañcindriyāni bhāvitāni bahulīkatāni amatogadhāni honti amataparāyaṇāni amatapariyosānāni. | These five faculties, when developed and cultivated, have the Deathless as their culmination, the Deathless as their destination, the Deathless as their final goal. | 此五根，若修习、培育，以不死为究竟，不死为趣，不死为终极。 |
| Bhūtapubbāhaṁ, bhante, kassape sammāsambuddhe brahmacariyaṁ acariṁ. | Formerly, Bhante, I lived the holy life under Kassapa, the Fully Enlightened One. | 往昔，尊者，我于迦叶正等觉下修梵行。 |
| Tatrapi maṁ evaṁ jānanti: | There too they knew me thus: | 彼处亦如是知我： |
| ‘sahako bhikkhu, sahako bhikkhū’ti. | ‘The bhikkhu Sahaka, the bhikkhu Sahaka.’ | ‘比丘娑婆诃，比丘娑婆诃。’ |
| So khvāhaṁ, bhante, imesaṁyeva pañcannaṁ indriyānaṁ bhāvitattā bahulīkatattā kāmesu kāmacchandaṁ virājetvā kāyassa bhedā paraṁ maraṇā sugatiṁ brahmalokaṁ upapanno. | Then, Bhante, by the development and cultivation of these same five faculties, I dispassioned myself from sensual pleasures, and with the breakup of the body, after death, I reappeared in a good destination, in the Brahmā world. | 尔时，尊者，由修习、培育此等五根，我于诸欲生厌离，身坏命终后，生于善趣，梵天界。 |
| Tatrapi maṁ evaṁ jānanti: | There too they knew me thus: | 彼处亦如是知我： |
| ‘brahmā sahampati, brahmā sahampatī’ti. | ‘Brahmā Sahampati, Brahmā Sahampati.’ | ‘娑婆主梵天，娑婆主梵天。’ |
| Evametaṁ, bhagavā, evametaṁ sugata. | So it is, Bhante! So it is, Sugata! | 诚然，尊者！诚然，善逝！ |
| Ahametaṁ jānāmi, ahametaṁ passāmi yathā imāni pañcindriyāni bhāvitāni bahulīkatāni amatogadhāni honti amataparāyaṇāni amatapariyosānānī”ti. | I know this, I see this, how these five faculties, when developed and cultivated, have the Deathless as their culmination, the Deathless as their destination, the Deathless as their final goal.” | 我知此事，我见此事，此五根，若修习、培育，如何以不死为究竟，不死为趣，不死为终极。” |
48.58 - SN 48.58 Sūkarakhata: Sūkarakhata Sutta
| --- SN48.58 - Sūkarakhatasutta --- | --- SN48.58 - Sūkarakhata Sutta --- | --- SN48.58 - 猪窟经 --- |
| Ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate sūkarakhatāyaṁ. | On one occasion the Blessed One was dwelling at Rājagaha, on Gijjhakūṭa Mountain, at Sūkarakhata. | 一时，薄伽梵住王舍城，鹫峰山，猪窟。 |
| Tatra kho bhagavā āyasmantaṁ sāriputtaṁ āmantesi: | There the Blessed One addressed Venerable Sāriputta: | 尔时，薄伽梵告尊者舍利弗： |
| “kiṁ nu kho, sāriputta, atthavasaṁ sampassamāno khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṁ pavattamāno pavattatī”ti? | “Sāriputta, seeing what benefit does a bhikkhu whose taints are destroyed act with supreme veneration towards the Tathāgata or the Tathāgata’s Dispensation?” | “舍利弗，见何利益，漏尽比丘于如来或如来之教法，行最上恭敬？” |
| “Anuttarañhi, bhante, yogakkhemaṁ sampassamāno khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṁ pavattamāno pavattatī”ti. | “Bhante, seeing the unsurpassed security from bondage, a bhikkhu whose taints are destroyed acts with supreme veneration towards the Tathāgata or the Tathāgata’s Dispensation.” | “尊者，见无上离轭安稳，漏尽比丘于如来或如来之教法，行最上恭敬。” |
| “Sādhu sādhu, sāriputta. | “Good, good, Sāriputta. | “善哉，善哉，舍利弗。 |
| Anuttarañhi, sāriputta, yogakkhemaṁ sampassamāno khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṁ pavattamāno pavattati. | Sāriputta, seeing the unsurpassed security from bondage, a bhikkhu whose taints are destroyed acts with supreme veneration towards the Tathāgata or the Tathāgata’s Dispensation. | 舍利弗，见无上离轭安稳，漏尽比丘于如来或如来之教法，行最上恭敬。 |
| Katamo ca, sāriputta, anuttaro yogakkhemo yaṁ sampassamāno khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṁ pavattamāno pavattatī”ti? | And what, Sāriputta, is that unsurpassed security from bondage, seeing which a bhikkhu whose taints are destroyed acts with supreme veneration towards the Tathāgata or the Tathāgata’s Dispensation?” | 然，舍利弗，何者为无上离轭安稳，漏尽比丘见之而于如来或如来之教法，行最上恭敬？” |
| “Idha, bhante, khīṇāsavo bhikkhu saddhindriyaṁ bhāveti upasamagāmiṁ sambodhagāmiṁ, | “Here, Bhante, a bhikkhu whose taints are destroyed develops the **faculty of faith** tending to peace, tending to enlightenment, | “于此，尊者，漏尽比丘修习**信根**，趣向寂静，趣向觉悟， |
| vīriyindriyaṁ bhāveti …pe… | he develops the **faculty of energy** …pe… | 彼修习**精进根**…pe… |
| satindriyaṁ bhāveti … | he develops the **faculty of mindfulness** … | 彼修习**念根**… |
| samādhindriyaṁ bhāveti … | he develops the **faculty of concentration** … | 彼修习**定根**… |
| paññindriyaṁ bhāveti upasamagāmiṁ sambodhagāmiṁ. | he develops the **faculty of wisdom** tending to peace, tending to enlightenment. | 彼修习**慧根**，趣向寂静，趣向觉悟。 |
| Ayaṁ kho, bhante, anuttaro yogakkhemo yaṁ sampassamāno khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṁ pavattamāno pavattatī”ti. | This, Bhante, is that unsurpassed security from bondage, seeing which a bhikkhu whose taints are destroyed acts with supreme veneration towards the Tathāgata or the Tathāgata’s Dispensation.” | 此，尊者，即是彼无上离轭安稳，漏尽比丘见之而于如来或如来之教法，行最上恭敬。” |
| “Sādhu sādhu, sāriputta. | “Good, good, Sāriputta. | “善哉，善哉，舍利弗。 |
| Eso hi, sāriputta, anuttaro yogakkhemo yaṁ sampassamāno khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṁ pavattamāno pavattatīti. | This indeed, Sāriputta, is that unsurpassed security from bondage, seeing which a bhikkhu whose taints are destroyed acts with supreme veneration towards the Tathāgata or the Tathāgata’s Dispensation. | 此诚然，舍利弗，即是彼无上离轭安稳，漏尽比丘见之而于如来或如来之教法，行最上恭敬。 |
| Katamo ca, sāriputta, paramanipaccakāro yaṁ khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṁ pavattamāno pavattatī”ti? | And what, Sāriputta, is that supreme veneration by which a bhikkhu whose taints are destroyed acts with supreme veneration towards the Tathāgata or the Tathāgata’s Dispensation?” | 然，舍利弗，何者为最上恭敬，漏尽比丘以之于如来或如来之教法，行最上恭敬？” |
| “Idha, bhante, khīṇāsavo bhikkhu satthari sagāravo viharati sappatisso, dhamme sagāravo viharati sappatisso, saṅghe sagāravo viharati sappatisso, sikkhāya sagāravo viharati sappatisso, samādhismiṁ sagāravo viharati sappatisso. | “Here, Bhante, a bhikkhu whose taints are destroyed dwells reverential and respectful towards the Teacher, reverential and respectful towards the Dhamma, reverential and respectful towards the Saṅgha, reverential and respectful towards the training, reverential and respectful towards concentration. | “于此，尊者，漏尽比丘于师尊、于法、于僧、于学、于定，住恭敬、尊重。 |
| Ayaṁ kho, bhante, paramanipaccakāro yaṁ khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṁ pavattamāno pavattatī”ti. | This, Bhante, is that supreme veneration by which a bhikkhu whose taints are destroyed acts with supreme veneration towards the Tathāgata or the Tathāgata’s Dispensation.” | 此，尊者，即是彼最上恭敬，漏尽比丘以之于如来或如来之教法，行最上恭敬。” |
| “Sādhu sādhu, sāriputta. | “Good, good, Sāriputta. | “善哉，善哉，舍利弗。 |
| Eso hi, sāriputta, paramanipaccakāro yaṁ khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṁ pavattamāno pavattatī”ti. | This indeed, Sāriputta, is that supreme veneration by which a bhikkhu whose taints are destroyed acts with supreme veneration towards the Tathāgata or the Tathāgata’s Dispensation.” | 此诚然，舍利弗，即是彼最上恭敬，漏尽比丘以之于如来或如来之教法，行最上恭敬。” |
48.59 - SN 48.59 Paṭhamauppāda: First Arising Sutta
| --- SN48.59 - Paṭhamauppādasutta --- | --- SN48.59 - First Arising Sutta --- | --- SN48.59 - 初生起经 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| “Pañcimāni, bhikkhave, indriyāni bhāvitāni bahulīkatāni anuppannāni uppajjanti, nāññatra tathāgatassa pātubhāvā arahato sammāsambuddhassa. | “Bhikkhus, these five faculties, when developed and cultivated, arise when they have not arisen, not otherwise than by the appearance of a Tathāgata, an Arahant, a Fully Enlightened One. | “诸比丘，此五根，若修习、培育，于未生起时生起，非因如来、阿罗汉、正等觉者出现之外而生。 |
| Katamāni pañca? | Which five? | 何者五？ |
| Saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ— | The **faculty of faith**, the **faculty of energy**, the **faculty of mindfulness**, the **faculty of concentration**, the **faculty of wisdom**— | **信根**、**精进根**、**念根**、**定根**、**慧根**—— |
| imāni kho, bhikkhave, pañcindriyāni bhāvitāni bahulīkatāni anuppannāni uppajjanti, nāññatra tathāgatassa pātubhāvā arahato sammāsambuddhassā”ti. | These five faculties, bhikkhus, when developed and cultivated, arise when they have not arisen, not otherwise than by the appearance of a Tathāgata, an Arahant, a Fully Enlightened One.” | 此五根，诸比丘，若修习、培育，于未生起时生起，非因如来、阿罗汉、正等觉者出现之外而生。” |
48.60 - SN 48.60 Dutiyauppāda: Second Arising Sutta
| --- SN48.60 - Dutiyauppādasutta --- | --- SN48.60 - Second Arising Sutta --- | --- SN48.60 - 第二生起经 --- |
| “Pañcimāni, bhikkhave, indriyāni bhāvitāni bahulīkatāni anuppannāni uppajjanti, nāññatra sugatavinayā. | “Bhikkhus, these five faculties, when developed and cultivated, arise when they have not arisen, not otherwise than by the discipline of the Sugata. | “诸比丘，此五根，若修习、培育，于未生起时生起，非因善逝之律之外而生。 |
| Katamāni pañca? | Which five? | 何者五？ |
| Saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ— | The **faculty of faith**, the **faculty of energy**, the **faculty of mindfulness**, the **faculty of concentration**, the **faculty of wisdom**— | **信根**、**精进根**、**念根**、**定根**、**慧根**—— |
| imāni kho, bhikkhave, pañcindriyāni bhāvitāni bahulīkatāni anuppannāni uppajjanti, nāññatra sugatavinayā”ti. | These five faculties, bhikkhus, when developed and cultivated, arise when they have not arisen, not otherwise than by the discipline of the Sugata.” | 此五根，诸比丘，若修习、培育，于未生起时生起，非因善逝之律之外而生。” |
| Sūkarakhatavaggo chaṭṭho. | The Sūkarakhata section, the sixth. | 第六猪窟品。 |
| Sālaṁ mallikaṁ sekho ca, | Sālā, Mallikā, and the Trainee, | 娑罗、摩罗、与学人， |
| padaṁ sāraṁ patiṭṭhitaṁ; | Pada, Sāra, Patiṭṭhita; | 足迹、心材、安住； |
| Brahmasūkarakhatāyo, | Brahmā Sahampati, Sūkarakhata, | 娑婆主梵天、猪窟， |
| uppādā apare duveti. | And the two other Arising suttas. | 与二异生起经。 |
48.61 - SN 48.61 Saṁyojana: Fetters Sutta
| --- SN48.61 - Saṁyojanasutta --- | --- SN48.61 - Fetters Sutta --- | --- SN48.61 - 结经 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| “Pañcimāni, bhikkhave, indriyāni bhāvitāni bahulīkatāni saṁyojanappahānāya saṁvattanti. | “Bhikkhus, these five faculties, when developed and cultivated, lead to the abandoning of the fetters. | “诸比丘，此五根，若修习、培育，引至断结。 |
| Katamāni pañca? | Which five? | 何者五？ |
| Saddhindriyaṁ …pe… paññindriyaṁ— | The **faculty of faith** …pe… the **faculty of wisdom**— | **信根**…pe…**慧根**—— |
| imāni kho, bhikkhave, pañcindriyāni bhāvitāni bahulīkatāni saṁyojanappahānāya saṁvattantī”ti. | These five faculties, bhikkhus, when developed and cultivated, lead to the abandoning of the fetters.” | 此五根，诸比丘，若修习、培育，引至断结。” |
48.62 - SN 48.62 Anusaya: Underlying Tendencies Sutta
| --- SN48.62 - Anusayasutta --- | --- SN48.62 - Underlying Tendencies Sutta --- | --- SN48.62 - 随眠经 --- |
| “Pañcimāni, bhikkhave, indriyāni bhāvitāni bahulīkatāni anusayasamugghātāya saṁvattanti. | “Bhikkhus, these five faculties, when developed and cultivated, lead to the eradication of the underlying tendencies. | “诸比丘，此五根，若修习、培育，引至根除随眠。 |
| Katamāni pañca? | Which five? | 何者五？ |
| Saddhindriyaṁ …pe… paññindriyaṁ— | The **faculty of faith** …pe… the **faculty of wisdom**— | **信根**…pe…**慧根**—— |
| imāni kho, bhikkhave, pañcindriyāni bhāvitāni bahulīkatāni anusayasamugghātāya saṁvattantī”ti. | These five faculties, bhikkhus, when developed and cultivated, lead to the eradication of the underlying tendencies.” | 此五根，诸比丘，若修习、培育，引至根除随眠。” |
| Dutiyaṁ. | Second. | 第二。 |
48.63 - SN 48.63 Pariññā: Full Understanding Sutta
| --- SN48.63 - Pariññāsutta --- | --- SN48.63 - Full Understanding Sutta --- | --- SN48.63 - 遍知经 --- |
| “Pañcimāni, bhikkhave, indriyāni bhāvitāni bahulīkatāni addhānapariññāya saṁvattanti. | “Bhikkhus, these five faculties, when developed and cultivated, lead to the full understanding of the path. | “诸比丘，此五根，若修习、培育，引至遍知道。 |
| Katamāni pañca? | Which five? | 何者五？ |
| Saddhindriyaṁ …pe… paññindriyaṁ— | The **faculty of faith** …pe… the **faculty of wisdom**— | **信根**…pe…**慧根**—— |
| imāni kho, bhikkhave, pañcindriyāni bhāvitāni bahulīkatāni addhānapariññāya saṁvattantī”ti. | These five faculties, bhikkhus, when developed and cultivated, lead to the full understanding of the path.” | 此五根，诸比丘，若修习、培育，引至遍知道。” |
| Tatiyaṁ. | Third. | 第三。 |
48.64 - SN 48.64 Āsavakkhaya: Destruction of the Taints Sutta
| --- SN48.64 - Āsavakkhayasutta --- | --- SN48.64 - Destruction of the Taints Sutta --- | --- SN48.64 - 漏尽经 --- |
| “Pañcimāni, bhikkhave, indriyāni bhāvitāni bahulīkatāni āsavānaṁ khayāya saṁvattanti. | “Bhikkhus, these five faculties, when developed and cultivated, lead to the destruction of the taints. | “诸比丘，此五根，若修习、培育，引至漏尽。 |
| Katamāni pañca? | Which five? | 何者五？ |
| Saddhindriyaṁ …pe… paññindriyaṁ— | The **faculty of faith** …pe… the **faculty of wisdom**— | **信根**…pe…**慧根**—— |
| imāni kho, bhikkhave, pañcindriyāni bhāvitāni bahulīkatāni āsavānaṁ khayāya saṁvattantīti. | These five faculties, bhikkhus, when developed and cultivated, lead to the destruction of the taints. | 此五根，诸比丘，若修习、培育，引至漏尽。 |
| Pañcimāni, bhikkhave, indriyāni bhāvitāni bahulīkatāni saṁyojanappahānāya saṁvattanti, anusayasamugghātāya saṁvattanti, addhānapariññāya saṁvattanti, āsavānaṁ khayāya saṁvattanti. | Bhikkhus, these five faculties, when developed and cultivated, lead to the abandoning of the fetters, lead to the eradication of the underlying tendencies, lead to the full understanding of the path, lead to the destruction of the taints. | 诸比丘，此五根，若修习、培育，引至断结，引至根除随眠，引至遍知道，引至漏尽。 |
| Katamāni pañca? | Which five? | 何者五？ |
| Saddhindriyaṁ …pe… paññindriyaṁ— | The **faculty of faith** …pe… the **faculty of wisdom**— | **信根**…pe…**慧根**—— |
| imāni kho, bhikkhave, pañcindriyāni bhāvitāni bahulīkatāni saṁyojanappahānāya saṁvattanti, anusayasamugghātāya saṁvattanti, addhānapariññāya saṁvattanti, āsavānaṁ khayāya saṁvattantī”ti. | These five faculties, bhikkhus, when developed and cultivated, lead to the abandoning of the fetters, lead to the eradication of the underlying tendencies, lead to the full understanding of the path, lead to the destruction of the taints.” | 此五根，诸比丘，若修习、培育，引至断结，引至根除随眠，引至遍知道，引至漏尽。” |
| Catutthaṁ. | Fourth. | 第四。 |
48.65 - SN 48.65 Paṭhamaphala: First Fruit Sutta
| --- SN48.65 - Paṭhamaphalasutta --- | --- SN48.65 - First Fruit Sutta --- | --- SN48.65 - 初果经 --- |
| “Pañcimāni, bhikkhave, indriyāni. | “Bhikkhus, there are these five faculties. | “诸比丘，有此五根。 |
| Katamāni pañca? | Which five? | 何者五？ |
| Saddhindriyaṁ …pe… paññindriyaṁ— | The **faculty of faith** …pe… the **faculty of wisdom**— | **信根**…pe…**慧根**—— |
| imāni kho, bhikkhave, pañcindriyāni. | These, bhikkhus, are the five faculties. | 此等，诸比丘，为五根。 |
| Imesaṁ kho, bhikkhave, pañcannaṁ indriyānaṁ bhāvitattā bahulīkatattā dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ— | When these five faculties are developed and cultivated, one of two fruits is to be expected— | 若此五根修习、培育，可期二果之一—— |
| diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā”ti. | final knowledge here and now, or if there is a remainder of clinging, non-returning.” | 于现法中得究竟智，或若有余取著，则为不还。” |
48.66 - SN 48.66 Dutiyaphala: Second Fruit Sutta
| --- SN48.66 - Dutiyaphalasutta --- | --- SN48.66 - Second Fruit Sutta --- | --- SN48.66 - 第二果经 --- |
| “Pañcimāni, bhikkhave, indriyāni. | “Bhikkhus, there are these five faculties. | “诸比丘，有此五根。 |
| Katamāni pañca? | Which five? | 何者五？ |
| Saddhindriyaṁ …pe… paññindriyaṁ— | The **faculty of faith** …pe… the **faculty of wisdom**— | **信根**…pe…**慧根**—— |
| imāni kho, bhikkhave, pañcindriyāni. | These, bhikkhus, are the five faculties. | 此等，诸比丘，为五根。 |
| Imesaṁ kho, bhikkhave, pañcannaṁ indriyānaṁ bhāvitattā bahulīkatattā satta phalā sattānisaṁsā pāṭikaṅkhā. | When these five faculties are developed and cultivated, seven fruits, seven benefits are to be expected. | 若此五根修习、培育，可期七果、七利益。 |
| Katame satta phalā sattānisaṁsā? | Which seven fruits, seven benefits? | 何者七果、七利益？ |
| Diṭṭheva dhamme paṭikacca aññaṁ ārādheti, | One attains final knowledge here and now; | 一者于现法中得究竟智； |
| no ce diṭṭheva dhamme paṭikacca aññaṁ ārādheti, atha maraṇakāle aññaṁ ārādheti. | if one does not attain final knowledge here and now, one attains final knowledge at the time of death. | 若不于现法中得究竟智，则于命终时得究竟智。 |
| No ce diṭṭheva dhamme aññaṁ ārādheti, no ce maraṇakāle aññaṁ ārādheti, atha pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā antarāparinibbāyī hoti, | If one does not attain final knowledge here and now, and does not attain final knowledge at the time of death, then with the destruction of the five lower fetters one is an **antara-parinibbāyī**, | 若不于现法中得究竟智，亦不于命终时得究竟智，则以五下分结尽，为**中般涅槃者**， |
| upahaccaparinibbāyī hoti, | one is an **upahacca-parinibbāyī**, | 为**生般涅槃者**， |
| asaṅkhāraparinibbāyī hoti, | one is an **asaṅkhāra-parinibbāyī**, | 为**无行般涅槃者**， |
| sasaṅkhāraparinibbāyī hoti, | one is a **sasaṅkhāra-parinibbāyī**, | 为**有行般涅槃者**， |
| uddhaṁsoto hoti akaniṭṭhagāmī. | one is an **uddhamsota-akaniṭṭhagāmī**. | 为**上流至色究竟天者**。 |
| Imesaṁ kho, bhikkhave, pañcannaṁ indriyānaṁ bhāvitattā bahulīkatattā ime satta phalā sattānisaṁsā pāṭikaṅkhā”ti. | When these five faculties are developed and cultivated, bhikkhus, these seven fruits, seven benefits are to be expected.” | 若此五根修习、培育，诸比丘，可期此七果、七利益。” |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
48.67 - SN 48.67 Paṭhamarukkha: First Tree Sutta
| --- SN48.67 - Paṭhamarukkhasutta --- | --- SN48.67 - First Tree Sutta --- | --- SN48.67 - 初树经 --- |
| “Seyyathāpi, bhikkhave, ye keci jambudīpakā rukkhā, jambū tesaṁ aggamakkhāyati; | “Bhikkhus, just as among all trees in Jambudīpa, the rose-apple tree is declared to be the foremost; | “诸比丘，譬如阎浮提一切树中，阎浮树宣称为最上； |
| evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṁ tesaṁ aggamakkhāyati, yadidaṁ—bodhāya. | even so, bhikkhus, among all states that partake of enlightenment, the **faculty of wisdom** is declared to be the foremost—that is, in terms of enlightenment. | 如是，诸比丘，于一切菩提分法中，**慧根**宣称为最上——即于觉悟。 |
| Katame ca, bhikkhave, bodhipakkhiyā dhammā? | And what, bhikkhus, are the states that partake of enlightenment? | 诸比丘，何为菩提分法？ |
| Saddhindriyaṁ, bhikkhave, bodhipakkhiyo dhammo, taṁ bodhāya saṁvattati. | The **faculty of faith**, bhikkhus, is a state that partakes of enlightenment; it leads to enlightenment. | **信根**，诸比丘，是菩提分法；它导向觉悟。 |
| Vīriyindriyaṁ …pe… | The **faculty of energy** …pe… | **精进根**…pe… |
| satindriyaṁ … | the **faculty of mindfulness** … | **念根**… |
| samādhindriyaṁ … | the **faculty of concentration** … | **定根**… |
| paññindriyaṁ bodhipakkhiyo dhammo, taṁ bodhāya saṁvattati. | the **faculty of wisdom** is a state that partakes of enlightenment; it leads to enlightenment. | **慧根**是菩提分法；它导向觉悟。 |
| Seyyathāpi, bhikkhave, ye keci jambudīpakā rukkhā, jambū tesaṁ aggamakkhāyati; | Bhikkhus, just as among all trees in Jambudīpa, the rose-apple tree is declared to be the foremost; | 诸比丘，譬如阎浮提一切树中，阎浮树宣称为最上； |
| evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṁ tesaṁ aggamakkhāyati, yadidaṁ—bodhāyā”ti. | even so, bhikkhus, among all states that partake of enlightenment, the **faculty of wisdom** is declared to be the foremost—that is, in terms of enlightenment.” | 如是，诸比丘，于一切菩提分法中，**慧根**宣称为最上——即于觉悟。” |
48.68 - SN 48.68 Dutiyarukkha: Second Tree Sutta
| --- SN48.68 - Dutiyarukkhasutta --- | --- SN48.68 - Second Tree Sutta --- | --- SN48.68 - 第二树经 --- |
| “Seyyathāpi, bhikkhave, ye keci devānaṁ tāvatiṁsānaṁ rukkhā, pārichattako tesaṁ aggamakkhāyati; | “Bhikkhus, just as among all the trees of the Tāvatiṁsa devas, the coral tree is declared to be the foremost; | “诸比丘，譬如忉利天诸树中，珊瑚树宣称为最上； |
| evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṁ tesaṁ aggamakkhāyati, yadidaṁ—bodhāya. | even so, bhikkhus, among all states that partake of enlightenment, the **faculty of wisdom** is declared to be the foremost—that is, in terms of enlightenment. | 如是，诸比丘，于一切菩提分法中，**慧根**宣称为最上——即于觉悟。 |
| Katame ca, bhikkhave, bodhipakkhiyā dhammā? | And what, bhikkhus, are the states that partake of enlightenment? | 诸比丘，何为菩提分法？ |
| Saddhindriyaṁ, bhikkhave, bodhipakkhiyo dhammo, taṁ bodhāya saṁvattati. | The **faculty of faith**, bhikkhus, is a state that partakes of enlightenment; it leads to enlightenment. | **信根**，诸比丘，是菩提分法；它导向觉悟。 |
| Vīriyindriyaṁ …pe… | The **faculty of energy** …pe… | **精进根**…pe… |
| satindriyaṁ … | the **faculty of mindfulness** … | **念根**… |
| samādhindriyaṁ … | the **faculty of concentration** … | **定根**… |
| paññindriyaṁ bodhipakkhiyo dhammo, taṁ bodhāya saṁvattati. | the **faculty of wisdom** is a state that partakes of enlightenment; it leads to enlightenment. | **慧根**是菩提分法；它导向觉悟。 |
| Seyyathāpi, bhikkhave, ye keci devānaṁ tāvatiṁsānaṁ rukkhā, pārichattako tesaṁ aggamakkhāyati; | Bhikkhus, just as among all the trees of the Tāvatiṁsa devas, the coral tree is declared to be the foremost; | 诸比丘，譬如忉利天诸树中，珊瑚树宣称为最上； |
| evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṁ tesaṁ aggamakkhāyati, yadidaṁ—bodhāyā”ti. | even so, bhikkhus, among all states that partake of enlightenment, the **faculty of wisdom** is declared to be the foremost—that is, in terms of enlightenment.” | 如是，诸比丘，于一切菩提分法中，**慧根**宣称为最上——即于觉悟。” |
48.69 - SN 48.69 Tatiyarukkha: Third Tree Sutta
| --- SN48.69 - Tatiyarukkhasutta --- | --- SN48.69 - Third Tree Sutta --- | --- SN48.69 - 第三树经 --- |
| “Seyyathāpi, bhikkhave, ye keci asurānaṁ rukkhā, cittapāṭali tesaṁ aggamakkhāyati; | “Bhikkhus, just as among all the trees of the asuras, the cittapāṭali tree is declared to be the foremost; | “诸比丘，譬如阿修罗诸树中，奇特波吒厘树宣称为最上； |
| evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṁ tesaṁ aggamakkhāyati, yadidaṁ—bodhāya. | even so, bhikkhus, among all states that partake of enlightenment, the **faculty of wisdom** is declared to be the foremost—that is, in terms of enlightenment. | 如是，诸比丘，于一切菩提分法中，**慧根**宣称为最上——即于觉悟。 |
| Katame ca, bhikkhave, bodhipakkhiyā dhammā? | And what, bhikkhus, are the states that partake of enlightenment? | 诸比丘，何为菩提分法？ |
| Saddhindriyaṁ, bhikkhave, bodhipakkhiyo dhammo, taṁ bodhāya saṁvattati …pe… paññindriyaṁ bodhipakkhiyo dhammo, taṁ bodhāya saṁvattati. | The **faculty of faith**, bhikkhus, is a state that partakes of enlightenment; it leads to enlightenment. …pe… The **faculty of wisdom** is a state that partakes of enlightenment; it leads to enlightenment. | **信根**，诸比丘，是菩提分法；它导向觉悟。…pe…**慧根**是菩提分法；它导向觉悟。 |
| Seyyathāpi, bhikkhave, ye keci asurānaṁ rukkhā, cittapāṭali tesaṁ aggamakkhāyati; | Bhikkhus, just as among all the trees of the asuras, the cittapāṭali tree is declared to be the foremost; | 诸比丘，譬如阿修罗诸树中，奇特波吒厘树宣称为最上； |
| evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṁ tesaṁ aggamakkhāyati, yadidaṁ—bodhāyā”ti. | even so, bhikkhus, among all states that partake of enlightenment, the **faculty of wisdom** is declared to be the foremost—that is, in terms of enlightenment.” | 如是，诸比丘，于一切菩提分法中，**慧根**宣称为最上——即于觉悟。” |
48.70 - SN 48.70 Catuttharukkha: Fourth Tree Sutta
| --- SN48.70 - Catuttharukkhasutta --- | --- SN48.70 - Fourth Tree Sutta --- | --- SN48.70 - 第四树经 --- |
| “Seyyathāpi, bhikkhave, ye keci supaṇṇānaṁ rukkhā, kūṭasimbalī tesaṁ aggamakkhāyati; | “Bhikkhus, just as among all the trees of the supaṇṇas, the kūṭasimbalī tree is declared to be the foremost; | “诸比丘，譬如金翅鸟诸树中，拘吒翅舍摩利树宣称为最上； |
| evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṁ tesaṁ aggamakkhāyati, yadidaṁ—bodhāya. | even so, bhikkhus, among all states that partake of enlightenment, the **faculty of wisdom** is declared to be the foremost—that is, in terms of enlightenment. | 如是，诸比丘，于一切菩提分法中，**慧根**宣称为最上——即于觉悟。 |
| Katame ca, bhikkhave, bodhipakkhiyā dhammā? | And what, bhikkhus, are the states that partake of enlightenment? | 诸比丘，何为菩提分法？ |
| Saddhindriyaṁ, bhikkhave, bodhipakkhiyo dhammo, taṁ bodhāya saṁvattati …pe… paññindriyaṁ bodhipakkhiyo dhammo, taṁ bodhāya saṁvattati. | The **faculty of faith**, bhikkhus, is a state that partakes of enlightenment; it leads to enlightenment. …pe… The **faculty of wisdom** is a state that partakes of enlightenment; it leads to enlightenment. | **信根**，诸比丘，是菩提分法；它导向觉悟。…pe…**慧根**是菩提分法；它导向觉悟。 |
| Seyyathāpi, bhikkhave, ye keci supaṇṇānaṁ rukkhā, kūṭasimbalī tesaṁ aggamakkhāyati; | Bhikkhus, just as among all the trees of the supaṇṇas, the kūṭasimbalī tree is declared to be the foremost; | 诸比丘，譬如金翅鸟诸树中，拘吒翅舍摩利树宣称为最上； |
| evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṁ tesaṁ aggamakkhāyati, yadidaṁ—bodhāyā”ti. | even so, bhikkhus, among all states that partake of enlightenment, the **faculty of wisdom** is declared to be the foremost—that is, in terms of enlightenment.” | 如是，诸比丘，于一切菩提分法中，**慧根**宣称为最上——即于觉悟。” |
| Bodhipakkhiyavaggo sattamo. | The section on states partaking of enlightenment, the seventh. | 第七菩提分法品。 |
| Saṁyojanā anusayā, | Fetters, underlying tendencies, | 结、随眠、 |
| pariññā āsavakkhayā; | Full understanding, destruction of taints; | 遍知、漏尽； |
| Dve phalā caturo rukkhā, | Two fruits, four trees— | 二果、四树—— |
| vaggo tena pavuccatīti. | thus is this section named. | 如是此品名。 |
48.71 - SN 48.71 - Pācīnādi: Towards the East Sutta
| --- SN48.71-82 - Pācīnādisutta --- | --- SN48.71-82 - Towards the East Sutta --- | --- SN48.71-82 - 向东经 --- |
| “Seyyathāpi, bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; | “Bhikkhus, just as the Gangā River flows to the east, slopes to the east, inclines to the east; | “诸比丘，譬如恒伽河向东流，向东倾，向东趋； |
| evameva kho, bhikkhave, bhikkhu pañcindriyāni bhāvento pañcindriyāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro. | even so, bhikkhus, a bhikkhu developing the five faculties, cultivating the five faculties, flows to Nibbāna, slopes to Nibbāna, inclines to Nibbāna. | 如是，诸比丘，比丘修习五根，培育五根，则向涅槃流，向涅槃倾，向涅槃趋。 |
| Kathañca, bhikkhave, bhikkhu pañcindriyāni bhāvento pañcindriyāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? | And how, bhikkhus, does a bhikkhu developing the five faculties, cultivating the five faculties, flow to Nibbāna, slope to Nibbāna, incline to Nibbāna? | 诸比丘，云何比丘修习五根，培育五根，向涅槃流，向涅槃倾，向涅槃趋？ |
| Idha, bhikkhave, bhikkhu saddhindriyaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ, | Here, bhikkhus, a bhikkhu develops the **faculty of faith** reliant on seclusion, reliant on dispassion, reliant on cessation, culminating in relinquishment; | 于此，诸比丘，比丘修习**信根**，依远离，依离欲，依息灭，回向于舍； |
| vīriyindriyaṁ …pe… | he develops the **faculty of energy** …pe… | 彼修习**精进根**…pe… |
| satindriyaṁ … | he develops the **faculty of mindfulness** … | 彼修习**念根**… |
| samādhindriyaṁ … | he develops the **faculty of concentration** … | 彼修习**定根**… |
| paññindriyaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. | he develops the **faculty of wisdom** reliant on seclusion, reliant on dispassion, reliant on cessation, culminating in relinquishment. | 彼修习**慧根**，依远离，依离欲，依息灭，回向于舍。 |
| Evaṁ kho, bhikkhave, bhikkhu pañcindriyāni bhāvento pañcindriyāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti. | It is in this way, bhikkhus, that a bhikkhu developing the five faculties, cultivating the five faculties, flows to Nibbāna, slopes to Nibbāna, inclines to Nibbāna.” | 如是，诸比丘，比丘修习五根，培育五根，则向涅槃流，向涅槃倾，向涅槃趋。” |
| Gaṅgāpeyyālavaggo aṭṭhamo. | The Gangā Repetition Section, the eighth. | 第八恒伽广说品。 |
| Cha pācīnato ninnā, | Six sloping to the east, | 六向东倾， |
| cha ninnā ca samuddato; | six sloping to the ocean; | 六向海倾； |
| Dvete cha dvādasa honti, | These two groups of six are twelve, | 此二组六为十二， |
| vaggo tena pavuccatīti. | thus is the section named. | 如是此品名。 |
| --- SN48.83-92 - Saṁyutta Nikāya 48.83 --- | --- SN48.83-92 - Connected Discourses 48.83 --- | --- SN48.83-92 - 相应部48.83 --- |
| (Appamādavaggo vitthāretabbo.) | (The section on heedfulness is to be elaborated.) | （不放逸品应广说。） |
| Tathāgataṁ padaṁ kūṭaṁ, | The Tathāgata, the foot, the peak, | 如来、足、顶、 |
| mūlaṁ sārena vassikaṁ; | The root, the heartwood, the rainy season; | 根、心材、雨季； |
| Rājā candimasūriyā, | The king, the moon and sun, | 王、月与日、 |
| vatthena dasamaṁ padanti. | The tenth practice is the garment. | 第十行是衣。 |
| --- SN48.93-104 - Saṁyutta Nikāya 48.93 --- | --- SN48.93-104 - Connected Discourses 48.93 --- | --- SN48.93-104 - 相应部48.93 --- |
| (Balakaraṇīyavaggo vitthāretabbo.) | (The section on deeds of strength is to be elaborated.) | （力行品应广说。） |
| Balaṁ bījañca nāgo ca, | Strength, seed, nāga, | 力、种、龙、 |
| rukkho kumbhena sūkiyā; | Tree, jar, ear of grain; | 树、瓮、谷穗； |
| Ākāsena ca dve meghā, | Sky, and two clouds, | 空、与二云、 |
| nāvā āgantukā nadīti. | Boat, guest, river. | 舟、客、河。 |
| --- SN48.105-114 - Saṁyutta Nikāya 48.105 --- | --- SN48.105-114 - Connected Discourses 48.105 --- | --- SN48.105-114 - 相应部48.105 --- |
| (Esanāvaggo vitthāretabbo.) | (The section on seeking is to be elaborated.) | （寻觅品应广说。） |
| Esanā vidhā āsavo, | Seeking, notions, taints, | 寻、想、漏、 |
| Bhavo ca dukkhatā tisso; | Existence and suffering, three; | 有与苦，三； |
| Khilaṁ malañca nīgho ca, | Obstinacy, defilement, affliction, | 固执、染、恼、 |
| Vedanā taṇhā tasinā cāti. | Feeling, craving, thirst. | 受、爱、渴。 |
48.115 - SN 48.115 - Oghādi: Floods and so on Sutta
| --- SN48.115-124 - Oghādisutta --- | --- SN48.115-124 - Floods and so on Sutta --- | --- SN48.115-124 - 暴流等经 --- |
| “Pañcimāni, bhikkhave, uddhambhāgiyāni saṁyojanāni. | “Bhikkhus, these are the five higher fetters. | “诸比丘，此为五上分结。 |
| Katamāni pañca? | Which five? | 何者五？ |
| Rūparāgo, arūparāgo, māno, uddhaccaṁ, avijjā— | Lust for form, lust for the formless, conceit, restlessness, ignorance— | 色贪、无色贪、慢、掉举、无明—— |
| imāni kho, bhikkhave, pañcuddhambhāgiyāni saṁyojanāni. | These, bhikkhus, are the five higher fetters. | 此，诸比丘，为五上分结。 |
| Imesaṁ kho, bhikkhave, pañcannaṁ uddhambhāgiyānaṁ saṁyojanānaṁ abhiññāya pariññāya parikkhayāya pahānāya pañcindriyāni bhāvetabbāni. | For the direct knowledge, full understanding, destruction, and abandoning of these five higher fetters, the five faculties should be developed. | 为正知、遍知、灭、断此五上分结，应修习五根。 |
| Katamāni pañca? | Which five? | 何者五？ |
| Idha, bhikkhave, bhikkhu saddhindriyaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ …pe… paññindriyaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. | Here, bhikkhus, a bhikkhu develops the **faculty of faith** reliant on seclusion, reliant on dispassion, reliant on cessation, culminating in relinquishment …pe… he develops the **faculty of wisdom** reliant on seclusion, reliant on dispassion, reliant on cessation, culminating in relinquishment. | 于此，诸比丘，比丘修习**信根**，依远离、依离欲、依息灭，回向于舍……pe……彼修习**慧根**，依远离、依离欲、依息灭，回向于舍。 |
| Imesaṁ kho, bhikkhave, pañcannaṁ uddhambhāgiyānaṁ saṁyojanānaṁ abhiññāya pariññāya parikkhayāya pahānāya imāni pañcindriyāni bhāvetabbānī”ti. | For the direct knowledge, full understanding, destruction, and abandoning of these five higher fetters, bhikkhus, these five faculties should be developed.” | 诸比丘，为正知、遍知、灭、断此五上分结，应修习此五根。” |
| (Yathā maggasaṁyuttaṁ, tathā vitthāretabbaṁ.) | (This is to be elaborated like the chapter on the path.) | （此应如道品广说。） |
| Oghavaggo dvādasamo. | The Flood Section, the twelfth. | 第十二暴流品。 |
| Ogho yogo upādānaṁ, | Flood, yoke, clinging, | 暴流、轭、取、 |
| ganthā anusayena ca; | Bonds, and underlying tendencies; | 结、与随眠； |
| Kāmaguṇā nīvaraṇā, | Sense pleasures, hindrances, | 欲乐、盖、 |
| khandhā oruddhambhāgiyāti. | Aggregates, and lower fetters. | 蕴、与下分结。 |
48.125 - SN 48.125 - Punapācīnādi: Again Towards the East Sutta
| --- SN48.125-136 - Punapācīnādisutta --- | --- SN48.125-136 - Again Towards the East Sutta --- | --- SN48.125-136 - 复向东经 --- |
| “Seyyathāpi, bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; | “Bhikkhus, just as the Gangā River flows to the east, slopes to the east, inclines to the east; | “诸比丘，譬如恒伽河向东流，向东倾，向东趋； |
| evameva kho, bhikkhave, bhikkhu pañcindriyāni bhāvento pañcindriyāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro. | even so, bhikkhus, a bhikkhu developing the five faculties, cultivating the five faculties, flows to Nibbāna, slopes to Nibbāna, inclines to Nibbāna. | 如是，诸比丘，比丘修习五根，培育五根，则向涅槃流，向涅槃倾，向涅槃趋。 |
| Kathañca, bhikkhave, bhikkhu pañcindriyāni bhāvento pañcindriyāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? | And how, bhikkhus, does a bhikkhu developing the five faculties, cultivating the five faculties, flow to Nibbāna, slope to Nibbāna, incline to Nibbāna? | 诸比丘，云何比丘修习五根，培育五根，向涅槃流，向涅槃倾，向涅槃趋？ |
| Idha, bhikkhave, bhikkhu saddhindriyaṁ bhāveti rāgavinayapariyosānaṁ dosavinayapariyosānaṁ mohavinayapariyosānaṁ …pe… paññindriyaṁ bhāveti rāgavinayapariyosānaṁ dosavinayapariyosānaṁ mohavinayapariyosānaṁ. | Here, bhikkhus, a bhikkhu develops the **faculty of faith** culminating in the removal of lust, culminating in the removal of hatred, culminating in the removal of delusion …pe… he develops the **faculty of wisdom** culminating in the removal of lust, culminating in the removal of hatred, culminating in the removal of delusion. | 于此，诸比丘，比丘修习**信根**，以离贪为究竟，以离瞋为究竟，以离痴为究竟……pe……彼修习**慧根**，以离贪为究竟，以离瞋为究竟，以离痴为究竟。 |
| Evaṁ kho, bhikkhave, bhikkhu pañcindriyāni bhāvento pañcindriyāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti. | It is in this way, bhikkhus, that a bhikkhu developing the five faculties, cultivating the five faculties, flows to Nibbāna, slopes to Nibbāna, inclines to Nibbāna.” | 如是，诸比丘，比丘修习五根，培育五根，则向涅槃流，向涅槃倾，向涅槃趋。” |
| Gaṅgāpeyyālavaggo terasamo. | The Gangā Repetition Section, the thirteenth. | 第十三恒伽广说品。 |
| Cha pācīnato ninnā, | Six sloping to the east, | 六向东倾， |
| cha ninnā ca samuddato; | six sloping to the ocean; | 六向海倾； |
| Dvete cha dvādasa honti, | These two groups of six are twelve, | 此二组六为十二， |
| vaggo tena pavuccatīti. | thus is the section named. | 如是此品名。 |
| --- SN48.137-146 - Saṁyutta Nikāya 48.137 --- | --- SN48.137-146 - Connected Discourses 48.137 --- | --- SN48.137-146 - 相应部48.137 --- |
| On Display: Title of Section Only | On Display: Title of Section Only | 仅显示品题 |
| --- SN48.147-158 - Saṁyutta Nikāya 48.147 --- | --- SN48.147-158 - Connected Discourses 48.147 --- | --- SN48.147-158 - 相应部48.147 --- |
| On Display: Title of Section Only | On Display: Title of Section Only | 仅显示品题 |
| --- SN48.159-168 - Saṁyutta Nikāya 48.159 --- | --- SN48.159-168 - Connected Discourses 48.159 --- | --- SN48.159-168 - 相应部48.159 --- |
| (Appamādavagga-balakaraṇīyavagga-esanāvaggā vitthāretabbā.) | (The section on heedfulness, the section on deeds of strength, the section on seeking are to be elaborated.) | （不放逸品、力行品、寻觅品应广说。） |
48.169 - SN 48.169 - punaoghādi: Again Floods and so on Sutta
| --- SN48.169-178 - punaoghādisutta --- | --- SN48.169-178 - Again Floods and so on Sutta --- | --- SN48.169-178 - 复暴流等经 --- |
| “Pañcimāni, bhikkhave, uddhambhāgiyāni saṁyojanāni. | “Bhikkhus, these are the five higher fetters. | “诸比丘，此为五上分结。 |
| Katamāni pañca? | Which five? | 何者五？ |
| Rūparāgo, arūparāgo, māno, uddhaccaṁ, avijjā— | Lust for form, lust for the formless, conceit, restlessness, ignorance— | 色贪、无色贪、慢、掉举、无明—— |
| imāni kho, bhikkhave, pañcuddhambhāgiyāni saṁyojanāni. | These, bhikkhus, are the five higher fetters. | 此，诸比丘，为五上分结。 |
| Imesaṁ kho, bhikkhave, pañcannaṁ uddhambhāgiyānaṁ saṁyojanānaṁ abhiññāya pariññāya parikkhayāya pahānāya pañcindriyāni bhāvetabbāni. | For the direct knowledge, full understanding, destruction, and abandoning of these five higher fetters, the five faculties should be developed. | 为正知、遍知、灭、断此五上分结，应修习五根。 |
| Katamāni pañca? | Which five? | 何者五？ |
| Idha, bhikkhave, bhikkhu saddhindriyaṁ bhāveti rāgavinayapariyosānaṁ dosavinayapariyosānaṁ mohavinayapariyosānaṁ. Vīriyindriyaṁ …pe… satindriyaṁ … samādhindriyaṁ … paññindriyaṁ bhāveti rāgavinayapariyosānaṁ dosavinayapariyosānaṁ mohavinayapariyosānaṁ. | Here, bhikkhus, a bhikkhu develops the **faculty of faith** culminating in the removal of lust, culminating in the removal of hatred, culminating in the removal of delusion. He develops the **faculty of energy** …pe… the **faculty of mindfulness** … the **faculty of concentration** … he develops the **faculty of wisdom** culminating in the removal of lust, culminating in the removal of hatred, culminating in the removal of delusion. | 于此，诸比丘，比丘修习**信根**，以离贪为究竟，以离瞋为究竟，以离痴为究竟。彼修习**精进根**……pe……**念根**……**定根**……彼修习**慧根**，以离贪为究竟，以离瞋为究竟，以离痴为究竟。 |
| Imesaṁ kho, bhikkhave, pañcannaṁ uddhambhāgiyānaṁ saṁyojanānaṁ abhiññāya pariññāya parikkhayāya pahānāya imāni pañcindriyāni bhāvetabbānī”ti. | For the direct knowledge, full understanding, destruction, and abandoning of these five higher fetters, bhikkhus, these five faculties should be developed.” | 诸比丘，为正知、遍知、灭、断此五上分结，应修习此五根。” |
| Oghavaggo sattarasamo. | The Flood Section, the seventeenth. | 第十七暴流品。 |
| Ogho yogo upādānaṁ, | Flood, yoke, clinging, | 暴流、轭、取、 |
| ganthā anusayena ca; | Bonds, and underlying tendencies; | 结、与随眠； |
| Kāmaguṇā nīvaraṇā, | Sense pleasures, hindrances, | 欲乐、盖、 |
| khandhā oruddhambhāgiyāti. | Aggregates, and lower fetters. | 蕴、与下分结。 |
| Indriyasaṁyuttaṁ catutthaṁ. | The Connected Discourses on the Faculties, fourth. | 根相应部，第四。 |
49 - SN 49 Sammāppadhāna: Connected Discourses on the Right Endeavors
| ==================== SN49 - Sammāppadhānasaṃyutta ==================== | ==================== SN49 - Connected Discourses on the Right Endeavors ==================== | ==================== SN49 - 正勤相应 ==================== |
49.1 - SN 49.1 - Pācīnādi: Towards the East Sutta
| --- SN49.1-12 - Pācīnādisutta --- | --- SN49.1-12 - Towards the East Sutta --- | --- SN49.1-12 - 向东经 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Tatra kho bhagavā etadavoca: | There the Blessed One said this: | 尔时，薄伽梵作是说： |
| “cattārome, bhikkhave, sammappadhānā. | “Bhikkhus, there are these four right endeavors. | “诸比丘，有此四正勤。 |
| Katame cattāro? | Which four? | 何者四？ |
| Idha, bhikkhave, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. | Here, bhikkhus, a bhikkhu generates desire for the non-arising of unarisen evil unwholesome states; he makes an effort, arouses energy, exerts his mind, and strives. | 于此，诸比丘，比丘为令未生之恶不善法不生而生欲；彼努力、发精进、策心、勤行。 |
| Uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. | He generates desire for the abandoning of arisen evil unwholesome states; he makes an effort, arouses energy, exerts his mind, and strives. | 彼为令已生之恶不善法断除而生欲；彼努力、发精进、策心、勤行。 |
| Anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. | He generates desire for the arising of unarisen wholesome states; he makes an effort, arouses energy, exerts his mind, and strives. | 彼为令未生之善法生起而生欲；彼努力、发精进、策心、勤行。 |
| Uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. | He generates desire for the maintenance of arisen wholesome states, for their non-confusion, for their growth, for their increase, for their development, for their culmination; he makes an effort, arouses energy, exerts his mind, and strives. | 彼为令已生之善法持续、不乱、增长、广大、修习、圆满而生欲；彼努力、发精进、策心、勤行。 |
| Ime kho, bhikkhave, cattāro sammappadhānāti. | These, bhikkhus, are the four right endeavors. | 此等，诸比丘，为四正勤。 |
| Seyyathāpi, bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; | Bhikkhus, just as the Gangā River flows to the east, slopes to the east, inclines to the east; | 诸比丘，譬如恒伽河向东流，向东倾，向东趋； |
| evameva kho, bhikkhave, bhikkhu cattāro sammappadhāne bhāvento cattāro sammappadhāne bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro. | even so, bhikkhus, a bhikkhu developing the four right endeavors, cultivating the four right endeavors, flows to Nibbāna, slopes to Nibbāna, inclines to Nibbāna. | 如是，诸比丘，比丘修习四正勤，培育四正勤，则向涅槃流，向涅槃倾，向涅槃趋。 |
| Kathañca, bhikkhave, bhikkhu cattāro sammappadhāne bhāvento cattāro sammappadhāne bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? | And how, bhikkhus, does a bhikkhu developing the four right endeavors, cultivating the four right endeavors, flow to Nibbāna, slope to Nibbāna, incline to Nibbāna? | 诸比丘，云何比丘修习四正勤，培育四正勤，向涅槃流，向涅槃倾，向涅槃趋？ |
| Idha, bhikkhave, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. | Here, bhikkhus, a bhikkhu generates desire for the non-arising of unarisen evil unwholesome states; he makes an effort, arouses energy, exerts his mind, and strives. | 于此，诸比丘，比丘为令未生之恶不善法不生而生欲；彼努力、发精进、策心、勤行。 |
| Uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. | He generates desire for the abandoning of arisen evil unwholesome states; he makes an effort, arouses energy, exerts his mind, and strives. | 彼为令已生之恶不善法断除而生欲；彼努力、发精进、策心、勤行。 |
| Anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. | He generates desire for the arising of unarisen wholesome states; he makes an effort, arouses energy, exerts his mind, and strives. | 彼为令未生之善法生起而生欲；彼努力、发精进、策心、勤行。 |
| Uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. | He generates desire for the maintenance of arisen wholesome states, for their non-confusion, for their growth, for their increase, for their development, for their culmination; he makes an effort, arouses energy, exerts his mind, and strives. | 彼为令已生之善法持续、不乱、增长、广大、修习、圆满而生欲；彼努力、发精进、策心、勤行。 |
| Evaṁ kho, bhikkhave, bhikkhu cattāro sammappadhāne bhāvento cattāro sammappadhāne bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti. | It is in this way, bhikkhus, that a bhikkhu developing the four right endeavors, cultivating the four right endeavors, flows to Nibbāna, slopes to Nibbāna, inclines to Nibbāna.” | 如是，诸比丘，比丘修习四正勤，培育四正勤，则向涅槃流，向涅槃倾，向涅槃趋。” |
| Gaṅgāpeyyālavaggo paṭhamo. | The Gangā Repetition Section, the first. | 初恒伽广说品。 |
| (Sammappadhānasaṁyuttassa gaṅgāpeyyālī sammappadhānavasena vitthāretabbā.) | (The Gangā repetition of the Connected Discourses on the Right Endeavors is to be elaborated in terms of the right endeavors.) | （正勤相应部恒伽广说应依正勤广说。） |
| Cha pācīnato ninnā, | Six sloping to the east, | 六向东倾， |
| cha ninnā ca samuddato; | six sloping to the ocean; | 六向海倾； |
| Dvete cha dvādasa honti, | These two groups of six are twelve, | 此二组六为十二， |
| vaggo tena pavuccatīti. | thus is the section named. | 如是此品名。 |
| --- SN49.13-22 - Saṁyutta Nikāya 49.13 --- | --- SN49.13-22 - Connected Discourses 49.13 --- | --- SN49.13-22 - 相应部49.13 --- |
| (Appamādavaggo sammappadhānavasena vitthāretabbo.) | (The section on heedfulness is to be elaborated in terms of the right endeavors.) | （不放逸品应依正勤广说。） |
| Tathāgataṁ padaṁ kūṭaṁ, | The Tathāgata, the foot, the peak, | 如来、足、顶、 |
| mūlaṁ sārena vassikaṁ; | The root, the heartwood, the rainy season; | 根、心材、雨季； |
| Rājā candimasūriyā, | The king, the moon and sun, | 王、月与日、 |
| vatthena dasamaṁ padanti. | The tenth practice is the garment. | 第十行是衣。 |
49.23 - SN 49.23 - Balakaraṇīyādi: Deeds of Strength and so on Sutta
| --- SN49.23-34 - Balakaraṇīyādisutta --- | --- SN49.23-34 - Deeds of Strength and so on Sutta --- | --- SN49.23-34 - 力行等经 --- |
| “Seyyathāpi, bhikkhave, ye keci balakaraṇīyā kammantā kayiranti, sabbe te pathaviṁ nissāya pathaviyaṁ patiṭṭhāya evamete balakaraṇīyā kammantā kayiranti; | “Bhikkhus, just as whatever deeds of strength are performed, all of them are performed relying on the earth, established on the earth; | “诸比丘，譬如凡需力所作之务，皆依地而作，立于地而作； |
| evameva kho, bhikkhave, bhikkhu sīlaṁ nissāya sīle patiṭṭhāya cattāro sammappadhāne bhāveti, cattāro sammappadhāne bahulīkaroti. | even so, bhikkhus, a bhikkhu, relying on virtue, established on virtue, develops the four right endeavors, cultivates the four right endeavors. | 如是，诸比丘，比丘依戒、住戒，修习四正勤，培育四正勤。 |
| Kathañca, bhikkhave, bhikkhu sīlaṁ nissāya sīle patiṭṭhāya cattāro sammappadhāne bhāveti, cattāro sammappadhāne bahulīkaroti? | And how, bhikkhus, does a bhikkhu, relying on virtue, established on virtue, develop the four right endeavors, cultivate the four right endeavors? | 诸比丘，云何比丘依戒、住戒，修习四正勤，培育四正勤？ |
| Idha, bhikkhave, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati …pe… | Here, bhikkhus, a bhikkhu generates desire for the non-arising of unarisen evil unwholesome states; he makes an effort, arouses energy, exerts his mind, and strives. …pe… | 于此，诸比丘，比丘为令未生之恶不善法不生而生欲；彼努力、发精进、策心、勤行。…pe… |
| uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. | He generates desire for the maintenance of arisen wholesome states, for their non-confusion, for their growth, for their increase, for their development, for their culmination; he makes an effort, arouses energy, exerts his mind, and strives. | 彼为令已生之善法持续、不乱、增长、广大、修习、圆满而生欲；彼努力、发精进、策心、勤行。 |
| Evaṁ kho, bhikkhave, bhikkhu sīlaṁ nissāya sīle patiṭṭhāya cattāro sammappadhāne bhāveti, cattāro sammappadhāne bahulīkarotī”ti. | It is in this way, bhikkhus, that a bhikkhu, relying on virtue, established on virtue, develops the four right endeavors, cultivates the four right endeavors.” | 如是，诸比丘，比丘依戒、住戒，修习四正勤，培育四正勤。” |
| (Evaṁ balakaraṇīyavaggo sammappadhānavasena vitthāretabbo.) | (Thus the section on deeds of strength is to be elaborated in terms of the right endeavors.) | （如是力行品应依正勤广说。） |
| Balakaraṇīyavaggo tatiyo. | The section on deeds of strength, the third. | 第三力行品。 |
| Balaṁ bījañca nāgo ca, | Strength, seed, nāga, | 力、种、龙、 |
| rukkho kumbhena sūkiyā; | Tree, jar, ear of grain; | 树、瓮、谷穗； |
| Ākāsena ca dve meghā, | Sky, and two clouds, | 空、与二云、 |
| nāvā āgantukā nadīti. | Boat, guest, river. | 舟、客、河。 |
49.35 - SN 49.35 - Esanādi: Decad of Seeking Suttas and so on
| --- SN49.35-44 - Esanādisuttadasaka --- | --- SN49.35-44 - Decad of Seeking Suttas and so on --- | --- SN49.35-44 - 寻十经等 --- |
| “Tisso imā, bhikkhave, esanā. | “Bhikkhus, these are the three seekings. | “诸比丘，有此三寻。 |
| Katamā tisso? | Which three? | 何者三？ |
| Kāmesanā, bhavesanā, brahmacariyesanā— | The seeking for sensual pleasures, the seeking for existence, the seeking for the holy life— | 欲寻、有寻、梵行寻—— |
| imā kho, bhikkhave, tisso esanā. | These, bhikkhus, are the three seekings. | 此等，诸比丘，为三寻。 |
| Imāsaṁ kho, bhikkhave, tissannaṁ esanānaṁ abhiññāya pariññāya parikkhayāya pahānāya cattāro sammappadhānā bhāvetabbā. | For the direct knowledge, full understanding, destruction, and abandoning of these three seekings, the four right endeavors should be developed. | 为正知、遍知、灭、断此三寻，应修习四正勤。 |
| Katame cattāro? | Which four? | 何者四？ |
| Idha, bhikkhave, bhikkhu anuppannānaṁ …pe… | Here, bhikkhus, a bhikkhu generates desire for the non-arising of unarisen evil unwholesome states …pe… | 于此，诸比丘，比丘为令未生之恶不善法不生而生欲…pe… |
| uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. | He generates desire for the maintenance of arisen wholesome states, for their non-confusion, for their growth, for their increase, for their development, for their culmination; he makes an effort, arouses energy, exerts his mind, and strives. | 彼为令已生之善法持续、不乱、增长、广大、修习、圆满而生欲；彼努力、发精进、策心、勤行。 |
| Imāsaṁ kho, bhikkhave, tissannaṁ esanānaṁ abhiññāya pariññāya parikkhayāya pahānāya ime cattāro sammappadhānā bhāvetabbā”ti. | For the direct knowledge, full understanding, destruction, and abandoning of these three seekings, bhikkhus, these four right endeavors should be developed.” | 诸比丘，为正知、遍知、灭、断此三寻，应修习此四正勤。” |
| (Vitthāretabbaṁ.) | (To be elaborated.) | （应广说。） |
| Esanāvaggo catuttho. | The section on seeking, the fourth. | 第四寻品。 |
| Esanā vidhā āsavo, | Seeking, notions, taints, | 寻、想、漏、 |
| Bhavo ca dukkhatā tisso; | Existence and suffering, three; | 有与苦，三； |
| Khilaṁ malañca nīgho ca, | Obstinacy, defilement, affliction, | 固执、染、恼、 |
| Vedanā taṇhā tasinā cāti. | Feeling, craving, thirst. | 受、爱、渴。 |
49.45 - SN 49.45 - Oghādi: Floods and so on Sutta
| --- SN49.45-54 - Oghādisutta --- | --- SN49.45-54 - Floods and so on Sutta --- | --- SN49.45-54 - 暴流等经 --- |
| “Pañcimāni, bhikkhave, uddhambhāgiyāni saṁyojanāni. | “Bhikkhus, these are the five higher fetters. | “诸比丘，此为五上分结。 |
| Katamāni pañca? | Which five? | 何者五？ |
| Rūparāgo, arūparāgo, māno, uddhaccaṁ, avijjā— | Lust for form, lust for the formless, conceit, restlessness, ignorance— | 色贪、无色贪、慢、掉举、无明—— |
| imāni kho, bhikkhave, pañcuddhambhāgiyāni saṁyojanāni. | These, bhikkhus, are the five higher fetters. | 此，诸比丘，为五上分结。 |
| Imesaṁ kho, bhikkhave, pañcannaṁ uddhambhāgiyānaṁ saṁyojanānaṁ abhiññāya pariññāya parikkhayāya pahānāya cattāro sammappadhānā bhāvetabbā. | For the direct knowledge, full understanding, destruction, and abandoning of these five higher fetters, the four right endeavors should be developed. | 为正知、遍知、灭、断此五上分结，应修习四正勤。 |
| Katame cattāro? | Which four? | 何者四？ |
| Idha, bhikkhave, bhikkhu anuppannānaṁ …pe… | Here, bhikkhus, a bhikkhu generates desire for the non-arising of unarisen evil unwholesome states …pe… | 于此，诸比丘，比丘为令未生之恶不善法不生而生欲…pe… |
| uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. | He generates desire for the maintenance of arisen wholesome states, for their non-confusion, for their growth, for their increase, for their development, for their culmination; he makes an effort, arouses energy, exerts his mind, and strives. | 彼为令已生之善法持续、不乱、增长、广大、修习、圆满而生欲；彼努力、发精进、策心、勤行。 |
| Imesaṁ kho, bhikkhave, pañcannaṁ uddhambhāgiyānaṁ saṁyojanānaṁ abhiññāya pariññāya parikkhayāya pahānāya ime cattāro sammappadhānā bhāvetabbā”ti. | For the direct knowledge, full understanding, destruction, and abandoning of these five higher fetters, bhikkhus, these four right endeavors should be developed.” | 诸比丘，为正知、遍知、灭、断此五上分结，应修习此四正勤。” |
| (Vitthāretabbā.) | (To be elaborated.) | （应广说。） |
| Oghavaggo pañcamo. | The Flood Section, the fifth. | 第五暴流品。 |
| Ogho yogo upādānaṁ, | Flood, yoke, clinging, | 暴流、轭、取、 |
| ganthā anusayena ca; | Bonds, and underlying tendencies; | 结、与随眠； |
| Kāmaguṇā nīvaraṇā, | Sense pleasures, hindrances, | 欲乐、盖、 |
| khandhā oruddhambhāgiyāti. | Aggregates, and lower fetters. | 蕴、与下分结。 |
| Sammappadhānasaṁyuttaṁ pañcamaṁ. | The Connected Discourses on the Right Endeavors, fifth. | 正勤相应部，第五。 |
50 - SN 50 Bala: Connected Discourses on the Powers
| ==================== SN50 - Balasaṃyutta ==================== | ==================== SN50 - Connected Discourses on the Powers ==================== | ==================== SN50 - 力相应 ==================== |
50.1 - SN 50.1 - Balādi: Powers and so on Sutta
| --- SN50.1-12 - Balādisutta --- | --- SN50.1-12 - Powers and so on Sutta --- | --- SN50.1-12 - 力等经 --- |
| “Pañcimāni, bhikkhave, balāni. | “Bhikkhus, there are these five powers. | “诸比丘，有此五力。 |
| Katamāni pañca? | Which five? | 何者五？ |
| Saddhābalaṁ, vīriyabalaṁ, satibalaṁ, samādhibalaṁ, paññābalaṁ— | The **power of faith**, the **power of energy**, the **power of mindfulness**, the **power of concentration**, the **power of wisdom**— | **信力**、**精进力**、**念力**、**定力**、**慧力**—— |
| imāni kho, bhikkhave, pañca balānīti. | These, bhikkhus, are the five powers. | 此等，诸比丘，为五力。 |
| Seyyathāpi, bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; | Bhikkhus, just as the Gangā River flows to the east, slopes to the east, inclines to the east; | 诸比丘，譬如恒伽河向东流，向东倾，向东趋； |
| evameva kho, bhikkhave, bhikkhu pañca balāni bhāvento pañca balāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro. | even so, bhikkhus, a bhikkhu developing the five powers, cultivating the five powers, flows to Nibbāna, slopes to Nibbāna, inclines to Nibbāna. | 如是，诸比丘，比丘修习五力，培育五力，则向涅槃流，向涅槃倾，向涅槃趋。 |
| Kathañca, bhikkhave, bhikkhu pañca balāni bhāvento pañca balāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? | And how, bhikkhus, does a bhikkhu developing the five powers, cultivating the five powers, flow to Nibbāna, slope to Nibbāna, incline to Nibbāna? | 诸比丘，云何比丘修习五力，培育五力，向涅槃流，向涅槃倾，向涅槃趋？ |
| Idha, bhikkhave, bhikkhu saddhābalaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ, | Here, bhikkhus, a bhikkhu develops the **power of faith** reliant on seclusion, reliant on dispassion, reliant on cessation, culminating in relinquishment; | 于此，诸比丘，比丘修习**信力**，依远离，依离欲，依息灭，回向于舍； |
| vīriyabalaṁ …pe… | he develops the **power of energy** …pe… | 彼修习**精进力**…pe… |
| satibalaṁ … | he develops the **power of mindfulness** … | 彼修习**念力**… |
| samādhibalaṁ … | he develops the **power of concentration** … | 彼修习**定力**… |
| paññābalaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. | he develops the **power of wisdom** reliant on seclusion, reliant on dispassion, reliant on cessation, culminating in relinquishment. | 彼修习**慧力**，依远离，依离欲，依息灭，回向于舍。 |
| Evaṁ kho, bhikkhave, bhikkhu pañca balāni bhāvento pañca balāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti. | It is in this way, bhikkhus, that a bhikkhu developing the five powers, cultivating the five powers, flows to Nibbāna, slopes to Nibbāna, inclines to Nibbāna.” | 如是，诸比丘，比丘修习五力，培育五力，则向涅槃流，向涅槃倾，向涅槃趋。” |
| Gaṅgāpeyyālavaggo paṭhamo. | The Gangā Repetition Section, the first. | 初恒伽广说品。 |
| Cha pācīnato ninnā, | Six sloping to the east, | 六向东倾， |
| cha ninnā ca samuddato; | six sloping to the ocean; | 六向海倾； |
| Dvete cha dvādasa honti, | These two groups of six are twelve, | 此二组六为十二， |
| vaggo tena pavuccatīti. | thus is the section named. | 如是此品名。 |
| --- SN50.13-22 - Saṁyutta Nikāya 50.13 --- | --- SN50.13-22 - Connected Discourses 50.13 --- | --- SN50.13-22 - 相应部50.13 --- |
| (Appamādavaggo vitthāretabbo.) | (The section on heedfulness is to be elaborated.) | （不放逸品应广说。） |
| Tathāgataṁ padaṁ kūṭaṁ, | The Tathāgata, the foot, the peak, | 如来、足、顶、 |
| mūlaṁ sārena vassikaṁ; | The root, the heartwood, the rainy season; | 根、心材、雨季； |
| Rājā candimasūriyā, | The king, the moon and sun, | 王、月与日、 |
| vatthena dasamaṁ padanti. | The tenth practice is the garment. | 第十行是衣。 |
| --- SN50.23-34 - Saṁyutta Nikāya 50.23 --- | --- SN50.23-34 - Connected Discourses 50.23 --- | --- SN50.23-34 - 相应部50.23 --- |
| (Balakaraṇīyavaggo vitthāretabbo.) | (The section on deeds of strength is to be elaborated.) | （力行品应广说。） |
| Balaṁ bījañca nāgo ca, | Strength, seed, nāga, | 力、种、龙、 |
| rukkho kumbhena sūkiyā; | Tree, jar, ear of grain; | 树、瓮、谷穗； |
| Ākāsena ca dve meghā, | Sky, and two clouds, | 空、与二云、 |
| nāvā āgantukā nadīti. | Boat, guest, river. | 舟、客、河。 |
| --- SN50.35-44 - Saṁyutta Nikāya 50.35 --- | --- SN50.35-44 - Connected Discourses 50.35 --- | --- SN50.35-44 - 相应部50.35 --- |
| (Esanāvaggo vitthāretabbo.) | (The section on seeking is to be elaborated.) | （寻觅品应广说。） |
| Esanā vidhā āsavo, | Seeking, notions, taints, | 寻、想、漏、 |
| Bhavo ca dukkhatā tisso; | Existence and suffering, three; | 有与苦，三； |
| Khilaṁ malañca nīgho ca, | Obstinacy, defilement, affliction, | 固执、染、恼、 |
| Vedanā taṇhā tasinā cāti. | Feeling, craving, thirst. | 受、爱、渴。 |
50.45 - SN 50.45 - Oghādi: Floods and so on Sutta
| --- SN50.45-54 - Oghādisutta --- | --- SN50.45-54 - Floods and so on Sutta --- | --- SN50.45-54 - 暴流等经 --- |
| “Pañcimāni, bhikkhave, uddhambhāgiyāni saṁyojanāni. | “Bhikkhus, these are the five higher fetters. | “诸比丘，此为五上分结。 |
| Katamāni pañca? | Which five? | 何者五？ |
| Rūparāgo, arūparāgo, māno, uddhaccaṁ, avijjā— | Lust for form, lust for the formless, conceit, restlessness, ignorance— | 色贪、无色贪、慢、掉举、无明—— |
| imāni kho, bhikkhave, pañcuddhambhāgiyāni saṁyojanāni. | These, bhikkhus, are the five higher fetters. | 此，诸比丘，为五上分结。 |
| Imesaṁ kho, bhikkhave, pañcannaṁ uddhambhāgiyānaṁ saṁyojanānaṁ abhiññāya pariññāya parikkhayāya pahānāya pañca balāni bhāvetabbāni. | For the direct knowledge, full understanding, destruction, and abandoning of these five higher fetters, the five powers should be developed. | 为正知、遍知、灭、断此五上分结，应修习五力。 |
| Katamāni pañca? | Which five? | 何者五？ |
| Idha, bhikkhave, bhikkhu, saddhābalaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ, | Here, bhikkhus, a bhikkhu develops the **power of faith** reliant on seclusion, reliant on dispassion, reliant on cessation, culminating in relinquishment; | 于此，诸比丘，比丘修习**信力**，依远离，依离欲，依息灭，回向于舍； |
| vīriyabalaṁ …pe… | he develops the **power of energy** …pe… | 彼修习**精进力**…pe… |
| satibalaṁ … | he develops the **power of mindfulness** … | 彼修习**念力**… |
| samādhibalaṁ … | he develops the **power of concentration** … | 彼修习**定力**… |
| paññābalaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. | he develops the **power of wisdom** reliant on seclusion, reliant on dispassion, reliant on cessation, culminating in relinquishment. | 彼修习**慧力**，依远离，依离欲，依息灭，回向于舍。 |
| Imesaṁ kho, bhikkhave, pañcannaṁ uddhambhāgiyānaṁ saṁyojanānaṁ abhiññāya pariññāya parikkhayāya pahānāya imāni pañca balāni bhāvetabbānī”ti. | For the direct knowledge, full understanding, destruction, and abandoning of these five higher fetters, bhikkhus, these five powers should be developed.” | 诸比丘，为正知、遍知、灭、断此五上分结，应修习此五力。” |
| (Evaṁ vitthāretabbā.) | (Thus to be elaborated.) | （如是应广说。） |
50.55 - SN 50.55 - Pācīnādi: Towards the East Sutta
| --- SN50.55-66 - Pācīnādisutta --- | --- SN50.55-66 - Towards the East Sutta --- | --- SN50.55-66 - 向东经 --- |
| “Seyyathāpi, bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; | “Bhikkhus, just as the Gangā River flows to the east, slopes to the east, inclines to the east; | “诸比丘，譬如恒伽河向东流，向东倾，向东趋； |
| evameva kho, bhikkhave, bhikkhu pañca balāni bhāvento pañca balāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro. | even so, bhikkhus, a bhikkhu developing the five powers, cultivating the five powers, flows to Nibbāna, slopes to Nibbāna, inclines to Nibbāna. | 如是，诸比丘，比丘修习五力，培育五力，则向涅槃流，向涅槃倾，向涅槃趋。 |
| Kathañca, bhikkhave, bhikkhu pañca balāni bhāvento pañca balāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? | And how, bhikkhus, does a bhikkhu developing the five powers, cultivating the five powers, flow to Nibbāna, slope to Nibbāna, incline to Nibbāna? | 诸比丘，云何比丘修习五力，培育五力，向涅槃流，向涅槃倾，向涅槃趋？ |
| Idha, bhikkhave, bhikkhu, saddhābalaṁ bhāveti rāgavinayapariyosānaṁ dosavinayapariyosānaṁ mohavinayapariyosānaṁ … | Here, bhikkhus, a bhikkhu develops the **power of faith** culminating in the removal of lust, culminating in the removal of hatred, culminating in the removal of delusion … | 于此，诸比丘，比丘修习**信力**，以离贪为究竟，以离瞋为究竟，以离痴为究竟… |
| evaṁ kho, bhikkhave, bhikkhu pañca balāni bhāvento pañca balāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti. | It is in this way, bhikkhus, that a bhikkhu developing the five powers, cultivating the five powers, flows to Nibbāna, slopes to Nibbāna, inclines to Nibbāna.” | 如是，诸比丘，比丘修习五力，培育五力，则向涅槃流，向涅槃倾，向涅槃趋。” |
| Vitthāretabbā. | To be elaborated. | 应广说。 |
| Gaṅgāpeyyālavaggo chaṭṭho. | The Gangā Repetition Section, the sixth. | 第六恒伽广说品。 |
| Cha pācīnato ninnā, | Six sloping to the east, | 六向东倾， |
| cha ninnā ca samuddato; | six sloping to the ocean; | 六向海倾； |
| Dvete cha dvādasa honti, | These two groups of six are twelve, | 此二组六为十二， |
| vaggo tena pavuccatīti. | thus is the section named. | 如是此品名。 |
| --- SN50.67-76 - Saṁyutta Nikāya 50.67 --- | --- SN50.67-76 - Connected Discourses 50.67 --- | --- SN50.67-76 - 相应部50.67 --- |
| On Display: Title of Section Only | On Display: Title of Section Only | 仅显示品题 |
| --- SN50.77-88 - Saṁyutta Nikāya 50.77 --- | --- SN50.77-88 - Connected Discourses 50.77 --- | --- SN50.77-88 - 相应部50.77 --- |
| (Appamādavagga-balakaraṇīyavaggā vitthāretabbā.) | (The section on heedfulness and the section on deeds of strength are to be elaborated.) | （不放逸品与力行品应广说。） |
50.89 - SN 50.89 - Punaesanādi: Again Seeking and so on Sutta
| --- SN50.89-98 - Punaesanādisutta --- | --- SN50.89-98 - Again Seeking and so on Sutta --- | --- SN50.89-98 - 复寻等经 --- |
| (Evaṁ esanāpāḷi vitthāretabbā—rāgavinayapariyosānaṁ dosavinayapariyosānaṁ mohavinayapariyosānaṁ.) | (Thus the seeking passage is to be elaborated—culminating in the removal of lust, culminating in the removal of hatred, culminating in the removal of delusion.) | （如是寻品应广说——以离贪为究竟，以离瞋为究竟，以离痴为究竟。） |
| Esanāvaggo navamo. | The section on seeking, the ninth. | 第九寻品。 |
| Esanā vidhā āsavo, | Seeking, notions, taints, | 寻、想、漏、 |
| Bhavo ca dukkhatā tisso; | Existence and suffering, three; | 有与苦，三； |
| Khilaṁ malañca nīgho ca, | Obstinacy, defilement, affliction, | 固执、染、恼、 |
| Vedanā taṇhā tasinā cāti. | Feeling, craving, thirst. | 受、爱、渴。 |
50.99 - SN 50.99 - Punaoghādi: Again Floods and so on Sutta
| --- SN50.99-108 - Punaoghādisutta --- | --- SN50.99-108 - Again Floods and so on Sutta --- | --- SN50.99-108 - 复暴流等经 --- |
| “Pañcimāni, bhikkhave, uddhambhāgiyāni saṁyojanāni. | “Bhikkhus, these are the five higher fetters. | “诸比丘，此为五上分结。 |
| Katamāni pañca? | Which five? | 何者五？ |
| Rūparāgo, arūparāgo, māno, uddhaccaṁ avijjā— | Lust for form, lust for the formless, conceit, restlessness, ignorance— | 色贪、无色贪、慢、掉举、无明—— |
| imāni kho, bhikkhave, pañcuddhambhāgiyāni saṁyojanāni. | These, bhikkhus, are the five higher fetters. | 此，诸比丘，为五上分结。 |
| Imesaṁ kho, bhikkhave, pañcannaṁ uddhambhāgiyānaṁ saṁyojanānaṁ abhiññāya pariññāya parikkhayāya pahānāya pañca balāni bhāvetabbāni. | For the direct knowledge, full understanding, destruction, and abandoning of these five higher fetters, the five powers should be developed. | 为正知、遍知、灭、断此五上分结，应修习五力。 |
| Katamāni pañca? | Which five? | 何者五？ |
| Idha, bhikkhave, bhikkhu saddhābalaṁ bhāveti …pe… paññābalaṁ bhāveti rāgavinayapariyosānaṁ dosavinayapariyosānaṁ mohavinayapariyosānaṁ. | Here, bhikkhus, a bhikkhu develops the **power of faith** …pe… he develops the **power of wisdom** culminating in the removal of lust, culminating in the removal of hatred, culminating in the removal of delusion. | 于此，诸比丘，比丘修习**信力**…pe…彼修习**慧力**，以离贪为究竟，以离瞋为究竟，以离痴为究竟。 |
| Imesaṁ kho, bhikkhave, pañcannaṁ uddhambhāgiyānaṁ saṁyojanānaṁ abhiññāya pariññāya parikkhayāya pahānāya imāni pañca balāni bhāvetabbānī”ti. | For the direct knowledge, full understanding, destruction, and abandoning of these five higher fetters, bhikkhus, these five powers should be developed.” | 诸比丘，为正知、遍知、灭、断此五上分结，应修习此五力。” |
| Oghavaggo dasamo. | The Flood Section, the tenth. | 第十暴流品。 |
| Ogho yogo upādānaṁ, | Flood, yoke, clinging, | 暴流、轭、取、 |
| ganthā anusayena ca; | Bonds, and underlying tendencies; | 结、与随眠； |
| Kāmaguṇā nīvaraṇā, | Sense pleasures, hindrances, | 欲乐、盖、 |
| khandhā oruddhambhāgiyāti. | Aggregates, and lower fetters. | 蕴、与下分结。 |
| Balasaṁyuttaṁ chaṭṭhaṁ. | The Connected Discourses on the Powers, sixth. | 力相应部，第六。 |
51 - SN 51 Iddhipāda: Connected Discourses on the Bases for Spiritual Power
| ==================== SN51 - Iddhipādasaṃyutta ==================== | ==================== SN51 - Connected Discourses on the Bases for Spiritual Power ==================== | ==================== SN51 - 神足相应 ==================== |
51.1 - SN 51.1 Apāra: Beyond Sutta
| --- SN51.1 - Apārasutta --- | --- SN51.1 - Beyond Sutta --- | --- SN51.1 - 彼岸经 --- |
| “Cattārome, bhikkhave, iddhipādā bhāvitā bahulīkatā apārā pāraṁ gamanāya saṁvattanti. | “Bhikkhus, these four bases for spiritual power, when developed and cultivated, lead from the hither shore to the far shore. | “诸比丘，此四神足，若修习、培育，则从此岸引至彼岸。 |
| Katame cattāro? | Which four? | 何者四？ |
| Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, | Here, bhikkhus, a bhikkhu develops the **base for spiritual power imbued with concentration due to desire and formations of exertion**, | 于此，诸比丘，比丘修习**欲定断行成就神足**， |
| vīriyasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, | he develops the **base for spiritual power imbued with concentration due to energy and formations of exertion**, | 彼修习**精进定断行成就神足**， |
| cittasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, | he develops the **base for spiritual power imbued with concentration due to mind and formations of exertion**, | 彼修习**心定断行成就神足**， |
| vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. | he develops the **base for spiritual power imbued with concentration due to investigation and formations of exertion**. | 彼修习**观定断行成就神足**。 |
| Ime kho, bhikkhave, cattāro iddhipādā bhāvitā bahulīkatā apārā pāraṁ gamanāya saṁvattantī”ti. | These, bhikkhus, are the four bases for spiritual power, when developed and cultivated, that lead from the hither shore to the far shore.” | 此，诸比丘，为四神足，若修习、培育，则从此岸引至彼岸。” |
51.2 - SN 51.2 Viraddha: Neglected Sutta
| --- SN51.2 - Viraddhasutta --- | --- SN51.2 - Neglected Sutta --- | --- SN51.2 - 舍离经 --- |
| “Yesaṁ kesañci, bhikkhave, cattāro iddhipādā viraddhā, viraddho tesaṁ ariyo maggo sammā dukkhakkhayagāmī. | “Bhikkhus, for whomever the four bases for spiritual power have been neglected, for them the noble path that leads to the complete destruction of suffering has been neglected. | “诸比丘，于任何人，四神足已舍离，于彼，引至苦究竟灭尽之圣道已舍离。 |
| Yesaṁ kesañci, bhikkhave, cattāro iddhipādā āraddhā, āraddho tesaṁ ariyo maggo sammā dukkhakkhayagāmī. | For whomever the four bases for spiritual power have been aroused, for them the noble path that leads to the complete destruction of suffering has been aroused. | 于任何人，四神足已发起，于彼，引至苦究竟灭尽之圣道已发起。 |
| Katame cattāro? | Which four? | 何者四？ |
| Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, | Here, bhikkhus, a bhikkhu develops the **base for spiritual power imbued with concentration due to desire and formations of exertion**, | 于此，诸比丘，比丘修习**欲定断行成就神足**， |
| vīriyasamādhi …pe… | the **base for spiritual power due to energy** …pe… | **精进神足**…pe… |
| cittasamādhi …pe… | the **base for spiritual power due to mind** …pe… | **心神足**…pe… |
| vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. | he develops the **base for spiritual power imbued with concentration due to investigation and formations of exertion**. | 彼修习**观定断行成就神足**。 |
| Yesaṁ kesañci, bhikkhave, ime cattāro iddhipādā viraddhā, viraddho tesaṁ ariyo maggo sammā dukkhakkhayagāmī. | Bhikkhus, for whomever these four bases for spiritual power have been neglected, for them the noble path that leads to the complete destruction of suffering has been neglected. | 诸比丘，于任何人，此四神足已舍离，于彼，引至苦究竟灭尽之圣道已舍离。 |
| Yesaṁ kesañci, bhikkhave, ime cattāro iddhipādā āraddhā, āraddho tesaṁ ariyo maggo sammā dukkhakkhayagāmī”ti. | For whomever these four bases for spiritual power have been aroused, for them the noble path that leads to the complete destruction of suffering has been aroused.” | 于任何人，此四神足已发起，于彼，引至苦究竟灭尽之圣道已发起。” |
| Dutiyaṁ. | Second. | 第二。 |
51.3 - SN 51.3 Ariya: Noble Sutta
| --- SN51.3 - Ariyasutta --- | --- SN51.3 - Noble Sutta --- | --- SN51.3 - 圣经 --- |
| “Cattārome, bhikkhave, iddhipādā bhāvitā bahulīkatā ariyā niyyānikā niyyanti takkarassa sammā dukkhakkhayāya. | “Bhikkhus, these four bases for spiritual power, when developed and cultivated, are noble, leading outwards, leading the one who practices them to the complete destruction of suffering. | “诸比丘，此四神足，若修习、培育，则为圣，能出离，引行者至苦之究竟灭尽。 |
| Katame cattāro? | Which four? | 何者四？ |
| Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, | Here, bhikkhus, a bhikkhu develops the **base for spiritual power imbued with concentration due to desire and formations of exertion**, | 于此，诸比丘，比丘修习**欲定断行成就神足**， |
| vīriyasamādhi …pe… | the **base for spiritual power due to energy** …pe… | **精进神足**…pe… |
| cittasamādhi …pe… | the **base for spiritual power due to mind** …pe… | **心神足**…pe… |
| vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. | he develops the **base for spiritual power imbued with concentration due to investigation and formations of exertion**. | 彼修习**观定断行成就神足**。 |
| Ime kho, bhikkhave, cattāro iddhipādā bhāvitā bahulīkatā ariyā niyyānikā niyyanti takkarassa sammā dukkhakkhayāyā”ti. | These, bhikkhus, are the four bases for spiritual power, when developed and cultivated, that are noble, leading outwards, leading the one who practices them to the complete destruction of suffering.” | 此，诸比丘，为四神足，若修习、培育，则为圣，能出离，引行者至苦之究竟灭尽。” |
| Tatiyaṁ. | Third. | 第三。 |
51.4 - SN 51.4 Nibbidā: Disenchantment Sutta
| --- SN51.4 - Nibbidāsutta --- | --- SN51.4 - Disenchantment Sutta --- | --- SN51.4 - 厌离经 --- |
| “Cattārome, bhikkhave, iddhipādā bhāvitā bahulīkatā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattanti. | “Bhikkhus, these four bases for spiritual power, when developed and cultivated, lead to complete disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to full enlightenment, to Nibbāna. | “诸比丘，此四神足，若修习、培育，则引至究竟厌离、离欲、息灭、寂静、正智、正觉、涅槃。 |
| Katame cattāro? | Which four? | 何者四？ |
| Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, | Here, bhikkhus, a bhikkhu develops the **base for spiritual power imbued with concentration due to desire and formations of exertion**, | 于此，诸比丘，比丘修习**欲定断行成就神足**， |
| vīriyasamādhi …pe… | the **base for spiritual power due to energy** …pe… | **精进神足**…pe… |
| cittasamādhi …pe… | the **base for spiritual power due to mind** …pe… | **心神足**…pe… |
| vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. | he develops the **base for spiritual power imbued with concentration due to investigation and formations of exertion**. | 彼修习**观定断行成就神足**。 |
| Ime kho, bhikkhave, cattāro iddhipādā bhāvitā bahulīkatā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattantī”ti. | These, bhikkhus, are the four bases for spiritual power, when developed and cultivated, that lead to complete disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to full enlightenment, to Nibbāna.” | 此，诸比丘，为四神足，若修习、培育，则引至究竟厌离、离欲、息灭、寂静、正智、正觉、涅槃。” |
| Catutthaṁ. | Fourth. | 第四。 |
51.5 - SN 51.5 Iddhipadesa: Sphere of Spiritual Power Sutta
| --- SN51.5 - Iddhipadesasutta --- | --- SN51.5 - Sphere of Spiritual Power Sutta --- | --- SN51.5 - 神通境经 --- |
| “Ye hi keci, bhikkhave, atītamaddhānaṁ samaṇā vā brāhmaṇā vā iddhipadesaṁ abhinipphādesuṁ sabbe te catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā. | “Bhikkhus, whatever ascetics or brahmins in the past manifested a sphere of spiritual power, all did so by developing and cultivating the four bases for spiritual power. | “诸比丘，凡过去沙门或婆罗门示现神通境，皆由修习、培育四神足而为之。 |
| Ye hi keci, bhikkhave, anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā iddhipadesaṁ abhinipphādessanti sabbe te catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā. | Whatever ascetics or brahmins in the future will manifest a sphere of spiritual power, all will do so by developing and cultivating the four bases for spiritual power. | 凡未来沙门或婆罗门将示现神通境，皆将由修习、培育四神足而为之。 |
| Ye hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā iddhipadesaṁ abhinipphādenti sabbe te catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā. | Whatever ascetics or brahmins at present manifest a sphere of spiritual power, all do so by developing and cultivating the four bases for spiritual power. | 凡现在沙门或婆罗门示现神通境，皆由修习、培育四神足而为之。 |
| Katamesaṁ catunnaṁ? | Of which four? | 何者四？ |
| Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, | Here, bhikkhus, a bhikkhu develops the **base for spiritual power imbued with concentration due to desire and formations of exertion**, | 于此，诸比丘，比丘修习**欲定断行成就神足**， |
| vīriyasamādhi …pe… | the **base for spiritual power due to energy** …pe… | **精进神足**…pe… |
| cittasamādhi …pe… | the **base for spiritual power due to mind** …pe… | **心神足**…pe… |
| vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. | he develops the **base for spiritual power imbued with concentration due to investigation and formations of exertion**. | 彼修习**观定断行成就神足**。 |
| Ye hi keci, bhikkhave, atītamaddhānaṁ samaṇā vā brāhmaṇā vā iddhipadesaṁ abhinipphādesuṁ, sabbe te imesaṁyeva catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā. | Bhikkhus, whatever ascetics or brahmins in the past manifested a sphere of spiritual power, all did so by developing and cultivating these same four bases for spiritual power. | 诸比丘，凡过去沙门或婆罗门示现神通境，皆由修习、培育此四神足而为之。 |
| Ye hi keci, bhikkhave, anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā iddhipadesaṁ abhinipphādessanti, sabbe te imesaṁyeva catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā. | Whatever ascetics or brahmins in the future will manifest a sphere of spiritual power, all will do so by developing and cultivating these same four bases for spiritual power. | 凡未来沙门或婆罗门将示现神通境，皆将由修习、培育此四神足而为之。 |
| Ye hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā iddhipadesaṁ abhinipphādenti, sabbe te imesaṁyeva catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā”ti. | Whatever ascetics or brahmins at present manifest a sphere of spiritual power, all do so by developing and cultivating these same four bases for spiritual power.” | 凡现在沙门或婆罗门示现神通境，皆由修习、培育此四神足而为之。” |
51.6 - SN 51.6 Samatta: Fully Accomplished Sutta
| --- SN51.6 - Samattasutta --- | --- SN51.6 - Fully Accomplished Sutta --- | --- SN51.6 - 圆满成就经 --- |
| “Ye hi keci, bhikkhave, atītamaddhānaṁ samaṇā vā brāhmaṇā vā samattaṁ iddhiṁ abhinipphādesuṁ, sabbe te catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā. | “Bhikkhus, whatever ascetics or brahmins in the past fully accomplished spiritual power, all did so by developing and cultivating the four bases for spiritual power. | “诸比丘，凡过去沙门或婆罗门圆满成就神通，皆由修习、培育四神足而为之。 |
| Ye hi keci, bhikkhave, anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā samattaṁ iddhiṁ abhinipphādessanti, sabbe te catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā. | Whatever ascetics or brahmins in the future will fully accomplish spiritual power, all will do so by developing and cultivating the four bases for spiritual power. | 凡未来沙门或婆罗门将圆满成就神通，皆将由修习、培育四神足而为之。 |
| Ye hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā samattaṁ iddhiṁ abhinipphādenti, sabbe te catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā. | Whatever ascetics or brahmins at present fully accomplish spiritual power, all do so by developing and cultivating the four bases for spiritual power. | 凡现在沙门或婆罗门圆满成就神通，皆由修习、培育四神足而为之。 |
| Katamesaṁ catunnaṁ? | Of which four? | 何者四？ |
| Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, | Here, bhikkhus, a bhikkhu develops the **base for spiritual power imbued with concentration due to desire and formations of exertion**, | 于此，诸比丘，比丘修习**欲定断行成就神足**， |
| vīriyasamādhi …pe… | the **base for spiritual power due to energy** …pe… | **精进神足**…pe… |
| cittasamādhi …pe… | the **base for spiritual power due to mind** …pe… | **心神足**…pe… |
| vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. | he develops the **base for spiritual power imbued with concentration due to investigation and formations of exertion**. | 彼修习**观定断行成就神足**。 |
| Ye hi keci, bhikkhave, atītamaddhānaṁ samaṇā vā brāhmaṇā vā samattaṁ iddhiṁ abhinipphādesuṁ, sabbe te imesaṁyeva catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā. | Bhikkhus, whatever ascetics or brahmins in the past fully accomplished spiritual power, all did so by developing and cultivating these same four bases for spiritual power. | 诸比丘，凡过去沙门或婆罗门圆满成就神通，皆由修习、培育此四神足而为之。 |
| Ye hi keci, bhikkhave, anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā samattaṁ iddhiṁ abhinipphādessanti, sabbe te imesaṁyeva catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā. | Whatever ascetics or brahmins in the future will fully accomplish spiritual power, all will do so by developing and cultivating these same four bases for spiritual power. | 凡未来沙门或婆罗门将圆满成就神通，皆将由修习、培育此四神足而为之。 |
| Ye hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā samattaṁ iddhiṁ abhinipphādenti, sabbe te imesaṁyeva catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā”ti. | Whatever ascetics or brahmins at present fully accomplish spiritual power, all do so by developing and cultivating these same four bases for spiritual power.” | 凡现在沙门或婆罗门圆满成就神通，皆由修习、培育此四神足而为之。” |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
51.7 - SN 51.7 Bhikkhu: Bhikkhu Sutta
| --- SN51.7 - Bhikkhusutta --- | --- SN51.7 - Bhikkhu Sutta --- | --- SN51.7 - 比丘经 --- |
| “Ye hi keci, bhikkhave, atītamaddhānaṁ bhikkhū āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihariṁsu, sabbe te catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā. | “Bhikkhus, whatever bhikkhus in the past, with the destruction of the taints, by their own direct knowledge realized and entered upon the taintless liberation of mind and liberation by wisdom here and now and dwelt in it, all did so by developing and cultivating the four bases for spiritual power. | “诸比丘，凡过去比丘，以漏尽故，于现法中，自证无漏心解脱、慧解脱而入于住者，皆由修习、培育四神足而为之。 |
| Ye hi keci, bhikkhave, anāgatamaddhānaṁ bhikkhū āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissanti, sabbe te catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā. | Whatever bhikkhus in the future, with the destruction of the taints, by their own direct knowledge will realize and enter upon the taintless liberation of mind and liberation by wisdom here and now and dwell in it, all will do so by developing and cultivating the four bases for spiritual power. | 凡未来比丘，以漏尽故，于现法中，自证无漏心解脱、慧解脱而入于住者，皆将由修习、培育四神足而为之。 |
| Ye hi keci, bhikkhave, etarahi bhikkhū āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti, sabbe te catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā. | Whatever bhikkhus at present, with the destruction of the taints, by their own direct knowledge realize and enter upon the taintless liberation of mind and liberation by wisdom here and now and dwell in it, all do so by developing and cultivating the four bases for spiritual power. | 凡现在比丘，以漏尽故，于现法中，自证无漏心解脱、慧解脱而入于住者，皆由修习、培育四神足而为之。 |
| Katamesaṁ catunnaṁ? | Of which four? | 何者四？ |
| Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, | Here, bhikkhus, a bhikkhu develops the **base for spiritual power imbued with concentration due to desire and formations of exertion**, | 于此，诸比丘，比丘修习**欲定断行成就神足**， |
| vīriyasamādhi …pe… | the **base for spiritual power due to energy** …pe… | **精进神足**…pe… |
| cittasamādhi …pe… | the **base for spiritual power due to mind** …pe… | **心神足**…pe… |
| vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. | he develops the **base for spiritual power imbued with concentration due to investigation and formations of exertion**. | 彼修习**观定断行成就神足**。 |
| Ye hi keci, bhikkhave, atītamaddhānaṁ bhikkhū āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihariṁsu sabbe te imesaṁyeva catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā. | Bhikkhus, whatever bhikkhus in the past, with the destruction of the taints, by their own direct knowledge realized and entered upon the taintless liberation of mind and liberation by wisdom here and now and dwelt in it, all did so by developing and cultivating these same four bases for spiritual power. | 诸比丘，凡过去比丘，以漏尽故，于现法中，自证无漏心解脱、慧解脱而入于住者，皆由修习、培育此四神足而为之。 |
| Ye hi keci, bhikkhave, anāgatamaddhānaṁ bhikkhū āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissanti, sabbe te imesaṁyeva catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā. | Whatever bhikkhus in the future, with the destruction of the taints, by their own direct knowledge will realize and enter upon the taintless liberation of mind and liberation by wisdom here and now and dwell in it, all will do so by developing and cultivating these same four bases for spiritual power. | 凡未来比丘，以漏尽故，于现法中，自证无漏心解脱、慧解脱而入于住者，皆将由修习、培育此四神足而为之。 |
| Ye hi keci, bhikkhave, etarahi bhikkhū āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti, sabbe te imesaṁyeva catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā”ti. | Whatever bhikkhus at present, with the destruction of the taints, by their own direct knowledge realize and enter upon the taintless liberation of mind and liberation by wisdom here and now and dwell in it, all do so by developing and cultivating these same four bases for spiritual power.” | 凡现在比丘，以漏尽故，于现法中，自证无漏心解脱、慧解脱而入于住者，皆由修习、培育此四神足而为之。” |
51.8 - SN 51.8 Buddha: Buddha Sutta
| --- SN51.8 - Buddhasutta --- | --- SN51.8 - Buddha Sutta --- | --- SN51.8 - 佛陀经 --- |
| “Cattārome, bhikkhave, iddhipādā. | “Bhikkhus, there are these four bases for spiritual power. | “诸比丘，有此四神足。 |
| Katame cattāro? | Which four? | 何者四？ |
| Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, | Here, bhikkhus, a bhikkhu develops the **base for spiritual power imbued with concentration due to desire and formations of exertion**, | 于此，诸比丘，比丘修习**欲定断行成就神足**， |
| vīriyasamādhi …pe… | the **base for spiritual power due to energy** …pe… | **精进神足**…pe… |
| cittasamādhi …pe… | the **base for spiritual power due to mind** …pe… | **心神足**…pe… |
| vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. | he develops the **base for spiritual power imbued with concentration due to investigation and formations of exertion**. | 彼修习**观定断行成就神足**。 |
| Ime kho, bhikkhave, cattāro iddhipādā. | These, bhikkhus, are the four bases for spiritual power. | 此，诸比丘，为四神足。 |
| Imesaṁ kho, bhikkhave, catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā tathāgato ‘arahaṁ sammāsambuddho’ti vuccatī”ti. | By developing and cultivating these four bases for spiritual power, the Tathāgata is called ‘Arahant, Fully Enlightened One.’ ” | 由修习、培育此四神足，如来被称为‘阿罗汉、正等觉者’。” |
51.9 - SN 51.9 Ñāṇa: Knowledge Sutta
| --- SN51.9 - Ñāṇasutta --- | --- SN51.9 - Knowledge Sutta --- | --- SN51.9 - 智经 --- |
| “‘Ayaṁ chandasamādhippadhānasaṅkhārasamannāgato iddhipādo’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. | “Bhikkhus, before my enlightenment, when I was still a bodhisatta, this thought occurred to me concerning things unheard before: | “诸比丘，于我未觉悟前，尚为菩萨时，于前所未闻法，此念生起： |
| ‘So kho panāyaṁ chandasamādhippadhānasaṅkhārasamannāgato iddhipādo bhāvetabbo’ti me, bhikkhave … | ‘This **base for spiritual power imbued with concentration due to desire and formations of exertion**’—vision arose, knowledge arose, wisdom arose, true knowledge arose, light arose. | ‘此**欲定断行成就神足**’——眼生、智生、慧生、明生、光生。 |
| ‘bhāvito’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. | ‘This **base for spiritual power imbued with concentration due to desire and formations of exertion** should be developed’—vision arose, knowledge arose, wisdom arose, true knowledge arose, light arose concerning things unheard before. | ‘此**欲定断行成就神足**应修习’——于前所未闻法，眼生、智生、慧生、明生、光生。 |
| ‘Ayaṁ vīriyasamādhippadhānasaṅkhārasamannāgato iddhipādo’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. | ‘This **base for spiritual power imbued with concentration due to desire and formations of exertion** has been developed’—vision arose, knowledge arose, wisdom arose, true knowledge arose, light arose concerning things unheard before. | ‘此**欲定断行成就神足**已修习’——于前所未闻法，眼生、智生、慧生、明生、光生。 |
| ‘So kho panāyaṁ vīriyasamādhippadhānasaṅkhārasamannāgato iddhipādo bhāvetabbo’ti me, bhikkhave … | ‘This **base for spiritual power imbued with concentration due to energy and formations of exertion**’—vision arose, knowledge arose, wisdom arose, true knowledge arose, light arose concerning things unheard before. | ‘此**精进定断行成就神足**’——于前所未闻法，眼生、智生、慧生、明生、光生。 |
| ‘bhāvito’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. | ‘This **base for spiritual power imbued with concentration due to energy and formations of exertion** should be developed’—vision arose, knowledge arose, wisdom arose, true knowledge arose, light arose concerning things unheard before. | ‘此**精进定断行成就神足**应修习’——于前所未闻法，眼生、智生、慧生、明生、光生。 |
| ‘Ayaṁ cittasamādhippadhānasaṅkhārasamannāgato iddhipādo’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. | ‘This **base for spiritual power imbued with concentration due to energy and formations of exertion** has been developed’—vision arose, knowledge arose, wisdom arose, true knowledge arose, light arose concerning things unheard before. | ‘此**精进定断行成就神足**已修习’——于前所未闻法，眼生、智生、慧生、明生、光生。 |
| ‘So kho panāyaṁ cittasamādhippadhānasaṅkhārasamannāgato iddhipādo bhāvetabbo’ti me, bhikkhave … | ‘This **base for spiritual power imbued with concentration due to mind and formations of exertion**’—vision arose, knowledge arose, wisdom arose, true knowledge arose, light arose concerning things unheard before. | ‘此**心定断行成就神足**’——于前所未闻法，眼生、智生、慧生、明生、光生。 |
| ‘bhāvito’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. | ‘This **base for spiritual power imbued with concentration due to mind and formations of exertion** should be developed’—vision arose, knowledge arose, wisdom arose, true knowledge arose, light arose concerning things unheard before. | ‘此**心定断行成就神足**应修习’——于前所未闻法，眼生、智生、慧生、明生、光生。 |
| ‘Ayaṁ vīmaṁsāsamādhippadhānasaṅkhārasamannāgato iddhipādo’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. | ‘This **base for spiritual power imbued with concentration due to mind and formations of exertion** has been developed’—vision arose, knowledge arose, wisdom arose, true knowledge arose, light arose concerning things unheard before. | ‘此**心定断行成就神足**已修习’——于前所未闻法，眼生、智生、慧生、明生、光生。 |
| ‘So kho panāyaṁ vīmaṁsāsamādhippadhānasaṅkhārasamannāgato iddhipādo bhāvetabbo’ti me, bhikkhave … | ‘This **base for spiritual power imbued with concentration due to investigation and formations of exertion**’—vision arose, knowledge arose, wisdom arose, true knowledge arose, light arose concerning things unheard before. | ‘此**观定断行成就神足**’——于前所未闻法，眼生、智生、慧生、明生、光生。 |
| ‘bhāvito’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādī”ti. | ‘This **base for spiritual power imbued with concentration due to investigation and formations of exertion** should be developed’—vision arose, knowledge arose, wisdom arose, true knowledge arose, light arose concerning things unheard before. | ‘此**观定断行成就神足**应修习’——于前所未闻法，眼生、智生、慧生、明生、光生。 |
| ‘This **base for spiritual power imbued with concentration due to investigation and formations of exertion** has been developed’—vision arose, knowledge arose, wisdom arose, true knowledge arose, light arose concerning things unheard before.” | ‘此**观定断行成就神足**已修习’——于前所未闻法，眼生、智生、慧生、明生、光生。” |
51.10 - SN 51.10 Cetiya
| --- SN51.10 - Cetiyasutta --- | ||
| --- SN51.10 - Shrine Sutta --- | --- SN51.10 - 塔庙经 --- | |
| Evaṁ me sutaṁ— | ||
| ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. | Thus have I heard. | 如是我闻。 |
| Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya vesāliṁ piṇḍāya pāvisi. | On one occasion the Blessed One was dwelling at Vesālī, in the Great Wood, in the Gabled Hall. | 一时，薄伽梵住毗舍离，大林，重阁讲堂。 |
| Vesāliyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto āyasmantaṁ ānandaṁ āmantesi: | Then, when it was morning, the Blessed One dressed, took his bowl and robe, and entered Vesālī for alms. | 尔时，晨朝，薄伽梵着衣持钵，入毗舍离乞食。 |
| “gaṇhāhi, ānanda, nisīdanaṁ. | After wandering for alms in Vesālī, when he had returned from his almsround after the meal, the Blessed One addressed Venerable Ānanda: | 于毗舍离乞食已，食后还，薄伽梵告尊者阿难： |
| Yena cāpālaṁ cetiyaṁ tenupasaṅkamissāma divāvihārāyā”ti. | “Take up the sitting mat, Ānanda. | “取坐具，阿难。 |
| “Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā nisīdanaṁ ādāya bhagavantaṁ piṭṭhito piṭṭhito anubandhi. | We shall go to the Cāpāla Shrine for the daytime abiding.” | 我等将往遮波罗塔庙作日住。” |
| Atha kho bhagavā yena cāpālaṁ cetiyaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. | “Yes, Bhante,” Venerable Ānanda replied to the Blessed One, and taking up the sitting mat, he followed close behind the Blessed One. | “唯，尊者。”尊者阿难应诺薄伽梵，取坐具，随薄伽梵后。 |
| Āyasmāpi kho ānando bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. | Then the Blessed One approached the Cāpāla Shrine; having approached, he sat down on the seat that had been prepared. | 尔时，薄伽梵诣遮波罗塔庙；至已，于所设座坐。 |
| Ekamantaṁ nisinnaṁ kho āyasmantaṁ ānandaṁ bhagavā etadavoca: | Venerable Ānanda too, having paid homage to the Blessed One, sat down to one side. | 尊者阿难亦礼敬薄伽梵，坐于一面。 |
| “Ramaṇīyā, ānanda, vesālī, ramaṇīyaṁ udenaṁ cetiyaṁ, ramaṇīyaṁ gotamakaṁ cetiyaṁ, ramaṇīyaṁ sattambaṁ cetiyaṁ, ramaṇīyaṁ bahuputtaṁ cetiyaṁ, ramaṇīyaṁ sārandadaṁ cetiyaṁ, ramaṇīyaṁ cāpālaṁ cetiyaṁ. | When Venerable Ānanda was sitting to one side, the Blessed One said to him: | 尊者阿难坐于一面时，薄伽梵告彼曰： |
| Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṁ vā tiṭṭheyya kappāvasesaṁ vā. | “Delightful, Ānanda, is Vesālī; delightful is the Udena Shrine; delightful is the Gotamaka Shrine; delightful is the Sattamba Shrine; delightful is the Bahuputta Shrine; delightful is the Sārandada Shrine; delightful is the Cāpāla Shrine. | “悦意哉，阿难，毗舍离；悦意哉，优陀延塔庙；悦意哉，乔达摩迦塔庙；悦意哉，七芒果塔庙；悦意哉，多子塔庙；悦意哉，娑罗陀塔庙；悦意哉，遮波罗塔庙。 |
| Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. Ākaṅkhamāno, ānanda, tathāgato kappaṁ vā tiṭṭheyya kappāvasesaṁ vā”ti. | Ānanda, whoever has developed, cultivated, made a vehicle of, made a basis of, sustained, perfected, and thoroughly undertaken the four bases for spiritual power, if he should wish, he could remain for an eon or for the remainder of an eon. | 阿难，任何人修习、培育、作成车、作成基、持续、圆满、善受持四神足，若彼欲，可住一劫或一劫之余。 |
| Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ; | The Tathāgata, Ānanda, has developed, cultivated, made a vehicle of, made a basis of, sustained, perfected, and thoroughly undertaken the four bases for spiritual power. If the Tathāgata, Ānanda, should wish, he could remain for an eon or for the remainder of an eon.” | 如来，阿难，已修习、培育、作成车、作成基、持续、圆满、善受持四神足。若如来，阿难，欲，可住一劫或一劫之余。” |
| na bhagavantaṁ yāci: | Even though the Blessed One was giving such a broad hint, such a clear indication, Venerable Ānanda was unable to penetrate it; | 纵薄伽梵作如是广示、如是明示，尊者阿难未能了悟； |
| “tiṭṭhatu, bhante, bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti yathā taṁ mārena pariyuṭṭhitacitto. | he did not entreat the Blessed One: | 彼未请薄伽梵： |
| Dutiyampi kho bhagavā …pe… | “Bhante, let the Blessed One remain for an eon! Let the Sugata remain for an eon, for the welfare of the multitude, for the happiness of the multitude, out of compassion for the world, for the good, welfare, and happiness of devas and humans!”—for his mind was possessed by Māra. | “尊者，愿薄伽梵住世一劫！愿善逝住世一劫，为众生之利益，为众生之安乐，出于对世间之慈悲，为天人之善、利、乐！”——盖其心为魔所持。 |
| tatiyampi kho bhagavā āyasmantaṁ ānandaṁ āmantesi: | For a second time the Blessed One …pe… | 第二次，薄伽梵…pe… |
| “ramaṇīyā, ānanda, vesālī, ramaṇīyaṁ udenaṁ cetiyaṁ, ramaṇīyaṁ gotamakaṁ cetiyaṁ, ramaṇīyaṁ sattambaṁ cetiyaṁ, ramaṇīyaṁ bahuputtaṁ cetiyaṁ, ramaṇīyaṁ sārandadaṁ cetiyaṁ, ramaṇīyaṁ cāpālaṁ cetiyaṁ. | For a third time the Blessed One addressed Venerable Ānanda: | 第三次，薄伽梵告尊者阿难： |
| Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṁ vā tiṭṭheyya kappāvasesaṁ vā. | “Delightful, Ānanda, is Vesālī; delightful is the Udena Shrine; delightful is the Gotamaka Shrine; delightful is the Sattamba Shrine; delightful is the Bahuputta Shrine; delightful is the Sārandada Shrine; delightful is the Cāpāla Shrine. | “悦意哉，阿难，毗舍离；悦意哉，优陀延塔庙；悦意哉，乔达摩迦塔庙；悦意哉，七芒果塔庙；悦意哉，多子塔庙；悦意哉，娑罗陀塔庙；悦意哉，遮波罗塔庙。 |
| Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. Ākaṅkhamāno, ānanda, tathāgato kappaṁ vā tiṭṭheyya kappāvasesaṁ vā”ti. | Ānanda, whoever has developed, cultivated, made a vehicle of, made a basis of, sustained, perfected, and thoroughly undertaken the four bases for spiritual power, if he should wish, he could remain for an eon or for the remainder of an eon. | 阿难，任何人修习、培育、作成车、作成基、持续、圆满、善受持四神足，若彼欲，可住一劫或一劫之余。 |
| Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ; | The Tathāgata, Ānanda, has developed, cultivated, made a vehicle of, made a basis of, sustained, perfected, and thoroughly undertaken the four bases for spiritual power. If the Tathāgata, Ānanda, should wish, he could remain for an eon or for the remainder of an eon.” | 如来，阿难，已修习、培育、作成车、作成基、持续、圆满、善受持四神足。若如来，阿难，欲，可住一劫或一劫之余。” |
| na bhagavantaṁ yāci: | Even though the Blessed One was giving such a broad hint, such a clear indication, Venerable Ānanda was unable to penetrate it; | 纵薄伽梵作如是广示、如是明示，尊者阿难未能了悟； |
| “tiṭṭhatu, bhante, bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti yathā taṁ mārena pariyuṭṭhitacitto. | he did not entreat the Blessed One: | 彼未请薄伽梵： |
| Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi: | “Bhante, let the Blessed One remain for an eon! Let the Sugata remain for an eon, for the welfare of the multitude, for the happiness of the multitude, out of compassion for the world, for the good, welfare, and happiness of devas and humans!”—for his mind was possessed by Māra. | “尊者，愿薄伽梵住世一劫！愿善逝住世一劫，为众生之利益，为众生之安乐，出于对世间之慈悲，为天人之善、利、乐！”——盖其心为魔所持。 |
| “gaccha kho tvaṁ, ānanda, | Then the Blessed One addressed Venerable Ānanda: | 尔时，薄伽梵告尊者阿难： |
| yassadāni kālaṁ maññasī”ti. | “Go now, Ānanda, | “去罢，阿难， |
| “Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā avidūre aññatarasmiṁ rukkhamūle nisīdi. | do as you think fit.” | 汝自思量。” |
| Atha kho māro pāpimā, acirapakkante āyasmante ānande, yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca: | “Yes, Bhante,” Venerable Ānanda replied to the Blessed One. Rising from his seat, he paid homage to the Blessed One, circumambulated him keeping his right side towards him, and then sat down not far away at the foot of a certain tree. | “唯，尊者。”尊者阿难应诺薄伽梵。从座而起，礼敬薄伽梵，右绕三匝，于不远处某树下坐。 |
| “Parinibbātu dāni, bhante, bhagavā, parinibbātu dāni sugato. Parinibbānakālo dāni, bhante, bhagavato. | Then Māra, the Evil One, not long after Venerable Ānanda had departed, approached the Blessed One; having approached, he said to the Blessed One: | 尔时，魔罗波旬，于尊者阿难去后不久，诣薄伽梵所；至已，白薄伽梵言： |
| Bhāsitā kho panesā, bhante, bhagavatā vācā: | “Let the Blessed One now attain final Nibbāna, Bhante! Let the Sugata now attain final Nibbāna! Now is the time for the Blessed One’s final Nibbāna, Bhante! | “愿薄伽梵今取般涅槃，尊者！愿善逝今取般涅槃！今是薄伽梵般涅槃之时，尊者！ |
| ‘na tāvāhaṁ, pāpima, parinibbāyissāmi yāva me bhikkhū na sāvakā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṁ ācariyakaṁ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desessantī’ti. | For this word was spoken by the Blessed One, Bhante: | 盖此语为薄伽梵所说，尊者： |
| Santi kho pana, bhante, etarahi bhikkhū bhagavato sāvakā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṁ ācariyakaṁ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti, uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desenti. | ‘Evil One, I will not attain final Nibbāna until my bhikkhus are disciples who are accomplished, trained, confident, learned, upholders of the Dhamma, living in accordance with the Dhamma, living properly, living in conformity with the Dhamma; until they have learned their own teacher’s teaching, proclaim it, teach it, make it known, establish it, open it up, explain it, clarify it; until they, having refuted any arisen opposing doctrines by means of the Dhamma, teach the Dhamma with miracles.’ | ‘恶者，我必不般涅槃，直至我诸比丘弟子成就、训练、自信、博学、持法、依法而住、正住、随法而住；直至彼等已学己师之教，宣说、教导、广布、建立、开示、解释、阐明；直至彼等，以法破斥任何已生之异论，以奇迹教法。’ |
| Parinibbātu dāni, bhante, bhagavā, parinibbātu dāni, sugato. Parinibbānakālo dāni, bhante, bhagavato. | Now, Bhante, the Blessed One’s bhikkhus are disciples who are accomplished, trained, confident, learned, upholders of the Dhamma, living in accordance with the Dhamma, living properly, living in conformity with the Dhamma; they have learned their own teacher’s teaching, proclaim it, teach it, make it known, establish it, open it up, explain it, clarify it; having refuted any arisen opposing doctrines by means of the Dhamma, they teach the Dhamma with miracles. | 今，尊者，薄伽梵之诸比丘弟子，成就、训练、自信、博学、持法、依法而住、正住、随法而住；彼等已学己师之教，宣说、教导、广布、建立、开示、解释、阐明；以法破斥任何已生之异论，彼等以奇迹教法。 |
| Bhāsitā kho panesā, bhante, bhagavatā vācā: | Let the Blessed One now attain final Nibbāna, Bhante! Let the Sugata now attain final Nibbāna! Now is the time for the Blessed One’s final Nibbāna, Bhante! | 愿薄伽梵今取般涅槃，尊者！愿善逝今取般涅槃！今是薄伽梵般涅槃之时，尊者！ |
| ‘na tāvāhaṁ, pāpima, parinibbāyissāmi yāva me bhikkhuniyo na sāvikā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṁ ācariyakaṁ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desessantī’ti. | For this word was spoken by the Blessed One, Bhante: | 盖此语为薄伽梵所说，尊者： |
| Santi kho pana, bhante, etarahi bhikkhuniyo bhagavato sāvikā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṁ ācariyakaṁ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti, uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desenti. | ‘Evil One, I will not attain final Nibbāna until my bhikkhunīs are disciples who are accomplished, trained, confident, learned, upholders of the Dhamma, living in accordance with the Dhamma, living properly, living in conformity with the Dhamma; until they have learned their own teacher’s teaching, proclaim it, teach it, make it known, establish it, open it up, explain it, clarify it; until they, having refuted any arisen opposing doctrines by means of the Dhamma, teach the Dhamma with miracles.’ | ‘恶者，我必不般涅槃，直至我诸比丘尼弟子成就、训练、自信、博学、持法、依法而住、正住、随法而住；直至彼等已学己师之教，宣说、教导、广布、建立、开示、解释、阐明；直至彼等，以法破斥任何已生之异论，以奇迹教法。’ |
| Parinibbātu dāni, bhante, bhagavā, parinibbātu dāni, sugato. Parinibbānakālo dāni, bhante, bhagavato. | Now, Bhante, the Blessed One’s bhikkhunīs are disciples who are accomplished, trained, confident, learned, upholders of the Dhamma, living in accordance with the Dhamma, living properly, living in conformity with the Dhamma; they have learned their own teacher’s teaching, proclaim it, teach it, make it known, establish it, open it up, explain it, clarify it; having refuted any arisen opposing doctrines by means of the Dhamma, they teach the Dhamma with miracles. | 今，尊者，薄伽梵之诸比丘尼弟子，成就、训练、自信、博学、持法、依法而住、正住、随法而住；彼等已学己师之教，宣说、教导、广布、建立、开示、解释、阐明；以法破斥任何已生之异论，彼等以奇迹教法。 |
| Bhāsitā kho panesā, bhante, bhagavatā vācā: | Let the Blessed One now attain final Nibbāna, Bhante! Let the Sugata now attain final Nibbāna! Now is the time for the Blessed One’s final Nibbāna, Bhante! | 愿薄伽梵今取般涅槃，尊者！愿善逝今取般涅槃！今是薄伽梵般涅槃之时，尊者！ |
| ‘na tāvāhaṁ, pāpima, parinibbāyissāmi yāva me upāsakā …pe… | For this word was spoken by the Blessed One, Bhante: | 盖此语为薄伽梵所说，尊者： |
| yāva me upāsikā na sāvikā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṁ ācariyakaṁ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desessantī’ti. | ‘Evil One, I will not attain final Nibbāna until my male lay followers …pe… | ‘恶者，我必不般涅槃，直至我诸优婆塞…pe… |
| Santi kho pana, bhante, etarahi upāsakā … | until my female lay followers are disciples who are accomplished, trained, confident, learned, upholders of the Dhamma, living in accordance with the Dhamma, living properly, living in conformity with the Dhamma; until they have learned their own teacher’s teaching, proclaim it, teach it, make it known, establish it, open it up, explain it, clarify it; until they, having refuted any arisen opposing doctrines by means of the Dhamma, teach the Dhamma with miracles.’ | 直至我诸优婆夷弟子成就、训练、自信、博学、持法、依法而住、正住、随法而住；直至彼等已学己师之教，宣说、教导、广布、建立、开示、解释、阐明；直至彼等，以法破斥任何已生之异论，以奇迹教法。’ |
| upāsikā bhagavato sāvikā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṁ ācariyakaṁ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti, uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desenti. | Now, Bhante, the Blessed One’s male lay followers … | 今，尊者，薄伽梵之诸优婆塞… |
| Parinibbātu dāni, bhante, bhagavā, parinibbātu dāni, sugato. Parinibbānakālo dāni, bhante, bhagavato. | female lay followers are disciples who are accomplished, trained, confident, learned, upholders of the Dhamma, living in accordance with the Dhamma, living properly, living in conformity with the Dhamma; they have learned their own teacher’s teaching, proclaim it, teach it, make it known, establish it, open it up, explain it, clarify it; having refuted any arisen opposing doctrines by means of the Dhamma, they teach the Dhamma with miracles. | 优婆夷弟子成就、训练、自信、博学、持法、依法而住、正住、随法而住；彼等已学己师之教，宣说、教导、广布、建立、开示、解释、阐明；以法破斥任何已生之异论，彼等以奇迹教法。 |
| Bhāsitā kho panesā, bhante, bhagavatā vācā: | Let the Blessed One now attain final Nibbāna, Bhante! Let the Sugata now attain final Nibbāna! Now is the time for the Blessed One’s final Nibbāna, Bhante! | 愿薄伽梵今取般涅槃，尊者！愿善逝今取般涅槃！今是薄伽梵般涅槃之时，尊者！ |
| ‘na tāvāhaṁ, pāpima, parinibbāyissāmi yāva me idaṁ brahmacariyaṁ na iddhañceva bhavissati phītañca vitthāritaṁ bāhujaññaṁ puthubhūtaṁ yāva devamanussehi suppakāsitan’ti. | For this word was spoken by the Blessed One, Bhante: | 盖此语为薄伽梵所说，尊者： |
| Tayidaṁ, bhante, bhagavato brahmacariyaṁ iddhañceva phītañca vitthāritaṁ bāhujaññaṁ puthubhūtaṁ yāva devamanussehi suppakāsitaṁ. | ‘Evil One, I will not attain final Nibbāna until this holy life of mine has become prosperous, flourishing, widespread, populous, abundant, until it is well proclaimed among devas and humans.’ | ‘恶者，我必不般涅槃，直至我此梵行已兴盛、繁荣、广布、众多、丰饶，直至于天人中善说。’ |
| Parinibbātu dāni, bhante, bhagavā, parinibbātu dāni sugato. Parinibbānakālo dāni, bhante, bhagavato”ti. | Now, Bhante, the Blessed One’s holy life has become prosperous, flourishing, widespread, populous, abundant, and well proclaimed among devas and humans. | 今，尊者，薄伽梵之梵行已兴盛、繁荣、广布、众多、丰饶，于天人中善说。 |
| Evaṁ vutte, bhagavā māraṁ pāpimantaṁ etadavoca: | Let the Blessed One now attain final Nibbāna, Bhante! Let the Sugata now attain final Nibbāna! Now is the time for the Blessed One’s final Nibbāna, Bhante!” | 愿薄伽梵今取般涅槃，尊者！愿善逝今取般涅槃！今是薄伽梵般涅槃之时，尊者！” |
| “appossukko tvaṁ, pāpima, hohi. Na ciraṁ tathāgatassa parinibbānaṁ bhavissati. | When this was said, the Blessed One said to Māra, the Evil One: | 闻此语已，薄伽梵告魔罗波旬曰： |
| Ito tiṇṇaṁ māsānaṁ accayena tathāgato parinibbāyissatī”ti. | “Be not troubled, Evil One. The Tathāgata’s final Nibbāna will not be long in coming. | “勿忧，恶者。如来之般涅槃不久将至。 |
| Atha kho bhagavā cāpāle cetiye sato sampajāno āyusaṅkhāraṁ ossaji. | In three months from now the Tathāgata will attain final Nibbāna.” | 自今三月后，如来将取般涅槃。” |
| Ossaṭṭhe ca bhagavatā āyusaṅkhāre mahābhūmicālo ahosi bhiṁsanako lomahaṁso, devadundubhiyo ca phaliṁsu. | Then the Blessed One, mindful and clearly comprehending, relinquished the life-formation at the Cāpāla Shrine. | 尔时，薄伽梵于遮波罗塔庙，具念正知，舍寿行。 |
| Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi: | When the Blessed One relinquished the life-formation, a great earthquake occurred, terrifying and hair-raising, and the divine drums burst open. | 当薄伽梵舍寿行时，大地震动，可怖可畏，天鼓迸裂。 |
| “Tulamatulañca sambhavaṁ, | Then the Blessed One, having understood this meaning, on that occasion uttered this inspired utterance: | 尔时，薄伽梵了悟此义，于彼时说此感兴语： |
| Bhavasaṅkhāramavassaji muni; | “The sage relinquished the life-formation, | “贤者舍寿行， |
| Ajjhattarato samāhito, | Both that which is measured and that which is immeasurable; | 有量与无量者皆舍； |
| Abhindi kavacamivattasambhavan”ti. | Intent on his inner joy, concentrated, | 内乐专注， |
| Cāpālavaggo paṭhamo. | He shattered the armor, as it were, of self-becoming.” | 如破甲，自生亦破。” |
| Apārāpi viraddho ca, | The Cāpāla Section, the first. | 初遮波罗品。 |
| ariyā nibbidāpi ca; | Beyond, and Neglected, | 彼岸、与舍离， |
| Padesaṁ samattaṁ bhikkhu, | Noble, and Disenchantment; | 圣、与厌离； |
| buddhaṁ ñāṇañca cetiyanti. | Sphere of Power, Fully Accomplished, Bhikkhu, | 神通境、圆满成就、比丘、 |
| Buddha, Knowledge, and Shrine. | 佛、智、与塔庙。 |
51.11 - SN 51.11 Pubba: Past Sutta
| --- SN51.11 - Pubbasutta --- | --- SN51.11 - Past Sutta --- | --- SN51.11 - 过去经 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| “Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi: | “Before my enlightenment, bhikkhus, when I was still a bodhisatta, it occurred to me: | “诸比丘，于我未觉悟前，尚为菩萨时，此念生起： |
| ‘ko nu kho hetu, ko paccayo iddhipādabhāvanāyā’ti? | ‘What is the cause, what is the condition for the development of the bases for spiritual power?’ | ‘修习神足之因、缘为何？’ |
| Tassa mayhaṁ, bhikkhave, etadahosi: | Then, bhikkhus, it occurred to me: | 尔时，诸比丘，此念生起： |
| ‘idha bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti— | ‘Here a bhikkhu develops the **base for spiritual power imbued with concentration due to desire and formations of exertion**— | ‘于此，比丘修习**欲定断行成就神足**—— |
| iti me chando na ca atilīno bhavissati, na ca atippaggahito bhavissati, na ca ajjhattaṁ saṅkhitto bhavissati, na ca bahiddhā vikkhitto bhavissati. | ‘My desire will not be too slack, nor too tense; it will not be inwardly constricted, nor outwardly distracted. | ‘我欲不过缓，亦不过紧；不内敛，亦不外散。’ |
| Pacchāpuresaññī ca viharati— | He dwells with the perception of front and rear— | 彼住前后想—— |
| yathā pure tathā pacchā, yathā pacchā tathā pure; | as front so rear, as rear so front; | 如前即后，如后即前； |
| yathā adho tathā uddhaṁ, yathā uddhaṁ tathā adho; | as below so above, as above so below; | 如下即上，如上即下； |
| yathā divā tathā rattiṁ, yathā rattiṁ tathā divā. | as by day so by night, as by night so by day. | 如昼即夜，如夜即昼。 |
| Iti vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti’. | Thus with an open and unconstrained mind, he develops a mind endowed with luminosity.’ | 如是以开阔无碍之心，修习光明之心。’ |
| Vīriyasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti— | He develops the **base for spiritual power imbued with concentration due to energy and formations of exertion**— | 彼修习**精进定断行成就神足**—— |
| iti me vīriyaṁ na ca atilīnaṁ bhavissati, na ca atippaggahitaṁ bhavissati, na ca ajjhattaṁ saṅkhittaṁ bhavissati, na ca bahiddhā vikkhittaṁ bhavissati. | ‘My energy will not be too slack, nor too tense; it will not be inwardly constricted, nor outwardly distracted. | ‘我精进不过缓，亦不过紧；不内敛，亦不外散。’ |
| Pacchāpuresaññī ca viharati— | He dwells with the perception of front and rear— | 彼住前后想—— |
| yathā pure tathā pacchā, yathā pacchā tathā pure; | as front so rear, as rear so front; | 如前即后，如后即前； |
| yathā adho tathā uddhaṁ, yathā uddhaṁ tathā adho; | as below so above, as above so below; | 如下即上，如上即下； |
| yathā divā tathā rattiṁ, yathā rattiṁ tathā divā. | as by day so by night, as by night so by day. | 如昼即夜，如夜即昼。 |
| Iti vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti. | Thus with an open and unconstrained mind, he develops a mind endowed with luminosity.’ | 如是以开阔无碍之心，修习光明之心。’ |
| Cittasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti— | He develops the **base for spiritual power imbued with concentration due to mind and formations of exertion**— | 彼修习**心定断行成就神足**—— |
| iti me cittaṁ na ca atilīnaṁ bhavissati, na ca atippaggahitaṁ bhavissati, na ca ajjhattaṁ saṅkhittaṁ bhavissati, na ca bahiddhā vikkhittaṁ bhavissati. | ‘My mind will not be too slack, nor too tense; it will not be inwardly constricted, nor outwardly distracted. | ‘我心不过缓，亦不过紧；不内敛，亦不外散。’ |
| Pacchāpuresaññī ca viharati— | He dwells with the perception of front and rear— | 彼住前后想—— |
| yathā pure tathā pacchā, yathā pacchā tathā pure; | as front so rear, as rear so front; | 如前即后，如后即前； |
| yathā adho tathā uddhaṁ, yathā uddhaṁ tathā adho; | as below so above, as above so below; | 如下即上，如上即下； |
| yathā divā tathā rattiṁ, yathā rattiṁ tathā divā. | as by day so by night, as by night so by day. | 如昼即夜，如夜即昼。 |
| Iti vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti. | Thus with an open and unconstrained mind, he develops a mind endowed with luminosity.’ | 如是以开阔无碍之心，修习光明之心。’ |
| Vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti— | He develops the **base for spiritual power imbued with concentration due to investigation and formations of exertion**— | 彼修习**观定断行成就神足**—— |
| iti me vīmaṁsā na ca atilīnā bhavissati, na ca atippaggahitā bhavissati, na ca ajjhattaṁ saṅkhittā bhavissati, na ca bahiddhā vikkhittā bhavissati. | ‘My investigation will not be too slack, nor too tense; it will not be inwardly constricted, nor outwardly distracted. | ‘我观不过缓，亦不过紧；不内敛，亦不外散。’ |
| Pacchāpuresaññī ca viharati— | He dwells with the perception of front and rear— | 彼住前后想—— |
| yathā pure tathā pacchā, yathā pacchā tathā pure; | as front so rear, as rear so front; | 如前即后，如后即前； |
| yathā adho tathā uddhaṁ, yathā uddhaṁ tathā adho; | as below so above, as above so below; | 如下即上，如上即下； |
| yathā divā tathā rattiṁ, yathā rattiṁ tathā divā. | as by day so by night, as by night so by day. | 如昼即夜，如夜即昼。 |
| Iti vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti. | Thus with an open and unconstrained mind, he develops a mind endowed with luminosity.’ | 如是以开阔无碍之心，修习光明之心。’ |
| Evaṁ bhāvitesu kho, bhikkhu, catūsu iddhipādesu evaṁ bahulīkatesu, anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ, tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti, seyyathāpi udake; udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasati parimajjati; yāva brahmalokāpi kāyena vasaṁ vatteti. | When these four bases for spiritual power are thus developed, thus cultivated, bhikkhus, he experiences manifold kinds of spiritual power—having been one, he becomes many; having been many, he becomes one; he appears and vanishes; he goes unimpeded through walls, through ramparts, through mountains as if through space; he dives in and out of the earth as if in water; he walks on water without sinking as if on solid ground; he travels through the air cross-legged like a winged bird; he touches and strokes with his hand the moon and sun, so mighty and powerful; he exercises mastery with his body even over the Brahmā world. | 诸比丘，若此四神足如是修习、如是培育，彼体验种种神通——一身化多身；多身化一身；显现与消失；无碍穿墙、穿壁、穿山如行于虚空；出入大地如在水中；履水不沉如行于实地；跏趺飞行于空如鸟有翼；以手触摸日月，有如是威神、如是大力；以身行主宰乃至梵天界。 |
| Evaṁ bhāvitesu kho, bhikkhu, catūsu iddhipādesu evaṁ bahulīkatesu dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti—dibbe ca mānuse ca, dūre santike cāti. | When these four bases for spiritual power are thus developed, thus cultivated, bhikkhus, with the purified divine ear element, surpassing that of humans, he hears both kinds of sounds—divine and human, those that are far and those that are near. | 诸比丘，若此四神足如是修习、如是培育，以清净天耳界，超胜于人，闻二种声——天声与人声，远处与近处。 |
| Evaṁ bhāvitesu kho, bhikkhu, catūsu iddhipādesu evaṁ bahulīkatesu, parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti. | When these four bases for spiritual power are thus developed, thus cultivated, bhikkhus, he understands the minds of other beings, other persons, having encompassed them with his own mind. | 诸比丘，若此四神足如是修习、如是培育，以自心遍摄他众生、他补特伽罗之心而了知。 |
| Sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānāti; | He understands a mind with lust as ‘a mind with lust’; | 彼了知有贪心为‘有贪心’； |
| vītarāgaṁ vā cittaṁ ‘vītarāgaṁ cittan’ti pajānāti; | a mind without lust as ‘a mind without lust’; | 无贪心为‘无贪心’； |
| sadosaṁ vā cittaṁ ‘sadosaṁ cittan’ti pajānāti; | a mind with hatred as ‘a mind with hatred’; | 有瞋心为‘有瞋心’； |
| vītadosaṁ vā cittaṁ ‘vītadosaṁ cittan’ti pajānāti; | a mind without hatred as ‘a mind without hatred’; | 无瞋心为‘无瞋心’； |
| samohaṁ vā cittaṁ ‘samohaṁ cittan’ti pajānāti; | a mind with delusion as ‘a mind with delusion’; | 有痴心为‘有痴心’； |
| vītamohaṁ vā cittaṁ ‘vītamohaṁ cittan’ti pajānāti; | a mind without delusion as ‘a mind without delusion’; | 无痴心为‘无痴心’； |
| saṅkhittaṁ vā cittaṁ ‘saṅkhittaṁ cittan’ti pajānāti; | a constricted mind as ‘a constricted mind’; | 收敛心为‘收敛心’； |
| vikkhittaṁ vā cittaṁ ‘vikkhittaṁ cittan’ti pajānāti; | a distracted mind as ‘a distracted mind’; | 散乱心为‘散乱心’； |
| mahaggataṁ vā cittaṁ ‘mahaggataṁ cittan’ti pajānāti; | a developed mind as ‘a developed mind’; | 广大心为‘广大心’； |
| amahaggataṁ vā cittaṁ ‘amahaggataṁ cittan’ti pajānāti; | an undeveloped mind as ‘an undeveloped mind’; | 非广大心为‘非广大心’； |
| sauttaraṁ vā cittaṁ ‘sauttaraṁ cittan’ti pajānāti; | a surpassable mind as ‘a surpassable mind’; | 有上心为‘有上心’； |
| anuttaraṁ vā cittaṁ ‘anuttaraṁ cittan’ti pajānāti; | an unsurpassed mind as ‘an unsurpassed mind’; | 无上心为‘无上心’； |
| samāhitaṁ vā cittaṁ ‘samāhitaṁ cittan’ti pajānāti; | a concentrated mind as ‘a concentrated mind’; | 定心为‘定心’； |
| asamāhitaṁ vā cittaṁ ‘asamāhitaṁ cittan’ti pajānāti; | an unconcentrated mind as ‘an unconcentrated mind’; | 非定心为‘非定心’； |
| vimuttaṁ vā cittaṁ ‘vimuttaṁ cittan’ti pajānāti; | a liberated mind as ‘a liberated mind’; | 解脱心为‘解脱心’； |
| avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānāti. | an unliberated mind as ‘an unliberated mind’. | 非解脱心为‘非解脱心’。 |
| Evaṁ bhāvitesu kho, bhikkhu, catūsu iddhipādesu evaṁ bahulīkatesu, anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. | When these four bases for spiritual power are thus developed, thus cultivated, bhikkhus, he recollects his manifold past lives, that is, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many eons of cosmic contraction, many eons of cosmic expansion, many eons of cosmic contraction and expansion: ‘There I was such a one by name, of such a clan, of such an appearance, fed on such a food, experienced such pleasant and painful feelings, had such a lifespan; passing away from there, I reappeared in such a place; there too I was such a one by name, of such a clan, of such an appearance, fed on such a food, experienced such pleasant and painful feelings, had such a lifespan; passing away from there, I reappeared here.’ Thus with their aspects and particulars he recollects his manifold past lives. | 诸比丘，若此四神足如是修习、如是培育，彼忆念种种宿命，即一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、百千生，多坏劫、多成劫、多坏成劫：‘彼处我名如是，族如是，貌如是，食如是，受如是苦乐，寿如是；从彼处死，生于某处；彼处我亦名如是，族如是，貌如是，食如是，受如是苦乐，寿如是；从彼处死，生于此处。’如是忆念种种宿命，及其行相与细节。 |
| Evaṁ bhāvitesu kho, bhikkhu, catūsu iddhipādesu evaṁ bahulīkatesu, dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti: ‘ime vata, bhonto, sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā; te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana, bhonto, sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā; te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte, suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti. | When these four bases for spiritual power are thus developed, thus cultivated, bhikkhus, with the divine eye, purified and surpassing that of humans, he sees beings passing away and reappearing, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands how beings fare according to their karma: ‘These beings, sirs, who were endowed with bad bodily conduct, bad verbal conduct, bad mental conduct, revilers of noble ones, holding wrong views, acquiring karma based on wrong views, with the breakup of the body, after death, have reappeared in a state of deprivation, a bad destination, a lower realm, hell. These beings, sirs, who were endowed with good bodily conduct, good verbal conduct, good mental conduct, non-reilers of noble ones, holding right views, acquiring karma based on right views, with the breakup of the body, after death, have reappeared in a good destination, a heavenly world.’ Thus with the divine eye, purified and surpassing that of humans, he sees beings passing away and reappearing, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands how beings fare according to their karma. | 诸比丘，若此四神足如是修习、如是培育，以天眼清净超胜于人，见众生死生，劣与胜，美与丑，幸与不幸，并了知众生随业而行：‘此等众生，具身恶行、语恶行、意恶行，毁谤圣者，持邪见，造邪见业，身坏命终，生于恶处、恶趣、堕处、地狱。此等众生，具身善行、语善行、意善行，不毁谤圣者，持正见，造正见业，身坏命终，生于善趣、天界。’如是以天眼清净超胜于人，见众生死生，劣与胜，美与丑，幸与不幸，并了知众生随业而行。 |
| Evaṁ bhāvitesu kho, bhikkhu, catūsu iddhipādesu evaṁ bahulīkatesu, āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī”ti. | When these four bases for spiritual power are thus developed, thus cultivated, bhikkhus, with the destruction of the taints, by his own direct knowledge he realizes and enters upon the taintless liberation of mind and liberation by wisdom here and now and dwells in it.” | 诸比-比丘，若此四神足如是修习、如是培育，以漏尽故，于现法中，自证无漏心解脱、慧解脱而入于住。” |
51.12 - SN 51.12 Mahapphala: Great Fruit Sutta
| --- SN51.12 - Mahapphalasutta --- | --- SN51.12 - Great Fruit Sutta --- | --- SN51.12 - 大果经 --- |
| “Cattārome, bhikkhave, iddhipādā bhāvitā bahulīkatā mahapphalā honti mahānisaṁsā. | “Bhikkhus, these four bases for spiritual power, when developed and cultivated, are of great fruit, of great benefit. | “诸比丘，此四神足，若修习、培育，则有大果、大利益。 |
| Kathaṁ bhāvitā ca, bhikkhave, cattāro iddhipādā kathaṁ bahulīkatā mahapphalā honti mahānisaṁsā? | And how, bhikkhus, are the four bases for spiritual power developed, how cultivated, so that they are of great fruit, of great benefit? | 诸比丘，云何修习、培育四神足，令其有大果、大利益？ |
| Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti— | Here, bhikkhus, a bhikkhu develops the **base for spiritual power imbued with concentration due to desire and formations of exertion**— | 于此，诸比丘，比丘修习**欲定断行成就神足**—— |
| iti me chando na ca atilīno bhavissati, na ca atippaggahito bhavissati, na ca ajjhattaṁ saṅkhitto bhavissati, na ca bahiddhā vikkhitto bhavissati. | ‘My desire will not be too slack, nor too tense; it will not be inwardly constricted, nor outwardly distracted. | ‘我欲不过缓，亦不过紧；不内敛，亦不外散。’ |
| Pacchāpuresaññī ca viharati— | He dwells with the perception of front and rear— | 彼住前后想—— |
| yathā pure tathā pacchā, yathā pacchā tathā pure; | as front so rear, as rear so front; | 如前即后，如后即前； |
| yathā adho tathā uddhaṁ, yathā uddhaṁ tathā adho; | as below so above, as above so below; | 如下即上，如上即下； |
| yathā divā tathā rattiṁ, yathā rattiṁ tathā divā. | as by day so by night, as by night so by day. | 如昼即夜，如夜即昼。 |
| Iti vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti. | Thus with an open and unconstrained mind, he develops a mind endowed with luminosity.’ | 如是以开阔无碍之心，修习光明之心。’ |
| Vīriyasamādhi …pe… | He develops the **base for spiritual power due to energy** …pe… | 彼修习**精进神足**…pe… |
| cittasamādhi … | the **base for spiritual power due to mind** … | **心神足**… |
| vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti— | he develops the **base for spiritual power imbued with concentration due to investigation and formations of exertion**— | 彼修习**观定断行成就神足**—— |
| iti me vīmaṁsā na ca atilīnā bhavissati, na ca atippaggahitā bhavissati, na ca ajjhattaṁ saṅkhittā bhavissati, na ca bahiddhā vikkhittā bhavissati. | ‘My investigation will not be too slack, nor too tense; it will not be inwardly constricted, nor outwardly distracted. | ‘我观不过缓，亦不过紧；不内敛，亦不外散。’ |
| Pacchāpuresaññī ca viharati— | He dwells with the perception of front and rear— | 彼住前后想—— |
| yathā pure tathā pacchā, yathā pacchā tathā pure; | as front so rear, as rear so front; | 如前即后，如后即前； |
| yathā adho tathā uddhaṁ, yathā uddhaṁ tathā adho; | as below so above, as above so below; | 如下即上，如上即下； |
| yathā divā tathā rattiṁ, yathā rattiṁ tathā divā. | as by day so by night, as by night so by day. | 如昼即夜，如夜即昼。 |
| Iti vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti. | Thus with an open and unconstrained mind, he develops a mind endowed with luminosity.’ | 如是以开阔无碍之心，修习光明之心。’ |
| Evaṁ bhāvitā kho, bhikkhave, cattāro iddhipādā evaṁ bahulīkatā mahapphalā honti mahānisaṁsā. | It is in this way, bhikkhus, that the four bases for spiritual power are developed, thus cultivated, so that they are of great fruit, of great benefit. | 如是，诸比丘，四神足如是修习、如是培育，令其有大果、大利益。 |
| Evaṁ bhāvitesu kho, bhikkhave, bhikkhu catūsu iddhipādesu evaṁ bahulīkatesu anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti …pe… yāva brahmalokāpi kāyena vasaṁ vatteti …pe…. | When these four bases for spiritual power are thus developed, thus cultivated, bhikkhus, he experiences manifold kinds of spiritual power—having been one, he becomes many …pe… he exercises mastery with his body even over the Brahmā world …pe…. | 诸比丘，若此四神足如是修习、如是培育，彼体验种种神通——一身化多身…pe…以身行主宰乃至梵天界…pe…。 |
| Evaṁ bhāvitesu kho, bhikkhave, bhikkhu catūsu iddhipādesu evaṁ bahulīkatesu, āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī”ti. | When these four bases for spiritual power are thus developed, thus cultivated, bhikkhus, with the destruction of the taints, by his own direct knowledge he realizes and enters upon the taintless liberation of mind and liberation by wisdom here and now and dwells in it.” | 诸比丘，若此四神足如是修习、如是培育，以漏尽故，于现法中，自证无漏心解脱、慧解脱而入于住。” |
| Dutiyaṁ. | Second. | 第二。 |
51.13 - SN 51.13 Chandasamādhi: Concentration Due to Desire Sutta
| --- SN51.13 - Chandasamādhisutta --- | --- SN51.13 - Concentration Due to Desire Sutta --- | --- SN51.13 - 欲定经 --- |
| “Chandañce, bhikkhave, bhikkhu nissāya labhati samādhiṁ, labhati cittassa ekaggataṁ— | “Bhikkhus, if a bhikkhu, relying on desire, obtains concentration, obtains one-pointedness of mind— | “诸比丘，若比丘依欲得定，得心一境性—— |
| ayaṁ vuccati chandasamādhi. | this is called **concentration due to desire**. | 此名为**欲定**。 |
| So anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. | He generates desire for the non-arising of unarisen evil unwholesome states; he makes an effort, arouses energy, exerts his mind, and strives. | 彼为令未生之恶不善法不生而生欲；彼努力、发精进、策心、勤行。 |
| Uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. | He generates desire for the abandoning of arisen evil unwholesome states; he makes an effort, arouses energy, exerts his mind, and strives. | 彼为令已生之恶不善法断除而生欲；彼努力、发精进、策心、勤行。 |
| Anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. | He generates desire for the arising of unarisen wholesome states; he makes an effort, arouses energy, exerts his mind, and strives. | 彼为令未生之善法生起而生欲；彼努力、发精进、策心、勤行。 |
| Uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. | He generates desire for the maintenance of arisen wholesome states, for their non-confusion, for their growth, for their increase, for their development, for their culmination; he makes an effort, arouses energy, exerts his mind, and strives. | 彼为令已生之善法持续、不乱、增长、广大、修习、圆满而生欲；彼努力、发精进、策心、勤行。 |
| Ime vuccanti ‘padhānasaṅkhārā’ti. | These are called ‘**formations of exertion**.’ | 此等名为‘**断行**’。 |
| Iti ayañca chando, ayañca chandasamādhi, ime ca padhānasaṅkhārā— | Thus, this desire, this concentration due to desire, and these formations of exertion— | 如是，此欲、此欲定、与此等断行—— |
| ayaṁ vuccati, bhikkhave, chandasamādhippadhānasaṅkhārasamannāgato iddhipādo. | this, bhikkhus, is called the **base for spiritual power imbued with concentration due to desire and formations of exertion**. | 此，诸比丘，名为**欲定断行成就神足**。 |
| Vīriyañce, bhikkhave, bhikkhu nissāya labhati samādhiṁ, labhati cittassa ekaggataṁ— | If a bhikkhu, relying on energy, obtains concentration, obtains one-pointedness of mind— | 若比丘依精进得定，得心一境性—— |
| ayaṁ vuccati ‘vīriyasamādhi’. | this is called ‘**concentration due to energy**.’ | 此名为‘**精进定**’。 |
| So anuppannānaṁ …pe… | He generates desire for the non-arising of unarisen evil unwholesome states …pe… | 彼为令未生之恶不善法不生而生欲…pe… |
| uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. | He generates desire for the maintenance of arisen wholesome states, for their non-confusion, for their growth, for their increase, for their development, for their culmination; he makes an effort, arouses energy, exerts his mind, and strives. | 彼为令已生之善法持续、不乱、增长、广大、修习、圆满而生欲；彼努力、发精进、策心、勤行。 |
| Ime vuccanti ‘padhānasaṅkhārā’ti. | These are called ‘**formations of exertion**.’ | 此等名为‘**断行**’。 |
| Iti idañca vīriyaṁ, ayañca vīriyasamādhi, ime ca padhānasaṅkhārā— | Thus, this energy, this concentration due to energy, and these formations of exertion— | 如是，此精进、此精进定、与此等断行—— |
| ayaṁ vuccati, bhikkhave, vīriyasamādhippadhānasaṅkhārasamannāgato iddhipādo. | this, bhikkhus, is called the **base for spiritual power imbued with concentration due to energy and formations of exertion**. | 此，诸比丘，名为**精进定断行成就神足**。 |
| Cittañce, bhikkhave, bhikkhu nissāya labhati samādhiṁ, labhati cittassa ekaggataṁ— | If a bhikkhu, relying on mind, obtains concentration, obtains one-pointedness of mind— | 若比丘依心得定，得心一境性—— |
| ayaṁ vuccati ‘cittasamādhi’. | this is called ‘**concentration due to mind**.’ | 此名为‘**心定**’。 |
| So anuppannānaṁ pāpakānaṁ …pe… | He generates desire for the non-arising of unarisen evil unwholesome states …pe… | 彼为令未生之恶不善法不生而生欲…pe… |
| uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. | He generates desire for the maintenance of arisen wholesome states, for their non-confusion, for their growth, for their increase, for their development, for their culmination; he makes an effort, arouses energy, exerts his mind, and strives. | 彼为令已生之善法持续、不乱、增长、广大、修习、圆满而生欲；彼努力、发精进、策心、勤行。 |
| Ime vuccanti ‘padhānasaṅkhārā’ti. | These are called ‘**formations of exertion**.’ | 此等名为‘**断行**’。 |
| Iti idañca cittaṁ, ayañca cittasamādhi, ime ca padhānasaṅkhārā— | Thus, this mind, this concentration due to mind, and these formations of exertion— | 如是，此心、此心定、与此等断行—— |
| ayaṁ vuccati, bhikkhave, cittasamādhippadhānasaṅkhārasamannāgato iddhipādo. | this, bhikkhus, is called the **base for spiritual power imbued with concentration due to mind and formations of exertion**. | 此，诸比丘，名为**心定断行成就神足**。 |
| Vīmaṁsañce, bhikkhave, bhikkhu nissāya labhati samādhiṁ, labhati cittassa ekaggataṁ— | If a bhikkhu, relying on investigation, obtains concentration, obtains one-pointedness of mind— | 若比丘依观得定，得心一境性—— |
| ayaṁ vuccati ‘vīmaṁsāsamādhi’. | this is called ‘**concentration due to investigation**.’ | 此名为‘**观定**’。 |
| So anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati …pe… | He generates desire for the non-arising of unarisen evil unwholesome states; he makes an effort, arouses energy, exerts his mind, and strives …pe… | 彼为令未生之恶不善法不生而生欲；彼努力、发精进、策心、勤行…pe… |
| uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. | He generates desire for the maintenance of arisen wholesome states, for their non-confusion, for their growth, for their increase, for their development, for their culmination; he makes an effort, arouses energy, exerts his mind, and strives. | 彼为令已生之善法持续、不乱、增长、广大、修习、圆满而生欲；彼努力、发精进、策心、勤行。 |
| Ime vuccanti ‘padhānasaṅkhārā’ti. | These are called ‘**formations of exertion**.’ | 此等名为‘**断行**’。 |
| Iti ayañca vīmaṁsā, ayañca vīmaṁsāsamādhi, ime ca padhānasaṅkhārā— | Thus, this investigation, this concentration due to investigation, and these formations of exertion— | 如是，此观、此观定、与此等断行—— |
| ayaṁ vuccati, bhikkhave, vīmaṁsāsamādhippadhānasaṅkhārasamannāgato iddhipādo”ti. | this, bhikkhus, is called the **base for spiritual power imbued with concentration due to investigation and formations of exertion**.” | 此，诸比丘，名为**观定断行成就神足**。” |
| Tatiyaṁ. | Third. | 第三。 |
51.14 - SN 51.14 Moggallāna: Moggallāna Sutta
| --- SN51.14 - Moggallānasutta --- | --- SN51.14 - Moggallāna Sutta --- | --- SN51.14 - 目犍连经 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde. | On one occasion the Blessed One was dwelling at Sāvatthī, in Pubbārāma, Migāra’s Mother’s Palace. | 一时，薄伽梵住舍卫城，东园，鹿母殿。 |
| Tena kho pana samayena sambahulā bhikkhū heṭṭhāmigāramātupāsāde viharanti uddhatā unnaḷā capalā mukharā vikiṇṇavācā muṭṭhassatino asampajānā asamāhitā bhantacittā pākatindriyā. | Now on that occasion a number of bhikkhus were dwelling below Migāra’s Mother’s Palace, being restless, arrogant, fickle, garrulous, loose in speech, unmindful, not clearly comprehending, unconcentrated, with straying minds, with uncontrolled faculties. | 尔时，众多比丘住于鹿母殿下，躁动、傲慢、轻浮、饶舌、言语散乱、失念、不正知、不定、心散乱、诸根不制。 |
| Atha kho bhagavā āyasmantaṁ mahāmoggallānaṁ āmantesi: | Then the Blessed One addressed Venerable Mahāmoggallāna: | 尔时，薄伽梵告尊者大目犍连： |
| “ete kho, moggallāna, sabrahmacārino heṭṭhāmigāramātupāsāde viharanti uddhatā unnaḷā capalā mukharā vikiṇṇavācā muṭṭhassatino asampajānā asamāhitā bhantacittā pākatindriyā. | “Moggallāna, those spiritual companions are dwelling below Migāra’s Mother’s Palace, being restless, arrogant, fickle, garrulous, loose in speech, unmindful, not clearly comprehending, unconcentrated, with straying minds, with uncontrolled faculties. | “目犍连，彼等同梵行者住于鹿母殿下，躁动、傲慢、轻浮、饶舌、言语散乱、失念、不正知、不定、心散乱、诸根不制。 |
| Gaccha, moggallāna, te bhikkhū saṁvejehī”ti. | Go, Moggallāna, and stir those bhikkhus.” | 去，目犍连，警策彼等比丘。” |
| “Evaṁ, bhante”ti kho āyasmā mahāmoggallāno bhagavato paṭissutvā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāresi yathā pādaṅguṭṭhakena migāramātupāsādaṁ saṅkampesi sampakampesi sampacālesi. | “Yes, Bhante,” Venerable Mahāmoggallāna replied to the Blessed One, and he performed such a feat of spiritual power that he caused Migāra’s Mother’s Palace to shake, to tremble, to quake with his big toe. | “唯，尊者。”尊者大目犍连应诺薄伽梵，作如是神通，以大趾令鹿母殿摇动、震动、颤动。 |
| Atha kho te bhikkhū saṁviggā lomahaṭṭhajātā ekamantaṁ aṭṭhaṁsu: | Then those bhikkhus, stirred and agitated, stood to one side: | 尔时，彼等比丘受惊、骚动，立于一面： |
| “acchariyaṁ vata bho, abbhutaṁ vata bho. | “It’s amazing, sirs! It’s astounding, sirs! | “奇哉，诸君！未曾有哉，诸君！ |
| Nivātañca vata ayañca migāramātupāsādo gambhīranemo sunikhāto acalo asampakampī, atha ca pana saṅkampito sampakampito sampacālito”ti. | This Migāra’s Mother’s Palace is windless, deep-seated, well-founded, unmoving, untrembling, yet it has been shaken, trembled, and quaked!” | 此鹿母殿无风、基深、善固、不动、不摇，然已摇动、震动、颤动！” |
| Atha kho bhagavā yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū bhagavā etadavoca: | Then the Blessed One approached those bhikkhus; having approached, the Blessed One said to those bhikkhus: | 尔时，薄伽梵诣彼等比丘所；至已，薄伽梵告彼等比丘： |
| “kiṁ nu tumhe, bhikkhave, saṁviggā lomahaṭṭhajātā ekamantaṁ ṭhitā”ti? | “Bhikkhus, why are you standing to one side, stirred and agitated?” | “诸比丘，汝等何故立于一面，受惊、骚动？” |
| “Acchariyaṁ, bhante, abbhutaṁ bhante. | “It’s amazing, Bhante! It’s astounding, Bhante! | “奇哉，尊者！未曾有哉，尊者！ |
| Nivātañca vata ayañca migāramātupāsādo gambhīranemo sunikhāto acalo asampakampī, atha ca pana saṅkampito sampakampito sampacālito”ti. | This Migāra’s Mother’s Palace is windless, deep-seated, well-founded, unmoving, untrembling, yet it has been shaken, trembled, and quaked!” | 此鹿母殿无风、基深、善固、不动、不摇，然已摇动、震动、颤动！” |
| “Tumheva kho, bhikkhave, saṁvejetukāmena moggallānena bhikkhunā pādaṅguṭṭhakena migāramātupāsādo, saṅkampito sampakampito sampacālito. | “Indeed, bhikkhus, the bhikkhu Moggallāna, wishing to stir you, has caused Migāra’s Mother’s Palace to shake, to tremble, to quake with his big toe. | “诚然，诸比丘，比丘目犍连欲警策汝等，以大趾令鹿母殿摇动、震动、颤动。 |
| Taṁ kiṁ maññatha, bhikkhave, | What do you think, bhikkhus? | 汝等云何思，诸比丘？ |
| katamesaṁ dhammānaṁ bhāvitattā bahulīkatattā moggallāno bhikkhu evaṁmahiddhiko evaṁmahānubhāvo”ti? | By developing and cultivating what states is the bhikkhu Moggallāna so mighty, so powerful?” | 由修习、培育何法，比丘目犍连有如是威神、如是大力？” |
| “Bhagavaṁmūlakā no, bhante, dhammā, bhagavaṁnettikā bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṁyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti. | “Our teachings, Bhante, are rooted in the Blessed One, led by the Blessed One, have the Blessed One as their refuge. It would be good, Bhante, if the Blessed One would clarify the meaning of this statement. Having heard it from the Blessed One, the bhikkhus will remember it.” | “我等之教，尊者，根于薄伽梵，由薄伽梵引导，以薄伽梵为归。善哉，尊者，愿薄伽梵明此说之义。闻薄伽梵说已，诸比丘当忆持。” |
| “Tena hi, bhikkhave, suṇātha. | “Then, bhikkhus, listen. | “然则，诸比丘，谛听。 |
| Catunnaṁ kho, bhikkhave, iddhipādānaṁ bhāvitattā bahulīkatattā moggallāno bhikkhu evaṁmahiddhiko evaṁmahānubhāvo. | By developing and cultivating the four bases for spiritual power, bhikkhus, the bhikkhu Moggallāna is so mighty, so powerful. | 由修习、培育四神足，诸比丘，比丘目犍连有如是威神、如是大力。 |
| Katamesaṁ catunnaṁ? | Of which four? | 何者四？ |
| Idha, bhikkhave, moggallāno bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, | Here, bhikkhus, the bhikkhu Moggallāna develops the **base for spiritual power imbued with concentration due to desire and formations of exertion**, | 于此，诸比丘，比丘目犍连修习**欲定断行成就神足**， |
| vīriyasamādhi …pe… | the **base for spiritual power due to energy** …pe… | **精进神足**…pe… |
| cittasamādhi … | the **base for spiritual power due to mind** … | **心神足**… |
| vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti— | he develops the **base for spiritual power imbued with concentration due to investigation and formations of exertion**— | 彼修习**观定断行成就神足**—— |
| iti me vīmaṁsā na ca atilīnā bhavissati, na ca atippaggahitā bhavissati; | ‘My investigation will not be too slack, nor too tense; | ‘我观不过缓，亦不过紧； |
| na ca ajjhattaṁ saṅkhittā bhavissati, na ca bahiddhā vikkhittā bhavissati. | it will not be inwardly constricted, nor outwardly distracted. | 不内敛，亦不外散。 |
| Pacchāpuresaññī ca viharati— | He dwells with the perception of front and rear— | 彼住前后想—— |
| yathā pure tathā pacchā, yathā pacchā tathā pure; | as front so rear, as rear so front; | 如前即后，如后即前； |
| yathā adho tathā uddhaṁ, yathā uddhaṁ tathā adho; | as below so above, as above so below; | 如下即上，如上即下； |
| yathā divā tathā rattiṁ, yathā rattiṁ tathā divā. | as by day so by night, as by night so by day. | 如昼即夜，如夜即昼。 |
| Iti vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti. | Thus with an open and unconstrained mind, he develops a mind endowed with luminosity.’ | 如是以开阔无碍之心，修习光明之心。’ |
| Imesaṁ kho, bhikkhave, catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā moggallāno bhikkhu evaṁmahiddhiko evaṁmahānubhāvo. | By developing and cultivating these four bases for spiritual power, bhikkhus, the bhikkhu Moggallāna is so mighty, so powerful. | 由修习、培育此四神足，诸比丘，比丘目犍连有如是威神、如是大力。 |
| Imesañca pana, bhikkhave, catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā moggallāno bhikkhu anekavihitaṁ iddhividhaṁ paccanubhoti …pe… yāva brahmalokāpi kāyena vasaṁ vatteti …pe… | And furthermore, bhikkhus, by developing and cultivating these four bases for spiritual power, the bhikkhu Moggallāna experiences manifold kinds of spiritual power …pe… he exercises mastery with his body even over the Brahmā world …pe… | 复次，诸比丘，由修习、培育此四神足，比丘目犍连体验种种神通…pe…以身行主宰乃至梵天界…pe… |
| imesañca pana, bhikkhave, catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā moggallāno bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī”ti. | And furthermore, bhikkhus, by developing and cultivating these four bases for spiritual power, the bhikkhu Moggallāna, with the destruction of the taints, by his own direct knowledge realizes and enters upon the taintless liberation of mind and liberation by wisdom here and now and dwells in it.” | 复次，诸比丘，由修习、培育此四神足，比丘目犍连以漏尽故，于现法中，自证无漏心解脱、慧解脱而入于住。” |
| Catutthaṁ. | Fourth. | 第四。 |
51.15 - SN 51.15 Uṇṇābhabrāhmaṇa: Uṇṇābha the Brāhmin Sutta
| --- SN51.15 - Uṇṇābhabrāhmaṇasutta --- | --- SN51.15 - Uṇṇābha the Brāhmin Sutta --- | --- SN51.15 - 郁那婆婆罗门经 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ āyasmā ānando kosambiyaṁ viharati ghositārāme. | On one occasion Venerable Ānanda was dwelling at Kosambī, in Ghosita’s Park. | 一时，尊者阿难住憍赏弥瞿师罗园。 |
| Atha kho uṇṇābho brāhmaṇo yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodi. | Then Uṇṇābha the brahmin approached Venerable Ānanda; having approached, he exchanged greetings with Venerable Ānanda. | 尔时，郁那婆婆罗门诣尊者阿难所；至已，与尊者阿难互致问候。 |
| Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho uṇṇābho brāhmaṇo āyasmantaṁ ānandaṁ etadavoca: | When they had concluded their courteous and amiable talk, he sat down to one side. When Uṇṇābha the brahmin was sitting to one side, he said to Venerable Ānanda: | 彼等结束礼貌和善之谈话后，坐于一面。郁那婆婆罗门坐于一面时，白尊者阿难言： |
| “kimatthiyaṁ nu kho, bho ānanda, samaṇe gotame brahmacariyaṁ vussatī”ti? | “For what purpose, good Ānanda, is the holy life lived under the ascetic Gotama?” | “善哉阿难，于沙门乔达摩下修梵行，其目的何在？” |
| “Chandappahānatthaṁ kho, brāhmaṇa, bhagavati brahmacariyaṁ vussatī”ti. | “The holy life, brahmin, is lived under the Blessed One for the purpose of abandoning desire.” | “婆罗门，于薄伽梵下修梵行，其目的为断欲。” |
| “Atthi pana, bho ānanda, maggo atthi paṭipadā etassa chandassa pahānāyā”ti? | “But, good Ānanda, is there a path, is there a practice for the abandoning of this desire?” | “然，善哉阿难，岂有道，岂有行，为此欲之断耶？” |
| “Atthi kho, brāhmaṇa, maggo, atthi paṭipadā etassa chandassa pahānāyā”ti. | “There is, brahmin, a path, there is a practice for the abandoning of this desire.” | “有，婆罗门，有道，有行，为此欲之断。” |
| “Katamo pana, bho ānanda, maggo katamā paṭipadā etassa chandassa pahānāyā”ti? | “And what, good Ānanda, is that path, what is that practice for the abandoning of this desire?” | “然，善哉阿难，何者为道，何者为行，为此欲之断？” |
| “Idha, brāhmaṇa, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, | “Here, brahmin, a bhikkhu develops the **base for spiritual power imbued with concentration due to desire and formations of exertion**, | “于此，婆罗门，比丘修习**欲定断行成就神足**， |
| vīriyasamādhi …pe… | the **base for spiritual power due to energy** …pe… | **精进神足**…pe… |
| cittasamādhi … | the **base for spiritual power due to mind** … | **心神足**… |
| vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti— | he develops the **base for spiritual power imbued with concentration due to investigation and formations of exertion**— | 彼修习**观定断行成就神足**—— |
| ayaṁ kho, brāhmaṇa, maggo ayaṁ paṭipadā etassa chandassa pahānāyā”ti. | This, brahmin, is the path, this is the practice for the abandoning of this desire.” | 此，婆罗门，即为道，即为行，为此欲之断。” |
| “Evaṁ sante, bho ānanda, santakaṁ hoti no asantakaṁ. | “If that is so, good Ānanda, then it is finite, not infinite. | “若然，善哉阿难，则其为有边，非无边。 |
| Chandeneva chandaṁ pajahissatīti—netaṁ ṭhānaṁ vijjati”. | That one will abandon desire by desire—this is not possible.” | 以欲断欲——此无可能。” |
| “Tena hi, brāhmaṇa, taññevettha paṭipucchissāmi. Yathā te khameyya tathā taṁ byākareyyāsi. | “In that case, brahmin, I will question you in return. Answer as you see fit. | “于此，婆罗门，我当反问汝。汝随意答。 |
| Taṁ kiṁ maññasi, brāhmaṇa, | What do you think, brahmin? | 汝云何思，婆罗门？ |
| ahosi te pubbe chando ‘ārāmaṁ gamissāmī’ti? | Did you previously have the desire, ‘I will go to the park’?” | 汝前岂有欲，‘我将往园’？” |
| Tassa te ārāmagatassa yo tajjo chando so paṭippassaddho”ti? | “Yes, good sir.” | “唯，善哉先生。” |
| “Evaṁ, bho”. | “When you had gone to the park, did that particular desire subside?” | “汝至园时，彼特定之欲岂已息灭？” |
| “Ahosi te pubbe vīriyaṁ ‘ārāmaṁ gamissāmī’ti? | “Yes, good sir.” | “唯，善哉先生。” |
| Tassa te ārāmagatassa yaṁ tajjaṁ vīriyaṁ taṁ paṭippassaddhan”ti? | “Did you previously have the energy, ‘I will go to the park’?” | “汝前岂有精进，‘我将往园’？” |
| “Evaṁ, bho”. | “Yes, good sir.” | “唯，善哉先生。” |
| “Ahosi te pubbe cittaṁ ‘ārāmaṁ gamissāmī’ti? | “When you had gone to the park, did that particular energy subside?” | “汝至园时，彼特定之精进岂已息灭？” |
| Tassa te ārāmagatassa yaṁ tajjaṁ cittaṁ taṁ paṭippassaddhan”ti? | “Yes, good sir.” | “唯，善哉先生。” |
| “Evaṁ, bho”. | “Did you previously have the mind, ‘I will go to the park’?” | “汝前岂有心，‘我将往园’？” |
| “Ahosi te pubbe vīmaṁsā ‘ārāmaṁ gamissāmī’ti? | “Yes, good sir.” | “唯，善哉先生。” |
| Tassa te ārāmagatassa yā tajjā vīmaṁsā sā paṭippassaddhā”ti? | “When you had gone to the park, did that particular mind subside?” | “汝至园时，彼特定之心岂已息灭？” |
| “Evaṁ, bho”. | “Yes, good sir.” | “唯，善哉先生。” |
| “Evameva kho, brāhmaṇa, yo so bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, tassa yo pubbe chando ahosi arahattappattiyā, arahattappatte yo tajjo chando so paṭippassaddho; | “Did you previously have the investigation, ‘I will go to the park’?” | “汝前岂有观，‘我将往园’？” |
| yaṁ pubbe vīriyaṁ ahosi arahattappattiyā, arahattappatte yaṁ tajjaṁ vīriyaṁ taṁ paṭippassaddhaṁ; | “Yes, good sir.” | “唯，善哉先生。” |
| yaṁ pubbe cittaṁ ahosi arahattappattiyā, arahattappatte yaṁ tajjaṁ cittaṁ taṁ paṭippassaddhaṁ; | “When you had gone to the park, did that particular investigation subside?” | “汝至园时，彼特定之观岂已息灭？” |
| yā pubbe vīmaṁsā ahosi arahattappattiyā, arahattappatte yā tajjā vīmaṁsā sā paṭippassaddhā. | “Yes, good sir.” | “唯，善哉先生。” |
| Taṁ kiṁ maññasi, brāhmaṇa, | “Even so, brahmin, for a bhikkhu who is an arahant, whose taints are destroyed, who has lived the holy life, done what had to be done, laid down the burden, attained his own goal, who has utterly destroyed the fetters of existence, who is liberated by perfect knowledge—the desire he previously had for the attainment of arahantship, that particular desire subsides upon the attainment of arahantship; | “如是，婆罗门，于阿罗汉比丘，漏已尽，梵行已立，所作已办，重担已卸，己利已达，有结已尽，由正智解脱者——彼前为证阿罗汉果所具之欲，于证阿罗汉果时，彼特定之欲即息灭； |
| iti evaṁ sante, santakaṁ vā hoti no asantakaṁ vā”ti? | ||
| “Addhā, bho ānanda, evaṁ sante, santakaṁ hoti no asantakaṁ. | yaṁ pubbe vīriyaṁ ahosi arahattappattiyā, arahattappatte yaṁ tajjaṁ vīriyaṁ taṁ paṭippassaddhaṁ; | 往昔为证阿罗汉果所有之精进，于证阿罗汉果时，彼相应之精进即已息灭； |
| Abhikkantaṁ, bho ānanda, abhikkantaṁ, bho ānanda. | yaṁ pubbe cittaṁ ahosi arahattappattiyā, arahattappatte yaṁ tajjaṁ cittaṁ taṁ paṭippassaddhaṁ; | 往昔为证阿罗汉果所有之心，于证阿罗汉果时，彼相应之心即已息灭； |
| Seyyathāpi, bho ānanda, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā ānandena anekapariyāyena dhammo pakāsito. | yā pubbe vīmaṁsā ahosi arahattappattiyā, arahattappatte yā tajjā vīmaṁsā sā paṭippassaddhā. | 往昔为证阿罗汉果所有之思择，于证阿罗汉果时，彼相应之思择即已息灭。 |
| Esāhaṁ, bho ānanda, taṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. | What do you think, brahmin? | 汝云何思，婆罗门？ |
| Upāsakaṁ maṁ bhavaṁ ānando dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. | Thus, when that is the case, is it finite or not finite?” | 如是，当其为是，是有边或非有边？” |
| “Indeed, good Ānanda, when that is the case, it is finite, not infinite. | “诚然，善哉阿难，当其为是，是有边，非无边。 | |
| Excellent, good Ānanda! Excellent, good Ānanda! | 善哉，善哉阿难！善哉，善哉阿难！ | |
| Just as, good Ānanda, one might set upright what was overturned, or reveal what was hidden, or point out the way to one who was lost, or hold up a lamp in the darkness so that those with eyes can see forms—in the same way has good Ānanda made the Dhamma clear in many ways. | 譬如，善哉阿难，人或扶正倾覆者，或揭示隐藏者，或为迷途者指路，或于暗中持灯，令有目者得见色——如是善哉阿难已多方明法。 | |
| I go for refuge to the Blessed One, good Ānanda, and to the Dhamma and to the Saṅgha of bhikkhus. | 我归依薄伽梵，善哉阿难，及法及比丘僧。 | |
| May good Ānanda remember me as a lay follower who has gone for refuge for life, from today onwards.” | 愿善哉阿难忆我为优婆塞，自今日始，终身归依。” | |
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51.16 - SN 51.16 Paṭhamasamaṇabrāhmaṇa: First Ascetic and Brahmin Sutta
| --- SN51.16 - Paṭhamasamaṇabrāhmaṇasutta --- | --- SN51.16 - First Ascetic and Brahmin Sutta --- | --- SN51.16 - 初沙门婆罗门经 --- |
| “Ye hi keci, bhikkhave, atītamaddhānaṁ samaṇā vā brāhmaṇā vā mahiddhikā ahesuṁ mahānubhāvā, sabbe te catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā. | “Bhikkhus, whatever ascetics or brahmins in the past were mighty and powerful, all were so by developing and cultivating the four bases for spiritual power. | “诸比丘，凡过去沙门或婆罗门有大神力者，皆由修习、培育四神足而为之。 |
| Ye hi keci, bhikkhave, anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā mahiddhikā bhavissanti mahānubhāvā, sabbe te catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā. | Whatever ascetics or brahmins in the future will be mighty and powerful, all will be so by developing and cultivating the four bases for spiritual power. | 凡未来沙门或婆罗门将有大神力者，皆将由修习、培育四神足而为之。 |
| Ye hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā mahiddhikā mahānubhāvā, sabbe te catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā. | Whatever ascetics or brahmins at present are mighty and powerful, all are so by developing and cultivating the four bases for spiritual power. | 凡现在沙门或婆罗门有大神力者，皆由修习、培育四神足而为之。 |
| Katamesaṁ catunnaṁ? | Of which four? | 何者四？ |
| Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, | Here, bhikkhus, a bhikkhu develops the **base for spiritual power imbued with concentration due to desire and formations of exertion**, | 于此，诸比丘，比丘修习**欲定断行成就神足**， |
| vīriyasamādhi …pe… | the **base for spiritual power due to energy** …pe… | **精进神足**…pe… |
| cittasamādhi … | the **base for spiritual power due to mind** … | **心神足**… |
| vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. | he develops the **base for spiritual power imbued with concentration due to investigation and formations of exertion**. | 彼修习**观定断行成就神足**。 |
| Ye hi keci, bhikkhave, atītamaddhānaṁ samaṇā vā brāhmaṇā vā mahiddhikā ahesuṁ mahānubhāvā, sabbe te imesaṁyeva catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā. | Bhikkhus, whatever ascetics or brahmins in the past were mighty and powerful, all were so by developing and cultivating these same four bases for spiritual power. | 诸比丘，凡过去沙门或婆罗门有大神力者，皆由修习、培育此四神足而为之。 |
| Ye hi keci, bhikkhave, anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā mahiddhikā bhavissanti mahānubhāvā, sabbe te imesaṁyeva catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā. | Whatever ascetics or brahmins in the future will be mighty and powerful, all will be so by developing and cultivating these same four bases for spiritual power. | 凡未来沙门或婆罗门将有大神力者，皆将由修习、培育此四神足而为之。 |
| Ye hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā mahiddhikā mahānubhāvā, sabbe te imesaṁyeva catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā”ti. | Whatever ascetics or brahmins at present are mighty and powerful, all are so by developing and cultivating these same four bases for spiritual power.” | 凡现在沙门或婆罗门有大神力者，皆由修习、培育此四神足而为之。” |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
51.17 - SN 51.17 Dutiyasamaṇabrāhmaṇa: Second Ascetic and Brahmin Sutta
| --- SN51.17 - Dutiyasamaṇabrāhmaṇasutta --- | --- SN51.17 - Second Ascetic and Brahmin Sutta --- | --- SN51.17 - 第二沙门婆罗门经 --- |
| “Ye hi keci, bhikkhave, atītamaddhānaṁ samaṇā vā brāhmaṇā vā anekavihitaṁ iddhividhaṁ paccanubhosuṁ—ekopi hutvā bahudhā ahesuṁ, bahudhāpi hutvā eko ahesuṁ; āvibhāvaṁ, tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamānā agamaṁsu, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ akaṁsu, seyyathāpi udake; udakepi abhijjamāne agamaṁsu, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamiṁsu, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasiṁsu parimajjiṁsu; yāva brahmalokāpi kāyena vasaṁ vattesuṁ, | “Bhikkhus, whatever ascetics or brahmins in the past experienced manifold kinds of spiritual power—having been one, they became many; having been many, they became one; they appeared and vanished; they went unimpeded through walls, through ramparts, through mountains as if through space; they dived in and out of the earth as if in water; they walked on water without sinking as if on solid ground; they traveled through the air cross-legged like a winged bird; they touched and stroked with their hand the moon and sun, so mighty and powerful; they exercised mastery with their body even over the Brahmā world— | “诸比丘，凡过去沙门或婆罗门体验种种神通——一身化多身；多身化一身；显现与消失；无碍穿墙、穿壁、穿山如行于虚空；出入大地如在水中；履水不沉如行于实地；跏趺飞行于空如鸟有翼；以手触摸日月，有如是威神、如是大力；以身行主宰乃至梵天界—— |
| sabbe te catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā. | all were so by developing and cultivating the four bases for spiritual power. | 皆由修习、培育四神足而为之。 |
| Ye hi keci, bhikkhave, anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā anekavihitaṁ iddhividhaṁ paccanubhossanti—ekopi hutvā bahudhā bhavissanti, bahudhāpi hutvā eko bhavissanti; āvibhāvaṁ, tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamānā gamissanti, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karissanti, seyyathāpi udake; udakepi abhijjamāne gamissanti, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamissanti, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasissanti parimajjissanti; yāva brahmalokāpi kāyena vasaṁ vattissanti, | Whatever ascetics or brahmins in the future will experience manifold kinds of spiritual power—having been one, they will become many; having been many, they will become one; they will appear and vanish; they will go unimpeded through walls, through ramparts, through mountains as if through space; they will dive in and out of the earth as if in water; they will walk on water without sinking as if on solid ground; they will travel through the air cross-legged like a winged bird; they will touch and stroke with their hand the moon and sun, so mighty and powerful; they will exercise mastery with their body even over the Brahmā world— | 凡未来沙门或婆罗门将体验种种神通——一身化多身；多身化一身；显现与消失；无碍穿墙、穿壁、穿山如行于虚空；出入大地如在水中；履水不沉如行于实地；跏趺飞行于空如鸟有翼；以手触摸日月，有如是威神、如是大力；以身行主宰乃至梵天界—— |
| sabbe te catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā. | all will be so by developing and cultivating the four bases for spiritual power. | 皆将由修习、培育四神足而为之。 |
| Ye hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā anekavihitaṁ iddhividhaṁ paccanubhonti—ekopi hutvā bahudhā honti, bahudhāpi hutvā eko honti; āvibhāvaṁ, tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamānā gacchanti, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karonti, seyyathāpi udake; udakepi abhijjamāne gacchanti, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamanti, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasanti parimajjanti; yāva brahmalokāpi kāyena vasaṁ vattenti, | Whatever ascetics or brahmins at present experience manifold kinds of spiritual power—having been one, they become many; having been many, they become one; they appear and vanish; they go unimpeded through walls, through ramparts, through mountains as if through space; they dive in and out of the earth as if in water; they walk on water without sinking as if on solid ground; they travel through the air cross-legged like a winged bird; they touch and stroke with their hand the moon and sun, so mighty and powerful; they exercise mastery with their body even over the Brahmā world— | 凡现在沙门或婆罗门体验种种神通——一身化多身；多身化一身；显现与消失；无碍穿墙、穿壁、穿山如行于虚空；出入大地如在水中；履水不沉如行于实地；跏趺飞行于空如鸟有翼；以手触摸日月，有如是威神、如是大力；以身行主宰乃至梵天界—— |
| sabbe te catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattāti. | all are so by developing and cultivating the four bases for spiritual power. | 皆由修习、培育四神足而为之。 |
| Katamesaṁ catunnaṁ? | Of which four? | 何者四？ |
| Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, | Here, bhikkhus, a bhikkhu develops the **base for spiritual power imbued with concentration due to desire and formations of exertion**, | 于此，诸比丘，比丘修习**欲定断行成就神足**， |
| vīriyasamādhi …pe… | the **base for spiritual power due to energy** …pe… | **精进神足**…pe… |
| cittasamādhi … | the **base for spiritual power due to mind** … | **心神足**… |
| vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. | he develops the **base for spiritual power imbued with concentration due to investigation and formations of exertion**. | 彼修习**观定断行成就神足**。 |
| Ye hi keci, bhikkhave, atītamaddhānaṁ samaṇā vā brāhmaṇā vā anekavihitaṁ iddhividhaṁ paccanubhosuṁ—ekopi hutvā bahudhā ahesuṁ …pe… yāva brahmalokāpi kāyena vasaṁ vattesuṁ, | Bhikkhus, whatever ascetics or brahmins in the past experienced manifold kinds of spiritual power—having been one, they became many …pe… they exercised mastery with their body even over the Brahmā world— | 诸比丘，凡过去沙门或婆罗门体验种种神通——一身化多身…pe…以身行主宰乃至梵天界—— |
| sabbe te imesaṁyeva catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā. | all were so by developing and cultivating these same four bases for spiritual power. | 皆由修习、培育此四神足而为之。 |
| Ye hi keci, bhikkhave, anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā anekavihitaṁ iddhividhaṁ paccanubhossanti—ekopi hutvā bahudhā bhavissanti …pe… yāva brahmalokāpi kāyena vasaṁ vattissanti, | Whatever ascetics or brahmins in the future will experience manifold kinds of spiritual power—having been one, they will become many …pe… they will exercise mastery with their body even over the Brahmā world— | 凡未来沙门或婆罗门将体验种种神通——一身化多身…pe…以身行主宰乃至梵天界—— |
| sabbe te imesaṁyeva catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā. | all will be so by developing and cultivating these same four bases for spiritual power. | 皆将由修习、培育此四神足而为之。 |
| Ye hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā anekavihitaṁ iddhividhaṁ paccanubhonti—ekopi hutvā bahudhā honti …pe… yāva brahmalokāpi kāyena vasaṁ vattenti, | Whatever ascetics or brahmins at present experience manifold kinds of spiritual power—having been one, they become many …pe… they exercise mastery with their body even over the Brahmā world— | 凡现在沙门或婆罗门体验种种神通——一身化多身…pe…以身行主宰乃至梵天界—— |
| sabbe te imesaṁyeva catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā”ti. | all are so by developing and cultivating these same four bases for spiritual power.” | 皆由修习、培育此四神足而为之。” |
51.18 - SN 51.18 Bhikkhu: Bhikkhu Sutta
| --- SN51.18 - Bhikkhusutta --- | --- SN51.18 - Bhikkhu Sutta --- | --- SN51.18 - 比丘经 --- |
| “Catunnaṁ, bhikkhave, iddhipādānaṁ bhāvitattā bahulīkatattā bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. | “Bhikkhus, by developing and cultivating the four bases for spiritual power, a bhikkhu, with the destruction of the taints, by his own direct knowledge realizes and enters upon the taintless liberation of mind and liberation by wisdom here and now and dwells in it. | “诸比丘，由修习、培育四神足，比丘以漏尽故，于现法中，自证无漏心解脱、慧解脱而入于住。 |
| Katamesaṁ catunnaṁ? | Of which four? | 何者四？ |
| Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, | Here, bhikkhus, a bhikkhu develops the **base for spiritual power imbued with concentration due to desire and formations of exertion**, | 于此，诸比丘，比丘修习**欲定断行成就神足**， |
| vīriyasamādhi …pe… | the **base for spiritual power due to energy** …pe… | **精进神足**…pe… |
| cittasamādhi … | the **base for spiritual power due to mind** … | **心神足**… |
| vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. | he develops the **base for spiritual power imbued with concentration due to investigation and formations of exertion**. | 彼修习**观定断行成就神足**。 |
| Imesaṁ kho, bhikkhave, catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī”ti. | By developing and cultivating these four bases for spiritual power, bhikkhus, a bhikkhu, with the destruction of the taints, by his own direct knowledge realizes and enters upon the taintless liberation of mind and liberation by wisdom here and now and dwells in it.” | 由修习、培育此四神足，诸比丘，比丘以漏尽故，于现法中，自证无漏心解脱、慧解脱而入于住。” |
51.19 - SN 51.19 Iddhādidesanā: Teaching on Spiritual Power and so on Sutta
| --- SN51.19 - Iddhādidesanāsutta --- | --- SN51.19 - Teaching on Spiritual Power and so on Sutta --- | --- SN51.19 - 神足等教说经 --- |
| “Iddhiṁ vo, bhikkhave, desessāmi iddhipādañca iddhipādabhāvanañca iddhipādabhāvanāgāminiñca paṭipadaṁ. | “Bhikkhus, I will teach you spiritual power, the base for spiritual power, the development of the base for spiritual power, and the way leading to the development of the base for spiritual power. | “诸比丘，我当为汝等说神通、神足、神足之修习、及趣向神足修习之道。 |
| Taṁ suṇātha. | Listen to that. | 谛听。 |
| Katamā ca, bhikkhave, iddhi? | And what, bhikkhus, is **spiritual power**? | 诸比丘，何为**神通**？ |
| Idha, bhikkhave, bhikkhu anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti …pe… yāva brahmalokāpi kāyena vasaṁ vatteti— | Here, bhikkhus, a bhikkhu experiences manifold kinds of spiritual power—having been one, he becomes many; having been many, he becomes one …pe… he exercises mastery with his body even over the Brahmā world— | 于此，诸比丘，比丘体验种种神通——一身化多身；多身化一身…pe…以身行主宰乃至梵天界—— |
| ayaṁ vuccati, bhikkhave, iddhi. | This, bhikkhus, is called **spiritual power**. | 此，诸比丘，名为**神通**。 |
| Katamo ca, bhikkhave, iddhipādo? | And what, bhikkhus, is the **base for spiritual power**? | 诸比丘，何为**神足**？ |
| Yo so, bhikkhave, maggo yā paṭipadā iddhilābhāya iddhipaṭilābhāya saṁvattati— | Bhikkhus, that path, that practice which leads to the acquisition of spiritual power, to the attainment of spiritual power— | 诸比丘，彼道、彼行，引至得神通、至达神通—— |
| ayaṁ vuccati, bhikkhave, iddhipādo. | This, bhikkhus, is called the **base for spiritual power**. | 此，诸比丘，名为**神足**。 |
| Katamā ca, bhikkhave, iddhipādabhāvanā? | And what, bhikkhus, is the **development of the base for spiritual power**? | 诸比丘，何为**神足之修习**？ |
| Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, | Here, bhikkhus, a bhikkhu develops the **base for spiritual power imbued with concentration due to desire and formations of exertion**, | 于此，诸比丘，比丘修习**欲定断行成就神足**， |
| vīriyasamādhi …pe… | the **base for spiritual power due to energy** …pe… | **精进神足**…pe… |
| cittasamādhi … | the **base for spiritual power due to mind** … | **心神足**… |
| vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti— | he develops the **base for spiritual power imbued with concentration due to investigation and formations of exertion**— | 彼修习**观定断行成就神足**—— |
| ayaṁ vuccati, bhikkhave, iddhipādabhāvanā. | This, bhikkhus, is called the **development of the base for spiritual power**. | 此，诸比丘，名为**神足之修习**。 |
| Katamā ca, bhikkhave, iddhipādabhāvanāgāminī paṭipadā? | And what, bhikkhus, is the **way leading to the development of the base for spiritual power**? | 诸比丘，何为**趣向神足修习之道**？ |
| Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— | It is this Noble Eightfold Path itself, namely— | 即此八圣道，亦即—— |
| sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi— | **right view**, **right intention**, **right speech**, **right action**, **right livelihood**, **right effort**, **right mindfulness**, **right concentration**— | **正见**、**正思惟**、**正语**、**正业**、**正命**、**正精进**、**正念**、**正定**—— |
| ayaṁ vuccati, bhikkhave, iddhipādabhāvanāgāminī paṭipadā”ti. | This, bhikkhus, is called the **way leading to the development of the base for spiritual power**.” | 此，诸比丘，名为**趣向神足修习之道**。” |
51.20 - SN 51.20 Vibhaṅga: Analysis Sutta
| --- SN51.20 - Vibhaṅgasutta --- | --- SN51.20 - Analysis Sutta --- | --- SN51.20 - 分别经 --- |
| “Cattārome, bhikkhave, iddhipādā bhāvitā bahulīkatā mahapphalā honti mahānisaṁsā”. | “Bhikkhus, these four bases for spiritual power, when developed and cultivated, are of great fruit, of great benefit.” | “诸比丘，此四神足，若修习、培育，则有大果、大利益。” |
| Kathaṁ bhāvitā ca, bhikkhave, cattāro iddhipādā kathaṁ bahulīkatā mahapphalā honti mahānisaṁsā? | And how, bhikkhus, are the four bases for spiritual power developed, how cultivated, so that they are of great fruit, of great benefit? | 诸比丘，云何修习、培育四神足，令其有大果、大利益？ |
| Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti— | Here, bhikkhus, a bhikkhu develops the **base for spiritual power imbued with concentration due to desire and formations of exertion**— | 于此，诸比丘，比丘修习**欲定断行成就神足**—— |
| iti me chando na ca atilīno bhavissati, na ca atippaggahito bhavissati, na ca ajjhattaṁ saṅkhitto bhavissati, na ca bahiddhā vikkhitto bhavissati. | ‘My desire will not be too slack, nor too tense; it will not be inwardly constricted, nor outwardly distracted. | ‘我欲不过缓，亦不过紧；不内敛，亦不外散。’ |
| Pacchāpuresaññī ca viharati— | He dwells with the perception of front and rear— | 彼住前后想—— |
| yathā pure tathā pacchā, yathā pacchā tathā pure; | as front so rear, as rear so front; | 如前即后，如后即前； |
| yathā adho tathā uddhaṁ, yathā uddhaṁ tathā adho; | as below so above, as above so below; | 如下即上，如上即下； |
| yathā divā tathā rattiṁ yathā rattiṁ tathā divā. | as by day so by night, as by night so by day. | 如昼即夜，如夜即昼。 |
| Iti vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti. | Thus with an open and unconstrained mind, he develops a mind endowed with luminosity.’ | 如是以开阔无碍之心，修习光明之心。’ |
| Vīriyasamādhi …pe… | He develops the **base for spiritual power due to energy** …pe… | 彼修习**精进神足**…pe… |
| cittasamādhi … | the **base for spiritual power due to mind** … | **心神足**… |
| vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti— | he develops the **base for spiritual power imbued with concentration due to investigation and formations of exertion**— | 彼修习**观定断行成就神足**—— |
| iti me vīmaṁsā na ca atilīnā bhavissati, na ca atippaggahitā bhavissati, na ca ajjhattaṁ saṅkhittā bhavissati, na ca bahiddhā vikkhittā bhavissati. | ‘My investigation will not be too slack, nor too tense; it will not be inwardly constricted, nor outwardly distracted. | ‘我观不过缓，亦不过紧；不内敛，亦不外散。’ |
| Pacchāpuresaññī ca viharati— | He dwells with the perception of front and rear— | 彼住前后想—— |
| yathā pure tathā pacchā, yathā pacchā tathā pure; | as front so rear, as rear so front; | 如前即后，如后即前； |
| yathā adho tathā uddhaṁ, yathā uddhaṁ tathā adho; | as below so above, as above so below; | 如下即上，如上即下； |
| yathā divā tathā rattiṁ, yathā rattiṁ tathā divā. | as by day so by night, as by night so by day. | 如昼即夜，如夜即昼。 |
| Iti vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti. | Thus with an open and unconstrained mind, he develops a mind endowed with luminosity.’ | 如是以开阔无碍之心，修习光明之心。’ |
| Katamo ca, bhikkhave, atilīno chando? | And what, bhikkhus, is **desire that is too slack**? | 诸比丘，何为**过缓之欲**？ |
| Yo, bhikkhave, chando kosajjasahagato kosajjasampayutto— | Bhikkhus, the desire that is accompanied by laziness, associated with laziness— | 诸比丘，与懒惰相伴、与懒惰相关之欲—— |
| ayaṁ vuccati, bhikkhave, atilīno chando. | This, bhikkhus, is called **desire that is too slack**. | 此，诸比丘，名为**过缓之欲**。 |
| Katamo ca, bhikkhave, atippaggahito chando? | And what, bhikkhus, is **desire that is too tense**? | 诸比丘，何为**过紧之欲**？ |
| Yo, bhikkhave, chando uddhaccasahagato uddhaccasampayutto— | Bhikkhus, the desire that is accompanied by restlessness, associated with restlessness— | 诸比丘，与掉举相伴、与掉举相关之欲—— |
| ayaṁ vuccati, bhikkhave, atippaggahito chando. | This, bhikkhus, is called **desire that is too tense**. | 此，诸比丘，名为**过紧之欲**。 |
| Katamo ca, bhikkhave, ajjhattaṁ saṅkhitto chando? | And what, bhikkhus, is **desire that is inwardly constricted**? | 诸比丘，何为**内敛之欲**？ |
| Yo, bhikkhave, chando thinamiddhasahagato thinamiddhasampayutto— | Bhikkhus, the desire that is accompanied by sloth and torpor, associated with sloth and torpor— | 诸比丘，与惛沉睡眠相伴、与惛沉睡眠相关之欲—— |
| ayaṁ vuccati, bhikkhave, ajjhattaṁ saṅkhitto chando. | This, bhikkhus, is called **desire that is inwardly constricted**. | 此，诸比丘，名为**内敛之欲**。 |
| Katamo ca, bhikkhave, bahiddhā vikkhitto chando? | And what, bhikkhus, is **desire that is outwardly distracted**? | 诸比丘，何为**外散之欲**？ |
| Yo, bhikkhave, chando bahiddhā pañca kāmaguṇe ārabbha anuvikkhitto anuvisaṭo— | Bhikkhus, the desire that is outwardly scattered and dispersed with respect to the five cords of sensual pleasure— | 诸比丘，于五欲绳外散乱、分散之欲—— |
| ayaṁ vuccati, bhikkhave, bahiddhā vikkhitto chando. | This, bhikkhus, is called **desire that is outwardly distracted**. | 此，诸比丘，名为**外散之欲**。 |
| Kathañca, bhikkhave, bhikkhu pacchāpuresaññī ca viharati— | And how, bhikkhus, does a bhikkhu dwell with the perception of front and rear— | 诸比丘，云何比丘住前后想—— |
| yathā pure tathā pacchā, yathā pacchā tathā pure? | as front so rear, as rear so front? | 如前即后，如后即前？ |
| Idha, bhikkhave, bhikkhuno pacchāpuresaññā suggahitā hoti sumanasikatā sūpadhāritā suppaṭividdhā paññāya. | Here, bhikkhus, a bhikkhu has well grasped, well attended to, well considered, and well penetrated with wisdom the perception of front and rear. | 于此，诸比丘，比丘善把握、善作意、善思惟、并以慧善透彻前后之想。 |
| Evaṁ kho, bhikkhave, bhikkhu pacchāpuresaññī ca viharati— | It is in this way, bhikkhus, that a bhikkhu dwells with the perception of front and rear— | 如是，诸比丘，比丘住前后想—— |
| yathā pure tathā pacchā, yathā pacchā tathā pure. | as front so rear, as rear so front. | 如前即后，如后即前。 |
| Kathañca, bhikkhave, bhikkhu yathā adho tathā uddhaṁ, yathā uddhaṁ tathā adho viharati? | And how, bhikkhus, does a bhikkhu dwell as below so above, as above so below? | 诸比丘，云何比丘住如下即上，如上即下？ |
| Idha, bhikkhave, bhikkhu imameva kāyaṁ uddhaṁ pādatalā adho kesamatthakā tacapariyantaṁ pūraṁ nānappakārassa asucino paccavekkhati: | Here, bhikkhus, a bhikkhu reviews this very body from the soles of the feet upwards, from the crown of the head downwards, enclosed by skin, full of various kinds of impurities: | 于此，诸比丘，比丘审观此身，自足底向上，自头顶向下，为皮所包，充满种种不净： |
| ‘atthi imasmiṁ kāye kesā lomā nakhā dantā taco maṁsaṁ nhāru aṭṭhi aṭṭhimiñjaṁ vakkaṁ hadayaṁ yakanaṁ kilomakaṁ pihakaṁ papphāsaṁ antaṁ antaguṇaṁ udariyaṁ karīsaṁ pittaṁ semhaṁ pubbo lohitaṁ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttan’ti. | ‘In this body there are head-hairs, body-hairs, nails, teeth, skin, flesh, sinews, bones, bone-marrow, kidneys, heart, liver, diaphragm, spleen, lungs, large intestines, small intestines, stomach, excrement, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, mucus, joint-fluid, urine.’ | ‘此身中有发、毛、爪、齿、皮、肉、筋、骨、骨髓、肾、心、肝、膈、脾、肺、大肠、小肠、胃、粪、胆汁、痰、脓、血、汗、脂、泪、膏、唾、涕、关节液、尿。’ |
| Evaṁ kho, bhikkhave, bhikkhu yathā adho tathā uddhaṁ, yathā uddhaṁ tathā adho viharati. | It is in this way, bhikkhus, that a bhikkhu dwells as below so above, as above so below. | 如是，诸比丘，比丘住如下即上，如上即下。 |
| Kathañca, bhikkhave, bhikkhu yathā divā tathā rattiṁ, yathā rattiṁ tathā divā viharati? | And how, bhikkhus, does a bhikkhu dwell as by day so by night, as by night so by day? | 诸比丘，云何比丘住如昼即夜，如夜即昼？ |
| Idha, bhikkhave, bhikkhu yehi ākārehi yehi liṅgehi yehi nimittehi divā chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, so tehi ākārehi tehi liṅgehi tehi nimittehi rattiṁ chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti; | Here, bhikkhus, whatever aspects, signs, and indications by which a bhikkhu develops the **base for spiritual power imbued with concentration due to desire and formations of exertion** by day, he develops the **base for spiritual power imbued with concentration due to desire and formations of exertion** by night with those same aspects, signs, and indications; | 于此，诸比丘，比丘以何等行相、征相、标相，于昼修习**欲定断行成就神足**，彼亦以彼等行相、征相、标相，于夜修习**欲定断行成就神足**； |
| yehi vā pana ākārehi yehi liṅgehi yehi nimittehi rattiṁ chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, so tehi ākārehi tehi liṅgehi tehi nimittehi divā chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. | or whatever aspects, signs, and indications by which he develops the **base for spiritual power imbued with concentration due to desire and formations of exertion** by night, he develops the **base for spiritual power imbued with concentration due to desire and formations of exertion** by day with those same aspects, signs, and indications. | 或以何等行相、征相、标相，彼于夜修习**欲定断行成就神足**，彼亦以彼等行相、征相、标相，于昼修习**欲定断行成就神足**。 |
| Evaṁ kho, bhikkhave, bhikkhu yathā divā tathā rattiṁ, yathā rattiṁ tathā divā viharati. | It is in this way, bhikkhus, that a bhikkhu dwells as by day so by night, as by night so by day. | 如是，诸比丘，比丘住如昼即夜，如夜即昼。 |
| Kathañca, bhikkhave, bhikkhu vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti? | And how, bhikkhus, does a bhikkhu develop a mind endowed with luminosity with an open and unconstrained mind? | 诸比丘，云何比丘以开阔无碍之心修习光明之心？ |
| Idha, bhikkhave, bhikkhuno ālokasaññā suggahitā hoti divāsaññā svādhiṭṭhitā. | Here, bhikkhus, a bhikkhu has well grasped the perception of light, has well resolved upon the perception of day. | 于此，诸比丘，比丘善把握光明之想，善决意于白昼之想。 |
| Evaṁ kho, bhikkhave, bhikkhu vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti. | It is in this way, bhikkhus, that a bhikkhu develops a mind endowed with luminosity with an open and unconstrained mind. | 如是，诸比丘，比丘以开阔无碍之心修习光明之心。 |
| Katamañca, bhikkhave, atilīnaṁ vīriyaṁ? | And what, bhikkhus, is **energy that is too slack**? | 诸比丘，何为**过缓之精进**？ |
| Yaṁ, bhikkhave, vīriyaṁ kosajjasahagataṁ kosajjasampayuttaṁ— | Bhikkhus, the energy that is accompanied by laziness, associated with laziness— | 诸比丘，与懒惰相伴、与懒惰相关之精进—— |
| idaṁ vuccati, bhikkhave, atilīnaṁ vīriyaṁ. | This, bhikkhus, is called **energy that is too slack**. | 此，诸比丘，名为**过缓之精进**。 |
| Katamañca, bhikkhave, atippaggahitaṁ vīriyaṁ? | And what, bhikkhus, is **energy that is too tense**? | 诸比丘，何为**过紧之精进**？ |
| Yaṁ, bhikkhave, vīriyaṁ uddhaccasahagataṁ uddhaccasampayuttaṁ— | Bhikkhus, the energy that is accompanied by restlessness, associated with restlessness— | 诸比丘，与掉举相伴、与掉举相关之精进—— |
| idaṁ vuccati, bhikkhave, atippaggahitaṁ vīriyaṁ. | This, bhikkhus, is called **energy that is too tense**. | 此，诸比丘，名为**过紧之精进**。 |
| Katamañca, bhikkhave, ajjhattaṁ saṅkhittaṁ vīriyaṁ? | And what, bhikkhus, is **energy that is inwardly constricted**? | 诸比丘，何为**内敛之精进**？ |
| Yaṁ, bhikkhave, vīriyaṁ thinamiddhasahagataṁ thinamiddhasampayuttaṁ— | Bhikkhus, the energy that is accompanied by sloth and torpor, associated with sloth and torpor— | 诸比丘，与惛沉睡眠相伴、与惛沉睡眠相关之精进—— |
| idaṁ vuccati, bhikkhave, ajjhattaṁ saṅkhittaṁ vīriyaṁ. | This, bhikkhus, is called **energy that is inwardly constricted**. | 此，诸比丘，名为**内敛之精进**。 |
| Katamañca, bhikkhave, bahiddhā vikkhittaṁ vīriyaṁ? | And what, bhikkhus, is **energy that is outwardly distracted**? | 诸比丘，何为**外散之精进**？ |
| Yaṁ, bhikkhave, vīriyaṁ bahiddhā pañca kāmaguṇe ārabbha anuvikkhittaṁ anuvisaṭaṁ—idaṁ vuccati, bhikkhave, bahiddhā vikkhittaṁ vīriyaṁ …pe…. | Bhikkhus, the energy that is outwardly scattered and dispersed with respect to the five cords of sensual pleasure—This, bhikkhus, is called **energy that is outwardly distracted** …pe…. | 诸比丘，于五欲绳外散乱、分散之精进——此，诸比丘，名为**外散之精进**…pe…。 |
| Kathañca, bhikkhave, bhikkhu vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti? | And how, bhikkhus, does a bhikkhu develop a mind endowed with luminosity with an open and unconstrained mind? | 诸比丘，云何比丘以开阔无碍之心修习光明之心？ |
| Idha, bhikkhave, bhikkhuno ālokasaññā suggahitā hoti divāsaññā svādhiṭṭhitā. | Here, bhikkhus, a bhikkhu has well grasped the perception of light, has well resolved upon the perception of day. | 于此，诸比丘，比丘善把握光明之想，善决意于白昼之想。 |
| Evaṁ kho, bhikkhave, bhikkhu vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti. | It is in this way, bhikkhus, that a bhikkhu develops a mind endowed with luminosity with an open and unconstrained mind. | 如是，诸比丘，比丘以开阔无碍之心修习光明之心。 |
| Katamañca, bhikkhave, atilīnaṁ cittaṁ? | And what, bhikkhus, is **mind that is too slack**? | 诸比丘，何为**过缓之心**？ |
| Yaṁ, bhikkhave, cittaṁ kosajjasahagataṁ kosajjasampayuttaṁ— | Bhikkhus, the mind that is accompanied by laziness, associated with laziness— | 诸比丘，与懒惰相伴、与懒惰相关之心—— |
| idaṁ vuccati, bhikkhave, atilīnaṁ cittaṁ. | This, bhikkhus, is called **mind that is too slack**. | 此，诸比丘，名为**过缓之心**。 |
| Katamañca, bhikkhave, atippaggahitaṁ cittaṁ? | And what, bhikkhus, is **mind that is too tense**? | 诸比丘，何为**过紧之心**？ |
| Yaṁ, bhikkhave, cittaṁ uddhaccasahagataṁ uddhaccasampayuttaṁ— | Bhikkhus, the mind that is accompanied by restlessness, associated with restlessness— | 诸比丘，与掉举相伴、与掉举相关之心—— |
| idaṁ vuccati, bhikkhave, atippaggahitaṁ cittaṁ. | This, bhikkhus, is called **mind that is too tense**. | 此，诸比丘，名为**过紧之心**。 |
| Katamañca, bhikkhave, ajjhattaṁ saṅkhittaṁ cittaṁ? | And what, bhikkhus, is **mind that is inwardly constricted**? | 诸比丘，何为**内敛之心**？ |
| Yaṁ, bhikkhave, cittaṁ thinamiddhasahagataṁ thinamiddhasampayuttaṁ— | Bhikkhus, the mind that is accompanied by sloth and torpor, associated with sloth and torpor— | 诸比丘，与惛沉睡眠相伴、与惛沉睡眠相关之心—— |
| idaṁ vuccati, bhikkhave, ajjhattaṁ saṅkhittaṁ cittaṁ. | This, bhikkhus, is called **mind that is inwardly constricted**. | 此，诸比丘，名为**内敛之心**。 |
| Katamañca, bhikkhave, bahiddhā vikkhittaṁ cittaṁ? | And what, bhikkhus, is **mind that is outwardly distracted**? | 诸比丘，何为**外散之心**？ |
| Yaṁ, bhikkhave, cittaṁ bahiddhā pañca kāmaguṇe ārabbha anuvikkhittaṁ anuvisaṭaṁ— | Bhikkhus, the mind that is outwardly scattered and dispersed with respect to the five cords of sensual pleasure— | 诸比丘，于五欲绳外散乱、分散之心—— |
| idaṁ vuccati, bhikkhave, bahiddhā vikkhittaṁ cittaṁ …pe… | This, bhikkhus, is called **mind that is outwardly distracted** …pe… | 此，诸比丘，名为**外散之心**…pe… |
| evaṁ kho, bhikkhave, bhikkhu vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti. | It is in this way, bhikkhus, that a bhikkhu develops a mind endowed with luminosity with an open and unconstrained mind. | 如是，诸比丘，比丘以开阔无碍之心修习光明之心。 |
| Katamā ca, bhikkhave, atilīnā vīmaṁsā? | And what, bhikkhus, is **investigation that is too slack**? | 诸比丘，何为**过缓之观**？ |
| Yā, bhikkhave, vīmaṁsā kosajjasahagatā kosajjasampayuttā— | Bhikkhus, the investigation that is accompanied by laziness, associated with laziness— | 诸比丘，与懒惰相伴、与懒惰相关之观—— |
| ayaṁ vuccati, bhikkhave, atilīnā vīmaṁsā. | This, bhikkhus, is called **investigation that is too slack**. | 此，诸比丘，名为**过缓之观**。 |
| Katamā ca, bhikkhave, atippaggahitā vīmaṁsā? | And what, bhikkhus, is **investigation that is too tense**? | 诸比丘，何为**过紧之观**？ |
| Yā, bhikkhave, vīmaṁsā uddhaccasahagatā uddhaccasampayuttā— | Bhikkhus, the investigation that is accompanied by restlessness, associated with restlessness— | 诸比丘，与掉举相伴、与掉举相关之观—— |
| ayaṁ vuccati, bhikkhave, atippaggahitā vīmaṁsā. | This, bhikkhus, is called **investigation that is too tense**. | 此，诸比丘，名为**过紧之观**。 |
| Katamā ca, bhikkhave, ajjhattaṁ saṅkhittā vīmaṁsā? | And what, bhikkhus, is **investigation that is inwardly constricted**? | 诸比丘，何为**内敛之观**？ |
| Yā, bhikkhave, vīmaṁsā thinamiddhasahagatā thinamiddhasampayuttā— | Bhikkhus, the investigation that is accompanied by sloth and torpor, associated with sloth and torpor— | 诸比丘，与惛沉睡眠相伴、与惛沉睡眠相关之观—— |
| ayaṁ vuccati, bhikkhave, ajjhattaṁ saṅkhittā vīmaṁsā. | This, bhikkhus, is called **investigation that is inwardly constricted**. | 此，诸比丘，名为**内敛之观**。 |
| Katamā ca, bhikkhave, bahiddhā vikkhittā vīmaṁsā? | And what, bhikkhus, is **investigation that is outwardly distracted**? | 诸比丘，何为**外散之观**？ |
| Yā, bhikkhave, vīmaṁsā bahiddhā pañca kāmaguṇe ārabbha anuvikkhittā anuvisaṭā— | Bhikkhus, the investigation that is outwardly scattered and dispersed with respect to the five cords of sensual pleasure— | 诸比丘，于五欲绳外散乱、分散之观—— |
| ayaṁ vuccati, bhikkhave, bahiddhā vikkhittā vīmaṁsā …pe… | This, bhikkhus, is called **investigation that is outwardly distracted** …pe… | 此，诸比丘，名为**外散之观**…pe… |
| evaṁ kho, bhikkhave, bhikkhu vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti. | It is in this way, bhikkhus, that a bhikkhu develops a mind endowed with luminosity with an open and unconstrained mind. | 如是，诸比丘，比丘以开阔无碍之心修习光明之心。 |
| Evaṁ bhāvitā kho, bhikkhave, cattāro iddhipādā evaṁ bahulīkatā mahapphalā honti mahānisaṁsā. | When these four bases for spiritual power are thus developed, thus cultivated, bhikkhus, they are of great fruit, of great benefit. | 若此四神足如是修习、如是培育，诸比丘，则有大果、大利益。 |
| Evaṁ bhāvitesu kho, bhikkhave, bhikkhu catūsu iddhipādesu evaṁ bahulīkatesu, anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti …pe… yāva brahmalokāpi kāyena vasaṁ vatteti. | When these four bases for spiritual power are thus developed, thus cultivated, bhikkhus, he experiences manifold kinds of spiritual power—having been one, he becomes many; having been many, he becomes one …pe… he exercises mastery with his body even over the Brahmā world. | 若此四神足如是修习、如是培育，诸比丘，彼体验种种神通——一身化多身；多身化一身…pe…以身行主宰乃至梵天界。 |
| Evaṁ bhāvitesu kho, bhikkhave, bhikkhu catūsu iddhipādesu evaṁ bahulīkatesu, āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī”ti. | When these four bases for spiritual power are thus developed, thus cultivated, bhikkhus, with the destruction of the taints, by his own direct knowledge he realizes and enters upon the taintless liberation of mind and liberation by wisdom here and now and dwells in it.” | 若此四神足如是修习、如是培育，诸比丘，以漏尽故，于现法中，自证无漏心解脱、慧解脱而入于住。” |
| Pāsādakampanavaggo dutiyo. | The Palace-shaking Section, the second. | 第二震殿品。 |
| Pubbaṁ mahapphalaṁ chandaṁ, | Past, Great Fruit, Desire, | 过去、大果、欲、 |
| Moggallānañca uṇṇābhaṁ; | Moggallāna, and Uṇṇābha; | 目犍连、与郁那婆； |
| Dve samaṇabrāhmaṇā bhikkhu, | Two ascetics and brahmins, bhikkhu, | 二沙门婆罗门、比丘、 |
| Desanā vibhaṅgena cāti. | Teaching, and Analysis. | 教说、与分别。 |
51.21 - SN 51.21 Magga: Path Sutta
| --- SN51.21 - Maggasutta --- | --- SN51.21 - Path Sutta --- | --- SN51.21 - 道经 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| “Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi: | “Before my enlightenment, bhikkhus, when I was still a bodhisatta, this thought occurred to me: | “诸比丘，于我未觉悟前，尚为菩萨时，此念生起： |
| ‘ko nu kho maggo, kā paṭipadā iddhipādabhāvanāyā’ti? | ‘What is the path, what is the practice for the development of the bases for spiritual power?’ | ‘何者为道，何者为行，为修习神足？’ |
| Tassa mayhaṁ, bhikkhave, etadahosi: | Then, bhikkhus, it occurred to me: | 尔时，诸比丘，此念生起： |
| ‘idha bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti— | ‘Here a bhikkhu develops the **base for spiritual power imbued with concentration due to desire and formations of exertion**— | ‘于此，比丘修习**欲定断行成就神足**—— |
| iti me chando na ca atilīno bhavissati, na ca atippaggahito bhavissati, na ca ajjhattaṁ saṅkhitto bhavissati, na ca bahiddhā vikkhitto bhavissati. | ‘My desire will not be too slack, nor too tense; it will not be inwardly constricted, nor outwardly distracted. | ‘我欲不过缓，亦不过紧；不内敛，亦不外散。’ |
| Pacchāpuresaññī ca viharati— | He dwells with the perception of front and rear— | 彼住前后想—— |
| yathā pure tathā pacchā, yathā pacchā tathā pure; | as front so rear, as rear so front; | 如前即后，如后即前； |
| yathā adho tathā uddhaṁ, yathā uddhaṁ tathā adho; | as below so above, as above so below; | 如下即上，如上即下； |
| yathā divā tathā rattiṁ, yathā rattiṁ tathā divā. | as by day so by night, as by night so by day. | 如昼即夜，如夜即昼。 |
| Iti vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti. | Thus with an open and unconstrained mind, he develops a mind endowed with luminosity.’ | 如是以开阔无碍之心，修习光明之心。’ |
| Vīriyasamādhi …pe… | He develops the **base for spiritual power due to energy** …pe… | 彼修习**精进神足**…pe… |
| cittasamādhi … | the **base for spiritual power due to mind** … | **心神足**… |
| vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti— | he develops the **base for spiritual power imbued with concentration due to investigation and formations of exertion**— | 彼修习**观定断行成就神足**—— |
| iti me vīmaṁsā na ca atilīnā bhavissati, na ca atippaggahitā bhavissati, na ca ajjhattaṁ saṅkhittā bhavissati, na ca bahiddhā vikkhittā bhavissati. | ‘My investigation will not be too slack, nor too tense; it will not be inwardly constricted, nor outwardly distracted. | ‘我观不过缓，亦不过紧；不内敛，亦不外散。’ |
| Pacchāpuresaññī ca viharati— | He dwells with the perception of front and rear— | 彼住前后想—— |
| yathā pure tathā pacchā, yathā pacchā tathā pure; | as front so rear, as rear so front; | 如前即后，如后即前； |
| yathā adho tathā uddhaṁ, yathā uddhaṁ tathā adho; | as below so above, as above so below; | 如下即上，如上即下； |
| yathā divā tathā rattiṁ yathā rattiṁ tathā divā’— | as by day so by night, as by night so by day’— | 如昼即夜，如夜即昼’—— |
| iti vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti. | Thus with an open and unconstrained mind, he develops a mind endowed with luminosity. | 如是以开阔无碍之心，修习光明之心。 |
| Evaṁ bhāvitesu kho, bhikkhave, bhikkhu catūsu iddhipādesu evaṁ bahulīkatesu anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti …pe… yāva brahmalokāpi kāyena vasaṁ vatteti. | When these four bases for spiritual power are thus developed, thus cultivated, bhikkhus, he experiences manifold kinds of spiritual power—having been one, he becomes many; having been many, he becomes one …pe… he exercises mastery with his body even over the Brahmā world. | 若此四神足如是修习、如是培育，诸比丘，彼体验种种神通——一身化多身；多身化一身…pe…以身行主宰乃至梵天界。 |
| Evaṁ bhāvitesu kho, bhikkhave, bhikkhu catūsu iddhipādesu evaṁ bahulīkatesu, āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī”ti. | When these four bases for spiritual power are thus developed, thus cultivated, bhikkhus, with the destruction of the taints, by his own direct knowledge he realizes and enters upon the taintless liberation of mind and liberation by wisdom here and now and dwells in it.” | 若此四神足如是修习、如是培育，诸比丘，以漏尽故，于现法中，自证无漏心解脱、慧解脱而入于住。” |
| (Chapi abhiññāyo vitthāretabbā.) | (All six higher knowledges are to be elaborated.) | （所有六通皆应广说。） |
51.22 - SN 51.22 Ayoguḷa: Iron Ball Sutta
| --- SN51.22 - Ayoguḷasutta --- | --- SN51.22 - Iron Ball Sutta --- | --- SN51.22 - 铁球经 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: | Then Venerable Ānanda approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. When Venerable Ānanda was sitting to one side, he said to the Blessed One: | 尔时，尊者阿难诣薄伽梵所；至已，礼敬薄伽梵，坐于一面。尊者阿难坐于一面时，白薄伽梵言： |
| “abhijānāti nu kho, bhante, bhagavā iddhiyā manomayena kāyena brahmalokaṁ upasaṅkamitā”ti? | “Does the Blessed One, Bhante, by means of spiritual power, with the mind-made body, know how to go to the Brahmā world?” | “尊者，薄伽梵岂能以神通，以意生身，知如何往梵天界？” |
| “Abhijānāmi khvāhaṁ, ānanda, iddhiyā manomayena kāyena brahmalokaṁ upasaṅkamitā”ti. | “I do know, Ānanda, how to go to the Brahmā world by means of spiritual power, with the mind-made body.” | “我知，阿难，如何以神通，以意生身，往梵天界。” |
| “Abhijānāti pana, bhante, bhagavā iminā cātumahābhūtikena kāyena iddhiyā brahmalokaṁ upasaṅkamitā”ti? | “Does the Blessed One, Bhante, by means of spiritual power, with this body made of the four great elements, know how to go to the Brahmā world?” | “尊者，薄伽梵岂能以神通，以此四大所成之身，知如何往梵天界？” |
| “Abhijānāmi khvāhaṁ, ānanda, iminā cātumahābhūtikena kāyena iddhiyā brahmalokaṁ upasaṅkamitā”ti. | “I do know, Ānanda, how to go to the Brahmā world by means of spiritual power, with this body made of the four great elements.” | “我知，阿难，如何以神通，以此四大所成之身，往梵天界。” |
| “Yañca kho omāti, bhante, bhagavā iddhiyā manomayena kāyena brahmalokaṁ upasaṅkamituṁ, yañca kho abhijānāti, bhante, bhagavā iminā cātumahābhūtikena kāyena iddhiyā brahmalokaṁ upasaṅkamitā, tayidaṁ, bhante, bhagavato acchariyañceva abbhutañcā”ti. | “That the Blessed One, Bhante, knows how to go to the Brahmā world by means of spiritual power, with the mind-made body, and that the Blessed One, Bhante, knows how to go to the Brahmā world by means of spiritual power, with this body made of the four great elements—this, Bhante, is amazing and astounding!” | “尊者，薄伽梵知如何以神通，以意生身，往梵天界，及尊者，薄伽梵知如何以神通，以此四大所成之身，往梵天界——此，尊者，实为稀有、未曾有！” |
| “Acchariyā ceva, ānanda, tathāgatā acchariyadhammasamannāgatā ca, abbhutā ceva, ānanda, tathāgatā abbhutadhammasamannāgatā ca. | “Amazing, Ānanda, are Tathāgatas, and endowed with amazing qualities; astounding, Ānanda, are Tathāgatas, and endowed with astounding qualities. | “稀有哉，阿难，如来具稀有法；未曾有哉，阿难，如来具未曾有法。 |
| Yasmiṁ, ānanda, samaye tathāgato kāyampi citte samodahati cittampi kāye samodahati, sukhasaññañca lahusaññañca kāye okkamitvā viharati; | Ānanda, when the Tathāgata concentrates the body in the mind, and the mind in the body, and dwells having entered upon the perception of happiness and lightness in the body; | 阿难，当如来于心中专注身，于身中专注心，入于住身中乐与轻之想； |
| tasmiṁ, ānanda, samaye tathāgatassa kāyo lahutaro ceva hoti mudutaro ca kammaniyataro ca pabhassarataro ca. | at that time, Ānanda, the Tathāgata’s body is lighter, softer, more pliable, and more luminous. | 于彼时，阿难，如来之身更轻、更软、更柔、更明。 |
| Seyyathāpi, ānanda, ayoguḷo divasaṁ santatto lahutaro ceva hoti mudutaro ca kammaniyataro ca pabhassarataro ca; | Just as, Ānanda, an iron ball heated all day is lighter, softer, more pliable, and more luminous; | 譬如，阿难，一铁球终日加热，更轻、更软、更柔、更明； |
| evameva kho, ānanda, yasmiṁ samaye tathāgato kāyampi citte samodahati, cittampi kāye samodahati, sukhasaññañca lahusaññañca kāye okkamitvā viharati; | even so, Ānanda, when the Tathāgata concentrates the body in the mind, and the mind in the body, and dwells having entered upon the perception of happiness and lightness in the body; | 如是，阿难，当如来于心中专注身，于身中专注心，入于住身中乐与轻之想； |
| tasmiṁ, ānanda, samaye tathāgatassa kāyo lahutaro ceva hoti mudutaro ca kammaniyataro ca pabhassarataro ca. | at that time, Ānanda, the Tathāgata’s body is lighter, softer, more pliable, and more luminous. | 于彼时，阿难，如来之身更轻、更软、更柔、更明。 |
| Yasmiṁ, ānanda, samaye tathāgato kāyampi citte samodahati, cittampi kāye samodahati, sukhasaññañca lahusaññañca kāye okkamitvā viharati; | Ānanda, when the Tathāgata concentrates the body in the mind, and the mind in the body, and dwells having entered upon the perception of happiness and lightness in the body; | 阿难，当如来于心中专注身，于身中专注心，入于住身中乐与轻之想； |
| tasmiṁ, ānanda, samaye tathāgatassa kāyo appakasireneva pathaviyā vehāsaṁ abbhuggacchati, | at that time, Ānanda, the Tathāgata’s body effortlessly rises into the air from the earth, | 于彼时，阿难，如来之身毫不费力地从地升空， |
| so anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti …pe… yāva brahmalokāpi kāyena vasaṁ vatteti. | and he experiences manifold kinds of spiritual power—having been one, he becomes many; having been many, he becomes one …pe… he exercises mastery with his body even over the Brahmā world. | 彼体验种种神通——一身化多身；多身化一身…pe…以身行主宰乃至梵天界。 |
| Seyyathāpi, ānanda, tūlapicu vā kappāsapicu vā lahuko vātūpādāno appakasireneva pathaviyā vehāsaṁ abbhuggacchati; | Just as, Ānanda, a light tuft of cotton or a light cotton fiber, acted upon by the wind, effortlessly rises into the air from the earth; | 譬如，阿难，一轻棉絮或轻棉纤维，为风所动，毫不费力地从地升空； |
| evameva kho, ānanda, yasmiṁ samaye tathāgato kāyampi citte samodahati, cittampi kāye samodahati, sukhasaññañca lahusaññañca kāye okkamitvā viharati; | even so, Ānanda, when the Tathāgata concentrates the body in the mind, and the mind in the body, and dwells having entered upon the perception of happiness and lightness in the body; | 如是，阿难，当如来于心中专注身，于身中专注心，入于住身中乐与轻之想； |
| tasmiṁ, ānanda, samaye tathāgatassa kāyo appakasireneva pathaviyā vehāsaṁ abbhuggacchati, | at that time, Ānanda, the Tathāgata’s body effortlessly rises into the air from the earth, | 于彼时，阿难，如来之身毫不费力地从地升空， |
| so anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti …pe… yāva brahmalokāpi kāyena vasaṁ vattetī”ti. | and he experiences manifold kinds of spiritual power—having been one, he becomes many …pe… he exercises mastery with his body even over the Brahmā world.” | 彼体验种种神通——一身化多身…pe…以身行主宰乃至梵天界。” |
| Dutiyaṁ. | Second. | 第二。 |
51.23 - SN 51.23 Bhikkhu: Bhikkhu Sutta
| --- SN51.23 - Bhikkhusutta --- | --- SN51.23 - Bhikkhu Sutta --- | --- SN51.23 - 比丘经 --- |
| “Cattārome, bhikkhave, iddhipādā. | “Bhikkhus, there are these four bases for spiritual power. | “诸比丘，有此四神足。 |
| Katame cattāro? | Which four? | 何者四？ |
| Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, | Here, bhikkhus, a bhikkhu develops the **base for spiritual power imbued with concentration due to desire and formations of exertion**, | 于此，诸比丘，比丘修习**欲定断行成就神足**， |
| vīriyasamādhi …pe… | the **base for spiritual power due to energy** …pe… | **精进神足**…pe… |
| cittasamādhi … | the **base for spiritual power due to mind** … | **心神足**… |
| vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti— | he develops the **base for spiritual power imbued with concentration due to investigation and formations of exertion**— | 彼修习**观定断行成就神足**—— |
| ime kho, bhikkhave, cattāro iddhipādā. | These, bhikkhus, are the four bases for spiritual power. | 此等，诸比丘，为四神足。 |
| Imesaṁ kho, bhikkhave, catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī”ti. | By developing and cultivating these four bases for spiritual power, bhikkhus, a bhikkhu, with the destruction of the taints, by his own direct knowledge realizes and enters upon the taintless liberation of mind and liberation by wisdom here and now and dwells in it.” | 由修习、培育此四神足，诸比丘，比丘以漏尽故，于现法中，自证无漏心解脱、慧解脱而入于住。” |
| Tatiyaṁ. | Third. | 第三。 |
51.24 - SN 51.24 Suddhika: Simple Sutta
| --- SN51.24 - Suddhikasutta --- | --- SN51.24 - Simple Sutta --- | --- SN51.24 - 简略经 --- |
| “Cattārome, bhikkhave, iddhipādā. | “Bhikkhus, there are these four bases for spiritual power. | “诸比丘，有此四神足。 |
| Katame cattāro? | Which four? | 何者四？ |
| Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, | Here, bhikkhus, a bhikkhu develops the **base for spiritual power imbued with concentration due to desire and formations of exertion**, | 于此，诸比丘，比丘修习**欲定断行成就神足**， |
| vīriyasamādhi …pe… | the **base for spiritual power due to energy** …pe… | **精进神足**…pe… |
| cittasamādhi … | the **base for spiritual power due to mind** … | **心神足**… |
| vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti— | he develops the **base for spiritual power imbued with concentration due to investigation and formations of exertion**— | 彼修习**观定断行成就神足**—— |
| ime kho, bhikkhave, cattāro iddhipādā”ti. | These, bhikkhus, are the four bases for spiritual power.” | 此等，诸比丘，为四神足。” |
| Catutthaṁ. | Fourth. | 第四。 |
51.25 - SN 51.25 Paṭhamaphala: First Fruit Sutta
| --- SN51.25 - Paṭhamaphalasutta --- | --- SN51.25 - First Fruit Sutta --- | --- SN51.25 - 初果经 --- |
| “Cattārome, bhikkhave, iddhipādā. | “Bhikkhus, there are these four bases for spiritual power. | “诸比丘，有此四神足。 |
| Katame cattāro? | Which four? | 何者四？ |
| Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, | Here, bhikkhus, a bhikkhu develops the **base for spiritual power imbued with concentration due to desire and formations of exertion**, | 于此，诸比丘，比丘修习**欲定断行成就神足**， |
| vīriyasamādhi …pe… | the **base for spiritual power due to energy** …pe… | **精进神足**…pe… |
| cittasamādhi … | the **base for spiritual power due to mind** … | **心神足**… |
| vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti— | he develops the **base for spiritual power imbued with concentration due to investigation and formations of exertion**— | 彼修习**观定断行成就神足**—— |
| ime kho, bhikkhave, cattāro iddhipādā. | These, bhikkhus, are the four bases for spiritual power. | 此等，诸比丘，为四神足。 |
| Imesaṁ kho, bhikkhave, catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā bhikkhunā dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ— | By developing and cultivating these four bases for spiritual power, bhikkhus, one of two fruits is to be expected by a bhikkhu— | 由修习、培育此四神足，诸比丘，于比丘可期二果之一—— |
| diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā”ti. | final knowledge here and now, or if there is a remainder of clinging, non-returning.” | 于现法中得究竟智，或若有余取著，则为不还。” |
51.26 - SN 51.26 Dutiyaphala: Second Fruit Sutta
| --- SN51.26 - Dutiyaphalasutta --- | --- SN51.26 - Second Fruit Sutta --- | --- SN51.26 - 第二果经 --- |
| “Cattārome, bhikkhave, iddhipādā. | “Bhikkhus, there are these four bases for spiritual power. | “诸比丘，有此四神足。 |
| Katame cattāro? | Which four? | 何者四？ |
| Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, | Here, bhikkhus, a bhikkhu develops the **base for spiritual power imbued with concentration due to desire and formations of exertion**, | 于此，诸比丘，比丘修习**欲定断行成就神足**， |
| vīriyasamādhi …pe… | the **base for spiritual power due to energy** …pe… | **精进神足**…pe… |
| cittasamādhi … | the **base for spiritual power due to mind** … | **心神足**… |
| vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti— | he develops the **base for spiritual power imbued with concentration due to investigation and formations of exertion**— | 彼修习**观定断行成就神足**—— |
| ime kho, bhikkhave, cattāro iddhipādā. | These, bhikkhus, are the four bases for spiritual power. | 此等，诸比丘，为四神足。 |
| Imesaṁ kho, bhikkhave, catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā satta phalā sattānisaṁsā pāṭikaṅkhā. | By developing and cultivating these four bases for spiritual power, bhikkhus, seven fruits, seven benefits are to be expected. | 由修习、培育此四神足，诸比丘，可期七果、七利益。 |
| Katame satta phalā sattānisaṁsā? | Which seven fruits, seven benefits? | 何者七果、七利益？ |
| Diṭṭheva dhamme paṭikacca aññaṁ ārādheti | One attains final knowledge here and now; | 一者于现法中得究竟智； |
| no ce diṭṭheva dhamme paṭikacca aññaṁ ārādheti; atha maraṇakāle aññaṁ ārādheti, | if one does not attain final knowledge here and now, one attains final knowledge at the time of death; | 若不于现法中得究竟智，则于命终时得究竟智； |
| no ce diṭṭheva dhamme paṭikacca aññaṁ ārādheti, no ce maraṇakāle aññaṁ ārādheti; atha pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā antarāparinibbāyī hoti, upahaccaparinibbāyī hoti, asaṅkhāraparinibbāyī hoti, sasaṅkhāraparinibbāyī hoti, uddhaṁsoto hoti akaniṭṭhagāmī. | if one does not attain final knowledge here and now, and does not attain final knowledge at the time of death, then with the destruction of the five lower fetters one is an **antara-parinibbāyī**, one is an **upahacca-parinibbāyī**, one is an **asaṅkhāra-parinibbāyī**, one is a **sasaṅkhāra-parinibbāyī**, one is an **uddhamsota-akaniṭṭhagāmī**. | 若不于现法中得究竟智，亦不于命终时得究竟智，则以五下分结尽，为**中般涅槃者**，为**生般涅槃者**，为**无行般涅槃者**，为**有行般涅槃者**，为**上流至色究竟天者**。 |
| Imesaṁ kho, bhikkhave, catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā ime satta phalā sattānisaṁsā pāṭikaṅkhā”ti. | By developing and cultivating these four bases for spiritual power, bhikkhus, these seven fruits, seven benefits are to be expected.” | 由修习、培育此四神足，诸比丘，可期此七果、七利益。” |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
51.27 - SN 51.27 Paṭhamaānanda: First Ānanda Sutta
| --- SN51.27 - Paṭhamaānandasutta --- | --- SN51.27 - First Ānanda Sutta --- | --- SN51.27 - 初阿难经 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: | Then Venerable Ānanda approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. When Venerable Ānanda was sitting to one side, he said to the Blessed One: | 尔时，尊者阿难诣薄伽梵所；至已，礼敬薄伽梵，坐于一面。尊者阿难坐于一面时，白薄伽梵言： |
| “Katamā nu kho, bhante, iddhi, katamo iddhipādo, katamā iddhipādabhāvanā, katamā iddhipādabhāvanāgāminī paṭipadā”ti? | “What, Bhante, is spiritual power, what is the base for spiritual power, what is the development of the base for spiritual power, what is the way leading to the development of the base for spiritual power?” | “尊者，何为神通，何为神足，何为神足之修习，何为趣向神足修习之道？” |
| “Idhānanda, bhikkhu anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti …pe… yāva brahmalokāpi kāyena vasaṁ vatteti— | “Here, Ānanda, a bhikkhu experiences manifold kinds of spiritual power—having been one, he becomes many; having been many, he becomes one …pe… he exercises mastery with his body even over the Brahmā world— | “于此，阿难，比丘体验种种神通——一身化多身；多身化一身…pe…以身行主宰乃至梵天界—— |
| ayaṁ vuccatānanda, iddhi. | This, Ānanda, is called **spiritual power**. | 此，阿难，名为**神通**。 |
| Katamo cānanda, iddhipādo? | And what, Ānanda, is the **base for spiritual power**? | 阿难，何为**神足**？ |
| Yo, ānanda, maggo yā paṭipadā iddhilābhāya iddhipaṭilābhāya saṁvattati— | Ānanda, that path, that practice which leads to the acquisition of spiritual power, to the attainment of spiritual power— | 阿难，彼道、彼行，引至得神通、至达神通—— |
| ayaṁ vuccatānanda, iddhipādo. | This, Ānanda, is called the **base for spiritual power**. | 此，阿难，名为**神足**。 |
| Katamā cānanda, iddhipādabhāvanā? | And what, Ānanda, is the **development of the base for spiritual power**? | 阿难，何为**神足之修习**？ |
| Idhānanda, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, | Here, Ānanda, a bhikkhu develops the **base for spiritual power imbued with concentration due to desire and formations of exertion**, | 于此，阿难，比丘修习**欲定断行成就神足**， |
| vīriyasamādhi …pe… | the **base for spiritual power due to energy** …pe… | **精进神足**…pe… |
| cittasamādhi … | the **base for spiritual power due to mind** … | **心神足**… |
| vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti— | he develops the **base for spiritual power imbued with concentration due to investigation and formations of exertion**— | 彼修习**观定断行成就神足**—— |
| ayaṁ vuccatānanda, iddhipādabhāvanā. | This, Ānanda, is called the **development of the base for spiritual power**. | 此，阿难，名为**神足之修习**。 |
| Katamā cānanda, iddhipādabhāvanāgāminī paṭipadā? | And what, Ānanda, is the **way leading to the development of the base for spiritual power**? | 阿难，何为**趣向神足修习之道**？ |
| Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— | It is this Noble Eightfold Path itself, namely— | 即此八圣道，亦即—— |
| sammādiṭṭhi …pe… sammāsamādhi— | **right view** …pe… **right concentration**— | **正见**…pe…**正定**—— |
| ayaṁ vuccatānanda, iddhipādabhāvanāgāminī paṭipadā”ti. | This, Ānanda, is called the **way leading to the development of the base for spiritual power**.” | 此，阿难，名为**趣向神足修习之道**。” |
51.28 - SN 51.28 Dutiyaānanda: Second Ānanda Sutta
| --- SN51.28 - Dutiyaānandasutta --- | --- SN51.28 - Second Ānanda Sutta --- | --- SN51.28 - 第二阿难经 --- |
| Ekamantaṁ nisinnaṁ kho āyasmantaṁ ānandaṁ bhagavā etadavoca: | When Venerable Ānanda was sitting to one side, the Blessed One said to him: | 尊者阿难坐于一面时，薄伽梵告彼曰： |
| “katamā nu kho, ānanda, iddhi, katamo iddhipādo, katamā iddhipādabhāvanā, katamā iddhipādabhāvanāgāminī paṭipadā”ti? | “What, Ānanda, is spiritual power, what is the base for spiritual power, what is the development of the base for spiritual power, what is the way leading to the development of the base for spiritual power?” | “阿难，何为神通，何为神足，何为神足之修习，何为趣向神足修习之道？” |
| Bhagavaṁmūlakā no, bhante, dhammā bhagavaṁnettikā …pe…. | Our teachings, Bhante, are rooted in the Blessed One, led by the Blessed One…. | 我等之教，尊者，根于薄伽梵，由薄伽梵引导…。 |
| “Idhānanda, bhikkhu anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti …pe… yāva brahmalokāpi kāyena vasaṁ vatteti— | “Here, Ānanda, a bhikkhu experiences manifold kinds of spiritual power—having been one, he becomes many …pe… he exercises mastery with his body even over the Brahmā world— | “于此，阿难，比丘体验种种神通——一身化多身…pe…以身行主宰乃至梵天界—— |
| ayaṁ vuccatānanda, iddhi. | This, Ānanda, is called **spiritual power**. | 此，阿难，名为**神通**。 |
| Katamo cānanda, iddhipādo? | And what, Ānanda, is the **base for spiritual power**? | 阿难，何为**神足**？ |
| Yo, ānanda, maggo yā paṭipadā iddhilābhāya iddhipaṭilābhāya saṁvattati— | Ānanda, that path, that practice which leads to the acquisition of spiritual power, to the attainment of spiritual power— | 阿难，彼道、彼行，引至得神通、至达神通—— |
| ayaṁ vuccatānanda, iddhipādo. | This, Ānanda, is called the **base for spiritual power**. | 此，阿难，名为**神足**。 |
| Katamā cānanda, iddhipādabhāvanā? | And what, Ānanda, is the **development of the base for spiritual power**? | 阿难，何为**神足之修习**？ |
| Idhānanda, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, | Here, Ānanda, a bhikkhu develops the **base for spiritual power imbued with concentration due to desire and formations of exertion**, | 于此，阿难，比丘修习**欲定断行成就神足**， |
| vīriyasamādhi …pe… | the **base for spiritual power due to energy** …pe… | **精进神足**…pe… |
| cittasamādhi … | the **base for spiritual power due to mind** … | **心神足**… |
| vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti— | he develops the **base for spiritual power imbued with concentration due to investigation and formations of exertion**— | 彼修习**观定断行成就神足**—— |
| ayaṁ vuccatānanda, iddhipādabhāvanā. | This, Ānanda, is called the **development of the base for spiritual power**. | 此，阿难，名为**神足之修习**。 |
| Katamā cānanda, iddhipādabhāvanāgāminī paṭipadā? | And what, Ānanda, is the **way leading to the development of the base for spiritual power**? | 阿难，何为**趣向神足修习之道**？ |
| Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— | It is this Noble Eightfold Path itself, namely— | 即此八圣道，亦即—— |
| sammādiṭṭhi …pe… sammāsamādhi— | **right view** …pe… **right concentration**— | **正见**…pe…**正定**—— |
| ayaṁ vuccatānanda, iddhipādabhāvanāgāminī paṭipadā”ti. | This, Ānanda, is called the **way leading to the development of the base for spiritual power**.” | 此，阿难，名为**趣向神足修习之道**。” |
51.29 - SN 51.29 Paṭhamabhikkhu: First Bhikkhu Sutta
| --- SN51.29 - Paṭhamabhikkhusutta --- | --- SN51.29 - First Bhikkhu Sutta --- | --- SN51.29 - 初比丘经 --- |
| Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: | Then a number of bhikkhus approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. When those bhikkhus were sitting to one side, they said to the Blessed One: | 尔时，众多比丘诣薄伽梵所；至已，礼敬薄伽梵，坐于一面。彼诸比丘坐于一面时，白薄伽梵言： |
| “katamā nu kho, bhante, iddhi, katamo iddhipādo, katamā iddhipādabhāvanā, katamā iddhipādabhāvanāgāminī paṭipadā”ti? | “What, Bhante, is spiritual power, what is the base for spiritual power, what is the development of the base for spiritual power, what is the way leading to the development of the base for spiritual power?” | “尊者，何为神通，何为神足，何为神足之修习，何为趣向神足修习之道？” |
| “Idha, bhikkhave, bhikkhu anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti …pe… yāva brahmalokāpi kāyena vasaṁ vatteti— | “Here, bhikkhus, a bhikkhu experiences manifold kinds of spiritual power—having been one, he becomes many …pe… he exercises mastery with his body even over the Brahmā world— | “于此，诸比丘，比丘体验种种神通——一身化多身…pe…以身行主宰乃至梵天界—— |
| ayaṁ vuccati, bhikkhave, iddhi. | This, bhikkhus, is called **spiritual power**. | 此，诸比丘，名为**神通**。 |
| Katamo ca, bhikkhave, iddhipādo? | And what, bhikkhus, is the **base for spiritual power**? | 诸比丘，何为**神足**？ |
| Yo, bhikkhave, maggo, yā paṭipadā iddhilābhāya iddhipaṭilābhāya saṁvattati— | Bhikkhus, that path, that practice which leads to the acquisition of spiritual power, to the attainment of spiritual power— | 诸比丘，彼道、彼行，引至得神通、至达神通—— |
| ayaṁ vuccati, bhikkhave, iddhipādo. | This, bhikkhus, is called the **base for spiritual power**. | 此，诸比丘，名为**神足**。 |
| Katamā ca, bhikkhave, iddhipādabhāvanā? | And what, bhikkhus, is the **development of the base for spiritual power**? | 诸比丘，何为**神足之修习**？ |
| Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, | Here, bhikkhus, a bhikkhu develops the **base for spiritual power imbued with concentration due to desire and formations of exertion**, | 于此，诸比丘，比丘修习**欲定断行成就神足**， |
| vīriyasamādhi …pe… | the **base for spiritual power due to energy** …pe… | **精进神足**…pe… |
| cittasamādhi … | the **base for spiritual power due to mind** … | **心神足**… |
| vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti— | he develops the **base for spiritual power imbued with concentration due to investigation and formations of exertion**— | 彼修习**观定断行成就神足**—— |
| ayaṁ vuccati, bhikkhave, iddhipādabhāvanā. | This, bhikkhus, is called the **development of the base for spiritual power**. | 此，诸比丘，名为**神足之修习**。 |
| Katamā ca, bhikkhave, iddhipādabhāvanāgāminī paṭipadā? | And what, bhikkhus, is the **way leading to the development of the base for spiritual power**? | 诸比丘，何为**趣向神足修习之道**？ |
| Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— | It is this Noble Eightfold Path itself, namely— | 即此八圣道，亦即—— |
| sammādiṭṭhi …pe… sammāsamādhi— | **right view** …pe… **right concentration**— | **正见**…pe…**正定**—— |
| ayaṁ vuccati, bhikkhave, iddhipādabhāvanāgāminī paṭipadā”ti. | This, bhikkhus, is called the **way leading to the development of the base for spiritual power**.” | 此，诸比丘，名为**趣向神足修习之道**。” |
51.30 - SN 51.30 Dutiyabhikkhu: Second Bhikkhu Sutta
| --- SN51.30 - Dutiyabhikkhusutta --- | --- SN51.30 - Second Bhikkhu Sutta --- | --- SN51.30 - 第二比丘经 --- |
| Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu …pe… | Then a number of bhikkhus approached the Blessed One …pe… | 尔时，众多比丘诣薄伽梵所…pe… |
| ekamantaṁ nisinne kho te bhikkhū bhagavā etadavoca: | When those bhikkhus were sitting to one side, the Blessed One said to them: | 彼诸比丘坐于一面时，薄伽梵告彼等言： |
| “katamā nu kho, bhikkhave, iddhi, katamo iddhipādo, katamā iddhipādabhāvanā, katamā iddhipādabhāvanāgāminī paṭipadā”ti? | “What, bhikkhus, is spiritual power, what is the base for spiritual power, what is the development of the base for spiritual power, what is the way leading to the development of the base for spiritual power?” | “诸比丘，何为神通，何为神足，何为神足之修习，何为趣向神足修习之道？” |
| “Bhagavaṁmūlakā no, bhante, dhammā bhagavaṁnettikā …pe…. | Our teachings, Bhante, are rooted in the Blessed One, led by the Blessed One…. | 我等之教，尊者，根于薄伽梵，由薄伽梵引导…。 |
| “Katamā ca, bhikkhave, iddhi? | “And what, bhikkhus, is **spiritual power**? | “诸比丘，何为**神通**？ |
| Idha, bhikkhave, bhikkhu anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti …pe… yāva brahmalokāpi kāyena vasaṁ vatteti— | Here, bhikkhus, a bhikkhu experiences manifold kinds of spiritual power—having been one, he becomes many …pe… he exercises mastery with his body even over the Brahmā world— | 于此，诸比丘，比丘体验种种神通——一身化多身…pe…以身行主宰乃至梵天界—— |
| ayaṁ vuccati, bhikkhave, iddhi. | This, bhikkhus, is called **spiritual power**. | 此，诸比丘，名为**神通**。 |
| Katamo ca, bhikkhave, iddhipādo? | And what, bhikkhus, is the **base for spiritual power**? | 诸比丘，何为**神足**？ |
| Yo, bhikkhave, maggo, yā paṭipadā iddhilābhāya iddhipaṭilābhāya saṁvattati— | Bhikkhus, that path, that practice which leads to the acquisition of spiritual power, to the attainment of spiritual power— | 诸比丘，彼道、彼行，引至得神通、至达神通—— |
| ayaṁ vuccati, bhikkhave, iddhipādo. | This, bhikkhus, is called the **base for spiritual power**. | 此，诸比丘，名为**神足**。 |
| Katamā ca, bhikkhave, iddhipādabhāvanā? | And what, bhikkhus, is the **development of the base for spiritual power**? | 诸比丘，何为**神足之修习**？ |
| Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, | Here, bhikkhus, a bhikkhu develops the **base for spiritual power imbued with concentration due to desire and formations of exertion**, | 于此，诸比丘，比丘修习**欲定断行成就神足**， |
| vīriyasamādhi …pe… | the **base for spiritual power due to energy** …pe… | **精进神足**…pe… |
| cittasamādhi … | the **base for spiritual power due to mind** … | **心神足**… |
| vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti— | he develops the **base for spiritual power imbued with concentration due to investigation and formations of exertion**— | 彼修习**观定断行成就神足**—— |
| ayaṁ vuccati, bhikkhave, iddhipādabhāvanā. | This, bhikkhus, is called the **development of the base for spiritual power**. | 此，诸比丘，名为**神足之修习**。 |
| Katamā ca, bhikkhave, iddhipādabhāvanāgāminī paṭipadā? | And what, bhikkhus, is the **way leading to the development of the base for spiritual power**? | 诸比丘，何为**趣向神足修习之道**？ |
| Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— | It is this Noble Eightfold Path itself, namely— | 即此八圣道，亦即—— |
| sammādiṭṭhi …pe… sammāsamādhi— | **right view** …pe… **right concentration**— | **正见**…pe…**正定**—— |
| ayaṁ vuccati, bhikkhave, iddhipādabhāvanāgāminī paṭipadā”ti. | This, bhikkhus, is called the **way leading to the development of the base for spiritual power**.” | 此，诸比丘，名为**趣向神足修习之道**。” |
51.31 - SN 51.31 Moggallāna: Moggallāna Sutta
| --- SN51.31 - Moggallānasutta --- | --- SN51.31 - Moggallāna Sutta --- | --- SN51.31 - 目犍连经 --- |
| Tatra kho bhagavā bhikkhū āmantesi: | There the Blessed One addressed the bhikkhus: | 尔时，薄伽梵告诸比丘： |
| “Taṁ kiṁ maññatha, bhikkhave, | “What do you think, bhikkhus? | “汝等云何思，诸比丘？ |
| katamesaṁ dhammānaṁ bhāvitattā bahulīkatattā moggallāno bhikkhu evaṁmahiddhiko evaṁmahānubhāvo”ti? | By developing and cultivating what states is the bhikkhu Moggallāna so mighty, so powerful?” | 由修习、培育何法，比丘目犍连有如是威神、如是大力？” |
| “Bhagavaṁmūlakā no, bhante, dhammā bhagavaṁnettikā …pe… | Our teachings, Bhante, are rooted in the Blessed One, led by the Blessed One…. | 我等之教，尊者，根于薄伽梵，由薄伽梵引导…。 |
| “catunnaṁ kho, bhikkhave, iddhipādānaṁ bhāvitattā bahulīkatattā moggallāno bhikkhu evaṁmahiddhiko evaṁmahānubhāvo. | “Bhikkhus, by developing and cultivating the four bases for spiritual power, the bhikkhu Moggallāna is so mighty, so powerful. | “诸比丘，由修习、培育四神足，比丘目犍连有如是威神、如是大力。 |
| Katamesaṁ catunnaṁ? | Of which four? | 何者四？ |
| Idha, bhikkhave, moggallāno bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti— | Here, bhikkhus, the bhikkhu Moggallāna develops the **base for spiritual power imbued with concentration due to desire and formations of exertion**— | 于此，诸比丘，比丘目犍连修习**欲定断行成就神足**—— |
| iti me chando na ca atilīno bhavissati, na ca atippaggahito bhavissati, na ca ajjhattaṁ saṅkhitto bhavissati, na ca bahiddhā vikkhitto bhavissati. | ‘My desire will not be too slack, nor too tense; it will not be inwardly constricted, nor outwardly distracted. | ‘我欲不过缓，亦不过紧；不内敛，亦不外散。’ |
| Pacchāpuresaññī ca viharati— | He dwells with the perception of front and rear— | 彼住前后想—— |
| yathā pure tathā pacchā, yathā pacchā tathā pure; | as front so rear, as rear so front; | 如前即后，如后即前； |
| yathā adho tathā uddhaṁ, yathā uddhaṁ tathā adho; | as below so above, as above so below; | 如下即上，如上即下； |
| yathā divā tathā rattiṁ, yathā rattiṁ tathā divā. | as by day so by night, as by night so by day. | 如昼即夜，如夜即昼。 |
| Iti vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti. | Thus with an open and unconstrained mind, he develops a mind endowed with luminosity.’ | 如是以开阔无碍之心，修习光明之心。’ |
| Vīriyasamādhi …pe… | He develops the **base for spiritual power due to energy** …pe… | 彼修习**精进神足**…pe… |
| cittasamādhi … | the **base for spiritual power due to mind** … | **心神足**… |
| vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti— | he develops the **base for spiritual power imbued with concentration due to investigation and formations of exertion**— | 彼修习**观定断行成就神足**—— |
| iti me vīmaṁsā na ca atilīnā bhavissati, na ca atippaggahitā bhavissati, na ca ajjhattaṁ saṅkhittā bhavissati, na ca bahiddhā vikkhittā bhavissati …pe… | ‘My investigation will not be too slack, nor too tense; it will not be inwardly constricted, nor outwardly distracted. …pe… | ‘我观不过缓，亦不过紧；不内敛，亦不外散。…pe… |
| iti vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti. | Thus with an open and unconstrained mind, he develops a mind endowed with luminosity.’ | 如是以开阔无碍之心，修习光明之心。’ |
| Imesaṁ kho, bhikkhave, catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā moggallāno bhikkhu evaṁmahiddhiko evaṁmahānubhāvo. | By developing and cultivating these four bases for spiritual power, bhikkhus, the bhikkhu Moggallāna is so mighty, so powerful. | 由修习、培育此四神足，诸比丘，比丘目犍连有如是威神、如是大力。 |
| Imesañca pana, bhikkhave, catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā moggallāno bhikkhu evaṁ anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti …pe… yāva brahmalokāpi kāyena vasaṁ vatteti. | And furthermore, bhikkhus, by developing and cultivating these four bases for spiritual power, the bhikkhu Moggallāna experiences manifold kinds of spiritual power—having been one, he becomes many; having been many, he becomes one …pe… he exercises mastery with his body even over the Brahmā world. | 复次，诸比丘，由修习、培育此四神足，比丘目犍连体验种种神通——一身化多身；多身化一身…pe…以身行主宰乃至梵天界。 |
| Imesañca pana, bhikkhave, catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā moggallāno bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī”ti. | And furthermore, bhikkhus, by developing and cultivating these four bases for spiritual power, the bhikkhu Moggallāna, with the destruction of the taints, by his own direct knowledge realizes and enters upon the taintless liberation of mind and liberation by wisdom here and now and dwells in it.” | 复次，诸比丘，由修习、培育此四神足，比丘目犍连以漏尽故，于现法中，自证无漏心解脱、慧解脱而入于住。” |
51.32 - SN 51.32 Tathāgata: Tathāgata Sutta
| --- SN51.32 - Tathāgatasutta --- | --- SN51.32 - Tathāgata Sutta --- | --- SN51.32 - 如来经 --- |
| Tatra kho bhagavā bhikkhū āmantesi: | There the Blessed One addressed the bhikkhus: | 尔时，薄伽梵告诸比丘： |
| “Taṁ kiṁ maññatha, bhikkhave, | “What do you think, bhikkhus? | “汝等云何思，诸比丘？ |
| katamesaṁ dhammānaṁ bhāvitattā bahulīkatattā tathāgato evaṁmahiddhiko evaṁmahānubhāvo”ti? | By developing and cultivating what states is the Tathāgata so mighty, so powerful?” | 由修习、培育何法，如来有如是威神、如是大力？” |
| “Bhagavaṁmūlakā no, bhante, dhammā …pe… | Our teachings, Bhante, are rooted in the Blessed One…. | 我等之教，尊者，根于薄伽梵…。 |
| “catunnaṁ kho, bhikkhave, iddhipādānaṁ bhāvitattā bahulīkatattā tathāgato evaṁmahiddhiko evaṁmahānubhāvo. | “Bhikkhus, by developing and cultivating the four bases for spiritual power, the Tathāgata is so mighty, so powerful. | “诸比丘，由修习、培育四神足，如来有如是威神、如是大力。 |
| Katamesaṁ catunnaṁ? | Of which four? | 何者四？ |
| Idha, bhikkhave, tathāgato chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti— | Here, bhikkhus, the Tathāgata develops the **base for spiritual power imbued with concentration due to desire and formations of exertion**— | 于此，诸比丘，如来修习**欲定断行成就神足**—— |
| iti me chando na ca atilīno bhavissati, na ca atippaggahito bhavissati, na ca ajjhattaṁ saṅkhitto bhavissati, na ca bahiddhā vikkhitto bhavissati. | ‘My desire will not be too slack, nor too tense; it will not be inwardly constricted, nor outwardly distracted. | ‘我欲不过缓，亦不过紧；不内敛，亦不外散。’ |
| Pacchāpuresaññī ca viharati— | He dwells with the perception of front and rear— | 彼住前后想—— |
| yathā pure tathā pacchā, yathā pacchā tathā pure; | as front so rear, as rear so front; | 如前即后，如后即前； |
| yathā adho tathā uddhaṁ, yathā uddhaṁ tathā adho; | as below so above, as above so below; | 如下即上，如上即下； |
| yathā divā tathā rattiṁ, yathā rattiṁ tathā divā. | as by day so by night, as by night so by day. | 如昼即夜，如夜即昼。 |
| Iti vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti. | Thus with an open and unconstrained mind, he develops a mind endowed with luminosity.’ | 如是以开阔无碍之心，修习光明之心。’ |
| Vīriyasamādhi …pe… | He develops the **base for spiritual power due to energy** …pe… | 彼修习**精进神足**…pe… |
| cittasamādhi … | the **base for spiritual power due to mind** … | **心神足**… |
| vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti— | he develops the **base for spiritual power imbued with concentration due to investigation and formations of exertion**— | 彼修习**观定断行成就神足**—— |
| iti me vīmaṁsā na ca atilīnā bhavissati, na ca atipaggahitā bhavissati, na ca ajjhattaṁ saṅkhittā bhavissati, na ca bahiddhā vikkhittā bhavissati. | ‘My investigation will not be too slack, nor too tense; it will not be inwardly constricted, nor outwardly distracted. | ‘我观不过缓，亦不过紧；不内敛，亦不外散。’ |
| Pacchāpuresaññī ca viharati— | He dwells with the perception of front and rear— | 彼住前后想—— |
| yathā pure tathā pacchā, yathā pacchā tathā pure; | as front so rear, as rear so front; | 如前即后，如后即前； |
| yathā adho tathā uddhaṁ, yathā uddhaṁ tathā adho; | as below so above, as above so below; | 如下即上，如上即下； |
| yathā divā tathā rattiṁ, yathā rattiṁ tathā divā. | as by day so by night, as by night so by day. | 如昼即夜，如夜即昼。 |
| Iti vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti. | Thus with an open and unconstrained mind, he develops a mind endowed with luminosity.’ | 如是以开阔无碍之心，修习光明之心。’ |
| Imesaṁ kho, bhikkhave, catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā tathāgato evaṁmahiddhiko evaṁmahānubhāvo. | By developing and cultivating these four bases for spiritual power, bhikkhus, the Tathāgata is so mighty, so powerful. | 由修习、培育此四神足，诸比丘，如来有如是威神、如是大力。 |
| Imesañca pana, bhikkhave, catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā tathāgato anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti …pe… yāva brahmalokāpi kāyena vasaṁ vatteti. | And furthermore, bhikkhus, by developing and cultivating these four bases for spiritual power, the Tathāgata experiences manifold kinds of spiritual power—having been one, he becomes many …pe… he exercises mastery with his body even over the Brahmā world. | 复次，诸比丘，由修习、培育此四神足，如来体验种种神通——一身化多身…pe…以身行主宰乃至梵天界。 |
| Imesañca pana, bhikkhave, catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā tathāgato āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī”ti. | And furthermore, bhikkhus, by developing and cultivating these four bases for spiritual power, the Tathāgata, with the destruction of the taints, by his own direct knowledge realizes and enters upon the taintless liberation of mind and liberation by wisdom here and now and dwells in it.” | 复次，诸比丘，由修习、培育此四神足，如来以漏尽故，于现法中，自证无漏心解脱、慧解脱而入于住。” |
| (Chapi abhiññāyo vitthāretabbā.) | (All six higher knowledges are to be elaborated.) | （所有六通皆应广说。） |
| Ayoguḷavaggo tatiyo. | The Iron Ball Section, the third. | 第三铁球品。 |
| Maggo ayoguḷo bhikkhu, | Path, Iron Ball, Bhikkhu, | 道、铁球、比丘、 |
| suddhikañcāpi dve phalā; | Simple, and also two Fruits; | 简略、与二果； |
| Dve cānandā duve bhikkhū, | Two Ānandas, two bhikkhus, | 二阿难、二比丘、 |
| moggallāno tathāgatoti. | Moggallāna, and the Tathāgata. | 目犍连、与如来。 |
51.33 - SN 51.33 - Gaṅgānadīādi: Gangā River and so on Sutta
| --- SN51.33-44 - Gaṅgānadīādisutta --- | --- SN51.33-44 - Gangā River and so on Sutta --- | --- SN51.33-44 - 恒伽河等经 --- |
| “Seyyathāpi, bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; | “Bhikkhus, just as the Gangā River flows to the east, slopes to the east, inclines to the east; | “诸比丘，譬如恒伽河向东流，向东倾，向东趋； |
| evameva kho, bhikkhave, bhikkhu cattāro iddhipāde bhāvento cattāro iddhipāde bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro. | even so, bhikkhus, a bhikkhu developing the four bases for spiritual power, cultivating the four bases for spiritual power, flows to Nibbāna, slopes to Nibbāna, inclines to Nibbāna. | 如是，诸比丘，比丘修习四神足，培育四神足，则向涅槃流，向涅槃倾，向涅槃趋。 |
| Kathañca, bhikkhave, bhikkhu cattāro iddhipāde bhāvento cattāro iddhipāde bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? | And how, bhikkhus, does a bhikkhu developing the four bases for spiritual power, cultivating the four bases for spiritual power, flow to Nibbāna, slope to Nibbāna, incline to Nibbāna? | 诸比丘，云何比丘修习四神足，培育四神足，向涅槃流，向涅槃倾，向涅槃趋？ |
| Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, | Here, bhikkhus, a bhikkhu develops the **base for spiritual power imbued with concentration due to desire and formations of exertion**, | 于此，诸比丘，比丘修习**欲定断行成就神足**， |
| vīriyasamādhi …pe… | the **base for spiritual power due to energy** …pe… | **精进神足**…pe… |
| cittasamādhi … | the **base for spiritual power due to mind** … | **心神足**… |
| vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. | he develops the **base for spiritual power imbued with concentration due to investigation and formations of exertion**. | 彼修习**观定断行成就神足**。 |
| Evaṁ kho, bhikkhave, bhikkhu cattāro iddhipāde bhāvento cattāro iddhipāde bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti. | It is in this way, bhikkhus, that a bhikkhu developing the four bases for spiritual power, cultivating the four bases for spiritual power, flows to Nibbāna, slopes to Nibbāna, inclines to Nibbāna.” | 如是，诸比丘，比丘修习四神足，培育四神足，则向涅槃流，向涅槃倾，向涅槃趋。” |
| Gaṅgāpeyyālavaggo catuttho. | The Gangā Repetition Section, the fourth. | 第四恒伽广说品。 |
| Cha pācīnato ninnā, | Six sloping to the east, | 六向东倾， |
| cha ninnā ca samuddato; | six sloping to the ocean; | 六向海倾； |
| Dvete cha dvādasa honti, | These two groups of six are twelve, | 此二组六为十二， |
| vaggo tena pavuccatīti. | thus is the section named. | 如是此品名。 |
| --- SN51.45-54 - Saṁyutta Nikāya 51.45 --- | --- SN51.45-54 - Connected Discourses 51.45 --- | --- SN51.45-54 - 相应部51.45 --- |
| (Appamādavaggo vitthāretabbo.) | (The section on heedfulness is to be elaborated.) | （不放逸品应广说。） |
| Tathāgataṁ padaṁ kūṭaṁ, | The Tathāgata, the foot, the peak, | 如来、足、顶、 |
| mūlaṁ sāro ca vassikaṁ; | The root, the heartwood, and the rainy season; | 根、心材、与雨季； |
| Rājā candimasūriyā, | The king, the moon and sun, | 王、月与日、 |
| vatthena dasamaṁ padanti. | The tenth practice is the garment. | 第十行是衣。 |
| --- SN51.55-66 - Saṁyutta Nikāya 51.55 --- | --- SN51.55-66 - Connected Discourses 51.55 --- | --- SN51.55-66 - 相应部51.55 --- |
| (Balakaraṇīyavaggo vitthāretabbo.) | (The section on deeds of strength is to be elaborated.) | （力行品应广说。） |
| Balaṁ bījañca nāgo ca, | Strength, seed, nāga, | 力、种、龙、 |
| rukkho kumbhena sūkiyā; | Tree, jar, ear of grain; | 树、瓮、谷穗； |
| Ākāsena ca dve meghā, | Sky, and two clouds, | 空、与二云、 |
| nāvā āgantukā nadīti. | Boat, guest, river. | 舟、客、河。 |
| --- SN51.67-76 - Saṁyutta Nikāya 51.67 --- | --- SN51.67-76 - Connected Discourses 51.67 --- | --- SN51.67-76 - 相应部51.67 --- |
| (Esanāvaggo vitthāretabbo.) | (The section on seeking is to be elaborated.) | （寻觅品应广说。） |
| Esanā vidhā āsavo, | Seeking, notions, taints, | 寻、想、漏、 |
| Bhavo ca dukkhatā tisso; | Existence and suffering, three; | 有与苦，三； |
| Khilaṁ malañca nīgho ca, | Obstinacy, defilement, affliction, | 固执、染、恼、 |
| Vedanā taṇhā tasinā cāti. | Feeling, craving, thirst. | 受、爱、渴。 |
51.77 - SN 51.77 - Oghādi: Floods and so on Sutta
| --- SN51.77-86 - Oghādisutta --- | --- SN51.77-86 - Floods and so on Sutta --- | --- SN51.77-86 - 暴流等经 --- |
| “Pañcimāni, bhikkhave, uddhambhāgiyāni saṁyojanāni. | “Bhikkhus, these are the five higher fetters. | “诸比丘，此为五上分结。 |
| Katamāni pañca? | Which five? | 何者五？ |
| Rūparāgo, arūparāgo, māno, uddhaccaṁ, avijjā— | Lust for form, lust for the formless, conceit, restlessness, ignorance— | 色贪、无色贪、慢、掉举、无明—— |
| imāni kho, bhikkhave, pañcuddhambhāgiyāni saṁyojanāni. | These, bhikkhus, are the five higher fetters. | 此，诸比丘，为五上分结。 |
| Imesaṁ kho, bhikkhave, pañcannaṁ uddhambhāgiyānaṁ saṁyojanānaṁ abhiññāya pariññāya parikkhayāya pahānāya cattāro iddhipādā bhāvetabbā. | For the direct knowledge, full understanding, destruction, and abandoning of these five higher fetters, the four bases for spiritual power should be developed. | 为正知、遍知、灭、断此五上分结，应修习四神足。 |
| Katame cattāro? | Which four? | 何者四？ |
| Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, | Here, bhikkhus, a bhikkhu develops the **base for spiritual power imbued with concentration due to desire and formations of exertion**, | 于此，诸比丘，比丘修习**欲定断行成就神足**， |
| vīriyasamādhi …pe… | the **base for spiritual power due to energy** …pe… | **精进神足**…pe… |
| cittasamādhi … | the **base for spiritual power due to mind** … | **心神足**… |
| vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. | he develops the **base for spiritual power imbued with concentration due to investigation and formations of exertion**. | 彼修习**观定断行成就神足**。 |
| Imesaṁ kho, bhikkhave, pañcannaṁ uddhambhāgiyānaṁ saṁyojanānaṁ abhiññāya pariññāya parikkhayāya pahānāya ime cattāro iddhipādā bhāvetabbā”ti. | For the direct knowledge, full understanding, destruction, and abandoning of these five higher fetters, bhikkhus, these four bases for spiritual power should be developed.” | 诸比丘，为正知、遍知、灭、断此五上分结，应修习此四神足。” |
| (Yathā maggasaṁyuttaṁ tathā vitthāretabbaṁ.) | (This is to be elaborated like the chapter on the path.) | （此应如道品广说。） |
| Oghavaggo aṭṭhamo. | The Flood Section, the eighth. | 第八暴流品。 |
| Ogho yogo upādānaṁ, | Flood, yoke, clinging, | 暴流、轭、取、 |
| ganthā anusayena ca; | Bonds, and underlying tendencies; | 结、与随眠； |
| Kāmaguṇā nīvaraṇā, | Sense pleasures, hindrances, | 欲乐、盖、 |
| khandhā oruddhambhāgiyāti. | Aggregates, and lower fetters. | 蕴、与下分结。 |
| Iddhipādasaṁyuttaṁ sattamaṁ. | The Connected Discourses on the Bases for Spiritual Power, seventh. | 神足相应部，第七。 |
| ==================== SN52 - Anuruddhavaṃsa ==================== | ==================== SN52 - Connected Discourses on Anuruddha ==================== | ==================== SN52 - 阿那律相应 ==================== |
52.1 - SN 52.1 Paṭhamarahogata: First Seclusion Sutta
| --- SN52.1 - Paṭhamarahogatasutta --- | --- SN52.1 - First Seclusion Sutta --- | --- SN52.1 - 初独住经 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ āyasmā anuruddho sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. | On one occasion Venerable Anuruddha was dwelling at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s Park. | 一时，尊者阿那律住舍卫城，祇树给孤独园。 |
| Atha kho āyasmato anuruddhassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: | Then, while Venerable Anuruddha was in seclusion, meditating, a thought arose in his mind thus: | 尔时，尊者阿那律独处宴坐，心生此念： |
| “yesaṁ kesañci cattāro satipaṭṭhānā viraddhā, viraddho tesaṁ ariyo maggo sammā dukkhakkhayagāmī. | “For whomever the four establishments of mindfulness have been neglected, for them the noble path that leads to the complete destruction of suffering has been neglected. | “于任何人，四念处已舍离，于彼，引至苦究竟灭尽之圣道已舍离。 |
| Yesaṁ kesañci cattāro satipaṭṭhānā āraddhā, āraddho tesaṁ ariyo maggo sammā dukkhakkhayagāmī”ti. | For whomever the four establishments of mindfulness have been aroused, for them the noble path that leads to the complete destruction of suffering has been aroused.” | 于任何人，四念处已发起，于彼，引至苦究竟灭尽之圣道已发起。” |
| Atha kho āyasmā mahāmoggallāno āyasmato anuruddhassa cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—āyasmato anuruddhassa sammukhe pāturahosi. | Then Venerable Mahāmoggallāna, having known with his mind the thought in Venerable Anuruddha’s mind—just as a strong man might extend his drawn-in arm or draw in his extended arm—vanished from the Brahmā world and appeared before Venerable Anuruddha. | 尔时，尊者大目犍连以其心知尊者阿那律心中所念——譬如力士伸屈臂或屈伸臂——即于梵天界没，现于尊者阿那律前。 |
| Atha kho āyasmā mahāmoggallāno āyasmantaṁ anuruddhaṁ etadavoca: | Then Venerable Mahāmoggallāna said to Venerable Anuruddha: | 尔时，尊者大目犍连告尊者阿那律言： |
| “kittāvatā nu kho, āvuso anuruddha, bhikkhuno cattāro satipaṭṭhānā āraddhā hontī”ti? | “Friend Anuruddha, to what extent are the four establishments of mindfulness aroused for a bhikkhu?” | “友阿那律，于何程度，比丘之四念处为已发起？” |
| “Idhāvuso, bhikkhu ajjhattaṁ kāye samudayadhammānupassī viharati, ajjhattaṁ kāye vayadhammānupassī viharati, ajjhattaṁ kāye samudayavayadhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | “Here, friend Sāriputta, a bhikkhu dwells contemplating the arising of the body internally, dwells contemplating the passing away of the body internally, dwells contemplating the arising and passing away of the body internally, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure concerning the world. | “于此，友舍利弗，比丘于内身观生起，于内身观灭去，于内身观生灭，热诚，正知，具念，除世间贪忧。 |
| Bahiddhā kāye samudayadhammānupassī viharati, bahiddhā kāye vayadhammānupassī viharati, bahiddhā kāye samudayavayadhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | He dwells contemplating the arising of the body externally, dwells contemplating the passing away of the body externally, dwells contemplating the arising and passing away of the body externally, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure concerning the world. | 彼于外身观生起，于外身观灭去，于外身观生灭，热诚，正知，具念，除世间贪忧。 |
| Ajjhattabahiddhā kāye samudayadhammānupassī viharati, ajjhattabahiddhā kāye vayadhammānupassī viharati, ajjhattabahiddhā kāye samudayavayadhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | He dwells contemplating the arising of the body internally and externally, dwells contemplating the passing away of the body internally and externally, dwells contemplating the arising and passing away of the body internally and externally, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure concerning the world. | 彼于内外身观生起，于内外身观灭去，于内外身观生灭，热诚，正知，具念，除世间贪忧。 |
| So sace ākaṅkhati: ‘appaṭikūle paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati; | If he wishes: ‘May I dwell perceiving the repulsive in the unrepulsive,’ he dwells perceiving the repulsive there; | 若彼欲：‘愿我于不净中观净’，彼于彼处观净； |
| sace ākaṅkhati: ‘paṭikūle appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati; | if he wishes: ‘May I dwell perceiving the unrepulsive in the repulsive,’ he dwells perceiving the unrepulsive there; | 若彼欲：‘愿我于净中观不净’，彼于彼处观不净； |
| sace ākaṅkhati: ‘appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati; | if he wishes: ‘May I dwell perceiving the repulsive in both the unrepulsive and the repulsive,’ he dwells perceiving the repulsive there; | 若彼欲：‘愿我于不净与净二者中观不净’，彼于彼处观不净； |
| sace ākaṅkhati: ‘paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati; | if he wishes: ‘May I dwell perceiving the unrepulsive in both the repulsive and the unrepulsive,’ he dwells perceiving the unrepulsive there; | 若彼欲：‘愿我于净与不净二者中观净’，彼于彼处观净； |
| sace ākaṅkhati: ‘appaṭikūlañca paṭikūlañca tadubhayaṁ abhinivajjetvā upekkhako vihareyyaṁ sato sampajāno’ti, upekkhako tattha viharati sato sampajāno. | if he wishes: ‘May I dwell in equanimity, mindful and clearly comprehending, having avoided both the unrepulsive and the repulsive,’ he dwells in equanimity, mindful and clearly comprehending, there. | 若彼欲：‘愿我于舍住，具念正知，避不净与净二者’，彼于彼处住舍，具念正知。 |
| Ajjhattaṁ vedanāsu samudayadhammānupassī viharati, ajjhattaṁ vedanāsu vayadhammānupassī viharati, ajjhattaṁ vedanāsu samudayavayadhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | He dwells contemplating the arising of feelings internally, dwells contemplating the passing away of feelings internally, dwells contemplating the arising and passing away of feelings internally, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure concerning the world. | 彼于内受观生起，于内受观灭去，于内受观生灭，热诚，正知，具念，除世间贪忧。 |
| Bahiddhā vedanāsu samudayadhammānupassī viharati, bahiddhā vedanāsu vayadhammānupassī viharati, bahiddhā vedanāsu samudayavayadhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | He dwells contemplating the arising of feelings externally, dwells contemplating the passing away of feelings externally, dwells contemplating the arising and passing away of feelings externally, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure concerning the world. | 彼于外受观生起，于外受观灭去，于外受观生灭，热诚，正知，具念，除世间贪忧。 |
| Ajjhattabahiddhā vedanāsu samudayadhammānupassī viharati, ajjhattabahiddhā vedanāsu vayadhammānupassī viharati, ajjhattabahiddhā vedanāsu samudayavayadhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | He dwells contemplating the arising of feelings internally and externally, dwells contemplating the passing away of feelings internally and externally, dwells contemplating the arising and passing away of feelings internally and externally, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure concerning the world. | 彼于内外受观生起，于内外受观灭去，于内外受观生灭，热诚，正知，具念，除世间贪忧。 |
| So sace ākaṅkhati: ‘appaṭikūle paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati; | If he wishes: ‘May I dwell perceiving the repulsive in the unrepulsive,’ he dwells perceiving the repulsive there; | 若彼欲：‘愿我于不净中观净’，彼于彼处观净； |
| sace ākaṅkhati: ‘paṭikūle appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati; | if he wishes: ‘May I dwell perceiving the unrepulsive in the repulsive,’ he dwells perceiving the unrepulsive there; | 若彼欲：‘愿我于净中观不净’，彼于彼处观不净； |
| sace ākaṅkhati: ‘appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati; | if he wishes: ‘May I dwell perceiving the repulsive in both the unrepulsive and the repulsive,’ he dwells perceiving the repulsive there; | 若彼欲：‘愿我于不净与净二者中观不净’，彼于彼处观不净； |
| sace ākaṅkhati: ‘paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati; | if he wishes: ‘May I dwell perceiving the unrepulsive in both the repulsive and the unrepulsive,’ he dwells perceiving the unrepulsive there; | 若彼欲：‘愿我于净与不净二者中观净’，彼于彼处观净； |
| sace ākaṅkhati: ‘appaṭikūlañca paṭikūlañca tadubhayaṁ abhinivajjetvā upekkhako vihareyyaṁ sato sampajāno’ti, upekkhako tattha viharati sato sampajāno. | if he wishes: ‘May I dwell in equanimity, mindful and clearly comprehending, having avoided both the unrepulsive and the repulsive,’ he dwells in equanimity, mindful and clearly comprehending, there. | 若彼欲：‘愿我于舍住，具念正知，避不净与净二者’，彼于彼处住舍，具念正知。 |
| Ajjhattaṁ citte …pe… | He dwells contemplating the mind internally …pe… | 彼于内心观…pe… |
| bahiddhā citte …pe… | externally …pe… | 于外…pe… |
| ajjhattabahiddhā citte samudayadhammānupassī viharati … ajjhattabahiddhā citte vayadhammānupassī viharati … ajjhattabahiddhā citte samudayavayadhammānupassī viharati ātāpī …pe… abhijjhādomanassaṁ. | internally and externally, dwells contemplating the arising of the mind internally and externally … dwells contemplating the passing away of the mind internally and externally … dwells contemplating the arising and passing away of the mind internally and externally, ardent …pe… covetousness and displeasure. | 于内外，于内外心观生起…于内外心观灭去…于内外心观生灭，热诚…pe…贪忧。 |
| So sace ākaṅkhati: ‘appaṭikūle paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati …pe… | If he wishes: ‘May I dwell perceiving the repulsive in the unrepulsive,’ he dwells perceiving the repulsive there …pe… | 若彼欲：‘愿我于不净中观净’，彼于彼处观净…pe… |
| upekkhako tattha viharati sato sampajāno. | he dwells in equanimity, mindful and clearly comprehending, there. | 彼于彼处住舍，具念正知。 |
| Ajjhattaṁ dhammesu …pe… | He dwells contemplating dhammas internally …pe… | 彼于内法观…pe… |
| bahiddhā dhammesu …pe… | externally …pe… | 于外…pe… |
| ajjhattabahiddhā dhammesu samudayadhammānupassī viharati … ajjhattabahiddhā dhammesu vayadhammānupassī viharati … ajjhattabahiddhā dhammesu samudayavayadhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | internally and externally, dwells contemplating the arising of dhammas internally and externally … dwells contemplating the passing away of dhammas internally and externally … dwells contemplating the arising and passing away of dhammas internally and externally, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure concerning the world. | 于内外，于内外法观生起…于内外法观灭去…于内外法观生灭，热诚，正知，具念，除世间贪忧。 |
| So sace ākaṅkhati: ‘appaṭikūle paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati …pe… | If he wishes: ‘May I dwell perceiving the repulsive in the unrepulsive,’ he dwells perceiving the repulsive there …pe… | 若彼欲：‘愿我于不净中观净’，彼于彼处观净…pe… |
| upekkhako tattha viharati sato sampajāno. | he dwells in equanimity, mindful and clearly comprehending, there. | 彼于彼处住舍，具念正知。 |
| Ettāvatā kho, āvuso, bhikkhuno cattāro satipaṭṭhānā āraddhā hontī”ti. | It is to this extent, friend, that the four establishments of mindfulness are aroused for a bhikkhu.” | 友，至此程度，比丘之四念处为已发起。” |
52.2 - SN 52.2 Dutiyarahogata: Second Seclusion Sutta
| --- SN52.2 - Dutiyarahogatasutta --- | --- SN52.2 - Second Seclusion Sutta --- | --- SN52.2 - 第二独住经 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Atha kho āyasmato anuruddhassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: | Then, while Venerable Anuruddha was in seclusion, meditating, a thought arose in his mind thus: | 尔时，尊者阿那律独处宴坐，心生此念： |
| “yesaṁ kesañci cattāro satipaṭṭhānā viraddhā, viraddho tesaṁ ariyo maggo sammā dukkhakkhayagāmī; | “For whomever the four establishments of mindfulness have been neglected, for them the noble path that leads to the complete destruction of suffering has been neglected; | “于任何人，四念处已舍离，于彼，引至苦究竟灭尽之圣道已舍离； |
| yesaṁ kesañci cattāro satipaṭṭhānā āraddhā, āraddho tesaṁ ariyo maggo sammā dukkhakkhayagāmī”ti. | for whomever the four establishments of mindfulness have been aroused, for them the noble path that leads to the complete destruction of suffering has been aroused.” | 于任何人，四念处已发起，于彼，引至苦究竟灭尽之圣道已发起。” |
| Atha kho āyasmā mahāmoggallāno āyasmato anuruddhassa cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—āyasmato anuruddhassa sammukhe pāturahosi. Atha kho āyasmā mahāmoggallāno āyasmantaṁ anuruddhaṁ etadavoca: | Then Venerable Mahāmoggallāna, having known with his mind the thought in Venerable Anuruddha’s mind—just as a strong man might extend his drawn-in arm or draw in his extended arm—vanished from the Brahmā world and appeared before Venerable Anuruddha. Then Venerable Mahāmoggallāna said to Venerable Anuruddha: | 尔时，尊者大目犍连以其心知尊者阿那律心中所念——譬如力士伸屈臂或屈伸臂——即于梵天界没，现于尊者阿那律前。尔时，尊者大目犍连告尊者阿那律言： |
| “kittāvatā nu kho, āvuso anuruddha, bhikkhuno cattāro satipaṭṭhānā āraddhā hontī”ti? | “Friend Anuruddha, to what extent are the four establishments of mindfulness aroused for a bhikkhu?” | “友阿那律，于何程度，比丘之四念处为已发起？” |
| “Idhāvuso, bhikkhu ajjhattaṁ kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | “Here, friend, a bhikkhu dwells contemplating the body in the body internally, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure concerning the world. | “于此，友，比丘于内身住身观念，热诚，正知，具念，除世间贪忧。 |
| Bahiddhā kāye kāyānupassī viharati …pe… | He dwells contemplating the body in the body externally …pe… | 彼于外身住身观念…pe… |
| ajjhattabahiddhā kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | He dwells contemplating the body in the body internally and externally, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure concerning the world. | 彼于内外身住身观念，热诚，正知，具念，除世间贪忧。 |
| Ajjhattaṁ vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | He dwells contemplating feelings in feelings internally, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure concerning the world. | 彼于内受住受观念，热诚，正知，具念，除世间贪忧。 |
| Bahiddhā vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | He dwells contemplating feelings in feelings externally, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure concerning the world. | 彼于外受住受观念，热诚，正知，具念，除世间贪忧。 |
| Ajjhattabahiddhā vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | He dwells contemplating feelings in feelings internally and externally, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure concerning the world. | 彼于内外受住受观念，热诚，正知，具念，除世间贪忧。 |
| Ajjhattaṁ citte …pe… | He dwells contemplating the mind in the mind internally …pe… | 彼于内心住心观念…pe… |
| bahiddhā citte …pe… | externally …pe… | 于外…pe… |
| ajjhattabahiddhā citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | internally and externally, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure concerning the world. | 于内外，热诚，正知，具念，除世间贪忧。 |
| Ajjhattaṁ dhammesu …pe… | He dwells contemplating dhammas in dhammas internally …pe… | 彼于内法住法观念…pe… |
| bahiddhā dhammesu …pe… | externally …pe… | 于外…pe… |
| ajjhattabahiddhā dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | internally and externally, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure concerning the world. | 于内外，热诚，正知，具念，除世间贪忧。 |
| Ettāvatā kho, āvuso, bhikkhuno cattāro satipaṭṭhānā āraddhā hontī”ti. | It is to this extent, friend, that the four establishments of mindfulness are aroused for a bhikkhu.” | 友，至此程度，比丘之四念处为已发起。” |
| Dutiyaṁ. | Second. | 第二。 |
52.3 - SN 52.3 Sutanu: Sutanu Sutta
| --- SN52.3 - Sutanusutta --- | --- SN52.3 - Sutanu Sutta --- | --- SN52.3 - 须陀奴经 --- |
| Ekaṁ samayaṁ āyasmā anuruddho sāvatthiyaṁ viharati sutanutīre. | On one occasion Venerable Anuruddha was dwelling at Sāvatthī, on the bank of the Sutanu River. | 一时，尊者阿那律住舍卫城，须陀奴河畔。 |
| Atha kho sambahulā bhikkhū yenāyasmā anuruddho tenupasaṅkamiṁsu; upasaṅkamitvā āyasmatā anuruddhena saddhiṁ sammodiṁsu. | Then a number of bhikkhus approached Venerable Anuruddha; having approached, they exchanged greetings with Venerable Anuruddha. | 尔时，众多比丘诣尊者阿那律所；至已，与尊者阿那律互致问候。 |
| Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū āyasmantaṁ anuruddhaṁ etadavocuṁ: | When they had concluded their courteous and amiable talk, they sat down to one side. When those bhikkhus were sitting to one side, they said to Venerable Anuruddha: | 彼等结束礼貌和善之谈话后，坐于一面。彼诸比丘坐于一面时，白尊者阿那律言： |
| “katamesaṁ āyasmā anuruddho dhammānaṁ bhāvitattā bahulīkatattā mahābhiññataṁ patto”ti? | “By developing and cultivating what states has Venerable Anuruddha attained great direct knowledge?” | “由修习、培育何法，尊者阿那律得大神通？” |
| “Catunnaṁ khvāhaṁ, āvuso, satipaṭṭhānānaṁ bhāvitattā bahulīkatattā mahābhiññataṁ patto. | “By developing and cultivating the four establishments of mindfulness, friends, I have attained great direct knowledge. | “由修习、培育四念处，友等，我得大神通。 |
| Katamesaṁ catunnaṁ? | Of which four? | 何者四？ |
| Idhāhaṁ, āvuso, kāye kāyānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; | Here, friends, I dwell contemplating the body in the body, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure concerning the world; | 于此，友等，我于身住身观念，热诚，正知，具念，除世间贪忧； |
| vedanāsu …pe… | I dwell contemplating feelings …pe… | 我于受观念…pe… |
| citte …pe… | the mind …pe… | 心…pe… |
| dhammesu dhammānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ— | dhammas in dhammas, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure concerning the world— | 于法住法观念，热诚，正知，具念，除世间贪忧—— |
| imesaṁ khvāhaṁ, āvuso, catunnaṁ satipaṭṭhānānaṁ bhāvitattā bahulīkatattā mahābhiññataṁ patto. | By developing and cultivating these four establishments of mindfulness, friends, I have attained great direct knowledge. | 由修习、培育此四念处，友等，我得大神通。 |
| Imesañca panāhaṁ, āvuso, catunnaṁ satipaṭṭhānānaṁ bhāvitattā bahulīkatattā hīnaṁ dhammaṁ hīnato abbhaññāsiṁ, majjhimaṁ dhammaṁ majjhimato abbhaññāsiṁ, paṇītaṁ dhammaṁ paṇītato abbhaññāsin”ti. | And furthermore, friends, by developing and cultivating these four establishments of mindfulness, I have directly known the inferior state as inferior, the middling state as middling, the sublime state as sublime.” | 复次，友等，由修习、培育此四念处，我如实了知下劣为下劣，中等为中等，崇高为崇高。” |
| Tatiyaṁ. | Third. | 第三。 |
52.4 - SN 52.4 Paṭhamakaṇḍakī: First Kaṇḍakī Sutta
| --- SN52.4 - Paṭhamakaṇḍakīsutta --- | --- SN52.4 - First Kaṇḍakī Sutta --- | --- SN52.4 - 初刺林经 --- |
| Ekaṁ samayaṁ āyasmā ca anuruddho āyasmā ca sāriputto āyasmā ca mahāmoggallāno sākete viharanti kaṇḍakīvane. | On one occasion Venerable Anuruddha, Venerable Sāriputta, and Venerable Mahāmoggallāna were dwelling at Sāketa, in the Kaṇḍakī Grove. | 一时，尊者阿那律、尊者舍利弗、与尊者大目犍连住于娑计，刺林中。 |
| Atha kho āyasmā ca sāriputto āyasmā ca mahāmoggallāno sāyanhasamayaṁ paṭisallānā vuṭṭhitā yenāyasmā anuruddho tenupasaṅkamiṁsu; upasaṅkamitvā āyasmatā anuruddhena saddhiṁ sammodiṁsu. | Then, in the evening, Venerable Sāriputta and Venerable Mahāmoggallāna rose from their seclusion and approached Venerable Anuruddha; having approached, they exchanged greetings with Venerable Anuruddha. | 尔时，于傍晚，尊者舍利弗与尊者大目犍连从宴坐起，诣尊者阿那律所；至已，与尊者阿那律互致问候。 |
| Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinno kho āyasmā sāriputto āyasmantaṁ anuruddhaṁ etadavoca: | When they had concluded their courteous and amiable talk, they sat down to one side. When Venerable Sāriputta was sitting to one side, he said to Venerable Anuruddha: | 彼等结束礼貌和善之谈话后，坐于一面。尊者舍利弗坐于一面时，白尊者阿那律言： |
| “sekhenāvuso anuruddha, bhikkhunā katame dhammā upasampajja vihātabbā”ti? | “Friend Anuruddha, what states should a trainee bhikkhu enter upon and dwell in?” | “友阿那律，学人比丘应入何法而住？” |
| “Sekhenāvuso sāriputta, bhikkhunā cattāro satipaṭṭhānā upasampajja vihātabbā. | “Friend Sāriputta, a trainee bhikkhu should enter upon and dwell in the four establishments of mindfulness. | “友舍利弗，学人比丘应入四念处而住。 |
| Katame cattāro? | Which four? | 何者四？ |
| Idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; | Here, friend, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure concerning the world; | 于此，友，比丘于身住身观念，热诚，正知，具念，除世间贪忧； |
| vedanāsu …pe… | feelings …pe… | 受…pe… |
| citte …pe… | the mind …pe… | 心…pe… |
| dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ— | dhammas in dhammas, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure concerning the world— | 于法住法观念，热诚，正知，具念，除世间贪忧—— |
| sekhenāvuso sāriputta, bhikkhunā ime cattāro satipaṭṭhānā upasampajja vihātabbā”ti. | Friend Sāriputta, a trainee bhikkhu should enter upon and dwell in these four establishments of mindfulness.” | 友舍利弗，学人比丘应入此四念处而住。” |
| Catutthaṁ. | Fourth. | 第四。 |
52.5 - SN 52.5 Dutiyakaṇḍakī: Second Kaṇḍakī Sutta
| --- SN52.5 - Dutiyakaṇḍakīsutta --- | --- SN52.5 - Second Kaṇḍakī Sutta --- | --- SN52.5 - 第二刺林经 --- |
| Sāketanidānaṁ. | At Sāketa. | 在娑计。 |
| Ekamantaṁ nisinno kho āyasmā sāriputto āyasmantaṁ anuruddhaṁ etadavoca: | When Venerable Sāriputta was sitting to one side, he said to Venerable Anuruddha: | 尊者舍利弗坐于一面时，白尊者阿那律言： |
| “asekhenāvuso anuruddha, bhikkhunā katame dhammā upasampajja vihātabbā”ti? | “Friend Anuruddha, what states should a non-trainee bhikkhu enter upon and dwell in?” | “友阿那律，无学比丘应入何法而住？” |
| “Asekhenāvuso sāriputta, bhikkhunā cattāro satipaṭṭhānā upasampajja vihātabbā. | “Friend Sāriputta, a non-trainee bhikkhu should enter upon and dwell in the four establishments of mindfulness. | “友舍利弗，无学比丘应入四念处而住。 |
| Katame cattāro? | Which four? | 何者四？ |
| Idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; | Here, friend, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure concerning the world; | 于此，友，比丘于身住身观念，热诚，正知，具念，除世间贪忧； |
| vedanāsu …pe… | feelings …pe… | 受…pe… |
| citte …pe… | the mind …pe… | 心…pe… |
| dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ— | dhammas in dhammas, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure concerning the world— | 于法住法观念，热诚，正知，具念，除世间贪忧—— |
| asekhenāvuso sāriputta, bhikkhunā ime cattāro satipaṭṭhānā upasampajja vihātabbā”ti. | Friend Sāriputta, a non-trainee bhikkhu should enter upon and dwell in these four establishments of mindfulness.” | 友舍利弗，无学比丘应入此四念处而住。” |
52.6 - SN 52.6 Tatiyakaṇḍakī: Third Kaṇḍakī Sutta
| --- SN52.6 - Tatiyakaṇḍakīsutta --- | --- SN52.6 - Third Kaṇḍakī Sutta --- | --- SN52.6 - 第三刺林经 --- |
| Sāketanidānaṁ. | At Sāketa. | 在娑计。 |
| Ekamantaṁ nisinno kho āyasmā sāriputto āyasmantaṁ anuruddhaṁ etadavoca: | When Venerable Sāriputta was sitting to one side, he said to Venerable Anuruddha: | 尊者舍利弗坐于一面时，白尊者阿那律言： |
| “katamesaṁ āyasmā anuruddho dhammānaṁ bhāvitattā bahulīkatattā mahābhiññataṁ patto”ti? | “By developing and cultivating what states has Venerable Anuruddha attained great direct knowledge?” | “由修习、培育何法，尊者阿那律得大神通？” |
| “Catunnaṁ khvāhaṁ, āvuso, satipaṭṭhānānaṁ bhāvitattā bahulīkatattā mahābhiññataṁ patto. | “By developing and cultivating the four establishments of mindfulness, friends, I have attained great direct knowledge. | “由修习、培育四念处，友等，我得大神通。 |
| Katamesaṁ catunnaṁ? | Of which four? | 何者四？ |
| Idhāhaṁ, āvuso, kāye kāyānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; | Here, friends, I dwell contemplating the body in the body, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure concerning the world; | 于此，友等，我于身住身观念，热诚，正知，具念，除世间贪忧； |
| vedanāsu …pe… | feelings …pe… | 受…pe… |
| citte …pe… | the mind …pe… | 心…pe… |
| dhammesu dhammānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ— | dhammas in dhammas, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure concerning the world— | 于法住法观念，热诚，正知，具念，除世间贪忧—— |
| imesaṁ khvāhaṁ, āvuso, catunnaṁ satipaṭṭhānānaṁ bhāvitattā bahulīkatattā mahābhiññataṁ patto. | By developing and cultivating these four establishments of mindfulness, friends, I have attained great direct knowledge. | 由修习、培育此四念处，友等，我得大神通。 |
| Imesañca panāhaṁ, āvuso, catunnaṁ satipaṭṭhānānaṁ bhāvitattā bahulīkatattā sahassaṁ lokaṁ abhijānāmī”ti. | And furthermore, friends, by developing and cultivating these four establishments of mindfulness, I directly know a thousand worlds.” | 复次，友等，由修习、培育此四念处，我遍知千世界。” |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
52.7 - SN 52.7 Taṇhākkhaya: Destruction of Craving Sutta
| --- SN52.7 - Taṇhākkhayasutta --- | --- SN52.7 - Destruction of Craving Sutta --- | --- SN52.7 - 渴爱灭尽经 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Tatra kho āyasmā anuruddho bhikkhū āmantesi: | There Venerable Anuruddha addressed the bhikkhus: | 尔时，尊者阿那律告诸比丘： |
| “āvuso bhikkhavo”ti. | “Friends, bhikkhus.” | “友等，诸比丘。” |
| “Āvuso”ti kho te bhikkhū āyasmato anuruddhassa paccassosuṁ. | “Friend,” those bhikkhus replied to Venerable Anuruddha. | “友。”彼诸比丘应诺尊者阿那律。 |
| Āyasmā anuruddho etadavoca: | Venerable Anuruddha said this: | 尊者阿那律作是说： |
| “Cattārome, āvuso, satipaṭṭhānā bhāvitā bahulīkatā taṇhākkhayāya saṁvattanti. | “Friends, these four establishments of mindfulness, when developed and cultivated, lead to the destruction of craving. | “友等，此四念处，若修习、培育，引至渴爱灭尽。 |
| Katame cattāro? | Which four? | 何者四？ |
| Idhāvuso, bhikkhu kāye kāyānupassī viharati …pe… | Here, friends, a bhikkhu dwells contemplating the body in the body …pe… | 于此，友等，比丘于身住身观念…pe… |
| vedanāsu …pe… | feelings …pe… | 受…pe… |
| citte …pe… | the mind …pe… | 心…pe… |
| dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ— | dhammas in dhammas, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure concerning the world— | 于法住法观念，热诚，正知，具念，除世间贪忧—— |
| ime kho, āvuso, cattāro satipaṭṭhānā bhāvitā bahulīkatā taṇhākkhayāya saṁvattantī”ti. | These four establishments of mindfulness, friends, when developed and cultivated, lead to the destruction of craving.” | 此四念处，友等，若修习、培育，引至渴爱灭尽。” |
52.8 - SN 52.8 Salaḷāgāra: Salaḷa-House Sutta
| --- SN52.8 - Salaḷāgārasutta --- | --- SN52.8 - Salaḷa-House Sutta --- | --- SN52.8 - 萨罗罗屋经 --- |
| Ekaṁ samayaṁ āyasmā anuruddho sāvatthiyaṁ viharati salaḷāgāre. | On one occasion Venerable Anuruddha was dwelling at Sāvatthī, in the Salaḷa House. | 一时，尊者阿那律住舍卫城，萨罗罗屋。 |
| Tatra kho āyasmā anuruddho bhikkhū āmantesi …pe… etadavoca: | There Venerable Anuruddha addressed the bhikkhus …pe… he said this: | 尔时，尊者阿那律告诸比丘…pe…作是说： |
| “seyyathāpi, āvuso, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā. | “Friends, just as the Gangā River flows to the east, slopes to the east, inclines to the east. | “友等，譬如恒伽河向东流，向东倾，向东趋。 |
| Atha mahājanakāyo āgaccheyya kudālapiṭakaṁ ādāya: | Then a large multitude of people might come, taking pickaxes and baskets: | 时，有一大群人，持锄与筐来： |
| ‘mayaṁ imaṁ gaṅgānadiṁ pacchāninnaṁ karissāma pacchāpoṇaṁ pacchāpabbhāran’ti. | ‘We will make this Gangā River flow to the west, slope to the west, incline to the west.’ | ‘我等将令此恒伽河向西流，向西倾，向西趋。’ |
| Taṁ kiṁ maññathāvuso, api nu so mahājanakāyo gaṅgānadiṁ pacchāninnaṁ kareyya pacchāpoṇaṁ pacchāpabbhāran”ti? | What do you think, friends? Would that large multitude of people be able to make the Gangā River flow to the west, slope to the west, incline to the west?” | 汝等云何思，友等？彼大群人岂能令恒伽河向西流，向西倾，向西趋？” |
| “No hetaṁ, āvuso”. | “No, friend.” | “不也，友。” |
| “Taṁ kissa hetu”? | “For what reason?” | “何以故？” |
| “Gaṅgā, āvuso, nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā. | “The Gangā River, friend, flows to the east, slopes to the east, inclines to the east. | “恒伽河，友，向东流，向东倾，向东趋。 |
| Sā na sukarā pacchāninnaṁ kātuṁ pacchāpoṇaṁ pacchāpabbhāraṁ. | It is not easy to make it flow to the west, slope to the west, incline to the west. | 不易令其向西流，向西倾，向西趋。 |
| Yāvadeva ca pana so mahājanakāyo kilamathassa vighātassa bhāgī assā”ti. | And that large multitude of people would only incur weariness and vexation.” | 而彼大群人仅将招致疲劳与烦恼。” |
| “Evameva kho, āvuso, bhikkhuṁ cattāro satipaṭṭhāne bhāventaṁ cattāro satipaṭṭhāne bahulīkarontaṁ rājāno vā rājamahāmattā vā mittā vā amaccā vā ñātī vā sālohitā vā bhogehi abhihaṭṭhuṁ pavāreyyuṁ: | “Even so, friends, if kings or royal ministers, or friends, or colleagues, or relatives, or kinsmen should come and invite a bhikkhu who is developing the four establishments of mindfulness, cultivating the four establishments of mindfulness, offering him wealth: | “如是，友等，若国王或王臣，或友、或同事、或亲、或族来，邀请修习、培育四念处之比丘，以财富供养： |
| ‘ehambho purisa, kiṁ te ime kāsāvā anudahanti? | ‘Come, good sir, why do these ochre robes trouble you? | ‘来，善男子，何故此赭色衣恼汝？ |
| Kiṁ muṇḍo kapālamanusañcarasi? | Why do you wander with a shaven head and a bowl? | 何故汝剃头持钵而行？ |
| Ehi hīnāyāvattitvā bhoge ca bhuñjassu puññāni ca karohī’ti. | Come, return to a lower state, enjoy wealth, and perform meritorious deeds!’ | 来，还俗，享财富，行功德！’ |
| So vata, āvuso, bhikkhu cattāro satipaṭṭhāne bhāvento cattāro satipaṭṭhāne bahulīkaronto sikkhaṁ paccakkhāya hīnāyāvattissatīti—netaṁ ṭhānaṁ vijjati. | That a bhikkhu, friends, who is developing the four establishments of mindfulness, cultivating the four establishments of mindfulness, would renounce the training and return to a lower state—this is not possible. | 比丘，友等，修习、培育四念处者，舍学还俗——此无可能。 |
| Taṁ kissa hetu? | For what reason? | 何以故？ |
| Yañhi taṁ, āvuso, cittaṁ dīgharattaṁ vivekaninnaṁ vivekapoṇaṁ vivekapabbhāraṁ taṁ vata hīnāyāvattissatīti—netaṁ ṭhānaṁ vijjati. | For that mind, friends, which has for a long time flowed to seclusion, sloped to seclusion, inclined to seclusion, that it would return to a lower state—this is not possible. | 彼心，友等，长时流向 seclusion，倾向 seclusion，趋向 seclusion，其还俗——此无可能。 |
| Kathañcāvuso, bhikkhu cattāro satipaṭṭhāne bhāveti, cattāro satipaṭṭhāne bahulīkarotīti? | And how, friends, does a bhikkhu develop the four establishments of mindfulness, cultivate the four establishments of mindfulness? | 友等，云何比丘修习、培育四念处？ |
| Idhāvuso, bhikkhu kāye kāyānupassī viharati …pe… | Here, friends, a bhikkhu dwells contemplating the body in the body …pe… | 于此，友等，比丘于身住身观念…pe… |
| vedanāsu …pe… | feelings …pe… | 受…pe… |
| citte …pe… | the mind …pe… | 心…pe… |
| dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | dhammas in dhammas, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure concerning the world. | 于法住法观念，热诚，正知，具念，除世间贪忧。 |
| Evaṁ kho, āvuso, bhikkhu cattāro satipaṭṭhāne bhāveti, cattāro satipaṭṭhāne bahulīkarotī”ti. | It is in this way, friends, that a bhikkhu develops the four establishments of mindfulness, cultivates the four establishments of mindfulness.” | 如是，友等，比丘修习、培育四念处。” |
52.9 - SN 52.9 Ambapālivana: Ambapālī’s Grove Sutta
| --- SN52.9 - Ambapālivanasutta --- | --- SN52.9 - Ambapālī’s Grove Sutta --- | --- SN52.9 - 庵婆波利园经 --- |
| Ekaṁ samayaṁ āyasmā ca anuruddho āyasmā ca sāriputto vesāliyaṁ viharanti ambapālivane. | On one occasion Venerable Anuruddha and Venerable Sāriputta were dwelling at Vesālī, in Ambapālī’s Grove. | 一时，尊者阿那律与尊者舍利弗住毗舍离，庵婆波利园。 |
| Atha kho āyasmā sāriputto sāyanhasamayaṁ paṭisallānā vuṭṭhito …pe… ekamantaṁ nisinno kho āyasmā sāriputto āyasmantaṁ anuruddhaṁ etadavoca: | Then, in the evening, Venerable Sāriputta rose from his seclusion …pe… When Venerable Sāriputta was sitting to one side, he said to Venerable Anuruddha: | 尔时，于傍晚，尊者舍利弗从宴坐起…pe…尊者舍利弗坐于一面时，白尊者阿那律言： |
| “Vippasannāni kho te, āvuso anuruddha, indriyāni, parisuddho mukhavaṇṇo pariyodāto. | “Friend Anuruddha, your faculties are clear, your complexion is pure and bright. | “友阿那律，汝诸根清明，肤色纯净明亮。 |
| Katamenāyasmā anuruddho vihārena etarahi bahulaṁ viharatī”ti? | By what abiding, Venerable Anuruddha, do you mostly dwell at present?” | 尊者阿那律，汝现今多住于何住？” |
| “Catūsu khvāhaṁ, āvuso, satipaṭṭhānesu suppatiṭṭhitacitto etarahi bahulaṁ viharāmi. | “Friend, I mostly dwell at present with my mind well established in the four establishments of mindfulness. | “友，我现今多以心善安住于四念处而住。 |
| Katamesu catūsu? | In which four? | 于何四者？ |
| Idhāhaṁ, āvuso, kāye kāyānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; | Here, friend, I dwell contemplating the body in the body, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure concerning the world; | 于此，友，我于身住身观念，热诚，正知，具念，除世间贪忧； |
| vedanāsu …pe… | feelings …pe… | 受…pe… |
| citte …pe… | the mind …pe… | 心…pe… |
| dhammesu dhammānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ— | dhammas in dhammas, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure concerning the world— | 于法住法观念，热诚，正知，具念，除世间贪忧—— |
| imesu khvāhaṁ, āvuso, catūsu satipaṭṭhānesu suppatiṭṭhitacitto etarahi bahulaṁ viharāmi. | It is in these four establishments of mindfulness, friend, that I mostly dwell at present with my mind well established. | 于此四念处，友，我现今多以心善安住而住。 |
| Yo so, āvuso, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, so imesu catūsu satipaṭṭhānesu suppatiṭṭhitacitto bahulaṁ viharatī”ti. | That bhikkhu, friends, who is an arahant, whose taints are destroyed, who has lived the holy life, done what had to be done, laid down the burden, attained his own goal, who has utterly destroyed the fetters of existence, who is liberated by perfect knowledge—he mostly dwells with his mind well established in these four establishments of mindfulness.” | 彼比丘，友等，为阿罗汉，漏已尽，梵行已立，所作已办，重担已卸，己利已达，有结已尽，由正智解脱者——彼多以心善安住于此四念处而住。” |
| “Lābhā vata no, āvuso, suladdhaṁ vata no, āvuso. | “Indeed, friend, it is our gain, our good fortune, | “诚然，友，我等之幸，我等之善得， |
| Ye mayaṁ āyasmato anuruddhassa sammukhāva assumha āsabhiṁ vācaṁ bhāsamānassā”ti. | that we have heard such a lion’s roar spoken by Venerable Anuruddha himself.” | 闻尊者阿那律亲自作如是狮子吼。” |
52.10 - SN 52.10 Bāḷhagilāna: Severely Ill Sutta
| --- SN52.10 - Bāḷhagilānasutta --- | --- SN52.10 - Severely Ill Sutta --- | --- SN52.10 - 病重经 --- |
| Ekaṁ samayaṁ āyasmā anuruddho sāvatthiyaṁ viharati andhavanasmiṁ ābādhiko dukkhito bāḷhagilāno. | On one occasion Venerable Anuruddha was dwelling at Sāvatthī, in the Blind Man’s Wood, afflicted, suffering, gravely ill. | 一时，尊者阿那律住舍卫城，盲人林，患病，苦痛，病重。 |
| Atha kho sambahulā bhikkhū yenāyasmā anuruddho tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ anuruddhaṁ etadavocuṁ: | Then a number of bhikkhus approached Venerable Anuruddha; having approached, they said to Venerable Anuruddha: | 尔时，众多比丘诣尊者阿那律所；至已，白尊者阿那律言： |
| “Katamenāyasmato anuruddhassa vihārena viharato uppannā sārīrikā dukkhā vedanā cittaṁ na pariyādāya tiṭṭhantī”ti? | “By abiding in what abiding, Venerable Anuruddha, do the physical painful feelings that have arisen not pervade the mind?” | “尊者阿那律，由住于何住，已生之身苦受不遍满于心？” |
| “Catūsu kho me, āvuso, satipaṭṭhānesu suppatiṭṭhitacittassa viharato uppannā sārīrikā dukkhā vedanā cittaṁ na pariyādāya tiṭṭhanti. | “Friends, by abiding with my mind well established in the four establishments of mindfulness, the physical painful feelings that have arisen do not pervade the mind. | “友等，由以心善安住于四念处而住，已生之身苦受不遍满于心。 |
| Katamesu catūsu? | In which four? | 于何四者？ |
| Idhāhaṁ, āvuso, kāye kāyānupassī viharāmi …pe… | Here, friends, I dwell contemplating the body in the body …pe… | 于此，友等，我于身住身观念…pe… |
| vedanāsu …pe… | feelings …pe… | 受…pe… |
| citte …pe… | the mind …pe… | 心…pe… |
| dhammesu dhammānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ— | dhammas in dhammas, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure concerning the world— | 于法住法观念，热诚，正知，具念，除世间贪忧—— |
| imesu kho me, āvuso, catūsu satipaṭṭhānesu suppatiṭṭhitacittassa viharato uppannā sārīrikā dukkhā vedanā cittaṁ na pariyādāya tiṭṭhantī”ti. | It is by abiding with my mind well established in these four establishments of mindfulness, friends, that the physical painful feelings that have arisen do not pervade the mind.” | 由以心善安住于此四念处，友等，已生之身苦受不遍满于心。” |
| Rahogatavaggo paṭhamo. | The Section on Seclusion, the first. | 初独住品。 |
| Rahogatena dve vuttā, | Two were spoken on seclusion, | 二说独住， |
| sutanu kaṇḍakī tayo; | Sutanu, three Kaṇḍakī; | 须陀奴、三刺林； |
| Taṇhākkhayasalaḷāgāraṁ, | Destruction of craving, Salaḷa House, | 渴爱灭尽、萨罗罗屋、 |
| ambapāli ca gilānanti. | Ambapālī, and the Sick One. | 庵婆波利、与病者。 |
52.11 - SN 52.11 Kappasahassa: Thousand Eons Sutta
| --- SN52.11 - Kappasahassasutta --- | --- SN52.11 - Thousand Eons Sutta --- | --- SN52.11 - 千劫经 --- |
| Ekaṁ samayaṁ āyasmā anuruddho sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. | On one occasion Venerable Anuruddha was dwelling at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s Park. | 一时，尊者阿那律住舍卫城，祇树给孤独园。 |
| Atha kho sambahulā bhikkhū yenāyasmā anuruddho tenupasaṅkamiṁsu; upasaṅkamitvā āyasmatā anuruddhena saddhiṁ …pe… ekamantaṁ nisinnā kho te bhikkhū āyasmantaṁ anuruddhaṁ etadavocuṁ: | Then a number of bhikkhus approached Venerable Anuruddha; having approached, they …pe… When those bhikkhus were sitting to one side, they said to Venerable Anuruddha: | 尔时，众多比丘诣尊者阿那律所；至已，彼等…pe…彼诸比丘坐于一面时，白尊者阿那律言： |
| “Katamesaṁ āyasmā anuruddho dhammānaṁ bhāvitattā bahulīkatattā mahābhiññataṁ patto”ti? | “By developing and cultivating what states has Venerable Anuruddha attained great direct knowledge?” | “由修习、培育何法，尊者阿那律得大神通？” |
| “Catunnaṁ khvāhaṁ, āvuso, satipaṭṭhānānaṁ bhāvitattā bahulīkatattā mahābhiññataṁ patto. | “By developing and cultivating the four establishments of mindfulness, friends, I have attained great direct knowledge. | “由修习、培育四念处，友等，我得大神通。 |
| Katamesaṁ catunnaṁ? | Of which four? | 何者四？ |
| Idhāhaṁ, āvuso, kāye kāyānupassī viharāmi …pe… | Here, friends, I dwell contemplating the body in the body …pe… | 于此，友等，我于身住身观念…pe… |
| vedanāsu …pe… | feelings …pe… | 受…pe… |
| citte …pe… | the mind …pe… | 心…pe… |
| dhammesu dhammānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ— | dhammas in dhammas, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure concerning the world— | 于法住法观念，热诚，正知，具念，除世间贪忧—— |
| imesaṁ khvāhaṁ, āvuso, catunnaṁ satipaṭṭhānānaṁ bhāvitattā bahulīkatattā mahābhiññataṁ patto. | By developing and cultivating these four establishments of mindfulness, friends, I have attained great direct knowledge. | 由修习、培育此四念处，友等，我得大神通。 |
| Imesañca panāhaṁ, āvuso, catunnaṁ satipaṭṭhānānaṁ bhāvitattā bahulīkatattā kappasahassaṁ anussarāmī”ti. | And furthermore, friends, by developing and cultivating these four establishments of mindfulness, I recollect a thousand eons.” | 复次，友等，由修习、培育此四念处，我忆念千劫。” |
52.12 - SN 52.12 Iddhividha: Spiritual Powers Sutta
| --- SN52.12 - Iddhividhasutta --- | --- SN52.12 - Spiritual Powers Sutta --- | --- SN52.12 - 神通经 --- |
| “Imesañca panāhaṁ, āvuso, catunnaṁ satipaṭṭhānānaṁ bhāvitattā bahulīkatattā anekavihitaṁ iddhividhaṁ paccanubhomi—ekopi hutvā bahudhā homi …pe… yāva brahmalokāpi kāyena vasaṁ vattemī”ti. | “And furthermore, friends, by developing and cultivating these four establishments of mindfulness, I experience manifold kinds of spiritual power—having been one, I become many …pe… I exercise mastery with my body even over the Brahmā world.” | “复次，友等，由修习、培育此四念处，我体验种种神通——一身化多身…pe…我以身行主宰乃至梵天界。” |
| Dutiyaṁ. | Second. | 第二。 |
52.13 - SN 52.13 Dibbasota: Divine Ear Sutta
| --- SN52.13 - Dibbasotasutta --- | --- SN52.13 - Divine Ear Sutta --- | --- SN52.13 - 天耳经 --- |
| “Imesañca panāhaṁ, āvuso, catunnaṁ satipaṭṭhānānaṁ bhāvitattā bahulīkatattā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāmi dibbe ca mānuse ca ye dūre santike cā”ti. | “And furthermore, friends, by developing and cultivating these four establishments of mindfulness, with the purified divine ear element, surpassing that of humans, I hear both kinds of sounds—divine and human, those that are far and those that are near.” | “复次，友等，由修习、培育此四念处，以清净天耳界，超胜于人，我闻二种声——天声与人声，远处与近处。” |
| Tatiyaṁ. | Third. | 第三。 |
52.14 - SN 52.14 Cetopariya: Knowledge of Minds Sutta
| --- SN52.14 - Cetopariyasutta --- | --- SN52.14 - Knowledge of Minds Sutta --- | --- SN52.14 - 他心智经 --- |
| “Imesañca panāhaṁ, āvuso, catunnaṁ satipaṭṭhānānaṁ bhāvitattā bahulīkatattā parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāmi— | “And furthermore, friends, by developing and cultivating these four establishments of mindfulness, I understand the minds of other beings, other persons, having encompassed them with my own mind— | “复次，友等，由修习、培育此四念处，我以自心遍摄他众生、他补特伽罗之心而了知—— |
| sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānāmi …pe… | I understand a mind with lust as ‘a mind with lust’ …pe… | 我了知有贪心为‘有贪心’…pe… |
| avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānāmī”ti. | an unliberated mind as ‘an unliberated mind.’ ” | 非解脱心为‘非解脱心’。” |
| Catutthaṁ. | Fourth. | 第四。 |
52.15 - SN 52.15 Ṭhāna: Possible Sutta
| --- SN52.15 - Ṭhānasutta --- | --- SN52.15 - Possible Sutta --- | --- SN52.15 - 可能经 --- |
| “Imesañca panāhaṁ, āvuso, catunnaṁ satipaṭṭhānānaṁ bhāvitattā bahulīkatattā ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṁ pajānāmī”ti. | “And furthermore, friends, by developing and cultivating these four establishments of mindfulness, I understand as it actually is the possible as possible and the impossible as impossible.” | “复次，友等，由修习、培育此四念处，我如实了知可能为可能，不可能为不可能。” |
52.16 - SN 52.16 Kammasamādāna: Karma Acquisition Sutta
| --- SN52.16 - Kammasamādānasutta --- | --- SN52.16 - Karma Acquisition Sutta --- | --- SN52.16 - 业取经 --- |
| “Imesañca panāhaṁ, āvuso, catunnaṁ satipaṭṭhānānaṁ bhāvitattā bahulīkatattā atītānāgatapaccuppannānaṁ kammasamādānānaṁ ṭhānaso hetuso vipākaṁ yathābhūtaṁ pajānāmī”ti. | “And furthermore, friends, by developing and cultivating these four establishments of mindfulness, I understand as it actually is the ripening of karma acquisitions of the past, present, and future, with their causal basis and their causes.” | “复次，友等，由修习、培育此四念处，我如实了知过去、现在、未来业取之果报，及其因缘与因。” |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
52.17 - SN 52.17 Sabbatthagāmini: All-going Sutta
| --- SN52.17 - Sabbatthagāminisutta --- | --- SN52.17 - All-going Sutta --- | --- SN52.17 - 遍行经 --- |
| “Imesañca panāhaṁ, āvuso, catunnaṁ satipaṭṭhānānaṁ bhāvitattā bahulīkatattā sabbatthagāminippaṭipadaṁ yathābhūtaṁ pajānāmī”ti. | “And furthermore, friends, by developing and cultivating these four establishments of mindfulness, I understand as it actually is the practice leading to all destinations.” | “复次，友等，由修习、培育此四念处，我如实了知趣向一切处之道。” |
52.18 - SN 52.18 Nānādhātu: Various Elements Sutta
| --- SN52.18 - Nānādhātusutta --- | --- SN52.18 - Various Elements Sutta --- | --- SN52.18 - 种种界经 --- |
| “Imesañca panāhaṁ, āvuso, catunnaṁ satipaṭṭhānānaṁ bhāvitattā bahulīkatattā anekadhātunānādhātulokaṁ yathābhūtaṁ pajānāmī”ti. | “And furthermore, friends, by developing and cultivating these four establishments of mindfulness, I understand as it actually is the world with its various elements and manifold elements.” | “复次，友等，由修习、培育此四念处，我如实了知世界有种种界、多重界。” |
52.19 - SN 52.19 Nānādhimutti: Various Dispositions Sutta
| --- SN52.19 - Nānādhimuttisutta --- | --- SN52.19 - Various Dispositions Sutta --- | --- SN52.19 - 种种性经 --- |
| “Imesañca panāhaṁ, āvuso, catunnaṁ satipaṭṭhānānaṁ bhāvitattā bahulīkatattā sattānaṁ nānādhimuttikataṁ yathābhūtaṁ pajānāmī”ti. | “And furthermore, friends, by developing and cultivating these four establishments of mindfulness, I understand as it actually is the various dispositions of beings.” | “复次，友等，由修习、培育此四念处，我如实了知众生之种种性。” |
52.20 - SN 52.20 Indriyaparopariyatta: Maturity of Faculties Sutta
| --- SN52.20 - Indriyaparopariyattasutta --- | --- SN52.20 - Maturity of Faculties Sutta --- | --- SN52.20 - 根成熟经 --- |
| “Imesañca panāhaṁ, āvuso, catunnaṁ satipaṭṭhānānaṁ bhāvitattā bahulīkatattā parasattānaṁ parapuggalānaṁ indriyaparopariyattaṁ yathābhūtaṁ pajānāmī”ti. | “And furthermore, friends, by developing and cultivating these four establishments of mindfulness, I understand as it actually is the maturity of the faculties of other beings, other persons.” | “复次，友等，由修习、培育此四念处，我如实了知他众生、他补特伽罗之根成熟。” |
52.21 - SN 52.21 Jhānādi: Jhānas and so on Sutta
| --- SN52.21 - Jhānādisutta --- | --- SN52.21 - Jhānas and so on Sutta --- | --- SN52.21 - 禅定等经 --- |
| “Imesañca panāhaṁ, āvuso, catunnaṁ satipaṭṭhānānaṁ bhāvitattā bahulīkatattā jhānavimokkhasamādhisamāpattīnaṁ saṅkilesaṁ vodānaṁ vuṭṭhānaṁ yathābhūtaṁ pajānāmī”ti. | “And furthermore, friends, by developing and cultivating these four establishments of mindfulness, I understand as it actually is the defilement, cleansing, and emergence of the jhānas, liberations, concentrations, and attainments.” | “复次，友等，由修习、培育此四念处，我如实了知禅、解脱、定、等至之杂染、清净、出离。” |
52.22 - SN 52.22 Pubbenivāsa: Past Lives Sutta
| --- SN52.22 - Pubbenivāsasutta --- | --- SN52.22 - Past Lives Sutta --- | --- SN52.22 - 宿命经 --- |
| “Imesañca panāhaṁ, āvuso, catunnaṁ satipaṭṭhānānaṁ bhāvitattā bahulīkatattā anekavihitaṁ pubbenivāsaṁ anussarāmi, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmī”ti. | “And furthermore, friends, by developing and cultivating these four establishments of mindfulness, I recollect my manifold past lives, that is, one birth, two births …pe… Thus with their aspects and particulars I recollect my manifold past lives.” | “复次，友等，由修习、培育此四念处，我忆念种种宿命，即一生、二生…pe…如是忆念种种宿命，及其行相与细节。” |
52.23 - SN 52.23 Dibbacakkhu: Divine Eye Sutta
| --- SN52.23 - Dibbacakkhusutta --- | --- SN52.23 - Divine Eye Sutta --- | --- SN52.23 - 天眼经 --- |
| “Imesañca panāhaṁ, āvuso, catunnaṁ satipaṭṭhānānaṁ bhāvitattā bahulīkatattā dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne …pe… iti dibbena cakkhunā visuddhena atikkantamānusakena yathākammūpage satte pajānāmī”ti. | “And furthermore, friends, by developing and cultivating these four establishments of mindfulness, with the divine eye, purified and surpassing that of humans, I see beings passing away and reappearing …pe… Thus with the divine eye, purified and surpassing that of humans, I understand how beings fare according to their karma.” | “复次，友等，由修习、培育此四念处，以天眼清净超胜于人，我见众生死生…pe…如是以天眼清净超胜于人，我了知众生随业而行。” |
52.24 - SN 52.24 Āsavakkhaya: Destruction of the Taints Sutta
| --- SN52.24 - Āsavakkhayasutta --- | --- SN52.24 - Destruction of the Taints Sutta --- | --- SN52.24 - 漏尽经 --- |
| “Imesañca panāhaṁ, āvuso, catunnaṁ satipaṭṭhānānaṁ bhāvitattā bahulīkatattā āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharāmī”ti. | “And furthermore, friends, by developing and cultivating these four establishments of mindfulness, with the destruction of the taints, by my own direct knowledge I realize and enter upon the taintless liberation of mind and liberation by wisdom here and now and dwell in it.” | “复次，友等，由修习、培育此四念处，以漏尽故，我于现法中，自证无漏心解脱、慧解脱而入于住。” |
| Dutiyo vaggo. | The second section. | 第二品。 |
| Mahābhiññaṁ iddhi dibbaṁ, | Great direct knowledge, spiritual power, divine ear, | 大神通、神通、天耳、 |
| Cetopariyaṁ ṭhānaṁ kammaṁ; | Knowledge of minds, possible, karma, | 他心智、可能、业、 |
| Sabbatthadhātudhimutti, | All-going, elements, disposition, | 遍行、界、性、 |
| Indriyaṁ jhānaṁ tisso vijjāti. | Faculties, jhānas, three knowledges. | 根、禅、三明。 |
| Anuruddhasaṁyuttaṁ aṭṭhamaṁ. | The Connected Discourses on Anuruddha, eighth. | 阿那律相应部，第八。 |
53 - SN 53 Jhāna: Connected Discourses on Jhānas
| ==================== SN53 - Jhānasaṃyutta ==================== | ==================== SN53 - Connected Discourses on Jhānas ==================== | ==================== SN53 - 禅那相应 ==================== |
53.1 - SN 53.1 - Jhānādi: Jhānas and so on Sutta
| --- SN53.1-12 - Jhānādisutta --- | --- SN53.1-12 - Jhānas and so on Sutta --- | --- SN53.1-12 - 禅那等经 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Tatra kho …pe… | There …pe… he said this: | 尔时…pe…作是说： |
| “cattārome, bhikkhave, jhānā. | “Bhikkhus, there are these four jhānas. | “诸比丘，有此四禅。 |
| Katame cattāro? | Which four? | 何者四？ |
| Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. | Here, bhikkhus, a bhikkhu, quite secluded from sensual pleasures, secluded from unwholesome states, enters upon and dwells in the **first jhāna**, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion. | 于此，诸比丘，比丘远离诸欲，远离不善法，入于住**初禅**，有寻有伺，离生喜乐。 |
| Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. | With the stilling of applied thought and sustained thought, he enters upon and dwells in the **second jhāna**, which has internal assurance and unification of mind, is without applied thought and sustained thought, and is filled with rapture and happiness born of concentration. | 寻伺寂静故，入于住**二禅**，内净、心一境性，无寻无伺，定生喜乐。 |
| Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati. | With the fading away of rapture, he dwells in equanimity, mindful and clearly comprehending, and experiences happiness with the body, enters upon and dwells in the **third jhāna**, which the noble ones declare: ‘He dwells in happiness with equanimity and mindfulness.’ | 离喜故，住于舍，具念正知，身受乐，入于住**三禅**，圣者宣说：‘彼以舍与念住于乐。’ |
| Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. | With the abandoning of pleasure and pain, and with the prior disappearance of joy and grief, he enters upon and dwells in the **fourth jhāna**, which is neither painful nor pleasant, and is purified by equanimity and mindfulness. | 断乐断苦故，及先已灭喜忧故，入于住**四禅**，不苦不乐，舍念清净。 |
| Ime kho, bhikkhave, cattāro jhānāti. | These, bhikkhus, are the four jhānas. | 此等，诸比丘，为四禅。 |
| Seyyathāpi, bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; | Bhikkhus, just as the Gangā River flows to the east, slopes to the east, inclines to the east; | 诸比丘，譬如恒伽河向东流，向东倾，向东趋； |
| evameva kho, bhikkhave, bhikkhu cattāro jhāne bhāvento cattāro jhāne bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro. | even so, bhikkhus, a bhikkhu developing the four jhānas, cultivating the four jhānas, flows to Nibbāna, slopes to Nibbāna, inclines to Nibbāna. | 如是，诸比丘，比丘修习四禅，培育四禅，则向涅槃流，向涅槃倾，向涅槃趋。 |
| Kathañca, bhikkhave, bhikkhu cattāro jhāne bhāvento cattāro jhāne bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? | And how, bhikkhus, does a bhikkhu developing the four jhānas, cultivating the four jhānas, flow to Nibbāna, slope to Nibbāna, incline to Nibbāna? | 诸比丘，云何比丘修习四禅，培育四禅，向涅槃流，向涅槃倾，向涅槃趋？ |
| Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. | Here, bhikkhus, a bhikkhu, quite secluded from sensual pleasures, secluded from unwholesome states, enters upon and dwells in the **first jhāna**, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion. | 于此，诸比丘，比丘远离诸欲，远离不善法，入于住**初禅**，有寻有伺，离生喜乐。 |
| Vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ … | With the stilling of applied thought and sustained thought …pe… he enters upon and dwells in the **second jhāna** … | 寻伺寂静故…pe…入于住**二禅**… |
| tatiyaṁ jhānaṁ … | the **third jhāna** … | **三禅**… |
| catutthaṁ jhānaṁ upasampajja viharati. | he enters upon and dwells in the **fourth jhāna**. | 入于住**四禅**。 |
| Evaṁ kho, bhikkhave, bhikkhu cattāro jhāne bhāvento cattāro jhāne bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti. | It is in this way, bhikkhus, that a bhikkhu developing the four jhānas, cultivating the four jhānas, flows to Nibbāna, slopes to Nibbāna, inclines to Nibbāna.” | 如是，诸比丘，比丘修习四禅，培育四禅，则向涅槃流，向涅槃倾，向涅槃趋。” |
| Gaṅgāpeyyālavaggo paṭhamo. | The Gangā Repetition Section, the first. | 初恒伽广说品。 |
| Cha pācīnato ninnā, | Six sloping to the east, | 六向东倾， |
| cha ninnā ca samuddato; | six sloping to the ocean; | 六向海倾； |
| Dvete cha dvādasa honti, | These two groups of six are twelve, | 此二组六为十二， |
| vaggo tena pavuccatīti. | thus is the section named. | 如是此品名。 |
| --- SN53.13-22 - Saṁyutta Nikāya 53.13 --- | --- SN53.13-22 - Connected Discourses 53.13 --- | --- SN53.13-22 - 相应部53.13 --- |
| (Appamādavaggo vitthāretabbo.) | (The section on heedfulness is to be elaborated.) | （不放逸品应广说。） |
| Tathāgataṁ padaṁ kūṭaṁ, | The Tathāgata, the foot, the peak, | 如来、足、顶、 |
| mūlaṁ sāro ca vassikaṁ; | The root, the heartwood, and the rainy season; | 根、心材、与雨季； |
| Rājā candimasūriyā, | The king, the moon and sun, | 王、月与日、 |
| vatthena dasamaṁ padanti. | The tenth practice is the garment. | 第十行是衣。 |
| --- SN53.23-34 - Saṁyutta Nikāya 53.23 --- | --- SN53.23-34 - Connected Discourses 53.23 --- | --- SN53.23-34 - 相应部53.23 --- |
| (Balakaraṇīyavaggo vitthāretabbo.) | (The section on deeds of strength is to be elaborated.) | （力行品应广说。） |
| Balaṁ bījañca nāgo ca, | Strength, seed, nāga, | 力、种、龙、 |
| rukkho kumbhena sūkiyā; | Tree, jar, ear of grain; | 树、瓮、谷穗； |
| Ākāsena ca dve meghā, | Sky, and two clouds, | 空、与二云、 |
| nāvā āgantukā nadīti. | Boat, guest, river. | 舟、客、河。 |
| --- SN53.35-44 - Saṁyutta Nikāya 53.35 --- | --- SN53.35-44 - Connected Discourses 53.35 --- | --- SN53.35-44 - 相应部53.35 --- |
| (Esanāvaggo vitthāretabbo.) | (The section on seeking is to be elaborated.) | （寻觅品应广说。） |
| Esanā vidhā āsavo, | Seeking, notions, taints, | 寻、想、漏、 |
| Bhavo ca dukkhatā tisso; | Existence and suffering, three; | 有与苦，三； |
| Khilaṁ malañca nīgho ca, | Obstinacy, defilement, affliction, | 固执、染、恼、 |
| Vedanā taṇhā tasinā cāti. | Feeling, craving, thirst. | 受、爱、渴。 |
53.45 - SN 53.45 - Oghādi: Floods and so on Sutta
| --- SN53.45-54 - Oghādisutta --- | --- SN53.45-54 - Floods and so on Sutta --- | --- SN53.45-54 - 暴流等经 --- |
| “Pañcimāni, bhikkhave, uddhambhāgiyāni saṁyojanāni. | “Bhikkhus, these are the five higher fetters. | “诸比丘，此为五上分结。 |
| Katamāni pañca? | Which five? | 何者五？ |
| Rūparāgo, arūparāgo, māno, uddhaccaṁ, avijjā— | Lust for form, lust for the formless, conceit, restlessness, ignorance— | 色贪、无色贪、慢、掉举、无明—— |
| imāni kho, bhikkhave, pañcuddhambhāgiyāni saṁyojanāni. | These, bhikkhus, are the five higher fetters. | 此，诸比丘，为五上分结。 |
| Imesaṁ kho, bhikkhave, pañcannaṁ uddhambhāgiyānaṁ saṁyojanānaṁ abhiññāya pariññāya parikkhayāya pahānāya cattāro jhānā bhāvetabbā. | For the direct knowledge, full understanding, destruction, and abandoning of these five higher fetters, the four jhānas should be developed. | 为正知、遍知、灭、断此五上分结，应修习四禅。 |
| Katame cattāro? | Which four? | 何者四？ |
| Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. | Here, bhikkhus, a bhikkhu, quite secluded from sensual pleasures, secluded from unwholesome states, enters upon and dwells in the **first jhāna**, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion. | 于此，诸比丘，比丘远离诸欲，远离不善法，入于住**初禅**，有寻有伺，离生喜乐。 |
| Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ …pe… | With the stilling of applied thought and sustained thought, he enters upon and dwells in the **second jhāna**, which has internal assurance and unification of mind, is without applied thought and sustained thought, and is filled with rapture and happiness born of concentration …pe… | 寻伺寂静故，入于住**二禅**，内净、心一境性，无寻无伺，定生喜乐…pe… |
| tatiyaṁ jhānaṁ …pe… | the **third jhāna** …pe… | **三禅**…pe… |
| catutthaṁ jhānaṁ upasampajja viharati. | he enters upon and dwells in the **fourth jhāna**. | 入于住**四禅**。 |
| Imesaṁ kho, bhikkhave, pañcannaṁ uddhambhāgiyānaṁ saṁyojanānaṁ abhiññāya pariññāya parikkhayāya pahānāya ime cattāro jhānā bhāvetabbā”ti vitthāretabbaṁ. | For the direct knowledge, full understanding, destruction, and abandoning of these five higher fetters, bhikkhus, these four jhānas should be developed.” (To be elaborated like the chapter on the path.) | 诸比丘，为正知、遍知、灭、断此五上分结，应修习此四禅。”（应如道品广说。） |
| (Yathā maggasaṁyuttaṁ tathā vitthāretabbaṁ.) | The Flood Section, the fifth. | 第五暴流品。 |
| Oghavaggo pañcamo. | Flood, yoke, clinging, | 暴流、轭、取、 |
| Ogho yogo upādānaṁ, | Bonds, and underlying tendencies; | 结、与随眠； |
| ganthā anusayena ca; | Sense pleasures, hindrances, | 欲乐、盖、 |
| Kāmaguṇā nīvaraṇā, | Aggregates, and lower fetters. | 蕴、与下分结。 |
| khandhā oruddhambhāgiyāti. | The Connected Discourses on Jhānas, ninth. | 禅那相应部，第九。 |
| Jhānasaṁyuttaṁ navamaṁ. |
54 - SN54 - Ānāpānasati : Connected Discourses on Breath meditation
| ==================== SN54 - Ānāpānasati ==================== | ==================== SN54 - Connected Discourses on Mindfulness of Breathing ==================== | ==================== SN54 - 安那般那念相应 ==================== |
54.1 - SN 54.1 Ekadhamma: One State Sutta
| --- SN54.1 - Ekadhammasutta --- | --- SN54.1 - One State Sutta --- | --- SN54.1 - 一法经 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Tatra kho …pe… etadavoca: | There …pe… he said this: | 尔时…pe…作是说： |
| “ekadhammo, bhikkhave, bhāvito bahulīkato mahapphalo hoti mahānisaṁso. | “Bhikkhus, one state, when developed and cultivated, is of great fruit, of great benefit. | “诸比丘，一法，若修习、培育，则有大果、大利益。 |
| Katamo ekadhammo? | Which one state? | 何者一法？ |
| Ānāpānassati. | Mindfulness of breathing. | 安那般那念。 |
| Kathaṁ bhāvitā ca, bhikkhave, ānāpānassati kathaṁ bahulīkatā mahapphalā hoti mahānisaṁsā? | And how, bhikkhus, is mindfulness of breathing developed, how cultivated, so that it is of great fruit, of great benefit? | 诸比丘，云何修习、培育安那般那念，令其有大果、大利益？ |
| Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. | Here, bhikkhus, a bhikkhu, having gone to the forest or to the root of a tree or to an empty hut, sits down, having folded his legs crosswise, set his body erect, and established mindfulness in front of him. | 于此，诸比丘，比丘往森林、或树下、或空闲处，结跏趺坐，身正直，置念于前。 |
| So satova assasati, satova passasati. | Mindful he breathes in, mindful he breathes out. | 具念而入息，具念而出息。 |
| Dīghaṁ vā assasanto ‘dīghaṁ assasāmī’ti pajānāti, dīghaṁ vā passasanto ‘dīghaṁ passasāmī’ti pajānāti; | Breathing in long, he understands: ‘I breathe in long’; breathing out long, he understands: ‘I breathe out long.’ | 入息长，了知：‘我入息长’；出息长，了知：‘我出息长’。 |
| rassaṁ vā assasanto ‘rassaṁ assasāmī’ti pajānāti, rassaṁ vā passasanto ‘rassaṁ passasāmī’ti pajānāti; | Breathing in short, he understands: ‘I breathe in short’; breathing out short, he understands: ‘I breathe out short.’ | 入息短，了知：‘我入息短’；出息短，了知：‘我出息短’。 |
| ‘sabbakāyappaṭisaṁvedī assasissāmī’ti sikkhati, ‘sabbakāyappaṭisaṁvedī passasissāmī’ti sikkhati; | He trains himself: ‘I shall breathe in experiencing the whole body’; he trains himself: ‘I shall breathe out experiencing the whole body.’ | 彼学：‘我将体验全身而入息’；彼学：‘我将体验全身而出息’。 |
| ‘passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati. | He trains himself: ‘I shall breathe in tranquilizing the bodily formation’; he trains himself: ‘I shall breathe out tranquilizing the bodily formation.’ | 彼学：‘我将寂止身行而入息’；彼学：‘我将寂止身行而出息’。 |
| ‘Pītippaṭisaṁvedī assasissāmī’ti sikkhati, ‘pītippaṭisaṁvedī passasissāmī’ti sikkhati; | He trains himself: ‘I shall breathe in experiencing rapture’; he trains himself: ‘I shall breathe out experiencing rapture.’ | 彼学：‘我将体验喜而入息’；彼学：‘我将体验喜而出息’。 |
| ‘sukhappaṭisaṁvedī assasissāmī’ti sikkhati, ‘sukhappaṭisaṁvedī passasissāmī’ti sikkhati; | He trains himself: ‘I shall breathe in experiencing happiness’; he trains himself: ‘I shall breathe out experiencing happiness.’ | 彼学：‘我将体验乐而入息’；彼学：‘我将体验乐而出息’。 |
| ‘cittasaṅkhārappaṭisaṁvedī assasissāmī’ti sikkhati, ‘cittasaṅkhārappaṭisaṁvedī passasissāmī’ti sikkhati; | He trains himself: ‘I shall breathe in experiencing the mental formation’; he trains himself: ‘I shall breathe out experiencing the mental formation.’ | 彼学：‘我将体验心行而入息’；彼学：‘我将体验心行而出息’。 |
| ‘passambhayaṁ cittasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ cittasaṅkhāraṁ passasissāmī’ti sikkhati. | He trains himself: ‘I shall breathe in tranquilizing the mental formation’; he trains himself: ‘I shall breathe out tranquilizing the mental formation.’ | 彼学：‘我将寂止心行而入息’；彼学：‘我将寂止心行而出息’。 |
| ‘Cittappaṭisaṁvedī assasissāmī’ti sikkhati, ‘cittappaṭisaṁvedī passasissāmī’ti sikkhati; | He trains himself: ‘I shall breathe in experiencing the mind’; he trains himself: ‘I shall breathe out experiencing the mind.’ | 彼学：‘我将体验心而入息’；彼学：‘我将体验心而出息’。 |
| ‘abhippamodayaṁ cittaṁ assasissāmī’ti sikkhati, ‘abhippamodayaṁ cittaṁ passasissāmī’ti sikkhati; | He trains himself: ‘I shall breathe in gladdening the mind’; he trains himself: ‘I shall breathe out gladdening the mind.’ | 彼学：‘我将令心喜悦而入息’；彼学：‘我将令心喜悦而出息’。 |
| ‘samādahaṁ cittaṁ assasissāmī’ti sikkhati, ‘samādahaṁ cittaṁ passasissāmī’ti sikkhati; | He trains himself: ‘I shall breathe in concentrating the mind’; he trains himself: ‘I shall breathe out concentrating the mind.’ | 彼学：‘我将令心专注而入息’；彼学：‘我将令心专注而出息’。 |
| ‘vimocayaṁ cittaṁ assasissāmī’ti sikkhati, ‘vimocayaṁ cittaṁ passasissāmī’ti sikkhati; | He trains himself: ‘I shall breathe in liberating the mind’; he trains himself: ‘I shall breathe out liberating the mind.’ | 彼学：‘我将令心解脱而入息’；彼学：‘我将令心解脱而出息’。 |
| ‘aniccānupassī assasissāmī’ti sikkhati. | He trains himself: ‘I shall breathe in contemplating impermanence.’ | 彼学：‘我将观无常而入息。’ |
| ‘Aniccānupassī passasissāmī’ti sikkhati; | He trains himself: ‘I shall breathe out contemplating impermanence.’ | 彼学：‘我将观无常而出息。’ |
| ‘virāgānupassī assasissāmī’ti sikkhati, ‘virāgānupassī passasissāmī’ti sikkhati; | He trains himself: ‘I shall breathe in contemplating dispassion’; he trains himself: ‘I shall breathe out contemplating dispassion.’ | 彼学：‘我将观离欲而入息’；彼学：‘我将观离欲而出息’。 |
| ‘nirodhānupassī assasissāmī’ti sikkhati, ‘nirodhānupassī passasissāmī’ti sikkhati; | He trains himself: ‘I shall breathe in contemplating cessation’; he trains himself: ‘I shall breathe out contemplating cessation.’ | 彼学：‘我将观灭尽而入息’；彼学：‘我将观灭尽而出息’。 |
| ‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati. | He trains himself: ‘I shall breathe in contemplating relinquishment’; he trains himself: ‘I shall breathe out contemplating relinquishment.’ | 彼学：‘我将观舍离而入息’；彼学：‘我将观舍离而出息’。 |
| Evaṁ bhāvitā kho, bhikkhave, ānāpānassati evaṁ bahulīkatā mahapphalā hoti mahānisaṁsā”ti. | It is in this way, bhikkhus, that mindfulness of breathing, when developed and cultivated, is of great fruit, of great benefit.” | 如是，诸比丘，安那般那念，若修习、培育，则有大果、大利益。” |
54.2 - SN 54.2 Bojjhaṅga: Factors of Enlightenment Sutta
| --- SN54.2 - Bojjhaṅgasutta --- | --- SN54.2 - Factors of Enlightenment Sutta --- | --- SN54.2 - 觉支经 --- |
| “Ānāpānassati, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā. | “Mindfulness of breathing, bhikkhus, when developed and cultivated, is of great fruit, of great benefit. | “诸比丘，安那般那念，若修习、培育，则有大果、大利益。 |
| Kathaṁ bhāvitā ca, bhikkhave, ānāpānassati kathaṁ bahulīkatā mahapphalā hoti mahānisaṁsā? | And how, bhikkhus, is mindfulness of breathing developed, how cultivated, so that it is of great fruit, of great benefit? | 诸比丘，云何修习、培育安那般那念，令其有大果、大利益？ |
| Idha, bhikkhave, bhikkhu ānāpānassatisahagataṁ satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ, | Here, bhikkhus, a bhikkhu develops the **mindfulness factor of enlightenment** accompanied by mindfulness of breathing, reliant on seclusion, reliant on dispassion, reliant on cessation, culminating in relinquishment; | 于此，诸比丘，比丘修习**念觉支**，伴随安那般那念，依远离，依离欲，依息灭，回向于舍； |
| ānāpānassatisahagataṁ dhammavicayasambojjhaṅgaṁ bhāveti …pe… | he develops the **investigation-of-states factor of enlightenment** accompanied by mindfulness of breathing …pe… | 彼修习**择法觉支**，伴随安那般那念…pe… |
| ānāpānassatisahagataṁ upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. | he develops the **equanimity factor of enlightenment** accompanied by mindfulness of breathing, reliant on seclusion, reliant on dispassion, reliant on cessation, culminating in relinquishment. | 彼修习**舍觉支**，伴随安那般那念，依远离，依离欲，依息灭，回向于舍。 |
| Evaṁ bhāvitā kho, bhikkhave, ānāpānassati evaṁ bahulīkatā mahapphalā hoti mahānisaṁsā”ti. | It is in this way, bhikkhus, that mindfulness of breathing, when developed and cultivated, is of great fruit, of great benefit.” | 如是，诸比丘，安那般那念，若修习、培育，则有大果、大利益。” |
| Dutiyaṁ. | Second. | 第二。 |
54.3 - SN 54.3 Suddhika: Simple Sutta
| --- SN54.3 - Suddhikasutta --- | --- SN54.3 - Simple Sutta --- | --- SN54.3 - 简略经 --- |
| “Ānāpānassati, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā. | “Mindfulness of breathing, bhikkhus, when developed and cultivated, is of great fruit, of great benefit. | “诸比丘，安那般那念，若修习、培育，则有大果、大利益。 |
| Kathaṁ bhāvitā ca, bhikkhave, ānāpānassati kathaṁ bahulīkatā mahapphalā hoti mahānisaṁsā? | And how, bhikkhus, is mindfulness of breathing developed, how cultivated, so that it is of great fruit, of great benefit? | 诸比丘，云何修习、培育安那般那念，令其有大果、大利益？ |
| Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. | Here, bhikkhus, a bhikkhu, having gone to the forest or to the root of a tree or to an empty hut, sits down, having folded his legs crosswise, set his body erect, and established mindfulness in front of him. | 于此，诸比丘，比丘往森林、或树下、或空闲处，结跏趺坐，身正直，置念于前。 |
| So satova assasati, satova passasati …pe… | Mindful he breathes in, mindful he breathes out. …pe… | 具念而入息，具念而出息。…pe… |
| ‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati. | He trains himself: ‘I shall breathe in contemplating relinquishment’; he trains himself: ‘I shall breathe out contemplating relinquishment.’ | 彼学：‘我将观舍离而入息’；彼学：‘我将观舍离而出息’。 |
| Evaṁ bhāvitā kho, bhikkhave, ānāpānassati evaṁ bahulīkatā mahapphalā hoti mahānisaṁsā”ti. | It is in this way, bhikkhus, that mindfulness of breathing, when developed and cultivated, is of great fruit, of great benefit.” | 如是，诸比丘，安那般那念，若修习、培育，则有大果、大利益。” |
| Tatiyaṁ. | Third. | 第三。 |
54.4 - SN 54.4 Paṭhamaphala: First Fruit Sutta
| --- SN54.4 - Paṭhamaphalasutta --- | --- SN54.4 - First Fruit Sutta --- | --- SN54.4 - 初果经 --- |
| “Ānāpānassati, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā. | “Mindfulness of breathing, bhikkhus, when developed and cultivated, is of great fruit, of great benefit. | “诸比丘，安那般那念，若修习、培育，则有大果、大利益。 |
| Kathaṁ bhāvitā ca, bhikkhave, ānāpānassati kathaṁ bahulīkatā mahapphalā hoti mahānisaṁsā? | And how, bhikkhus, is mindfulness of breathing developed, how cultivated, so that it is of great fruit, of great benefit? | 诸比丘，云何修习、培育安那般那念，令其有大果、大利益？ |
| Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. | Here, bhikkhus, a bhikkhu, having gone to the forest or to the root of a tree or to an empty hut, sits down, having folded his legs crosswise, set his body erect, and established mindfulness in front of him. | 于此，诸比丘，比丘往森林、或树下、或空闲处，结跏趺坐，身正直，置念于前。 |
| So satova assasati, satova passasati …pe… | Mindful he breathes in, mindful he breathes out. …pe… | 具念而入息，具念而出息。…pe… |
| ‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati. | He trains himself: ‘I shall breathe in contemplating relinquishment’; he trains himself: ‘I shall breathe out contemplating relinquishment.’ | 彼学：‘我将观舍离而入息’；彼学：‘我将观舍离而出息’。 |
| Evaṁ bhāvitā kho, bhikkhave, ānāpānassati evaṁ bahulīkatā mahapphalā hoti mahānisaṁsā. | It is in this way, bhikkhus, that mindfulness of breathing, when developed and cultivated, is of great fruit, of great benefit. | 如是，诸比丘，安那般那念，若修习、培育，则有大果、大利益。 |
| Evaṁ bhāvitāya kho, bhikkhave, ānāpānassatiyā evaṁ bahulīkatāya dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ— | When mindfulness of breathing is thus developed, thus cultivated, bhikkhus, one of two fruits is to be expected— | 诸比丘，若安那般那念如是修习、如是培育，可期二果之一—— |
| diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā”ti. | final knowledge here and now, or if there is a remainder of clinging, non-returning.” | 于现法中得究竟智，或若有余取著，则为不还。” |
| Catutthaṁ. | Fourth. | 第四。 |
54.5 - SN 54.5 Dutiyaphala: Second Fruit Sutta
| --- SN54.5 - Dutiyaphalasutta --- | --- SN54.5 - Second Fruit Sutta --- | --- SN54.5 - 第二果经 --- |
| “Ānāpānassati, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā. | “Mindfulness of breathing, bhikkhus, when developed and cultivated, is of great fruit, of great benefit. | “诸比丘，安那般那念，若修习、培育，则有大果、大利益。 |
| Kathaṁ bhāvitā ca, bhikkhave, ānāpānassati kathaṁ bahulīkatā mahapphalā hoti mahānisaṁsā? | And how, bhikkhus, is mindfulness of breathing developed, how cultivated, so that it is of great fruit, of great benefit? | 诸比丘，云何修习、培育安那般那念，令其有大果、大利益？ |
| Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. | Here, bhikkhus, a bhikkhu, having gone to the forest or to the root of a tree or to an empty hut, sits down, having folded his legs crosswise, set his body erect, and established mindfulness in front of him. | 于此，诸比丘，比丘往森林、或树下、或空闲处，结跏趺坐，身正直，置念于前。 |
| So satova assasati, satova passasati …pe… | Mindful he breathes in, mindful he breathes out. …pe… | 具念而入息，具念而出息。…pe… |
| ‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati. | He trains himself: ‘I shall breathe in contemplating relinquishment’; he trains himself: ‘I shall breathe out contemplating relinquishment.’ | 彼学：‘我将观舍离而入息’；彼学：‘我将观舍离而出息’。 |
| Evaṁ bhāvitā kho, bhikkhave, ānāpānassati evaṁ bahulīkatā mahapphalā hoti mahānisaṁsā. | It is in this way, bhikkhus, that mindfulness of breathing, when developed and cultivated, is of great fruit, of great benefit. | 如是，诸比丘，安那般那念，若修习、培育，则有大果、大利益。 |
| Evaṁ bhāvitāya kho, bhikkhave, ānāpānassatiyā evaṁ bahulīkatāya satta phalā sattānisaṁsā pāṭikaṅkhā. | When mindfulness of breathing is thus developed, thus cultivated, bhikkhus, seven fruits, seven benefits are to be expected. | 诸比丘，若安那般那念如是修习、如是培育，可期七果、七利益。 |
| Katame satta phalā sattānisaṁsā? | Which seven fruits, seven benefits? | 何者七果、七利益？ |
| Diṭṭheva dhamme paṭikacca aññaṁ ārādheti; | One attains final knowledge here and now; | 一者于现法中得究竟智； |
| no ce diṭṭheva dhamme paṭikacca aññaṁ ārādheti. | if one does not attain final knowledge here and now, | 若不于现法中得究竟智， |
| Atha maraṇakāle aññaṁ ārādheti; | one attains final knowledge at the time of death; | 则于命终时得究竟智； |
| no ce diṭṭheva dhamme paṭikacca aññaṁ ārādheti, no ce maraṇakāle aññaṁ ārādheti. | if one does not attain final knowledge here and now, and does not attain final knowledge at the time of death, | 若不于现法中得究竟智，亦不于命终时得究竟智， |
| Atha pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā antarāparinibbāyī hoti … | then with the destruction of the five lower fetters one is an **antara-parinibbāyī** … | 则以五下分结尽，为**中般涅槃者**… |
| upahaccaparinibbāyī hoti … | one is an **upahacca-parinibbāyī** … | 为**生般涅槃者**… |
| asaṅkhāraparinibbāyī hoti … | one is an **asaṅkhāra-parinibbāyī** … | 为**无行般涅槃者**… |
| sasaṅkhāraparinibbāyī hoti … | one is a **sasaṅkhāra-parinibbāyī** … | 为**有行般涅槃者**… |
| uddhaṁsoto hoti akaniṭṭhagāmī— | one is an **uddhamsota-akaniṭṭhagāmī**— | 为**上流至色究竟天者**—— |
| evaṁ bhāvitāya kho, bhikkhave, ānāpānassatiyā evaṁ bahulīkatāya ime satta phalā sattānisaṁsā pāṭikaṅkhā”ti. | When mindfulness of breathing is thus developed, thus cultivated, bhikkhus, these seven fruits, seven benefits are to be expected.” | 诸比丘，若安那般那念如是修习、如是培育，可期此七果、七利益。” |
54.6 - SN 54.6 Ariṭṭha: Ariṭṭha Sutta
| --- SN54.6 - Ariṭṭhasutta --- | --- SN54.6 - Ariṭṭha Sutta --- | --- SN54.6 - 阿梨吒经 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Tatra kho bhagavā …pe… etadavoca: | There the Blessed One …pe… he said this: | 尔时薄伽梵…pe…作是说： |
| “bhāvetha no tumhe bhikkhave, ānāpānassatin”ti? | “Bhikkhus, do you develop mindfulness of breathing?” | “诸比丘，汝等修习安那般那念否？” |
| Evaṁ vutte, āyasmā ariṭṭho bhagavantaṁ etadavoca: | When this was said, Venerable Ariṭṭha said to the Blessed One: | 闻此语已，尊者阿梨吒白薄伽梵言： |
| “ahaṁ kho, bhante, bhāvemi ānāpānassatin”ti. | “Bhante, I do develop mindfulness of breathing.” | “尊者，我实修习安那般那念。” |
| “Yathā kathaṁ pana tvaṁ, ariṭṭha, bhāvesi ānāpānassatin”ti? | “But how, Ariṭṭha, do you develop mindfulness of breathing?” | “然则，阿梨吒，汝云何修习安那般那念？” |
| “Atītesu me, bhante, kāmesu kāmacchando pahīno, anāgatesu me kāmesu kāmacchando vigato, ajjhattabahiddhā ca me dhammesu paṭighasaññā suppaṭivinītā. | “Bhante, my desire for past sensual pleasures has been abandoned, my desire for future sensual pleasures has vanished, and the perception of irritation regarding states internally and externally has been well subdued in me. | “尊者，我于过去欲乐之欲已断，于未来欲乐之欲已灭，于内外诸法之恼害想已善制伏。 |
| So satova assasissāmi, satova passasissāmi. | So I breathe in mindfully, I breathe out mindfully. | 故我具念而入息，具念而出息。 |
| Evaṁ khvāhaṁ, bhante, bhāvemi ānāpānassatin”ti. | It is in this way, Bhante, that I develop mindfulness of breathing.” | 尊者，我如是修习安那般那念。” |
| “‘Atthesā, ariṭṭha, ānāpānassati, nesā natthī’ti vadāmi. | “Ariṭṭha, there is such a mindfulness of breathing; I say that there is. | “阿梨吒，有如是安那般那念；我言有之。 |
| Api ca, ariṭṭha, yathā ānāpānassati vitthārena paripuṇṇā hoti | But, Ariṭṭha, listen to how mindfulness of breathing is fully perfected in detail, attend carefully; I shall speak.” | 然，阿梨吒，谛听安那般那念如何详尽圆满，善作意；我当说。” |
| taṁ suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti. | “Yes, Bhante,” Venerable Ariṭṭha replied to the Blessed One. | “唯，尊者。”尊者阿梨吒应诺薄伽梵。 |
| “Evaṁ, bhante”ti kho āyasmā ariṭṭho bhagavato paccassosi. | The Blessed One said this: | 薄伽梵作是说： |
| Bhagavā etadavoca: | “And how, Ariṭṭha, is mindfulness of breathing fully perfected in detail? | “阿梨吒，云何安那般那念详尽圆满？ |
| “Kathañca, ariṭṭha, ānāpānassati vitthārena paripuṇṇā hoti? | Here, Ariṭṭha, a bhikkhu, having gone to the forest or to the root of a tree or to an empty hut, sits down, having folded his legs crosswise, set his body erect, and established mindfulness in front of him. | 于此，阿梨吒，比丘往森林、或树下、或空闲处，结跏趺坐，身正直，置念于前。 |
| Idha, ariṭṭha, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. | Mindful he breathes in, mindful he breathes out. | 具念而入息，具念而出息。 |
| So satova assasati, satova passasati. | Breathing in long, he understands: ‘I breathe in long’ …pe… | 入息长，了知：‘我入息长’…pe… |
| Dīghaṁ vā assasanto ‘dīghaṁ assasāmī’ti pajānāti …pe… | He trains himself: ‘I shall breathe in contemplating relinquishment’; he trains himself: ‘I shall breathe out contemplating relinquishment.’ | 彼学：‘我将观舍离而入息’；彼学：‘我将观舍离而出息’。 |
| ‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati. | It is in this way, Ariṭṭha, that mindfulness of breathing is fully perfected in detail.” | 如是，阿梨吒，安那般那念详尽圆满。” |
| Evaṁ kho, ariṭṭha, ānāpānassati vitthārena paripuṇṇā hotī”ti. | Sixth. | 第六。 |
| Chaṭṭhaṁ. |
54.7 - SN 54.7 Mahākappina: Mahākappina Sutta
| --- SN54.7 - Mahākappinasutta --- | --- SN54.7 - Mahākappina Sutta --- | --- SN54.7 - 摩诃劫宾那经 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Tena kho pana samayena āyasmā mahākappino bhagavato avidūre nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. | Now on that occasion Venerable Mahākappina was sitting not far from the Blessed One, having folded his legs crosswise, set his body erect, and established mindfulness in front of him. | 尔时，尊者摩诃劫宾那坐于离薄伽梵不远处，结跏趺坐，身正直，置念于前。 |
| Addasā kho bhagavā āyasmantaṁ mahākappinaṁ avidūre nisinnaṁ pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. | The Blessed One saw Venerable Mahākappina sitting not far off, having folded his legs crosswise, set his body erect, and established mindfulness in front of him. | 薄伽梵见尊者摩诃劫宾那坐于不远处，结跏趺坐，身正直，置念于前。 |
| Disvāna bhikkhū āmantesi: | Having seen him, he addressed the bhikkhus: | 见已，告诸比丘言： |
| “Passatha no tumhe, bhikkhave, etassa bhikkhuno kāyassa iñjitattaṁ vā phanditattaṁ vā”ti? | “Bhikkhus, do you see any trembling or wavering in the body of this bhikkhu?” | “诸比丘，汝等见此比丘身有动摇或摇晃否？” |
| “Yadāpi mayaṁ, bhante, taṁ āyasmantaṁ passāma saṅghamajjhe vā nisinnaṁ ekaṁ vā raho nisinnaṁ, tadāpi mayaṁ tassa āyasmato na passāma kāyassa iñjitattaṁ vā phanditattaṁ vā”ti. | “Bhante, whenever we see that venerable one sitting, whether in the midst of the Saṅgha or alone in seclusion, we do not see any trembling or wavering in his body.” | “尊者，我等见彼尊者坐时，或于僧中，或独处宴坐，不见其身有动摇或摇晃。” |
| “Yassa, bhikkhave, samādhissa bhāvitattā bahulīkatattā neva kāyassa iñjitattaṁ vā hoti phanditattaṁ vā, na cittassa iñjitattaṁ vā hoti phanditattaṁ vā, tassa so, bhikkhave, bhikkhu samādhissa nikāmalābhī akicchalābhī akasiralābhī. | “Bhikkhus, that concentration, by developing and cultivating which there is no trembling or wavering in the body, and no trembling or wavering in the mind, is a concentration that this bhikkhu obtains at will, without difficulty, without trouble. | “诸比丘，彼定，由修习、培育而令身无动摇、摇晃，心亦无动摇、摇晃，此定为此比丘随意可得，无难、无劳。 |
| Katamassa ca, bhikkhave, samādhissa bhāvitattā bahulīkatattā neva kāyassa iñjitattaṁ vā hoti phanditattaṁ vā, na cittassa iñjitattaṁ vā hoti phanditattaṁ vā? | And by developing and cultivating what concentration, bhikkhus, is there no trembling or wavering in the body, and no trembling or wavering in the mind? | 诸比丘，由修习、培育何定，令身无动摇、摇晃，心亦无动摇、摇晃？ |
| Ānāpānassatisamādhissa, bhikkhave, bhāvitattā bahulīkatattā neva kāyassa iñjitattaṁ vā hoti phanditattaṁ vā, na cittassa iñjitattaṁ vā hoti phanditattaṁ vā. | Bhikkhus, by developing and cultivating the **concentration of mindfulness of breathing**, there is no trembling or wavering in the body, and no trembling or wavering in the mind. | 诸比丘，由修习、培育**安那般那念定**，身无动摇、摇晃，心亦无动摇、摇晃。 |
| Kathaṁ bhāvite ca, bhikkhave, ānāpānassatisamādhimhi kathaṁ bahulīkate neva kāyassa iñjitattaṁ vā hoti phanditattaṁ vā, na cittassa iñjitattaṁ vā hoti phanditattaṁ vā? | And how, bhikkhus, is the concentration of mindfulness of breathing developed, how cultivated, so that there is no trembling or wavering in the body, and no trembling or wavering in the mind? | 诸比丘，云何修习、培育安那般那念定，令身无动摇、摇晃，心亦无动摇、摇晃？ |
| Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. | Here, bhikkhus, a bhikkhu, having gone to the forest or to the root of a tree or to an empty hut, sits down, having folded his legs crosswise, set his body erect, and established mindfulness in front of him. | 于此，诸比丘，比丘往森林、或树下、或空闲处，结跏趺坐，身正直，置念于前。 |
| So satova assasati, satova passasati …pe… | Mindful he breathes in, mindful he breathes out. …pe… | 具念而入息，具念而出息。…pe… |
| ‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati. | He trains himself: ‘I shall breathe in contemplating relinquishment’; he trains himself: ‘I shall breathe out contemplating relinquishment.’ | 彼学：‘我将观舍离而入息’；彼学：‘我将观舍离而出息’。 |
| Evaṁ bhāvite ca kho, bhikkhave, ānāpānassatisamādhimhi evaṁ bahulīkate neva kāyassa iñjitattaṁ vā hoti phanditattaṁ vā, na cittassa iñjitattaṁ vā hoti phanditattaṁ vā”ti. | It is in this way, bhikkhus, that the concentration of mindfulness of breathing, when developed and cultivated, there is no trembling or wavering in the body, and no trembling or wavering in the mind.” | 如是，诸比丘，安那般那念定，若修习、培育，则身无动摇、摇晃，心亦无动摇、摇晃。” |
54.8 - SN 54.8 Padīpopama: Lamp Sutta
| --- SN54.8 - Padīpopamasutta --- | --- SN54.8 - Lamp Sutta --- | --- SN54.8 - 灯经 --- |
| “Ānāpānassatisamādhi, bhikkhave, bhāvito bahulīkato mahapphalo hoti mahānisaṁso. | “The concentration of mindfulness of breathing, bhikkhus, when developed and cultivated, is of great fruit, of great benefit. | “诸比丘，安那般那念定，若修习、培育，则有大果、大利益。 |
| Kathaṁ bhāvito ca, bhikkhave, ānāpānassatisamādhi kathaṁ bahulīkato mahapphalo hoti mahānisaṁso? | And how, bhikkhus, is the concentration of mindfulness of breathing developed, how cultivated, so that it is of great fruit, of great benefit? | 诸比丘，云何修习、培育安那般那念定，令其有大果、大利益？ |
| Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. | Here, bhikkhus, a bhikkhu, having gone to the forest or to the root of a tree or to an empty hut, sits down, having folded his legs crosswise, set his body erect, and established mindfulness in front of him. | 于此，诸比丘，比丘往森林、或树下、或空闲处，结跏趺坐，身正直，置念于前。 |
| So satova assasati, satova passasati. | Mindful he breathes in, mindful he breathes out. | 具念而入息，具念而出息。 |
| Dīghaṁ vā assasanto ‘dīghaṁ assasāmī’ti pajānāti …pe… | Breathing in long, he understands: ‘I breathe in long’ …pe… | 入息长，了知：‘我入息长’…pe… |
| ‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati. | He trains himself: ‘I shall breathe in contemplating relinquishment’; he trains himself: ‘I shall breathe out contemplating relinquishment.’ | 彼学：‘我将观舍离而入息’；彼学：‘我将观舍离而出息’。 |
| Evaṁ bhāvito kho, bhikkhave, ānāpānassatisamādhi evaṁ bahulīkato mahapphalo hoti mahānisaṁso. | It is in this way, bhikkhus, that the concentration of mindfulness of breathing, when developed and cultivated, is of great fruit, of great benefit. | 如是，诸比丘，安那般那念定，若修习、培育，则有大果、大利益。 |
| Ahampi sudaṁ, bhikkhave, pubbeva sambodhā anabhisambuddho bodhisattova samāno iminā vihārena bahulaṁ viharāmi. | I too, bhikkhus, before my enlightenment, when I was still a bodhisatta, mostly dwelt in this abiding. | 我亦，诸比丘，于未觉悟前，尚为菩萨时，多住于此住。 |
| Tassa mayhaṁ, bhikkhave, iminā vihārena bahulaṁ viharato neva kāyo kilamati na cakkhūni; | As I mostly dwelt in this abiding, bhikkhus, neither my body nor my eyes were wearied; | 诸比丘，我多住于此住，我身不疲，眼不疲； |
| anupādāya ca me āsavehi cittaṁ vimucci. | and my mind was liberated from the taints without clinging. | 我心由不取著而从诸漏解脱。 |
| Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya: | Therefore, bhikkhus, if a bhikkhu should wish: | 是故，诸比丘，若比丘欲： |
| ‘neva me kāyo kilameyya na cakkhūni, anupādāya ca me āsavehi cittaṁ vimucceyyā’ti, | ‘May neither my body nor my eyes be wearied, and may my mind be liberated from the taints without clinging,’ | ‘愿我身不疲，眼不疲，我心由不取著而从诸漏解脱，’ |
| ayameva ānāpānassatisamādhi sādhukaṁ manasi kātabbo. | then this concentration of mindfulness of breathing should be carefully attended to. | 则此安那般那念定应善作意。 |
| Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya: | Therefore, bhikkhus, if a bhikkhu should wish: | 是故，诸比丘，若比丘欲： |
| ‘ye me gehasitā sarasaṅkappā te pahīyeyyun’ti, | ‘May the thoughts connected with the household that are in me be abandoned,’ | ‘愿我心中与在家相关之念断除，’ |
| ayameva ānāpānassatisamādhi sādhukaṁ manasi kātabbo. | then this concentration of mindfulness of breathing should be carefully attended to. | 则此安那般那念定应善作意。 |
| Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya: | Therefore, bhikkhus, if a bhikkhu should wish: | 是故，诸比丘，若比丘欲： |
| ‘appaṭikūle paṭikūlasaññī vihareyyan’ti, | ‘May I dwell perceiving the repulsive in the unrepulsive,’ | ‘愿我于不净中观净，’ |
| ayameva ānāpānassatisamādhi sādhukaṁ manasi kātabbo. | then this concentration of mindfulness of breathing should be carefully attended to. | 则此安那般那念定应善作意。 |
| Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya: | Therefore, bhikkhus, if a bhikkhu should wish: | 是故，诸比丘，若比丘欲： |
| ‘paṭikūle appaṭikūlasaññī vihareyyan’ti, | ‘May I dwell perceiving the unrepulsive in the repulsive,’ | ‘愿我于净中观不净，’ |
| ayameva ānāpānassatisamādhi sādhukaṁ manasi kātabbo. | then this concentration of mindfulness of breathing should be carefully attended to. | 则此安那般那念定应善作意。 |
| Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya: | Therefore, bhikkhus, if a bhikkhu should wish: | 是故，诸比丘，若比丘欲： |
| ‘paṭikūle ca appaṭikūle ca paṭikūlasaññī vihareyyan’ti, | ‘May I dwell perceiving the repulsive in both the repulsive and the unrepulsive,’ | ‘愿我于不净与净二者中观不净，’ |
| ayameva ānāpānassatisamādhi sādhukaṁ manasi kātabbo. | then this concentration of mindfulness of breathing should be carefully attended to. | 则此安那般那念定应善作意。 |
| Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya: | Therefore, bhikkhus, if a bhikkhu should wish: | 是故，诸比丘，若比丘欲： |
| ‘paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyyan’ti, | ‘May I dwell perceiving the unrepulsive in both the repulsive and the unrepulsive,’ | ‘愿我于净与不净二者中观净，’ |
| ayameva ānāpānassatisamādhi sādhukaṁ manasi kātabbo. | then this concentration of mindfulness of breathing should be carefully attended to. | 则此安那般那念定应善作意。 |
| Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya: | Therefore, bhikkhus, if a bhikkhu should wish: | 是故，诸比丘，若比丘欲： |
| ‘appaṭikūlañca paṭikūlañca tadubhayaṁ abhinivajjetvā upekkhako vihareyyaṁ sato sampajāno’ti, | ‘May I dwell in equanimity, mindful and clearly comprehending, having avoided both the repulsive and the unrepulsive,’ | ‘愿我于舍住，具念正知，避不净与净二者，’ |
| ayameva ānāpānassatisamādhi sādhukaṁ manasi kātabbo. | then this concentration of mindfulness of breathing should be carefully attended to. | 则此安那般那念定应善作意。 |
| Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya: | Therefore, bhikkhus, if a bhikkhu should wish: | 是故，诸比丘，若比丘欲： |
| ‘vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja vihareyyan’ti, | ‘May I, quite secluded from sensual pleasures, secluded from unwholesome states, enter upon and dwell in the **first jhāna**, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion,’ | ‘愿我远离诸欲，远离不善法，入于住**初禅**，有寻有伺，离生喜乐，’ |
| ayameva ānāpānassatisamādhi sādhukaṁ manasi kātabbo. | then this concentration of mindfulness of breathing should be carefully attended to. | 则此安那般那念定应善作意。 |
| Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya: | Therefore, bhikkhus, if a bhikkhu should wish: | 是故，诸比丘，若比丘欲： |
| ‘vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja vihareyyan’ti, | ‘May I, with the stilling of applied thought and sustained thought, enter upon and dwell in the **second jhāna**, which has internal assurance and unification of mind, is without applied thought and sustained thought, and is filled with rapture and happiness born of concentration,’ | ‘愿我寻伺寂静故，入于住**二禅**，内净、心一境性，无寻无伺，定生喜乐，’ |
| ayameva ānāpānassatisamādhi sādhukaṁ manasi kātabbo. | then this concentration of mindfulness of breathing should be carefully attended to. | 则此安那般那念定应善作意。 |
| Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya: | Therefore, bhikkhus, if a bhikkhu should wish: | 是故，诸比丘，若比丘欲： |
| ‘pītiyā ca virāgā upekkhako ca vihareyyaṁ sato ca sampajāno, sukhañca kāyena paṭisaṁvedeyyaṁ, yaṁ taṁ ariyā ācikkhanti—upekkhako satimā sukhavihārīti tatiyaṁ jhānaṁ upasampajja vihareyyan’ti, | ‘May I, with the fading away of rapture, dwell in equanimity, mindful and clearly comprehending, and experience happiness with the body, enter upon and dwell in the **third jhāna**, which the noble ones declare: “He dwells in happiness with equanimity and mindfulness,” ’ | ‘愿我离喜故，住于舍，具念正知，身受乐，入于住**三禅**，圣者宣说：“彼以舍与念住于乐，” ’ |
| ayameva ānāpānassatisamādhi sādhukaṁ manasi kātabbo. | then this concentration of mindfulness of breathing should be carefully attended to. | 则此安那般那念定应善作意。 |
| Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya: | Therefore, bhikkhus, if a bhikkhu should wish: | 是故，诸比丘，若比丘欲： |
| ‘sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja vihareyyan’ti, | ‘May I, with the abandoning of pleasure and pain, and with the prior disappearance of joy and grief, enter upon and dwell in the **fourth jhāna**, which is neither painful nor pleasant, and is purified by equanimity and mindfulness,’ | ‘愿我断乐断苦故，及先已灭喜忧故，入于住**四禅**，不苦不乐，舍念清净，’ |
| ayameva ānāpānassatisamādhi sādhukaṁ manasi kātabbo. | then this concentration of mindfulness of breathing should be carefully attended to. | 则此安那般那念定应善作意。 |
| Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya: | Therefore, bhikkhus, if a bhikkhu should wish: | 是故，诸比丘，若比丘欲： |
| ‘sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ananto ākāsoti ākāsānañcāyatanaṁ upasampajja vihareyyan’ti, | ‘May I, by completely transcending perceptions of form, by the disappearance of perceptions of sensory impact, by not attending to perceptions of diversity, thinking: “Space is infinite,” enter upon and dwell in the **sphere of infinite space**,’ | ‘愿我由究竟超越色想，由灭有对想，由不作意种种想，思惟：“空无边”，入于住**空无边处**，’ |
| ayameva ānāpānassatisamādhi sādhukaṁ manasi kātabbo. | then this concentration of mindfulness of breathing should be carefully attended to. | 则此安那般那念定应善作意。 |
| Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya: | Therefore, bhikkhus, if a bhikkhu should wish: | 是故，诸比丘，若比丘欲： |
| ‘sabbaso ākāsānañcāyatanaṁ samatikkamma anantaṁ viññāṇanti viññāṇañcāyatanaṁ upasampajja vihareyyan’ti, | ‘May I, by completely transcending the sphere of infinite space, thinking: “Consciousness is infinite,” enter upon and dwell in the **sphere of infinite consciousness**,’ | ‘愿我由究竟超越空无边处，思惟：“识无边”，入于住**识无边处**，’ |
| ayameva ānāpānassatisamādhi sādhukaṁ manasi kātabbo. | then this concentration of mindfulness of breathing should be carefully attended to. | 则此安那般那念定应善作意。 |
| Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya: | Therefore, bhikkhus, if a bhikkhu should wish: | 是故，诸比丘，若比丘欲： |
| ‘sabbaso viññāṇañcāyatanaṁ samatikkamma natthi kiñcīti ākiñcaññāyatanaṁ upasampajja vihareyyan’ti, | ‘May I, by completely transcending the sphere of infinite consciousness, thinking: “There is nothing,” enter upon and dwell in the **sphere of nothingness**,’ | ‘愿我由究竟超越识无边处，思惟：“无所有”，入于住**无所有处**，’ |
| ayameva ānāpānassatisamādhi sādhukaṁ manasi kātabbo. | then this concentration of mindfulness of breathing should be carefully attended to. | 则此安那般那念定应善作意。 |
| Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya: | Therefore, bhikkhus, if a bhikkhu should wish: | 是故，诸比丘，若比丘欲： |
| ‘sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja vihareyyan’ti, | ‘May I, by completely transcending the sphere of nothingness, enter upon and dwell in the **sphere of neither perception nor non-perception**,’ | ‘愿我由究竟超越无所有处，入于住**非想非非想处**，’ |
| ayameva ānāpānassatisamādhi sādhukaṁ manasi kātabbo. | then this concentration of mindfulness of breathing should be carefully attended to. | 则此安那般那念定应善作意。 |
| Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya: | Therefore, bhikkhus, if a bhikkhu should wish: | 是故，诸比丘，若比丘欲： |
| ‘sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja vihareyyan’ti, | ‘May I, by completely transcending the sphere of neither perception nor non-perception, enter upon and dwell in the **cessation of perception and feeling**,’ | ‘愿我由究竟超越非想非非想处，入于住**受想灭**，’ |
| ayameva ānāpānassatisamādhi sādhukaṁ manasi kātabbo. | then this concentration of mindfulness of breathing should be carefully attended to. | 则此安那般那念定应善作意。 |
| Evaṁ bhāvite kho, bhikkhave, ānāpānassatisamādhimhi evaṁ bahulīkate, sukhañce vedanaṁ vedayati, sā ‘aniccā’ti pajānāti, ‘anajjhositā’ti pajānāti, ‘anabhinanditā’ti pajānāti; | When the concentration of mindfulness of breathing is thus developed, thus cultivated, bhikkhus, if he experiences a pleasant feeling, he understands: ‘It is impermanent,’ he understands: ‘It is not clung to,’ he understands: ‘It is not delighted in’; | 诸比丘，若安那般那念定如是修习、如是培育，若彼经验乐受，彼了知：‘其无常’，了知：‘其不执取’，了知：‘其不喜乐’； |
| dukkhañce vedanaṁ vedayati, sā ‘aniccā’ti pajānāti, ‘anajjhositā’ti pajānāti, ‘anabhinanditā’ti pajānāti; | if he experiences a painful feeling, he understands: ‘It is impermanent,’ he understands: ‘It is not clung to,’ he understands: ‘It is not delighted in’; | 若彼经验苦受，彼了知：‘其无常’，了知：‘其不执取’，了知：‘其不喜乐’； |
| adukkhamasukhañce vedanaṁ vedayati, ‘sā aniccā’ti pajānāti, ‘anajjhositā’ti pajānāti, ‘anabhinanditā’ti pajānāti. | if he experiences a neither-pleasant-nor-painful feeling, he understands: ‘It is impermanent,’ he understands: ‘It is not clung to,’ he understands: ‘It is not delighted in.’ | 若彼经验不苦不乐受，彼了知：‘其无常’，了知：‘其不执取’，了知：‘其不喜乐’。 |
| Sukhañce vedanaṁ vedayati, visaṁyutto naṁ vedayati; | If he experiences a pleasant feeling, he experiences it disjoined; | 若彼经验乐受，彼离系而经验之； |
| dukkhañce vedanaṁ vedayati, visaṁyutto naṁ vedayati; | if he experiences a painful feeling, he experiences it disjoined; | 若彼经验苦受，彼离系而经验之； |
| adukkhamasukhañce vedanaṁ vedayati, visaṁyutto naṁ vedayati. | if he experiences a neither-pleasant-nor-painful feeling, he experiences it disjoined. | 若彼经验不苦不乐受，彼离系而经验之。 |
| So kāyapariyantikaṁ vedanaṁ vedayamāno ‘kāyapariyantikaṁ vedanaṁ vedayāmī’ti pajānāti, jīvitapariyantikaṁ vedanaṁ vedayamāno ‘jīvitapariyantikaṁ vedanaṁ vedayāmī’ti pajānāti, | When experiencing a feeling that is bound up with the body, he understands: ‘I experience a feeling that is bound up with the body’; when experiencing a feeling that is bound up with life, he understands: ‘I experience a feeling that is bound up with life.’ | 当经验与身俱之受时，彼了知：‘我经验与身俱之受’；当经验与命俱之受时，彼了知：‘我经验与命俱之受’。 |
| ‘kāyassa bhedā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānāti. | He understands: ‘With the breakup of the body, after the exhaustion of life, all feelings not delighted in will become cool right here.’ | 彼了知：‘身坏命终，一切不受乐之受，将于此处冷却。’ |
| Seyyathāpi, bhikkhave, telañca paṭicca, vaṭṭiñca paṭicca telappadīpo jhāyeyya, | Just as, bhikkhus, an oil lamp might burn dependent on oil and a wick, | 譬如，诸比丘，一油灯依油与芯而燃， |
| tasseva telassa ca vaṭṭiyā ca pariyādānā anāhāro nibbāyeyya; | and with the exhaustion of that oil and wick, it would be extinguished without fuel; | 油与芯尽时，无燃料而灭； |
| evameva kho, bhikkhave, bhikkhu kāyapariyantikaṁ vedanaṁ vedayamāno ‘kāyapariyantikaṁ vedanaṁ vedayāmī’ti pajānāti, jīvitapariyantikaṁ vedanaṁ vedayamāno ‘jīvitapariyantikaṁ vedanaṁ vedayāmī’ti pajānāti, | even so, bhikkhus, when experiencing a feeling that is bound up with the body, he understands: ‘I experience a feeling that is bound up with the body’; when experiencing a feeling that is bound up with life, he understands: ‘I experience a feeling that is bound up with life.’ | 如是，诸比丘，当经验与身俱之受时，彼了知：‘我经验与身俱之受’；当经验与命俱之受时，彼了知：‘我经验与命俱之受’。 |
| ‘kāyassa bhedā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānātī”ti. | He understands: ‘With the breakup of the body, after the exhaustion of life, all feelings not delighted in will become cool right here.’ ” | 彼了知：‘身坏命终，一切不受乐之受，将于此处冷却。’” |
54.9 - SN 54.9 Vesālī: Vesālī Sutta
| --- SN54.9 - Vesālīsutta --- | --- SN54.9 - Vesālī Sutta --- | --- SN54.9 - 毗舍离经 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. | On one occasion the Blessed One was dwelling at Vesālī, in the Great Wood, in the Gabled Hall. | 一时，薄伽梵住毗舍离，大林，重阁讲堂。 |
| Tena kho pana samayena bhagavā bhikkhūnaṁ anekapariyāyena asubhakathaṁ katheti, asubhāya vaṇṇaṁ bhāsati, asubhabhāvanāya vaṇṇaṁ bhāsati. | Now on that occasion the Blessed One was teaching the bhikkhus in various ways about foulness, speaking in praise of foulness, speaking in praise of the development of foulness. | 尔时，薄伽梵以种种方式教导诸比丘不净，赞叹不净，赞叹修习不净。 |
| Atha kho bhagavā bhikkhū āmantesi: | Then the Blessed One addressed the bhikkhus: | 尔时，薄伽梵告诸比丘： |
| “icchāmahaṁ, bhikkhave, aḍḍhamāsaṁ paṭisallīyituṁ. | “Bhikkhus, I wish to seclude myself for half a month. | “诸比丘，我欲独处半月。 |
| Nāmhi kenaci upasaṅkamitabbo, aññatra ekena piṇḍapātanīhārakenā”ti. | I am not to be approached by anyone, except for one person bringing almsfood.” | 除一人送食者外，任何人不得见我。” |
| “Evaṁ, bhante”ti kho te bhikkhū bhagavato paṭissutvā nāssudha koci bhagavantaṁ upasaṅkamati, aññatra ekena piṇḍapātanīhārakena. | “Yes, Bhante,” those bhikkhus replied to the Blessed One, and no one there approached the Blessed One, except for one person bringing almsfood. | “唯，尊者。”彼诸比丘应诺薄伽梵，于是除一人送食者外，无人见薄伽梵。 |
| Atha kho te bhikkhū: | Then those bhikkhus thought: | 尔时，彼诸比丘思： |
| “bhagavā anekapariyāyena asubhakathaṁ katheti, asubhāya vaṇṇaṁ bhāsati, asubhabhāvanāya vaṇṇaṁ bhāsatī”ti anekākāravokāraṁ asubhabhāvanānuyogamanuyuttā viharanti. | “The Blessed One is teaching the bhikkhus in various ways about foulness, speaking in praise of foulness, speaking in praise of the development of foulness.” So they devoted themselves to the development of foulness in various ways and aspects. | “薄伽梵以种种方式教导诸比丘不净，赞叹不净，赞叹修习不净。”于是彼等以种种方式与方面致力于修习不净。 |
| Te iminā kāyena aṭṭīyamānā harāyamānā jigucchamānā satthahārakaṁ pariyesanti. | Wearied, ashamed, and disgusted with this body, they sought for a knife-bearer. | 对此身厌倦、羞愧、厌恶，彼等寻求持刀者。 |
| Dasapi bhikkhū ekāhena satthaṁ āharanti, vīsampi …pe… tiṁsampi bhikkhū ekāhena satthaṁ āharanti. | Ten bhikkhus would bring a knife in one day, twenty …pe… thirty bhikkhus would bring a knife in one day. | 一日有十比丘持刀，二十…pe…三十比丘持刀。 |
| Atha kho bhagavā tassa aḍḍhamāsassa accayena paṭisallānā vuṭṭhito āyasmantaṁ ānandaṁ āmantesi: | Then, after the passage of that half-month, the Blessed One rose from his seclusion and addressed Venerable Ānanda: | 尔时，彼半月过后，薄伽梵从独处起，告尊者阿难： |
| “kiṁ nu kho, ānanda, tanubhūto viya bhikkhusaṅgho”ti? | “Ānanda, why does the Saṅgha of bhikkhus seem diminished?” | “阿难，何故比丘僧似有减少？” |
| “Tathā hi pana, bhante, ‘bhagavā bhikkhūnaṁ anekapariyāyena asubhakathaṁ katheti, asubhāya vaṇṇaṁ bhāsati, asubhabhāvanāya vaṇṇaṁ bhāsatī’ti anekākāravokāraṁ asubhabhāvanānuyogamanuyuttā viharanti. | “It is because, Bhante, ‘the Blessed One teaches the bhikkhus in various ways about foulness, speaks in praise of foulness, speaks in praise of the development of foulness.’ So they devoted themselves to the development of foulness in various ways and aspects. | “盖因，尊者，‘薄伽梵以种种方式教导诸比丘不净，赞叹不净，赞叹修习不净。’于是彼等以种种方式与方面致力于修习不净。 |
| Te iminā kāyena aṭṭīyamānā harāyamānā jigucchamānā satthahārakaṁ pariyesanti. | Wearied, ashamed, and disgusted with this body, they sought for a knife-bearer. | 对此身厌倦、羞愧、厌恶，彼等寻求持刀者。 |
| Dasapi bhikkhū ekāhena satthaṁ āharanti, vīsampi bhikkhū … tiṁsampi bhikkhū ekāhena satthaṁ āharanti. | Ten bhikkhus would bring a knife in one day, twenty bhikkhus … thirty bhikkhus would bring a knife in one day. | 一日有十比丘持刀，二十比丘…三十比丘持刀。 |
| Sādhu, bhante, bhagavā aññaṁ pariyāyaṁ ācikkhatu yathāyaṁ bhikkhusaṅgho aññāya saṇṭhaheyyā”ti. | Bhante, may the Blessed One please teach another way by which this Saṅgha of bhikkhus might establish itself through knowledge.” | 尊者，愿薄伽梵教导另一法门，令此比丘僧得以智建立。” |
| “Tenahānanda, yāvatikā bhikkhū vesāliṁ upanissāya viharanti te sabbe upaṭṭhānasālāyaṁ sannipātehī”ti. | “Then, Ānanda, gather together all the bhikkhus who are dwelling dependent on Vesālī into the service hall.” | “然则，阿难，集所有依毗舍离而住之比丘于集会堂。” |
| “Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā yāvatikā bhikkhū vesāliṁ upanissāya viharanti te sabbe upaṭṭhānasālāyaṁ sannipātetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca: | “Yes, Bhante,” Venerable Ānanda replied to the Blessed One. Having gathered all the bhikkhus dwelling dependent on Vesālī into the service hall, he approached the Blessed One; having approached, he said to the Blessed One: | “唯，尊者。”尊者阿难应诺薄伽梵。集所有依毗舍离而住之比丘于集会堂已，诣薄伽梵所；至已，白薄伽梵言： |
| “sannipatito, bhante, bhikkhusaṅgho. | “Bhante, the Saṅgha of bhikkhus has gathered. | “尊者，比丘僧已集。 |
| Yassadāni, bhante, bhagavā kālaṁ maññatī”ti. | Now, Bhante, the Blessed One may do as he thinks fit.” | 今，尊者，薄伽梵可随意行事。” |
| Atha kho bhagavā yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. | Then the Blessed One approached the service hall; having approached, he sat down on the seat that had been prepared. | 尔时，薄伽梵诣集会堂；至已，于所设座坐。 |
| Nisajja kho bhagavā bhikkhū āmantesi: | Having sat down, the Blessed One addressed the bhikkhus: | 坐已，薄伽梵告诸比丘： |
| “ayampi kho, bhikkhave, ānāpānassatisamādhi bhāvito bahulīkato santo ceva paṇīto ca asecanako ca sukho ca vihāro uppannuppanne ca pāpake akusale dhamme ṭhānaso antaradhāpeti vūpasameti. | “Bhikkhus, this concentration of mindfulness of breathing, when developed and cultivated, is peaceful, sublime, an unadulterated pleasure, and it makes unwholesome states that have arisen vanish and subside right on the spot. | “诸比丘，此安那般那念定，若修习、培育，则为寂静、崇高、纯净之乐，并令已生之不善法当场消失、平息。 |
| Seyyathāpi, bhikkhave, gimhānaṁ pacchime māse ūhataṁ rajojallaṁ, tamenaṁ mahāakālamegho ṭhānaso antaradhāpeti vūpasameti; | Just as, bhikkhus, in the last month of summer, a great unseasonable cloud makes the accumulated dust and dirt vanish and subside right on the spot; | 譬如，诸比丘，于夏末之月，大时雨令积尘污垢当场消失、平息； |
| evameva kho, bhikkhave, ānāpānassatisamādhi bhāvito bahulīkato santo ceva paṇīto ca asecanako ca sukho ca vihāro uppannuppanne ca pāpake akusale dhamme ṭhānaso antaradhāpeti vūpasameti. | even so, bhikkhus, this concentration of mindfulness of breathing, when developed and cultivated, is peaceful, sublime, an unadulterated pleasure, and it makes unwholesome states that have arisen vanish and subside right on the spot. | 如是，诸比丘，此安那般那念定，若修习、培育，则为寂静、崇高、纯净之乐，并令已生之不善法当场消失、平息。 |
| Kathaṁ bhāvito ca, bhikkhave, ānāpānassatisamādhi kathaṁ bahulīkato santo ceva paṇīto ca asecanako ca sukho ca vihāro uppannuppanne ca pāpake akusale dhamme ṭhānaso antaradhāpeti vūpasameti? | And how, bhikkhus, is the concentration of mindfulness of breathing developed, how cultivated, so that it is peaceful, sublime, an unadulterated pleasure, and it makes unwholesome states that have arisen vanish and subside right on the spot? | 诸比丘，云何修习、培育安那般那念定，令其为寂静、崇高、纯净之乐，并令已生之不善法当场消失、平息？ |
| Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. | Here, bhikkhus, a bhikkhu, having gone to the forest or to the root of a tree or to an empty hut, sits down, having folded his legs crosswise, set his body erect, and established mindfulness in front of him. | 于此，诸比丘，比丘往森林、或树下、或空闲处，结跏趺坐，身正直，置念于前。 |
| So satova assasati, satova passasati …pe… | Mindful he breathes in, mindful he breathes out. …pe… | 具念而入息，具念而出息。…pe… |
| ‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati. | He trains himself: ‘I shall breathe in contemplating relinquishment’; he trains himself: ‘I shall breathe out contemplating relinquishment.’ | 彼学：‘我将观舍离而入息’；彼学：‘我将观舍离而出息’。 |
| Evaṁ bhāvito kho, bhikkhave, ānāpānassatisamādhi evaṁ bahulīkato santo ceva paṇīto ca asecanako ca sukho ca vihāro uppannuppanne ca pāpake akusale dhamme ṭhānaso antaradhāpeti vūpasametī”ti. | It is in this way, bhikkhus, that the concentration of mindfulness of breathing, when developed and cultivated, is peaceful, sublime, an unadulterated pleasure, and it makes unwholesome states that have arisen vanish and subside right on the spot.” | 如是，诸比丘，安那般那念定，若修习、培育，则为寂静、崇高、纯净之乐，并令已生之不善法当场消失、平息。” |
54.10 - SN 54.10 Kimila: Kimiḷa Sutta
| --- SN54.10 - Kimilasutta --- | --- SN54.10 - Kimiḷa Sutta --- | --- SN54.10 - 枳弥罗经 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ bhagavā kimilāyaṁ viharati veḷuvane. | On one occasion the Blessed One was dwelling at Kimiḷā, in the Bamboo Grove. | 一时，薄伽梵住枳弥罗，竹林中。 |
| Tatra kho bhagavā āyasmantaṁ kimilaṁ āmantesi: | There the Blessed One addressed Venerable Kimiḷa: | 尔时，薄伽梵告尊者枳弥罗： |
| “kathaṁ bhāvito nu kho, kimila, ānāpānassatisamādhi kathaṁ bahulīkato mahapphalo hoti mahānisaṁso”ti? | “Kimiḷa, how is the concentration of mindfulness of breathing developed, how cultivated, so that it is of great fruit, of great benefit?” | “枳弥罗，云何修习、培育安那般那念定，令其有大果、大利益？” |
| Evaṁ vutte, āyasmā kimilo tuṇhī ahosi. | When this was said, Venerable Kimiḷa remained silent. | 闻此语已，尊者枳弥罗默然。 |
| Dutiyampi kho bhagavā …pe… | For a second time the Blessed One …pe… | 第二次，薄伽梵…pe… |
| tatiyampi kho bhagavā āyasmantaṁ kimilaṁ āmantesi: | For a third time the Blessed One addressed Venerable Kimiḷa: | 第三次，薄伽梵告尊者枳弥罗： |
| “kathaṁ bhāvito nu kho, kimila, ānāpānassatisamādhi kathaṁ bahulīkato mahapphalo hoti mahānisaṁso”ti? | “Kimiḷa, how is the concentration of mindfulness of breathing developed, how cultivated, so that it is of great fruit, of great benefit?” | “枳弥罗，云何修习、培育安那般那念定，令其有大果、大利益？” |
| Tatiyampi kho āyasmā kimilo tuṇhī ahosi. | For a third time Venerable Kimiḷa remained silent. | 第三次，尊者枳弥罗默然。 |
| Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca: | When this was said, Venerable Ānanda said to the Blessed One: | 闻此语已，尊者阿难白薄伽梵言： |
| “etassa, bhagavā, kālo; etassa, sugata, kālo. | “Now is the time, Bhante! Now is the time, Sugata! | “今是时，尊者！今是时，善逝！ |
| Yaṁ bhagavā ānāpānassatisamādhiṁ bhāseyya, bhagavato sutvā bhikkhū dhāressantī”ti. | May the Blessed One explain the concentration of mindfulness of breathing! Having heard it from the Blessed One, the bhikkhus will remember it.” | 愿薄伽梵解释安那般那念定！闻薄伽梵说已，诸比丘当忆持。” |
| “Tenahānanda, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti. | “Then, Ānanda, listen, attend carefully; I shall speak.” | “然则，阿难，谛听，善作意；我当说。” |
| “Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi. | “Yes, Bhante,” Venerable Ānanda replied to the Blessed One. | “唯，尊者。”尊者阿难应诺薄伽梵。 |
| Bhagavā etadavoca: | The Blessed One said this: | 薄伽梵作是说： |
| “kathaṁ bhāvito ca, ānanda, ānāpānassatisamādhi kathaṁ bahulīkato mahapphalo hoti mahānisaṁso? | “And how, Ānanda, is the concentration of mindfulness of breathing developed, how cultivated, so that it is of great fruit, of great benefit? | “阿难，云何修习、培育安那般那念定，令其有大果、大利益？ |
| Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. | Here, Ānanda, a bhikkhu, having gone to the forest or to the root of a tree or to an empty hut, sits down, having folded his legs crosswise, set his body erect, and established mindfulness in front of him. | 于此，阿难，比丘往森林、或树下、或空闲处，结跏趺坐，身正直，置念于前。 |
| So satova assasati, satova passasati …pe… | Mindful he breathes in, mindful he breathes out. …pe… | 具念而入息，具念而出息。…pe… |
| ‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati. | He trains himself: ‘I shall breathe in contemplating relinquishment’; he trains himself: ‘I shall breathe out contemplating relinquishment.’ | 彼学：‘我将观舍离而入息’；彼学：‘我将观舍离而出息’。 |
| Evaṁ bhāvito kho, ānanda, ānāpānassatisamādhi evaṁ bahulīkato mahapphalo hoti mahānisaṁso. | It is in this way, Ānanda, that the concentration of mindfulness of breathing, when developed and cultivated, is of great fruit, of great benefit. | 如是，阿难，安那般那念定，若修习、培育，则有大果、大利益。 |
| Yasmiṁ samaye, ānanda, bhikkhu dīghaṁ vā assasanto ‘dīghaṁ assasāmī’ti pajānāti, dīghaṁ vā passasanto ‘dīghaṁ passasāmī’ti pajānāti; | Ānanda, at what time does a bhikkhu breathing in long understand: ‘I breathe in long,’ breathing out long understand: ‘I breathe out long’; | 阿难，于何时，比丘入息长了知：‘我入息长’，出息长了知：‘我出息长’； |
| rassaṁ vā assasanto ‘rassaṁ assasāmī’ti pajānāti, rassaṁ vā passasanto ‘rassaṁ passasāmī’ti pajānāti; | breathing in short understand: ‘I breathe in short,’ breathing out short understand: ‘I breathe out short’; | 入息短了知：‘我入息短’，出息短了知：‘我出息短’； |
| ‘sabbakāyappaṭisaṁvedī assasissāmī’ti sikkhati, ‘sabbakāyappaṭisaṁvedī passasissāmī’ti sikkhati; | train himself: ‘I shall breathe in experiencing the whole body,’ train himself: ‘I shall breathe out experiencing the whole body’; | 学：‘我将体验全身而入息’，学：‘我将体验全身而出息’； |
| ‘passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati— | train himself: ‘I shall breathe in tranquilizing the bodily formation,’ train himself: ‘I shall breathe out tranquilizing the bodily formation’— | 学：‘我将寂止身行而入息’，学：‘我将寂止身行而出息’—— |
| kāye kāyānupassī, ānanda, bhikkhu tasmiṁ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | At that time, Ānanda, the bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure concerning the world. | 于彼时，阿难，比丘于身住身观念，热诚，正知，具念，除世间贪忧。 |
| Taṁ kissa hetu? | For what reason? | 何以故？ |
| Kāyaññatarāhaṁ, ānanda, etaṁ vadāmi yadidaṁ—assāsapassāsaṁ. | Ānanda, I say that a certain thing belonging to the body is this—in-breaths and out-breaths. | 阿难，我说，属于身之某物即此——入息与出息。 |
| Tasmātihānanda, kāye kāyānupassī bhikkhu tasmiṁ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | Therefore, Ānanda, at that time the bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure concerning the world. | 是故，阿难，于彼时，比丘于身住身观念，热诚，正知，具念，除世间贪忧。 |
| Yasmiṁ samaye, ānanda, bhikkhu ‘pītippaṭisaṁvedī assasissāmī’ti sikkhati, ‘pītippaṭisaṁvedī passasissāmī’ti sikkhati; | Ānanda, at what time does a bhikkhu train himself: ‘I shall breathe in experiencing rapture,’ train himself: ‘I shall breathe out experiencing rapture’; | 阿难，于何时，比丘学：‘我将体验喜而入息’，学：‘我将体验喜而出息’； |
| ‘sukhappaṭisaṁvedī assasissāmī’ti sikkhati, ‘sukhappaṭisaṁvedī passasissāmī’ti sikkhati; | train himself: ‘I shall breathe in experiencing happiness,’ train himself: ‘I shall breathe out experiencing happiness’; | 学：‘我将体验乐而入息’，学：‘我将体验乐而出息’； |
| ‘cittasaṅkhārappaṭisaṁvedī assasissāmī’ti sikkhati, ‘cittasaṅkhārappaṭisaṁvedī passasissāmī’ti sikkhati; | train himself: ‘I shall breathe in experiencing the mental formation,’ train himself: ‘I shall breathe out experiencing the mental formation’; | 学：‘我将体验心行而入息’，学：‘我将体验心行而出息’； |
| ‘passambhayaṁ cittasaṅkhāraṁ passasissāmī’ti sikkhati— | train himself: ‘I shall breathe out tranquilizing the mental formation’— | 学：‘我将寂止心行而出息’—— |
| vedanāsu vedanānupassī, ānanda, bhikkhu tasmiṁ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | At that time, Ānanda, the bhikkhu dwells contemplating feelings in feelings, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure concerning the world. | 于彼时，阿难，比丘于受住受观念，热诚，正知，具念，除世间贪忧。 |
| Taṁ kissa hetu? | For what reason? | 何以故？ |
| Vedanāññatarāhaṁ, ānanda, etaṁ vadāmi, yadidaṁ—assāsapassāsānaṁ sādhukaṁ manasikāraṁ. | Ānanda, I say that a certain thing belonging to feelings is this—careful attention to in-breaths and out-breaths. | 阿难，我说，属于受之某物即此——对入息与出息之善作意。 |
| Tasmātihānanda, vedanāsu vedanānupassī bhikkhu tasmiṁ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | Therefore, Ānanda, at that time the bhikkhu dwells contemplating feelings in feelings, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure concerning the world. | 是故，阿难，于彼时，比丘于受住受观念，热诚，正知，具念，除世间贪忧。 |
| Yasmiṁ samaye, ānanda, bhikkhu ‘cittappaṭisaṁvedī assasissāmī’ti sikkhati, ‘cittappaṭisaṁvedī passasissāmī’ti sikkhati; | Ānanda, at what time does a bhikkhu train himself: ‘I shall breathe in experiencing the mind,’ train himself: ‘I shall breathe out experiencing the mind’; | 阿难，于何时，比丘学：‘我将体验心而入息’，学：‘我将体验心而出息’； |
| abhippamodayaṁ cittaṁ …pe… | train himself: ‘I shall breathe in gladdening the mind’ …pe… | 学：‘我将令心喜悦而入息’…pe… |
| samādahaṁ cittaṁ … | train himself: ‘I shall breathe in concentrating the mind’ … | 学：‘我将令心专注而入息’… |
| ‘vimocayaṁ cittaṁ assasissāmī’ti sikkhati, ‘vimocayaṁ cittaṁ passasissāmī’ti sikkhati— | train himself: ‘I shall breathe in liberating the mind,’ train himself: ‘I shall breathe out liberating the mind’— | 学：‘我将令心解脱而入息’，学：‘我将令心解脱而出息’—— |
| citte cittānupassī, ānanda, bhikkhu tasmiṁ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | At that time, Ānanda, the bhikkhu dwells contemplating the mind in the mind, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure concerning the world. | 于彼时，阿难，比丘于心住心观念，热诚，正知，具念，除世间贪忧。 |
| Taṁ kissa hetu? | For what reason? | 何以故？ |
| Nāhaṁ, ānanda, muṭṭhassatissa asampajānassa ānāpānassatisamādhibhāvanaṁ vadāmi. | Ānanda, I do not say that the development of the concentration of mindfulness of breathing is for one who is unmindful and not clearly comprehending. | 阿难，我不说安那般那念定之修习为失念、不正知者所为。 |
| Tasmātihānanda, citte cittānupassī bhikkhu tasmiṁ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | Therefore, Ānanda, at that time the bhikkhu dwells contemplating the mind in the mind, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure concerning the world. | 是故，阿难，于彼时，比丘于心住心观念，热诚，正知，具念，除世间贪忧。 |
| Yasmiṁ samaye, ānanda, bhikkhu ‘aniccānupassī assasissāmī’ti sikkhati …pe… | Ānanda, at what time does a bhikkhu train himself: ‘I shall breathe in contemplating impermanence’ …pe… | 阿难，于何时，比丘学：‘我将观无常而入息’…pe… |
| virāgānupassī … | contemplating dispassion … | 观离欲… |
| nirodhānupassī … | contemplating cessation … | 观灭尽… |
| ‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati— | train himself: ‘I shall breathe in contemplating relinquishment,’ train himself: ‘I shall breathe out contemplating relinquishment’— | 学：‘我将观舍离而入息’，学：‘我将观舍离而出息’—— |
| dhammesu dhammānupassī, ānanda, bhikkhu tasmiṁ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | At that time, Ānanda, the bhikkhu dwells contemplating dhammas in dhammas, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure concerning the world. | 于彼时，阿难，比丘于法住法观念，热诚，正知，具念，除世间贪忧。 |
| So yaṁ taṁ hoti abhijjhādomanassānaṁ pahānaṁ taṁ paññāya disvā sādhukaṁ ajjhupekkhitā hoti. | And having seen with wisdom the abandoning of covetousness and displeasure, he becomes well in equanimity concerning it. | 并以慧见贪忧之断，彼于此善住于舍。 |
| Tasmātihānanda, dhammesu dhammānupassī bhikkhu tasmiṁ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | Therefore, Ānanda, at that time the bhikkhu dwells contemplating dhammas in dhammas, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure concerning the world. | 是故，阿难，于彼时，比丘于法住法观念，热诚，正知，具念，除世间贪忧。 |
| Seyyathāpi, ānanda, catumahāpathe mahāpaṁsupuñjo. | Just as, Ānanda, a great heap of dust at a crossroads. | 譬如，阿难，十字路口之一大尘堆。 |
| Puratthimāya cepi disāyaṁ āgaccheyya sakaṭaṁ vā ratho vā, upahanateva taṁ paṁsupuñjaṁ; | If a cart or chariot should come from the eastern direction, it would destroy that heap of dust; | 若有车或马车从东方来，则将摧毁彼尘堆； |
| pacchimāya cepi disāya āgaccheyya … | if it should come from the western direction … | 若从西方来… |
| uttarāya cepi disāya … | if it should come from the northern direction … | 若从北方来… |
| dakkhiṇāya cepi disāya āgaccheyya sakaṭaṁ vā ratho vā, upahanateva taṁ paṁsupuñjaṁ. | if a cart or chariot should come from the southern direction, it would destroy that heap of dust. | 若有车或马车从南方来，则将摧毁彼尘堆。 |
| Evameva kho, ānanda, bhikkhu kāye kāyānupassī viharantopi upahanateva pāpake akusale dhamme; | Even so, Ānanda, a bhikkhu dwelling contemplating the body in the body also destroys unwholesome states; | 如是，阿难，比丘住身住身观念，亦摧毁不善法； |
| vedanāsu …pe… | dwelling contemplating feelings …pe… | 住受观念…pe… |
| citte …pe… | the mind …pe… | 心…pe… |
| dhammesu dhammānupassī viharantopi upahanateva pāpake akusale dhamme”ti. | dhammas in dhammas, he also destroys unwholesome states.” | 于法住法观念，彼亦摧毁不善法。” |
| Ekadhammavaggo paṭhamo. | The Section on One State, the first. | 初一法品。 |
| Ekadhammo ca bojjhaṅgo, | One state and factors of enlightenment, | 一法与觉支， |
| suddhikañca duve phalā; | Simple and two fruits; | 简略与二果； |
| Ariṭṭho kappino dīpo, | Ariṭṭha, Kappina, Lamp, | 阿梨吒、劫宾那、灯， |
| vesālī kimilena cāti. | Vesālī, and with Kimiḷa. | 毗舍离、与枳弥罗。 |
54.11 - SN 54.11 Icchānaṅgala: Icchānaṅgala Sutta
| --- SN54.11 - Icchānaṅgalasutta --- | --- SN54.11 - Icchānaṅgala Sutta --- | --- SN54.11 - इच्छाṅgala经 --- |
| Ekaṁ samayaṁ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe. | On one occasion the Blessed One was dwelling at Icchānaṅgala, in the Icchānaṅgala forest grove. | 一时，薄伽梵住 इच्छाṅgala，于 इच्छाṅgala 林中。 |
| Tatra kho bhagavā bhikkhū āmantesi: | There the Blessed One addressed the bhikkhus: | 尔时，薄伽梵告诸比丘： |
| “icchāmahaṁ, bhikkhave, temāsaṁ paṭisallīyituṁ. | “Bhikkhus, I wish to seclude myself for three months. | “诸比丘，我欲独处三月。 |
| Nāmhi kenaci upasaṅkamitabbo, aññatra ekena piṇḍapātanīhārakenā”ti. | I am not to be approached by anyone, except for one person bringing almsfood.” | 除一人送食者外，任何人不得见我。” |
| “Evaṁ, bhante”ti kho te bhikkhū bhagavato paṭissutvā nāssudha koci bhagavantaṁ upasaṅkamati, aññatra ekena piṇḍapātanīhārakena. | “Yes, Bhante,” those bhikkhus replied to the Blessed One, and no one there approached the Blessed One, except for one person bringing almsfood. | “唯，尊者。”彼诸比丘应诺薄伽梵，于是除一人送食者外，无人见薄伽梵。 |
| Atha kho bhagavā tassa temāsassa accayena paṭisallānā vuṭṭhito bhikkhū āmantesi: | Then, after the passage of those three months, the Blessed One rose from his seclusion and addressed the bhikkhus: | 尔时，彼三月过后，薄伽梵从独处起，告诸比丘： |
| “sace kho, bhikkhave, aññatitthiyā paribbājakā evaṁ puccheyyuṁ: | “Bhikkhus, if ascetics of other sects and wanderers should ask you: | “诸比丘，若有他宗沙门及游方者问汝等： |
| ‘katamenāvuso, vihārena samaṇo gotamo vassāvāsaṁ bahulaṁ vihāsī’ti, evaṁ puṭṭhā tumhe, bhikkhave, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyātha: | ‘Friends, by what abiding did the ascetic Gotama mostly dwell during the rainy season?’ when asked thus, bhikkhus, you should answer those ascetics of other sects and wanderers thus: | ‘友等，沙门乔达摩于雨季多住于何住？’如是问时，诸比丘，汝等应如是答彼他宗沙门及游方者： |
| ‘ānāpānassatisamādhinā kho, āvuso, bhagavā vassāvāsaṁ bahulaṁ vihāsī’ti. | ‘Friends, the Blessed One mostly dwelt during the rainy season by the concentration of mindfulness of breathing.’ | ‘友等，薄伽梵于雨季多住于安那般那念定。’ |
| Idhāhaṁ, bhikkhave, sato assasāmi, sato passasāmi. | Here, bhikkhus, I breathe in mindfully, I breathe out mindfully. | 于此，诸比丘，我具念而入息，我具念而出息。 |
| Dīghaṁ assasanto ‘dīghaṁ assasāmī’ti pajānāmi, dīghaṁ passasanto ‘dīghaṁ passasāmī’ti pajānāmi; | Breathing in long, I understand: ‘I breathe in long,’ breathing out long, I understand: ‘I breathe out long.’ | 入息长，我了知：‘我入息长’，出息长，我了知：‘我出息长’。 |
| rassaṁ assasanto ‘rassaṁ assasāmī’ti pajānāmi, rassaṁ passasanto ‘rassaṁ passasāmī’ti pajānāmi; | Breathing in short, I understand: ‘I breathe in short,’ breathing out short, I understand: ‘I breathe out short.’ | 入息短，我了知：‘我入息短’，出息短，我了知：‘我出息短’。 |
| ‘sabbakāyappaṭisaṁvedī assasissāmī’ti pajānāmi …pe… | I understand: ‘I shall breathe in experiencing the whole body’ …pe… | 我了知：‘我将体验全身而入息’…pe… |
| ‘paṭinissaggānupassī assasissāmī’ti pajānāmi, ‘paṭinissaggānupassī passasissāmī’ti pajānāmi. | I understand: ‘I shall breathe in contemplating relinquishment,’ I understand: ‘I shall breathe out contemplating relinquishment.’ | 我了知：‘我将观舍离而入息’，我了知：‘我将观舍离而出息’。 |
| Yañhi taṁ, bhikkhave, sammā vadamāno vadeyya: | Bhikkhus, if one would rightly say of anything: | 诸比丘，若人欲正说任何事物： |
| ‘ariyavihāro’ itipi, ‘brahmavihāro’ itipi, ‘tathāgatavihāro’ itipi. | ‘It is a noble abiding,’ or ‘It is a divine abiding,’ or ‘It is a Tathāgata’s abiding’— | ‘其为圣住’，或‘其为梵住’，或‘其为如来住’—— |
| Ānāpānassatisamādhiṁ sammā vadamāno vadeyya: | one would rightly say that of the concentration of mindfulness of breathing: | 彼当正说安那般那念定： |
| ‘ariyavihāro’ itipi, ‘brahmavihāro’ itipi, ‘tathāgatavihāro’ itipi. | ‘It is a noble abiding,’ or ‘It is a divine abiding,’ or ‘It is a Tathāgata’s abiding.’ | ‘其为圣住’，或‘其为梵住’，或‘其为如来住’。 |
| Ye te, bhikkhave, bhikkhū sekhā appattamānasā anuttaraṁ yogakkhemaṁ patthayamānā viharanti tesaṁ ānāpānassatisamādhi bhāvito bahulīkato āsavānaṁ khayāya saṁvattati. | Those bhikkhus, bhikkhus, who are trainees, whose minds have not yet attained their goal, who are aspiring to the unsurpassed security from bondage, for them the concentration of mindfulness of breathing, when developed and cultivated, leads to the destruction of the taints. | 彼等比丘，诸比丘，为学人，心未达其的，希求无上离轭安稳者，于彼等，安那般那念定，若修习、培育，引至漏尽。 |
| Ye ca kho te, bhikkhave, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā, tesaṁ ānāpānassatisamādhi bhāvito bahulīkato diṭṭhadhammasukhavihārāya ceva saṁvattati satisampajaññāya ca. | And those bhikkhus, bhikkhus, who are arahants, whose taints are destroyed, who have lived the holy life, done what had to be done, laid down the burden, attained their own goal, who have utterly destroyed the fetters of existence, who are liberated by perfect knowledge, for them the concentration of mindfulness of breathing, when developed and cultivated, leads to a pleasant abiding here and now, and to mindfulness and clear comprehension. | 而彼等比丘，诸比丘，为阿罗汉，漏已尽，梵行已立，所作已办，重担已卸，己利已达，有结已尽，由正智解脱者，于彼等，安那般那念定，若修习、培育，引至今生乐住，及念与正知。 |
| Yañhi taṁ, bhikkhave, sammā vadamāno vadeyya: | Bhikkhus, if one would rightly say of anything: | 诸比丘，若人欲正说任何事物： |
| ‘ariyavihāro’ itipi, ‘brahmavihāro’ itipi, ‘tathāgatavihāro’ itipi. | ‘It is a noble abiding,’ or ‘It is a divine abiding,’ or ‘It is a Tathāgata’s abiding’— | ‘其为圣住’，或‘其为梵住’，或‘其为如来住’—— |
| Ānāpānassatisamādhiṁ sammā vadamāno vadeyya: | one would rightly say that of the concentration of mindfulness of breathing: | 彼当正说安那般那念定： |
| ‘ariyavihāro’ itipi, ‘brahmavihāro’ itipi, ‘tathāgatavihāro’ itipī”ti. | ‘It is a noble abiding,’ or ‘It is a divine abiding,’ or ‘It is a Tathāgata’s abiding.’ ” | ‘其为圣住’，或‘其为梵住’，或‘其为如来住’。” |
54.12 - SN 54.12 Kaṅkheyya: Doubt Sutta
| --- SN54.12 - Kaṅkheyyasutta --- | --- SN54.12 - Doubt Sutta --- | --- SN54.12 - 疑经 --- |
| Ekaṁ samayaṁ āyasmā lomasakaṁbhiyo sakkesu viharati kapilavatthusmiṁ nigrodhārāme. | On one occasion Venerable Lomasakambhīya was dwelling among the Sakyans, at Kapilavatthu, in the Banyan Tree Park. | 一时，尊者卢摩沙堪鞞住于释迦族，迦毗罗卫，尼拘律园。 |
| Atha kho mahānāmo sakko yenāyasmā lomasakaṁbhiyo tenupasaṅkami; upasaṅkamitvā āyasmantaṁ lomasakaṁbhiyaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho mahānāmo sakko āyasmantaṁ lomasakaṁbhiyaṁ etadavoca: | Then Mahānāma the Sakyan approached Venerable Lomasakambhīya; having approached, he paid homage to Venerable Lomasakambhīya and sat down to one side. When Mahānāma the Sakyan was sitting to one side, he said to Venerable Lomasakambhīya: | 尔时，释迦族之摩诃男诣尊者卢摩沙堪鞞所；至已，礼敬尊者卢摩沙堪鞞，坐于一面。释迦族之摩诃男坐于一面时，白尊者卢摩沙堪鞞言： |
| “so eva nu kho, bhante, sekho vihāro so tathāgatavihāro, udāhu aññova sekho vihāro añño tathāgatavihāro”ti? | “Good sir, is that very abiding the trainee’s abiding and also the Tathāgata’s abiding, or is the trainee’s abiding different and the Tathāgata’s abiding different?” | “善哉，先生，彼住即学人之住，亦即如来之住耶，抑或学人之住异，如来之住亦异耶？” |
| “Na kho, āvuso mahānāma, sveva sekho vihāro, so tathāgatavihāro. | “Friend Mahānāma, that is not the very abiding of the trainee and also the abiding of the Tathāgata. | “友摩诃男，彼非学人之住，亦非如来之住。 |
| Añño kho, āvuso mahānāma, sekho vihāro, añño tathāgatavihāro. | Indeed, friend Mahānāma, the trainee’s abiding is different, and the Tathāgata’s abiding is different. | 诚然，友摩诃男，学人之住异，如来之住亦异。 |
| Ye te, āvuso mahānāma, bhikkhū sekhā appattamānasā anuttaraṁ yogakkhemaṁ patthayamānā viharanti, te pañca nīvaraṇe pahāya viharanti. | Those bhikkhus, friend Mahānāma, who are trainees, whose minds have not yet attained their goal, who are aspiring to the unsurpassed security from bondage, they dwell having abandoned the five hindrances. | 彼等比丘，友摩诃男，为学人，心未达其的，希求无上离轭安稳者，彼等住于断五盖。 |
| Katame pañca? | Which five? | 何者五？ |
| Kāmacchandanīvaraṇaṁ pahāya viharanti, byāpādanīvaraṇaṁ …pe… | They dwell having abandoned the hindrance of sensual desire, having abandoned the hindrance of ill will …pe… | 彼等住于断欲欲盖，断瞋恚盖…pe… |
| thinamiddhanīvaraṇaṁ … | the hindrance of sloth and torpor … | 惛沉睡眠盖… |
| uddhaccakukkuccanīvaraṇaṁ … | the hindrance of restlessness and remorse … | 掉举恶作盖… |
| vicikicchānīvaraṇaṁ pahāya viharanti. | they dwell having abandoned the hindrance of doubt. | 彼等住于断疑盖。 |
| Yepi te, āvuso mahānāma, bhikkhū sekhā appattamānasā anuttaraṁ yogakkhemaṁ patthayamānā viharanti, te ime pañca nīvaraṇe pahāya viharanti. | These bhikkhus, friend Mahānāma, who are trainees, whose minds have not yet attained their goal, who are aspiring to the unsurpassed security from bondage, they dwell having abandoned these five hindrances. | 此等比丘，友摩诃男，为学人，心未达其的，希求无上离轭安稳者，彼等住于断此五盖。 |
| Ye ca kho te, āvuso mahānāma, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā, tesaṁ pañca nīvaraṇā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. | And those bhikkhus, friend Mahānāma, who are arahants, whose taints are destroyed, who have lived the holy life, done what had to be done, laid down the burden, attained their own goal, who have utterly destroyed the fetters of existence, who are liberated by perfect knowledge, for them the five hindrances are abandoned, uprooted, made like a palm stump, brought to non-existence, not liable to arise in the future. | 而彼等比丘，友摩诃男，为阿罗汉，漏已尽，梵行已立，所作已办，重担已卸，己利已达，有结已尽，由正智解脱者，于彼等，五盖已断，根除，如断头棕榈，归于非有，未来不生。 |
| Katame pañca? | Which five? | 何者五？ |
| Kāmacchandanīvaraṇaṁ pahīnaṁ ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ; | The hindrance of sensual desire is abandoned, uprooted, made like a palm stump, brought to non-existence, not liable to arise in the future; | 欲欲盖已断，根除，如断头棕榈，归于非有，未来不生； |
| byāpādanīvaraṇaṁ pahīnaṁ …pe… | the hindrance of ill will is abandoned …pe… | 瞋恚盖已断…pe… |
| thinamiddhanīvaraṇaṁ … | the hindrance of sloth and torpor … | 惛沉睡眠盖… |
| uddhaccakukkuccanīvaraṇaṁ … | the hindrance of restlessness and remorse … | 掉举恶作盖… |
| vicikicchānīvaraṇaṁ pahīnaṁ ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ. | the hindrance of doubt is abandoned, uprooted, made like a palm stump, brought to non-existence, not liable to arise in the future. | 疑盖已断，根除，如断头棕榈，归于非有，未来不生。 |
| Ye te, āvuso mahānāma, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā, tesaṁ ime pañca nīvaraṇā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. | Those bhikkhus, friend Mahānāma, who are arahants, whose taints are destroyed, who have lived the holy life, done what had to be done, laid down the burden, attained their own goal, who have utterly destroyed the fetters of existence, who are liberated by perfect knowledge, for them these five hindrances are abandoned, uprooted, made like a palm stump, brought to non-existence, not liable to arise in the future. | 彼等比丘，友摩诃男，为阿罗汉，漏已尽，梵行已立，所作已办，重担已卸，己利已达，有结已尽，由正智解脱者，于彼等，此五盖已断，根除，如断头棕榈，归于非有，未来不生。 |
| Tadamināpetaṁ, āvuso mahānāma, pariyāyena veditabbaṁ yathā— | This, friend Mahānāma, is the way to understand that— | 此，友摩诃男，为理解之方—— |
| aññova sekho vihāro, añño tathāgatavihāro. | the trainee’s abiding is different, and the Tathāgata’s abiding is different. | 学人之住异，如来之住亦异。 |
| Ekamidaṁ, āvuso mahānāma, samayaṁ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe. | On one occasion, friend Mahānāma, the Blessed One was dwelling at Icchānaṅgala, in the Icchānaṅgala forest grove. | 一时，友摩诃男，薄伽梵住 इच्छाṅgala，于 इच्छाṅgala 林中。 |
| Tatra kho, āvuso mahānāma, bhagavā bhikkhū āmantesi: | There, friend Mahānāma, the Blessed One addressed the bhikkhus: | 彼处，友摩诃男，薄伽梵告诸比丘： |
| ‘icchāmahaṁ, bhikkhave, temāsaṁ paṭisallīyituṁ. | ‘Bhikkhus, I wish to seclude myself for three months. | ‘诸比丘，我欲独处三月。 |
| Nāmhi kenaci upasaṅkamitabbo, aññatra ekena piṇḍapātanīhārakenā’ti. | I am not to be approached by anyone, except for one person bringing almsfood.’ | 除一人送食者外，任何人不得见我。’ |
| ‘Evaṁ, bhante’ti kho, āvuso mahānāma, te bhikkhū bhagavato paṭissutvā nāssudha koci bhagavantaṁ upasaṅkamati, aññatra ekena piṇḍapātanīhārakena. | ‘Yes, Bhante,’ those bhikkhus replied to the Blessed One, friend Mahānāma, and no one there approached the Blessed One, except for one person bringing almsfood. | ‘唯，尊者。’彼诸比丘应诺薄伽梵，友摩诃男，于是除一人送食者外，无人见薄伽梵。 |
| Atha kho, āvuso, bhagavā tassa temāsassa accayena paṭisallānā vuṭṭhito bhikkhū āmantesi: | Then, after the passage of those three months, friend, the Blessed One rose from his seclusion and addressed the bhikkhus: | 尔时，彼三月过后，友，薄伽梵从独处起，告诸比丘： |
| ‘sace kho, bhikkhave, aññatitthiyā paribbājakā evaṁ puccheyyuṁ: | ‘Bhikkhus, if ascetics of other sects and wanderers should ask you: | ‘诸比丘，若有他宗沙门及游方者问汝等： |
| “katamenāvuso, vihārena samaṇo gotamo vassāvāsaṁ bahulaṁ vihāsī”ti, evaṁ puṭṭhā tumhe, bhikkhave, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyātha: | “Friends, by what abiding did the ascetic Gotama mostly dwell during the rainy season?” when asked thus, bhikkhus, you should answer those ascetics of other sects and wanderers thus: | “友等，沙门乔达摩于雨季多住于何住？”如是问时，诸比丘，汝等应如是答彼他宗沙门及游方者： |
| “ānāpānassatisamādhinā kho, āvuso, bhagavā vassāvāsaṁ bahulaṁ vihāsī”’ti. | “Friends, the Blessed One mostly dwelt during the rainy season by the concentration of mindfulness of breathing.” ’ | “友等，薄伽梵于雨季多住于安那般那念定。”’ |
| Idhāhaṁ, bhikkhave, sato assasāmi, sato passasāmi. | Here, bhikkhus, I breathe in mindfully, I breathe out mindfully. | 于此，诸比丘，我具念而入息，我具念而出息。 |
| Dīghaṁ assasanto dīghaṁ assasāmīti pajānāmi, dīghaṁ passasanto dīghaṁ passasāmīti pajānāmi …pe… | Breathing in long, I understand: ‘I breathe in long,’ breathing out long, I understand: ‘I breathe out long’ …pe… | 入息长，我了知：‘我入息长’，出息长，我了知：‘我出息长’…pe… |
| paṭinissaggānupassī assasissāmīti pajānāmi, paṭinissaggānupassī passasissāmīti pajānāmi. | I understand: ‘I shall breathe in contemplating relinquishment,’ I understand: ‘I shall breathe out contemplating relinquishment.’ | 我了知：‘我将观舍离而入息’，我了知：‘我将观舍离而出息’。 |
| Yañhi taṁ, bhikkhave, sammā vadamāno vadeyya— | Bhikkhus, if one would rightly say of anything— | 诸比丘，若人欲正说任何事物—— |
| ariyavihāro itipi, brahmavihāro itipi, tathāgatavihāro itipi. | ‘It is a noble abiding,’ or ‘It is a divine abiding,’ or ‘It is a Tathāgata’s abiding’— | ‘其为圣住’，或‘其为梵住’，或‘其为如来住’—— |
| Ānāpānassatisamādhiṁ sammā vadamāno vadeyya— | one would rightly say that of the concentration of mindfulness of breathing— | 彼当正说安那般那念定—— |
| ariyavihāro itipi, brahmavihāro itipi, tathāgatavihāro itipi. | ‘It is a noble abiding,’ or ‘It is a divine abiding,’ or ‘It is a Tathāgata’s abiding.’ | ‘其为圣住’，或‘其为梵住’，或‘其为如来住’。 |
| Ye te, bhikkhave, bhikkhū sekhā appattamānasā anuttaraṁ yogakkhemaṁ patthayamānā viharanti, tesaṁ ānāpānassatisamādhi bhāvito bahulīkato āsavānaṁ khayāya saṁvattati. | Those bhikkhus, bhikkhus, who are trainees, whose minds have not yet attained their goal, who are aspiring to the unsurpassed security from bondage, for them the concentration of mindfulness of breathing, when developed and cultivated, leads to the destruction of the taints. | 彼等比丘，诸比丘，为学人，心未达其的，希求无上离轭安稳者，于彼等，安那般那念定，若修习、培育，引至漏尽。 |
| Ye ca kho te, bhikkhave, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā, tesaṁ ānāpānassatisamādhi bhāvito bahulīkato diṭṭheva dhamme sukhavihārāya ceva saṁvattati satisampajaññāya ca. | And those bhikkhus, bhikkhus, who are arahants, whose taints are destroyed, who have lived the holy life, done what had to be done, laid down the burden, attained their own goal, who have utterly destroyed the fetters of existence, who are liberated by perfect knowledge, for them the concentration of mindfulness of breathing, when developed and cultivated, leads to a pleasant abiding here and now, and to mindfulness and clear comprehension. | 而彼等比丘，诸比丘，为阿罗汉，漏已尽，梵行已立，所作已办，重担已卸，己利已达，有结已尽，由正智解脱者，于彼等，安那般那念定，若修习、培育，引至今生乐住，及念与正知。 |
| Yañhi taṁ, bhikkhave, sammā vadamāno vadeyya— | Bhikkhus, if one would rightly say of anything— | 诸比丘，若人欲正说任何事物—— |
| ariyavihāro itipi, brahmavihāro itipi, tathāgatavihāro itipi. | ‘It is a noble abiding,’ or ‘It is a divine abiding,’ or ‘It is a Tathāgata’s abiding’— | ‘其为圣住’，或‘其为梵住’，或‘其为如来住’—— |
| Ānāpānassatisamādhiṁ sammā vadamāno vadeyya— | one would rightly say that of the concentration of mindfulness of breathing— | 彼当正说安那般那念定—— |
| ariyavihāro itipi, brahmavihāro itipi, tathāgatavihāro itipīti. | ‘It is a noble abiding,’ or ‘It is a divine abiding,’ or ‘It is a Tathāgata’s abiding.’ | ‘其为圣住’，或‘其为梵住’，或‘其为如来住’。 |
| Iminā kho etaṁ, āvuso mahānāma, pariyāyena veditabbaṁ, yathā— | It is in this way, friend Mahānāma, that this is to be understood, that— | 如是，友摩诃男，此应如是理解，即—— |
| aññova sekho vihāro, añño tathāgatavihāro”ti. | the trainee’s abiding is different, and the Tathāgata’s abiding is different.” | 学人之住异，如来之住亦异。” |
| Dutiyaṁ. | Second. | 第二。 |
54.13 - SN 54.13 Paṭhamaānanda: First Ānanda Sutta
| --- SN54.13 - Paṭhamaānandasutta --- | --- SN54.13 - First Ānanda Sutta --- | --- SN54.13 - 初阿难经 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: | Then Venerable Ānanda approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. When Venerable Ānanda was sitting to one side, he said to the Blessed One: | 尔时，尊者阿难诣薄伽梵所；至已，礼敬薄伽梵，坐于一面。尊者阿难坐于一面时，白薄伽梵言： |
| “atthi nu kho, bhante, ekadhammo bhāvito bahulīkato cattāro dhamme paripūreti, cattāro dhammā bhāvitā bahulīkatā satta dhamme paripūrenti, satta dhammā bhāvitā bahulīkatā dve dhamme paripūrentī”ti? | “Bhante, is there one state which, when developed and cultivated, fulfills four states, and the four states, when developed and cultivated, fulfill seven states, and the seven states, when developed and cultivated, fulfill two states?” | “尊者，岂有一法，若修习、培育，则圆满四法，而四法，若修习、培育，则圆满七法，而七法，若修习、培育，则圆满二法耶？” |
| “Atthi kho, ānanda, ekadhammo bhāvito bahulīkato cattāro dhamme paripūreti, cattāro dhammā bhāvitā bahulīkatā satta dhamme paripūrenti, satta dhammā bhāvitā bahulīkatā dve dhamme paripūrentī”ti. | “Yes, Ānanda, there is one state which, when developed and cultivated, fulfills four states, and the four states, when developed and cultivated, fulfill seven states, and the seven states, when developed and cultivated, fulfill two states.” | “然，阿难，有一法，若修习、培育，则圆满四法，而四法，若修习、培育，则圆满七法，而七法，若修习、培育，则圆满二法。” |
| “Katamo pana, bhante, ekadhammo bhāvito bahulīkato cattāro dhamme paripūreti, cattāro dhammā bhāvitā bahulīkatā satta dhamme paripūrenti, satta dhammā bhāvitā bahulīkatā dve dhamme paripūrentī”ti? | “And what, Bhante, is that one state which, when developed and cultivated, fulfills four states, and the four states, when developed and cultivated, fulfill seven states, and the seven states, when developed and cultivated, fulfill two states?” | “尊者，何者为彼一法，若修习、培育，则圆满四法，而四法，若修习、培育，则圆满七法，而七法，若修习、培育，则圆满二法耶？” |
| “Ānāpānassatisamādhi kho, ānanda, ekadhammo bhāvito bahulīkato cattāro satipaṭṭhāne paripūreti, cattāro satipaṭṭhānā bhāvitā bahulīkatā satta bojjhaṅge paripūrenti, satta bojjhaṅgā bhāvitā bahulīkatā vijjāvimuttiṁ paripūrenti. | “The concentration of mindfulness of breathing, Ānanda, is one state which, when developed and cultivated, fulfills the four establishments of mindfulness; the four establishments of mindfulness, when developed and cultivated, fulfill the seven factors of enlightenment; the seven factors of enlightenment, when developed and cultivated, fulfill true knowledge and liberation. | “阿难，安那般那念定为一法，若修习、培育，则圆满四念处；四念处，若修习、培育，则圆满七觉支；七觉支，若修习、培育，则圆满明与解脱。 |
| Kathaṁ bhāvito, ānanda, ānāpānassatisamādhi kathaṁ bahulīkato cattāro satipaṭṭhāne paripūreti? | How, Ānanda, is the concentration of mindfulness of breathing developed, how cultivated, so that it fulfills the four establishments of mindfulness? | 阿难，云何修习、培育安那般那念定，令其圆满四念处？ |
| Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. | Here, Ānanda, a bhikkhu, having gone to the forest or to the root of a tree or to an empty hut, sits down, having folded his legs crosswise, set his body erect, and established mindfulness in front of him. | 于此，阿难，比丘往森林、或树下、或空闲处，结跏趺坐，身正直，置念于前。 |
| So satova assasati, satova passasati. | Mindful he breathes in, mindful he breathes out. | 具念而入息，具念而出息。 |
| Dīghaṁ vā assasanto ‘dīghaṁ assasāmī’ti pajānāti, dīghaṁ vā passasanto ‘dīghaṁ passasāmī’ti pajānāti …pe… | Breathing in long, he understands: ‘I breathe in long’; breathing out long, he understands: ‘I breathe out long’ …pe… | 入息长，了知：‘我入息长’；出息长，了知：‘我出息长’…pe… |
| ‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati. | He trains himself: ‘I shall breathe in contemplating relinquishment’; he trains himself: ‘I shall breathe out contemplating relinquishment.’ | 彼学：‘我将观舍离而入息’；彼学：‘我将观舍离而出息’。 |
| Yasmiṁ samaye, ānanda, bhikkhu dīghaṁ vā assasanto ‘dīghaṁ assasāmī’ti pajānāti, dīghaṁ vā passasanto ‘dīghaṁ passasāmī’ti pajānāti; | Ānanda, at what time does a bhikkhu breathing in long understand: ‘I breathe in long,’ breathing out long understand: ‘I breathe out long’; | 阿难，于何时，比丘入息长了知：‘我入息长’，出息长了知：‘我出息长’； |
| rassaṁ vā …pe… | breathing in short …pe… | 入息短…pe… |
| ‘passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati— | train himself: ‘I shall breathe in tranquilizing the bodily formation,’ train himself: ‘I shall breathe out tranquilizing the bodily formation’— | 学：‘我将寂止身行而入息’，学：‘我将寂止身行而出息’—— |
| kāye kāyānupassī, ānanda, bhikkhu tasmiṁ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | At that time, Ānanda, the bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure concerning the world. | 于彼时，阿难，比丘于身住身观念，热诚，正知，具念，除世间贪忧。 |
| Taṁ kissa hetu? | For what reason? | 何以故？ |
| Kāyaññatarāhaṁ, ānanda, etaṁ vadāmi, yadidaṁ—assāsapassāsaṁ. | Ānanda, I say that a certain thing belonging to the body is this—in-breaths and out-breaths. | 阿难，我说，属于身之某物即此——入息与出息。 |
| Tasmātihānanda, kāye kāyānupassī bhikkhu tasmiṁ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | Therefore, Ānanda, at that time the bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure concerning the world. | 是故，阿难，于彼时，比丘于身住身观念，热诚，正知，具念，除世间贪忧。 |
| Yasmiṁ samaye, ānanda, bhikkhu ‘pītippaṭisaṁvedī assasissāmī’ti sikkhati, | Ānanda, at what time does a bhikkhu train himself: ‘I shall breathe in experiencing rapture,’ | 阿难，于何时，比丘学：‘我将体验喜而入息’， |
| sukhappaṭisaṁvedī …pe… | experiencing happiness …pe… | 体验乐…pe… |
| cittasaṅkhārappaṭisaṁvedī … | experiencing the mental formation … | 体验心行… |
| ‘passambhayaṁ cittasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ cittasaṅkhāraṁ passasissāmī’ti sikkhati— | train himself: ‘I shall breathe in tranquilizing the mental formation,’ train himself: ‘I shall breathe out tranquilizing the mental formation’— | 学：‘我将寂止心行而入息’，学：‘我将寂止心行而出息’—— |
| vedanāsu vedanānupassī, ānanda, bhikkhu tasmiṁ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | At that time, Ānanda, the bhikkhu dwells contemplating feelings in feelings, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure concerning the world. | 于彼时，阿难，比丘于受住受观念，热诚，正知，具念，除世间贪忧。 |
| Taṁ kissa hetu? | For what reason? | 何以故？ |
| Vedanāññatarāhaṁ, ānanda, etaṁ vadāmi, yadidaṁ—assāsapassāsānaṁ sādhukaṁ manasikāraṁ. | Ānanda, I say that a certain thing belonging to feelings is this—careful attention to in-breaths and out-breaths. | 阿难，我说，属于受之某物即此——对入息与出息之善作意。 |
| Tasmātihānanda, vedanāsu vedanānupassī bhikkhu tasmiṁ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | Therefore, Ānanda, at that time the bhikkhu dwells contemplating feelings in feelings, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure concerning the world. | 是故，阿难，于彼时，比丘于受住受观念，热诚，正知，具念，除世间贪忧。 |
| Yasmiṁ samaye, ānanda, bhikkhu ‘cittappaṭisaṁvedī assasissāmī’ti sikkhati, ‘cittappaṭisaṁvedī passasissāmī’ti sikkhati; | Ānanda, at what time does a bhikkhu train himself: ‘I shall breathe in experiencing the mind,’ train himself: ‘I shall breathe out experiencing the mind’; | 阿难，于何时，比丘学：‘我将体验心而入息’，学：‘我将体验心而出息’； |
| abhippamodayaṁ cittaṁ …pe… | gladdening the mind …pe… | 令心喜悦…pe… |
| samādahaṁ cittaṁ … | concentrating the mind … | 令心专注… |
| ‘vimocayaṁ cittaṁ assasissāmī’ti sikkhati, ‘vimocayaṁ cittaṁ passasissāmī’ti sikkhati— | train himself: ‘I shall breathe in liberating the mind,’ train himself: ‘I shall breathe out liberating the mind’— | 学：‘我将令心解脱而入息’，学：‘我将令心解脱而出息’—— |
| citte cittānupassī, ānanda, bhikkhu tasmiṁ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | At that time, Ānanda, the bhikkhu dwells contemplating the mind in the mind, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure concerning the world. | 于彼时，阿难，比丘于心住心观念，热诚，正知，具念，除世间贪忧。 |
| Taṁ kissa hetu? | For what reason? | 何以故？ |
| Nāhaṁ, ānanda, muṭṭhassatissa asampajānassa ānāpānassatisamādhibhāvanaṁ vadāmi. | Ānanda, I do not say that the development of the concentration of mindfulness of breathing is for one who is unmindful and not clearly comprehending. | 阿难，我不说安那般那念定之修习为失念、不正知者所为。 |
| Tasmātihānanda, citte cittānupassī bhikkhu tasmiṁ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | Therefore, Ānanda, at that time the bhikkhu dwells contemplating the mind in the mind, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure concerning the world. | 是故，阿难，于彼时，比丘于心住心观念，热诚，正知，具念，除世间贪忧。 |
| Yasmiṁ samaye, ānanda, bhikkhu aniccānupassī …pe… | Ānanda, at what time does a bhikkhu contemplate impermanence …pe… | 阿难，于何时，比丘观无常…pe… |
| virāgānupassī … | dispassion … | 离欲… |
| nirodhānupassī … | cessation … | 灭尽… |
| ‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati— | train himself: ‘I shall breathe in contemplating relinquishment,’ train himself: ‘I shall breathe out contemplating relinquishment’— | 学：‘我将观舍离而入息’，学：‘我将观舍离而出息’—— |
| dhammesu dhammānupassī, ānanda, bhikkhu tasmiṁ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | At that time, Ānanda, the bhikkhu dwells contemplating dhammas in dhammas, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure concerning the world. | 于彼时，阿难，比丘于法住法观念，热诚，正知，具念，除世间贪忧。 |
| So yaṁ taṁ hoti abhijjhādomanassānaṁ pahānaṁ taṁ paññāya disvā sādhukaṁ ajjhupekkhitā hoti. | And having seen with wisdom the abandoning of covetousness and displeasure, he becomes well in equanimity concerning it. | 并以慧见贪忧之断，彼于此善住于舍。 |
| Tasmātihānanda, dhammesu dhammānupassī bhikkhu tasmiṁ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | Therefore, Ānanda, at that time the bhikkhu dwells contemplating dhammas in dhammas, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure concerning the world. | 是故，阿难，于彼时，比丘于法住法观念，热诚，正知，具念，除世间贪忧。 |
| Evaṁ bhāvito kho, ānanda, ānāpānassatisamādhi evaṁ bahulīkato cattāro satipaṭṭhāne paripūreti. | It is in this way, Ānanda, that the concentration of mindfulness of breathing, when developed and cultivated, fulfills the four establishments of mindfulness. | 如是，阿难，安那般那念定，若修习、培育，则圆满四念处。 |
| Kathaṁ bhāvitā cānanda, cattāro satipaṭṭhānā kathaṁ bahulīkatā satta bojjhaṅge paripūrenti? | How, Ānanda, are the four establishments of mindfulness developed, how cultivated, so that they fulfill the seven factors of enlightenment? | 阿难，云何修习、培育四念处，令其圆满七觉支？ |
| Yasmiṁ samaye, ānanda, bhikkhu kāye kāyānupassī viharati— | Ānanda, at what time does a bhikkhu dwell contemplating the body in the body— | 阿难，于何时，比丘于身住身观念—— |
| upaṭṭhitāssa tasmiṁ samaye bhikkhuno sati hoti asammuṭṭhā. | At that time, the bhikkhu’s mindfulness is established, unforgotten. | 于彼时，比丘之念建立，不忘。 |
| Yasmiṁ samaye, ānanda, bhikkhuno upaṭṭhitā sati hoti asammuṭṭhā—satisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, satisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, satisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. | At what time, Ānanda, is the bhikkhu’s mindfulness established, unforgotten—at that time, the mindfulness factor of enlightenment is aroused for the bhikkhu, at that time the bhikkhu develops the mindfulness factor of enlightenment, at that time the mindfulness factor of enlightenment goes to the fulfillment of development for the bhikkhu. | 阿难，于何时，比丘之念建立，不忘——于彼时，念觉支于比丘生起，于彼时，比丘修习念觉支，于彼时，念觉支于比丘趣向修习圆满。 |
| So tathā sato viharanto taṁ dhammaṁ paññāya pavicinati pavicarati parivīmaṁsamāpajjati. | While he dwells thus mindful, he investigates, examines, and makes a thorough inquiry into that state with wisdom. | 彼如是具念而住，以慧调查、省察、详究彼法。 |
| Yasmiṁ samaye, ānanda, bhikkhu tathā sato viharanto taṁ dhammaṁ paññāya pavicinati pavicarati parivīmaṁsamāpajjati— | At what time, Ānanda, does a bhikkhu dwelling thus mindful investigate, examine, and make a thorough inquiry into that state with wisdom— | 阿难，于何时，比丘如是具念而住，以慧调查、省察、详究彼法—— |
| dhammavicayasambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, dhammavicayasambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, dhammavicayasambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. | at that time, the investigation-of-states factor of enlightenment is aroused for the bhikkhu, at that time the bhikkhu develops the investigation-of-states factor of enlightenment, at that time the investigation-of-states factor of enlightenment goes to the fulfillment of development for the bhikkhu. | 于彼时，择法觉支于比丘生起，于彼时，比丘修习择法觉支，于彼时，择法觉支于比丘趣向修习圆满。 |
| Tassa taṁ dhammaṁ paññāya pavicinato pavicarato parivīmaṁsamāpajjato āraddhaṁ hoti vīriyaṁ asallīnaṁ. | While he investigates, examines, and makes a thorough inquiry into that state with wisdom, his energy is aroused, unslackened. | 彼调查、省察、详究彼法时，其精进生起，不懈。 |
| Yasmiṁ samaye, ānanda, bhikkhuno taṁ dhammaṁ paññāya pavicinato pavicarato parivīmaṁsamāpajjato āraddhaṁ hoti vīriyaṁ asallīnaṁ— | At what time, Ānanda, is the bhikkhu’s energy aroused, unslackened, while he investigates, examines, and makes a thorough inquiry into that state with wisdom— | 阿难，于何时，比丘之精进生起，不懈，当彼调查、省察、详究彼法时—— |
| vīriyasambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, vīriyasambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, vīriyasambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. | at that time, the energy factor of enlightenment is aroused for the bhikkhu, at that time the bhikkhu develops the energy factor of enlightenment, at that time the energy factor of enlightenment goes to the fulfillment of development for the bhikkhu. | 于彼时，精进觉支于比丘生起，于彼时，比丘修习精进觉支，于彼时，精进觉支于比丘趣向修习圆满。 |
| Āraddhavīriyassa uppajjati pīti nirāmisā. | For one whose energy is aroused, unworldly rapture arises. | 于精进生起者，非世间之喜生起。 |
| Yasmiṁ samaye, ānanda, bhikkhuno āraddhavīriyassa uppajjati pīti nirāmisā— | At what time, Ānanda, does unworldly rapture arise for the bhikkhu whose energy is aroused— | 阿难，于何时，非世间之喜于精进生起之比丘生起—— |
| pītisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, pītisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, pītisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. | at that time, the rapture factor of enlightenment is aroused for the bhikkhu, at that time the bhikkhu develops the rapture factor of enlightenment, at that time the rapture factor of enlightenment goes to the fulfillment of development for the bhikkhu. | 于彼时，喜觉支于比丘生起，于彼时，比丘修习喜觉支，于彼时，喜觉支于比丘趣向修习圆满。 |
| Pītimanassa kāyopi passambhati, cittampi passambhati. | For one whose mind is rapturous, the body also becomes tranquil, the mind also becomes tranquil. | 于心喜悦者，身亦轻安，心亦轻安。 |
| Yasmiṁ samaye, ānanda, bhikkhuno pītimanassa kāyopi passambhati, cittampi passambhati— | At what time, Ānanda, do both the bhikkhu’s body and mind become tranquil when his mind is rapturous— | 阿难，于何时，比丘之心喜悦时，其身与心皆轻安—— |
| passaddhisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, passaddhisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, passaddhisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. | at that time, the tranquility factor of enlightenment is aroused for the bhikkhu, at that time the bhikkhu develops the tranquility factor of enlightenment, at that time the tranquility factor of enlightenment goes to the fulfillment of development for the bhikkhu. | 于彼时，轻安觉支于比丘生起，于彼时，比丘修习轻安觉支，于彼时，轻安觉支于比丘趣向修习圆满。 |
| Passaddhakāyassa sukhino cittaṁ samādhiyati. | For one whose body is tranquil and who is happy, the mind becomes concentrated. | 于身轻安而乐者，心则专注。 |
| Yasmiṁ samaye, ānanda, bhikkhuno passaddhakāyassa sukhino cittaṁ samādhiyati— | At what time, Ānanda, does the bhikkhu’s mind become concentrated when his body is tranquil and he is happy— | 阿难，于何时，比丘之身轻安而乐时，心则专注—— |
| samādhisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, samādhisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, samādhisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. | at that time, the concentration factor of enlightenment is aroused for the bhikkhu, at that time the bhikkhu develops the concentration factor of enlightenment, at that time the concentration factor of enlightenment goes to the fulfillment of development for the bhikkhu. | 于彼时，定觉支于比丘生起，于彼时，比丘修习定觉支，于彼时，定觉支于比丘趣向修习圆满。 |
| So tathāsamāhitaṁ cittaṁ sādhukaṁ ajjhupekkhitā hoti. | He then closely watches the mind thus concentrated with equanimity. | 彼以舍密切观察如是专注之心。 |
| Yasmiṁ samaye, ānanda, bhikkhu tathāsamāhitaṁ cittaṁ sādhukaṁ ajjhupekkhitā hoti— | At what time, Ānanda, does the bhikkhu closely watch the mind thus concentrated with equanimity— | 阿难，于何时，比丘以舍密切观察如是专注之心—— |
| upekkhāsambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, upekkhāsambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, upekkhāsambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. | at that time, the equanimity factor of enlightenment is aroused for the bhikkhu, at that time the bhikkhu develops the equanimity factor of enlightenment, at that time the equanimity factor of enlightenment goes to the fulfillment of development for the bhikkhu. | 于彼时，舍觉支于比丘生起，于彼时，比丘修习舍觉支，于彼时，舍觉支于比丘趣向修习圆满。 |
| Yasmiṁ samaye, ānanda, bhikkhu vedanāsu …pe… | Ānanda, at what time does a bhikkhu dwell contemplating feelings …pe… | 阿难，于何时，比丘于受观念…pe… |
| citte …pe… | the mind …pe… | 心…pe… |
| dhammesu dhammānupassī viharati— | dhammas in dhammas— | 于法住法观念—— |
| upaṭṭhitāssa tasmiṁ samaye bhikkhuno sati hoti asammuṭṭhā. | At that time, the bhikkhu’s mindfulness is established, unforgotten. | 于彼时，比丘之念建立，不忘。 |
| Yasmiṁ samaye, ānanda, bhikkhuno upaṭṭhitā sati hoti asammuṭṭhā— | At what time, Ānanda, is the bhikkhu’s mindfulness established, unforgotten— | 阿难，于何时，比丘之念建立，不忘—— |
| satisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, satisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, satisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. | at that time, the mindfulness factor of enlightenment is aroused for the bhikkhu, at that time the bhikkhu develops the mindfulness factor of enlightenment, at that time the mindfulness factor of enlightenment goes to the fulfillment of development for the bhikkhu. | 于彼时，念觉支于比丘生起，于彼时，比丘修习念觉支，于彼时，念觉支于比丘趣向修习圆满。 |
| (Yathā paṭhamaṁ satipaṭṭhānaṁ, evaṁ vitthāretabbaṁ.) | (To be elaborated like the first establishment of mindfulness.) | （应如初念处广说。） |
| So tathāsamāhitaṁ cittaṁ sādhukaṁ ajjhupekkhitā hoti. | He then closely watches the mind thus concentrated with equanimity. | 彼以舍密切观察如是专注之心。 |
| Yasmiṁ samaye, ānanda, bhikkhu tathāsamāhitaṁ cittaṁ sādhukaṁ ajjhupekkhitā hoti— | At what time, Ānanda, does the bhikkhu closely watch the mind thus concentrated with equanimity— | 阿难，于何时，比丘以舍密切观察如是专注之心—— |
| upekkhāsambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, upekkhāsambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, upekkhāsambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. | at that time, the equanimity factor of enlightenment is aroused for the bhikkhu, at that time the bhikkhu develops the equanimity factor of enlightenment, at that time the equanimity factor of enlightenment goes to the fulfillment of development for the bhikkhu. | 于彼时，舍觉支于比丘生起，于彼时，比丘修习舍觉支，于彼时，舍觉支于比丘趣向修习圆满。 |
| Evaṁ bhāvitā kho, ānanda, cattāro satipaṭṭhānā evaṁ bahulīkatā satta bojjhaṅge paripūrenti. | It is in this way, Ānanda, that the four establishments of mindfulness, when developed and cultivated, fulfill the seven factors of enlightenment. | 如是，阿难，四念处，若修习、培育，则圆满七觉支。 |
| Kathaṁ bhāvitā, ānanda, satta bojjhaṅgā kathaṁ bahulīkatā vijjāvimuttiṁ paripūrenti? | How, Ānanda, are the seven factors of enlightenment developed, how cultivated, so that they fulfill true knowledge and liberation? | 阿难，云何修习、培育七觉支，令其圆满明与解脱？ |
| Idhānanda, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ, | Here, Ānanda, a bhikkhu develops the mindfulness factor of enlightenment reliant on seclusion, reliant on dispassion, reliant on cessation, culminating in relinquishment; | 于此，阿难，比丘修习念觉支，依远离，依离欲，依息灭，回向于舍； |
| dhammavicayasambojjhaṅgaṁ bhāveti …pe… | he develops the investigation-of-states factor of enlightenment …pe… | 彼修习择法觉支…pe… |
| upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. | he develops the equanimity factor of enlightenment reliant on seclusion, reliant on dispassion, reliant on cessation, culminating in relinquishment. | 彼修习舍觉支，依远离，依离欲，依息灭，回向于舍。 |
| Evaṁ bhāvitā kho, ānanda, satta bojjhaṅgā evaṁ bahulīkatā vijjāvimuttiṁ paripūrentī”ti. | It is in this way, Ānanda, that the seven factors of enlightenment, when developed and cultivated, fulfill true knowledge and liberation.” | 如是，阿难，七觉支，若修习、培育，则圆满明与解脱。” |
| Tatiyaṁ. | Third. | 第三。 |
54.14 - SN 54.14 Dutiyaānanda: Second Ānanda Sutta
| --- SN54.14 - Dutiyaānandasutta --- | --- SN54.14 - Second Ānanda Sutta --- | --- SN54.14 - 第二阿难经 --- |
| Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ ānandaṁ bhagavā etadavoca: | Then Venerable Ānanda approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. When Venerable Ānanda was sitting to one side, the Blessed One said to him: | 尔时，尊者阿难诣薄伽梵所；至已，礼敬薄伽梵，坐于一面。尊者阿难坐于一面时，薄伽梵告彼曰： |
| “atthi nu kho, ānanda, ekadhammo bhāvito bahulīkato cattāro dhamme paripūreti, cattāro dhammā bhāvitā bahulīkatā satta dhamme paripūrenti, satta dhammā bhāvitā bahulīkatā dve dhamme paripūrentī”ti. | “Ānanda, is there one state which, when developed and cultivated, fulfills four states, and the four states, when developed and cultivated, fulfill seven states, and the seven states, when developed and cultivated, fulfill two states?” | “阿难，岂有一法，若修习、培育，则圆满四法，而四法，若修习、培育，则圆满七法，而七法，若修习、培育，则圆满二法耶？” |
| “Bhagavaṁmūlakā no, bhante, dhammā …pe… | Our teachings, Bhante, are rooted in the Blessed One…. | 我等之教，尊者，根于薄伽梵…。 |
| “atthānanda, ekadhammo bhāvito bahulīkato cattāro dhamme paripūreti, cattāro dhammā bhāvitā bahulīkatā satta dhamme paripūrenti, satta dhammā bhāvitā bahulīkatā dve dhamme paripūrenti. | “Yes, Ānanda, there is one state which, when developed and cultivated, fulfills four states, and the four states, when developed and cultivated, fulfill seven states, and the seven states, when developed and cultivated, fulfill two states. | “然，阿难，有一法，若修习、培育，则圆满四法，而四法，若修习、培育，则圆满七法，而七法，若修习、培育，则圆满二法。 |
| Katamo cānanda, ekadhammo bhāvito bahulīkato cattāro dhamme paripūreti, cattāro dhammā bhāvitā bahulīkatā satta dhamme paripūrenti, satta dhammā bhāvitā bahulīkatā dve dhamme paripūrenti? | And what, Ānanda, is that one state which, when developed and cultivated, fulfills four states, and the four states, when developed and cultivated, fulfill seven states, and the seven states, when developed and cultivated, fulfill two states? | 阿难，何者为彼一法，若修习、培育，则圆满四法，而四法，若修习、培育，则圆满七法，而七法，若修习、培育，则圆满二法耶？ |
| Ānāpānassatisamādhi, ānanda, ekadhammo bhāvito bahulīkato cattāro satipaṭṭhāne paripūreti, cattāro satipaṭṭhānā bhāvitā bahulīkatā satta bojjhaṅge paripūrenti, satta bojjhaṅgā bhāvitā bahulīkatā vijjāvimuttiṁ paripūrentīti. | The concentration of mindfulness of breathing, Ānanda, is one state which, when developed and cultivated, fulfills the four establishments of mindfulness; the four establishments of mindfulness, when developed and cultivated, fulfill the seven factors of enlightenment; the seven factors of enlightenment, when developed and cultivated, fulfill true knowledge and liberation. | 阿难，安那般那念定为一法，若修习、培育，则圆满四念处；四念处，若修习、培育，则圆满七觉支；七觉支，若修习、培育，则圆满明与解脱。 |
| Kathaṁ bhāvito cānanda, ānāpānassatisamādhi, kathaṁ bahulīkato cattāro satipaṭṭhāne paripūreti? | How, Ānanda, is the concentration of mindfulness of breathing developed, how cultivated, so that it fulfills the four establishments of mindfulness? | 阿难，云何修习、培育安那般那念定，令其圆满四念处？ |
| Idhānanda, bhikkhu araññagato vā …pe… | Here, Ānanda, a bhikkhu, having gone to the forest or to a tree root …pe… | 于此，阿难，比丘往森林、或树下…pe… |
| evaṁ bhāvitā kho, ānanda, satta bojjhaṅgā evaṁ bahulīkatā vijjāvimuttiṁ paripūrentī”ti. | It is in this way, Ānanda, that the seven factors of enlightenment, when developed and cultivated, fulfill true knowledge and liberation.” | 如是，阿难，七觉支，若修习、培育，则圆满明与解脱。” |
| Catutthaṁ. | Fourth. | 第四。 |
54.15 - SN 54.15 Paṭhamabhikkhu: First Bhikkhu Sutta
| --- SN54.15 - Paṭhamabhikkhusutta --- | --- SN54.15 - First Bhikkhu Sutta --- | --- SN54.15 - 初比丘经 --- |
| Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: | Then a number of bhikkhus approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. When those bhikkhus were sitting to one side, they said to the Blessed One: | 尔时，众多比丘诣薄伽梵所；至已，礼敬薄伽梵，坐于一面。彼诸比丘坐于一面时，白薄伽梵言： |
| “atthi nu kho, bhante, ekadhammo bhāvito bahulīkato cattāro dhamme paripūreti, cattāro dhammā bhāvitā bahulīkatā satta dhamme paripūrenti, satta dhammā bhāvitā bahulīkatā dve dhamme paripūrentī”ti? | “Bhante, is there one state which, when developed and cultivated, fulfills four states, and the four states, when developed and cultivated, fulfill seven states, and the seven states, when developed and cultivated, fulfill two states?” | “尊者，岂有一法，若修习、培育，则圆满四法，而四法，若修习、培育，则圆满七法，而七法，若修习、培育，则圆满二法耶？” |
| “Atthi kho, bhikkhave, ekadhammo bhāvito bahulīkato cattāro dhamme paripūreti, cattāro dhammā bhāvitā bahulīkatā satta dhamme paripūrenti, satta dhammā bhāvitā bahulīkatā dve dhamme paripūrentī”ti. | “Yes, bhikkhus, there is one state which, when developed and cultivated, fulfills four states, and the four states, when developed and cultivated, fulfill seven states, and the seven states, when developed and cultivated, fulfill two states.” | “然，诸比丘，有一法，若修习、培育，则圆满四法，而四法，若修习、培育，则圆满七法，而七法，若修习、培育，则圆满二法。” |
| “Katamo pana, bhante, ekadhammo bhāvito bahulīkato cattāro dhamme paripūreti, cattāro dhammā bhāvitā bahulīkatā satta dhamme paripūrenti, satta dhammā bhāvitā bahulīkatā dve dhamme paripūrentī”ti? | “And what, Bhante, is that one state which, when developed and cultivated, fulfills four states, and the four states, when developed and cultivated, fulfill seven states, and the seven states, when developed and cultivated, fulfill two states?” | “尊者，何者为彼一法，若修习、培育，则圆满四法，而四法，若修习、培育，则圆满七法，而七法，若修习、培育，则圆满二法耶？” |
| “Ānāpānassatisamādhi kho, bhikkhave, ekadhammo bhāvito bahulīkato cattāro satipaṭṭhāne paripūreti, cattāro satipaṭṭhānā bhāvitā bahulīkatā satta bojjhaṅge paripūrenti, satta bojjhaṅgā bhāvitā bahulīkatā vijjāvimuttiṁ paripūrentīti. | “The concentration of mindfulness of breathing, bhikkhus, is one state which, when developed and cultivated, fulfills the four establishments of mindfulness; the four establishments of mindfulness, when developed and cultivated, fulfill the seven factors of enlightenment; the seven factors of enlightenment, when developed and cultivated, fulfill true knowledge and liberation. | “诸比丘，安那般那念定为一法，若修习、培育，则圆满四念处；四念处，若修习、培育，则圆满七觉支；七觉支，若修习、培育，则圆满明与解脱。 |
| Kathaṁ bhāvito ca, bhikkhave, ānāpānassatisamādhi kathaṁ bahulīkato cattāro satipaṭṭhāne paripūreti? | And how, bhikkhus, is the concentration of mindfulness of breathing developed, how cultivated, so that it fulfills the four establishments of mindfulness? | 诸比丘，云何修习、培育安那般那念定，令其圆满四念处？ |
| Idha, bhikkhave, bhikkhu araññagato vā …pe… | Here, bhikkhus, a bhikkhu, having gone to the forest or to a tree root …pe… | 于此，诸比丘，比丘往森林、或树下…pe… |
| evaṁ bhāvitā kho, bhikkhave, satta bojjhaṅgā evaṁ bahulīkatā vijjāvimuttiṁ paripūrentī”ti. | It is in this way, bhikkhus, that the seven factors of enlightenment, when developed and cultivated, fulfill true knowledge and liberation.” | 如是，诸比丘，七觉支，若修习、培育，则圆满明与解脱。” |
54.16 - SN 54.16 Dutiyabhikkhu: Second Bhikkhu Sutta
| --- SN54.16 - Dutiyabhikkhusutta --- | --- SN54.16 - Second Bhikkhu Sutta --- | --- SN54.16 - 第二比丘经 --- |
| Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho te bhikkhū bhagavā etadavoca: | Then a number of bhikkhus approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. When those bhikkhus were sitting to one side, the Blessed One said to them: | 尔时，众多比丘诣薄伽梵所；至已，礼敬薄伽梵，坐于一面。彼诸比丘坐于一面时，薄伽梵告彼等言： |
| “atthi nu kho, bhikkhave, ekadhammo bhāvito bahulīkato cattāro dhamme paripūreti, cattāro dhammā bhāvitā bahulīkatā satta dhamme paripūrenti, satta dhammā bhāvitā bahulīkatā dve dhamme paripūrentī”ti? | “Bhikkhus, is there one state which, when developed and cultivated, fulfills four states, and the four states, when developed and cultivated, fulfill seven states, and the seven states, when developed and cultivated, fulfill two states?” | “诸比丘，岂有一法，若修习、培育，则圆满四法，而四法，若修习、培育，则圆满七法，而七法，若修习、培育，则圆满二法耶？” |
| “Bhagavaṁmūlakā no, bhante, dhammā …pe… bhagavato sutvā bhikkhū dhāressantī”ti. | Our teachings, Bhante, are rooted in the Blessed One …pe… Having heard it from the Blessed One, the bhikkhus will remember it.” | 我等之教，尊者，根于薄伽梵…pe…闻薄伽梵说已，诸比丘当忆持。” |
| “Atthi, bhikkhave, ekadhammo bhāvito bahulīkato cattāro dhamme paripūreti, cattāro dhammā bhāvitā bahulīkatā satta dhamme paripūrenti, satta dhammā bhāvitā bahulīkatā dve dhamme paripūrenti. | “Yes, bhikkhus, there is one state which, when developed and cultivated, fulfills four states, and the four states, when developed and cultivated, fulfill seven states, and the seven states, when developed and cultivated, fulfill two states. | “然，诸比丘，有一法，若修习、培育，则圆满四法，而四法，若修习、培育，则圆满七法，而七法，若修习、培育，则圆满二法。 |
| Katamo ca, bhikkhave, ekadhammo bhāvito bahulīkato cattāro dhamme paripūreti, cattāro dhammā bhāvitā bahulīkatā satta dhamme paripūrenti, satta dhammā bhāvitā bahulīkatā dve dhamme paripūrenti? | And what, bhikkhus, is that one state which, when developed and cultivated, fulfills four states, and the four states, when developed and cultivated, fulfill seven states, and the seven states, when developed and cultivated, fulfill two states? | 诸比丘，何者为彼一法，若修习、培育，则圆满四法，而四法，若修习、培育，则圆满七法，而七法，若修习、培育，则圆满二法耶？ |
| Ānāpānassatisamādhi, bhikkhave, ekadhammo bhāvito bahulīkato cattāro satipaṭṭhāne paripūreti, cattāro satipaṭṭhānā bhāvitā bahulīkatā satta bojjhaṅge paripūrenti, satta bojjhaṅgā bhāvitā bahulīkatā vijjāvimuttiṁ paripūrentīti. | The concentration of mindfulness of breathing, bhikkhus, is one state which, when developed and cultivated, fulfills the four establishments of mindfulness; the four establishments of mindfulness, when developed and cultivated, fulfill the seven factors of enlightenment; the seven factors of enlightenment, when developed and cultivated, fulfill true knowledge and liberation. | 诸比丘，安那般那念定为一法，若修习、培育，则圆满四念处；四念处，若修习、培育，则圆满七觉支；七觉支，若修习、培育，则圆满明与解脱。 |
| Kathaṁ bhāvito ca, bhikkhave, ānāpānassatisamādhi kathaṁ bahulīkato cattāro satipaṭṭhāne paripūreti? | And how, bhikkhus, is the concentration of mindfulness of breathing developed, how cultivated, so that it fulfills the four establishments of mindfulness? | 诸比丘，云何修习、培育安那般那念定，令其圆满四念处？ |
| Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. | Here, bhikkhus, a bhikkhu, having gone to the forest or to the root of a tree or to an empty hut, sits down, having folded his legs crosswise, set his body erect, and established mindfulness in front of him. | 于此，诸比丘，比丘往森林、或树下、或空闲处，结跏趺坐，身正直，置念于前。 |
| So satova assasati, satova passasati …pe… | Mindful he breathes in, mindful he breathes out. …pe… | 具念而入息，具念而出息。…pe… |
| ‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati. | He trains himself: ‘I shall breathe in contemplating relinquishment’; he trains himself: ‘I shall breathe out contemplating relinquishment.’ | 彼学：‘我将观舍离而入息’；彼学：‘我将观舍离而出息’。 |
| Yasmiṁ samaye, bhikkhave, bhikkhu dīghaṁ vā assasanto ‘dīghaṁ assasāmī’ti pajānāti, dīghaṁ vā passasanto ‘dīghaṁ passasāmī’ti pajānāti, rassaṁ vā assasanto ‘rassaṁ assasāmī’ti pajānāti …pe… | At what time, bhikkhus, does a bhikkhu breathing in long understand: ‘I breathe in long,’ breathing out long understand: ‘I breathe out long,’ breathing in short understand: ‘I breathe in short’ …pe… | 于何时，诸比丘，比丘入息长了知：‘我入息长’，出息长了知：‘我出息长’，入息短了知：‘我入息短’…pe… |
| sabbakāyappaṭisaṁvedī …pe… | experiencing the whole body …pe… | 体验全身…pe… |
| ‘passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati— | train himself: ‘I shall breathe in tranquilizing the bodily formation,’ train himself: ‘I shall breathe out tranquilizing the bodily formation’— | 学：‘我将寂止身行而入息’，学：‘我将寂止身行而出息’—— |
| kāye kāyānupassī, bhikkhave, bhikkhu tasmiṁ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | At that time, bhikkhus, the bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure concerning the world. | 于彼时，诸比丘，比丘于身住身观念，热诚，正知，具念，除世间贪忧。 |
| Taṁ kissa hetu? | For what reason? | 何以故？ |
| Kāyaññatarāhaṁ, bhikkhave, etaṁ vadāmi, yadidaṁ—assāsapassāsaṁ. | Bhikkhus, I say that a certain thing belonging to the body is this—in-breaths and out-breaths. | 诸比丘，我说，属于身之某物即此——入息与出息。 |
| Tasmātiha, bhikkhave, kāye kāyānupassī bhikkhu tasmiṁ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | Therefore, bhikkhus, at that time the bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure concerning the world. | 是故，诸比丘，于彼时，比丘于身住身观念，热诚，正知，具念，除世间贪忧。 |
| Yasmiṁ samaye, bhikkhave, bhikkhu pītippaṭisaṁvedī …pe… | At what time, bhikkhus, does a bhikkhu train himself: ‘I shall breathe in experiencing rapture’ …pe… | 于何时，诸比丘，比丘学：‘我将体验喜而入息’…pe… |
| sukhappaṭisaṁvedī … | experiencing happiness … | 体验乐… |
| cittasaṅkhārappaṭisaṁvedī … | experiencing the mental formation … | 体验心行… |
| ‘passambhayaṁ cittasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ cittasaṅkhāraṁ passasissāmī’ti sikkhati— | train himself: ‘I shall breathe in tranquilizing the mental formation,’ train himself: ‘I shall breathe out tranquilizing the mental formation’— | 学：‘我将寂止心行而入息’，学：‘我将寂止心行而出息’—— |
| vedanāsu vedanānupassī, bhikkhave, bhikkhu tasmiṁ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | At that time, bhikkhus, the bhikkhu dwells contemplating feelings in feelings, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure concerning the world. | 于彼时，诸比丘，比丘于受住受观念，热诚，正知，具念，除世间贪忧。 |
| Taṁ kissa hetu? | For what reason? | 何以故？ |
| Vedanāññatarāhaṁ, bhikkhave, etaṁ vadāmi, yadidaṁ—assāsapassāsānaṁ sādhukaṁ manasikāraṁ. | Bhikkhus, I say that a certain thing belonging to feelings is this—careful attention to in-breaths and out-breaths. | 诸比丘，我说，属于受之某物即此——对入息与出息之善作意。 |
| Tasmātiha, bhikkhave, vedanāsu vedanānupassī bhikkhu tasmiṁ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | Therefore, bhikkhus, at that time the bhikkhu dwells contemplating feelings in feelings, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure concerning the world. | 是故，诸比丘，于彼时，比丘于受住受观念，热诚，正知，具念，除世间贪忧。 |
| Yasmiṁ samaye, bhikkhave, bhikkhu cittappaṭisaṁvedī …pe… | At what time, bhikkhus, does a bhikkhu train himself: ‘I shall breathe in experiencing the mind’ …pe… | 于何时，诸比丘，比丘学：‘我将体验心而入息’…pe… |
| abhippamodayaṁ cittaṁ …pe… | gladdening the mind …pe… | 令心喜悦…pe… |
| ‘samādahaṁ cittaṁ assasissāmī’ti sikkhati, ‘samādahaṁ cittaṁ passasissāmī’ti sikkhati; | train himself: ‘I shall breathe in concentrating the mind,’ train himself: ‘I shall breathe out concentrating the mind’; | 学：‘我将令心专注而入息’，学：‘我将令心专注而出息’； |
| ‘vimocayaṁ cittaṁ assasissāmī’ti sikkhati, ‘vimocayaṁ cittaṁ passasissāmī’ti sikkhati— | train himself: ‘I shall breathe in liberating the mind,’ train himself: ‘I shall breathe out liberating the mind’— | 学：‘我将令心解脱而入息’，学：‘我将令心解脱而出息’—— |
| citte cittānupassī, bhikkhave, bhikkhu tasmiṁ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | At that time, bhikkhus, the bhikkhu dwells contemplating the mind in the mind, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure concerning the world. | 于彼时，诸比丘，比丘于心住心观念，热诚，正知，具念，除世间贪忧。 |
| Taṁ kissa hetu? | For what reason? | 何以故？ |
| Nāhaṁ, bhikkhave, muṭṭhassatissa asampajānassa ānāpānassatisamādhibhāvanaṁ vadāmi. | Bhikkhus, I do not say that the development of the concentration of mindfulness of breathing is for one who is unmindful and not clearly comprehending. | 诸比丘，我不说安那般那念定之修习为失念、不正知者所为。 |
| Tasmātiha, bhikkhave, citte cittānupassī bhikkhu tasmiṁ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | Therefore, bhikkhus, at that time the bhikkhu dwells contemplating the mind in the mind, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure concerning the world. | 是故，诸比丘，于彼时，比丘于心住心观念，热诚，正知，具念，除世间贪忧。 |
| Yasmiṁ samaye, bhikkhave, bhikkhu aniccānupassī …pe… | At what time, bhikkhus, does a bhikkhu contemplate impermanence …pe… | 于何时，诸比丘，比丘观无常…pe… |
| virāgānupassī …pe… | dispassion …pe… | 离欲…pe… |
| nirodhānupassī …pe… | cessation …pe… | 灭尽…pe… |
| ‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati— | train himself: ‘I shall breathe in contemplating relinquishment,’ train himself: ‘I shall breathe out contemplating relinquishment’— | 学：‘我将观舍离而入息’，学：‘我将观舍离而出息’—— |
| dhammesu dhammānupassī, bhikkhave, bhikkhu tasmiṁ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | At that time, bhikkhus, the bhikkhu dwells contemplating dhammas in dhammas, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure concerning the world. | 于彼时，诸比丘，比丘于法住法观念，热诚，正知，具念，除世间贪忧。 |
| So yaṁ taṁ hoti abhijjhādomanassānaṁ pahānaṁ taṁ paññāya disvā sādhukaṁ ajjhupekkhitā hoti. | And having seen with wisdom the abandoning of covetousness and displeasure, he becomes well in equanimity concerning it. | 并以慧见贪忧之断，彼于此善住于舍。 |
| Tasmātiha, bhikkhave, dhammesu dhammānupassī bhikkhu tasmiṁ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. | Therefore, bhikkhus, at that time the bhikkhu dwells contemplating dhammas in dhammas, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure concerning the world. | 是故，诸比丘，于彼时，比丘于法住法观念，热诚，正知，具念，除世间贪忧。 |
| Evaṁ bhāvito kho, bhikkhave, ānāpānassatisamādhi evaṁ bahulīkato cattāro satipaṭṭhāne paripūreti. | It is in this way, bhikkhus, that the concentration of mindfulness of breathing, when developed and cultivated, fulfills the four establishments of mindfulness. | 如是，诸比丘，安那般那念定，若修习、培育，则圆满四念处。 |
| Kathaṁ bhāvitā ca, bhikkhave, cattāro satipaṭṭhānā kathaṁ bahulīkatā satta bojjhaṅge paripūrenti? | And how, bhikkhus, are the four establishments of mindfulness developed, how cultivated, so that they fulfill the seven factors of enlightenment? | 诸比丘，云何修习、培育四念处，令其圆满七觉支？ |
| Yasmiṁ samaye, bhikkhave, bhikkhu kāye kāyānupassī viharati—upaṭṭhitāssa tasmiṁ samaye bhikkhuno sati hoti asammuṭṭhā. | At what time, bhikkhus, does a bhikkhu dwell contemplating the body in the body—the bhikkhu’s mindfulness is established, unforgotten, at that time. | 于何时，诸比丘，比丘于身住身观念——于彼时，比丘之念建立，不忘。 |
| Yasmiṁ samaye, bhikkhave, bhikkhuno upaṭṭhitā sati asammuṭṭhā— | At what time, bhikkhus, is the bhikkhu’s mindfulness established, unforgotten— | 于何时，诸比丘，比丘之念建立，不忘—— |
| satisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, satisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, satisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. | at that time, the mindfulness factor of enlightenment is aroused for the bhikkhu, at that time the bhikkhu develops the mindfulness factor of enlightenment, at that time the mindfulness factor of enlightenment goes to the fulfillment of development for the bhikkhu. | 于彼时，念觉支于比丘生起，于彼时，比丘修习念觉支，于彼时，念觉支于比丘趣向修习圆满。 |
| So tathāsato viharanto taṁ dhammaṁ paññāya pavicinati pavicarati parivīmaṁsamāpajjati. | While he dwells thus mindful, he investigates, examines, and makes a thorough inquiry into that state with wisdom. | 彼如是具念而住，以慧调查、省察、详究彼法。 |
| Yasmiṁ samaye, bhikkhave, bhikkhu tathāsato viharanto taṁ dhammaṁ paññāya pavicinati pavicarati parivīmaṁsamāpajjati— | At what time, bhikkhus, does a bhikkhu dwelling thus mindful investigate, examine, and make a thorough inquiry into that state with wisdom— | 于何时，诸比丘，比丘如是具念而住，以慧调查、省察、详究彼法—— |
| dhammavicayasambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, dhammavicayasambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, dhammavicayasambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. | at that time, the investigation-of-states factor of enlightenment is aroused for the bhikkhu, at that time the bhikkhu develops the investigation-of-states factor of enlightenment, at that time the investigation-of-states factor of enlightenment goes to the fulfillment of development for the bhikkhu. | 于彼时，择法觉支于比丘生起，于彼时，比丘修习择法觉支，于彼时，择法觉支于比丘趣向修习圆满。 |
| Tassa taṁ dhammaṁ paññāya pavicinato pavicarato parivīmaṁsamāpajjato āraddhaṁ hoti vīriyaṁ asallīnaṁ. | While he investigates, examines, and makes a thorough inquiry into that state with wisdom, his energy is aroused, unslackened. | 彼调查、省察、详究彼法时，其精进生起，不懈。 |
| Yasmiṁ samaye, bhikkhave, bhikkhuno taṁ dhammaṁ paññāya pavicinato pavicarato parivīmaṁsamāpajjato āraddhaṁ hoti vīriyaṁ asallīnaṁ— | At what time, bhikkhus, is the bhikkhu’s energy aroused, unslackened, while he investigates, examines, and makes a thorough inquiry into that state with wisdom— | 于何时，诸比丘，比丘之精进生起，不懈，当彼调查、省察、详究彼法时—— |
| vīriyasambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, vīriyasambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, vīriyasambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. | at that time, the energy factor of enlightenment is aroused for the bhikkhu, at that time the bhikkhu develops the energy factor of enlightenment, at that time the energy factor of enlightenment goes to the fulfillment of development for the bhikkhu. | 于彼时，精进觉支于比丘生起，于彼时，比丘修习精进觉支，于彼时，精进觉支于比丘趣向修习圆满。 |
| Āraddhavīriyassa uppajjati pīti nirāmisā. | For one whose energy is aroused, unworldly rapture arises. | 于精进生起者，非世间之喜生起。 |
| Yasmiṁ samaye, bhikkhave, bhikkhuno āraddhavīriyassa uppajjati pīti nirāmisā— | At what time, bhikkhus, does unworldly rapture arise for the bhikkhu whose energy is aroused— | 于何时，诸比丘，非世间之喜于精进生起之比丘生起—— |
| pītisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, pītisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, pītisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. | at that time, the rapture factor of enlightenment is aroused for the bhikkhu, at that time the bhikkhu develops the rapture factor of enlightenment, at that time the rapture factor of enlightenment goes to the fulfillment of development for the bhikkhu. | 于彼时，喜觉支于比丘生起，于彼时，比丘修习喜觉支，于彼时，喜觉支于比丘趣向修习圆满。 |
| Pītimanassa kāyopi passambhati, cittampi passambhati. | For one whose mind is rapturous, the body also becomes tranquil, the mind also becomes tranquil. | 于心喜悦者，身亦轻安，心亦轻安。 |
| Yasmiṁ samaye, bhikkhave, bhikkhuno pītimanassa kāyopi passambhati, cittampi passambhati— | At what time, bhikkhus, do both the bhikkhu’s body and mind become tranquil when his mind is rapturous— | 于何时，诸比丘，比丘之心喜悦时，其身与心皆轻安—— |
| passaddhisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, passaddhisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, passaddhisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. | at that time, the tranquility factor of enlightenment is aroused for the bhikkhu, at that time the bhikkhu develops the tranquility factor of enlightenment, at that time the tranquility factor of enlightenment goes to the fulfillment of development for the bhikkhu. | 于彼时，轻安觉支于比丘生起，于彼时，比丘修习轻安觉支，于彼时，轻安觉支于比丘趣向修习圆满。 |
| Passaddhakāyassa sukhino cittaṁ samādhiyati. | For one whose body is tranquil and who is happy, the mind becomes concentrated. | 于身轻安而乐者，心则专注。 |
| Yasmiṁ samaye, bhikkhave, bhikkhuno passaddhakāyassa sukhino cittaṁ samādhiyati— | At what time, bhikkhus, does the bhikkhu’s mind become concentrated when his body is tranquil and he is happy— | 于何时，诸比丘，比丘之身轻安而乐时，心则专注—— |
| samādhisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, samādhisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, samādhisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. | at that time, the concentration factor of enlightenment is aroused for the bhikkhu, at that time the bhikkhu develops the concentration factor of enlightenment, at that time the concentration factor of enlightenment goes to the fulfillment of development for the bhikkhu. | 于彼时，定觉支于比丘生起，于彼时，比丘修习定觉支，于彼时，定觉支于比丘趣向修习圆满。 |
| So tathāsamāhitaṁ cittaṁ sādhukaṁ ajjhupekkhitā hoti. | He then closely watches the mind thus concentrated with equanimity. | 彼以舍密切观察如是专注之心。 |
| Yasmiṁ samaye, bhikkhave, bhikkhu tathāsamāhitaṁ cittaṁ sādhukaṁ ajjhupekkhitā hoti— | At what time, bhikkhus, does the bhikkhu closely watch the mind thus concentrated with equanimity— | 于何时，诸比丘，比丘以舍密切观察如是专注之心—— |
| upekkhāsambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, upekkhāsambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, upekkhāsambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. | at that time, the equanimity factor of enlightenment is aroused for the bhikkhu, at that time the bhikkhu develops the equanimity factor of enlightenment, at that time the equanimity factor of enlightenment goes to the fulfillment of development for the bhikkhu. | 于彼时，舍觉支于比丘生起，于彼时，比丘修习舍觉支，于彼时，舍觉支于比丘趣向修习圆满。 |
| Yasmiṁ samaye, bhikkhave, bhikkhu vedanāsu …pe… | At what time, bhikkhus, does a bhikkhu dwell contemplating feelings …pe… | 于何时，诸比丘，比丘于受观念…pe… |
| citte …pe… | the mind …pe… | 心…pe… |
| dhammesu dhammānupassī viharati—upaṭṭhitāssa tasmiṁ samaye bhikkhuno sati hoti asammuṭṭhā. | dhammas in dhammas—the bhikkhu’s mindfulness is established, unforgotten, at that time. | 于法住法观念——于彼时，比丘之念建立，不忘。 |
| Yasmiṁ samaye, bhikkhave, bhikkhuno upaṭṭhitā sati hoti asammuṭṭhā— | At what time, bhikkhus, is the bhikkhu’s mindfulness established, unforgotten— | 于何时，诸比丘，比丘之念建立，不忘—— |
| satisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, satisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti—satisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati …pe…. | at that time, the mindfulness factor of enlightenment is aroused for the bhikkhu, at that time the bhikkhu develops the mindfulness factor of enlightenment—at that time, the mindfulness factor of enlightenment goes to the fulfillment of development for the bhikkhu …pe…. | 于彼时，念觉支于比丘生起，于彼时，比丘修习念觉支——于彼时，念觉支于比丘趣向修习圆满…pe…。 |
| So tathāsamāhitaṁ cittaṁ sādhukaṁ ajjhupekkhitā hoti. | He then closely watches the mind thus concentrated with equanimity. | 彼以舍密切观察如是专注之心。 |
| Yasmiṁ samaye, bhikkhave, bhikkhu tathāsamāhitaṁ cittaṁ sādhukaṁ ajjhupekkhitā hoti— | At what time, bhikkhus, does the bhikkhu closely watch the mind thus concentrated with equanimity— | 于何时，诸比丘，比丘以舍密切观察如是专注之心—— |
| upekkhāsambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, upekkhāsambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, upekkhāsambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. | at that time, the equanimity factor of enlightenment is aroused for the bhikkhu, at that time the bhikkhu develops the equanimity factor of enlightenment, at that time the equanimity factor of enlightenment goes to the fulfillment of development for the bhikkhu. | 于彼时，舍觉支于比丘生起，于彼时，比丘修习舍觉支，于彼时，舍觉支于比丘趣向修习圆满。 |
| Evaṁ bhāvitā kho, bhikkhave, cattāro satipaṭṭhānā evaṁ bahulīkatā satta bojjhaṅge paripūrenti. | It is in this way, bhikkhus, that the four establishments of mindfulness, when developed and cultivated, fulfill the seven factors of enlightenment. | 如是，诸比丘，四念处，若修习、培育，则圆满七觉支。 |
| Kathaṁ bhāvitā ca, bhikkhave, satta bojjhaṅgā kathaṁ bahulīkatā vijjāvimuttiṁ paripūrenti? | And how, bhikkhus, are the seven factors of enlightenment developed, how cultivated, so that they fulfill true knowledge and liberation? | 诸比丘，云何修习、培育七觉支，令其圆满明与解脱？ |
| Idha, bhikkhave, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ; | Here, bhikkhus, a bhikkhu develops the mindfulness factor of enlightenment reliant on seclusion, reliant on dispassion, reliant on cessation, culminating in relinquishment; | 于此，诸比丘，比丘修习念觉支，依远离，依离欲，依息灭，回向于舍； |
| dhammavicayasambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ …pe… | he develops the investigation-of-states factor of enlightenment reliant on seclusion, reliant on dispassion, reliant on cessation, culminating in relinquishment …pe… | 彼修习择法觉支，依远离，依离欲，依息灭，回向于舍…pe… |
| upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. | he develops the equanimity factor of enlightenment reliant on seclusion, reliant on dispassion, reliant on cessation, culminating in relinquishment. | 彼修习舍觉支，依远离，依离欲，依息灭，回向于舍。 |
| Evaṁ bhāvitā kho, bhikkhave, satta bojjhaṅgā evaṁ bahulīkatā vijjāvimuttiṁ paripūrentī”ti. | It is in this way, bhikkhus, that the seven factors of enlightenment, when developed and cultivated, fulfill true knowledge and liberation.” | 如是，诸比丘，七觉支，若修习、培育，则圆满明与解脱。” |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
54.17 - SN 54.17 Saṁyojanappahāna: Abandoning Fetters Sutta
| --- SN54.17 - Saṁyojanappahānasutta --- | --- SN54.17 - Abandoning Fetters Sutta --- | --- SN54.17 - 断结经 --- |
| “Ānāpānassatisamādhi, bhikkhave, bhāvito bahulīkato saṁyojanappahānāya saṁvattati …pe…. | “The concentration of mindfulness of breathing, bhikkhus, when developed and cultivated, leads to the abandoning of the fetters …pe…. | “诸比丘，安那般那念定，若修习、培育，引至断结…pe…。 |
54.18 - SN 54.18 Anusayasamugghāta: Eradicating Underlying Tendencies Sutta
| --- SN54.18 - Anusayasamugghātasutta --- | --- SN54.18 - Eradicating Underlying Tendencies Sutta --- | --- SN54.18 - 根除随眠经 --- |
| “… Anusayasamugghātāya saṁvattati …. | “… Leads to the eradication of the underlying tendencies …. | “…引至根除随眠…。 |
54.19 - SN 54.19 Addhānapariññā: Full Understanding of the Path Sutta
| --- SN54.19 - Addhānapariññāsutta --- | --- SN54.19 - Full Understanding of the Path Sutta --- | --- SN54.19 - 遍知道经 --- |
| “… Addhānapariññāya saṁvattati …. | “… Leads to the full understanding of the path …. | “…引至遍知道…。 |
54.20 - SN 54.20 Āsavakkhaya: Destruction of the Taints Sutta
| --- SN54.20 - Āsavakkhayasutta --- | --- SN54.20 - Destruction of the Taints Sutta --- | --- SN54.20 - 漏尽经 --- |
| “… Āsavānaṁ khayāya saṁvattati. | “… Leads to the destruction of the taints. | “…引至漏尽。 |
| Kathaṁ bhāvito ca, bhikkhave, ānāpānassatisamādhi kathaṁ bahulīkato saṁyojanappahānāya saṁvattati … | And how, bhikkhus, is the concentration of mindfulness of breathing developed, how cultivated, so that it leads to the abandoning of the fetters … | 诸比丘，云何修习、培育安那般那念定，令其引至断结… |
| anusayasamugghātāya saṁvattati … | leads to the eradication of the underlying tendencies … | 引至根除随眠… |
| addhānapariññāya saṁvattati … | leads to the full understanding of the path … | 引至遍知道… |
| āsavānaṁ khayāya saṁvattati? | leads to the destruction of the taints? | 引至漏尽？ |
| Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā …pe… | Here, bhikkhus, a bhikkhu, having gone to the forest or to the root of a tree …pe… | 于此，诸比丘，比丘往森林、或树下…pe… |
| paṭinissaggānupassī assasissāmīti sikkhati, paṭinissaggānupassī passasissāmīti sikkhati. | He trains himself: ‘I shall breathe in contemplating relinquishment’; he trains himself: ‘I shall breathe out contemplating relinquishment.’ | 彼学：‘我将观舍离而入息’；彼学：‘我将观舍离而出息’。 |
| Evaṁ bhāvito kho, bhikkhave, ānāpānassatisamādhi evaṁ bahulīkato saṁyojanappahānāya saṁvattati …pe… | It is in this way, bhikkhus, that the concentration of mindfulness of breathing, when developed and cultivated, leads to the abandoning of the fetters …pe… | 如是，诸比丘，安那般那念定，若修习、培育，引至断结…pe… |
| anusayasamugghātāya saṁvattati …pe… | leads to the eradication of the underlying tendencies …pe… | 引至根除随眠…pe… |
| addhānapariññāya saṁvattati …pe… | leads to the full understanding of the path …pe… | 引至遍知道…pe… |
| āsavānaṁ khayāya saṁvattatī”ti. | leads to the destruction of the taints.” | 引至漏尽。” |
| Dutiyo vaggo. | The second section. | 第二品。 |
| Icchānaṅgalaṁ kaṅkheyyaṁ, | Icchānaṅgala, Doubt, | इच्छाṅgala, 疑, |
| ānandā apare duve; | Two other Ānandas; | 二异阿难； |
| Bhikkhū saṁyojanānusayā, | Bhikkhus, fetters, underlying tendencies, | 比丘、结、随眠、 |
| addhānaṁ āsavakkhayanti. | Path, destruction of taints. | 道、漏尽。 |
| Ānāpānasaṁyuttaṁ dasamaṁ. | The Connected Discourses on Mindfulness of Breathing, tenth. | 安那般那念相应部，第十。 |
55 - SN 55 Sotāpatti: Connected Discourses on Stream-Entry
| ==================== SN55 - Sotāpattisaṃyutta ==================== | ==================== SN55 - Connected Discourses on Stream-Entry ==================== | ==================== SN55 - 入流相应 ==================== |
55.1 - SN 55.1 Cakkavattirāja: Wheel-Turning Monarch Sutta
| --- SN55.1 - Cakkavattirājasutta --- | --- SN55.1 - Wheel-Turning Monarch Sutta --- | --- SN55.1 - 转轮王经 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Tatra kho bhagavā …pe… etadavoca: | There the Blessed One …pe… he said this: | 尔时，薄伽梵…pe…作是说： |
| “kiñcāpi, bhikkhave, rājā cakkavattī catunnaṁ dīpānaṁ issariyādhipaccaṁ rajjaṁ kāretvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati devānaṁ tāvatiṁsānaṁ sahabyataṁ, so tattha nandane vane accharāsaṅghaparivuto dibbehi ca pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti, so catūhi dhammehi asamannāgato, atha kho so aparimuttova nirayā aparimutto tiracchānayoniyā aparimutto pettivisayā aparimutto apāyaduggativinipātā. | “Bhikkhus, even if a wheel-turning monarch rules a kingdom, having sovereignty and dominion over the four continents, and with the breakup of the body, after death, he reappears in a good destination, a heavenly world, in the company of the Tāvatiṁsa devas, and there, surrounded by a host of celestial nymphs in the Nandana grove, he enjoys himself, endowed and complete with the five cords of divine sensual pleasure—such a one is not endowed with four states, and he is not liberated from hell, not liberated from the animal realm, not liberated from the realm of ghosts, not liberated from the states of deprivation, the bad destinations, the lower realms. | “诸比丘，纵使转轮王统理国度，主宰四洲，身坏命终，生于善趣、天界，与忉利天众为伴，于彼，为天女众所围绕，于难陀林中，具足五种天欲绳而自娱——如是者，亦不具四法，不解脱于地狱，不解脱于畜生趣，不解脱于饿鬼趣，不解脱于恶处、恶趣、堕处。 |
| Kiñcāpi, bhikkhave, ariyasāvako piṇḍiyālopena yāpeti, nantakāni ca dhāreti, so catūhi dhammehi samannāgato, atha kho so parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā. | But, bhikkhus, a noble-one's-disciple, though he lives on almsfood and wears rags, if he is endowed with four states, then he is liberated from hell, liberated from the animal realm, liberated from the realm of ghosts, liberated from the states of deprivation, the bad destinations, the lower realms. | 然，诸比丘，一圣弟子，虽食乞食，着粪扫衣，若具四法，则解脱于地狱，解脱于畜生趣，解脱于饿鬼趣，解脱于恶处、恶趣、堕处。 |
| Katamehi catūhi? | With which four? | 以何四者？ |
| Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti: | Here, bhikkhus, a noble-one's-disciple is endowed with unwavering confidence in the Buddha: | 于此，诸比丘，一圣弟子具足于佛不坏信： |
| ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. | ‘Indeed, the Blessed One is an Arahant, a Fully Enlightened One, accomplished in knowledge and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, the Buddha, the Blessed One.’ | ‘诚然，薄伽梵是阿罗汉、正等觉、明行足、善逝、世间解、无上士调御丈夫、天人师、佛、薄伽梵。’ |
| Dhamme aveccappasādena samannāgato hoti: | He is endowed with unwavering confidence in the Dhamma: | 彼具足于法不坏信： |
| ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti. | ‘The Dhamma is well proclaimed by the Blessed One, visible here and now, inviting inspection, leading onwards, to be personally experienced by the wise.’ | ‘法为薄伽梵所善说，现见、无时、来见、引导、智者自证。’ |
| Saṅghe aveccappasādena samannāgato hoti: | He is endowed with unwavering confidence in the Saṅgha: | 彼具足于僧不坏信： |
| ‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṁ—cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassā’ti. | ‘The Saṅgha of the Blessed One’s disciples is practicing the good way, practicing the straight way, practicing the true way, practicing the proper way; that is, the four pairs of persons, the eight individuals—this Saṅgha of the Blessed One’s disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world.’ | ‘薄伽梵之弟子僧团，行善道、行直道、行真道、行正道；即四双八辈——此薄伽梵之弟子僧团，应受供养、应受款待、应受布施、应受合掌礼敬，为世间无上福田。’ |
| Ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṁvattanikehi. | He is endowed with virtues cherished by the noble ones: unbroken, untorn, unblemished, untarnished, freeing, praised by the wise, ungrasped, conducive to concentration. | 彼具足圣所爱戒：不破、不穿、不杂、不染、自在、智者所赞、不执取、能引至定。 |
| Imehi catūhi dhammehi samannāgato hoti. | He is endowed with these four states. | 彼具足此四法。 |
| Yo ca, bhikkhave, catunnaṁ dīpānaṁ paṭilābho, yo catunnaṁ dhammānaṁ paṭilābho catunnaṁ dīpānaṁ paṭilābho catunnaṁ dhammānaṁ paṭilābhassa kalaṁ nāgghati soḷasin”ti. | Bhikkhus, the acquisition of the four continents is not worth a sixteenth part of the acquisition of the four states.” | 诸比丘，得四洲之利，不值于得四法之十六分之一。” |
55.2 - SN 55.2 Brahmacariyogadha: Culmination of the Holy Life Sutta
| --- SN55.2 - Brahmacariyogadhasutta --- | --- SN55.2 - Culmination of the Holy Life Sutta --- | --- SN55.2 - 梵行究竟经 --- |
| “Catūhi, bhikkhave, dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo. | “Bhikkhus, a noble-one's-disciple endowed with four states is a stream-enterer, no longer subject to downfall, certain of liberation, bound for full enlightenment. | “诸比丘，具足四法之圣弟子，为入流者，不再堕落，定趣解脱，趣向正觉。 |
| Katamehi catūhi? | With which four? | 以何四者？ |
| Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti: | Here, bhikkhus, a noble-one's-disciple is endowed with unwavering confidence in the Buddha: | 于此，诸比丘，一圣弟子具足于佛不坏信： |
| ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. | ‘Indeed, the Blessed One is an Arahant, a Fully Enlightened One, accomplished in knowledge and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, the Buddha, the Blessed One.’ | ‘诚然，薄伽梵是阿罗汉、正等觉、明行足、善逝、世间解、无上士调御丈夫、天人师、佛、薄伽梵。’ |
| Dhamme …pe… | He is endowed with unwavering confidence in the Dhamma …pe… | 彼具足于法不坏信…pe… |
| saṅghe …pe… | He is endowed with unwavering confidence in the Saṅgha …pe… | 彼具足于僧不坏信…pe… |
| ariyakantehi sīlehi samannāgato hoti akhaṇḍehi …pe… samādhisaṁvattanikehi. | He is endowed with virtues cherished by the noble ones: unbroken …pe… conducive to concentration. | 彼具足圣所爱戒：不破…pe…能引至定。 |
| Imehi kho, bhikkhave, catūhi dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo”ti. | Bhikkhus, a noble-one's-disciple endowed with these four states is a stream-enterer, no longer subject to downfall, certain of liberation, bound for full enlightenment.” | 诸比丘，具足此四法之圣弟子，为入流者，不再堕落，定趣解脱，趣向正觉。” |
| Idamavoca bhagavā. | This is what the Blessed One said. | 此为薄伽梵所说。 |
| Idaṁ vatvāna sugato athāparaṁ etadavoca satthā: | Having said this, the Sugata, the Teacher, further said this: | 说此已，善逝、导师复言： |
| “Yesaṁ saddhā ca sīlañca, | “Those who have faith and virtue, | “有信与戒者， |
| Pasādo dhammadassanaṁ; | And confidence in the seeing of the Dhamma, | 与法见之信， |
| Te ve kālena paccenti, | They in time ripen the happiness | 彼等随时成熟乐， |
| Brahmacariyogadhaṁ sukhan”ti. | Culminating in the holy life.” | 究竟于梵行。” |
| Dutiyaṁ. | Second. | 第二。 |
55.3 - SN 55.3 Dīghāvuupāsaka: Dīghāvu the Lay Follower Sutta
| --- SN55.3 - Dīghāvuupāsakasutta --- | --- SN55.3 - Dīghāvu the Lay Follower Sutta --- | --- SN55.3 - 长寿优婆塞经 --- |
| Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. | On one occasion the Blessed One was dwelling at Rājagaha, in the Bamboo Grove, the Squirrels’ Sanctuary. | 一时，薄伽梵住王舍城，竹林，栗鼠饲养处。 |
| Tena kho pana samayena dīghāvu upāsako ābādhiko hoti dukkhito bāḷhagilāno. | Now on that occasion Dīghāvu the lay follower was afflicted, suffering, gravely ill. | 尔时，长寿优婆塞患病，苦痛，病重。 |
| Atha kho dīghāvu upāsako pitaraṁ jotikaṁ gahapatiṁ āmantesi: | Then Dīghāvu the lay follower addressed his father, Jotika the householder: | 尔时，长寿优婆塞告其父，居士乔提迦： |
| “ehi tvaṁ, gahapati, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vanda: | “Come, householder, approach the Blessed One; having approached, pay homage to the Blessed One with your head at his feet on my behalf, and say: | “来，居士，诣薄伽梵所；至已，代我以头顶礼薄伽梵足，言： |
| ‘dīghāvu, bhante, upāsako ābādhiko hoti dukkhito bāḷhagilāno. | ‘Bhante, Dīghāvu the lay follower is afflicted, suffering, gravely ill. | ‘尊者，长寿优婆塞患病，苦痛，病重。 |
| So bhagavato pāde sirasā vandatī’ti. | He pays homage to the Blessed One with his head at his feet.’ | 彼以头顶礼薄伽梵足。’ |
| Evañca vadehi: | And say this: | 并如是言： |
| ‘sādhu kira, bhante, bhagavā yena dīghāvussa upāsakassa nivesanaṁ tenupasaṅkamatu anukampaṁ upādāyā’”ti. | ‘Bhante, it would be good if the Blessed One would come to the dwelling of Dīghāvu the lay follower, out of compassion.’ ” | ‘尊者，善哉，愿薄伽梵出于慈悲，来长寿优婆塞住处。’” |
| “Evaṁ, tātā”ti kho jotiko gahapati dīghāvussa upāsakassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho jotiko gahapati bhagavantaṁ etadavoca: | “Yes, dear son,” Jotika the householder replied to Dīghāvu the lay follower. Having approached the Blessed One, he paid homage to the Blessed One and sat down to one side. When Jotika the householder was sitting to one side, he said to the Blessed One: | “唯，爱子。”居士乔提迦应诺长寿优婆塞。诣薄伽梵所，礼敬薄伽梵，坐于一面。居士乔提迦坐于一面时，白薄伽梵言： |
| “dīghāvu, bhante, upāsako ābādhiko hoti dukkhito bāḷhagilāno. | “Bhante, Dīghāvu the lay follower is afflicted, suffering, gravely ill. | “尊者，长寿优婆塞患病，苦痛，病重。 |
| So bhagavato pāde sirasā vandati. | He pays homage to the Blessed One with his head at his feet. | 彼以头顶礼薄伽梵足。 |
| Evañca vadeti: | And he says this: | 并作是言： |
| ‘sādhu kira, bhante, bhagavā yena dīghāvussa upāsakassa nivesanaṁ tenupasaṅkamatu anukampaṁ upādāyā’”ti. | ‘Bhante, it would be good if the Blessed One would come to the dwelling of Dīghāvu the lay follower, out of compassion.’ ” | ‘尊者，善哉，愿薄伽梵出于慈悲，来长寿优婆塞住处。’” |
| Adhivāsesi bhagavā tuṇhībhāvena. | The Blessed One consented in silence. | 薄伽梵默然允诺。 |
| Atha kho bhagavā nivāsetvā pattacīvaramādāya yena dīghāvussa upāsakassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā dīghāvuṁ upāsakaṁ etadavoca: | Then the Blessed One, having dressed, took his bowl and robe and went to the dwelling of Dīghāvu the lay follower; having approached, he sat down on the seat that had been prepared. Having sat down, the Blessed One said to Dīghāvu the lay follower: | 尔时，薄伽梵着衣持钵，往长寿优婆塞住处；至已，于所设座坐。坐已，薄伽梵告长寿优婆塞： |
| “kacci te, dīghāvu, khamanīyaṁ, kacci yāpanīyaṁ? Kacci dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṁ paññāyati, no abhikkamo”ti? | “I hope, Dīghāvu, that you are bearing up, that you are getting by. I hope that your painful feelings are subsiding and not increasing, and that their subsiding is evident, not their increase.” | “我望，长寿，汝能忍受，能度过。我望汝苦受平息而非增加，其平息显见，而非其增加。” |
| “Na me, bhante, khamanīyaṁ, na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo”ti. | “No, Bhante, I am not bearing up, I am not getting by. My painful feelings are increasing and not subsiding, and their increase is evident, not their subsiding.” | “不也，尊者，我不能忍受，不能度过。我苦受增加而非平息，其增加显见，而非其平息。” |
| “Tasmātiha te, dīghāvu, evaṁ sikkhitabbaṁ: | “Therefore, Dīghāvu, you should train yourself thus: | “是故，长寿，汝应如是自学： |
| ‘buddhe aveccappasādena samannāgato bhavissāmi—itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavāti. | ‘I will be endowed with unwavering confidence in the Buddha—indeed, the Blessed One is an Arahant, a Fully Enlightened One, accomplished in knowledge and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, the Buddha, the Blessed One. | ‘我当具足于佛不坏信——诚然，薄伽梵是阿罗汉、正等觉、明行足、善逝、世间解、无上士调御丈夫、天人师、佛、薄伽梵。 |
| Dhamme …pe… | In the Dhamma …pe… | 于法…pe… |
| saṅghe …pe… | In the Saṅgha …pe… | 于僧…pe… |
| ariyakantehi sīlehi samannāgato bhavissāmi akhaṇḍehi …pe… samādhisaṁvattanikehi’. | I will be endowed with virtues cherished by the noble ones: unbroken …pe… conducive to concentration.’ | 我当具足圣所爱戒：不破…pe…能引至定。’ |
| Evañhi te, dīghāvu, sikkhitabban”ti. | It is in this way, Dīghāvu, that you should train yourself.” | 如是，长寿，汝应自学。” |
| “Yānimāni, bhante, bhagavatā cattāri sotāpattiyaṅgāni desitāni, saṁvijjante dhammā mayi, ahañca tesu dhammesu sandissāmi. | “Bhante, these four factors of stream-entry taught by the Blessed One—these states are found in me, and I see myself in these states. | “尊者，此薄伽梵所教之四入流支——此等法于我身中皆有，我亦自见于此等法中。 |
| Ahañhi, bhante, buddhe aveccappasādena samannāgato—itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. | For I, Bhante, am endowed with unwavering confidence in the Buddha—indeed, the Blessed One is an Arahant …pe… teacher of devas and humans, the Buddha, the Blessed One. | 盖，我，尊者，具足于佛不坏信——诚然，薄伽梵是阿罗汉…pe…天人师、佛、薄伽梵。 |
| Dhamme …pe… | In the Dhamma …pe… | 于法…pe… |
| saṅghe …pe… | In the Saṅgha …pe… | 于僧…pe… |
| ariyakantehi sīlehi samannāgato akhaṇḍehi …pe… samādhisaṁvattanikehī”ti. | I am endowed with virtues cherished by the noble ones: unbroken …pe… conducive to concentration.” | 我具足圣所爱戒：不破…pe…能引至定。” |
| “Tasmātiha tvaṁ, dīghāvu, imesu catūsu sotāpattiyaṅgesu patiṭṭhāya cha vijjābhāgiye dhamme uttari bhāveyyāsi. | “Therefore, Dīghāvu, standing on these four factors of stream-entry, you should further develop six states that partake of true knowledge. | “是故，长寿，立于此四入流支，汝应更修习六种与明有关之法。 |
| Idha tvaṁ, dīghāvu, sabbasaṅkhāresu aniccānupassī viharāhi, anicce dukkhasaññī, dukkhe anattasaññī pahānasaññī virāgasaññī nirodhasaññīti. | Here, Dīghāvu, you should dwell contemplating impermanence in all formations, perceiving suffering in the impermanent, perceiving non-self in suffering, perceiving abandoning, perceiving dispassion, perceiving cessation. | 于此，长寿，汝应于一切行观无常，于无常中观苦，于苦中观无我，观断、观离欲、观灭。 |
| Evañhi te, dīghāvu, sikkhitabban”ti. | It is in this way, Dīghāvu, that you should train yourself.” | 如是，长寿，汝应自学。” |
| “Yeme, bhante, bhagavatā cha vijjābhāgiyā dhammā desitā, saṁvijjante dhammā mayi, ahañca tesu dhammesu sandissāmi. | “Bhante, these six states that partake of true knowledge taught by the Blessed One—these states are found in me, and I see myself in these states. | “尊者，此薄伽梵所教之六种与明有关之法——此等法于我身中皆有，我亦自见于此等法中。 |
| Ahañhi, bhante, sabbasaṅkhāresu aniccānupassī viharāmi, anicce dukkhasaññī, dukkhe anattasaññī pahānasaññī virāgasaññī nirodhasaññī. | For I, Bhante, dwell contemplating impermanence in all formations, perceiving suffering in the impermanent, perceiving non-self in suffering, perceiving abandoning, perceiving dispassion, perceiving cessation. | 盖，我，尊者，于一切行观无常，于无常中观苦，于苦中观无我，观断、观离欲、观灭。 |
| Api ca me, bhante, evaṁ hoti: | And also, Bhante, it occurs to me thus: | 复次，尊者，我心生此念： |
| ‘mā hevāyaṁ jotiko gahapati mamaccayena vighātaṁ āpajjī’”ti. | ‘May this Jotika the householder not fall into distress after my passing.’ ” | ‘愿此居士乔提迦于我逝后不陷忧苦。’” |
| “Mā tvaṁ, tāta dīghāvu, evaṁ manasākāsi. | “Do not think thus, dear son Dīghāvu. | “勿作是念，爱子长寿。 |
| Iṅgha tvaṁ, tāta dīghāvu, yadeva te bhagavā āha, tadeva tvaṁ sādhukaṁ manasi karohī”ti. | Rather, dear son Dīghāvu, carefully attend to whatever the Blessed One has said to you.” | 然，爱子长寿，善作意薄伽梵所告汝者。” |
| Atha kho bhagavā dīghāvuṁ upāsakaṁ iminā ovādena ovaditvā uṭṭhāyāsanā pakkāmi. | Then the Blessed One, having admonished Dīghāvu the lay follower with this admonition, rose from his seat and departed. | 尔时，薄伽梵以此教诫告诫长寿优婆塞已，从座而起，辞退而去。 |
| Atha kho dīghāvu upāsako acirapakkantassa bhagavato kālamakāsi. | Then, not long after the Blessed One had departed, Dīghāvu the lay follower passed away. | 尔时，薄伽梵去后不久，长寿优婆塞命终。 |
| Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: | Then a number of bhikkhus approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. When those bhikkhus were sitting to one side, they said to the Blessed One: | 尔时，众多比丘诣薄伽梵所；至已，礼敬薄伽梵，坐于一面。彼诸比丘坐于一面时，白薄伽梵言： |
| “yo so, bhante, dīghāvu nāma upāsako bhagavatā saṅkhittena ovādena ovadito so kālaṅkato. | “Bhante, the lay follower Dīghāvu, who was admonished by the Blessed One with a concise admonition, has passed away. | “尊者，长寿优婆塞，为薄伽梵以简要教诫所告诫者，已命终。 |
| Tassa kā gati, ko abhisamparāyo”ti? | What is his destination, what is his future state?” | 彼之趣向为何，彼之未来境为何？” |
| “Paṇḍito, bhikkhave, dīghāvu upāsako, paccapādi dhammassānudhammaṁ, na ca maṁ dhammādhikaraṇaṁ vihesesi. | “Bhikkhus, Dīghāvu the lay follower was wise, he practiced in accordance with the Dhamma, and he did not trouble me on account of the Dhamma. | “诸比丘，长寿优婆塞为智者，依法而行，不因法而扰我。 |
| Dīghāvu, bhikkhave, upāsako pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā”ti. | Bhikkhus, Dīghāvu the lay follower, with the destruction of the five lower fetters, is one who spontaneously arises, there attaining final Nibbāna, not liable to return from that world.” | 诸比丘，长寿优婆塞，以五下分结尽，为化生者，于彼处得究竟涅槃，不从此世还。” |
| Tatiyaṁ. | Third. | 第三。 |
55.4 - SN 55.4 Paṭhamasāriputta: First Sāriputta Sutta
| --- SN55.4 - Paṭhamasāriputtasutta --- | --- SN55.4 - First Sāriputta Sutta --- | --- SN55.4 - 初舍利弗经 --- |
| Ekaṁ samayaṁ āyasmā ca sāriputto āyasmā ca ānando sāvatthiyaṁ viharanti jetavane anāthapiṇḍikassa ārāme. | On one occasion Venerable Sāriputta and Venerable Ānanda were dwelling at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s Park. | 一时，尊者舍利弗与尊者阿难住舍卫城，祇树给孤独园。 |
| Atha kho āyasmā ānando sāyanhasamayaṁ paṭisallānā vuṭṭhito …pe… ekamantaṁ nisinno kho āyasmā ānando āyasmantaṁ sāriputtaṁ etadavoca: | Then, in the evening, Venerable Ānanda rose from his seclusion …pe… When Venerable Ānanda was sitting to one side, he said to Venerable Sāriputta: | 尔时，于傍晚，尊者阿难从宴坐起…pe…尊者阿难坐于一面时，白尊者舍利弗言： |
| “katinaṁ nu kho, āvuso sāriputta, dhammānaṁ samannāgamanahetu evamayaṁ pajā bhagavatā byākatā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā”ti? | “Friend Sāriputta, by being endowed with how many states has this population been declared by the Blessed One as stream-entered, no longer subject to downfall, certain of liberation, bound for full enlightenment?” | “友舍利弗，由具足几法，此众生为薄伽梵宣说为入流者，不再堕落，定趣解脱，趣向正觉？” |
| “Catunnaṁ kho, āvuso, dhammānaṁ samannāgamanahetu evamayaṁ pajā bhagavatā byākatā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā. | “Friend, by being endowed with four states has this population been declared by the Blessed One as stream-entered, no longer subject to downfall, certain of liberation, bound for full enlightenment. | “友，由具足四法，此众生为薄伽梵宣说为入流者，不再堕落，定趣解脱，趣向正觉。 |
| Katamesaṁ catunnaṁ? | Which four? | 何者四？ |
| Idhāvuso, ariyasāvako buddhe aveccappasādena samannāgato hoti— | Here, friend, a noble-one's-disciple is endowed with unwavering confidence in the Buddha— | 于此，友，一圣弟子具足于佛不坏信—— |
| itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. | indeed, the Blessed One is an Arahant …pe… teacher of devas and humans, the Buddha, the Blessed One. | 诚然，薄伽梵是阿罗汉…pe…天人师、佛、薄伽梵。 |
| Dhamme …pe… | He is endowed with unwavering confidence in the Dhamma …pe… | 彼具足于法不坏信…pe… |
| saṅghe …pe… | He is endowed with unwavering confidence in the Saṅgha …pe… | 彼具足于僧不坏信…pe… |
| ariyakantehi sīlehi samannāgato hoti akhaṇḍehi …pe… samādhisaṁvattanikehi. | He is endowed with virtues cherished by the noble ones: unbroken …pe… conducive to concentration. | 彼具足圣所爱戒：不破…pe…能引至定。 |
| Imesaṁ kho, āvuso, catunnaṁ dhammānaṁ samannāgamanahetu evamayaṁ pajā bhagavatā byākatā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā”ti. | Friend, by being endowed with these four states has this population been declared by the Blessed One as stream-entered, no longer subject to downfall, certain of liberation, bound for full enlightenment.” | 友，由具足此四法，此众生为薄伽梵宣说为入流者，不再堕落，定趣解脱，趣向正觉。” |
| Catutthaṁ. | Fourth. | 第四。 |
55.5 - SN 55.5 Dutiyasāriputta: Second Sāriputta Sutta
| --- SN55.5 - Dutiyasāriputtasutta --- | --- SN55.5 - Second Sāriputta Sutta --- | --- SN55.5 - 第二舍利弗经 --- |
| Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ sāriputtaṁ bhagavā etadavoca: | Then Venerable Sāriputta approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. When Venerable Sāriputta was sitting to one side, the Blessed One said to him: | 尔时，尊者舍利弗诣薄伽梵所；至已，礼敬薄伽梵，坐于一面。尊者舍利弗坐于一面时，薄伽梵告彼曰： |
| “‘sotāpattiyaṅgaṁ, sotāpattiyaṅgan’ti hidaṁ, sāriputta, vuccati. | “Sāriputta, it is said, ‘factor of stream-entry, factor of stream-entry.’ | “舍利弗，所谓‘入流支，入流支’。 |
| Katamaṁ nu kho, sāriputta, sotāpattiyaṅgan”ti? | What, Sāriputta, is a factor of stream-entry?” | 舍利弗，何为入流支？” |
| “Sappurisasaṁsevo hi, bhante, sotāpattiyaṅgaṁ, saddhammassavanaṁ sotāpattiyaṅgaṁ, yonisomanasikāro sotāpattiyaṅgaṁ, dhammānudhammappaṭipatti sotāpattiyaṅgan”ti. | “Bhante, association with admirable people is a factor of stream-entry, hearing the true Dhamma is a factor of stream-entry, careful attention is a factor of stream-entry, and practice in accordance with the Dhamma is a factor of stream-entry.” | “尊者，亲近善人是入流支，听闻正法是入流支，如理作意是入流支，法随法行是入流支。” |
| “Sādhu sādhu, sāriputta. | “Good, good, Sāriputta. | “善哉，善哉，舍利弗。 |
| Sappurisasaṁsevo hi, sāriputta, sotāpattiyaṅgaṁ, saddhammassavanaṁ sotāpattiyaṅgaṁ, yonisomanasikāro sotāpattiyaṅgaṁ, dhammānudhammappaṭipatti sotāpattiyaṅgaṁ. | Indeed, Sāriputta, association with admirable people is a factor of stream-entry, hearing the true Dhamma is a factor of stream-entry, careful attention is a factor of stream-entry, and practice in accordance with the Dhamma is a factor of stream-entry. | 诚然，舍利弗，亲近善人是入流支，听闻正法是入流支，如理作意是入流支，法随法行是入流支。 |
| ‘Soto, soto’ti hidaṁ, sāriputta, vuccati. | Sāriputta, it is said, ‘the stream, the stream.’ | 舍利弗，所谓‘流，流’。 |
| Katamo nu kho, sāriputta, soto”ti? | What, Sāriputta, is the stream?” | 舍利弗，何为流？” |
| “Ayameva hi, bhante, ariyo aṭṭhaṅgiko maggo soto, seyyathidaṁ— | “Bhante, it is this Noble Eightfold Path itself that is the stream, namely— | “尊者，即此八圣道为流，亦即—— |
| sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhī”ti. | right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.” | 正见、正思惟、正语、正业、正命、正精进、正念、正定。” |
| “Sādhu sādhu, sāriputta. | “Good, good, Sāriputta. | “善哉，善哉，舍利弗。 |
| Ayameva hi, sāriputta, ariyo aṭṭhaṅgiko maggo soto, seyyathidaṁ— | Indeed, Sāriputta, it is this Noble Eightfold Path itself that is the stream, namely— | 诚然，舍利弗，即此八圣道为流，亦即—— |
| sammādiṭṭhi …pe… sammāsamādhi. | right view …pe… right concentration. | 正见…pe…正定。 |
| ‘Sotāpanno, sotāpanno’ti hidaṁ, sāriputta, vuccati. | Sāriputta, it is said, ‘stream-enterer, stream-enterer.’ | 舍利弗，所谓‘入流者，入流者’。 |
| Katamo nu kho, sāriputta, sotāpanno”ti? | What, Sāriputta, is a stream-enterer?” | 舍利弗，何为入流者？” |
| “Yo hi, bhante, iminā ariyena aṭṭhaṅgikena maggena samannāgato ayaṁ vuccati sotāpanno, svāyaṁ āyasmā evaṁnāmo evaṅgotto”ti. | “Bhante, whoever is endowed with this Noble Eightfold Path, he is called a stream-enterer, such a one by name, of such a clan.” | “尊者，凡具足此八圣道者，彼名为入流者，如是名，如是族。” |
| “Sādhu sādhu, sāriputta. | “Good, good, Sāriputta. | “善哉，善哉，舍利弗。 |
| Yo hi, sāriputta, iminā ariyena aṭṭhaṅgikena maggena samannāgato ayaṁ vuccati sotāpanno, svāyaṁ āyasmā evaṁnāmo evaṅgotto”ti. | Indeed, Sāriputta, whoever is endowed with this Noble Eightfold Path, he is called a stream-enterer, such a one by name, of such a clan.” | 诚然，舍利弗，凡具足此八圣道者，彼名为入流者，如是名，如是族。” |
55.6 - SN 55.6 Thapati: Carpenter Sutta
| --- SN55.6 - Thapatisutta --- | --- SN55.6 - Carpenter Sutta --- | --- SN55.6 - 木匠经 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Tena kho pana samayena sambahulā bhikkhū bhagavato cīvarakammaṁ karonti: | Now on that occasion a number of bhikkhus were making robes for the Blessed One: | 尔时，众多比丘为薄伽梵制衣： |
| “niṭṭhitacīvaro bhagavā temāsaccayena cārikaṁ pakkamissatī”ti. | “When the Blessed One’s robes are finished, he will set out on tour after three months.” | “薄伽梵衣成，三月后当出游。” |
| Tena kho pana samayena isidattapurāṇā thapatayo sādhuke paṭivasanti kenacideva karaṇīyena. | Now on that occasion Isidatta and Purāṇa the carpenters were dwelling at Sādhu, for some business. | 尔时，木匠伊师达与富楼那为某事住于萨陀。 |
| Assosuṁ kho isidattapurāṇā thapatayo: | Isidatta and Purāṇa the carpenters heard: | 木匠伊师达与富楼那闻： |
| “sambahulā kira bhikkhū bhagavato cīvarakammaṁ karonti: | “Indeed, a number of bhikkhus are making robes for the Blessed One: | “诚然，众多比丘为薄伽梵制衣： |
| ‘niṭṭhitacīvaro bhagavā temāsaccayena cārikaṁ pakkamissatī’”ti. | ‘When the Blessed One’s robes are finished, he will set out on tour after three months.’ ” | ‘薄伽梵衣成，三月后当出游。’” |
| Atha kho isidattapurāṇā thapatayo magge purisaṁ ṭhapesuṁ: | Then Isidatta and Purāṇa the carpenters stationed a man on the road: | 尔时，木匠伊师达与富楼那遣一人于道上： |
| “yadā tvaṁ, ambho purisa, passeyyāsi bhagavantaṁ āgacchantaṁ arahantaṁ sammāsambuddhaṁ, atha amhākaṁ āroceyyāsī”ti. | “Good sir, when you see the Blessed One, the Arahant, the Fully Enlightened One, coming, then inform us.” | “善男子，汝见薄伽梵、阿罗汉、正等觉者来，则告我等。” |
| Dvīhatīhaṁ ṭhito kho so puriso addasa bhagavantaṁ dūratova āgacchantaṁ. | That man stood for two or three days and saw the Blessed One coming from afar. | 彼人立二三日，见薄伽梵自远而来。 |
| Disvāna yena isidattapurāṇā thapatayo tenupasaṅkami; upasaṅkamitvā isidattapurāṇe thapatayo etadavoca: | Having seen him, he approached Isidatta and Purāṇa the carpenters; having approached, he said to Isidatta and Purāṇa the carpenters: | 见已，诣木匠伊师达与富楼那所；至已，告木匠伊师达与富楼那： |
| “ayaṁ so, bhante, bhagavā āgacchati arahaṁ sammāsambuddho. | “Sirs, the Blessed One, the Arahant, the Fully Enlightened One, is coming. | “诸君，薄伽梵、阿罗汉、正等觉者来。 |
| Yassadāni kālaṁ maññathā”ti. | Now you may do as you think fit.” | 今汝等可随意行事。” |
| Atha kho isidattapurāṇā thapatayo yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā bhagavantaṁ piṭṭhito piṭṭhito anubandhiṁsu. | Then Isidatta and Purāṇa the carpenters approached the Blessed One; having approached, they paid homage to the Blessed One and followed close behind the Blessed One. | 尔时，木匠伊师达与富楼那诣薄伽梵所；至已，礼敬薄伽梵，随薄伽梵后。 |
| Atha kho bhagavā maggā okkamma yena aññataraṁ rukkhamūlaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. | Then the Blessed One turned off the road and approached a certain tree root; having approached, he sat down on the seat that had been prepared. | 尔时，薄伽梵离道，诣某树下；至已，于所设座坐。 |
| Isidattapurāṇā thapatayo bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. | Isidatta and Purāṇa the carpenters paid homage to the Blessed One and sat down to one side. | 木匠伊师达与富楼那礼敬薄伽梵，坐于一面。 |
| Ekamantaṁ nisinnā kho te isidattapurāṇā thapatayo bhagavantaṁ etadavocuṁ: | When Isidatta and Purāṇa the carpenters were sitting to one side, they said to the Blessed One: | 木匠伊师达与富楼那坐于一面时，白薄伽梵言： |
| “Yadā mayaṁ, bhante, bhagavantaṁ suṇāma: | “Bhante, whenever we hear that the Blessed One will set out on tour in Kosala from Sāvatthī, then on that occasion we are displeased, we are saddened: | “尊者，每闻薄伽梵将自舍卫城游拘萨罗，于彼时我等不悦、悲伤： |
| ‘sāvatthiyā kosalesu cārikaṁ pakkamissatī’ti, hoti no tasmiṁ samaye anattamanatā hoti domanassaṁ: | ‘The Blessed One will be far from us.’ | ‘薄伽梵将远离我等。’ |
| ‘dūre no bhagavā bhavissatī’ti. | But, Bhante, whenever we hear that the Blessed One has set out on tour in Kosala from Sāvatthī, then on that occasion we are displeased, we are saddened: | 然，尊者，每闻薄伽梵已自舍卫城游拘萨罗，于彼时我等不悦、悲伤： |
| Yadā pana mayaṁ, bhante, bhagavantaṁ suṇāma: | ‘The Blessed One is far from us.’ | ‘薄伽梵远离我等。’ |
| ‘sāvatthiyā kosalesu cārikaṁ pakkanto’ti, hoti no tasmiṁ samaye anattamanatā hoti domanassaṁ: | Bhante, whenever we hear that the Blessed One will set out on tour in Mallā from Kosala, then on that occasion we are displeased, we are saddened: | 尊者，每闻薄伽梵将自拘萨罗游摩罗，于彼时我等不悦、悲伤： |
| ‘dūre no bhagavā’ti. | ‘The Blessed One will be far from us.’ | ‘薄伽梵将远离我等。’ |
| Yadā pana mayaṁ, bhante, bhagavantaṁ suṇāma: | But, Bhante, whenever we hear that the Blessed One has set out on tour in Mallā from Kosala, then on that occasion we are displeased, we are saddened: | 然，尊者，每闻薄伽梵已自拘萨罗游摩罗，于彼时我等不悦、悲伤： |
| ‘kosalehi mallesu cārikaṁ pakkamissatī’ti, hoti no tasmiṁ samaye anattamanatā hoti domanassaṁ: | ‘The Blessed One is far from us.’ | ‘薄伽梵远离我等。’ |
| ‘dūre no bhagavā bhavissatī’ti. | Bhante, whenever we hear that the Blessed One will set out on tour in the Vajji from Mallā, then on that occasion we are displeased, we are saddened: | 尊者，每闻薄伽梵将自摩罗游跋耆，于彼时我等不悦、悲伤： |
| Yadā pana mayaṁ, bhante, bhagavantaṁ suṇāma: | ‘The Blessed One will be far from us.’ | ‘薄伽梵将远离我等。’ |
| ‘kosalehi mallesu cārikaṁ pakkanto’ti, hoti no tasmiṁ samaye anattamanatā hoti domanassaṁ: | But, Bhante, whenever we hear that the Blessed One has set out on tour in the Vajji from Mallā, then on that occasion we are displeased, we are saddened: | 然，尊者，每闻薄伽梵已自摩罗游跋耆，于彼时我等不悦、悲伤： |
| ‘dūre no bhagavā’ti. | ‘The Blessed One is far from us.’ | ‘薄伽梵远离我等。’ |
| Yadā pana mayaṁ, bhante, bhagavantaṁ suṇāma: | Bhante, whenever we hear that the Blessed One will set out on tour in Kāsi from the Vajji, then on that occasion we are displeased, we are saddened: | 尊者，每闻薄伽梵将自跋耆游迦尸，于彼时我等不悦、悲伤： |
| ‘mallehi vajjīsu cārikaṁ pakkamissatī’ti, hoti no tasmiṁ samaye anattamanatā hoti domanassaṁ: | ‘The Blessed One will be far from us.’ | ‘薄伽梵将远离我等。’ |
| ‘dūre no bhagavā bhavissatī’ti. | But, Bhante, whenever we hear that the Blessed One has set out on tour in Kāsi from the Vajji, then on that occasion we are displeased, we are saddened: | 然，尊者，每闻薄伽梵已自跋耆游迦尸，于彼时我等不悦、悲伤： |
| Yadā pana mayaṁ, bhante, bhagavantaṁ suṇāma: | ‘The Blessed One is far from us.’ | ‘薄伽梵远离我等。 |
| ‘mallehi vajjīsu cārikaṁ pakkanto’ti, hoti no tasmiṁ samaye anattamanatā hoti domanassaṁ: | Bhante, whenever we hear that the Blessed One will set out on tour in Magadha from Kāsi, then on that occasion we are not a little displeased, we are not a little saddened: | 尊者，每闻薄伽梵将自迦尸游摩揭陀，于彼时我等不胜不悦，不胜悲伤： |
| ‘dūre no bhagavā’ti. | ‘The Blessed One will be far from us.’ | ‘薄伽梵将远离我等。’ |
| Yadā pana mayaṁ, bhante, bhagavantaṁ suṇāma: | But, Bhante, whenever we hear that the Blessed One has set out on tour in Magadha from Kāsi, then on that occasion we are not a little displeased, we are not a little saddened: | 然，尊者，每闻薄伽梵已自迦尸游摩揭陀，于彼时我等不胜不悦，不胜悲伤： |
| ‘vajjīhi kāsīsu cārikaṁ pakkamissatī’ti, hoti no tasmiṁ samaye anattamanatā hoti domanassaṁ: | ‘The Blessed One is far from us.’ | ‘薄伽梵远离我等。’ |
| ‘dūre no bhagavā bhavissatī’ti. | But, Bhante, whenever we hear that the Blessed One will set out on tour in Kāsi from Magadha, then on that occasion we are pleased, we are joyful: | 然，尊者，每闻薄伽梵将自摩揭陀游迦尸，于彼时我等欢喜、踊跃： |
| Yadā pana mayaṁ, bhante, bhagavantaṁ suṇāma: | ‘The Blessed One will be near us.’ | ‘薄伽梵将近于我等。’ |
| ‘vajjīhi kāsīsu cārikaṁ pakkanto’ti, hoti no tasmiṁ samaye anattamanatā hoti domanassaṁ: | But, Bhante, whenever we hear that the Blessed One has set out on tour in Kāsi from Magadha, then on that occasion we are pleased, we are joyful: | 然，尊者，每闻薄伽梵已自摩揭陀游迦尸，于彼时我等欢喜、踊跃： |
| ‘dūre no bhagavā’ti. | ‘The Blessed One is near us.’ | ‘薄伽梵近于我等。’ |
| Yadā pana mayaṁ, bhante, bhagavantaṁ suṇāma: | Bhante, whenever we hear that the Blessed One will set out on tour in the Vajji from Kāsi, then on that occasion we are pleased, we are joyful: | 尊者，每闻薄伽梵将自迦尸游跋耆，于彼时我等欢喜、踊跃： |
| ‘kāsīhi māgadhe cārikaṁ pakkamissatī’ti, hoti no tasmiṁ samaye anattamanatā hoti domanassaṁ: | ‘The Blessed One will be near us.’ | ‘薄伽梵将近于我等。’ |
| ‘dūre no bhagavā bhavissatī’ti. | But, Bhante, whenever we hear that the Blessed One has set out on tour in the Vajji from Kāsi, then on that occasion we are pleased, we are joyful: | 然，尊者，每闻薄伽梵已自迦尸游跋耆，于彼时我等欢喜、踊跃： |
| Yadā pana mayaṁ, bhante, bhagavantaṁ suṇāma: | ‘The Blessed One is near us.’ | ‘薄伽梵近于我等。’ |
| ‘kāsīhi māgadhe cārikaṁ pakkanto’ti, hoti anappakā no tasmiṁ samaye anattamanatā hoti anappakaṁ domanassaṁ: | Bhante, whenever we hear that the Blessed One will set out on tour in Mallā from the Vajji, then on that occasion we are pleased, we are joyful: | 尊者，每闻薄伽梵将自跋耆游摩罗，于彼时我等欢喜、踊跃： |
| ‘dūre no bhagavā’ti. | ‘The Blessed One will be near us.’ | ‘薄伽梵将近于我等。’ |
| Yadā pana mayaṁ, bhante, bhagavantaṁ suṇāma: | But, Bhante, whenever we hear that the Blessed One has set out on tour in Mallā from the Vajji, then on that occasion we are pleased, we are joyful: | 然，尊者，每闻薄伽梵已自跋耆游摩罗，于彼时我等欢喜、踊跃： |
| ‘māgadhehi kāsīsu cārikaṁ pakkamissatī’ti, hoti no tasmiṁ samaye attamanatā hoti somanassaṁ: | ‘The Blessed One is near us.’ | ‘薄伽梵近于我等。’ |
| ‘āsanne no bhagavā bhavissatī’ti. | Bhante, whenever we hear that the Blessed One will set out on tour in Kosala from Mallā, then on that occasion we are pleased, we are joyful: | 尊者，每闻薄伽梵将自摩罗游拘萨罗，于彼时我等欢喜、踊跃： |
| Yadā pana mayaṁ, bhante, bhagavantaṁ suṇāma: | ‘The Blessed One will be near us.’ | ‘薄伽梵将近于我等。’ |
| ‘māgadhehi kāsīsu cārikaṁ pakkanto’ti, hoti no tasmiṁ samaye attamanatā hoti somanassaṁ: | But, Bhante, whenever we hear that the Blessed One has set out on tour in Kosala from Mallā, then on that occasion we are pleased, we are joyful: | 然，尊者，每闻薄伽梵已自摩罗游拘萨罗，于彼时我等欢喜、踊跃： |
| ‘āsanne no bhagavā’ti. | ‘The Blessed One is near us.’ | ‘薄伽梵近于我等。’ |
| Yadā pana mayaṁ, bhante, bhagavantaṁ suṇāma: | Bhante, whenever we hear that the Blessed One will set out on tour in Sāvatthī from Kosala, then on that occasion we are pleased, we are joyful: | 尊者，每闻薄伽梵将自拘萨罗游舍卫城，于彼时我等欢喜、踊跃： |
| ‘kāsīhi vajjīsu cārikaṁ pakkamissatī’ti, hoti no tasmiṁ samaye attamanatā hoti somanassaṁ: | ‘The Blessed One will be near us.’ | ‘薄伽梵将近于我等。’ |
| ‘āsanne no bhagavā bhavissatī’ti. | But, Bhante, whenever we hear that the Blessed One is dwelling at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s Park, then on that occasion we are not a little pleased, we are not a little joyful: | 然，尊者，每闻薄伽梵住舍卫城，祇树给孤独园，于彼时我等不胜欢喜，不胜踊跃： |
| Yadā pana mayaṁ, bhante, bhagavantaṁ suṇāma: | ‘The Blessed One is near us.’ ” | ‘薄伽梵近于我等。’” |
| ‘kāsīhi vajjīsu cārikaṁ pakkanto’ti, hoti no tasmiṁ samaye attamanatā hoti somanassaṁ: | “Therefore, carpenters, the household life is cramped, a path of dust; going forth is open air. | “是故，木匠等，在家生活为局促，为尘之道；出家为空旷。 |
| ‘āsanne no bhagavā’ti. | And it is indeed sufficient for you, carpenters, to be heedful.” | 于汝等，木匠等，实足以不放逸。” |
| Yadā pana mayaṁ, bhante, bhagavantaṁ suṇāma: | “Bhante, is there any other cramped situation, more cramped, more considered cramped than this cramped situation?” | “尊者，岂有他局促之境，更局促、更视为局促于此局促之境耶？” |
| ‘vajjīhi mallesu cārikaṁ pakkamissatī’ti, hoti no tasmiṁ samaye attamanatā hoti somanassaṁ: | “What other cramped situation, carpenters, is more cramped, more considered cramped than this cramped situation?” | “何者他局促之境，木匠等，更局促、更视为局促于此局促之境？” |
| ‘āsanne no bhagavā bhavissatī’ti. | “Here, Bhante, when King Pasenadi of Kosala wishes to go to his pleasure garden, we arrange the elephants that are his royal mounts, and seat his beloved and pleasing consorts, one in front and one behind. | “于此，尊者，当拘萨罗王波斯匿欲往其乐园，我等整理其为王乘之象，并使其所爱可意之妃，一前一后坐。 |
| Yadā pana mayaṁ, bhante, bhagavantaṁ suṇāma: | And those sisters, Bhante, have such a fragrance, like a perfumed box that has just been opened, as is appropriate for royal princesses adorned with fragrance. | 而彼等姊妹，尊者，有如是香，如刚开之香盒，宜于王女饰香。 |
| ‘vajjīhi mallesu cārikaṁ pakkanto’ti, hoti no tasmiṁ samaye attamanatā hoti somanassaṁ: | And those sisters, Bhante, have such a bodily touch, like a tuft of cotton or a cotton fiber, as is appropriate for royal princesses who have been brought up in luxury. | 而彼等姊妹，尊者，有如是身触，如棉絮或棉纤维，宜于养尊处优之王女。 |
| ‘āsanne no bhagavā’ti. | And at that time, Bhante, the elephant must be guarded, and those sisters must be guarded, and oneself must be guarded. | 于彼时，尊者，象须守护，彼等姊妹须守护，自身亦须守护。 |
| Yadā pana mayaṁ, bhante, bhagavantaṁ suṇāma: | We do not, Bhante, acknowledge that we have ever generated a wicked thought towards those sisters. | 我等，尊者，不承曾对彼等姊妹生起邪念。 |
| ‘mallehi kosale cārikaṁ pakkamissatī’ti, hoti no tasmiṁ samaye attamanatā hoti somanassaṁ: | This, Bhante, is another cramped situation, more cramped, more considered cramped than this cramped situation.” | 此，尊者，为另一局促之境，更局促、更视为局促于此局促之境。” |
| ‘āsanne no bhagavā bhavissatī’ti. | “Therefore, carpenters, the household life is cramped, a path of dust; going forth is open air. | “是故，木匠等，在家生活为局促，为尘之道；出家为空旷。 |
| Yadā pana mayaṁ, bhante, bhagavantaṁ suṇāma: | And it is indeed sufficient for you, carpenters, to be heedful. | 于汝等，木匠等，实足以不放逸。 |
| ‘mallehi kosale cārikaṁ pakkanto’ti, hoti no tasmiṁ samaye attamanatā hoti somanassaṁ: | Bhikkhus, a noble-one's-disciple endowed with four states is a stream-enterer, no longer subject to downfall, certain of liberation, bound for full enlightenment. | 诸比丘，具足四法之圣弟子，为入流者，不再堕落，定趣解脱，趣向正觉。 |
| ‘āsanne no bhagavā’ti. | Which four? | 何者四？ |
| Yadā pana mayaṁ, bhante, bhagavantaṁ suṇāma: | Here, carpenters, a noble-one's-disciple is endowed with unwavering confidence in the Buddha— | 于此，木匠等，一圣弟子具足于佛不坏信—— |
| ‘kosalehi sāvatthiṁ cārikaṁ pakkamissatī’ti, hoti no tasmiṁ samaye attamanatā hoti somanassaṁ: | indeed, the Blessed One is an Arahant …pe… teacher of devas and humans, the Buddha, the Blessed One. | 诚然，薄伽梵是阿罗汉…pe…天人师、佛、薄伽梵。 |
| ‘āsanne no bhagavā bhavissatī’ti. | He is endowed with unwavering confidence in the Dhamma …pe… | 彼具足于法不坏信…pe… |
| Yadā pana mayaṁ, bhante, bhagavantaṁ suṇāma: | He is endowed with unwavering confidence in the Saṅgha …pe… | 彼具足于僧不坏信…pe… |
| ‘sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme’ti, hoti anappakā no tasmiṁ samaye attamanatā hoti anappakaṁ somanassaṁ: | He dwells at home with a mind free from the stain of stinginess, open-handed, pure-handed, delighting in relinquishment, amenable to requests, delighting in the distribution of gifts. | 彼住于家，心离悭吝之垢，手开、手净，乐于舍离，顺于乞求，乐于布施。 |
| ‘āsanne no bhagavā’”ti. | Carpenters, a noble-one's-disciple endowed with these four states is a stream-enterer, no longer subject to downfall, certain of liberation, bound for full enlightenment. | 木匠等，具足此四法之圣弟子，为入流者，不再堕落，定趣解脱，趣向正觉。 |
| “Tasmātiha, thapatayo, sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. | You, carpenters, are endowed with unwavering confidence in the Buddha— | 汝等，木匠等，具足于佛不坏信—— |
| Alañca pana vo, thapatayo, appamādāyā”ti. | indeed, the Blessed One is an Arahant …pe… teacher of devas and humans, the Buddha, the Blessed One. | 诚然，薄伽梵是阿罗汉…pe…天人师、佛、薄伽梵。 |
| “Atthi kho no, bhante, etamhā sambādhā añño sambādho sambādhataro ceva sambādhasaṅkhātataro cā”ti. | In the Dhamma …pe… | 于法…pe… |
| “Katamo pana vo, thapatayo, etamhā sambādhā añño sambādho sambādhataro ceva sambādhasaṅkhātataro cā”ti? | In the Saṅgha …pe… | 于僧…pe… |
| “Idha mayaṁ, bhante, yadā rājā pasenadi kosalo uyyānabhūmiṁ niyyātukāmo hoti, ye te rañño pasenadissa kosalassa nāgā opavayhā te kappetvā, yā tā rañño pasenadissa kosalassa pajāpatiyo piyā manāpā tā ekaṁ purato ekaṁ pacchato nisīdāpema. | Whatever is a gift in your family, all of it is undistributed to virtuous and noble persons. | 汝家中所施之物，皆无不分予有德、高尚之人。 |
| Tāsaṁ kho pana, bhante, bhaginīnaṁ evarūpo gandho hoti, seyyathāpi nāma gandhakaraṇḍakassa tāvadeva vivariyamānassa, yathā taṁ rājakaññānaṁ gandhena vibhūsitānaṁ. | What do you think, carpenters? | 汝等云何思，木匠等？ |
| Tāsaṁ kho pana, bhante, bhaginīnaṁ evarūpo kāyasamphasso hoti, seyyathāpi nāma tūlapicuno vā kappāsapicuno vā, yathā taṁ rājakaññānaṁ sukhedhitānaṁ. | How many kinds of people in Kosala are equal to you, in terms of— | 拘萨罗中有几人，于此方面，与汝等相等—— |
| Tasmiṁ kho pana, bhante, samaye nāgopi rakkhitabbo hoti, tāpi bhaginiyo rakkhitabbā honti, attāpi rakkhitabbo hoti. | the distribution of gifts?” | 布施之分配？” |
| Na kho pana mayaṁ, bhante, abhijānāma tāsu bhaginīsu pāpakaṁ cittaṁ uppādetā. | “It is our gain, Bhante, it is our good fortune, Bhante. | “此我等之利，尊者，此我等之善得，尊者。 |
| Ayaṁ kho no, bhante, etamhā sambādhā añño sambādho sambādhataro ceva sambādhasaṅkhātataro cā”ti. | That the Blessed One knows us thus.” | 薄伽梵如是知我等。” |
| “Tasmātiha, thapatayo, sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. | Sixth. | 第六。 |
| Alañca pana vo, thapatayo, appamādāya. | ||
| Catūhi kho, thapatayo, dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo. | ||
| Katamehi catūhi? | ||
| Idha, thapatayo, ariyasāvako buddhe aveccappasādena samannāgato hoti— | ||
| itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. | ||
| Dhamme …pe… | ||
| saṅghe …pe… | ||
| vigatamalamaccherena cetasā ajjhāgāraṁ vasati muttacāgo payatapāṇi vossaggarato yācayogo dānasaṁvibhāgarato. | ||
| Imehi kho, thapatayo, catūhi dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo. | ||
| Tumhe kho, thapatayo, buddhe aveccappasādena samannāgatā— | ||
| itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. | ||
| Dhamme …pe… | ||
| saṅghe …pe… | ||
| yaṁ kho pana kiñci kule deyyadhammaṁ sabbaṁ taṁ appaṭivibhattaṁ sīlavantehi kalyāṇadhammehi. | ||
| Taṁ kiṁ maññatha, thapatayo, | ||
| katividhā te kosalesu manussā ye tumhākaṁ samasamā, yadidaṁ— | ||
| dānasaṁvibhāge”ti? | ||
| “Lābhā no, bhante, suladdhaṁ no, bhante. | ||
| Yesaṁ no bhagavā evaṁ pajānātī”ti. | ||
| Chaṭṭhaṁ. |
55.7 - SN 55.7 Veḷudvāreyya: Veḷudvāra Sutta
| --- SN55.7 - Veḷudvāreyyasutta --- | --- SN55.7 - Veḷudvāra Sutta --- | --- SN55.7 - 竹门经 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena veḷudvāraṁ nāma kosalānaṁ brāhmaṇagāmo tadavasari. | On one occasion the Blessed One, while wandering on tour among the Kosalans with a large Saṅgha of bhikkhus, arrived at Veḷudvāra, a brahmin village of the Kosalans. | 一时，薄伽梵于拘萨罗国游行，与大比丘僧伽俱，至竹门，一拘萨罗婆罗门村。 |
| Assosuṁ kho te veḷudvāreyyakā brāhmaṇagahapatikā: | The brahmin householders of Veḷudvāra heard: | 竹门之婆罗门居士闻： |
| “samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ veḷudvāraṁ anuppatto. | “Indeed, the ascetic Gotama, a Sakyan son who has gone forth from the Sakyan clan, while wandering on tour among the Kosalans with a large Saṅgha of bhikkhus, has arrived at Veḷudvāra. | “诚然，沙门乔达摩，释迦族子，自释迦族出家，于拘萨罗国游行，与大比丘僧伽俱，已至竹门。 |
| Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: | And this good report has spread concerning the Blessed Gotama: | 此善名称传于乔达摩尊者： |
| ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’. | ‘Indeed, the Blessed One is an Arahant, a Fully Enlightened One, accomplished in knowledge and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, the Buddha, the Blessed One.’ | ‘诚然，薄伽梵是阿罗汉、正等觉、明行足、善逝、世间解、无上士调御丈夫、天人师、佛、薄伽梵。’ |
| So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. | He makes known this world with its devas, Māras, and Brahmās, this population with its ascetics and brahmins, its devas and humans, having realized it himself with direct knowledge. | 彼自证此世间及其天、魔、梵，此众生及其沙门、婆罗门、天、人。 |
| So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. | He teaches the Dhamma that is good in the beginning, good in the middle, and good in the end, with its meaning and its phrasing, and he reveals the holy life that is entirely complete and perfectly pure. | 彼说法初善、中善、后善，有义有文，并揭示完全圆满清净之梵行。 |
| Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti. | It is good to see such Arahants.” | 见如是阿罗汉为善。” |
| Atha kho te veḷudvāreyyakā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā appekacce bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Appekacce bhagavatā saddhiṁ sammodiṁsu; sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Appekacce yena bhagavā tenañjaliṁ paṇāmetvā ekamantaṁ nisīdiṁsu. Appekacce bhagavato santike nāmagottaṁ sāvetvā ekamantaṁ nisīdiṁsu. Appekacce tuṇhībhūtā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te veḷudvāreyyakā brāhmaṇagahapatikā bhagavantaṁ etadavocuṁ: | Then the brahmin householders of Veḷudvāra approached the Blessed One; having approached, some paid homage to the Blessed One and sat down to one side. Some exchanged greetings with the Blessed One; having concluded their courteous and amiable talk, they sat down to one side. Some raised their joined hands in salutation towards the Blessed One and sat down to one side. Some announced their name and clan to the Blessed One and sat down to one side. Some remained silent and sat down to one side. When those brahmin householders of Veḷudvāra were sitting to one side, they said to the Blessed One: | 尔时，竹门之婆罗门居士诣薄伽梵所；至已，或礼敬薄伽梵，坐于一面。或与薄伽梵互致问候；结束礼貌和善之谈话后，坐于一面。或向薄伽梵合掌致敬，坐于一面。或向薄伽梵通报姓名族姓，坐于一面。或默然坐于一面。彼竹门之婆罗门居士坐于一面时，白薄伽梵言： |
| “mayaṁ, bho gotama, evaṅkāmā evaṁchandā evaṁadhippāyā— | “Good Gotama, we wish, desire, and intend this— | “善哉乔达摩，我等愿、欲、意此—— |
| puttasambādhasayanaṁ ajjhāvaseyyāma, kāsikacandanaṁ paccanubhaveyyāma, mālāgandhavilepanaṁ dhāreyyāma, jātarūparajataṁ sādiyeyyāma, kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyyāma. | may we dwell occupying a dwelling crowded with children, may we enjoy Kasi sandalwood, may we wear garlands, fragrances, and ointments, may we delight in gold and silver, and with the breakup of the body, after death, may we reappear in a good destination, a heavenly world. | 愿我等住于子女拥挤之住处，愿我等享用迦尸檀香，愿我等佩戴花环、香水、膏油，愿我等乐于金银，身坏命终，生于善趣、天界。 |
| Tesaṁ no bhavaṁ gotamo amhākaṁ evaṅkāmānaṁ evaṁchandānaṁ evaṁadhippāyānaṁ tathā dhammaṁ desetu yathā mayaṁ puttasambādhasayanaṁ ajjhāvaseyyāma …pe… sugatiṁ saggaṁ lokaṁ upapajjeyyāmā”ti. | May good Gotama teach us the Dhamma in such a way that we, who wish, desire, and intend thus, may dwell occupying a dwelling crowded with children …pe… may reappear in a good destination, a heavenly world.” | 愿善哉乔达摩为我等说如是之法，令我等，如是愿、欲、意者，住于子女拥挤之住处…pe…生于善趣、天界。” |
| “Attupanāyikaṁ vo, gahapatayo, dhammapariyāyaṁ desessāmi. | “Householders, I will teach you a discourse on the Dhamma that is related to oneself. | “居士等，我当为汝等说一与自身相关之法。 |
| Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. | Listen to that, attend carefully, I shall speak.” | 谛听，善作意，我当说。” |
| “Evaṁ, bho”ti kho te veḷudvāreyyakā brāhmaṇagahapatikā bhagavato paccassosuṁ. | “Yes, good sir,” those brahmin householders of Veḷudvāra replied to the Blessed One. | “唯，善哉先生。”彼竹门之婆罗门居士应诺薄伽梵。 |
| Bhagavā etadavoca: | The Blessed One said this: | 薄伽梵作是说： |
| “Katamo ca, gahapatayo, attupanāyiko dhammapariyāyo? | “And what, householders, is the discourse on the Dhamma that is related to oneself? | “居士等，何为与自身相关之法？ |
| Idha, gahapatayo, ariyasāvako iti paṭisañcikkhati: | Here, householders, a noble-one's-disciple reflects thus: | 于此，居士等，一圣弟子如是思惟： |
| ‘ahaṁ khosmi jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo. | ‘I wish to live, not to die; I wish for happiness, I recoil from suffering. | ‘我欲生，不欲死；我欲乐，厌苦。 |
| Yo kho maṁ jīvitukāmaṁ amaritukāmaṁ sukhakāmaṁ dukkhappaṭikūlaṁ jīvitā voropeyya, na metaṁ assa piyaṁ manāpaṁ. | If anyone should deprive of life me who wishes to live, not to die, who wishes for happiness, who recoils from suffering, that would not be pleasing or agreeable to me. | 若有任何人夺我生命，我欲生，不欲死，欲乐，厌苦，此于我非悦意、非可意。 |
| Ahañceva kho pana paraṁ jīvitukāmaṁ amaritukāmaṁ sukhakāmaṁ dukkhappaṭikūlaṁ jīvitā voropeyyaṁ, parassapi taṁ assa appiyaṁ amanāpaṁ. | If I myself should deprive of life another who wishes to live, not to die, who wishes for happiness, who recoils from suffering, that too would not be pleasing or agreeable to that other. | 若我夺他生命，他欲生，不欲死，欲乐，厌苦，此亦于他非悦意、非可意。 |
| Yo kho myāyaṁ dhammo appiyo amanāpo, parassa peso dhammo appiyo amanāpo. | Whatever state is not pleasing or agreeable to me, that state is also not pleasing or agreeable to that other. | 凡于我非悦意、非可意之法，彼法亦于他非悦意、非可意。 |
| Yo kho myāyaṁ dhammo appiyo amanāpo, kathāhaṁ paraṁ tena saṁyojeyyan’ti. | Whatever state is not pleasing or agreeable to me, how can I impose it upon another?’ | 凡于我非悦意、非可意之法，我如何能强加于人？’ |
| So iti paṭisaṅkhāya attanā ca pāṇātipātā paṭivirato hoti, parañca pāṇātipātā veramaṇiyā samādapeti, pāṇātipātā veramaṇiyā ca vaṇṇaṁ bhāsati. | Having reflected thus, he himself abstains from the destruction of living beings, he encourages others to abstain from the destruction of living beings, and he speaks in praise of abstaining from the destruction of living beings. | 如是思惟已，彼自离杀生，劝他离杀生，并赞叹离杀生。 |
| Evamassāyaṁ kāyasamācāro tikoṭiparisuddho hoti. | Thus his bodily conduct is threefold pure. | 如是其身行三净。 |
| Puna caparaṁ, gahapatayo, ariyasāvako iti paṭisañcikkhati: | Again, householders, a noble-one's-disciple reflects thus: | 复次，居士等，一圣弟子如是思惟： |
| ‘yo kho me adinnaṁ theyyasaṅkhātaṁ ādiyeyya, na metaṁ assa piyaṁ manāpaṁ. | ‘If anyone should take what is not given by me by way of theft, that would not be pleasing or agreeable to me. | ‘若有任何人以盗窃取我未予之物，此于我非悦意、非可意。 |
| Ahañceva kho pana parassa adinnaṁ theyyasaṅkhātaṁ ādiyeyyaṁ, parassapi taṁ assa appiyaṁ amanāpaṁ. | If I myself should take what is not given by another by way of theft, that too would not be pleasing or agreeable to that other. | 若我以盗窃取他未予之物，此亦于他非悦意、非可意。 |
| Yo kho myāyaṁ dhammo appiyo amanāpo, parassa peso dhammo appiyo amanāpo. | Whatever state is not pleasing or agreeable to me, that state is also not pleasing or agreeable to that other. | 凡于我非悦意、非可意之法，彼法亦于他非悦意、非可意。 |
| Yo kho myāyaṁ dhammo appiyo amanāpo, kathāhaṁ paraṁ tena saṁyojeyyan’ti. | Whatever state is not pleasing or agreeable to me, how can I impose it upon another?’ | 凡于我非悦意、非可意之法，我如何能强加于人？’ |
| So iti paṭisaṅkhāya attanā ca adinnādānā paṭivirato hoti, parañca adinnādānā veramaṇiyā samādapeti, adinnādānā veramaṇiyā ca vaṇṇaṁ bhāsati. | Having reflected thus, he himself abstains from taking what is not given, he encourages others to abstain from taking what is not given, and he speaks in praise of abstaining from taking what is not given. | 如是思惟已，彼自离不与取，劝他离不与取，并赞叹离不与取。 |
| Evamassāyaṁ kāyasamācāro tikoṭiparisuddho hoti. | Thus his bodily conduct is threefold pure. | 如是其身行三净。 |
| Puna caparaṁ, gahapatayo, ariyasāvako iti paṭisañcikkhati: | Again, householders, a noble-one's-disciple reflects thus: | 复次，居士等，一圣弟子如是思惟： |
| ‘yo kho me dāresu cārittaṁ āpajjeyya, na metaṁ assa piyaṁ manāpaṁ. | ‘If anyone should commit sexual misconduct with my wives, that would not be pleasing or agreeable to me. | ‘若有任何人与我妻行邪淫，此于我非悦意、非可意。 |
| Ahañceva kho pana parassa dāresu cārittaṁ āpajjeyyaṁ, parassapi taṁ assa appiyaṁ amanāpaṁ. | If I myself should commit sexual misconduct with the wives of another, that too would not be pleasing or agreeable to that other. | 若我与他人之妻行邪淫，此亦于他非悦意、非可意。 |
| Yo kho myāyaṁ dhammo appiyo amanāpo, parassa peso dhammo appiyo amanāpo. | Whatever state is not pleasing or agreeable to me, that state is also not pleasing or agreeable to that other. | 凡于我非悦意、非可意之法，彼法亦于他非悦意、非可意。 |
| Yo kho myāyaṁ dhammo appiyo amanāpo, kathāhaṁ paraṁ tena saṁyojeyyan’ti. | Whatever state is not pleasing or agreeable to me, how can I impose it upon another?’ | 凡于我非悦意、非可意之法，我如何能强加于人？’ |
| So iti paṭisaṅkhāya attanā ca kāmesumicchācārā paṭivirato hoti, parañca kāmesumicchācārā veramaṇiyā samādapeti, kāmesumicchācārā veramaṇiyā ca vaṇṇaṁ bhāsati. | Having reflected thus, he himself abstains from sexual misconduct, he encourages others to abstain from sexual misconduct, and he speaks in praise of abstaining from sexual misconduct. | 如是思惟已，彼自离邪淫，劝他离邪淫，并赞叹离邪淫。 |
| Evamassāyaṁ kāyasamācāro tikoṭiparisuddho hoti. | Thus his bodily conduct is threefold pure. | 如是其身行三净。 |
| Puna caparaṁ, gahapatayo, ariyasāvako iti paṭisañcikkhati: | Again, householders, a noble-one's-disciple reflects thus: | 复次，居士等，一圣弟子如是思惟： |
| ‘yo kho me musāvādena atthaṁ bhañjeyya, na metaṁ assa piyaṁ manāpaṁ. | ‘If anyone should harm my interests by false speech, that would not be pleasing or agreeable to me. | ‘若有任何人以妄语害我利益，此于我非悦意、非可意。 |
| Ahañceva kho pana parassa musāvādena atthaṁ bhañjeyyaṁ, parassapi taṁ assa appiyaṁ amanāpaṁ. | If I myself should harm another’s interests by false speech, that too would not be pleasing or agreeable to that other. | 若我以妄语害他人利益，此亦于他非悦意、非可意。 |
| Yo kho myāyaṁ dhammo appiyo amanāpo, parassa peso dhammo appiyo amanāpo. | Whatever state is not pleasing or agreeable to me, that state is also not pleasing or agreeable to that other. | 凡于我非悦意、非可意之法，彼法亦于他非悦意、非可意。 |
| Yo kho myāyaṁ dhammo appiyo amanāpo, kathāhaṁ paraṁ tena saṁyojeyyan’ti. | Whatever state is not pleasing or agreeable to me, how can I impose it upon another?’ | 凡于我非悦意、非可意之法，我如何能强加于人？’ |
| So iti paṭisaṅkhāya attanā ca musāvādā paṭivirato hoti, parañca musāvādā veramaṇiyā samādapeti, musāvādā veramaṇiyā ca vaṇṇaṁ bhāsati. | Having reflected thus, he himself abstains from false speech, he encourages others to abstain from false speech, and he speaks in praise of abstaining from false speech. | 如是思惟已，彼自离妄语，劝他离妄语，并赞叹离妄语。 |
| Evamassāyaṁ vacīsamācāro tikoṭiparisuddho hoti. | Thus his verbal conduct is threefold pure. | 如是其语行三净。 |
| Puna caparaṁ, gahapatayo, ariyasāvako iti paṭisañcikkhati: | Again, householders, a noble-one's-disciple reflects thus: | 复次，居士等，一圣弟子如是思惟： |
| “yo kho maṁ pisuṇāya vācāya mitte bhindeyya, na metaṁ assa piyaṁ manāpaṁ. | ‘If anyone should break my friends by divisive speech, that would not be pleasing or agreeable to me. | ‘若有任何人以离间语破我友谊，此于我非悦意、非可意。 |
| Ahañceva kho pana paraṁ pisuṇāya vācāya mitte bhindeyyaṁ, parassapi taṁ assa appiyaṁ amanāpaṁ …pe… | If I myself should break another’s friends by divisive speech, that too would not be pleasing or agreeable to that other. …pe… | 若我以离间语破他人友谊，此亦于他非悦意、非可意。…pe… |
| evamassāyaṁ vacīsamācāro tikoṭiparisuddho hoti. | Thus his verbal conduct is threefold pure. | 如是其语行三净。 |
| Puna caparaṁ, gahapatayo, ariyasāvako iti paṭisañcikkhati: | Again, householders, a noble-one's-disciple reflects thus: | 复次，居士等，一圣弟子如是思惟： |
| “yo kho maṁ pharusāya vācāya samudācareyya, na metaṁ assa piyaṁ manāpaṁ. | ‘If anyone should address me with harsh speech, that would not be pleasing or agreeable to me. | ‘若有任何人以粗恶语对我，此于我非悦意、非可意。 |
| Ahañceva kho pana paraṁ pharusāya vācāya samudācareyyaṁ, parassapi taṁ assa appiyaṁ amanāpaṁ. | If I myself should address another with harsh speech, that too would not be pleasing or agreeable to that other. | 若我以粗恶语对他人，此亦于他非悦意、非可意。 |
| Yo kho myāyaṁ dhammo …pe… | Whatever state is not pleasing to me …pe… | 凡于我非悦意之法…pe… |
| evamassāyaṁ vacīsamācāro tikoṭiparisuddho hoti. | Thus his verbal conduct is threefold pure. | 如是其语行三净。 |
| Puna caparaṁ, gahapatayo, ariyasāvako iti paṭisañcikkhati: | Again, householders, a noble-one's-disciple reflects thus: | 复次，居士等，一圣弟子如是思惟： |
| ‘yo kho maṁ samphabhāsena samphappalāpabhāsena samudācareyya, na metaṁ assa piyaṁ manāpaṁ. | ‘If anyone should address me with frivolous speech, with idle chatter, that would not be pleasing or agreeable to me. | ‘若有任何人以绮语、闲谈对我，此于我非悦意、非可意。 |
| Ahañceva kho pana paraṁ samphabhāsena samphappalāpabhāsena samudācareyyaṁ, parassapi taṁ assa appiyaṁ amanāpaṁ. | If I myself should address another with frivolous speech, with idle chatter, that too would not be pleasing or agreeable to that other. | 若我以绮语、闲谈对他人，此亦于他非悦意、非可意。 |
| Yo kho myāyaṁ dhammo appiyo amanāpo, parassa peso dhammo appiyo amanāpo. | Whatever state is not pleasing or agreeable to me, that state is also not pleasing or agreeable to that other. | 凡于我非悦意、非可意之法，彼法亦于他非悦意、非可意。 |
| Yo kho myāyaṁ dhammo appiyo amanāpo, kathāhaṁ paraṁ tena saṁyojeyyan’ti. | Whatever state is not pleasing or agreeable to me, how can I impose it upon another?’ | 凡于我非悦意、非可意之法，我如何能强加于人？’ |
| So iti paṭisaṅkhāya attanā ca samphappalāpā paṭivirato hoti, parañca samphappalāpā veramaṇiyā samādapeti, samphappalāpā veramaṇiyā ca vaṇṇaṁ bhāsati. | Having reflected thus, he himself abstains from idle chatter, he encourages others to abstain from idle chatter, and he speaks in praise of abstaining from idle chatter. | 如是思惟已，彼自离闲谈，劝他离闲谈，并赞叹离闲谈。 |
| Evamassāyaṁ vacīsamācāro tikoṭiparisuddho hoti. | Thus his verbal conduct is threefold pure. | 如是其语行三净。 |
| So buddhe aveccappasādena samannāgato hoti— | He is endowed with unwavering confidence in the Buddha— | 彼具足于佛不坏信—— |
| itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti; | indeed, the Blessed One is an Arahant …pe… teacher of devas and humans, the Buddha, the Blessed One; | 诚然，薄伽梵是阿罗汉…pe…天人师、佛、薄伽梵； |
| dhamme …pe… | in the Dhamma …pe… | 于法…pe… |
| saṅghe aveccappasādena samannāgato hoti suppaṭipanno bhagavato sāvakasaṅgho …pe… anuttaraṁ puññakkhettaṁ lokassāti. | in the Saṅgha he is endowed with unwavering confidence—the Saṅgha of the Blessed One’s disciples is practicing the good way …pe… the unsurpassed field of merit for the world. | 于僧，彼具足不坏信——薄伽梵之弟子僧团，行善道…pe…为世间无上福田。 |
| ariyakantehi sīlehi samannāgato hoti akhaṇḍehi …pe… samādhisaṁvattanikehi. | He is endowed with virtues cherished by the noble ones: unbroken …pe… conducive to concentration. | 彼具足圣所爱戒：不破…pe…能引至定。 |
| Yato kho, gahapatayo, ariyasāvako imehi sattahi saddhammehi samannāgato hoti imehi catūhi ākaṅkhiyehi ṭhānehi, so ākaṅkhamāno attanāva attānaṁ byākareyya: | Householders, when a noble-one's-disciple is endowed with these seven true dhammas and these four desirable qualities, then if he wishes, he can declare of himself: | 居士等，若一圣弟子具足此七正法与此四可意之德，则若彼欲，可自宣称： |
| ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti. | ‘I have destroyed hell, destroyed the animal realm, destroyed the realm of ghosts, destroyed the states of deprivation, the bad destinations, the lower realms; I am a stream-enterer, no longer subject to downfall, certain of liberation, bound for full enlightenment.’ ” | ‘我已灭地狱，灭畜生趣，灭饿鬼趣，灭恶处、恶趣、堕处；我为入流者，不再堕落，定趣解脱，趣向正觉。’” |
| Evaṁ vutte, veḷudvāreyyakā brāhmaṇagahapatikā bhagavantaṁ etadavocuṁ: | When this was said, the brahmin householders of Veḷudvāra said to the Blessed One: | 闻此语已，竹门之婆罗门居士白薄伽梵言： |
| “abhikkantaṁ, bho gotama …pe… | “Excellent, good Gotama! …pe… | “善哉，善哉乔达摩！…pe… |
| ete mayaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca. | We go for refuge to good Gotama, and to the Dhamma and to the Saṅgha of bhikkhus. | 我等归依善哉乔达摩，及法及比丘僧。 |
| Upāsake no bhavaṁ gotamo dhāretu ajjatagge pāṇupete saraṇaṁ gate”ti. | May good Gotama remember us as lay followers who have gone for refuge for life, from today onwards.” | 愿善哉乔达摩忆我等为优婆塞，自今日始，终身归依。” |
55.8 - SN 55.8 Paṭhamagiñjakāvasatha: First Giñjakāvasatha Sutta
| --- SN55.8 - Paṭhamagiñjakāvasathasutta --- | --- SN55.8 - First Giñjakāvasatha Sutta --- | --- SN55.8 - 初砖瓦房经 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ bhagavā ñātike viharati giñjakāvasathe. | On one occasion the Blessed One was dwelling among the Sakyans, at Nigrodhārāma in Kapilavatthu. | 一时，薄伽梵住释迦族，迦毗罗卫，尼拘律园。 |
| Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: | Then Venerable Ānanda approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. When Venerable Ānanda was sitting to one side, he said to the Blessed One: | 尔时，尊者阿难诣薄伽梵所；至已，礼敬薄伽梵，坐于一面。尊者阿难坐于一面时，白薄伽梵言： |
| “Sāḷho nāma, bhante, bhikkhu kālaṅkato; | “Bhante, the bhikkhu named Sāḷha has passed away; | “尊者，名曰萨罗之比丘已命终； |
| tassa kā gati ko abhisamparāyo? | what is his destination, what is his future state? | 彼之趣向为何，彼之未来境为何？ |
| Nandā nāma, bhante, bhikkhunī kālaṅkatā; | Bhante, the bhikkhunī named Nandā has passed away; | 尊者，名曰难陀之比丘尼已命终； |
| tassā kā gati ko abhisamparāyo? | what is her destination, what is her future state? | 彼之趣向为何，彼之未来境为何？ |
| Sudatto nāma, bhante, upāsako kālaṅkato; | Bhante, the lay follower named Sudatta has passed away; | 尊者，名曰须达多之优婆塞已命终； |
| tassa kā gati ko abhisamparāyo? | what is his destination, what is his future state? | 彼之趣向为何，彼之未来境为何？ |
| Sujātā nāma, bhante, upāsikā kālaṅkatā; | Bhante, the lay follower named Sujātā has passed away; | 尊者，名曰须阇多之优婆夷已命终； |
| tassā kā gati, ko abhisamparāyo”ti? | what is her destination, what is her future state?” | 彼之趣向为何，彼之未来境为何？” |
| “Sāḷho, ānanda, bhikkhu kālaṅkato āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi. | “Sāḷha, Ānanda, the bhikkhu who passed away, with the destruction of the taints, by his own direct knowledge realized and entered upon the taintless liberation of mind and liberation by wisdom here and now and dwelt in it. | “萨罗，阿难，命终之比丘，以漏尽故，于现法中，自证无漏心解脱、慧解脱而入于住。 |
| Nandā, ānanda, bhikkhunī kālaṅkatā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyinī anāvattidhammā tasmā lokā. | Nandā, Ānanda, the bhikkhunī who passed away, with the destruction of the five lower fetters, is one who spontaneously arises, there attaining final Nibbāna, not liable to return from that world. | 难陀，阿难，命终之比丘尼，以五下分结尽，为化生者，于彼处得究竟涅槃，不从此世还。 |
| Sudatto, ānanda, upāsako kālaṅkato tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī; sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissati. | Sudatta, Ānanda, the lay follower who passed away, with the destruction of the three fetters, with the attenuation of lust, hatred, and delusion, is a once-returner; having come to this world only once more, he will make an end of suffering. | 须达多，阿难，命终之优婆塞，以三结尽，贪、瞋、痴薄，为一来者；仅再来此世一次，当尽苦。 |
| Sujātā, ānanda, upāsikā kālaṅkatā tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā. | Sujātā, Ānanda, the lay follower who passed away, with the destruction of the three fetters, is a stream-enterer, no longer subject to downfall, certain of liberation, bound for full enlightenment. | 须阇多，阿难，命终之优婆夷，以三结尽，为入流者，不再堕落，定趣解脱，趣向正觉。 |
| Anacchariyaṁ kho panetaṁ, ānanda, yaṁ manussabhūto kālaṁ kareyya; | It is not amazing, Ānanda, that a human being should pass away; | 人命终，阿难，非为奇事； |
| tasmiṁ tasmiñce maṁ kālaṅkate upasaṅkamitvā etamatthaṁ paṭipucchissatha. Vihesā pesā, ānanda, assa tathāgatassa. | if you were to approach me and question me about every such passing away, it would be a bother for the Tathāgata. | 若汝等为每一命终之事来问我，此于如来为一烦恼。 |
| Tasmātihānanda, dhammādāsaṁ nāma dhammapariyāyaṁ desessāmi; yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṁ byākareyya: | Therefore, Ānanda, I will teach a discourse on the Dhamma called the Mirror of the Dhamma; endowed with which, a noble-one's-disciple, if he wishes, can declare of himself: | 是故，阿难，我当说一法门，名为法镜；具足此者，圣弟子若欲，可自宣称： |
| ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’. | ‘I have destroyed hell, destroyed the animal realm, destroyed the realm of ghosts, destroyed the states of deprivation, the bad destinations, the lower realms; I am a stream-enterer, no longer subject to downfall, certain of liberation, bound for full enlightenment.’ | ‘我已灭地狱，灭畜生趣，灭饿鬼趣，灭恶处、恶趣、堕处；我为入流者，不再堕落，定趣解脱，趣向正觉。’ |
| Katamo ca so, ānanda, dhammādāso dhammapariyāyo; yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṁ byākareyya: | And what, Ānanda, is that discourse on the Dhamma, the Mirror of the Dhamma; endowed with which, a noble-one's-disciple, if he wishes, can declare of himself: | 阿难，何者为法门，法镜；具足此者，圣弟子若欲，可自宣称： |
| ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’? | ‘I have destroyed hell, destroyed the animal realm, destroyed the realm of ghosts, destroyed the states of deprivation, the bad destinations, the lower realms; I am a stream-enterer, no longer subject to downfall, certain of liberation, bound for full enlightenment’? | ‘我已灭地狱，灭畜生趣，灭饿鬼趣，灭恶处、恶趣、堕处；我为入流者，不再堕落，定趣解脱，趣向正觉’？ |
| Idha, ānanda, ariyasāvako buddhe aveccappasādena samannāgato hoti—itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. | Here, Ānanda, a noble-one's-disciple is endowed with unwavering confidence in the Buddha—indeed, the Blessed One is an Arahant …pe… teacher of devas and humans, the Buddha, the Blessed One. | 于此，阿难，一圣弟子具足于佛不坏信——诚然，薄伽梵是阿罗汉…pe…天人师、佛、薄伽梵。 |
| Dhamme …pe… | He is endowed with unwavering confidence in the Dhamma …pe… | 彼具足于法不坏信…pe… |
| saṅghe …pe… | He is endowed with unwavering confidence in the Saṅgha …pe… | 彼具足于僧不坏信…pe… |
| ariyakantehi sīlehi samannāgato hoti akhaṇḍehi …pe… samādhisaṁvattanikehi. | He is endowed with virtues cherished by the noble ones: unbroken …pe… conducive to concentration. | 彼具足圣所爱戒：不破…pe…能引至定。 |
| Ayaṁ kho so, ānanda, dhammādāso dhammapariyāyo; | This, Ānanda, is that discourse on the Dhamma, the Mirror of the Dhamma; | 此，阿难，即为法门，法镜； |
| yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṁ byākareyya: | endowed with which, a noble-one's-disciple, if he wishes, can declare of himself: | 具足此者，圣弟子若欲，可自宣称： |
| ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti. | ‘I have destroyed hell, destroyed the animal realm, destroyed the realm of ghosts, destroyed the states of deprivation, the bad destinations, the lower realms; I am a stream-enterer, no longer subject to downfall, certain of liberation, bound for full enlightenment.’ ” | ‘我已灭地狱，灭畜生趣，灭饿鬼趣，灭恶处、恶趣、堕处；我为入流者，不再堕落，定趣解脱，趣向正觉。’” |
| (Tīṇipi suttantāni ekanidānāni.) | (The three suttas have a common introduction.) | （三经同序。） |
55.9 - SN 55.9 Dutiyagiñjakāvasatha: Second Giñjakāvasatha Sutta
| --- SN55.9 - Dutiyagiñjakāvasathasutta --- | --- SN55.9 - Second Giñjakāvasatha Sutta --- | --- SN55.9 - 第二砖瓦房经 --- |
| Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: | When Venerable Ānanda was sitting to one side, he said to the Blessed One: | 尊者阿难坐于一面时，白薄伽梵言： |
| “asoko nāma, bhante, bhikkhu kālaṅkato; | “Bhante, the bhikkhu named Asoka has passed away; | “尊者，名曰阿输迦之比丘已命终； |
| tassa kā gati, ko abhisamparāyo? | what is his destination, what is his future state? | 彼之趣向为何，彼之未来境为何？ |
| Asokā nāma, bhante, bhikkhunī kālaṅkatā …pe… | Bhante, the bhikkhunī named Asokā has passed away …pe… | 尊者，名曰阿输迦之比丘尼已命终…pe… |
| asoko nāma, bhante, upāsako kālaṅkato …pe… | Bhante, the lay follower named Asoka has passed away …pe… | 尊者，名曰阿输迦之优婆塞已命终…pe… |
| asokā nāma, bhante, upāsikā kālaṅkatā; | Bhante, the lay follower named Asokā has passed away; | 尊者，名曰阿输迦之优婆夷已命终； |
| tassā kā gati, ko abhisamparāyo”ti? | what is her destination, what is her future state?” | 彼之趣向为何，彼之未来境为何？” |
| “Asoko, ānanda, bhikkhu kālaṅkato āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi …pe… | “Asoka, Ānanda, the bhikkhu who passed away, with the destruction of the taints, by his own direct knowledge realized and entered upon the taintless liberation of mind and liberation by wisdom here and now and dwelt in it …pe… | “阿输迦，阿难，命终之比丘，以漏尽故，于现法中，自证无漏心解脱、慧解脱而入于住…pe… |
| (purimaveyyākaraṇena ekanidānaṁ.) | (The introduction is the same as the previous explanation.) | （序如前解。） |
| Ayaṁ kho so, ānanda, dhammādāso dhammapariyāyo; | This, Ānanda, is that discourse on the Dhamma, the Mirror of the Dhamma; | 此，阿难，即为法门，法镜； |
| yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṁ byākareyya: | endowed with which, a noble-one's-disciple, if he wishes, can declare of himself: | 具足此者，圣弟子若欲，可自宣称： |
| ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti. | ‘I have destroyed hell, destroyed the animal realm, destroyed the realm of ghosts, destroyed the states of deprivation, the bad destinations, the lower realms; I am a stream-enterer, no longer subject to downfall, certain of liberation, bound for full enlightenment.’ ” | ‘我已灭地狱，灭畜生趣，灭饿鬼趣，灭恶处、恶趣、堕处；我为入流者，不再堕落，定趣解脱，趣向正觉。’” |
55.10 - SN 55.10 Tatiyagiñjakāvasatha: Third Giñjakāvasatha Sutta
| --- SN55.10 - Tatiyagiñjakāvasathasutta --- | --- SN55.10 - Third Giñjakāvasatha Sutta --- | --- SN55.10 - 第三砖瓦房经 --- |
| Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: | When Venerable Ānanda was sitting to one side, he said to the Blessed One: | 尊者阿难坐于一面时，白薄伽梵言： |
| “kakkaṭo nāma, bhante, ñātike upāsako kālaṅkato; | “Bhante, the lay follower named Kakkaṭa in the Sakyan clan has passed away; | “尊者，释迦族之优婆塞名曰羯迦吒者已命终； |
| tassa kā gati, ko abhisamparāyo? | what is his destination, what is his future state? | 彼之趣向为何，彼之未来境为何？ |
| Kaḷibho nāma, bhante, ñātike upāsako …pe… | Bhante, the lay follower named Kaḷibha in the Sakyan clan …pe… | 尊者，释迦族之优婆塞名曰迦利鞞者…pe… |
| nikato nāma, bhante, ñātike upāsako … | Bhante, the lay follower named Nikata in the Sakyan clan … | 尊者，释迦族之优婆塞名曰尼迦吒者… |
| kaṭissaho nāma, bhante, ñātike upāsako … | Bhante, the lay follower named Kaṭissaha in the Sakyan clan … | 尊者，释迦族之优婆塞名曰迦胝沙诃者… |
| tuṭṭho nāma, bhante, ñātike upāsako … | Bhante, the lay follower named Tuṭṭha in the Sakyan clan … | 尊者，释迦族之优婆塞名曰兜吒者… |
| santuṭṭho nāma, bhante, ñātike upāsako … | Bhante, the lay follower named Santuṭṭha in the Sakyan clan … | 尊者，释迦族之优婆塞名曰删兜吒者… |
| bhaddo nāma, bhante, ñātike upāsako … | Bhante, the lay follower named Bhadda in the Sakyan clan … | 尊者，释迦族之优婆塞名曰跋陀者… |
| subhaddo nāma, bhante, ñātike upāsako kālaṅkato; | Bhante, the lay follower named Subhadda in the Sakyan clan has passed away; | 尊者，释迦族之优婆塞名曰须跋陀者已命终； |
| tassa kā gati ko abhisamparāyo”ti? | what is his destination, what is his future state?” | 彼之趣向为何，彼之未来境为何？” |
| “Kakkaṭo, ānanda, upāsako kālaṅkato pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā. | “Kakkaṭa, Ānanda, the lay follower who passed away, with the destruction of the five lower fetters, is one who spontaneously arises, there attaining final Nibbāna, not liable to return from that world. | “羯迦吒，阿难，命终之优婆塞，以五下分结尽，为化生者，于彼处得究竟涅槃，不从此世还。 |
| Kaḷibho, ānanda …pe… | Kaḷibha, Ānanda …pe… | 迦利鞞，阿难…pe… |
| nikato, ānanda … | Nikata, Ānanda … | 尼迦吒，阿难… |
| kaṭissaho, ānanda … | Kaṭissaha, Ānanda … | 迦胝沙诃，阿难… |
| tuṭṭho, ānanda … | Tuṭṭha, Ānanda … | 兜吒，阿难… |
| santuṭṭho, ānanda … | Santuṭṭha, Ānanda … | 删兜吒，阿难… |
| bhaddo, ānanda …pe… | Bhadda, Ānanda …pe… | 跋陀，阿难…pe… |
| subhaddo, ānanda, upāsako kālaṅkato pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā. | Subhadda, Ānanda, the lay follower who passed away, with the destruction of the five lower fetters, is one who spontaneously arises, there attaining final Nibbāna, not liable to return from that world. | 须跋陀，阿难，命终之优婆塞，以五下分结尽，为化生者，于彼处得究竟涅槃，不从此世还。 |
| (Sabbe ekagatikā kātabbā.) | (All are to be made to have the same destination.) | （皆应作同趣向。） |
| Paropaññāsa, ānanda, ñātike upāsakā kālaṅkatā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā. | More than fifty lay followers in the Sakyan clan, Ānanda, have passed away, and with the destruction of the five lower fetters, are ones who spontaneously arise, there attaining final Nibbāna, not liable to return from that world. | 阿难，释迦族中有五十余优婆塞命终，以五下分结尽，为化生者，于彼处得究竟涅槃，不从此世还。 |
| Sādhikanavuti, ānanda, ñātike upāsakā kālaṅkatā tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmino; sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissanti. | More than ninety lay followers in the Sakyan clan, Ānanda, have passed away, and with the destruction of the three fetters, with the attenuation of lust, hatred, and delusion, are once-returners; having come to this world only once more, they will make an end of suffering. | 阿难，释迦族中有九十余优婆塞命终，以三结尽，贪、瞋、痴薄，为一来者；仅再来此世一次，当尽苦。 |
| Chātirekāni kho, ānanda, pañcasatāni ñātike upāsakā kālaṅkatā tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā. | More than five hundred lay followers in the Sakyan clan, Ānanda, have passed away, and with the destruction of the three fetters, are stream-enterers, no longer subject to downfall, certain of liberation, bound for full enlightenment. | 阿难，释迦族中有五百余优婆塞命终，以三结尽，为入流者，不再堕落，定趣解脱，趣向正觉。 |
| Anacchariyaṁ kho panetaṁ, ānanda, yaṁ manussabhūto kālaṁ kareyya; | It is not amazing, Ānanda, that a human being should pass away; | 人命终，阿难，非为奇事； |
| tasmiṁ tasmiñce maṁ kālaṅkate upasaṅkamitvā etamatthaṁ paṭipucchissatha. Vihesā pesā, ānanda, assa tathāgatassa. | if you were to approach me and question me about every such passing away, it would be a bother for the Tathāgata. | 若汝等为每一命终之事来问我，此于如来为一烦恼。 |
| Tasmātihānanda, dhammādāsaṁ nāma dhammapariyāyaṁ desessāmi; yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṁ byākareyya: | Therefore, Ānanda, I will teach a discourse on the Dhamma called the Mirror of the Dhamma; endowed with which, a noble-one's-disciple, if he wishes, can declare of himself: | 是故，阿难，我当说一法门，名为法镜；具足此者，圣弟子若欲，可自宣称： |
| ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’. | ‘I have destroyed hell, destroyed the animal realm, destroyed the realm of ghosts, destroyed the states of deprivation, the bad destinations, the lower realms; I am a stream-enterer, no longer subject to downfall, certain of liberation, bound for full enlightenment.’ | ‘我已灭地狱，灭畜生趣，灭饿鬼趣，灭恶处、恶趣、堕处；我为入流者，不再堕落，定趣解脱，趣向正觉。’ |
| Katamo ca so, ānanda, dhammādāso dhammapariyāyo; yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṁ byākareyya: | And what, Ānanda, is that discourse on the Dhamma, the Mirror of the Dhamma; endowed with which, a noble-one's-disciple, if he wishes, can declare of himself: | 阿难，何者为法门，法镜；具足此者，圣弟子若欲，可自宣称： |
| ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’. | ‘I have destroyed hell, destroyed the animal realm, destroyed the realm of ghosts, destroyed the states of deprivation, the bad destinations, the lower realms; I am a stream-enterer, no longer subject to downfall, certain of liberation, bound for full enlightenment’? | ‘我已灭地狱，灭畜生趣，灭饿鬼趣，灭恶处、恶趣、堕处；我为入流者，不再堕落，定趣解脱，趣向正觉’？ |
| Idhānanda, ariyasāvako buddhe aveccappasādena samannāgato hoti—itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. | Here, Ānanda, a noble-one's-disciple is endowed with unwavering confidence in the Buddha—indeed, the Blessed One is an Arahant …pe… teacher of devas and humans, the Buddha, the Blessed One. | 于此，阿难，一圣弟子具足于佛不坏信——诚然，薄伽梵是阿罗汉…pe…天人师、佛、薄伽梵。 |
| Dhamme …pe… | He is endowed with unwavering confidence in the Dhamma …pe… | 彼具足于法不坏信…pe… |
| saṅghe …pe… | He is endowed with unwavering confidence in the Saṅgha …pe… | 彼具足于僧不坏信…pe… |
| ariyakantehi sīlehi samannāgato hoti akhaṇḍehi …pe… samādhisaṁvattanikehi. | He is endowed with virtues cherished by the noble ones: unbroken …pe… conducive to concentration. | 彼具足圣所爱戒：不破…pe…能引至定。 |
| Ayaṁ kho so, ānanda, dhammādāso dhammapariyāyo; | This, Ānanda, is that discourse on the Dhamma, the Mirror of the Dhamma; | 此，阿难，即为法门，法镜； |
| yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṁ byākareyya: | endowed with which, a noble-one's-disciple, if he wishes, can declare of himself: | 具足此者，圣弟子若欲，可自宣称： |
| ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti. | ‘I have destroyed hell, destroyed the animal realm, destroyed the realm of ghosts, destroyed the states of deprivation, the bad destinations, the lower realms; I am a stream-enterer, no longer subject to downfall, certain of liberation, bound for full enlightenment.’ ” | ‘我已灭地狱，灭畜生趣，灭饿鬼趣，灭恶处、恶趣、堕处；我为入流者，不再堕落，定趣解脱，趣向正觉。’” |
| Veḷudvāravaggo paṭhamo. | The Veḷudvāra Section, the first. | 初竹门品。 |
| Rājā ogadhadīghāvu, | King, culminated, Dīghāvu, | 王、究竟、长寿， |
| sāriputtāpare duve; | Two other Sāriputtas; | 二异舍利弗； |
| Thapatī veḷudvāreyyā, | Carpenter, Veḷudvāra, | 木匠、竹门， |
| giñjakāvasathe tayoti. | Three in Giñjakāvasatha. | 三在砖瓦房。 |
55.11 - SN 55.11 Sahassabhikkhunisaṅgha: Saṅgha of a Thousand Bhikkhunīs Sutta
| --- SN55.11 - Sahassabhikkhunisaṅghasutta --- | --- SN55.11 - Saṅgha of a Thousand Bhikkhunīs Sutta --- | --- SN55.11 - 千比丘尼僧经 --- |
| Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati rājakārāme. | On one occasion the Blessed One was dwelling at Sāvatthī, in the King’s Park. | 一时，薄伽梵住舍卫城，王园。 |
| Atha kho sahassabhikkhunisaṅgho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho tā bhikkhuniyo bhagavā etadavoca: | Then a Saṅgha of a thousand bhikkhunīs approached the Blessed One; having approached, they paid homage to the Blessed One and stood to one side. When those bhikkhunīs were standing to one side, the Blessed One said to them: | 尔时，千比丘尼僧诣薄伽梵所；至已，礼敬薄伽梵，立于一面。彼诸比丘尼立于一面时，薄伽梵告彼等言： |
| “Catūhi kho, bhikkhuniyo, dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo. | “Bhikkhunīs, a noble-one's-disciple endowed with four states is a stream-enterer, no longer subject to downfall, certain of liberation, bound for full enlightenment. | “诸比丘尼，具足四法之圣弟子，为入流者，不再堕落，定趣解脱，趣向正觉。 |
| Katamehi catūhi? | Which four? | 何者四？ |
| Idha, bhikkhuniyo, ariyasāvako buddhe aveccappasādena samannāgato hoti— | Here, bhikkhunīs, a noble-one's-disciple is endowed with unwavering confidence in the Buddha— | 于此，诸比丘尼，一圣弟子具足于佛不坏信—— |
| itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. | indeed, the Blessed One is an Arahant …pe… teacher of devas and humans, the Buddha, the Blessed One. | 诚然，薄伽梵是阿罗汉…pe…天人师、佛、薄伽梵。 |
| Dhamme …pe… | She is endowed with unwavering confidence in the Dhamma …pe… | 彼具足于法不坏信…pe… |
| saṅghe …pe… | She is endowed with unwavering confidence in the Saṅgha …pe… | 彼具足于僧不坏信…pe… |
| ariyakantehi sīlehi samannāgato hoti, akhaṇḍehi …pe… samādhisaṁvattanikehi. | She is endowed with virtues cherished by the noble ones: unbroken …pe… conducive to concentration. | 彼具足圣所爱戒：不破…pe…能引至定。 |
| Imehi kho, bhikkhuniyo, catūhi dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo”ti. | Bhikkhunīs, a noble-one's-disciple endowed with these four states is a stream-enterer, no longer subject to downfall, certain of liberation, bound for full enlightenment.” | 诸比丘尼，具足此四法之圣弟子，为入流者，不再堕落，定趣解脱，趣向正觉。” |
55.12 - SN 55.12 Brāhmaṇa: Brahmin Sutta
| --- SN55.12 - Brāhmaṇasutta --- | --- SN55.12 - Brahmin Sutta --- | --- SN55.12 - 婆罗门经 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| “Brāhmaṇā, bhikkhave, udayagāminiṁ nāma paṭipadaṁ paññapenti. | “Bhikkhus, brahmins declare a practice that leads to prosperity. | “诸比丘，婆罗门宣说一导向兴盛之行。 |
| Te sāvakaṁ evaṁ samādapenti: | They thus admonish their disciple: | 彼等如是告诫其弟子： |
| ‘ehi tvaṁ, ambho purisa, kālasseva uṭṭhāya pācīnamukho yāhi. | ‘Come, good sir, rise early and go facing east. | ‘来，善男子，早起东行。 |
| So tvaṁ mā sobbhaṁ parivajjehi, mā papātaṁ, mā khāṇuṁ, mā kaṇḍakaṭhānaṁ, mā candaniyaṁ, mā oḷigallaṁ. | You should not avoid a pit, or a precipice, or a tree stump, or a thorny place, or a mire, or a cesspool. | 汝不应避坑、或悬崖、或树桩、或荆棘地、或泥沼、或粪池。 |
| Yattha papateyyāsi tattheva maraṇaṁ āgameyyāsi. | Wherever you might fall, there you would meet death. | 汝若坠落，当死于彼处。 |
| Evaṁ tvaṁ, ambho purisa, kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissasī’ti. | Thus, good sir, with the breakup of the body, after death, you will reappear in a good destination, a heavenly world.’ | 如是，善男子，身坏命终，汝将生于善趣、天界。’ |
| Taṁ kho panetaṁ, bhikkhave, brāhmaṇānaṁ bālagamanametaṁ mūḷhagamanametaṁ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati. | But, bhikkhus, this is a foolish practice of the brahmins, a deluded practice, not leading to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to full enlightenment, to Nibbāna. | 然，诸比丘，此为婆罗门之愚行，迷行，不引至厌离、离欲、息灭、寂静、正智、正觉、涅槃。 |
| Ahañca kho, bhikkhave, ariyassa vinaye udayagāminiṁ paṭipadaṁ paññāpemi; | But I, bhikkhus, declare a practice in the noble discipline that leads to prosperity; | 然我，诸比丘，于圣律中宣说一导向兴盛之行； |
| yā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati. | which leads to complete disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to full enlightenment, to Nibbāna. | 其引至究竟厌离、离欲、息灭、寂静、正智、正觉、涅槃。 |
| Katamā ca sā, bhikkhave, udayagāminī paṭipadā; | And what, bhikkhus, is that practice that leads to prosperity; | 诸比丘，何者为导向兴盛之行； |
| yā ekantanibbidāya …pe… nibbānāya saṁvattati? | which leads to complete disenchantment …pe… to Nibbāna? | 其引至究竟厌离…pe…至涅槃？ |
| Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti— | Here, bhikkhus, a noble-one's-disciple is endowed with unwavering confidence in the Buddha— | 于此，诸比丘，一圣弟子具足于佛不坏信—— |
| itipi so bhagavā arahaṁ sammāsambuddho …pe… satthā devamanussānaṁ buddho bhagavāti; | indeed, the Blessed One is an Arahant, a Fully Enlightened One …pe… teacher of devas and humans, the Buddha, the Blessed One; | 诚然，薄伽梵是阿罗汉、正等觉…pe…天人师、佛、薄伽梵； |
| dhamme …pe… | in the Dhamma …pe… | 于法…pe… |
| saṅghe …pe… | in the Saṅgha …pe… | 于僧…pe… |
| ariyakantehi sīlehi samannāgato hoti akhaṇḍehi …pe… samādhisaṁvattanikehi. | He is endowed with virtues cherished by the noble ones: unbroken …pe… conducive to concentration. | 彼具足圣所爱戒：不破…pe…能引至定。 |
| Ayaṁ kho sā, bhikkhave, udayagāminī paṭipadā ekantanibbidāya …pe… | This, bhikkhus, is that practice that leads to prosperity, leading to complete disenchantment …pe… | 此，诸比丘，即为导向兴盛之行，引至究竟厌离…pe… |
| nibbānāya saṁvattatī”ti. | to Nibbāna.” | 至涅槃。” |
| Dutiyaṁ. | Second. | 第二。 |
55.13 - SN 55.13 Ānandatthera: With Elder Ānanda
| --- SN55.13 - Ānandattherasutta --- | --- Connected Discourses 55.13 - With Elder Ānanda --- | --- 相应部55.13 - 与阿难长老 --- |
| Ekaṁ samayaṁ āyasmā ca ānando āyasmā ca sāriputto sāvatthiyaṁ viharanti jetavane anāthapiṇḍikassa ārāme. | On one occasion, the Venerable Ānanda and the Venerable Sāriputta were dwelling at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s Park. | 一时，尊者阿难与尊者舍利弗住舍卫城，祇树给孤独园。 |
| Atha kho āyasmā sāriputto sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodi. | Then in the evening, the Venerable Sāriputta emerged from seclusion and approached the Venerable Ānanda. He exchanged greetings with the Venerable Ānanda. | 尔时，于傍晚，尊者舍利弗从宴坐起，诣尊者阿难所。彼与尊者阿难互致问候。 |
| Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sāriputto āyasmantaṁ ānandaṁ etadavoca: | When they had concluded their courteous and amiable talk, he sat down to one side. When he had sat down to one side, the Venerable Sāriputta said to the Venerable Ānanda: | 彼等结束礼貌和善之谈话后，坐于一面。坐于一面时，尊者舍利弗白尊者阿难言： |
| “katinaṁ kho, āvuso ānanda, dhammānaṁ pahānā, katinaṁ dhammānaṁ samannāgamanahetu, evamayaṁ pajā bhagavatā byākatā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā”ti? | “Friend Ānanda, by the abandonment of how many qualities and by the acquisition of how many qualities has the Fortunate One declared this assembly to be stream-enterers, no longer bound to the lower realms, fixed, with final destination to enlightenment?” | “友阿难，由断几法、由得几法，善逝宣说此众生为入流者，不复堕于下界，定趣正觉？” |
| “Catunnaṁ kho, āvuso, dhammānaṁ pahānā, catunnaṁ dhammānaṁ samannāgamanahetu, evamayaṁ pajā bhagavatā byākatā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇāti. | “Friend, by the abandonment of four qualities and by the acquisition of four qualities has the Fortunate One declared this assembly to be stream-enterers, no longer bound to the lower realms, fixed, with final destination to enlightenment. | “友，由断四法、由得四法，善逝宣说此众生为入流者，不复堕于下界，定趣正觉。 |
| Katamesaṁ catunnaṁ? | Which four? | 何者四？ |
| Yathārūpena kho, āvuso, buddhe appasādena samannāgato assutavā puthujjano kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tathārūpassa buddhe appasādo na hoti. | Friend, the uninstructed ordinary person, possessed of such lack of confidence in the Buddha, with the breaking up of the body, after death, reappears in a state of deprivation, a bad destination, a lower realm, hell. Such lack of confidence in the Buddha does not exist for him. | 友，无闻凡夫，具足于佛如是不信，身坏命终，生于恶处、恶趣、堕处、地狱。于彼，如是不信于佛不存在。 |
| Yathārūpena ca kho, āvuso, buddhe aveccappasādena samannāgato sutavā ariyasāvako kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati tathārūpassa buddhe aveccappasādo hoti— | And friend, the instructed noble-one's-disciple, possessed of such unwavering confidence in the Buddha, with the breaking up of the body, after death, reappears in a good destination, a heavenly world. Such unwavering confidence in the Buddha exists for him— | 而友，有闻圣弟子，具足于佛如是不坏信，身坏命终，生于善趣、天界。于彼，如是不坏信于佛存在—— |
| itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. | ‘Indeed, the Fortunate One is so… the Teacher of devas and humans, the Buddha, the Fortunate One.’ | ‘诚然，善逝如是…天人师、佛、善逝。’ |
| Yathārūpena ca kho, āvuso, dhamme appasādena samannāgato assutavā puthujjano kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tathārūpassa dhamme appasādo na hoti. | And friend, the uninstructed ordinary person, possessed of such lack of confidence in the Dhamma, with the breaking up of the body, after death, reappears in a state of deprivation, a bad destination, a lower realm, hell. Such lack of confidence in the Dhamma does not exist for him. | 而友，无闻凡夫，具足于法如是不信，身坏命终，生于恶处、恶趣、堕处、地狱。于彼，如是不信于法不存在。 |
| Yathārūpena ca kho, āvuso, dhamme aveccappasādena samannāgato sutavā ariyasāvako kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati tathārūpassa dhamme aveccappasādo hoti— | And friend, the instructed noble-one's-disciple, possessed of such unwavering confidence in the Dhamma, with the breaking up of the body, after death, reappears in a good destination, a heavenly world. Such unwavering confidence in the Dhamma exists for him— | 而友，有闻圣弟子，具足于法如是不坏信，身坏命终，生于善趣、天界。于彼，如是不坏信于法存在—— |
| svākkhāto bhagavatā dhammo …pe… viññūhīti. | ‘The Dhamma has been well proclaimed by the Fortunate One… to be personally realized by the wise.’ | ‘法为善逝所善说…智者自证。’ |
| Yathārūpena ca kho, āvuso, saṅghe appasādena samannāgato assutavā puthujjano kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tathārūpassa saṅghe appasādo na hoti. | And friend, the uninstructed ordinary person, possessed of such lack of confidence in the Saṅgha, with the breaking up of the body, after death, reappears in a state of deprivation, a bad destination, a lower realm, hell. Such lack of confidence in the Saṅgha does not exist for him. | 而友，无闻凡夫，具足于僧如是不信，身坏命终，生于恶处、恶趣、堕处、地狱。于彼，如是不信于僧不存在。 |
| Yathārūpena ca kho, āvuso, saṅghe aveccappasādena samannāgato sutavā ariyasāvako kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati tathārūpassa saṅghe aveccappasādo hoti— | And friend, the instructed noble-one's-disciple, possessed of such unwavering confidence in the Saṅgha, with the breaking up of the body, after death, reappears in a good destination, a heavenly world. Such unwavering confidence in the Saṅgha exists for him— | 而友，有闻圣弟子，具足于僧如是不坏信，身坏命终，生于善趣、天界。于彼，如是不坏信于僧存在—— |
| suppaṭipanno bhagavato sāvakasaṅgho …pe… anuttaraṁ puññakkhettaṁ lokassāti. | ‘The Saṅgha of the Fortunate One’s disciples is practicing well… an unsurpassed field of merit for the world.’ | ‘善逝之弟子僧团，行善道…为世间无上福田。’ |
| Yathārūpena ca kho, āvuso, dussīlyena samannāgato assutavā puthujjano kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tathārūpassa dussīlyaṁ na hoti. | And friend, the uninstructed ordinary person, possessed of such immorality, with the breaking up of the body, after death, reappears in a state of deprivation, a bad destination, a lower realm, hell. Such immorality does not exist for him. | 而友，无闻凡夫，具足如是不戒，身坏命终，生于恶处、恶趣、堕处、地狱。于彼，如是不戒不存在。 |
| Yathārūpehi ca kho, āvuso, ariyakantehi sīlehi samannāgato sutavā ariyasāvako kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati tathārūpāni ariyakantāni sīlāni honti akhaṇḍāni …pe… | And friend, the instructed noble-one's-disciple, possessed of such noble virtuous behavior, with the breaking up of the body, after death, reappears in a good destination, a heavenly world. Such noble virtuous behavior exists for him—unbroken… | 而友，有闻圣弟子，具足如是圣戒行，身坏命终，生于善趣、天界。于彼，如是圣戒行存在——不破… |
| samādhisaṁvattanikāni. | conducive to concentration. | 能引至定。 |
| Imesaṁ kho, āvuso, catunnaṁ dhammānaṁ pahānā imesaṁ catunnaṁ dhammānaṁ samannāgamanahetu evamayaṁ pajā bhagavatā byākatā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā”ti. | Friend, by the abandonment of these four qualities and by the acquisition of these four qualities has the Fortunate One declared this assembly to be stream-enterers, no longer bound to the lower realms, fixed, with final destination to enlightenment.” | 友，由断此四法、由得此四法，善逝宣说此众生为入流者，不复堕于下界，定趣正觉。” |
| Tatiyaṁ. | The third. | 第三。 |
55.14 - SN 55.14 Duggatibhaya: The Discourse on the Fear of a Bad Destination
| --- SN55.14 - Duggatibhayasutta --- | --- Connected Discourses 55.14 - The Discourse on the Fear of a Bad Destination --- | --- 相应部55.14 - 恶趣怖畏论 --- |
| “Catūhi, bhikkhave, dhammehi samannāgato ariyasāvako sabbaduggatibhayaṁ samatikkanto hoti. | “Bhikkhus, a noble-one's-disciple possessed of four qualities has overcome all fear of a bad destination. | “诸比丘，具足四法之圣弟子，已克服一切恶趣之怖畏。 |
| Katamehi catūhi? | Which four? | 何者四？ |
| Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti— | Here, bhikkhus, a noble-one's-disciple is possessed of unwavering confidence in the Buddha— | 于此，诸比丘，一圣弟子具足于佛不坏信—— |
| itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. | ‘Indeed, the Fortunate One is so… the Teacher of devas and humans, the Buddha, the Fortunate One.’ | ‘诚然，善逝如是…天人师、佛、善逝。’ |
| Dhamme …pe… | …in the Dhamma… | …于法… |
| saṅghe …pe… | …in the Saṅgha… | …于僧… |
| ariyakantehi sīlehi samannāgato hoti akhaṇḍehi …pe… samādhisaṁvattanikehi. | He is possessed of noble virtuous behavior that is unbroken… conducive to concentration. | 彼具足圣戒行，不破…能引至定。 |
| Imehi kho, bhikkhave, catūhi dhammehi samannāgato ariyasāvako sabbaduggatibhayaṁ samatikkanto hotī”ti. | Bhikkhus, a noble-one's-disciple possessed of these four qualities has overcome all fear of a bad destination.” | 诸比丘，具足此四法之圣弟子，已克服一切恶趣之怖畏。” |
| Catutthaṁ. | The fourth. | 第四。 |
55.15 - SN 55.15 Duggativinipātabhaya: The Discourse on the Fear of a Bad Destination and Lower Realm
| --- SN55.15 - Duggativinipātabhayasutta --- | --- Connected Discourses 55.15 - The Discourse on the Fear of a Bad Destination and Lower Realm --- | --- 相应部55.15 - 恶趣与下界怖畏论 --- |
| “Catūhi, bhikkhave, dhammehi samannāgato ariyasāvako sabbaduggativinipātabhayaṁ samatikkanto hoti. | “Bhikkhus, a noble-one's-disciple possessed of four qualities has overcome all fear of a bad destination and a lower realm. | “诸比丘，具足四法之圣弟子，已克服一切恶趣与下界之怖畏。 |
| Katamehi catūhi? | Which four? | 何者四？ |
| Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti— | Here, bhikkhus, a noble-one's-disciple is possessed of unwavering confidence in the Buddha— | 于此，诸比丘，一圣弟子具足于佛不坏信—— |
| itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. | ‘Indeed, the Fortunate One is so… the Teacher of devas and humans, the Buddha, the Fortunate One.’ | ‘诚然，善逝如是…天人师、佛、善逝。’ |
| Dhamme …pe… | …in the Dhamma… | …于法… |
| saṅghe …pe… | …in the Saṅgha… | …于僧… |
| ariyakantehi sīlehi samannāgato hoti akhaṇḍehi …pe… samādhisaṁvattanikehi. | He is possessed of noble virtuous behavior that is unbroken… conducive to concentration. | 彼具足圣戒行，不破…能引至定。 |
| Imehi kho, bhikkhave, catūhi dhammehi samannāgato ariyasāvako sabbaduggativinipātabhayaṁ samatikkanto hotī”ti. | Bhikkhus, a noble-one's-disciple possessed of these four qualities has overcome all fear of a bad destination and a lower realm.” | 诸比丘，具足此四法之圣弟子，已克服一切恶趣与下界之怖畏。” |
55.16 - SN 55.16 Paṭhamamittāmacca: The First Discourse on Friends and Associates
| --- SN55.16 - Paṭhamamittāmaccasutta --- | --- Connected Discourses 55.16 - The First Discourse on Friends and Associates --- | --- 相应部55.16 - 初友伴论 --- |
| “Ye te, bhikkhave, anukampeyyātha, ye ca sotabbaṁ maññeyyuṁ—mittā vā amaccā vā ñātī vā sālohitā vā—te, bhikkhave, catūsu sotāpattiyaṅgesu samādapetabbā, nivesetabbā, patiṭṭhāpetabbā. | “Bhikkhus, those whom you would pity, and those whom you would think worth listening to—friends, acquaintances, relatives, and kin—you should encourage, establish, and settle them in the four factors of stream-entry. | “诸比丘，凡汝等所怜悯者，凡汝等认为值得听闻者——友、识、亲、族——汝等应鼓励、建立、安住彼等于四入流支。 |
| Katamesu catūsu? | In which four? | 于何四者？ |
| Buddhe aveccappasāde samādapetabbā, nivesetabbā, patiṭṭhāpetabbā— | You should encourage, establish, and settle them in unwavering confidence in the Buddha— | 汝等应鼓励、建立、安住彼等于佛不坏信—— |
| itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. | ‘Indeed, the Fortunate One is so… the Teacher of devas and humans, the Buddha, the Fortunate One.’ | ‘诚然，善逝如是…天人师、佛、善逝。’ |
| Dhamme …pe… | …in the Dhamma… | …于法… |
| saṅghe …pe… | …in the Saṅgha… | …于僧… |
| ariyakantesu sīlesu samādapetabbā, nivesetabbā, patiṭṭhāpetabbā akhaṇḍesu …pe… samādhisaṁvattanikesu. | …in noble virtuous behavior that is unbroken… conducive to concentration. | …于圣戒行，不破…能引至定。 |
| Ye te, bhikkhave, anukampeyyātha, ye ca sotabbaṁ maññeyyuṁ—mittā vā amaccā vā ñātī vā sālohitā vā—te, bhikkhave, imesu catūsu sotāpattiyaṅgesu samādapetabbā, nivesetabbā, patiṭṭhāpetabbā”ti. | Bhikkhus, those whom you would pity, and those whom you would think worth listening to—friends, acquaintances, relatives, and kin—you should encourage, establish, and settle them in these four factors of stream-entry.” | 诸比丘，凡汝等所怜悯者，凡汝等认为值得听闻者——友、识、亲、族——汝等应鼓励、建立、安住彼等于此四入流支。” |
| Chaṭṭhaṁ. | The sixth. | 第六。 |
55.17 - SN 55.17 Dutiyamittāmacca: The Second Discourse on Friends and Associates
| --- SN55.17 - Dutiyamittāmaccasutta --- | --- Connected Discourses 55.17 - The Second Discourse on Friends and Associates --- | --- 相应部55.17 - 第二友伴论 --- |
| “Ye te, bhikkhave, anukampeyyātha, ye ca sotabbaṁ maññeyyuṁ—mittā vā amaccā vā ñātī vā sālohitā vā—te, bhikkhave, catūsu sotāpattiyaṅgesu samādapetabbā, nivesetabbā, patiṭṭhāpetabbā. | “Bhikkhus, those whom you would pity, and those whom you would think worth listening to—friends, acquaintances, relatives, and kin—you should encourage, establish, and settle them in the four factors of stream-entry. | “诸比丘，凡汝等所怜悯者，凡汝等认为值得听闻者——友、识、亲、族——汝等应鼓励、建立、安住彼等于四入流支。 |
| Katamesu catūsu? | In which four? | 于何四者？ |
| Buddhe aveccappasāde samādapetabbā, nivesetabbā, patiṭṭhāpetabbā— | You should encourage, establish, and settle them in unwavering confidence in the Buddha— | 汝等应鼓励、建立、安住彼等于佛不坏信—— |
| itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. | ‘Indeed, the Fortunate One is so… the Teacher of devas and humans, the Buddha, the Fortunate One.’ | ‘诚然，善逝如是…天人师、佛、善逝。’ |
| Siyā, bhikkhave, catunnaṁ mahābhūtānaṁ aññathattaṁ—pathavīdhātuyā, āpodhātuyā, tejodhātuyā, vāyodhātuyā—na tveva buddhe aveccappasādena samannāgatassa ariyasāvakassa siyā aññathattaṁ. | Bhikkhus, it is possible that the four great elements—the earth element, the water element, the fire element, the air element—could undergo alteration, but it is not possible that a noble-one's-disciple possessed of unwavering confidence in the Buddha could undergo alteration. | 诸比丘，四大元素——地大、水大、火大、风大——有可能变异，然具足于佛不坏信之圣弟子不可能变异。 |
| Tatridaṁ aññathattaṁ—so vata buddhe aveccappasādena samannāgato ariyasāvako nirayaṁ vā tiracchānayoniṁ vā pettivisayaṁ vā upapajjissatī”ti—netaṁ ṭhānaṁ vijjati. | This is the alteration: that a noble-one's-disciple possessed of unwavering confidence in the Buddha would be reborn in hell or the animal realm or the realm of hungry ghosts—this is not possible. | 此为变异：具足于佛不坏信之圣弟子将生于地狱或畜生趣或饿鬼趣——此无可能。 |
| “Dhamme …pe… | …in the Dhamma… | …于法… |
| saṅghe …pe… | …in the Saṅgha… | …于僧… |
| ariyakantesu sīlesu samādapetabbā, nivesetabbā, patiṭṭhāpetabbā akhaṇḍesu …pe… samādhisaṁvattanikesu. | …in noble virtuous behavior that is unbroken… conducive to concentration. | …于圣戒行，不破…能引至定。 |
| Siyā, bhikkhave, catunnaṁ mahābhūtānaṁ aññathattaṁ—pathavīdhātuyā, āpodhātuyā, tejodhātuyā, vāyodhātuyā—na tveva ariyakantehi sīlehi samannāgatassa ariyasāvakassa siyā aññathattaṁ. | Bhikkhus, it is possible that the four great elements—the earth element, the water element, the fire element, the air element—could undergo alteration, but it is not possible that a noble-one's-disciple possessed of noble virtuous behavior could undergo alteration. | 诸比丘，四大元素——地大、水大、火大、风大——有可能变异，然具足圣戒行之圣弟子不可能变异。 |
| Tatridaṁ aññathattaṁ—so vata ariyakantehi sīlehi samannāgato ariyasāvako nirayaṁ vā tiracchānayoniṁ vā pettivisayaṁ vā upapajjissatīti—netaṁ ṭhānaṁ vijjati. | This is the alteration: that a noble-one's-disciple possessed of noble virtuous behavior would be reborn in hell or the animal realm or the realm of hungry ghosts—this is not possible. | 此为变异：具足圣戒行之圣弟子将生于地狱或畜生趣或饿鬼趣——此无可能。 |
| Ye te, bhikkhave, anukampeyyātha, ye ca sotabbaṁ maññeyyuṁ—mittā vā amaccā vā ñātī vā sālohitā vā—te, bhikkhave, imesu catūsu sotāpattiyaṅgesu samādapetabbā, nivesetabbā, patiṭṭhāpetabbā”ti. | Bhikkhus, those whom you would pity, and those whom you would think worth listening to—friends, acquaintances, relatives, and kin—you should encourage, establish, and settle them in these four factors of stream-entry.” | 诸比丘，凡汝等所怜悯者，凡汝等认为值得听闻者——友、识、亲、族——汝等应鼓励、建立、安住彼等于此四入流支。” |
55.18 - SN 55.18 Paṭhamadevacārika: The First Discourse on the Deva Traveler
| --- SN55.18 - Paṭhamadevacārikasutta --- | --- Connected Discourses 55.18 - The First Discourse on the Deva Traveler --- | --- 相应部55.18 - 初天行论 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Atha kho āyasmā mahāmoggallāno—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—jetavane antarahito devesu tāvatiṁsesu pāturahosi. | Then the Venerable Mahāmoggallāna—just as a strong man might extend his flexed arm or flex his extended arm—vanished from Jeta’s Grove and reappeared among the Tāvatiṁsa devas. | 尔时，尊者大目犍连——譬如力士伸屈臂或屈伸臂——即于祇树给孤独园没，现于忉利天众中。 |
| Atha kho sambahulā tāvatiṁsakāyikā devatāyo yenāyasmā mahāmoggallāno tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ mahāmoggallānaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho tā devatāyo āyasmā mahāmoggallāno etadavoca: | Then a number of devas from the Tāvatiṁsa host approached the Venerable Mahāmoggallāna; having approached, they paid homage to the Venerable Mahāmoggallāna and stood to one side. Standing to one side, those devas said to the Venerable Mahāmoggallāna: | 尔时，众多忉利天众诣尊者大目犍连所；至已，礼敬尊者大目犍连，立于一面。立于一面，彼诸天白尊者大目犍连言： |
| “Sādhu kho, āvuso, buddhe aveccappasādena samannāgamanaṁ hoti— | “It is good, friend, to be possessed of unwavering confidence in the Buddha— | “善哉，友，具足于佛不坏信—— |
| itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. | ‘Indeed, the Fortunate One is so… the Teacher of devas and humans, the Buddha, the Fortunate One.’ | ‘诚然，善逝如是…天人师、佛、善逝。’ |
| Buddhe aveccappasādena samannāgamanahetu kho, āvuso, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. | For, friend, by being possessed of unwavering confidence in the Buddha, some beings here, with the breaking up of the body, after death, reappear in a good destination, a heavenly world. | 盖，友，由具足于佛不坏信，此中有众生，身坏命终，生于善趣、天界。 |
| Sādhu kho, āvuso, dhamme …pe… | It is good, friend, in the Dhamma… | 善哉，友，于法… |
| saṅghe …pe… | …in the Saṅgha… | …于僧… |
| sādhu kho, āvuso, ariyakantehi sīlehi samannāgamanaṁ hoti akhaṇḍehi …pe… samādhisaṁvattanikehi. | It is good, friend, to be possessed of noble virtuous behavior that is unbroken… conducive to concentration. | 善哉，友，具足圣戒行，不破…能引至定。 |
| Ariyakantehi sīlehi samannāgamanahetu kho, āvuso, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti. | For, friend, by being possessed of noble virtuous behavior, some beings here, with the breaking up of the body, after death, reappear in a good destination, a heavenly world.” | 盖，友，由具足圣戒行，此中有众生，身坏命终，生于善趣、天界。” |
| “Sādhu kho, mārisa moggallāna, buddhe aveccappasādena samannāgamanaṁ hoti— | “It is good, Venerable Moggallāna, to be possessed of unwavering confidence in the Buddha— | “善哉，尊者目犍连，具足于佛不坏信—— |
| itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. | ‘Indeed, the Fortunate One is so… the Teacher of devas and humans, the Buddha, the Fortunate One.’ | ‘诚然，善逝如是…天人师、佛、善逝。’ |
| Buddhe aveccappasādena samannāgamanahetu kho, mārisa moggallāna, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. | For, Venerable Moggallāna, by being possessed of unwavering confidence in the Buddha, some beings here, with the breaking up of the body, after death, reappear in a good destination, a heavenly world. | 盖，尊者目犍连，由具足于佛不坏信，此中有众生，身坏命终，生于善趣、天界。 |
| Sādhu kho, mārisa moggallāna, dhamme …pe… | It is good, Venerable Moggallāna, in the Dhamma… | 善哉，尊者目犍连，于法… |
| saṅghe …pe… | …in the Saṅgha… | …于僧… |
| ariyakantehi sīlehi samannāgamanaṁ hoti akhaṇḍehi …pe… samādhisaṁvattanikehi. | It is good, Venerable Moggallāna, to be possessed of noble virtuous behavior that is unbroken… conducive to concentration. | 善哉，尊者目犍连，具足圣戒行，不破…能引至定。 |
| Ariyakantehi sīlehi samannāgamanahetu kho, mārisa moggallāna, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti. | For, Venerable Moggallāna, by being possessed of noble virtuous behavior, some beings here, with the breaking up of the body, after death, reappear in a good destination, a heavenly world.” | 盖，尊者目犍连，由具足圣戒行，此中有众生，身坏命终，生于善趣、天界。” |
55.19 - SN 55.19 Dutiyadevacārika: The Second Discourse on the Deva Traveler
| --- SN55.19 - Dutiyadevacārikasutta --- | --- Connected Discourses 55.19 - The Second Discourse on the Deva Traveler --- | --- 相应部55.19 - 第二天行论 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Atha kho āyasmā mahāmoggallāno—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—jetavane antarahito devesu tāvatiṁsesu pāturahosi. | Then the Venerable Mahāmoggallāna—just as a strong man might extend his flexed arm or flex his extended arm—vanished from Jeta’s Grove and reappeared among the Tāvatiṁsa devas. | 尔时，尊者大目犍连——譬如力士伸屈臂或屈伸臂——即于祇树给孤独园没，现于忉利天众中。 |
| Atha kho sambahulā tāvatiṁsakāyikā devatāyo yenāyasmā mahāmoggallāno tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ mahāmoggallānaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho tā devatāyo āyasmā mahāmoggallāno etadavoca: | Then a number of devas from the Tāvatiṁsa host approached the Venerable Mahāmoggallāna; having approached, they paid homage to the Venerable Mahāmoggallāna and stood to one side. Standing to one side, those devas said to the Venerable Mahāmoggallāna: | 尔时，众多忉利天众诣尊者大目犍连所；至已，礼敬尊者大目犍连，立于一面。立于一面，彼诸天白尊者大目犍连言： |
| “Sādhu kho, āvuso, buddhe aveccappasādena samannāgamanaṁ hoti— | “It is good, friend, to be possessed of unwavering confidence in the Buddha— | “善哉，友，具足于佛不坏信—— |
| itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. | ‘Indeed, the Fortunate One is so… the Teacher of devas and humans, the Buddha, the Fortunate One.’ | ‘诚然，善逝如是…天人师、佛、善逝。’ |
| Buddhe aveccappasādena samannāgamanahetu kho, āvuso, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā. | For, friend, by being possessed of unwavering confidence in the Buddha, some beings here, with the breaking up of the body, after death, have reappeared in a good destination, a heavenly world. | 盖，友，由具足于佛不坏信，此中有众生，身坏命终，已生于善趣、天界。 |
| Sādhu kho, āvuso, dhamme …pe… | It is good, friend, in the Dhamma… | 善哉，友，于法… |
| saṅghe …pe… | …in the Saṅgha… | …于僧… |
| ariyakantehi sīlehi samannāgamanaṁ hoti akhaṇḍehi …pe… samādhisaṁvattanikehi. | It is good, friend, to be possessed of noble virtuous behavior that is unbroken… conducive to concentration. | 善哉，友，具足圣戒行，不破…能引至定。 |
| Ariyakantehi sīlehi samannāgamanahetu kho, āvuso, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā”ti. | For, friend, by being possessed of noble virtuous behavior, some beings here, with the breaking up of the body, after death, have reappeared in a good destination, a heavenly world.” | 盖，友，由具足圣戒行，此中有众生，身坏命终，已生于善趣、天界。” |
| “Sādhu kho, mārisa moggallāna, buddhe aveccappasādena samannāgamanaṁ hoti— | “It is good, Venerable Moggallāna, to be possessed of unwavering confidence in the Buddha— | “善哉，尊者目犍连，具足于佛不坏信—— |
| itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. | ‘Indeed, the Fortunate One is so… the Teacher of devas and humans, the Buddha, the Fortunate One.’ | ‘诚然，善逝如是…天人师、佛、善逝。’ |
| Buddhe aveccappasādena samannāgamanahetu kho, mārisa moggallāna, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā. | For, Venerable Moggallāna, by being possessed of unwavering confidence in the Buddha, some beings here, with the breaking up of the body, after death, have reappeared in a good destination, a heavenly world. | 盖，尊者目犍连，由具足于佛不坏信，此中有众生，身坏命终，已生于善趣、天界。 |
| Sādhu kho, mārisa moggallāna, dhamme …pe… | It is good, Venerable Moggallāna, in the Dhamma… | 善哉，尊者目犍连，于法… |
| saṅghe …pe… | …in the Saṅgha… | …于僧… |
| ariyakantehi sīlehi samannāgamanaṁ hoti akhaṇḍehi …pe… samādhisaṁvattanikehi. | It is good, Venerable Moggallāna, to be possessed of noble virtuous behavior that is unbroken… conducive to concentration. | 善哉，尊者目犍连，具足圣戒行，不破…能引至定。 |
| Ariyakantehi sīlehi samannāgamanahetu kho, mārisa moggallāna, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā”ti. | For, Venerable Moggallāna, by being possessed of noble virtuous behavior, some beings here, with the breaking up of the body, after death, have reappeared in a good destination, a heavenly world.” | 盖，尊者目犍连，由具足圣戒行，此中有众生，身坏命终，已生于善趣、天界。” |
55.20 - SN 55.20 Tatiyadevacārika: The Third Discourse on the Deva Traveler
| --- SN55.20 - Tatiyadevacārikasutta --- | --- Connected Discourses 55.20 - The Third Discourse on the Deva Traveler --- | --- 相应部55.20 - 第三天行论 --- |
| Atha kho bhagavā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—jetavane antarahito devesu tāvatiṁsesu pāturahosi. | Then the Fortunate One—just as a strong man might extend his flexed arm or flex his extended arm—vanished from Jeta’s Grove and reappeared among the Tāvatiṁsa devas. | 尔时，善逝——譬如力士伸屈臂或屈伸臂——即于祇树给孤独园没，现于忉利天众中。 |
| Atha kho sambahulā tāvatiṁsakāyikā devatāyo yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho tā devatāyo bhagavā etadavoca: | Then a number of devas from the Tāvatiṁsa host approached the Fortunate One; having approached, they paid homage to the Fortunate One and stood to one side. Standing to one side, those devas said to the Fortunate One: | 尔时，众多忉利天众诣善逝所；至已，礼敬善逝，立于一面。立于一面，彼诸天白善逝言： |
| “Sādhu kho, āvuso, buddhe aveccappasādena samannāgamanaṁ hoti— | “It is good, friend, to be possessed of unwavering confidence in the Buddha— | “善哉，友，具足于佛不坏信—— |
| itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. | ‘Indeed, the Fortunate One is so… the Teacher of devas and humans, the Buddha, the Fortunate One.’ | ‘诚然，善逝如是…天人师、佛、善逝。’ |
| Buddhe aveccappasādena samannāgamanahetu kho, āvuso, evam’idhekacce sattā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā. | For, friend, by being possessed of unwavering confidence in the Buddha, some beings here are stream-enterers, no longer bound to the lower realms, fixed, with final destination to enlightenment. | 盖，友，由具足于佛不坏信，此中有众生为入流者，不复堕于下界，定趣正觉。 |
| Sādhu kho, āvuso, dhamme …pe… | It is good, friend, in the Dhamma… | 善哉，友，于法… |
| saṅghe …pe… | …in the Saṅgha… | …于僧… |
| ariyakantehi sīlehi samannāgamanaṁ hoti akhaṇḍehi …pe… samādhisaṁvattanikehi. | It is good, friend, to be possessed of noble virtuous behavior that is unbroken… conducive to concentration. | 善哉，友，具足圣戒行，不破…能引至定。 |
| Ariyakantehi sīlehi samannāgamanahetu kho, āvuso, evam’idhekacce sattā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā”ti. | For, friend, by being possessed of noble virtuous behavior, some beings here are stream-enterers, no longer bound to the lower realms, fixed, with final destination to enlightenment.” | 盖，友，由具足圣戒行，此中有众生为入流者，不复堕于下界，定趣正觉。” |
| “Sādhu kho, mārisa, buddhe aveccappasādena samannāgamanaṁ hoti— | “It is good, Venerable Sir, to be possessed of unwavering confidence in the Buddha— | “善哉，尊者，具足于佛不坏信—— |
| itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. | ‘Indeed, the Fortunate One is so… the Teacher of devas and humans, the Buddha, the Fortunate One.’ | ‘诚然，善逝如是…天人师、佛、善逝。’ |
| Buddhe aveccappasādena samannāgamanahetu kho, mārisa, evamayaṁ pajā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā. | For, Venerable Sir, by being possessed of unwavering confidence in the Buddha, this assembly is stream-enterers, no longer bound to the lower realms, fixed, with final destination to enlightenment. | 盖，尊者，由具足于佛不坏信，此众生为入流者，不复堕于下界，定趣正觉。 |
| Sādhu kho, mārisa, dhamme …pe… | It is good, Venerable Sir, in the Dhamma… | 善哉，尊者，于法… |
| saṅghe …pe… | …in the Saṅgha… | …于僧… |
| ariyakantehi sīlehi samannāgamanaṁ hoti akhaṇḍehi …pe… samādhisaṁvattanikehi. | It is good, Venerable Sir, to be possessed of noble virtuous behavior that is unbroken… conducive to concentration. | 善哉，尊者，具足圣戒行，不破…能引至定。 |
| Ariyakantehi sīlehi samannāgamanahetu kho, mārisa, evamayaṁ pajā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā”ti. | For, Venerable Sir, by being possessed of noble virtuous behavior, this assembly is stream-enterers, no longer bound to the lower realms, fixed, with final destination to enlightenment.” | 盖，尊者，由具足圣戒行，此众生为入流者，不复堕于下界，定趣正觉。” |
| Rājakārāmavaggo dutiyo. | The second chapter on the Royal Park. | 第二王园品。 |
| Sahassabrāhmaṇānanda, | A thousand brahmins and Ānanda, | 千婆罗门与阿难， |
| duggati apare duve; | two on bad destinations; | 二说恶趣； |
| Mittāmaccā duve vuttā, | Two on friends and associates were taught, | 二说友伴， |
| tayo ca devacārikāti. | and three on deva travelers. | 与三天行。 |
55.21 - SN 55.21 Paṭhamamahānāma: The First Discourse with Mahānāma
| --- SN55.21 - Paṭhamamahānāmasutta --- | --- Connected Discourses 55.21 - The First Discourse with Mahānāma --- | --- 相应部55.21 - 初摩诃男经 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme. | On one occasion the Fortunate One was dwelling among the Sakyans, in Kapilavatthu, in the Nigrodha Park. | 一时，善逝住于释迦族，迦毗罗卫，尼拘律园。 |
| Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho mahānāmo sakko bhagavantaṁ etadavoca: | Then Mahānāma the Sakyan approached the Fortunate One; having approached, he paid homage to the Fortunate One and sat down to one side. When he had sat down to one side, Mahānāma the Sakyan said to the Fortunate One: | 尔时，释迦族之摩诃男诣善逝所；至已，礼敬善逝，坐于一面。坐于一面时，释迦族之摩诃男白善逝言： |
| “idaṁ, bhante, kapilavatthu iddhañceva phītañca bāhujaññaṁ ākiṇṇamanussaṁ sambādhabyūhaṁ. | “Venerable Sir, this Kapilavatthu is prosperous and thriving, populous, crowded with people. | “尊者，此迦毗罗卫繁荣昌盛，人口众多，人烟稠密。 |
| So khvāhaṁ, bhante, bhagavantaṁ vā payirupāsitvā manobhāvanīye vā bhikkhū sāyanhasamayaṁ kapilavatthuṁ pavisanto; | When I, Venerable Sir, after attending upon the Fortunate One or the bhikkhus who are dear to mind, enter Kapilavatthu in the evening; | 尊者，我于傍晚侍奉善逝或心中敬爱之比丘后，入迦毗罗卫； |
| bhantenapi hatthinā samāgacchāmi; | I encounter an elephant; | 我遇大象； |
| bhantenapi assena samāgacchāmi; | I encounter a horse; | 我遇马； |
| bhantenapi rathena samāgacchāmi; | I encounter a chariot; | 我遇战车； |
| bhantenapi sakaṭena samāgacchāmi; | I encounter a cart; | 我遇货车； |
| bhantenapi purisena samāgacchāmi. | I encounter a person. | 我遇人。 |
| Tassa mayhaṁ, bhante, tasmiṁ samaye mussateva bhagavantaṁ ārabbha sati, mussati dhammaṁ ārabbha sati, mussati saṅghaṁ ārabbha sati. | At that time, Venerable Sir, my mindfulness regarding the Fortunate One becomes confused, my mindfulness regarding the Dhamma becomes confused, my mindfulness regarding the Saṅgha becomes confused. | 于彼时，尊者，我于善逝之念混乱，我于法之念混乱，我于僧之念混乱。 |
| Tassa mayhaṁ, bhante, evaṁ hoti: | Then, Venerable Sir, it occurs to me: | 于是，尊者，我心生此念： |
| ‘imamhi cāhaṁ samaye kālaṁ kareyyaṁ, kā mayhaṁ gati, ko abhisamparāyo’”ti? | ‘If I were to die at this moment, what would be my destination, what would be my future state?’” | ‘若我此刻命终，我之趣向为何，我之未来境为何？’” |
| “Mā bhāyi, mahānāma, mā bhāyi, mahānāma. | “Do not fear, Mahānāma, do not fear, Mahānāma. | “勿惧，摩诃男，勿惧，摩诃男。 |
| Apāpakaṁ te maraṇaṁ bhavissati apāpikā kālaṅkiriyā. | Your death will be a good one, your demise will be a good one. | 汝之死将为善，汝之亡将为善。 |
| Yassa kassaci, mahānāma, dīgharattaṁ saddhāparibhāvitaṁ cittaṁ sīlaparibhāvitaṁ cittaṁ sutaparibhāvitaṁ cittaṁ cāgaparibhāvitaṁ cittaṁ paññāparibhāvitaṁ cittaṁ, tassa yo hi khvāyaṁ kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṁsanadhammo. | Mahānāma, for anyone whose mind has been cultivated for a long time by faith, cultivated by virtuous behavior, cultivated by learning, cultivated by generosity, cultivated by wisdom, then this body, composed of material form, of the four great elements, born of mother and father, fed on rice and gruel, impermanent, subject to rubbing away, pounding away, breaking apart, and dispersion. | 摩诃男，任何人其心长时为信所熏修、为戒行所熏修、为学问所熏修、为布施所熏修、为智慧所熏修，则此身，由色质所成，四大所成，父母所生，食米粥所养，无常，易受摩擦、敲击、破碎、散坏。 |
| Taṁ idheva kākā vā khādanti gijjhā vā khādanti kulalā vā khādanti sunakhā vā khādanti siṅgālā vā khādanti vividhā vā pāṇakajātā khādanti; | That body here is devoured by crows, or devoured by vultures, or devoured by hawks, or devoured by dogs, or devoured by jackals, or devoured by various kinds of insects; | 此身于此为乌鸦所食，或为秃鹫所食，或为鹰所食，或为狗所食，或为豺所食，或为种种虫所食； |
| yañca khvassa cittaṁ dīgharattaṁ saddhāparibhāvitaṁ …pe… paññāparibhāvitaṁ taṁ uddhagāmi hoti visesagāmi. | but that mind of his, which has been cultivated for a long time by faith… cultivated by wisdom, goes upwards, goes towards distinction. | 然其心，长时为信所熏修…为智慧所熏修，则向上而去，趋于殊胜。 |
| Seyyathāpi, mahānāma, puriso sappikumbhaṁ vā telakumbhaṁ vā gambhīraṁ udakarahadaṁ ogāhitvā bhindeyya. | Just as, Mahānāma, a man might immerse a pot of ghee or a pot of oil in a deep body of water and then break it. | 譬如，摩诃男，一人将一酥油罐或一油罐沉于深水中而后打破。 |
| Tatra yā assa sakkharā vā kaṭhalā vā sā adhogāmī assa, yañca khvassa tatra sappi vā telaṁ vā taṁ uddhagāmi assa visesagāmi. | There, whatever gravel or shards might be in it would sink downwards, but whatever ghee or oil might be in it would rise upwards, go towards distinction. | 于彼，凡有碎石或瓦砾者，将下沉，然凡有酥油或油者，将上升，趋于殊胜。 |
| Evameva kho, mahānāma, yassa kassaci dīgharattaṁ saddhāparibhāvitaṁ cittaṁ …pe… | In the same way, Mahānāma, for anyone whose mind has been cultivated for a long time by faith… | 如是，摩诃男，任何人其心长时为信所熏修… |
| paññāparibhāvitaṁ cittaṁ tassa yo hi khvāyaṁ kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṁsanadhammo taṁ idheva kākā vā khādanti gijjhā vā khādanti kulalā vā khādanti sunakhā vā khādanti siṅgālā vā khādanti vividhā vā pāṇakajātā khādanti; | …cultivated by wisdom, then this body, composed of material form, of the four great elements, born of mother and father, fed on rice and gruel, impermanent, subject to rubbing away, pounding away, breaking apart, and dispersion, that body here is devoured by crows, or devoured by vultures, or devoured by hawks, or devoured by dogs, or devoured by jackals, or devoured by various kinds of insects; | …为智慧所熏修，则此身，由色质所成，四大所成，父母所生，食米粥所养，无常，易受摩擦、敲击、破碎、散坏，此身于此为乌鸦所食，或为秃鹫所食，或为鹰所食，或为狗所食，或为豺所食，或为种种虫所食； |
| yañca khvassa cittaṁ dīgharattaṁ saddhāparibhāvitaṁ …pe… paññāparibhāvitaṁ taṁ uddhagāmi hoti visesagāmi. | but that mind of his, which has been cultivated for a long time by faith… cultivated by wisdom, goes upwards, goes towards distinction. | 然其心，长时为信所熏修…为智慧所熏修，则向上而去，趋于殊胜。 |
| Tuyhaṁ kho pana, mahānāma, dīgharattaṁ saddhāparibhāvitaṁ cittaṁ …pe… paññāparibhāvitaṁ cittaṁ. | And your mind, Mahānāma, has been cultivated for a long time by faith… cultivated by wisdom. | 而汝之心，摩诃男，长时为信所熏修…为智慧所熏修。 |
| Mā bhāyi, mahānāma, mā bhāyi, mahānāma. | Do not fear, Mahānāma, do not fear, Mahānāma. | 勿惧，摩诃男，勿惧，摩诃男。 |
| Apāpakaṁ te maraṇaṁ bhavissati, apāpikā kālaṅkiriyā”ti. | Your death will be a good one, your demise will be a good one.” | 汝之死将为善，汝之亡将为善。” |
55.22 - SN 55.22 Dutiyamahānāma: The Second Discourse with Mahānāma
| --- SN55.22 - Dutiyamahānāmasutta --- | --- Connected Discourses 55.22 - The Second Discourse with Mahānāma --- | --- 相应部55.22 - 第二摩诃男经 --- |
| Evaṁ me sutaṁ— | Thus have I heard. | 如是我闻。 |
| ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme. | On one occasion the Fortunate One was dwelling among the Sakyans, in Kapilavatthu, in the Nigrodha Park. | 一时，善逝住于释迦族，迦毗罗卫，尼拘律园。 |
| Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho mahānāmo sakko bhagavantaṁ etadavoca: | Then Mahānāma the Sakyan approached the Fortunate One; having approached, he paid homage to the Fortunate One and sat down to one side. When he had sat down to one side, Mahānāma the Sakyan said to the Fortunate One: | 尔时，释迦族之摩诃男诣善逝所；至已，礼敬善逝，坐于一面。坐于一面时，释迦族之摩诃男白善逝言： |
| “idaṁ, bhante, kapilavatthu iddhañceva phītañca bāhujaññaṁ ākiṇṇamanussaṁ sambādhabyūhaṁ. | “Venerable Sir, this Kapilavatthu is prosperous and thriving, populous, crowded with people. | “尊者，此迦毗罗卫繁荣昌盛，人口众多，人烟稠密。 |
| So khvāhaṁ, bhante, bhagavantaṁ vā payirupāsitvā manobhāvanīye vā bhikkhū sāyanhasamayaṁ kapilavatthuṁ pavisanto; | When I, Venerable Sir, after attending upon the Fortunate One or the bhikkhus who are dear to mind, enter Kapilavatthu in the evening; | 尊者，我于傍晚侍奉善逝或心中敬爱之比丘后，入迦毗罗卫； |
| bhantenapi hatthinā samāgacchāmi; | I encounter an elephant; | 我遇大象； |
| bhantenapi assena samāgacchāmi; | I encounter a horse; | 我遇马； |
| bhantenapi rathena samāgacchāmi; | I encounter a chariot; | 我遇战车； |
| bhantenapi sakaṭena samāgacchāmi; | I encounter a cart; | 我遇货车； |
| bhantenapi purisena samāgacchāmi. | I encounter a person. | 我遇人。 |
| Tassa mayhaṁ, bhante, tasmiṁ samaye mussateva bhagavantaṁ ārabbha sati, mussati dhammaṁ ārabbha sati, mussati saṅghaṁ ārabbha sati. | At that time, Venerable Sir, my mindfulness regarding the Fortunate One becomes confused, my mindfulness regarding the Dhamma becomes confused, my mindfulness regarding the Saṅgha becomes confused. | 于彼时，尊者，我于善逝之念混乱，我于法之念混乱，我于僧之念混乱。 |
| Tassa mayhaṁ, bhante, evaṁ hoti: | Then, Venerable Sir, it occurs to me: | 于是，尊者，我心生此念： |
| ‘imamhi cāhaṁ samaye kālaṁ kareyyaṁ, kā mayhaṁ gati, ko abhisamparāyo’”ti? | ‘If I were to die at this moment, what would be my destination, what would be my future state?’” | ‘若我此刻命终，我之趣向为何，我之未来境为何？’” |
| “Mā bhāyi, mahānāma, mā bhāyi, mahānāma. | “Do not fear, Mahānāma, do not fear, Mahānāma. | “勿惧，摩诃男，勿惧，摩诃男。 |
| Apāpakaṁ te maraṇaṁ bhavissati apāpikā kālaṅkiriyā. | Your death will be a good one, your demise will be a good one. | 汝之死将为善，汝之亡将为善。 |
| Catūhi kho, mahānāma, dhammehi samannāgato ariyasāvako nibbānaninno hoti nibbānapoṇo nibbānapabbhāro. | Mahānāma, a noble-one's-disciple possessed of four qualities is inclined towards Nibbāna, tending towards Nibbāna, leaning towards Nibbāna. | 摩诃男，具足四法之圣弟子，倾向于涅槃，趋向于涅槃，倾斜于涅槃。 |
| Katamehi catūhi? | Which four? | 何者四？ |
| Idha, mahānāma, ariyasāvako buddhe aveccappasādena samannāgato hoti— | Here, Mahānāma, a noble-one's-disciple is possessed of unwavering confidence in the Buddha— | 于此，摩诃男，一圣弟子具足于佛不坏信—— |
| itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. | ‘Indeed, the Fortunate One is so… the Teacher of devas and humans, the Buddha, the Fortunate One.’ | ‘诚然，善逝如是…天人师、佛、善逝。’ |
| Dhamme …pe… | …in the Dhamma… | …于法… |
| saṅghe …pe… | …in the Saṅgha… | …于僧… |
| ariyakantehi sīlehi samannāgato hoti akhaṇḍehi …pe… samādhisaṁvattanikehi. | He is possessed of noble virtuous behavior that is unbroken… conducive to concentration. | 彼具足圣戒行，不破…能引至定。 |
| Seyyathāpi, mahānāma, rukkho pācīnaninno pācīnapoṇo pācīnapabbhāro, so mūlacchinno katamena papateyyā”ti? | Just as, Mahānāma, a tree inclined to the east, tending to the east, leaning to the east, if its roots were cut, to which direction would it fall?” | 譬如，摩诃男，一树向东倾，向东趋，向东斜，若其根被斩，将向何方倒下？” |
| “Yena, bhante, ninno yena poṇo yena pabbhāro”ti. | “Venerable Sir, to the direction it is inclined, tending, and leaning.” | “尊者，向其所倾、所趋、所斜之方。” |
| “Evameva kho, mahānāma, imehi catūhi dhammehi samannāgato ariyasāvako nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti. | “In the same way, Mahānāma, a noble-one's-disciple possessed of these four qualities is inclined towards Nibbāna, tending towards Nibbāna, leaning towards Nibbāna.” | “如是，摩诃男，具足此四法之圣弟子，倾向于涅槃，趋向于涅槃，倾斜于涅槃。” |
| Dutiyaṁ. | The second. | 第二。 |
55.23 - SN 55.23 Godhasakka: With Godha the Sakyan
| --- SN55.23 - Godhasakkasutta --- | --- Connected Discourses 55.23 - With Godha the Sakyan --- | --- 相应部55.23 - 与释迦族乔达 --- |
| Kapilavatthunidānaṁ. | At Kapilavatthu. | 在迦毗罗卫。 |
| Atha kho mahānāmo sakko yena godhā sakko tenupasaṅkami; upasaṅkamitvā godhaṁ sakkaṁ etadavoca: | Then Mahānāma the Sakyan approached Godha the Sakyan; having approached, he said to Godha the Sakyan: | 尔时，释迦族之摩诃男诣释迦族之乔达所；至已，告释迦族之乔达言： |
| “katihi tvaṁ, godhe, dhammehi samannāgataṁ sotāpannapuggalaṁ ājānāsi avinipātadhammaṁ niyataṁ sambodhiparāyaṇan”ti? | “Godha, how many qualities do you understand a stream-enterer individual to be possessed of, who is no longer bound to the lower realms, fixed, with final destination to enlightenment?” | “乔达，汝理解一入流者，不再堕于下界，定趣正觉，具足几法？” |
| “Tīhi khvāhaṁ, mahānāma, dhammehi samannāgataṁ sotāpannapuggalaṁ ājānāmi avinipātadhammaṁ niyataṁ sambodhiparāyaṇaṁ. | “Mahānāma, I understand a stream-enterer individual to be possessed of three qualities, who is no longer bound to the lower realms, fixed, with final destination to enlightenment. | “摩诃男，我理解一入流者，不再堕于下界，定趣正觉，具足三法。 |
| Katamehi tīhi? | Which three? | 何者三？ |
| Idha, mahānāma, ariyasāvako buddhe aveccappasādena samannāgato hoti— | Here, Mahānāma, a noble-one's-disciple is possessed of unwavering confidence in the Buddha— | 于此，摩诃男，一圣弟子具足于佛不坏信—— |
| itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. | ‘Indeed, the Fortunate One is so… the Teacher of devas and humans, the Buddha, the Fortunate One.’ | ‘诚然，善逝如是…天人师、佛、善逝。’ |
| Dhamme …pe… | …in the Dhamma… | …于法… |
| saṅghe aveccappasādena samannāgato hoti— | He is possessed of unwavering confidence in the Saṅgha— | 彼具足于僧不坏信—— |
| suppaṭipanno bhagavato sāvakasaṅgho …pe… anuttaraṁ puññakkhettaṁ lokassāti. | ‘The Saṅgha of the Fortunate One’s disciples is practicing well… an unsurpassed field of merit for the world.’ | ‘善逝之弟子僧团，行善道…为世间无上福田。’ |
| Imehi khvāhaṁ, mahānāma, tīhi dhammehi samannāgataṁ sotāpannapuggalaṁ ājānāmi avinipātadhammaṁ niyataṁ sambodhiparāyaṇaṁ. | Mahānāma, I understand a stream-enterer individual to be possessed of these three qualities, who is no longer bound to the lower realms, fixed, with final destination to enlightenment. | 摩诃男，我理解一入流者，不再堕于下界，定趣正觉，具足此三法。 |
| Tvaṁ pana, mahānāma, katihi dhammehi samannāgataṁ sotāpannapuggalaṁ ājānāsi avinipātadhammaṁ niyataṁ sambodhiparāyaṇan”ti? | But you, Mahānāma, how many qualities do you understand a stream-enterer individual to be possessed of, who is no longer bound to the lower realms, fixed, with final destination to enlightenment?” | 然汝，摩诃男，汝理解一入流者，不再堕于下界，定趣正觉，具足几法？” |
| “Catūhi khvāhaṁ, godhe, dhammehi samannāgataṁ sotāpannapuggalaṁ ājānāmi avinipātadhammaṁ niyataṁ sambodhiparāyaṇaṁ. | “Godha, I understand a stream-enterer individual to be possessed of four qualities, who is no longer bound to the lower realms, fixed, with final destination to enlightenment. | “乔达，我理解一入流者，不再堕于下界，定趣正觉，具足四法。 |
| Katamehi catūhi? | Which four? | 何者四？ |
| Idha, godhe, ariyasāvako buddhe aveccappasādena samannāgato hoti— | Here, Godha, a noble-one's-disciple is possessed of unwavering confidence in the Buddha— | 于此，乔达，一圣弟子具足于佛不坏信—— |
| itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. | ‘Indeed, the Fortunate One is so… the Teacher of devas and humans, the Buddha, the Fortunate One.’ | ‘诚然，善逝如是…天人师、佛、善逝。’ |
| Dhamme …pe… | …in the Dhamma… | …于法… |
| saṅghe …pe… | …in the Saṅgha… | …于僧… |
| ariyakantehi sīlehi samannāgato hoti akhaṇḍehi …pe… samādhisaṁvattanikehi. | He is possessed of noble virtuous behavior that is unbroken… conducive to concentration. | 彼具足圣戒行，不破…能引至定。 |
| Imehi khvāhaṁ, godhe, catūhi dhammehi samannāgataṁ sotāpannapuggalaṁ ājānāmi avinipātadhammaṁ niyataṁ sambodhiparāyaṇan”ti. | Godha, I understand a stream-enterer individual to be possessed of these four qualities, who is no longer bound to the lower realms, fixed, with final destination to enlightenment.” | 乔达，我理解一入流者，不再堕于下界，定趣正觉，具足此四法。” |
| “Āgamehi tvaṁ, mahānāma, āgamehi tvaṁ, mahānāma. | “Wait, Mahānāma, wait, Mahānāma. | “且慢，摩诃男，且慢，摩诃男。 |
| Bhagavāva etaṁ jāneyya etehi dhammehi samannāgataṁ vā asamannāgataṁ vā”ti. | Only the Fortunate One would know this, whether one is possessed of these qualities or not.” | 唯有善逝知此，是否具足此等品质。” |
| “Āyāma, godhe, yena bhagavā tenupasaṅkameyyāma; upasaṅkamitvā bhagavato etamatthaṁ ārocessāmā”ti. | “Let us go, Godha, let us approach the Fortunate One; having approached, let us report this matter to the Fortunate One.” | “我等去罢，乔达，我等诣善逝所；至已，以此事禀告善逝。” |
| Atha kho mahānāmo sakko godhā ca sakko yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinno kho mahānāmo sakko bhagavantaṁ etadavoca: | Then Mahānāma the Sakyan and Godha the Sakyan approached the Fortunate One; having approached, they paid homage to the Fortunate One and sat down to one side. When he had sat down to one side, Mahānāma the Sakyan said to the Fortunate One: | 尔时，释迦族之摩诃男与释迦族之乔达诣善逝所；至已，礼敬善逝，坐于一面。坐于一面时，释迦族之摩诃男白善逝言： |
| “Idhāhaṁ, bhante, yena godhā sakko tenupasaṅkamiṁ; upasaṅkamitvā godhaṁ sakkaṁ etadavocaṁ: | “Venerable Sir, here I approached Godha the Sakyan; having approached, I said to Godha the Sakyan: | “尊者，此我诣释迦族之乔达所；至已，告释迦族之乔达言： |
| ‘katihi tvaṁ, godhe, dhammehi samannāgataṁ sotāpannapuggalaṁ ājānāsi avinipātadhammaṁ niyataṁ sambodhiparāyaṇaṁ’? | ‘Godha, how many qualities do you understand a stream-enterer individual to be possessed of, who is no longer bound to the lower realms, fixed, with final destination to enlightenment?’ | ‘乔达，汝理解一入流者，不再堕于下界，定趣正觉，具足几法？’ |
| Evaṁ vutte, bhante, godhā sakko maṁ etadavoca— | When this was said, Venerable Sir, Godha the Sakyan said to me— | 闻此语已，尊者，释迦族之乔达告我言—— |
| Tīhi khvāhaṁ, mahānāma, dhammehi samannāgataṁ sotāpannapuggalaṁ ājānāmi avinipātadhammaṁ niyataṁ sambodhiparāyaṇaṁ. | ‘Mahānāma, I understand a stream-enterer individual to be possessed of three qualities, who is no longer bound to the lower realms, fixed, with final destination to enlightenment. | ‘摩诃男，我理解一入流者，不再堕于下界，定趣正觉，具足三法。 |
| Katamehi tīhi? | Which three? | 何者三？ |
| Idha, mahānāma, ariyasāvako buddhe aveccappasādena samannāgato hoti— | Here, Mahānāma, a noble-one's-disciple is possessed of unwavering confidence in the Buddha— | 于此，摩诃男，一圣弟子具足于佛不坏信—— |
| itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. | ‘Indeed, the Fortunate One is so… the Teacher of devas and humans, the Buddha, the Fortunate One.’ | ‘诚然，善逝如是…天人师、佛、善逝。’ |
| Dhamme …pe… | …in the Dhamma… | …于法… |
| saṅghe aveccappasādena samannāgato hoti— | He is possessed of unwavering confidence in the Saṅgha— | 彼具足于僧不坏信—— |
| suppaṭipanno bhagavato sāvakasaṅgho …pe… anuttaraṁ puññakkhettaṁ lokassāti. | ‘The Saṅgha of the Fortunate One’s disciples is practicing well… an unsurpassed field of merit for the world.’ | ‘善逝之弟子僧团，行善道…为世间无上福田。’ |
| Imehi khvāhaṁ, mahānāma, tīhi dhammehi samannāgataṁ sotāpannapuggalaṁ ājānāmi avinipātadhammaṁ niyataṁ sambodhiparāyaṇaṁ. | Mahānāma, I understand a stream-enterer individual to be possessed of these three qualities, who is no longer bound to the lower realms, fixed, with final destination to enlightenment. | 摩诃男，我理解一入流者，不再堕于下界，定趣正觉，具足此三法。 |
| Tvaṁ pana, mahānāma, katamehi dhammehi samannāgataṁ sotāpannapuggalaṁ ājānāsi avinipātadhammaṁ niyataṁ sambodhiparāyaṇan’ti? | But you, Mahānāma, how many qualities do you understand a stream-enterer individual to be possessed of, who is no longer bound to the lower realms, fixed, with final destination to enlightenment?’ | 然汝，摩诃男，汝理解一入流者，不再堕于下界，定趣正觉，具足几法？’ |
| Evaṁ vuttāhaṁ, bhante, godhaṁ sakkaṁ etadavocaṁ: | When this was said, Venerable Sir, I said to Godha the Sakyan: | 闻此语已，尊者，我告释迦族之乔达言： |
| ‘catūhi khvāhaṁ, godhe, dhammehi samannāgataṁ sotāpannapuggalaṁ ājānāmi avinipātadhammaṁ niyataṁ sambodhiparāyaṇaṁ. | ‘Godha, I understand a stream-enterer individual to be possessed of four qualities, who is no longer bound to the lower realms, fixed, with final destination to enlightenment. | ‘乔达，我理解一入流者，不再堕于下界，定趣正觉，具足四法。 |
| Katamehi catūhi? | Which four? | 何者四？ |
| Idha, godhe, ariyasāvako buddhe aveccappasādena samannāgato hoti— | Here, Godha, a noble-one's-disciple is possessed of unwavering confidence in the Buddha— | 于此，乔达，一圣弟子具足于佛不坏信—— |
| itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. | ‘Indeed, the Fortunate One is so… the Teacher of devas and humans, the Buddha, the Fortunate One.’ | ‘诚然，善逝如是…天人师、佛、善逝。’ |
| Dhamme …pe… | …in the Dhamma… | …于法… |
| saṅghe …pe… | …in the Saṅgha… | …于僧… |
| ariyakantehi sīlehi samannāgato hoti akhaṇḍehi …pe… samādhisaṁvattanikehi. | He is possessed of noble virtuous behavior that is unbroken… conducive to concentration. | 彼具足圣戒行，不破…能引至定。 |
| Imehi khvāhaṁ, godhe, catūhi dhammehi samannāgataṁ sotāpannapuggalaṁ ājānāmi avinipātadhammaṁ niyataṁ sambodhiparāyaṇan’ti. | Godha, I understand a stream-enterer individual to be possessed of these four qualities, who is no longer bound to the lower realms, fixed, with final destination to enlightenment.’ | 乔达，我理解一入流者，不再堕于下界，定趣正觉，具足此四法。’ |
| Evaṁ vutte, bhante, godhā sakko maṁ etadavoca: | When this was said, Venerable Sir, Godha the Sakyan said to me: | 闻此语已，尊者，释迦族之乔达告我言： |
| ‘āgamehi tvaṁ, mahānāma, āgamehi tvaṁ, mahānāma. | ‘Wait, Mahānāma, wait, Mahānāma. | ‘且慢，摩诃男，且慢，摩诃男。 |
| Bhagavāva etaṁ jāneyya etehi dhammehi samannāgataṁ vā asamannāgataṁ vā’ti. | Only the Fortunate One would know this, whether one is possessed of these qualities or not.’ | 唯有善逝知此，是否具足此等品质。’ |
| Idha, bhante, kocideva dhammo samuppādo uppajjeyya, ekato assa bhagavā ekato bhikkhusaṅgho ca. | Here, Venerable Sir, should any teaching or principle arise, there is the Fortunate One on one side, and the Saṅgha of bhikkhus on the other. | 于此，尊者，若有任何教义或原则兴起，善逝在一边，比丘僧在另一边。 |
| Yeneva bhagavā tenevāhaṁ assaṁ. | To wherever the Fortunate One is, there I will be. | 善逝在何处，我亦在何处。 |
| Evaṁ pasannaṁ maṁ, bhante, bhagavā dhāretu. | Venerable Sir, let the Fortunate One regard me as thus confident. | 尊者，愿善逝视我为如是信者。 |
| Idha, bhante, kocideva dhammo samuppādo uppajjeyya, ekato assa bhagavā ekato bhikkhusaṅgho bhikkhunisaṅgho ca. | Here, Venerable Sir, should any teaching or principle arise, there is the Fortunate One on one side, and the Saṅgha of bhikkhus and the Saṅgha of bhikkhunīs on the other. | 于此，尊者，若有任何教义或原则兴起，善逝在一边，比丘僧与比丘尼僧在另一边。 |
| Yeneva bhagavā tenevāhaṁ assaṁ. | To wherever the Fortunate One is, there I will be. | 善逝在何处，我亦在何处。 |
| Evaṁ pasannaṁ maṁ, bhante, bhagavā dhāretu. | Venerable Sir, let the Fortunate One regard me as thus confident. | 尊者，愿善逝视我为如是信者。 |
| Idha, bhante, kocideva dhammo samuppādo uppajjeyya, ekato assa bhagavā ekato bhikkhusaṅgho bhikkhunisaṅgho ca upāsakā ca. | Here, Venerable Sir, should any teaching or principle arise, there is the Fortunate One on one side, and the Saṅgha of bhikkhus, the Saṅgha of bhikkhunīs, and male lay followers on the other. | 于此，尊者，若有任何教义或原则兴起，善逝在一边，比丘僧、比丘尼僧、与优婆塞在另一边。 |
| Yeneva bhagavā tenevāhaṁ assaṁ. | To wherever the Fortunate One is, there I will be. | 善逝在何处，我亦在何处。 |
| Evaṁ pasannaṁ maṁ, bhante, bhagavā dhāretu. | Venerable Sir, let the Fortunate One regard me as thus confident. | 尊者，愿善逝视我为如是信者。 |
| Idha, bhante, kocideva dhammo samuppādo uppajjeyya, ekato assa bhagavā ekato bhikkhusaṅgho bhikkhunisaṅgho upāsakā upāsikāyo ca. | Here, Venerable Sir, should any teaching or principle arise, there is the Fortunate One on one side, and the Saṅgha of bhikkhus, the Saṅgha of bhikkhunīs, male lay followers, and female lay followers on the other. | 于此，尊者，若有任何教义或原则兴起，善逝在一边，比丘僧、比丘尼僧、优婆塞、与优婆夷在另一边。 |
| Yeneva bhagavā tenevāhaṁ assaṁ. | To wherever the Fortunate One is, there I will be. | 善逝在何处，我亦在何处。 |
| Evaṁ pasannaṁ maṁ, bhante, bhagavā dhāretu. | Venerable Sir, let the Fortunate One regard me as thus confident. | 尊者，愿善逝视我为如是信者。 |
| Idha, bhante, kocideva dhammo samuppādo uppajjeyya, ekato assa bhagavā ekato bhikkhusaṅgho bhikkhunisaṅgho upāsakā upāsikāyo sadevako ca loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā. | Here, Venerable Sir, should any teaching or principle arise, there is the Fortunate One on one side, and the Saṅgha of bhikkhus, the Saṅgha of bhikkhunīs, male lay followers, female lay followers, and the world with its devas, Māras, and Brahmās, with its ascetics and brahmins, its population with devas and humans. | 于此，尊者，若有任何教义或原则兴起，善逝在一边，比丘僧、比丘尼僧、优婆塞、优婆夷、与此世间及其天、魔、梵、及其沙门、婆罗门、其众生与天人。 |
| Yeneva bhagavā tenevāhaṁ assaṁ. | To wherever the Fortunate One is, there I will be. | 善逝在何处，我亦在何处。 |
| Evaṁ pasannaṁ maṁ, bhante, bhagavā dhāretū”ti. | Venerable Sir, let the Fortunate One regard me as thus confident.” | 尊者，愿善逝视我为如是信者。” |
| “Evaṁvādī tvaṁ, godhe, mahānāmaṁ sakkaṁ kiṁ vadesī”ti? | “Godha, what do you say to Mahānāma the Sakyan when he speaks thus?” | “乔达，汝于释迦族之摩诃男如是说时，作何语？” |
| “Evaṁvādāhaṁ, bhante, mahānāmaṁ sakkaṁ na kiñci vadāmi, aññatra kalyāṇā aññatra kusalā”ti. | “When he speaks thus, Venerable Sir, I say nothing to Mahānāma the Sakyan, other than what is wholesome, other than what is good.” | “当彼如是说时，尊者，我于释迦族之摩诃男无他语，唯善语，唯好语。” |
| Tatiyaṁ. | The third. | 第三。 |
55.24 - SN 55.24 Paṭhamasaraṇānisakka: The First Discourse on Saraṇāni the Sakyan
| --- SN55.24 - Paṭhamasaraṇānisakkasutta --- | --- Connected Discourses 55.24 - The First Discourse on Saraṇāni the Sakyan --- | --- 相应部55.24 - 初释迦族舍罗尼经 --- |
| Kapilavatthunidānaṁ. | At Kapilavatthu. | 在迦毗罗卫。 |
| Tena kho pana samayena saraṇāni sakko kālaṅkato hoti. | Now on that occasion, Saraṇāni the Sakyan had passed away. | 尔时，释迦族之舍罗尼已命终。 |
| So bhagavatā byākato: | He was declared by the Fortunate One: | 彼为善逝所宣说： |
| “sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti. | “A stream-enterer, no longer bound to the lower realms, fixed, with final destination to enlightenment.” | “入流者，不复堕于下界，定趣正觉。” |
| Tatra sudaṁ sambahulā sakkā saṅgamma samāgamma ujjhāyanti khīyanti vipācenti: | Then a number of Sakyans met together, gathered together, and grumbled, resented, and complained: | 尔时，众多释迦族人相会、聚集，而抱怨、愤恨、申诉： |
| “acchariyaṁ vata bho, abbhutaṁ vata bho. | “It is indeed amazing, friends, it is indeed astounding. | “实为奇哉，友等，实为奇哉。 |
| Ettha dāni ko na sotāpanno bhavissati. | Now who will not be a stream-enterer here? | 今谁不为入流者？ |
| Yatra hi nāma saraṇāni sakko kālaṅkato; | Where indeed Saraṇāni the Sakyan has passed away; | 释迦族之舍罗尼竟已命终； |
| so bhagavatā byākato: | he was declared by the Fortunate One: | 彼为善逝所宣说： |
| ‘sotāpanno avinipātadhammo niyato sambodhiparāyaṇo’ti. | ‘A stream-enterer, no longer bound to the lower realms, fixed, with final destination to enlightenment.’ | ‘入流者，不复堕于下界，定趣正觉。’ |
| Saraṇāni sakko sikkhādubbalyamāpādi, majjapānaṁ apāyī”ti. | Saraṇāni the Sakyan was weak in training, he drank intoxicants.” | 释迦族之舍罗尼于学处薄弱，彼饮酒。” |
| Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho mahānāmo sakko bhagavantaṁ etadavoca: | Then Mahānāma the Sakyan approached the Fortunate One; having approached, he paid homage to the Fortunate One and sat down to one side. When he had sat down to one side, Mahānāma the Sakyan said to the Fortunate One: | 尔时，释迦族之摩诃男诣善逝所；至已，礼敬善逝，坐于一面。坐于一面时，释迦族之摩诃男白善逝言： |
| “idha, bhante, saraṇāni sakko kālaṅkato. | “Venerable Sir, here Saraṇāni the Sakyan has passed away. | “尊者，此释迦族之舍罗尼已命终。 |
| So bhagavatā byākato: | He was declared by the Fortunate One: | 彼为善逝所宣说： |
| ‘sotāpanno avinipātadhammo niyato sambodhiparāyaṇo’ti. | ‘A stream-enterer, no longer bound to the lower realms, fixed, with final destination to enlightenment.’ | ‘入流者，不复堕于下界，定趣正觉。’ |
| Tatra sudaṁ, bhante, sambahulā sakkā saṅgamma samāgamma ujjhāyanti khīyanti vipācenti— | Then, Venerable Sir, a number of Sakyans met together, gathered together, and grumbled, resented, and complained— | 于是，尊者，众多释迦族人相会、聚集，而抱怨、愤恨、申诉—— |
| acchariyaṁ vata, bho, abbhutaṁ vata, bho. | ‘It is indeed amazing, friends, it is indeed astounding. | ‘实为奇哉，友等，实为奇哉。 |
| Ettha dāni ko na sotāpanno bhavissati. | Now who will not be a stream-enterer here? | 今谁不为入流者？ |
| Yatra hi nāma saraṇāni sakko kālaṅkato; | Where indeed Saraṇāni the Sakyan has passed away; | 释迦族之舍罗尼竟已命终； |
| so bhagavatā byākato: | he was declared by the Fortunate One: | 彼为善逝所宣说： |
| ‘sotāpanno avinipātadhammo niyato sambodhiparāyaṇo’ti. | “A stream-enterer, no longer bound to the lower realms, fixed, with final destination to enlightenment.” | “入流者，不复堕于下界，定趣正觉。” |
| Saraṇāni sakko sikkhādubbalyamāpādi, majjapānaṁ apāyī”ti. | Saraṇāni the Sakyan was weak in training, he drank intoxicants.’” | 释迦族之舍罗尼于学处薄弱，彼饮酒。’” |
| “Yo so, mahānāma, dīgharattaṁ upāsako buddhaṁ saraṇaṁ gato dhammaṁ saraṇaṁ gato saṅghaṁ saraṇaṁ gato, so kathaṁ vinipātaṁ gaccheyya. | “Mahānāma, how could one who for a long time has gone for refuge to the Buddha, gone for refuge to the Dhamma, gone for refuge to the Saṅgha, go to a bad destination? | “摩诃男，长时归依佛、归依法、归依僧者，如何能堕恶趣？ |
| Yañhi taṁ, mahānāma, sammā vadamāno vadeyya: | Mahānāma, if one were to speak correctly, one would say: | 摩诃男，若人欲正说，当言： |
| ‘dīgharattaṁ upāsako buddhaṁ saraṇaṁ gato dhammaṁ saraṇaṁ gato saṅghaṁ saraṇaṁ gato’ti, saraṇāni sakkaṁ sammā vadamāno vadeyya. | ‘For a long time a lay follower has gone for refuge to the Buddha, gone for refuge to the Dhamma, gone for refuge to the Saṅgha,’ one would correctly say of Saraṇāni the Sakyan. | ‘长时优婆塞已归依佛、归依法、归依僧，’人当正说释迦族之舍罗尼。 |
| Saraṇāni, mahānāma, sakko dīgharattaṁ upāsako buddhaṁ saraṇaṁ gato dhammaṁ saraṇaṁ gato saṅghaṁ saraṇaṁ gato. | Mahānāma, Saraṇāni the Sakyan for a long time has gone for refuge to the Buddha, gone for refuge to the Dhamma, gone for refuge to the Saṅgha. | 摩诃男，释迦族之舍罗尼长时已归依佛、归依法、归依僧。 |
| So kathaṁ vinipātaṁ gaccheyya. | How could he go to a bad destination? | 彼如何能堕恶趣？ |
| Idha, mahānāma, ekacco puggalo buddhe aveccappasādena samannāgato hoti— | Here, Mahānāma, some individual is possessed of unwavering confidence in the Buddha— | 于此，摩诃男，某个体具足于佛不坏信—— |
| itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. | ‘Indeed, the Fortunate One is so… the Teacher of devas and humans, the Buddha, the Fortunate One.’ | ‘诚然，善逝如是…天人师、佛、善逝。’ |
| Dhamme …pe… | …in the Dhamma… | …于法… |
| saṅghe …pe… | …in the Saṅgha… | …于僧… |
| hāsapañño javanapañño vimuttiyā ca samannāgato. | He has quick wisdom, penetrating wisdom, and is also endowed with deliverance. | 彼有速慧、利慧，亦具解脱。 |
| So āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. | Having realized for himself with direct knowledge the liberation of mind and liberation by wisdom, taintless, he abides in it in this very life. | 于现法中，自证无漏心解脱、慧解脱而住。 |
| Ayampi kho, mahānāma, puggalo parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā. | This individual, Mahānāma, is also freed from hell, freed from the animal realm, freed from the realm of hungry ghosts, freed from states of deprivation, bad destinations, and lower realms. | 此个体，摩诃男，亦解脱于地狱，解脱于畜生趣，解脱于饿鬼趣，解脱于恶处、恶趣、与下界。 |
| Idha pana, mahānāma, ekacco puggalo buddhe aveccappasādena samannāgato hoti— | Here, Mahānāma, some individual is possessed of unwavering confidence in the Buddha— | 于此，摩诃男，某个体具足于佛不坏信—— |
| itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. | ‘Indeed, the Fortunate One is so… the Teacher of devas and humans, the Buddha, the Fortunate One.’ | ‘诚然，善逝如是…天人师、佛、善逝。’ |
| Dhamme …pe… | …in the Dhamma… | …于法… |
| saṅghe …pe… | …in the Saṅgha… | …于僧… |
| hāsapañño javanapañño na ca vimuttiyā samannāgato. | He has quick wisdom, penetrating wisdom, but is not endowed with deliverance. | 彼有速慧、利慧，然不具解脱。 |
| So pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. | With the destruction of the five lower fetters, he is an apparitional reborn being, attaining Nibbāna there, not returning from that world. | 以五下分结尽，彼为化生者，于彼处得涅槃，不从此世还。 |
| Ayampi kho, mahānāma, puggalo parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā. | This individual, Mahānāma, is also freed from hell, freed from the animal realm, freed from the realm of hungry ghosts, freed from states of deprivation, bad destinations, and lower realms. | 此个体，摩诃男，亦解脱于地狱，解脱于畜生趣，解脱于饿鬼趣，解脱于恶处、恶趣、与下界。 |
| Idha pana, mahānāma, ekacco puggalo buddhe aveccappasādena samannāgato hoti— | Here, Mahānāma, some individual is possessed of unwavering confidence in the Buddha— | 于此，摩诃男，某个体具足于佛不坏信—— |
| itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. | ‘Indeed, the Fortunate One is so… the Teacher of devas and humans, the Buddha, the Fortunate One.’ | ‘诚然，善逝如是…天人师、佛、善逝。’ |
| Dhamme …pe… | …in the Dhamma… | …于法… |
| saṅghe …pe… | …in the Saṅgha… | …于僧… |
| na hāsapañño na javanapañño na ca vimuttiyā samannāgato. | He does not have quick wisdom, does not have penetrating wisdom, and is not endowed with deliverance. | 彼无速慧，无利慧，亦不具解脱。 |
| So tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī hoti, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karoti. | With the destruction of the three fetters, and with the attenuation of greed, hatred, and delusion, he is a once-returner, returning to this world only once to make an end of suffering. | 以三结尽，及贪、瞋、痴薄，彼为一来者，仅再来此世一次，以尽苦。 |
| Ayampi kho, mahānāma, puggalo parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā. | This individual, Mahānāma, is also freed from hell, freed from the animal realm, freed from the realm of hungry ghosts, freed from states of deprivation, bad destinations, and lower realms. | 此个体，摩诃男，亦解脱于地狱，解脱于畜生趣，解脱于饿鬼趣，解脱于恶处、恶趣、与下界。 |
| Idha pana, mahānāma, ekacco puggalo buddhe aveccappasādena samannāgato hoti— | Here, Mahānāma, some individual is possessed of unwavering confidence in the Buddha— | 于此，摩诃男，某个体具足于佛不坏信—— |
| itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti; | ‘Indeed, the Fortunate One is so… the Teacher of devas and humans, the Buddha, the Fortunate One’; | ‘诚然，善逝如是…天人师、佛、善逝’； |
| dhamme …pe… | …in the Dhamma… | …于法… |
| saṅghe …pe… | …in the Saṅgha… | …于僧… |
| na hāsapañño na javanapañño na ca vimuttiyā samannāgato. | He does not have quick wisdom, does not have penetrating wisdom, and is not endowed with deliverance. | 彼无速慧，无利慧，亦不具解脱。 |
| So tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇoti. | With the destruction of the three fetters, he is a stream-enterer, no longer bound to the lower realms, fixed, with final destination to enlightenment. | 以三结尽，彼为入流者，不复堕于下界，定趣正觉。 |
| Ayampi kho, mahānāma, puggalo parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā. | This individual, Mahānāma, is also freed from hell, freed from the animal realm, freed from the realm of hungry ghosts, freed from states of deprivation, bad destinations, and lower realms. | 此个体，摩诃男，亦解脱于地狱，解脱于畜生趣，解脱于饿鬼趣，解脱于恶处、恶趣、与下界。 |
| Idha pana, mahānāma, ekacco puggalo na heva kho buddhe aveccappasādena samannāgato hoti … | Here, Mahānāma, some individual is not possessed of unwavering confidence in the Buddha… | 于此，摩诃男，某个体不具足于佛不坏信… |
| na dhamme …pe… | …not in the Dhamma… | …不于法… |
| na saṅghe …pe… | …not in the Saṅgha… | …不于僧… |
| na hāsapañño na javanapañño na ca vimuttiyā samannāgato. | …does not have quick wisdom, does not have penetrating wisdom, and is not endowed with deliverance. | …无速慧，无利慧，亦不具解脱。 |
| Api cassa ime dhammā honti— | Nevertheless, these qualities are present in him— | 然此等品质于彼存在—— |
| saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ. | the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom. | 信根、精进根、念根、定根、慧根。 |
| Tathāgatappaveditā cassa dhammā paññāya mattaso nijjhānaṁ khamanti. | And the teachings proclaimed by the Tathāgata are in some measure acceptable to him by wisdom. | 而如来所说之教，彼于某种程度以慧可接受。 |
| Ayampi kho, mahānāma, puggalo agantā nirayaṁ agantā tiracchānayoniṁ agantā pettivisayaṁ agantā apāyaṁ duggatiṁ vinipātaṁ. | This individual, Mahānāma, also does not go to hell, does not go to the animal realm, does not go to the realm of hungry ghosts, does not go to states of deprivation, bad destinations, or lower realms. | 此个体，摩诃男，亦不往地狱，不往畜生趣，不往饿鬼趣，不往恶处、恶趣、或下界。 |
| Idha pana, mahānāma, ekacco puggalo na heva kho buddhe aveccappasādena samannāgato hoti … | Here, Mahānāma, some individual is not possessed of unwavering confidence in the Buddha… | 于此，摩诃男，某个体不具足于佛不坏信… |
| na dhamme …pe… | …not in the Dhamma… | …不于法… |
| na saṅghe …pe… | …not in the Saṅgha… | …不于僧… |
| na hāsapañño na javanapañño na ca vimuttiyā samannāgato, | …does not have quick wisdom, does not have penetrating wisdom, and is not endowed with deliverance, | …无速慧，无利慧，亦不具解脱， |
| api cassa ime dhammā honti | nevertheless, these qualities are present in him— | 然此等品质于彼存在—— |
| saddhindriyaṁ …pe… paññindriyaṁ. | the faculty of faith… the faculty of wisdom. | 信根…慧根。 |
| Tathāgate cassa saddhāmattaṁ hoti pemamattaṁ. | And there is in him a measure of faith in the Tathāgata, a measure of affection. | 而于彼，有某种程度之于如来之信，某种程度之爱。 |
| Ayampi kho, mahānāma, puggalo agantā nirayaṁ agantā tiracchānayoniṁ agantā pettivisayaṁ agantā apāyaṁ duggatiṁ vinipātaṁ. | This individual, Mahānāma, also does not go to hell, does not go to the animal realm, does not go to the realm of hungry ghosts, does not go to states of deprivation, bad destinations, or lower realms. | 此个体，摩诃男，亦不往地狱，不往畜生趣，不往饿鬼趣，不往恶处、恶趣、或下界。 |
| Ime cepi, mahānāma, mahāsālā subhāsitaṁ dubbhāsitaṁ ājāneyyuṁ, ime cāhaṁ mahāsāle byākareyyaṁ: ‘sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā’ti; | Even if these great sal trees, Mahānāma, were to know what is well-spoken and ill-spoken, I would declare these great sal trees: ‘Stream-enterers, no longer bound to the lower realms, fixed, with final destination to enlightenment’; | 纵使此等大娑罗树，摩诃男，能知善说、恶说，我亦宣说此等大娑罗树：‘入流者，不复堕于下界，定趣正觉’； |
| kimaṅgaṁ pana saraṇāniṁ sakkaṁ. | how much more so Saraṇāni the Sakyan. | 何况释迦族之舍罗尼。 |
| Saraṇāni, mahānāma, sakko maraṇakāle sikkhaṁ samādiyī”ti. | Mahānāma, Saraṇāni the Sakyan undertook the training at the time of his death.” | 摩诃男，释迦族之舍罗尼于命终时，受持学处。” |
| Catutthaṁ. | The fourth. | 第四。 |
55.25 - SN 55.25 Dutiyasaraṇānisakka: The Second Discourse on Saraṇāni the Sakyan
| --- SN55.25 - Dutiyasaraṇānisakkasutta --- | --- Connected Discourses 55.25 - The Second Discourse on Saraṇāni the Sakyan --- | --- 相应部55.25 - 第二释迦族舍罗尼经 --- |
| Kapilavatthunidānaṁ. | At Kapilavatthu. | 在迦毗罗卫。 |
| Tena kho pana samayena saraṇāni sakko kālaṅkato hoti. | Now on that occasion, Saraṇāni the Sakyan had passed away. | 尔时，释迦族之舍罗尼已命终。 |
| So bhagavatā byākato: | He was declared by the Fortunate One: | 彼为善逝所宣说： |
| “sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti. | “A stream-enterer, no longer bound to the lower realms, fixed, with final destination to enlightenment.” | “入流者，不复堕于下界，定趣正觉。” |
| Tatra sudaṁ sambahulā sakkā saṅgamma samāgamma ujjhāyanti khīyanti vipācenti: | Then a number of Sakyans met together, gathered together, and grumbled, resented, and complained: | 尔时，众多释迦族人相会、聚集，而抱怨、愤恨、申诉： |
| “acchariyaṁ vata bho, abbhutaṁ vata bho. | “It is indeed amazing, friends, it is indeed astounding. | “实为奇哉，友等，实为奇哉。 |
| Ettha dāni ko na sotāpanno bhavissati. | Now who will not be a stream-enterer here? | 今谁不为入流者？ |
| Yatra hi nāma saraṇāni sakko kālaṅkato. | Where indeed Saraṇāni the Sakyan has passed away. | 释迦族之舍罗尼竟已命终。 |
| So bhagavatā byākato: | He was declared by the Fortunate One: | 彼为善逝所宣说： |
| ‘sotāpanno avinipātadhammo niyato sambodhiparāyaṇo’ti. | ‘A stream-enterer, no longer bound to the lower realms, fixed, with final destination to enlightenment.’ | ‘入流者，不复堕于下界，定趣正觉。’ |
| Saraṇāni sakko sikkhāya aparipūrakārī ahosī”ti. | Saraṇāni the Sakyan did not fulfill the training.” | 释迦族之舍罗尼未圆满学处。” |
| Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho mahānāmo sakko bhagavantaṁ etadavoca: | Then Mahānāma the Sakyan approached the Fortunate One; having approached, he paid homage to the Fortunate One and sat down to one side. When he had sat down to one side, Mahānāma the Sakyan said to the Fortunate One: | 尔时，释迦族之摩诃男诣善逝所；至已，礼敬善逝，坐于一面。坐于一面时，释迦族之摩诃男白善逝言： |
| “Idha, bhante, saraṇāni sakko kālaṅkato. | “Venerable Sir, here Saraṇāni the Sakyan has passed away. | “尊者，此释迦族之舍罗尼已命终。 |
| So bhagavatā byākato: | He was declared by the Fortunate One: | 彼为善逝所宣说： |
| ‘sotāpanno avinipātadhammo niyato sambodhiparāyaṇo’ti. | ‘A stream-enterer, no longer bound to the lower realms, fixed, with final destination to enlightenment.’ | ‘入流者，不复堕于下界，定趣正觉。’ |
| Tatra sudaṁ, bhante, sambahulā sakkā saṅgamma samāgamma ujjhāyanti khīyanti vipācenti: | Then, Venerable Sir, a number of Sakyans met together, gathered together, and grumbled, resented, and complained: | 于是，尊者，众多释迦族人相会、聚集，而抱怨、愤恨、申诉： |
| ‘acchariyaṁ vata bho, abbhutaṁ vata bho. | ‘It is indeed amazing, friends, it is indeed astounding. | ‘实为奇哉，友等，实为奇哉。 |
| Ettha dāni ko na sotāpanno bhavissati. | Now who will not be a stream-enterer here? | 今谁不为入流者？ |
| Yatra hi nāma saraṇāni sakko kālaṅkato. | Where indeed Saraṇāni the Sakyan has passed away. | 释迦族之舍罗尼竟已命终。 |
| So bhagavatā byākato— | He was declared by the Fortunate One— | 彼为善逝所宣说—— |
| sotāpanno avinipātadhammo niyato sambodhiparāyaṇoti. | “A stream-enterer, no longer bound to the lower realms, fixed, with final destination to enlightenment.” | “入流者，不复堕于下界，定趣正觉。” |
| Saraṇāni sakko sikkhāya aparipūrakārī ahosī’”ti. | Saraṇāni the Sakyan did not fulfill the training.’” | 释迦族之舍罗尼未圆满学处。’” |
| “Yo so, mahānāma, dīgharattaṁ upāsako buddhaṁ saraṇaṁ gato dhammaṁ saraṇaṁ gato saṅghaṁ saraṇaṁ gato, so kathaṁ vinipātaṁ gaccheyya. | “Mahānāma, how could one who for a long time has gone for refuge to the Buddha, gone for refuge to the Dhamma, gone for refuge to the Saṅgha, go to a bad destination? | “摩诃男，长时归依佛、归依法、归依僧者，如何能堕恶趣？ |
| Yañhi taṁ, mahānāma, sammā vadamāno vadeyya: | Mahānāma, if one were to speak correctly, one would say: | 摩诃男，若人欲正说，当言： |
| ‘dīgharattaṁ upāsako buddhaṁ saraṇaṁ gato dhammaṁ saraṇaṁ gato saṅghaṁ saraṇaṁ gato’, saraṇāniṁ sakkaṁ sammā vadamāno vadeyya. | ‘For a long time a lay follower has gone for refuge to the Buddha, gone for refuge to the Dhamma, gone for refuge to the Saṅgha,’ one would correctly say of Saraṇāni the Sakyan. | ‘长时优婆塞已归依佛、归依法、归依僧，’人当正说释迦族之舍罗尼。 |
| Saraṇāni, mahānāma, sakko dīgharattaṁ upāsako buddhaṁ saraṇaṁ gato dhammaṁ saraṇaṁ gato saṅghaṁ saraṇaṁ gato, so kathaṁ vinipātaṁ gaccheyya. | Mahānāma, Saraṇāni the Sakyan for a long time has gone for refuge to the Buddha, gone for refuge to the Dhamma, gone for refuge to the Saṅgha. How could he go to a bad destination? | 摩诃男，释迦族之舍罗尼长时已归依佛、归依法、归依僧。彼如何能堕恶趣？ |
| Idha, mahānāma, ekacco puggalo buddhe ekantagato hoti abhippasanno— | Here, Mahānāma, some individual has gone entirely to the Buddha, is utterly confident— | 于此，摩诃男，某个体全然归依佛，全然信服—— |
| itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. | ‘Indeed, the Fortunate One is so… the Teacher of devas and humans, the Buddha, the Fortunate One.’ | ‘诚然，善逝如是…天人师、佛、善逝。’ |
| Dhamme …pe… | …in the Dhamma… | …于法… |
| saṅghe …pe… | …in the Saṅgha… | …于僧… |
| hāsapañño javanapañño vimuttiyā ca samannāgato. | He has quick wisdom, penetrating wisdom, and is also endowed with deliverance. | 彼有速慧、利慧，亦具解脱。 |
| So āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. | Having realized for himself with direct knowledge the liberation of mind and liberation by wisdom, taintless, he abides in it in this very life. | 于现法中，自证无漏心解脱、慧解脱而住。 |
| Ayampi kho, mahānāma, puggalo parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā. | This individual, Mahānāma, is also freed from hell, freed from the animal realm, freed from the realm of hungry ghosts, freed from states of deprivation, bad destinations, and lower realms. | 此个体，摩诃男，亦解脱于地狱，解脱于畜生趣，解脱于饿鬼趣，解脱于恶处、恶趣、与下界。 |
| Idha pana, mahānāma, ekacco puggalo buddhe ekantagato hoti abhippasanno— | Here, Mahānāma, some individual has gone entirely to the Buddha, is utterly confident— | 于此，摩诃男，某个体全然归依佛，全然信服—— |
| itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. | ‘Indeed, the Fortunate One is so… the Teacher of devas and humans, the Buddha, the Fortunate One.’ | ‘诚然，善逝如是…天人师、佛、善逝。’ |
| Dhamme …pe… | …in the Dhamma… | …于法… |
| saṅghe …pe… | …in the Saṅgha… | …于僧… |
| hāsapañño javanapañño na ca vimuttiyā samannāgato. | He has quick wisdom, penetrating wisdom, but is not endowed with deliverance. | 彼有速慧、利慧，然不具解脱。 |
| So pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā antarāparinibbāyī hoti, upahaccaparinibbāyī hoti, asaṅkhāraparinibbāyī hoti, sasaṅkhāraparinibbāyī hoti, uddhaṁsoto hoti akaniṭṭhagāmī. | With the destruction of the five lower fetters, he is an intermediate-parinibbāna being, or an apparitional-parinibbāna being, or an unprompted-parinibbāna being, or a prompted-parinibbāna being, or an upstream-goer to the Akaniṭṭha realm. | 以五下分结尽，彼为中般涅槃者，或化生般涅槃者，或无行般涅槃者，或有行般涅槃者，或上流至阿迦腻吒天者。 |
| Ayampi kho, mahānāma, puggalo parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā. | This individual, Mahānāma, is also freed from hell, freed from the animal realm, freed from the realm of hungry ghosts, freed from states of deprivation, bad destinations, and lower realms. | 此个体，摩诃男，亦解脱于地狱，解脱于畜生趣，解脱于饿鬼趣，解脱于恶处、恶趣、与下界。 |
| Idha pana, mahānāma, ekacco puggalo buddhe ekantagato hoti abhippasanno— | Here, Mahānāma, some individual has gone entirely to the Buddha, is utterly confident— | 于此，摩诃男，某个体全然归依佛，全然信服—— |
| itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. | ‘Indeed, the Fortunate One is so… the Teacher of devas and humans, the Buddha, the Fortunate One.’ | ‘诚然，善逝如是…天人师、佛、善逝。’ |
| Dhamme …pe… | …in the Dhamma… | …于法… |
| saṅghe …pe… | …in the Saṅgha… | …于僧… |
| na hāsapañño na javanapañño na ca vimuttiyā samannāgato. | He does not have quick wisdom, does not have penetrating wisdom, and is not endowed with deliverance. | 彼无速慧，无利慧，亦不具解脱。 |
| So tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī hoti, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karoti. | With the destruction of the three fetters, and with the attenuation of greed, hatred, and delusion, he is a once-returner, returning to this world only once to make an end of suffering. | 以三结尽，及贪、瞋、痴薄，彼为一来者，仅再来此世一次，以尽苦。 |
| Ayampi kho, mahānāma, puggalo parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā. | This individual, Mahānāma, is also freed from hell, freed from the animal realm, freed from the realm of hungry ghosts, freed from states of deprivation, bad destinations, and lower realms. | 此个体，摩诃男，亦解脱于地狱，解脱于畜生趣，解脱于饿鬼趣，解脱于恶处、恶趣、与下界。 |
| Idha pana, mahānāma, ekacco puggalo buddhe ekantagato hoti abhippasanno— | Here, Mahānāma, some individual has gone entirely to the Buddha, is utterly confident— | 于此，摩诃男，某个体全然归依佛，全然信服—— |
| itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. | ‘Indeed, the Fortunate One is so… the Teacher of devas and humans, the Buddha, the Fortunate One.’ | ‘诚然，善逝如是…天人师、佛、善逝。’ |
| Dhamme …pe… | …in the Dhamma… | …于法… |
| saṅghe …pe… | …in the Saṅgha… | …于僧… |
| na hāsapañño na javanapañño na ca vimuttiyā samannāgato. | He does not have quick wisdom, does not have penetrating wisdom, and is not endowed with deliverance. | 彼无速慧，无利慧，亦不具解脱。 |
| So tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo. | With the destruction of the three fetters, he is a stream-enterer, no longer bound to the lower realms, fixed, with final destination to enlightenment. | 以三结尽，彼为入流者，不复堕于下界，定趣正觉。 |
| Ayampi kho, mahānāma, puggalo parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā. | This individual, Mahānāma, is also freed from hell, freed from the animal realm, freed from the realm of hungry ghosts, freed from states of deprivation, bad destinations, and lower realms. | 此个体，摩诃男，亦解脱于地狱，解脱于畜生趣，解脱于饿鬼趣，解脱于恶处、恶趣、与下界。 |
| Idha pana, mahānāma, ekacco puggalo na heva kho buddhe ekantagato hoti abhippasanno …pe… | Here, Mahānāma, some individual has not gone entirely to the Buddha, is not utterly confident… | 于此，摩诃男，某个体未全然归依佛，未全然信服… |
| na dhamme …pe… | …not in the Dhamma… | …不于法… |
| na saṅghe …pe… | …not in the Saṅgha… | …不于僧… |
| na hāsapañño na javanapañño na ca vimuttiyā samannāgato; | …does not have quick wisdom, does not have penetrating wisdom, and is not endowed with deliverance; | …无速慧，无利慧，亦不具解脱； |
| api cassa ime dhammā honti— | nevertheless, these qualities are present in him— | 然此等品质于彼存在—— |
| saddhindriyaṁ …pe… paññindriyaṁ. | the faculty of faith… the faculty of wisdom. | 信根…慧根。 |
| Tathāgatappaveditā cassa dhammā paññāya mattaso nijjhānaṁ khamanti. | And the teachings proclaimed by the Tathāgata are in some measure acceptable to him by wisdom. | 而如来所说之教，彼于某种程度以慧可接受。 |
| Ayampi kho, mahānāma, puggalo agantā nirayaṁ agantā tiracchānayoniṁ agantā pettivisayaṁ agantā apāyaṁ duggatiṁ vinipātaṁ. | This individual, Mahānāma, also does not go to hell, does not go to the animal realm, does not go to the realm of hungry ghosts, does not go to states of deprivation, bad destinations, or lower realms. | 此个体，摩诃男，亦不往地狱，不往畜生趣，不往饿鬼趣，不往恶处、恶趣、或下界。 |
| Idha pana, mahānāma, ekacco puggalo na heva kho buddhe ekantagato hoti abhippasanno … | Here, Mahānāma, some individual has not gone entirely to the Buddha, is not utterly confident… | 于此，摩诃男，某个体未全然归依佛，未全然信服… |
| na dhamme …pe… | …not in the Dhamma… | …不于法… |
| na saṅghe …pe… | …not in the Saṅgha… | …不于僧… |
| na hāsapañño na javanapañño na ca vimuttiyā samannāgato; | …does not have quick wisdom, does not have penetrating wisdom, and is not endowed with deliverance; | …无速慧，无利慧，亦不具解脱； |
| api cassa ime dhammā honti— | nevertheless, these qualities are present in him— | 然此等品质于彼存在—— |
| saddhindriyaṁ …pe… paññindriyaṁ. | the faculty of faith… the faculty of wisdom. | 信根…慧根。 |
| Tathāgate cassa saddhāmattaṁ hoti pemamattaṁ. | And there is in him a measure of faith in the Tathāgata, a measure of affection. | 而于彼，有某种程度之于如来之信，某种程度之爱。 |
| Ayampi kho, mahānāma, puggalo agantā nirayaṁ agantā tiracchānayoniṁ agantā pettivisayaṁ agantā apāyaṁ duggatiṁ vinipātaṁ. | This individual, Mahānāma, also does not go to hell, does not go to the animal realm, does not go to the realm of hungry ghosts, does not go to states of deprivation, bad destinations, or lower realms. | 此个体，摩诃男，亦不往地狱，不往畜生趣，不往饿鬼趣，不往恶处、恶趣、或下界。 |
| Seyyathāpi, mahānāma, dukkhettaṁ dubbhūmaṁ avihatakhāṇukaṁ, bījāni cassu khaṇḍāni pūtīni vātātapahatāni asārādāni asukhasayitāni, devo ca na sammā dhāraṁ anuppaveccheyya. | Just as, Mahānāma, if there were a bad field, bad soil, with unremoved stumps, and the seeds were broken, rotten, damaged by wind and sun, lacking vitality, badly sown; and the sky did not rain properly. | 譬如，摩诃男，若有劣田、劣土，树桩未除，种子破碎、腐烂、风日所损，无活力，播种不善；天又不降适时之雨。 |
| Api nu tāni bījāni vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyyun”ti? | Would those seeds grow, flourish, and become abundant?” | 彼等种子岂能生长、繁荣、丰盛？” |
| “No hetaṁ, bhante”. | “No, Venerable Sir.” | “不也，尊者。” |
| “Evameva kho, mahānāma, idha dhammo durakkhāto hoti duppavedito aniyyāniko anupasamasaṁvattaniko asammāsambuddhappavedito— | “In the same way, Mahānāma, here the Dhamma is ill-proclaimed, ill-expounded, not leading out, not conducive to appeasement, not proclaimed by a Perfectly Enlightened One— | “如是，摩诃男，于此法说不善，阐述不善，不导向出离，不助益于寂静，非由正等觉者所说—— |
| idamahaṁ dukkhettasmiṁ vadāmi. | this I call a bad field. | 此我称为劣田。 |
| Tasmiñca dhamme sāvako viharati dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī— | And a disciple dwells in that Dhamma, practicing in accordance with the Dhamma, practicing rightly, conforming to the Dhamma— | 而一弟子住于彼法，依法而行，正行，顺法而行—— |
| idamahaṁ dubbījasmiṁ vadāmi. | this I call bad seeds. | 此我称为劣种。 |
| Seyyathāpi, mahānāma, sukhettaṁ subhūmaṁ suvihatakhāṇukaṁ, bījāni cassu akhaṇḍāni apūtīni avātātapahatāni sārādāni sukhasayitāni; | Just as, Mahānāma, if there were a good field, good soil, with well-removed stumps, and the seeds were unbroken, unrotten, undamaged by wind and sun, vital, well-sown; | 譬如，摩诃男，若有良田、良土，树桩善除，种子不破、不腐、风日不损，有活力，播种善； |
| devo ca sammā dhāraṁ anuppaveccheyya. | and the sky rained properly. | 天又降适时之雨。 |
| Api nu tāni bījāni vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyyun”ti? | Would those seeds grow, flourish, and become abundant?” | 彼等种子岂能生长、繁荣、丰盛？” |
| “Evaṁ, bhante”. | “Yes, Venerable Sir.” | “是的，尊者。” |
| “Evameva kho, mahānāma, idha dhammo svākkhāto hoti suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito— | “In the same way, Mahānāma, here the Dhamma is well-proclaimed, well-expounded, leading out, conducive to appeasement, proclaimed by a Perfectly Enlightened One— | “如是，摩诃男，于此法善说，善阐述，导向出离，助益于寂静，由正等觉者所说—— |
| idamahaṁ sukhettasmiṁ vadāmi. | this I call a good field. | 此我称为良田。 |
| Tasmiñca dhamme sāvako viharati dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī— | And a disciple dwells in that Dhamma, practicing in accordance with the Dhamma, practicing rightly, conforming to the Dhamma— | 而一弟子住于彼法，依法而行，正行，顺法而行—— |
| idamahaṁ subījasmiṁ vadāmi. | this I call good seeds. | 此我称为良种。 |
| Kimaṅgaṁ pana saraṇāniṁ sakkaṁ. | How much more so Saraṇāni the Sakyan. | 何况释迦族之舍罗尼。 |
| Saraṇāni, mahānāma, sakko maraṇakāle sikkhāya paripūrakārī ahosī”ti. | Mahānāma, Saraṇāni the Sakyan was one who fulfilled the training at the time of his death.” | 摩诃男，释迦族之舍罗尼于命终时，为圆满学处者。” |
55.26 - SN 55.26 Paṭhamaanāthapiṇḍika: The First Discourse with Anāthapiṇḍika
| --- SN55.26 - Paṭhamaanāthapiṇḍikasutta --- | --- Connected Discourses 55.26 - The First Discourse with Anāthapiṇḍika --- | --- 相应部55.26 - 初给孤独长者经 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Tena kho pana samayena anāthapiṇḍiko gahapati ābādhiko hoti dukkhito bāḷhagilāno. | Now on that occasion, Anāthapiṇḍika the householder was afflicted, suffering, gravely ill. | 尔时，给孤独长者患病，苦痛，病重。 |
| Atha kho anāthapiṇḍiko gahapati aññataraṁ purisaṁ āmantesi: | Then Anāthapiṇḍika the householder addressed a certain man: | 尔时，给孤独长者告一男子： |
| “ehi tvaṁ, ambho purisa, yenāyasmā sāriputto tenupasaṅkama; upasaṅkamitvā mama vacanena āyasmato sāriputtassa pāde sirasā vanda: | “Come, my good man, approach the Venerable Sāriputta; having approached, pay homage to the Venerable Sāriputta’s feet with my head, saying: | “来，我善男子，诣尊者舍利弗所；至已，代我以头顶礼尊者舍利弗足，言： |
| ‘anāthapiṇḍiko, bhante, gahapati ābādhiko dukkhito bāḷhagilāno. | ‘Venerable Sir, Anāthapiṇḍika the householder is afflicted, suffering, gravely ill. | ‘尊者，给孤独长者患病，苦痛，病重。 |
| So āyasmato sāriputtassa pāde sirasā vandatī’ti. | He pays homage to the Venerable Sāriputta’s feet with his head.’ | 彼以头顶礼尊者舍利弗足。’ |
| Evañca vadehi: | And say this: | 并如是言： |
| ‘sādhu kira, bhante, āyasmā sāriputto yena anāthapiṇḍikassa gahapatissa nivesanaṁ tenupasaṅkamatu anukampaṁ upādāyā’”ti. | ‘Venerable Sir, it would be good if the Venerable Sāriputta would approach Anāthapiṇḍika the householder’s dwelling, out of compassion.’” | ‘尊者，善哉，愿尊者舍利弗出于慈悲，来给孤独长者住处。’” |
| “Evaṁ, bhante”ti kho so puriso anāthapiṇḍikassa gahapatissa paṭissutvā yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ sāriputtaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so puriso āyasmantaṁ sāriputtaṁ etadavoca: | “Yes, Venerable Sir,” that man replied to Anāthapiṇḍika the householder, and having approached the Venerable Sāriputta, he paid homage to the Venerable Sāriputta and sat down to one side. Sitting to one side, that man said to the Venerable Sāriputta: | “唯，尊者。”彼男子应诺给孤独长者，诣尊者舍利弗所，礼敬尊者舍利弗，坐于一面。坐于一面，彼男子告尊者舍利弗： |
| “Anāthapiṇḍiko, bhante, gahapati ābādhiko dukkhito bāḷhagilāno. | “Venerable Sir, Anāthapiṇḍika the householder is afflicted, suffering, gravely ill. | “尊者，给孤独长者患病，苦痛，病重。 |
| So āyasmato sāriputtassa pāde sirasā vandati. | He pays homage to the Venerable Sāriputta’s feet with his head. | 彼以头顶礼尊者舍利弗足。 |
| Evañca vadati: | And he says this: | 并作是言： |
| ‘sādhu kira, bhante, āyasmā sāriputto yena anāthapiṇḍikassa gahapatissa nivesanaṁ tenupasaṅkamatu anukampaṁ upādāyā’”ti. | ‘Venerable Sir, it would be good if the Venerable Sāriputta would approach Anāthapiṇḍika the householder’s dwelling, out of compassion.’” | ‘尊者，善哉，愿尊者舍利弗出于慈悲，来给孤独长者住处。’” |
| Adhivāsesi kho āyasmā sāriputto tuṇhībhāvena. | The Venerable Sāriputta consented by remaining silent. | 尊者舍利弗默然允诺。 |
| Atha kho āyasmā sāriputto pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya āyasmatā ānandena pacchāsamaṇena yena anāthapiṇḍikassa gahapatissa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho āyasmā sāriputto anāthapiṇḍikaṁ gahapatiṁ etadavoca: | Then the Venerable Sāriputta, having dressed in the morning and taking his bowl and robe, approached Anāthapiṇḍika the householder’s dwelling with the Venerable Ānanda as his attendant; having approached, he sat down on the prepared seat. Having sat down, the Venerable Sāriputta said to Anāthapiṇḍika the householder: | 尔时，尊者舍利弗于晨朝着衣持钵，与尊者阿难为侍者，诣给孤独长者住处；至已，于所设座坐。坐已，尊者舍利弗告给孤独长者： |
| “kacci te, gahapati, khamanīyaṁ kacci yāpanīyaṁ? Kacci dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṁ paññāyati, no abhikkamo”ti? | “Householder, are you getting by, are you enduring? Are your painful feelings receding, not increasing? Is their recession apparent, not their increase?” | “长者，汝能忍受否，能度过否？汝苦受是减退，非增加否？其减退显见，非其增加否？” |
| “Na me, bhante, khamanīyaṁ, na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo”ti. | “Venerable Sir, I am not getting by, I am not enduring. My severe painful feelings are increasing, not receding; their increase is apparent, not their recession.” | “尊者，我不能忍受，不能度过。我剧烈苦受增加，非减退；其增加显见，非其减退。” |
| “Yathārūpena kho, gahapati, buddhe appasādena samannāgato assutavā puthujjano kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tathārūpo te buddhe appasādo natthi. | “Householder, that lack of confidence in the Buddha which an uninstructed ordinary person possesses, by which, with the breaking up of the body, after death, he reappears in a state of deprivation, a bad destination, a lower realm, hell—such lack of confidence in the Buddha does not exist in you. | “长者，无闻凡夫所具之于佛不信，由之身坏命终，生于恶处、恶趣、堕处、地狱——如是不信于汝不存在。 |
| Atthi ca kho te, gahapati, buddhe aveccappasādo— | But you, householder, do possess unwavering confidence in the Buddha— | 然汝，长者，实具于佛不坏信—— |
| itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. | ‘Indeed, the Fortunate One is so… the Teacher of devas and humans, the Buddha, the Fortunate One.’ | ‘诚然，善逝如是…天人师、佛、善逝。’ |
| Tañca pana te buddhe aveccappasādaṁ attani samanupassato ṭhānaso vedanā paṭippassambheyya. | And as you reflect on that unwavering confidence in the Buddha within yourself, the painful feelings would immediately subside. | 汝于自心反思彼于佛不坏信，苦受当即平息。 |
| Yathārūpena kho, gahapati, dhamme appasādena samannāgato assutavā puthujjano kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, tathārūpo te dhamme appasādo natthi. | Householder, that lack of confidence in the Dhamma which an uninstructed ordinary person possesses, by which, with the breaking up of the body, after death, he reappears in a state of deprivation, a bad destination, a lower realm, hell—such lack of confidence in the Dhamma does not exist in you. | 长者，无闻凡夫所具之于法不信，由之身坏命终，生于恶处、恶趣、堕处、地狱——如是不信于汝不存在。 |
| Atthi ca kho te, gahapati, dhamme aveccappasādo— | But you, householder, do possess unwavering confidence in the Dhamma— | 然汝，长者，实具于法不坏信—— |
| svākkhāto bhagavatā dhammo …pe… paccattaṁ veditabbo viññūhīti. | ‘The Dhamma has been well proclaimed by the Fortunate One… to be personally realized by the wise.’ | ‘法为善逝所善说…智者自证。’ |
| Tañca pana te dhamme aveccappasādaṁ attani samanupassato ṭhānaso vedanā paṭippassambheyya. | And as you reflect on that unwavering confidence in the Dhamma within yourself, the painful feelings would immediately subside. | 汝于自心反思彼于法不坏信，苦受当即平息。 |
| Yathārūpena kho, gahapati, saṅghe appasādena samannāgato assutavā puthujjano kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, tathārūpo te saṅghe appasādo natthi. | Householder, that lack of confidence in the Saṅgha which an uninstructed ordinary person possesses, by which, with the breaking up of the body, after death, he reappears in a state of deprivation, a bad destination, a lower realm, hell—such lack of confidence in the Saṅgha does not exist in you. | 长者，无闻凡夫所具之于僧不信，由之身坏命终，生于恶处、恶趣、堕处、地狱——如是不信于汝不存在。 |
| Atthi ca kho te, gahapati, saṅghe aveccappasādo— | But you, householder, do possess unwavering confidence in the Saṅgha— | 然汝，长者，实具于僧不坏信—— |
| suppaṭipanno bhagavato sāvakasaṅgho …pe… anuttaraṁ puññakkhettaṁ lokassāti. | ‘The Saṅgha of the Fortunate One’s disciples is practicing well… an unsurpassed field of merit for the world.’ | ‘善逝之弟子僧团，行善道…为世间无上福田。’ |
| Tañca pana te saṅghe aveccappasādaṁ attani samanupassato ṭhānaso vedanā paṭippassambheyya. | And as you reflect on that unwavering confidence in the Saṅgha within yourself, the painful feelings would immediately subside. | 汝于自心反思彼于僧不坏信，苦受当即平息。 |
| Yathārūpena kho, gahapati, dussīlyena samannāgato assutavā puthujjano kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, tathārūpaṁ te dussīlyaṁ natthi. | Householder, that immorality which an uninstructed ordinary person possesses, by which, with the breaking up of the body, after death, he reappears in a state of deprivation, a bad destination, a lower realm, hell—such immorality does not exist in you. | 长者，无闻凡夫所具之不戒，由之身坏命终，生于恶处、恶趣、堕处、地狱——如是不戒于汝不存在。 |
| Atthi ca kho te, gahapati, ariyakantāni sīlāni … pe samādhisaṁvattanikāni. | But you, householder, do possess noble virtuous behavior… conducive to concentration. | 然汝，长者，实具圣戒行…能引至定。 |
| Tāni ca pana te ariyakantāni sīlāni attani samanupassato ṭhānaso vedanā paṭippassambheyya. | And as you reflect on that noble virtuous behavior within yourself, the painful feelings would immediately subside. | 汝于自心反思彼圣戒行，苦受当即平息。 |
| Yathārūpāya kho, gahapati, micchādiṭṭhiyā samannāgato assutavā puthujjano kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, tathārūpā te micchādiṭṭhi natthi. | Householder, that wrong view which an uninstructed ordinary person possesses, by which, with the breaking up of the body, after death, he reappears in a state of deprivation, a bad destination, a lower realm, hell—such wrong view does not exist in you. | 长者，无闻凡夫所具之邪见，由之身坏命终，生于恶处、恶趣、堕处、地狱——如是邪见于汝不存在。 |
| Atthi ca kho te, gahapati, sammādiṭṭhi. | But you, householder, do possess right view. | 然汝，长者，实具正见。 |
| Tañca pana te sammādiṭṭhiṁ attani samanupassato ṭhānaso vedanā paṭippassambheyya. | And as you reflect on that right view within yourself, the painful feelings would immediately subside. | 汝于自心反思彼正见，苦受当即平息。 |
| Yathārūpena kho, gahapati, micchāsaṅkappena samannāgato assutavā puthujjano kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, tathārūpo te micchāsaṅkappo natthi. | Householder, that wrong intention which an uninstructed ordinary person possesses, by which, with the breaking up of the body, after death, he reappears in a state of deprivation, a bad destination, a lower realm, hell—such wrong intention does not exist in you. | 长者，无闻凡夫所具之邪思惟，由之身坏命终，生于恶处、恶趣、堕处、地狱——如是邪思惟于汝不存在。 |
| Atthi ca kho te, gahapati, sammāsaṅkappo. | But you, householder, do possess right intention. | 然汝，长者，实具正思惟。 |
| Tañca pana te sammāsaṅkappaṁ attani samanupassato ṭhānaso vedanā paṭippassambheyya. | And as you reflect on that right intention within yourself, the painful feelings would immediately subside. | 汝于自心反思彼正思惟，苦受当即平息。 |
| Yathārūpāya kho, gahapati, micchāvācāya samannāgato assutavā puthujjano kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, tathārūpā te micchāvācā natthi. | Householder, that wrong speech which an uninstructed ordinary person possesses, by which, with the breaking up of the body, after death, he reappears in a state of deprivation, a bad destination, a lower realm, hell—such wrong speech does not exist in you. | 长者，无闻凡夫所具之邪语，由之身坏命终，生于恶处、恶趣、堕处、地狱——如是邪语于汝不存在。 |
| Atthi ca kho te, gahapati, sammāvācā. | But you, householder, do possess right speech. | 然汝，长者，实具正语。 |
| Tañca pana te sammāvācaṁ attani samanupassato ṭhānaso vedanā paṭippassambheyya. | And as you reflect on that right speech within yourself, the painful feelings would immediately subside. | 汝于自心反思彼正语，苦受当即平息。 |
| Yathārūpena kho, gahapati, micchākammantena samannāgato assutavā puthujjano kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, tathārūpo te micchākammanto natthi. | Householder, that wrong action which an uninstructed ordinary person possesses, by which, with the breaking up of the body, after death, he reappears in a state of deprivation, a bad destination, a lower realm, hell—such wrong action does not exist in you. | 长者，无闻凡夫所具之邪业，由之身坏命终，生于恶处、恶趣、堕处、地狱——如是邪业于汝不存在。 |
| Atthi ca kho te, gahapati, sammākammanto. | But you, householder, do possess right action. | 然汝，长者，实具正业。 |
| Tañca pana te sammākammantaṁ attani samanupassato ṭhānaso vedanā paṭippassambheyya. | And as you reflect on that right action within yourself, the painful feelings would immediately subside. | 汝于自心反思彼正业，苦受当即平息。 |
| Yathārūpena kho, gahapati, micchāājīvena samannāgato assutavā puthujjano kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, tathārūpo te micchāājīvo natthi. | Householder, that wrong livelihood which an uninstructed ordinary person possesses, by which, with the breaking up of the body, after death, he reappears in a state of deprivation, a bad destination, a lower realm, hell—such wrong livelihood does not exist in you. | 长者，无闻凡夫所具之邪命，由之身坏命终，生于恶处、恶趣、堕处、地狱——如是邪命于汝不存在。 |
| Atthi ca kho te, gahapati, sammāājīvo. | But you, householder, do possess right livelihood. | 然汝，长者，实具正命。 |
| Tañca pana te sammāājīvaṁ attani samanupassato ṭhānaso vedanā paṭippassambheyya. | And as you reflect on that right livelihood within yourself, the painful feelings would immediately subside. | 汝于自心反思彼正命，苦受当即平息。 |
| Yathārūpena kho, gahapati, micchāvāyāmena samannāgato assutavā puthujjano kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, tathārūpo te micchāvāyāmo natthi. | Householder, that wrong effort which an uninstructed ordinary person possesses, by which, with the breaking up of the body, after death, he reappears in a state of deprivation, a bad destination, a lower realm, hell—such wrong effort does not exist in you. | 长者，无闻凡夫所具之邪精进，由之身坏命终，生于恶处、恶趣、堕处、地狱——如是邪精进于汝不存在。 |
| Atthi ca kho te, gahapati, sammāvāyāmo. | But you, householder, do possess right effort. | 然汝，长者，实具正精进。 |
| Tañca pana te sammāvāyāmaṁ attani samanupassato ṭhānaso vedanā paṭippassambheyya. | And as you reflect on that right effort within yourself, the painful feelings would immediately subside. | 汝于自心反思彼正精进，苦受当即平息。 |
| Yathārūpāya kho, gahapati, micchāsatiyā samannāgato assutavā puthujjano kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, tathārūpā te micchāsati natthi. | Householder, that wrong mindfulness which an uninstructed ordinary person possesses, by which, with the breaking up of the body, after death, he reappears in a state of deprivation, a bad destination, a lower realm, hell—such wrong mindfulness does not exist in you. | 长者，无闻凡夫所具之邪念，由之身坏命终，生于恶处、恶趣、堕处、地狱——如是邪念于汝不存在。 |
| Atthi ca kho te, gahapati, sammāsati. | But you, householder, do possess right mindfulness. | 然汝，长者，实具正念。 |
| Tañca pana te sammāsatiṁ attani samanupassato ṭhānaso vedanā paṭippassambheyya. | And as you reflect on that right mindfulness within yourself, the painful feelings would immediately subside. | 汝于自心反思彼正念，苦受当即平息。 |
| Yathārūpena kho, gahapati, micchāsamādhinā samannāgato assutavā puthujjano kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, tathārūpo te micchāsamādhi natthi. | Householder, that wrong concentration which an uninstructed ordinary person possesses, by which, with the breaking up of the body, after death, he reappears in a state of deprivation, a bad destination, a lower realm, hell—such wrong concentration does not exist in you. | 长者，无闻凡夫所具之邪定，由之身坏命终，生于恶处、恶趣、堕处、地狱——如是邪定于汝不存在。 |
| Atthi ca kho te, gahapati, sammāsamādhi. | But you, householder, do possess right concentration. | 然汝，长者，实具正定。 |
| Tañca pana te sammāsamādhiṁ attani samanupassato ṭhānaso vedanā paṭippassambheyya. | And as you reflect on that right concentration within yourself, the painful feelings would immediately subside. | 汝于自心反思彼正定，苦受当即平息。 |
| Yathārūpena kho, gahapati, micchāñāṇena samannāgato assutavā puthujjano kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, tathārūpaṁ te micchāñāṇaṁ natthi. | Householder, that wrong knowledge which an uninstructed ordinary person possesses, by which, with the breaking up of the body, after death, he reappears in a state of deprivation, a bad destination, a lower realm, hell—such wrong knowledge does not exist in you. | 长者，无闻凡夫所具之邪智，由之身坏命终，生于恶处、恶趣、堕处、地狱——如是邪智于汝不存在。 |
| Atthi ca kho te, gahapati, sammāñāṇaṁ. | But you, householder, do possess right knowledge. | 然汝，长者，实具正智。 |
| Tañca pana te sammāñāṇaṁ attani samanupassato ṭhānaso vedanā paṭippassambheyya. | And as you reflect on that right knowledge within yourself, the painful feelings would immediately subside. | 汝于自心反思彼正智，苦受当即平息。 |
| Yathārūpāya kho, gahapati, micchāvimuttiyā samannāgato assutavā puthujjano kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, tathārūpā te micchāvimutti natthi. | Householder, that wrong deliverance which an uninstructed ordinary person possesses, by which, with the breaking up of the body, after death, he reappears in a state of deprivation, a bad destination, a lower realm, hell—such wrong deliverance does not exist in you. | 长者，无闻凡夫所具之邪解脱，由之身坏命终，生于恶处、恶趣、堕处、地狱——如是邪解脱于汝不存在。 |
| Atthi ca kho te, gahapati, sammāvimutti. | But you, householder, do possess right deliverance. | 然汝，长者，实具正解脱。 |
| Tañca pana te sammāvimuttiṁ attani samanupassato ṭhānaso vedanā paṭippassambheyyā”ti. | And as you reflect on that right deliverance within yourself, the painful feelings would immediately subside.” | 汝于自心反思彼正解脱，苦受当即平息。” |
| Atha kho anāthapiṇḍikassa gahapatissa ṭhānaso vedanā paṭippassambhiṁsu. | Then Anāthapiṇḍika the householder’s painful feelings immediately subsided. | 尔时，给孤独长者之苦受当即平息。 |
| Atha kho anāthapiṇḍiko gahapati āyasmantañca sāriputtaṁ āyasmantañca ānandaṁ sakeneva thālipākena parivisi. | Then Anāthapiṇḍika the householder served the Venerable Sāriputta and the Venerable Ānanda with his own hands with a single meal. | 尔时，给孤独长者以其手以一餐食供养尊者舍利弗与尊者阿难。 |
| Atha kho anāthapiṇḍiko gahapati āyasmantaṁ sāriputtaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcāsanaṁ gahetvā ekamantaṁ nisīdi. | Then Anāthapiṇḍika the householder, when the Venerable Sāriputta had eaten and removed his hand from the bowl, took a low seat and sat down to one side. | 尔时，给孤独长者，当尊者舍利弗食毕，手离钵时，取一低座，坐于一面。 |
| Ekamantaṁ nisinnaṁ kho anāthapiṇḍikaṁ gahapatiṁ āyasmā sāriputto imāhi gāthāhi anumodi: | Sitting to one side, the Venerable Sāriputta approved Anāthapiṇḍika the householder with these verses: | 坐于一面，尊者舍利弗以此偈颂随喜给孤独长者： |
| “Yassa saddhā tathāgate, | “One who has faith in the Tathāgata, | “于如来有信者， |
| acalā suppatiṭṭhitā; | unshaken, well established; | 不动摇，善安立； |
| Sīlañca yassa kalyāṇaṁ, | And whose virtuous behavior is good, | 其戒行亦善， |
| ariyakantaṁ pasaṁsitaṁ. | noble and praised. | 圣所赞。 |
| Saṅghe pasādo yassatthi, | One who has confidence in the Saṅgha, | 于僧有信者， |
| ujubhūtañca dassanaṁ; | and whose vision is straight; | 其见正直； |
| Adaliddoti taṁ āhu, | They call him not poor, | 人称彼非贫， |
| amoghaṁ tassa jīvitaṁ. | his life is not in vain. | 其生非虚度。 |
| Tasmā saddhañca sīlañca, | Therefore, the wise person should pursue | 是故，智者当追求 |
| pasādaṁ dhammadassanaṁ; | faith and virtuous behavior, | 信与戒行， |
| Anuyuñjetha medhāvī, | confidence and insight into the Dhamma, | 信与法之洞见， |
| saraṁ buddhānasāsanan”ti. | remembering the Buddha’s teaching.” | 忆念佛陀之教。” |
| Atha kho āyasmā sāriputto anāthapiṇḍikaṁ gahapatiṁ imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi. | Then the Venerable Sāriputta, having approved Anāthapiṇḍika the householder with these verses, rose from his seat and departed. | 尔时，尊者舍利弗以此偈颂随喜给孤独长者已，从座而起，辞退而去。 |
| Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ ānandaṁ bhagavā etadavoca: | Then the Venerable Ānanda approached the Fortunate One; having approached, he paid homage to the Fortunate One and sat down to one side. Sitting to one side, the Fortunate One said to the Venerable Ānanda: | 尔时，尊者阿难诣善逝所；至已，礼敬善逝，坐于一面。坐于一面，善逝告尊者阿难： |
| “handa kuto nu tvaṁ, ānanda, āgacchasi divādivassā”ti? | “From where, Ānanda, have you come, having gone out during the day?” | “阿难，汝自何处来，日间外出？” |
| “Āyasmatā, bhante, sāriputtena anāthapiṇḍiko gahapati iminā ca iminā ca ovādena ovadito”ti. | “Venerable Sir, the householder Anāthapiṇḍika was advised by the Venerable Sāriputta with this and that advice.” | “尊者，给孤独长者为尊者舍利弗以此彼之教诫所劝。” |
| “Paṇḍito, ānanda, sāriputto; | “Ānanda, Sāriputta is wise; | “阿难，舍利弗为智者； |
| mahāpañño, ānanda, sāriputto, yatra hi nāma cattāri sotāpattiyaṅgāni dasahākārehi vibhajissatī”ti. | Ānanda, Sāriputta is greatly discerning, in that he thus divided the four factors of stream-entry into ten aspects.” | 阿难，舍利弗为大慧者，于彼如是分四入流支为十相。” |
| Chaṭṭhaṁ. | The sixth. | 第六。 |
55.27 - SN 55.27 Dutiyaanāthapiṇḍika: The Second Discourse with Anāthapiṇḍika
| --- SN55.27 - Dutiyaanāthapiṇḍikasutta --- | --- Connected Discourses 55.27 - The Second Discourse with Anāthapiṇḍika --- | --- 相应部55.27 - 第二给孤独长者经 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Tena kho pana samayena anāthapiṇḍiko gahapati ābādhiko hoti dukkhito bāḷhagilāno. | Now on that occasion, Anāthapiṇḍika the householder was afflicted, suffering, gravely ill. | 尔时，给孤独长者患病，苦痛，病重。 |
| Atha kho anāthapiṇḍiko gahapati aññataraṁ purisaṁ āmantesi: | Then Anāthapiṇḍika the householder addressed a certain man: | 尔时，给孤独长者告一男子： |
| “ehi tvaṁ, ambho purisa, yenāyasmā ānando tenupasaṅkama; upasaṅkamitvā mama vacanena āyasmato ānandassa pāde sirasā vanda: | “Come, my good man, approach the Venerable Ānanda; having approached, pay homage to the Venerable Ānanda’s feet with my head, saying: | “来，我善男子，诣尊者阿难所；至已，代我以头顶礼尊者阿难足，言： |
| ‘anāthapiṇḍiko, bhante, gahapati ābādhiko dukkhito bāḷhagilāno. | ‘Venerable Sir, Anāthapiṇḍika the householder is afflicted, suffering, gravely ill. | ‘尊者，给孤独长者患病，苦痛，病重。 |
| So āyasmato ānandassa pāde sirasā vandatī’ti. | He pays homage to the Venerable Ānanda’s feet with his head.’ | 彼以头顶礼尊者阿难足。’ |
| Evañca vadehi: | And say this: | 并如是言： |
| ‘sādhu kira, bhante, āyasmā ānando yena anāthapiṇḍikassa gahapatissa nivesanaṁ tenupasaṅkamatu anukampaṁ upādāyā’”ti. | ‘Venerable Sir, it would be good if the Venerable Ānanda would approach Anāthapiṇḍika the householder’s dwelling, out of compassion.’” | ‘尊者，善哉，愿尊者阿难出于慈悲，来给孤独长者住处。’” |
| “Evaṁ, bhante”ti kho so puriso anāthapiṇḍikassa gahapatissa paṭissutvā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so puriso āyasmantaṁ ānandaṁ etadavoca: | “Yes, Venerable Sir,” that man replied to Anāthapiṇḍika the householder, and having approached the Venerable Ānanda, he paid homage to the Venerable Ānanda and sat down to one side. Sitting to one side, that man said to the Venerable Ānanda: | “唯，尊者。”彼男子应诺给孤独长者，诣尊者阿难所，礼敬尊者阿难，坐于一面。坐于一面，彼男子告尊者阿难： |
| “anāthapiṇḍiko, bhante, gahapati ābādhiko dukkhito bāḷhagilāno. | “Venerable Sir, Anāthapiṇḍika the householder is afflicted, suffering, gravely ill. | “尊者，给孤独长者患病，苦痛，病重。 |
| So āyasmato ānandassa pāde sirasā vandati. | He pays homage to the Venerable Ānanda’s feet with his head. | 彼以头顶礼尊者阿难足。 |
| Evañca vadati: | And he says this: | 并作是言： |
| ‘sādhu kira, bhante, āyasmā ānando yena anāthapiṇḍikassa gahapatissa nivesanaṁ tenupasaṅkamatu anukampaṁ upādāyā’”ti. | ‘Venerable Sir, it would be good if the Venerable Ānanda would approach Anāthapiṇḍika the householder’s dwelling, out of compassion.’” | ‘尊者，善哉，愿尊者阿难出于慈悲，来给孤独长者住处。’” |
| Adhivāsesi kho āyasmā ānando tuṇhībhāvena. | The Venerable Ānanda consented by remaining silent. | 尊者阿难默然允诺。 |
| Atha kho āyasmā ānando pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena anāthapiṇḍikassa gahapatissa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho āyasmā ānando anāthapiṇḍikaṁ gahapatiṁ etadavoca: | Then the Venerable Ānanda, having dressed in the morning and taking his bowl and robe, approached Anāthapiṇḍika the householder’s dwelling; having approached, he sat down on the prepared seat. Having sat down, the Venerable Ānanda said to Anāthapiṇḍika the householder: | 尔时，尊者阿难于晨朝着衣持钵，诣给孤独长者住处；至已，于所设座坐。坐已，尊者阿难告给孤独长者： |
| “kacci te, gahapati, khamanīyaṁ, kacci yāpanīyaṁ? Kacci dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṁ paññāyati, no abhikkamo”ti? | “Householder, are you getting by, are you enduring? Are your painful feelings receding, not increasing? Is their recession apparent, not their increase?” | “长者，汝能忍受否，能度过否？汝苦受是减退，非增加否？其减退显见，非其增加否？” |
| “Na me, bhante, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo”ti. | “Venerable Sir, I am not getting by, I am not enduring. My severe painful feelings are increasing, not receding; their increase is apparent, not their recession.” | “尊者，我不能忍受，不能度过。我剧烈苦受增加，非减退；其增加显见，非其减退。” |
| “Catūhi kho, gahapati, dhammehi samannāgatassa assutavato puthujjanassa hoti uttāso, hoti chambhitattaṁ, hoti samparāyikaṁ maraṇabhayaṁ. | “Householder, for an uninstructed ordinary person possessed of four qualities, there is fear, there is terror, there is the fear of death in the future. | “长者，无闻凡夫具四法，有惧、有怖、有未来死之惧。 |
| Katamehi catūhi? | Which four? | 何者四？ |
| Idha, gahapati, assutavā puthujjano buddhe appasādena samannāgato hoti. | Here, householder, an uninstructed ordinary person is possessed of lack of confidence in the Buddha. | 于此，长者，一无闻凡夫具足于佛不信。 |
| Tañca panassa buddhe appasādaṁ attani samanupassato hoti uttāso, hoti chambhitattaṁ, hoti samparāyikaṁ maraṇabhayaṁ. | And as he reflects on that lack of confidence in the Buddha within himself, there is fear, there is terror, there is the fear of death in the future. | 彼于自心反思彼于佛不信，则有惧、有怖、有未来死之惧。 |
| Puna caparaṁ, gahapati, assutavā puthujjano dhamme appasādena samannāgato hoti. | Furthermore, householder, an uninstructed ordinary person is possessed of lack of confidence in the Dhamma. | 复次，长者，一无闻凡夫具足于法不信。 |
| Tañca panassa dhamme appasādaṁ attani samanupassato hoti uttāso, hoti chambhitattaṁ, hoti samparāyikaṁ maraṇabhayaṁ. | And as he reflects on that lack of confidence in the Dhamma within himself, there is fear, there is terror, there is the fear of death in the future. | 彼于自心反思彼于法不信，则有惧、有怖、有未来死之惧。 |
| Puna caparaṁ, gahapati, assutavā puthujjano saṅghe appasādena samannāgato hoti. | Furthermore, householder, an uninstructed ordinary person is possessed of lack of confidence in the Saṅgha. | 复次，长者，一无闻凡夫具足于僧不信。 |
| Tañca panassa saṅghe appasādaṁ attani samanupassato hoti uttāso, hoti chambhitattaṁ, hoti samparāyikaṁ maraṇabhayaṁ. | And as he reflects on that lack of confidence in the Saṅgha within himself, there is fear, there is terror, there is the fear of death in the future. | 彼于自心反思彼于僧不信，则有惧、有怖、有未来死之惧。 |
| Puna caparaṁ, gahapati, assutavā puthujjano dussīlyena samannāgato hoti. | Furthermore, householder, an uninstructed ordinary person is possessed of immorality. | 复次，长者，一无闻凡夫具足不戒。 |
| Tañca panassa dussīlyaṁ attani samanupassato hoti uttāso, hoti chambhitattaṁ, hoti samparāyikaṁ maraṇabhayaṁ. | And as he reflects on that immorality within himself, there is fear, there is terror, there is the fear of death in the future. | 彼于自心反思彼不戒，则有惧、有怖、有未来死之惧。 |
| Imehi kho, gahapati, catūhi dhammehi samannāgatassa assutavato puthujjanassa hoti uttāso, hoti chambhitattaṁ, hoti samparāyikaṁ maraṇabhayaṁ. | Householder, for an uninstructed ordinary person possessed of these four qualities, there is fear, there is terror, there is the fear of death in the future. | 长者，无闻凡夫具此四法，有惧、有怖、有未来死之惧。 |
| Catūhi kho, gahapati, dhammehi samannāgatassa sutavato ariyasāvakassa na hoti uttāso, na hoti chambhitattaṁ, na hoti samparāyikaṁ maraṇabhayaṁ. | Householder, for an instructed noble-one's-disciple possessed of four qualities, there is no fear, there is no terror, there is no fear of death in the future. | 长者，有闻圣弟子具四法，无惧、无怖、无未来死之惧。 |
| Katamehi catūhi? | Which four? | 何者四？ |
| Idha, gahapati, sutavā ariyasāvako buddhe aveccappasādena samannāgato hoti— | Here, householder, an instructed noble-one's-disciple is possessed of unwavering confidence in the Buddha— | 于此，长者，一有闻圣弟子具足于佛不坏信—— |
| itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. | ‘Indeed, the Fortunate One is so… the Teacher of devas and humans, the Buddha, the Fortunate One.’ | ‘诚然，善逝如是…天人师、佛、善逝。’ |
| Tañca panassa buddhe aveccappasādaṁ attani samanupassato na hoti uttāso, na hoti chambhitattaṁ, na hoti samparāyikaṁ maraṇabhayaṁ. | And as he reflects on that unwavering confidence in the Buddha within himself, there is no fear, there is no terror, there is no fear of death in the future. | 彼于自心反思彼于佛不坏信，则无惧、无怖、无未来死之惧。 |
| Puna caparaṁ, gahapati, sutavā ariyasāvako dhamme aveccappasādena samannāgato hoti— | Furthermore, householder, an instructed noble-one's-disciple is possessed of unwavering confidence in the Dhamma— | 复次，长者，一有闻圣弟子具足于法不坏信—— |
| svākkhāto bhagavatā dhammo …pe… paccattaṁ veditabbo viññūhīti. | ‘The Dhamma has been well proclaimed by the Fortunate One… to be personally realized by the wise.’ | ‘法为善逝所善说…智者自证。’ |
| Tañca panassa dhamme aveccappasādaṁ attani samanupassato na hoti uttāso, na hoti chambhitattaṁ, na hoti samparāyikaṁ maraṇabhayaṁ. | And as he reflects on that unwavering confidence in the Dhamma within himself, there is no fear, there is no terror, there is no fear of death in the future. | 彼于自心反思彼于法不坏信，则无惧、无怖、无未来死之惧。 |
| Puna caparaṁ, gahapati, sutavā ariyasāvako saṅghe aveccappasādena samannāgato hoti— | Furthermore, householder, an instructed noble-one's-disciple is possessed of unwavering confidence in the Saṅgha— | 复次，长者，一有闻圣弟子具足于僧不坏信—— |
| suppaṭipanno bhagavato sāvakasaṅgho …pe… anuttaraṁ puññakkhettaṁ lokassāti. | ‘The Saṅgha of the Fortunate One’s disciples is practicing well… an unsurpassed field of merit for the world.’ | ‘善逝之弟子僧团，行善道…为世间无上福田。’ |
| Tañca panassa saṅghe aveccappasādaṁ attani samanupassato na hoti uttāso, na hoti chambhitattaṁ, na hoti samparāyikaṁ maraṇabhayaṁ. | And as he reflects on that unwavering confidence in the Saṅgha within himself, there is no fear, there is no terror, there is no fear of death in the future. | 彼于自心反思彼于僧不坏信，则无惧、无怖、无未来死之惧。 |
| Puna caparaṁ, gahapati, sutavā ariyasāvako ariyakantehi sīlehi samannāgato hoti akhaṇḍehi …pe… samādhisaṁvattanikehi. | Furthermore, householder, an instructed noble-one's-disciple is possessed of noble virtuous behavior that is unbroken… conducive to concentration. | 复次，长者，一有闻圣弟子具足圣戒行，不破…能引至定。 |
| Tāni ca panassa ariyakantāni sīlāni attani samanupassato na hoti uttāso, na hoti chambhitattaṁ, na hoti samparāyikaṁ maraṇabhayaṁ. | And as he reflects on that noble virtuous behavior within himself, there is no fear, there is no terror, there is no fear of death in the future. | 彼于自心反思彼圣戒行，则无惧、无怖、无未来死之惧。 |
| Imehi kho, gahapati, catūhi dhammehi samannāgatassa sutavato ariyasāvakassa na hoti uttāso, na hoti chambhitattaṁ, na hoti samparāyikaṁ maraṇabhayan”ti. | Householder, for an instructed noble-one's-disciple possessed of these four qualities, there is no fear, there is no terror, there is no fear of death in the future.” | 长者，有闻圣弟子具此四法，无惧、无怖、无未来死之惧。” |
| “Nāhaṁ, bhante ānanda, bhāyāmi. | “Venerable Ānanda, I am not afraid. | “尊者阿难，我无惧。 |
| Kyāhaṁ bhāyissāmi. | Why should I be afraid? | 我何惧之有？ |
| Ahañhi, bhante, buddhe aveccappasādena samannāgato homi— | For I, Venerable Sir, am possessed of unwavering confidence in the Buddha— | 盖，我，尊者，具足于佛不坏信—— |
| itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. | ‘Indeed, the Fortunate One is so… the Teacher of devas and humans, the Buddha, the Fortunate One.’ | ‘诚然，善逝如是…天人师、佛、善逝。’ |
| Dhamme …pe… | …in the Dhamma… | …于法… |
| saṅghe aveccappasādena samannāgato homi— | I am possessed of unwavering confidence in the Saṅgha— | 我具足于僧不坏信—— |
| suppaṭipanno bhagavato sāvakasaṅgho …pe… anuttaraṁ puññakkhettaṁ lokassāti. | ‘The Saṅgha of the Fortunate One’s disciples is practicing well… an unsurpassed field of merit for the world.’ | ‘善逝之弟子僧团，行善道…为世间无上福田。’ |
| Yāni cimāni, bhante, bhagavatā gihisāmīcikāni sikkhāpadāni desitāni, nāhaṁ tesaṁ kiñci attani khaṇḍaṁ samanupassāmī”ti. | And Venerable Sir, of the precepts laid down by the Fortunate One for householders, I see no breach in myself.” | 而尊者，善逝为在家众所制之戒，我于己身不见有犯。” |
| “Lābhā te, gahapati, suladdhaṁ te, gahapati. | “You are fortunate, householder, you have gained well, householder. | “汝有幸，长者，汝善得，长者。 |
| Sotāpattiphalaṁ tayā, gahapati, byākatan”ti. | You, householder, have declared the fruit of stream-entry.” | 汝，长者，已宣说入流果。” |
55.28 - SN 55.28 Paṭhamabhayaverūpasanta: The First Discourse on the Subsiding of Fears and Enmities
| --- SN55.28 - Paṭhamabhayaverūpasantasutta --- | --- Connected Discourses 55.28 - The First Discourse on the Subsiding of Fears and Enmities --- | --- 相应部55.28 - 初怨憎平息经 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| Ekamantaṁ nisinnaṁ kho anāthapiṇḍikaṁ gahapatiṁ bhagavā etadavoca: | Sitting to one side, the Fortunate One said to Anāthapiṇḍika the householder: | 坐于一面，善逝告给孤独长者： |
| “yato kho, gahapati, ariyasāvakassa pañca bhayāni verāni vūpasantāni ca honti, catūhi ca sotāpattiyaṅgehi samannāgato hoti, ariyo cassa ñāyo paññāya sudiṭṭho hoti suppaṭividdho, so ākaṅkhamāno attanāva attānaṁ byākareyya: | “Householder, when a noble-one's-disciple’s five fears and enmities have subsided, and he is possessed of the four factors of stream-entry, and his noble method has been well seen and well penetrated by wisdom, then if he wishes, he can declare himself: | “长者，若一圣弟子五种怖畏与怨憎已平息，且具足四入流支，其圣道已为智慧善见善通达，则若彼欲，可自宣称： |
| ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto; sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’. | ‘I am one whose hell is destroyed, whose animal realm is destroyed, whose realm of hungry ghosts is destroyed, whose states of deprivation, bad destinations, and lower realms are destroyed; I am a stream-enterer, no longer bound to the lower realms, fixed, with final destination to enlightenment.’ | ‘我已灭地狱，灭畜生趣，灭饿鬼趣，灭恶处、恶趣、堕处；我为入流者，不复堕于下界，定趣正觉。’ |
| Katamāni pañca bhayāni verāni vūpasantāni honti? | Which five fears and enmities have subsided? | 何者五种怖畏与怨憎已平息？ |
| Yaṁ, gahapati, pāṇātipātī pāṇātipātappaccayā diṭṭhadhammikampi bhayaṁ veraṁ pasavati, samparāyikampi bhayaṁ veraṁ pasavati, cetasikampi dukkhaṁ domanassaṁ paṭisaṁvediyati. | Householder, whoever takes life generates fear and enmity in this very life because of taking life, generates fear and enmity for the future, and experiences mental pain and distress. | 长者，凡杀生者，因杀生故，于现法中生怖畏与怨憎，于未来生怖畏与怨憎，并经验心之苦忧。 |
| Pāṇātipātā paṭiviratassa evaṁ taṁ bhayaṁ veraṁ vūpasantaṁ hoti. | For one who has abstained from taking life, that fear and enmity have thus subsided. | 于已离杀生者，彼怖畏与怨憎如是平息。 |
| Yaṁ, gahapati, adinnādāyī …pe… | Householder, whoever takes what is not given… | 长者，凡不与取者… |
| yaṁ, gahapati, kāmesumicchācārī …pe… | …Householder, whoever engages in sexual misconduct… | …长者，凡行邪淫者… |
| yaṁ, gahapati, musāvādī …pe… | …Householder, whoever speaks falsely… | …长者，凡妄语者… |
| yaṁ, gahapati, surāmerayamajjappamādaṭṭhāyī surāmerayamajjappamādaṭṭhānappaccayā diṭṭhadhammikampi bhayaṁ veraṁ pasavati, samparāyikampi bhayaṁ veraṁ pasavati, cetasikampi dukkhaṁ domanassaṁ paṭisaṁvediyati. | …Householder, whoever indulges in distilled and fermented liquors, which are the basis of heedlessness, generates fear and enmity in this very life because of indulging in distilled and fermented liquors, which are the basis of heedlessness, generates fear and enmity for the future, and experiences mental pain and distress. | …长者，凡饮用酒及发酵饮料，为放逸之基者，因饮用酒及发酵饮料，为放逸之基故，于现法中生怖畏与怨憎，于未来生怖畏与怨憎，并经验心之苦忧。 |
| Surāmerayamajjappamādaṭṭhānā paṭiviratassa evaṁ taṁ bhayaṁ veraṁ vūpasantaṁ hoti. | For one who has abstained from distilled and fermented liquors, which are the basis of heedlessness, that fear and enmity have thus subsided. | 于已离饮用酒及发酵饮料，为放逸之基者，彼怖畏与怨憎如是平息。 |
| Imāni pañca bhayāni verāni vūpasantāni honti. | These five fears and enmities have subsided. | 此五种怖畏与怨憎已平息。 |
| Katamehi catūhi sotāpattiyaṅgehi samannāgato hoti? | Of what four factors of stream-entry is he possessed? | 彼具足何四入流支？ |
| Idha, gahapati, ariyasāvako buddhe aveccappasādena samannāgato hoti— | Here, householder, a noble-one's-disciple is possessed of unwavering confidence in the Buddha— | 于此，长者，一圣弟子具足于佛不坏信—— |
| itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. | ‘Indeed, the Fortunate One is so… the Teacher of devas and humans, the Buddha, the Fortunate One.’ | ‘诚然，善逝如是…天人师、佛、善逝。’ |
| Dhamme …pe… | …in the Dhamma… | …于法… |
| saṅghe …pe… | …in the Saṅgha… | …于僧… |
| ariyakantehi sīlehi samannāgato hoti akhaṇḍehi …pe… samādhisaṁvattanikehi. | He is possessed of noble virtuous behavior that is unbroken… conducive to concentration. | 彼具足圣戒行，不破…能引至定。 |
| Imehi catūhi sotāpattiyaṅgehi samannāgato hoti. | He is possessed of these four factors of stream-entry. | 彼具足此四入流支。 |
| Katamo cassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho? | What noble method has been well seen and well penetrated by his wisdom? | 何者圣道已为彼之智慧善见善通达？ |
| Idha, gahapati, ariyasāvako paṭiccasamuppādaññeva sādhukaṁ yoniso manasi karoti— | Here, householder, a noble-one's-disciple thoroughly and wisely attends to dependent origination itself— | 于此，长者，一圣弟子彻底而明智地作意缘起本身—— |
| iti imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati; | ‘When this exists, that comes to be; with the arising of this, that arises; | ‘此有故彼有；此生故彼生； |
| iti imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati; | when this does not exist, that does not come to be; with the cessation of this, that ceases; | 此无故彼无；此灭故彼灭； |
| yadidaṁ avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṁ …pe… | that is, with ignorance as condition, formations; with formations as condition, consciousness… | 即，以无明为缘，有行；以行为缘，有识… |
| evametassa kevalassa dukkhakkhandhassa samudayo hoti. | Thus is the arising of this whole mass of suffering. | 如是此全苦蕴之集。 |
| Avijjāya tveva asesavirāganirodhā saṅkhāranirodho …pe… | But with the utter dispassion and cessation of ignorance, formations cease… | 然由无明之究竟离欲与息灭，行灭… |
| evametassa kevalassa dukkhakkhandhassa nirodho hoti. | Thus is the cessation of this whole mass of suffering.’ | 如是此全苦蕴之灭。’ |
| Ayamassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho. | This is his noble method that has been well seen and well penetrated by wisdom. | 此为其圣道，已为智慧善见善通达。 |
| Yato kho, gahapati, ariyasāvakassa imāni pañca bhayāni verāni vūpasantāni honti, imehi catūhi sotāpattiyaṅgehi samannāgato hoti, ayañcassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho. So ākaṅkhamāno attanāva attānaṁ byākareyya: | Householder, when a noble-one's-disciple’s five fears and enmities have subsided, and he is possessed of these four factors of stream-entry, and this noble method has been well seen and well penetrated by his wisdom. Then if he wishes, he can declare himself: | 长者，若一圣弟子五种怖畏与怨憎已平息，且具足此四入流支，此圣道已为智慧善见善通达。则若彼欲，可自宣称： |
| ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto; sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti. | ‘I am one whose hell is destroyed, whose animal realm is destroyed, whose realm of hungry ghosts is destroyed, whose states of deprivation, bad destinations, and lower realms are destroyed; I am a stream-enterer, no longer bound to the lower realms, fixed, with final destination to enlightenment.’” | ‘我已灭地狱，灭畜生趣，灭饿鬼趣，灭恶处、恶趣、堕处；我为入流者，不复堕于下界，定趣正觉。’” |
55.29 - SN 55.29 Dutiyabhayaverūpasanta: The Second Discourse on the Subsiding of Fears and Enmities
| --- SN55.29 - Dutiyabhayaverūpasantasutta --- | --- Connected Discourses 55.29 - The Second Discourse on the Subsiding of Fears and Enmities --- | --- 相应部55.29 - 第二怨憎平息经 --- |
| Sāvatthinidānaṁ …pe… | At Sāvatthī… | 在舍卫城… |
| “yato kho, bhikkhave, ariyasāvakassa imāni pañca bhayāni verāni vūpasantāni honti, imehi catūhi sotāpattiyaṅgehi samannāgato hoti, ayañcassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho; so ākaṅkhamāno attanāva attānaṁ byākareyya: | “Bhikkhus, when a noble-one's-disciple’s five fears and enmities have subsided, and he is possessed of these four factors of stream-entry, and his noble method has been well seen and well penetrated by wisdom; then if he wishes, he can declare himself: | “诸比丘，若一圣弟子五种怖畏与怨憎已平息，且具足此四入流支，其圣道已为智慧善见善通达；则若彼欲，可自宣称： |
| ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto; sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti. | ‘I am one whose hell is destroyed, whose animal realm is destroyed, whose realm of hungry ghosts is destroyed, whose states of deprivation, bad destinations, and lower realms are destroyed; I am a stream-enterer, no longer bound to the lower realms, fixed, with final destination to enlightenment.’” | ‘我已灭地狱，灭畜生趣，灭饿鬼趣，灭恶处、恶趣、堕处；我为入流者，不复堕于下界，定趣正觉。’” |
55.30 - SN 55.30 Nandakalicchavi: With Nandaka the Licchavi
| --- SN55.30 - Nandakalicchavisutta --- | --- Connected Discourses 55.30 - With Nandaka the Licchavi --- | --- 相应部55.30 - 与离车族难提迦 --- |
| Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. | On one occasion the Fortunate One was dwelling in Vesālī, in the Great Wood, at the Gabled Hall. | 一时，善逝住于毗舍离，大林，重阁讲堂。 |
| Atha kho nandako licchavimahāmatto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho nandakaṁ licchavimahāmattaṁ bhagavā etadavoca: | Then Nandaka the Licchavi, the great minister, approached the Fortunate One; having approached, he paid homage to the Fortunate One and sat down to one side. Sitting to one side, the Fortunate One said to Nandaka the Licchavi, the great minister: | 尔时，离车族大臣难提迦诣善逝所；至已，礼敬善逝，坐于一面。坐于一面，善逝告离车族大臣难提迦： |
| “Catūhi kho, nandaka, dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo. | “Nandaka, a noble-one's-disciple possessed of four qualities is a stream-enterer, no longer bound to the lower realms, fixed, with final destination to enlightenment. | “难提迦，具足四法之圣弟子，为入流者，不复堕于下界，定趣正觉。 |
| Katamehi catūhi? | Which four? | 何者四？ |
| Idha, nandaka, ariyasāvako buddhe aveccappasādena samannāgato hoti— | Here, Nandaka, a noble-one's-disciple is possessed of unwavering confidence in the Buddha— | 于此，难提迦，一圣弟子具足于佛不坏信—— |
| itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. | ‘Indeed, the Fortunate One is so… the Teacher of devas and humans, the Buddha, the Fortunate One.’ | ‘诚然，善逝如是…天人师、佛、善逝。’ |
| Dhamme …pe… | …in the Dhamma… | …于法… |
| saṅghe …pe… | …in the Saṅgha… | …于僧… |
| ariyakantehi sīlehi samannāgato hoti akhaṇḍehi …pe… samādhisaṁvattanikehi. | He is possessed of noble virtuous behavior that is unbroken… conducive to concentration. | 彼具足圣戒行，不破…能引至定。 |
| Imehi kho, nandaka, catūhi dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo. | Nandaka, a noble-one's-disciple possessed of these four qualities is a stream-enterer, no longer bound to the lower realms, fixed, with final destination to enlightenment. | 难提迦，具足此四法之圣弟子，为入流者，不复堕于下界，定趣正觉。 |
| Imehi ca pana, nandaka, catūhi dhammehi samannāgato ariyasāvako āyunā saṁyutto hoti dibbenapi mānusenapi; | And, Nandaka, a noble-one's-disciple possessed of these four qualities is endowed with life, both divine and human; | 而，难提迦，具足此四法之圣弟子，具足生命，天与人皆然； |
| vaṇṇena saṁyutto hoti dibbenapi mānusenapi; | is endowed with beauty, both divine and human; | 具足美貌，天与人皆然； |
| sukhena saṁyutto hoti dibbenapi mānusenapi; | is endowed with happiness, both divine and human; | 具足快乐，天与人皆然； |
| yasena saṁyutto hoti dibbenapi mānusenapi; | is endowed with fame, both divine and human; | 具足名声，天与人皆然； |
| ādhipateyyena saṁyutto hoti dibbenapi mānusenapi. | is endowed with mastery, both divine and human. | 具足主宰，天与人皆然。 |
| Taṁ kho panāhaṁ, nandaka, nāññassa samaṇassa vā brāhmaṇassa vā sutvā vadāmi. Api ca yadeva mayā sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ, tadevāhaṁ vadāmī”ti. | And Nandaka, I do not say this having heard it from another ascetic or brahmin. But what I myself have known, myself have seen, myself have realized, that I speak.” | 而难提迦，我非闻自他沙门或婆罗门而说此。然我自知、自见、自证，而说此。” |
| Evaṁ vutte, aññataro puriso nandakaṁ licchavimahāmattaṁ etadavoca: | When this was said, a certain man said to Nandaka the Licchavi, the great minister: | 闻此语已，某人告离车族大臣难提迦： |
| “nahānakālo, bhante”ti. | “It is time for bathing, Venerable Sir.” | “沐浴之时已至，尊者。” |
| “Alaṁ dāni, bhaṇe, etena bāhirena nahānena. | “Enough now, friend, with this external bathing. | “且止，友，此外部之沐浴。 |
| Alamidaṁ ajjhattaṁ nahānaṁ bhavissati, yadidaṁ— | This internal bathing will suffice, namely— | 此内部之沐浴足矣，即—— |
| bhagavati pasādo”ti. | confidence in the Fortunate One.” | 于善逝之信。” |
| Saraṇānivaggo tatiyo. | The chapter on Saraṇāni. | 舍罗尼品。 |
| Mahānāmena dve vuttā, | Two on Mahānāma were taught, | 二说摩诃男， |
| godhā ca saraṇā duve; | and Godha and two on Saraṇāni; | 与乔达及二说舍罗尼； |
| Duve anāthapiṇḍikā, | Two on Anāthapiṇḍika, | 二说给孤独长者， |
| duve verabhayena ca; | two on fear of enmity; | 二说怖畏怨憎； |
| Licchavī dasamo vutto, | Licchavī is taught as the tenth, | 离车族为第十说， |
| vaggo tena pavuccatīti. | thus the chapter is spoken. | 如是此品说。 |
55.31 - SN 55.31 Paṭhamapuññābhisanda: The First Discourse on the Streams of Merit
| --- SN55.31 - Paṭhamapuññābhisandasutta --- | --- Connected Discourses 55.31 - The First Discourse on the Streams of Merit --- | --- 相应部55.31 - 初福流经 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| “Cattārome, bhikkhave, puññābhisandā kusalābhisandā sukhassāhārā. | “Bhikkhus, there are these four streams of merit, streams of skillfulness, nourishment for happiness. | “诸比丘，有此四福流、善巧流，为乐之食。 |
| Katame cattāro? | Which four? | 何者四？ |
| Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti— | Here, bhikkhus, a noble-one's-disciple is possessed of unwavering confidence in the Buddha— | 于此，诸比丘，一圣弟子具足于佛不坏信—— |
| itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. | ‘Indeed, the Fortunate One is so… the Teacher of devas and humans, the Buddha, the Fortunate One.’ | ‘诚然，善逝如是…天人师、佛、善逝。’ |
| Ayaṁ paṭhamo puññābhisando kusalābhisando sukhassāhāro. | This is the first stream of merit, stream of skillfulness, nourishment for happiness. | 此为初福流、善巧流，为乐之食。 |
| Puna caparaṁ, bhikkhave, ariyasāvako dhamme aveccappasādena samannāgato hoti— | Furthermore, bhikkhus, a noble-one's-disciple is possessed of unwavering confidence in the Dhamma— | 复次，诸比丘，一圣弟子具足于法不坏信—— |
| svākkhāto bhagavatā dhammo …pe… paccattaṁ veditabbo viññūhīti. | ‘The Dhamma has been well proclaimed by the Fortunate One… to be personally realized by the wise.’ | ‘法为善逝所善说…智者自证。’ |
| Ayaṁ dutiyo puññābhisando kusalābhisando sukhassāhāro. | This is the second stream of merit, stream of skillfulness, nourishment for happiness. | 此为第二福流、善巧流，为乐之食。 |
| Puna caparaṁ, bhikkhave, ariyasāvako saṅghe aveccappasādena samannāgato hoti— | Furthermore, bhikkhus, a noble-one's-disciple is possessed of unwavering confidence in the Saṅgha— | 复次，诸比丘，一圣弟子具足于僧不坏信—— |
| suppaṭipanno bhagavato sāvakasaṅgho …pe… anuttaraṁ puññakkhettaṁ lokassāti. | ‘The Saṅgha of the Fortunate One’s disciples is practicing well… an unsurpassed field of merit for the world.’ | ‘善逝之弟子僧团，行善道…为世间无上福田。’ |
| Ayaṁ tatiyo puññābhisando kusalābhisando sukhassāhāro. | This is the third stream of merit, stream of skillfulness, nourishment for happiness. | 此为第三福流、善巧流，为乐之食。 |
| Puna caparaṁ, bhikkhave, ariyasāvako ariyakantehi sīlehi samannāgato hoti akhaṇḍehi …pe… samādhisaṁvattanikehi. | Furthermore, bhikkhus, a noble-one's-disciple is possessed of noble virtuous behavior that is unbroken… conducive to concentration. | 复次，诸比丘，一圣弟子具足圣戒行，不破…能引至定。 |
| Ayaṁ catuttho puññābhisando kusalābhisando sukhassāhāro. | This is the fourth stream of merit, stream of skillfulness, nourishment for happiness. | 此为第四福流、善巧流，为乐之食。 |
| Ime kho, bhikkhave, cattāro puññābhisandā kusalābhisandā sukhassāhārā”ti. | These, bhikkhus, are the four streams of merit, streams of skillfulness, nourishment for happiness.” | 此等，诸比丘，为四福流、善巧流，为乐之食。” |
55.32 - SN 55.32 Dutiyapuññābhisanda: The Second Discourse on the Streams of Merit
| --- SN55.32 - Dutiyapuññābhisandasutta --- | --- Connected Discourses 55.32 - The Second Discourse on the Streams of Merit --- | --- 相应部55.32 - 第二福流经 --- |
| “Cattārome, bhikkhave, puññābhisandā kusalābhisandā sukhassāhārā. | “Bhikkhus, there are these four streams of merit, streams of skillfulness, nourishment for happiness. | “诸比丘，有此四福流、善巧流，为乐之食。 |
| Katame cattāro? | Which four? | 何者四？ |
| Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti— | Here, bhikkhus, a noble-one's-disciple is possessed of unwavering confidence in the Buddha— | 于此，诸比丘，一圣弟子具足于佛不坏信—— |
| itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. | ‘Indeed, the Fortunate One is so… the Teacher of devas and humans, the Buddha, the Fortunate One.’ | ‘诚然，善逝如是…天人师、佛、善逝。’ |
| Ayaṁ paṭhamo puññābhisando kusalābhisando sukhassāhāro. | This is the first stream of merit, stream of skillfulness, nourishment for happiness. | 此为初福流、善巧流，为乐之食。 |
| Puna caparaṁ, bhikkhave, ariyasāvako dhamme …pe… | Furthermore, bhikkhus, a noble-one's-disciple in the Dhamma… | 复次，诸比丘，一圣弟子于法… |
| saṅghe …pe…. | …in the Saṅgha… | …于僧… |
| Puna caparaṁ, bhikkhave, ariyasāvako vigatamalamaccherena cetasā agāraṁ ajjhāvasati muttacāgo payatapāṇi vossaggarato yācayogo dānasaṁvibhāgarato. | Furthermore, bhikkhus, a noble-one's-disciple dwells at home with a mind free from the stain of stinginess, open-handed, pure in hand, delighting in giving, responsive to requests, delighting in the distribution of gifts. | 复次，诸比丘，一圣弟子住于家，心离悭吝之垢，手开、手净，乐于施予，顺于乞求，乐于布施。 |
| Ayaṁ catuttho puññābhisando kusalābhisando sukhassāhāro. | This is the fourth stream of merit, stream of skillfulness, nourishment for happiness. | 此为第四福流、善巧流，为乐之食。 |
| Ime kho, bhikkhave, cattāro puññābhisandā kusalābhisandā sukhassāhārā”ti. | These, bhikkhus, are the four streams of merit, streams of skillfulness, nourishment for happiness.” | 此等，诸比-比丘，为四福流、善巧流，为乐之食。” |
| Dutiyaṁ. | The second. | 第二。 |
55.33 - SN 55.33 Tatiyapuññābhisanda: The Third Discourse on the Streams of Merit
| --- SN55.33 - Tatiyapuññābhisandasutta --- | --- Connected Discourses 55.33 - The Third Discourse on the Streams of Merit --- | --- 相应部55.33 - 第三福流经 --- |
| “Cattārome, bhikkhave, puññābhisandā kusalābhisandā sukhassāhārā. | “Bhikkhus, there are these four streams of merit, streams of skillfulness, nourishment for happiness. | “诸比丘，有此四福流、善巧流，为乐之食。 |
| Katame cattāro? | Which four? | 何者四？ |
| Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti— | Here, bhikkhus, a noble-one's-disciple is possessed of unwavering confidence in the Buddha— | 于此，诸比丘，一圣弟子具足于佛不坏信—— |
| itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. | ‘Indeed, the Fortunate One is so… the Teacher of devas and humans, the Buddha, the Fortunate One.’ | ‘诚然，善逝如是…天人师、佛、善逝。’ |
| Ayaṁ paṭhamo puññābhisando kusalābhisando sukhassāhāro. | This is the first stream of merit, stream of skillfulness, nourishment for happiness. | 此为初福流、善巧流，为乐之食。 |
| Puna caparaṁ, bhikkhave, ariyasāvako dhamme …pe… | Furthermore, bhikkhus, a noble-one's-disciple in the Dhamma… | 复次，诸比丘，一圣弟子于法… |
| saṅghe …pe…. | …in the Saṅgha… | …于僧… |
| Puna caparaṁ, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. | Furthermore, bhikkhus, a noble-one's-disciple is wise, possessed of wisdom discerning rise and fall, noble, penetrative, leading to the complete destruction of suffering. | 复次，诸比丘，一圣弟子有慧，具足决择生灭之慧，圣而通达，能引至苦之究竟灭尽。 |
| Ayaṁ catuttho puññābhisando kusalābhisando sukhassāhāro. | This is the fourth stream of merit, stream of skillfulness, nourishment for happiness. | 此为第四福流、善巧流，为乐之食。 |
| Ime kho, bhikkhave, cattāro puññābhisandā kusalābhisandā sukhassāhārā”ti. | These, bhikkhus, are the four streams of merit, streams of skillfulness, nourishment for happiness.” | 此等，诸比丘，为四福流、善巧流，为乐之食。” |
| Tatiyaṁ. | The third. | 第三。 |
55.34 - SN 55.34 Paṭhamadevapada: The First Discourse on the Deva Path
| --- SN55.34 - Paṭhamadevapadasutta --- | --- Connected Discourses 55.34 - The First Discourse on the Deva Path --- | --- 相应部55.34 - 初天道经 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| “Cattārimāni, bhikkhave, devānaṁ devapadāni avisuddhānaṁ sattānaṁ visuddhiyā apariyodātānaṁ sattānaṁ pariyodapanāya. | “Bhikkhus, there are these four deva paths for the purification of unpurified beings, for the clarification of unclear beings. | “诸比丘，有此四天道，为未净众生之清净，为未明众生之澄明。 |
| Katamāni cattāri? | Which four? | 何者四？ |
| Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti— | Here, bhikkhus, a noble-one's-disciple is possessed of unwavering confidence in the Buddha— | 于此，诸比丘，一圣弟子具足于佛不坏信—— |
| itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. | ‘Indeed, the Fortunate One is so… the Teacher of devas and humans, the Buddha, the Fortunate One.’ | ‘诚然，善逝如是…天人师、佛、善逝。’ |
| Idaṁ paṭhamaṁ devānaṁ devapadaṁ avisuddhānaṁ sattānaṁ visuddhiyā apariyodātānaṁ sattānaṁ pariyodapanāya. | This is the first deva path for the purification of unpurified beings, for the clarification of unclear beings. | 此为初天道，为未净众生之清净，为未明众生之澄明。 |
| Puna caparaṁ, bhikkhave, ariyasāvako dhamme …pe… | Furthermore, bhikkhus, a noble-one's-disciple in the Dhamma… | 复次，诸比丘，一圣弟子于法… |
| saṅghe …pe…. | …in the Saṅgha… | …于僧… |
| Puna caparaṁ, bhikkhave, ariyasāvako ariyakantehi sīlehi samannāgato hoti akhaṇḍehi …pe… samādhisaṁvattanikehi. | Furthermore, bhikkhus, a noble-one's-disciple is possessed of noble virtuous behavior that is unbroken… conducive to concentration. | 复次，诸比丘，一圣弟子具足圣戒行，不破…能引至定。 |
| Idaṁ catutthaṁ devānaṁ devapadaṁ avisuddhānaṁ sattānaṁ visuddhiyā apariyodātānaṁ sattānaṁ pariyodapanāya. | This is the fourth deva path for the purification of unpurified beings, for the clarification of unclear beings. | 此为第四天道，为未净众生之清净，为未明众生之澄明。 |
| Imāni kho, bhikkhave, cattāri devānaṁ devapadāni avisuddhānaṁ sattānaṁ visuddhiyā apariyodātānaṁ sattānaṁ pariyodapanāyā”ti. | These, bhikkhus, are the four deva paths for the purification of unpurified beings, for the clarification of unclear beings.” | 此等，诸比丘，为四天道，为未净众生之清净，为未明众生之澄明。” |
| Catutthaṁ. | The fourth. | 第四。 |
55.35 - SN 55.35 Dutiyadevapada: The Second Discourse on the Deva Path
| --- SN55.35 - Dutiyadevapadasutta --- | --- Connected Discourses 55.35 - The Second Discourse on the Deva Path --- | --- 相应部55.35 - 第二天道经 --- |
| “Cattārimāni, bhikkhave, devānaṁ devapadāni avisuddhānaṁ sattānaṁ visuddhiyā apariyodātānaṁ sattānaṁ pariyodapanāya. | “Bhikkhus, there are these four deva paths for the purification of unpurified beings, for the clarification of unclear beings. | “诸比丘，有此四天道，为未净众生之清净，为未明众生之澄明。 |
| Katamāni cattāri? | Which four? | 何者四？ |
| Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti— | Here, bhikkhus, a noble-one's-disciple is possessed of unwavering confidence in the Buddha— | 于此，诸比丘，一圣弟子具足于佛不坏信—— |
| itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. | ‘Indeed, the Fortunate One is so… the Teacher of devas and humans, the Buddha, the Fortunate One.’ | ‘诚然，善逝如是…天人师、佛、善逝。’ |
| So iti paṭisañcikkhati: | He reflects thus: | 彼如是思惟： |
| ‘kiṁ nu kho devānaṁ devapadan’ti? | ‘What, indeed, is the deva path?’ | ‘诚然，何为天道？’ |
| So evaṁ pajānāti: | He understands thus: | 彼如是了知： |
| ‘abyābajjhaparame khvāhaṁ etarahi deve suṇāmi. | ‘I hear that the highest devas are now without affliction. | ‘我闻最高之天众今无恼害。 |
| Na ca kho panāhaṁ kiñci byābādhemi tasaṁ vā thāvaraṁ vā. | And I do not afflict anyone, moving or stationary. | 而我亦不恼害任何人，动或不动。 |
| Addhāhaṁ devapadadhammasamannāgato viharāmī’ti. | Indeed, I dwell possessed of the quality of the deva path.’ | 诚然，我住具足天道之德。’ |
| Idaṁ paṭhamaṁ devānaṁ devapadaṁ avisuddhānaṁ sattānaṁ visuddhiyā apariyodātānaṁ sattānaṁ pariyodapanāya. | This is the first deva path for the purification of unpurified beings, for the clarification of unclear beings. | 此为初天道，为未净众生之清净，为未明众生之澄明。 |
| Puna caparaṁ, bhikkhave, ariyasāvako dhamme …pe… | Furthermore, bhikkhus, a noble-one's-disciple in the Dhamma… | 复次，诸比丘，一圣弟子于法… |
| saṅghe …pe…. | …in the Saṅgha… | …于僧… |
| Puna caparaṁ, bhikkhave, ariyasāvako ariyakantehi sīlehi samannāgato hoti akhaṇḍehi …pe… samādhisaṁvattanikehi. | Furthermore, bhikkhus, a noble-one's-disciple is possessed of noble virtuous behavior that is unbroken… conducive to concentration. | 复次，诸比丘，一圣弟子具足圣戒行，不破…能引至定。 |
| So iti paṭisañcikkhati: | He reflects thus: | 彼如是思惟： |
| ‘kiṁ nu kho devānaṁ devapadan’ti? | ‘What, indeed, is the deva path?’ | ‘诚然，何为天道？’ |
| So evaṁ pajānāti: | He understands thus: | 彼如是了知： |
| ‘abyābajjhaparame khvāhaṁ etarahi deve suṇāmi. | ‘I hear that the highest devas are now without affliction. | ‘我闻最高之天众今无恼害。 |
| Na kho panāhaṁ kiñci byābādhemi tasaṁ vā thāvaraṁ vā. | And I do not afflict anyone, moving or stationary. | 而我亦不恼害任何人，动或不动。 |
| Addhāhaṁ devapadadhammasamannāgato viharāmī’ti. | Indeed, I dwell possessed of the quality of the deva path.’ | 诚然，我住具足天道之德。’ |
| Idaṁ catutthaṁ devānaṁ devapadaṁ avisuddhānaṁ sattānaṁ visuddhiyā apariyodātānaṁ sattānaṁ pariyodapanāya. | This is the fourth deva path for the purification of unpurified beings, for the clarification of unclear beings. | 此为第四天道，为未净众生之清净，为未明众生之澄明。 |
| Imāni kho, bhikkhave, cattāri devānaṁ devapadāni avisuddhānaṁ sattānaṁ visuddhiyā apariyodātānaṁ sattānaṁ pariyodapanāyā”ti. | These, bhikkhus, are the four deva paths for the purification of unpurified beings, for the clarification of unclear beings.” | 此等，诸比丘，为四天道，为未净众生之清净，为未明众生之澄明。” |
55.36 - SN 55.36 Devasabhāgata: The Discourse on Being Equal to Devas
| --- SN55.36 - Devasabhāgatasutta --- | --- Connected Discourses 55.36 - The Discourse on Being Equal to Devas --- | --- 相应部55.36 - 与天同等论 --- |
| “Catūhi, bhikkhave, dhammehi samannāgataṁ attamanā devā sabhāgataṁ kathenti. | “Bhikkhus, with four qualities, devas are pleased and call one equal. | “诸比丘，具四德，天众悦而称之为同等。 |
| Katamehi catūhi? | Which four? | 何者四？ |
| Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti— | Here, bhikkhus, a noble-one's-disciple is possessed of unwavering confidence in the Buddha— | 于此，诸比丘，一圣弟子具足于佛不坏信—— |
| itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. | ‘Indeed, the Fortunate One is so… the Teacher of devas and humans, the Buddha, the Fortunate One.’ | ‘诚然，善逝如是…天人师、佛、善逝。’ |
| Yā tā devatā buddhe aveccappasādena samannāgatā ito cutā tatrūpapannā tāsaṁ evaṁ hoti: | Those devas who are possessed of unwavering confidence in the Buddha, having passed away from here, have reappeared there, think thus: | 彼等具足于佛不坏信之天众，从此逝，生于彼处，如是思惟： |
| ‘yathārūpena kho mayaṁ buddhe aveccappasādena samannāgatā tato cutā idhūpapannā, ariyasāvakopi tathārūpena buddhe aveccappasādena samannāgato ehīti devānaṁ santike’ti. | ‘As we were possessed of unwavering confidence in the Buddha, having passed away from there, we have reappeared here, so too may the noble-one's-disciple possessed of such unwavering confidence in the Buddha come to the devas.’ | ‘如我等曾具足于佛不坏信，从此逝，生于此处，如是愿具足如是不坏信于佛之圣弟子亦来天众中。’ |
| Puna caparaṁ, bhikkhave, ariyasāvako dhamme …pe… | Furthermore, bhikkhus, a noble-one's-disciple in the Dhamma… | 复次，诸比丘，一圣弟子于法… |
| saṅghe …pe… | …in the Saṅgha… | …于僧… |
| ariyakantehi sīlehi samannāgato hoti akhaṇḍehi …pe… samādhisaṁvattanikehi. | He is possessed of noble virtuous behavior that is unbroken… conducive to concentration. | 彼具足圣戒行，不破…能引至定。 |
| Yā tā devatā ariyakantehi sīlehi samannāgatā ito cutā tatrūpapannā tāsaṁ evaṁ hoti: | Those devas who are possessed of noble virtuous behavior, having passed away from here, have reappeared there, think thus: | 彼等具足圣戒行之天众，从此逝，生于彼处，如是思惟： |
| ‘yathārūpehi kho mayaṁ ariyakantehi sīlehi samannāgatā tato cutā idhūpapannā, ariyasāvakopi tathārūpehi ariyakantehi sīlehi samannāgato ehīti devānaṁ santike’ti. | ‘As we were possessed of noble virtuous behavior, having passed away from there, we have reappeared here, so too may the noble-one's-disciple possessed of such noble virtuous behavior come to the devas.’ | ‘如我等曾具足圣戒行，从此逝，生于此处，如是愿具足如是圣戒行之圣弟子亦来天众中。’ |
| Imehi kho, bhikkhave, catūhi dhammehi samannāgataṁ attamanā devā sabhāgataṁ kathentī”ti. | Bhikkhus, with these four qualities, devas are pleased and call one equal.” | 诸比丘，具此四德，天众悦而称之为同等。” |
| Chaṭṭhaṁ. | The sixth. | 第六。 |
55.37 - SN 55.37 Mahānāma: The Discourse with Mahānāma
| --- SN55.37 - Mahānāmasutta --- | --- Connected Discourses 55.37 - The Discourse with Mahānāma --- | --- 相应部55.37 - 摩诃男经 --- |
| Ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme. | On one occasion the Fortunate One was dwelling among the Sakyans, in Kapilavatthu, in the Nigrodha Park. | 一时，善逝住于释迦族，迦毗罗卫，尼拘律园。 |
| Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho mahānāmo sakko bhagavantaṁ etadavoca: | Then Mahānāma the Sakyan approached the Fortunate One; having approached, he paid homage to the Fortunate One and sat down to one side. When he had sat down to one side, Mahānāma the Sakyan said to the Fortunate One: | 尔时，释迦族之摩诃男诣善逝所；至已，礼敬善逝，坐于一面。坐于一面时，释迦族之摩诃男白善逝言： |
| “Kittāvatā nu kho, bhante, upāsako hotī”ti? | “Venerable Sir, to what extent is one a lay follower?” | “尊者，至何程度为一优婆塞？” |
| “Yato kho, mahānāma, buddhaṁ saraṇaṁ gato hoti, dhammaṁ saraṇaṁ gato hoti, saṅghaṁ saraṇaṁ gato hoti— | “Mahānāma, when one has gone for refuge to the Buddha, gone for refuge to the Dhamma, gone for refuge to the Saṅgha— | “摩诃男，若人已归依佛，已归依法，已归依僧—— |
| ettāvatā kho, mahānāma, upāsako hotī”ti. | to that extent, Mahānāma, one is a lay follower.” | 至此程度，摩诃男，为一优婆塞。” |
| “Kittāvatā pana, bhante, upāsako sīlasampanno hotī”ti? | “But Venerable Sir, to what extent is a lay follower endowed with virtuous behavior?” | “然尊者，至何程度一优婆塞具足戒行？” |
| “Yato kho, mahānāma, upāsako pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjappamādaṭṭhānā paṭivirato hoti— | “Mahānāma, when a lay follower has abstained from taking life, has abstained from taking what is not given, has abstained from sexual misconduct, has abstained from false speech, has abstained from distilled and fermented liquors, which are the basis of heedlessness— | “摩诃男，若一优婆塞已离杀生，已离不与取，已离邪淫，已离妄语，已离酒及发酵饮料，为放逸之基者—— |
| ettāvatā kho, mahānāma, upāsako sīlasampanno hotī”ti. | to that extent, Mahānāma, a lay follower is endowed with virtuous behavior.” | 至此程度，摩诃男，一优婆塞具足戒行。” |
| “Kittāvatā pana, bhante, upāsako saddhāsampanno hotī”ti? | “But Venerable Sir, to what extent is a lay follower endowed with faith?” | “然尊者，至何程度一优婆塞具足信？” |
| “Idha, mahānāma, upāsako saddho hoti, saddahati tathāgatassa bodhiṁ— | “Here, Mahānāma, a lay follower is faithful, he has confidence in the Tathāgata’s enlightenment— | “于此，摩诃男，一优婆塞有信，彼于如来之觉悟有信—— |
| itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. | ‘Indeed, the Fortunate One is so… the Teacher of devas and humans, the Buddha, the Fortunate One.’ | ‘诚然，善逝如是…天人师、佛、善逝。’ |
| Ettāvatā kho, mahānāma, upāsako saddhāsampanno hotī”ti. | To that extent, Mahānāma, a lay follower is endowed with faith.” | 至此程度，摩aho男，一优婆塞具足信。” |
| “Kittāvatā pana, bhante, upāsako cāgasampanno hotī”ti? | “But Venerable Sir, to what extent is a lay follower endowed with generosity?” | “然尊者，至何程度一优婆塞具足布施？” |
| “Idha, mahānāma, upāsako vigatamalamaccherena cetasā agāraṁ ajjhāvasati muttacāgo payatapāṇi vossaggarato yācayogo dānasaṁvibhāgarato— | “Here, Mahānāma, a lay follower dwells at home with a mind free from the stain of stinginess, open-handed, pure in hand, delighting in giving, responsive to requests, delighting in the distribution of gifts— | “于此，摩诃男，一优婆塞住于家，心离悭吝之垢，手开、手净，乐于施予，顺于乞求，乐于布施—— |
| ettāvatā kho, mahānāma, upāsako cāgasampanno hotī”ti. | to that extent, Mahānāma, a lay follower is endowed with generosity.” | 至此程度，摩诃男，一优婆塞具足布施。” |
| “Kittāvatā pana, bhante, upāsako paññāsampanno hotī”ti? | “But Venerable Sir, to what extent is a lay follower endowed with wisdom?” | “然尊者，至何程度一优婆塞具足智慧？” |
| “Idha, mahānāma, upāsako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā— | “Here, Mahānāma, a lay follower is wise, possessed of wisdom discerning rise and fall, noble, penetrative, leading to the complete destruction of suffering— | “于此，摩诃男，一优婆塞有慧，具足决择生灭之慧，圣而通达，能引至苦之究竟灭尽—— |
| ettāvatā kho, mahānāma, upāsako paññāsampanno hotī”ti. | to that extent, Mahānāma, a lay follower is endowed with wisdom.” | 至此程度，摩诃男，一优婆塞具足智慧。” |
55.38 - SN 55.38 Vassa: The Discourse on Rain
| --- SN55.38 - Vassasutta --- | --- Connected Discourses 55.38 - The Discourse on Rain --- | --- 相应部55.38 - 雨经 --- |
| “Seyyathāpi, bhikkhave, uparipabbate thullaphusitake deve vassante taṁ udakaṁ yathāninnaṁ pavattamānaṁ pabbatakandarapadarasākhā paripūreti, pabbatakandarapadarasākhā paripūrā kusobbhe paripūrenti, kusobbhā paripūrā mahāsobbhe paripūrenti, mahāsobbhā paripūrā kunnadiyo paripūrenti, kunnadiyo paripūrā mahānadiyo paripūrenti, mahānadiyo paripūrā mahāsamuddaṁ paripūrenti; | “Just as, bhikkhus, when rain falls in thick drops on the top of a mountain, that water, flowing downwards, fills the mountain clefts, fissures, and gullies; the filled mountain clefts, fissures, and gullies fill the small ponds; the filled small ponds fill the great ponds; the filled great ponds fill the small rivers; the filled small rivers fill the great rivers; the filled great rivers fill the great ocean; | “譬如，诸比丘，雨降于山顶，滴滴粗大，彼水向下流，充满山之裂缝、裂隙、与沟壑；充满之山之裂缝、裂隙、与沟壑充满小池；充满之小池充满大池；充满之大池充满小河；充满之小河充满大河；充满之大河充满大洋； |
| evameva kho, bhikkhave, ariyasāvakassa yo ca buddhe aveccappasādo, yo ca dhamme aveccappasādo, yo ca saṅghe aveccappasādo, yāni ca ariyakantāni sīlāni— | even so, bhikkhus, the unwavering confidence in the Buddha of a noble-one's-disciple, his unwavering confidence in the Dhamma, his unwavering confidence in the Saṅgha, and his noble virtuous behavior— | 如是，诸比丘，圣弟子之于佛不坏信，其于法不坏信，其于僧不坏信，及其圣戒行—— |
| ime dhammā sandamānā pāraṁ gantvā āsavānaṁ khayāya saṁvattantī”ti. | these qualities flow and go to the other shore, conducing to the destruction of the taints.” | 此等品质流向彼岸，助益于漏尽。” |
55.39 - SN 55.39 Kāḷigodha: With Kāḷīgodhā
| --- SN55.39 - Kāḷigodhasutta --- | --- Connected Discourses 55.39 - With Kāḷīgodhā --- | --- 相应部55.39 - 与迦梨瞿陀 --- |
| Ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme. | On one occasion the Fortunate One was dwelling among the Sakyans, in Kapilavatthu, in the Nigrodha Park. | 一时，善逝住于释迦族，迦毗罗卫，尼拘律园。 |
| Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena kāḷigodhāya sākiyāniyā nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. | Then the Fortunate One, having dressed in the morning and taking his bowl and robe, approached the dwelling of Kāḷīgodhā the Sakyan woman; having approached, he sat down on the prepared seat. | 尔时，善逝于晨朝着衣持钵，诣释迦族女迦梨瞿陀之住处；至已，于所设座坐。 |
| Atha kho kāḷigodhā sākiyānī yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho kāḷigodhaṁ sākiyāniṁ bhagavā etadavoca: | Then Kāḷīgodhā the Sakyan woman approached the Fortunate One; having approached, she paid homage to the Fortunate One and sat down to one side. Sitting to one side, the Fortunate One said to Kāḷīgodhā the Sakyan woman: | 尔时，释迦族女迦梨瞿陀诣善逝所；至已，礼敬善逝，坐于一面。坐于一面，善逝告释迦族女迦梨瞿陀： |
| “Catūhi kho, godhe, dhammehi samannāgatā ariyasāvikā sotāpannā hoti avinipātadhammā niyatā sambodhiparāyaṇā. | “Godhā, a noble female disciple possessed of four qualities is a stream-enterer, no longer bound to the lower realms, fixed, with final destination to enlightenment. | “瞿陀，具足四法之圣女弟子，为入流者，不复堕于下界，定趣正觉。 |
| Katamehi catūhi? | Which four? | 何者四？ |
| Idha, godhe, ariyasāvikā buddhe aveccappasādena samannāgatā hoti— | Here, Godhā, a noble female disciple is possessed of unwavering confidence in the Buddha— | 于此，瞿陀，一圣女弟子具足于佛不坏信—— |
| itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. | ‘Indeed, the Fortunate One is so… the Teacher of devas and humans, the Buddha, the Fortunate One.’ | ‘诚然，善逝如是…天人师、佛、善逝。’ |
| Dhamme …pe… | …in the Dhamma… | …于法… |
| saṅghe …pe… | …in the Saṅgha… | …于僧… |
| vigatamalamaccherena cetasā agāraṁ ajjhāvasati muttacāgā payatapāṇinī vossaggaratā yācayogā dānasaṁvibhāgaratā. | She dwells at home with a mind free from the stain of stinginess, open-handed, pure in hand, delighting in giving, responsive to requests, delighting in the distribution of gifts. | 彼住于家，心离悭吝之垢，手开、手净，乐于施予，顺于乞求，乐于布施。 |
| Imehi kho, godhe, catūhi dhammehi samannāgatā ariyasāvikā sotāpannā hoti avinipātadhammā niyatā sambodhiparāyaṇā”ti. | Godhā, a noble female disciple possessed of these four qualities is a stream-enterer, no longer bound to the lower realms, fixed, with final destination to enlightenment.” | 瞿陀，具足此四法之圣女弟子，为入流者，不复堕于下界，定趣正觉。” |
| “Yānimāni, bhante, bhagavatā cattāri sotāpattiyaṅgāni desitāni, saṁvijjante dhammā mayi, ahañca tesu dhammesu sandissāmi. | “Venerable Sir, the four factors of stream-entry proclaimed by the Fortunate One are present in me, and I recognize myself in those qualities. | “尊者，善逝所说之四入流支，于我皆有，我于此等品质中识得自己。 |
| Ahañhi, bhante, buddhe aveccappasādena samannāgatā— | For I, Venerable Sir, am possessed of unwavering confidence in the Buddha— | 盖，我，尊者，具足于佛不坏信—— |
| itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. | ‘Indeed, the Fortunate One is so… the Teacher of devas and humans, the Buddha, the Fortunate One.’ | ‘诚然，善逝如是…天人师、佛、善逝。’ |
| Dhamme …pe… | …in the Dhamma… | …于法… |
| saṅghe …pe… | …in the Saṅgha… | …于僧… |
| yaṁ kho pana kiñci kule deyyadhammaṁ sabbaṁ taṁ appaṭivibhattaṁ sīlavantehi kalyāṇadhammehī”ti. | And whatever offering is in the family, all of it is shared without reservation with the virtuous, with those of good qualities.” | 而凡家中之供养，皆无保留地与有德、有善者共享。” |
| “Lābhā te, godhe, suladdhaṁ te, godhe. | “You are fortunate, Godhā, you have gained well, Godhā. | “汝有幸，瞿陀，汝善得，瞿陀。 |
| Sotāpattiphalaṁ tayā, godhe, byākatan”ti. | You, Godhā, have declared the fruit of stream-entry.” | 汝，瞿陀，已宣说入流果。” |
55.40 - SN 55.40 Nandiyasakka: With Nandiya the Sakyan
| --- SN55.40 - Nandiyasakkasutta --- | --- Connected Discourses 55.40 - With Nandiya the Sakyan --- | --- 相应部55.40 - 与释迦族难提迦 --- |
| Ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme. | On one occasion the Fortunate One was dwelling among the Sakyans, in Kapilavatthu, in the Nigrodha Park. | 一时，善逝住于释迦族，迦毗罗卫，尼拘律园。 |
| Atha kho nandiyo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho nandiyo sakko bhagavantaṁ etadavoca: | Then Nandiya the Sakyan approached the Fortunate One; having approached, he paid homage to the Fortunate One and sat down to one side. Sitting to one side, Nandiya the Sakyan said to the Fortunate One: | 尔时，释迦族之难提迦诣善逝所；至已，礼敬善逝，坐于一面。坐于一面，释迦族之难提迦白善逝言： |
| “yasseva nu kho, bhante, ariyasāvakassa cattāri sotāpattiyaṅgāni sabbena sabbaṁ sabbathā sabbaṁ natthi sveva nu kho, bhante, ariyasāvako pamādavihārī”ti. | “Venerable Sir, is it only the noble-one's-disciple who is not at all, in any way, possessed of the four factors of stream-entry, that dwells heedlessly?” | “尊者，是否唯有圣弟子，于四入流支全无、任何方面皆无，方住于放逸？” |
| “‘Yassa kho, nandiya, cattāri sotāpattiyaṅgāni sabbena sabbaṁ sabbathā sabbaṁ natthi tamahaṁ bāhiro puthujjanapakkhe ṭhito’ti vadāmi. | “Nandiya, I say that one who is not at all, in any way, possessed of the four factors of stream-entry, is outside, standing with the ordinary people. | “难提迦，我说，于四入流支全无、任何方面皆无者，为外道，与凡夫同列。 |
| Api ca, nandiya, yathā ariyasāvako pamādavihārī ceva hoti, appamādavihārī ca | But, Nandiya, listen and attend carefully, how a noble-one's-disciple dwells both heedlessly and heedfully; I will speak.” | 然，难提迦，谛听并善作意，圣弟子如何住于放逸与不放逸；我当说。” |
| taṁ suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti. | “Yes, Venerable Sir,” Nandiya the Sakyan replied to the Fortunate One. | “唯，尊者。”释迦族之难提迦应诺善逝。 |
| “Evaṁ, bhante”ti kho nandiyo sakko bhagavato paccassosi. | The Fortunate One said this: | 善逝作是说： |
| Bhagavā etadavoca: | “And how, Nandiya, does a noble-one's-disciple dwell heedlessly? | “难提迦，圣弟子如何住于放逸？ |
| “Kathañca, nandiya, ariyasāvako pamādavihārī hoti? | Here, Nandiya, a noble-one's-disciple is possessed of unwavering confidence in the Buddha— | 于此，难提迦，一圣弟子具足于佛不坏信—— |
| Idha, nandiya, ariyasāvako buddhe aveccappasādena samannāgato hoti— | ‘Indeed, the Fortunate One is so… the Teacher of devas and humans, the Buddha, the Fortunate One.’ | ‘诚然，善逝如是…天人师、佛、善逝。’ |
| itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. | Being content with that unwavering confidence in the Buddha, he does not exert himself further for seclusion by day, for retreat by night. | 满足于彼于佛之不坏信，彼不更努力于日间之独处，夜间之退隐。 |
| So tena buddhe aveccappasādena santuṭṭho na uttari vāyamati divā pavivekāya, rattiṁ paṭisallānāya. | As he dwells thus heedlessly, joy does not arise in him. | 彼如是住于放逸，喜不生。 |
| Tassa evaṁ pamattassa viharato pāmojjaṁ na hoti. | When there is no joy, rapture does not arise. | 无喜时，轻安不生。 |
| Pāmojje asati, pīti na hoti. | When there is no rapture, tranquility does not arise. | 无轻安时，彼住于苦。 |
| Pītiyā asati, passaddhi na hoti. | When there is no tranquility, he dwells in suffering. | 彼苦时，其心不定。 |
| Passaddhiyā asati, dukkhaṁ viharati. | His mind does not become concentrated when he is suffering. | 心不定时，诸法不显现。 |
| Dukkhino cittaṁ na samādhiyati. | When his mind is not concentrated, the qualities do not become manifest. | 因诸法不显现，彼算为住于放逸。 |
| Asamāhite citte dhammā na pātubhavanti. | Because the qualities do not become manifest, he is counted as dwelling heedlessly. | 复次，难提迦，一圣弟子于法… |
| Dhammānaṁ apātubhāvā pamādavihārītveva saṅkhyaṁ gacchati. | Furthermore, Nandiya, a noble-one's-disciple in the Dhamma… | …于僧… |
| Puna caparaṁ, nandiya, ariyasāvako dhamme …pe… | …in the Saṅgha… | 彼具足圣戒行，不破…能引至定。 |
| saṅghe …pe… | He is possessed of noble virtuous behavior that is unbroken… conducive to concentration. | 满足于彼圣戒行，彼不更努力于日间之独处，夜间之退隐。 |
| ariyakantehi sīlehi samannāgato hoti akhaṇḍehi …pe… samādhisaṁvattanikehi. | Being content with that noble virtuous behavior, he does not exert himself further for seclusion by day, for retreat by night. | 彼如是住于放逸，喜不生。 |
| So tehi ariyakantehi sīlehi santuṭṭho na uttari vāyamati divā pavivekāya rattiṁ paṭisallānāya. | As he dwells thus heedlessly, joy does not arise in him. | 无喜时，轻安不生。 |
| Tassa evaṁ pamattassa viharato pāmojjaṁ na hoti. | When there is no joy, rapture does not arise. | 无轻安时，彼住于苦。 |
| Pāmojje asati, pīti na hoti. | When there is no rapture, tranquility does not arise. | 彼苦时，其心不定。 |
| Pītiyā asati, passaddhi na hoti. | When there is no tranquility, he dwells in suffering. | 心不定时，诸法不显现。 |
| Passaddhiyā asati, dukkhaṁ viharati. | His mind does not become concentrated when he is suffering. | 因诸法不显现，彼算为住于放逸。 |
| Dukkhino cittaṁ na samādhiyati. | When his mind is not concentrated, the qualities do not become manifest. | 此为，难提迦，圣弟子如何住于放逸。 |
| Asamāhite citte dhammā na pātubhavanti. | Because the qualities do not become manifest, he is counted as dwelling heedlessly. | 难提迦，圣弟子如何住于不放逸？ |
| Dhammānaṁ apātubhāvā pamādavihārītveva saṅkhyaṁ gacchati. | This is how, Nandiya, a noble-one's-disciple dwells heedlessly. | 于此，难提迦，一圣弟子具足于佛不坏信—— |
| Evaṁ kho, nandiya, ariyasāvako pamādavihārī hoti. | And how, Nandiya, does a noble-one's-disciple dwell heedfully? | ‘诚然，善逝如是…天人师、佛、善逝。’ |
| Kathañca, nandiya, ariyasāvako appamādavihārī hoti? | Here, Nandiya, a noble-one's-disciple is possessed of unwavering confidence in the Buddha— | 不满足于彼于佛之不坏信，彼更努力于日间之独处，夜间之退隐。 |
| Idha, nandiya, ariyasāvako buddhe aveccappasādena samannāgato hoti— | ‘Indeed, the Fortunate One is so… the Teacher of devas and humans, the Buddha, the Fortunate One.’ | 彼如是住于不放逸，喜生。 |
| itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. | Not being content with that unwavering confidence in the Buddha, he exerts himself further for seclusion by day, for retreat by night. | 喜时，轻安生。 |
| So tena buddhe aveccappasādena asantuṭṭho uttari vāyamati divā pavivekāya rattiṁ paṭisallānāya. | As he dwells thus heedfully, joy arises in him. | 心轻安时，其身轻安。 |
| Tassa evaṁ appamattassa viharato pāmojjaṁ jāyati. | When joyful, rapture arises. | 身轻安时，彼感乐。 |
| Pamuditassa pīti jāyati. | When rapturous in mind, his body becomes tranquil. | 乐时，其心定。 |
| Pītimanassa kāyo passambhati. | When his body is tranquil, he feels happiness. | 心定时，诸法显现。 |
| Passaddhakāyo sukhaṁ vediyati. | When happy, his mind becomes concentrated. | 因诸法显现，彼算为住于不放-逸。 |
| Sukhino cittaṁ samādhiyati. | When his mind is concentrated, the qualities become manifest. | 复次，难提迦，一圣弟子于法… |
| Samāhite citte dhammā pātubhavanti. | Because the qualities become manifest, he is counted as dwelling heedfully. | …于僧… |
| Dhammānaṁ pātubhāvā appamādavihārītveva saṅkhyaṁ gacchati. | Furthermore, Nandiya, a noble-one's-disciple in the Dhamma… | 彼具足圣戒行，不破…能引至定。 |
| Puna caparaṁ, nandiya, ariyasāvako dhamme …pe… | …in the Saṅgha… | 不满足于彼圣戒行，彼更努力于日间之独处，夜间之退隐。 |
| saṅghe …pe… | He is possessed of noble virtuous behavior that is unbroken… conducive to concentration. | 彼如是住于不放逸，喜生。 |
| ariyakantehi sīlehi samannāgato hoti akhaṇḍehi …pe… samādhisaṁvattanikehi. | Not being content with that noble virtuous behavior, he exerts himself further for seclusion by day, for retreat by night. | 喜时，轻安生。 |
| So tehi ariyakantehi sīlehi asantuṭṭho uttari vāyamati divā pavivekāya rattiṁ paṭisallānāya. | As he dwells thus heedfully, joy arises in him. | 心轻安时，其身轻安。 |
| Tassa evaṁ appamattassa viharato pāmojjaṁ jāyati. | When joyful, rapture arises. | 身轻安时，彼感乐。 |
| Pamuditassa pīti jāyati. | When rapturous in mind, his body becomes tranquil. | 乐时，其心定。 |
| Pītimanassa kāyo passambhati. | When his body is tranquil, he feels happiness. | 心定时，诸法显现。 |
| Passaddhakāyo sukhaṁ vediyati. | When happy, his mind becomes concentrated. | 因诸法显现，彼算为住于不放逸。 |
| Sukhino cittaṁ samādhiyati. | When his mind is concentrated, the qualities become manifest. | 此为，难提迦，圣弟子如何住于不放逸。” |
| Samāhite citte dhammā pātubhavanti. | Because the qualities become manifest, he is counted as dwelling heedfully. | 第四福流品。 |
| Dhammānaṁ pātubhāvā appamādavihārītveva saṅkhyaṁ gacchati. | This is how, Nandiya, a noble-one's-disciple dwells heedfully.” | 三说福流， |
| Evaṁ kho, nandiya, ariyasāvako appamādavihārī hotī”ti. | The fourth chapter on the streams of merit. | 二说天道； |
| Puññābhisandavaggo catuttho. | Three on streams of merit were taught, | 与天同等，摩诃男， |
| Abhisandā tayo vuttā, | two on deva paths; | 雨、迦梨、与难提迦。 |
| duve devapadāni ca; | Being equal to devas, Mahānāma, | |
| Sabhāgataṁ mahānāmo, | rain, Kāḷī, and Nandiya. | |
| vassaṁ kāḷī ca nandiyāti. |
55.41 - SN 55.41 Paṭhamaabhisanda: The First Discourse on Streams of Merit
| --- SN55.41 - Paṭhamaabhisandasutta --- | --- Connected Discourses 55.41 - The First Discourse on Streams of Merit --- | --- 相应部55.41 - 初福流经 --- |
| “Cattārome, bhikkhave, puññābhisandā, kusalābhisandā, sukhassāhārā. | “Bhikkhus, there are these four streams of merit, streams of skillfulness, nourishment for happiness. | “诸比丘，有此四福流、善巧流，为乐之食。 |
| Katame cattāro? | Which four? | 何者四？ |
| Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti— | Here, bhikkhus, a noble-one's-disciple is possessed of unwavering confidence in the Buddha— | 于此，诸比丘，一圣弟子具足于佛不坏信—— |
| itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. | ‘Indeed, the Fortunate One is so… the Teacher of devas and humans, the Buddha, the Fortunate One.’ | ‘诚然，善逝如是…天人师、佛、善逝。’ |
| Ayaṁ paṭhamo puññābhisando, kusalābhisando, sukhassāhāro. | This is the first stream of merit, stream of skillfulness, nourishment for happiness. | 此为初福流、善巧流，为乐之食。 |
| Puna caparaṁ, bhikkhave, ariyasāvako dhamme …pe… | Furthermore, bhikkhus, a noble-one's-disciple in the Dhamma… | 复次，诸比丘，一圣弟子于法… |
| saṅghe …pe…. | …in the Saṅgha… | …于僧… |
| Puna caparaṁ, bhikkhave, ariyasāvako ariyakantehi sīlehi samannāgato hoti akhaṇḍehi …pe… samādhisaṁvattanikehi. | Furthermore, bhikkhus, a noble-one's-disciple is possessed of noble virtuous behavior that is unbroken… conducive to concentration. | 复次，诸比丘，一圣弟子具足圣戒行，不破…能引至定。 |
| Ayaṁ catuttho puññābhisando, kusalābhisando, sukhassāhāro. | This is the fourth stream of merit, stream of skillfulness, nourishment for happiness. | 此为第四福流、善巧流，为乐之食。 |
| Ime kho, bhikkhave, cattāro puññābhisandā, kusalābhisandā, sukhassāhārā. | These, bhikkhus, are the four streams of merit, streams of skillfulness, nourishment for happiness. | 此等，诸比丘，为四福流、善巧流，为乐之食。 |
| Imehi kho, bhikkhave, catūhi puññābhisandehi kusalābhisandehi samannāgatassa ariyasāvakassa na sukaraṁ puññassa pamāṇaṁ gaṇetuṁ: | Bhikkhus, for a noble-one's-disciple possessed of these four streams of merit, streams of skillfulness, it is not easy to calculate the measure of his merit: | 诸比丘，具足此四福流、善巧流之圣弟子，不易计算其福之量： |
| ‘ettako puññābhisando, kusalābhisando, sukhassāhāro’ti. | ‘So much is the stream of merit, stream of skillfulness, nourishment for happiness.’ | ‘福流、善巧流、乐之食如是多。’ |
| Atha kho asaṅkhyeyyo appameyyo mahāpuññakkhandhotveva saṅkhyaṁ gacchati. | Rather, it is simply counted as an immeasurable, incalculable great mass of merit. | 然，其仅算为不可量、不可数之大福聚。 |
| Seyyathāpi, bhikkhave, mahāsamudde na sukaraṁ udakassa pamāṇaṁ gaṇetuṁ: | Just as, bhikkhus, in the great ocean it is not easy to calculate the measure of its water: | 譬如，诸比丘，于大洋中不易计算其水之量： |
| ‘ettakāni udakāḷhakānī’ti vā ‘ettakāni udakāḷhakasatānī’ti vā ‘ettakāni udakāḷhakasahassānī’ti vā ‘ettakāni udakāḷhakasatasahassānī’ti vāti. | ‘So many water measures,’ or ‘So many hundreds of water measures,’ or ‘So many thousands of water measures,’ or ‘So many hundreds of thousands of water measures.’ | ‘如是多水之量，’或‘如是多百水之量，’或‘如是多千水之量，’或‘如是多百千水之量。’ |
| Atha kho asaṅkhyeyyo appameyyo mahāudakakkhandhotveva saṅkhyaṁ gacchati. | Rather, it is simply counted as an immeasurable, incalculable great mass of water. | 然，其仅算为不可量、不可数之大水聚。 |
| Evameva kho, bhikkhave, imehi catūhi puññābhisandehi kusalābhisandehi samannāgatassa ariyasāvakassa na sukaraṁ puññassa pamāṇaṁ gaṇetuṁ: | Even so, bhikkhus, for a noble-one's-disciple possessed of these four streams of merit, streams of skillfulness, it is not easy to calculate the measure of his merit: | 如是，诸比丘，具足此四福流、善巧流之圣弟子，不易计算其福之量： |
| ‘ettako puññābhisando, kusalābhisando, sukhassāhāro’ti. | ‘So much is the stream of merit, stream of skillfulness, nourishment for happiness.’ | ‘福流、善巧流、乐之食如是多。’ |
| Atha kho asaṅkhyeyyo appameyyo mahāpuññakkhandhotveva saṅkhyaṁ gacchatī”ti. | Rather, it is simply counted as an immeasurable, incalculable great mass of merit.” | 然，其仅算为不可量、不可数之大福聚。” |
| Idamavoca bhagavā. | This is what the Fortunate One said. | 此为善逝所说。 |
| Idaṁ vatvāna sugato athāparaṁ etadavoca satthā: | Having said this, the Fortunate One, the Teacher, said further: | 说此已，善逝、导师复言： |
| “Mahodadhiṁ aparimitaṁ mahāsaraṁ, | “Just as rivers, many in number, frequented by groups of people, | “譬如众河流，人数众多， |
| Bahubheravaṁ ratanagaṇānamālayaṁ; | Flow forth and go, meeting the great ocean, | 流出而往，会于大洋， |
| Najjo yathā naragaṇasaṅghasevitā, | The immeasurable great lake, the repository of numerous gems, filled with many dangers; | 不可量之大湖，众宝之库，充满众多危险； |
| Puthū savantī upayanti sāgaraṁ. | So too, streams of merit come to the wise man | 如是，福流亦来于智者 |
| Evaṁ naraṁ annapānavatthadadaṁ, | Who gives food, drink, and clothing, | 施予食、饮、与衣， |
| Seyyāni paccattharaṇassa dāyakaṁ; | Who provides beds and coverings, | 提供床与卧具， |
| Puññassa dhārā upayanti paṇḍitaṁ, | Just as water-bearing rivers come to the ocean.” | 譬如含水之河来于海洋。” |
| Najjo yathā vārivahāva sāgaran”ti. |
55.42 - SN 55.42 Dutiyaabhisanda: The Second Discourse on Streams of Merit
| --- SN55.42 - Dutiyaabhisandasutta --- | --- Connected Discourses 55.42 - The Second Discourse on Streams of Merit --- | --- 相应部55.42 - 第二福流经 --- |
| “Cattārome, bhikkhave, puññābhisandā, kusalābhisandā, sukhassāhārā. | “Bhikkhus, there are these four streams of merit, streams of skillfulness, nourishment for happiness. | “诸比丘，有此四福流、善巧流，为乐之食。 |
| Katame cattāro? | Which four? | 何者四？ |
| Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti— | Here, bhikkhus, a noble-one's-disciple is possessed of unwavering confidence in the Buddha— | 于此，诸比丘，一圣弟子具足于佛不坏信—— |
| itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. | ‘Indeed, the Fortunate One is so… the Teacher of devas and humans, the Buddha, the Fortunate One.’ | ‘诚然，善逝如是…天人师、佛、善逝。’ |
| Ayaṁ paṭhamo puññābhisando kusalābhisando sukhassāhāro. | This is the first stream of merit, stream of skillfulness, nourishment for happiness. | 此为初福流、善巧流，为乐之食。 |
| Puna caparaṁ, bhikkhave, ariyasāvako dhamme …pe… | Furthermore, bhikkhus, a noble-one's-disciple in the Dhamma… | 复次，诸比丘，一圣弟子于法… |
| saṅghe …pe…. | …in the Saṅgha… | …于僧… |
| Puna caparaṁ, bhikkhave, ariyasāvako vigatamalamaccherena cetasā agāraṁ ajjhāvasati muttacāgo payatapāṇi vossaggarato yācayogo dānasaṁvibhāgarato. | Furthermore, bhikkhus, a noble-one's-disciple dwells at home with a mind free from the stain of stinginess, open-handed, pure in hand, delighting in giving, responsive to requests, delighting in the distribution of gifts. | 复次，诸比丘，一圣弟子住于家，心离悭吝之垢，手开、手净，乐于施予，顺于乞求，乐于布施。 |
| Ayaṁ catuttho puññābhisando kusalābhisando sukhassāhāro. | This is the fourth stream of merit, stream of skillfulness, nourishment for happiness. | 此为第四福流、善巧流，为乐之食。 |
| Ime kho, bhikkhave, cattāro puññābhisandā, kusalābhisandā, sukhassāhārā. | These, bhikkhus, are the four streams of merit, streams of skillfulness, nourishment for happiness. | 此等，诸比丘，为四福流、善巧流，为乐之食。 |
| Imehi kho, bhikkhave, catūhi puññābhisandehi kusalābhisandehi samannāgatassa ariyasāvakassa na sukaraṁ puññassa pamāṇaṁ gaṇetuṁ: | Bhikkhus, for a noble-one's-disciple possessed of these four streams of merit, streams of skillfulness, it is not easy to calculate the measure of his merit: | 诸比丘，具足此四福流、善巧流之圣弟子，不易计算其福之量： |
| ‘ettako puññābhisando, kusalābhisando, sukhassāhāro’ti. | ‘So much is the stream of merit, stream of skillfulness, nourishment for happiness.’ | ‘福流、善巧流、乐之食如是多。’ |
| Atha kho asaṅkhyeyyo appameyyo mahāpuññakkhandhotveva saṅkhyaṁ gacchati. | Rather, it is simply counted as an immeasurable, incalculable great mass of merit. | 然，其仅算为不可量、不可数之大福聚。 |
| Seyyathāpi, bhikkhave, yatthimā mahānadiyo saṁsandanti samenti, seyyathidaṁ— | Just as, bhikkhus, where these great rivers converge and meet, namely— | 譬如，诸比丘，此等大河汇聚相会之处，即—— |
| gaṅgā, yamunā, aciravatī, sarabhū, mahī, tattha na sukaraṁ udakassa pamāṇaṁ gaṇetuṁ: | the Gaṅgā, Yamunā, Aciravatī, Sarabhū, Mahī, there it is not easy to calculate the measure of the water: | 恒河、 यमुना、 阿夷罗跋提、 萨罗婆、 摩醯，于彼处不易计算水之量： |
| ‘ettakāni udakāḷhakānī’ti vā ‘ettakāni udakāḷhakasatānī’ti vā ‘ettakāni udakāḷhakasahassānī’ti vā ‘ettakāni udakāḷhakasatasahassānī’ti vāti. | ‘So many water measures,’ or ‘So many hundreds of water measures,’ or ‘So many thousands of water measures,’ or ‘So many hundreds of thousands of water measures.’ | ‘如是多水之量，’或‘如是多百水之量，’或‘如是多千水之量，’或‘如是多百千水之量。’ |
| Atha kho asaṅkhyeyyo appameyyo mahāudakakkhandhotveva saṅkhyaṁ gacchati. | Rather, it is simply counted as an immeasurable, incalculable great mass of water. | 然，其仅算为不可量、不可数之大水聚。 |
| Evameva kho, bhikkhave, imehi catūhi puññābhisandehi kusalābhisandehi samannāgatassa ariyasāvakassa na sukaraṁ puññassa pamāṇaṁ gaṇetuṁ: | Even so, bhikkhus, for a noble-one's-disciple possessed of these four streams of merit, streams of skillfulness, it is not easy to calculate the measure of his merit: | 如是，诸比丘，具足此四福流、善巧流之圣弟子，不易计算其福之量： |
| ‘ettako puññābhisando, kusalābhisando, sukhassāhāro’ti. | ‘So much is the stream of merit, stream of skillfulness, nourishment for happiness.’ | ‘福流、善巧流、乐之食如是多。’ |
| Atha kho asaṅkhyeyyo appameyyo mahāpuññakkhandhotveva saṅkhyaṁ gacchatī”ti. | Rather, it is simply counted as an immeasurable, incalculable great mass of merit.” | 然，其仅算为不可量、不可数之大福聚。” |
| Idamavoca bhagavā …pe… | This is what the Fortunate One said… | 此为善逝所说… |
| satthā: | The Teacher: | 导师： |
| “Mahodadhiṁ aparimitaṁ mahāsaraṁ, | “Just as rivers, many in number, frequented by groups of people, | “譬如众河流，人数众多， |
| Bahubheravaṁ ratanagaṇānamālayaṁ; | Flow forth and go, meeting the great ocean, | 流出而往，会于大洋， |
| Najjo yathā naragaṇasaṅghasevitā, | The immeasurable great lake, the repository of numerous gems, filled with many dangers; | 不可量之大湖，众宝之库，充满众多危险； |
| Puthū savantī upayanti sāgaraṁ. | So too, streams of merit come to the wise man | 如是，福流亦来于智者 |
| Evaṁ naraṁ annapānavatthadadaṁ, | Who gives food, drink, and clothing, | 施予食、饮、与衣， |
| Seyyāni paccattharaṇassa dāyakaṁ; | Who provides beds and coverings, | 提供床与卧具， |
| Puññassa dhārā upayanti paṇḍitaṁ, | Just as water-bearing rivers come to the ocean.” | 譬如含水之河来于海洋。” |
| Najjo yathā vārivahāva sāgaran”ti. | The second. | 第二。 |
| Dutiyaṁ. |
55.43 - SN 55.43 Tatiyaabhisanda: The Third Discourse on Streams of Merit
| --- SN55.43 - Tatiyaabhisandasutta --- | --- Connected Discourses 55.43 - The Third Discourse on Streams of Merit --- | --- 相应部55.43 - 第三福流经 --- |
| “Cattārome, bhikkhave, puññābhisandā, kusalābhisandā, sukhassāhārā. | “Bhikkhus, there are these four streams of merit, streams of skillfulness, nourishment for happiness. | “诸比丘，有此四福流、善巧流，为乐之食。 |
| Katame cattāro? | Which four? | 何者四？ |
| Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti— | Here, bhikkhus, a noble-one's-disciple is possessed of unwavering confidence in the Buddha— | 于此，诸比丘，一圣弟子具足于佛不坏信—— |
| itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. | ‘Indeed, the Fortunate One is so… the Teacher of devas and humans, the Buddha, the Fortunate One.’ | ‘诚然，善逝如是…天人师、佛、善逝。’ |
| Ayaṁ paṭhamo puññābhisando, kusalābhisando, sukhassāhāro. | This is the first stream of merit, stream of skillfulness, nourishment for happiness. | 此为初福流、善巧流，为乐之食。 |
| Puna caparaṁ, bhikkhave, ariyasāvako dhamme …pe… | Furthermore, bhikkhus, a noble-one's-disciple in the Dhamma… | 复次，诸比丘，一圣弟子于法… |
| saṅghe …pe…. | …in the Saṅgha… | …于僧… |
| Puna caparaṁ, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. | Furthermore, bhikkhus, a noble-one's-disciple is wise, possessed of wisdom discerning rise and fall, noble, penetrative, leading to the complete destruction of suffering. | 复次，诸比丘，一圣弟子有慧，具足决择生灭之慧，圣而通达，能引至苦之究竟灭尽。 |
| Ayaṁ catuttho puññābhisando kusalābhisando sukhassāhāro. | This is the fourth stream of merit, stream of skillfulness, nourishment for happiness. | 此为第四福流、善巧流，为乐之食。 |
| Ime kho, bhikkhave, cattāro puññābhisandā kusalābhisandā sukhassāhārā. | These, bhikkhus, are the four streams of merit, streams of skillfulness, nourishment for happiness. | 此等，诸比丘，为四福流、善巧流，为乐之食。 |
| Imehi kho, bhikkhave, catūhi puññābhisandehi kusalābhisandehi samannāgatassa ariyasāvakassa na sukaraṁ puññassa pamāṇaṁ gaṇetuṁ: | Bhikkhus, for a noble-one's-disciple possessed of these four streams of merit, streams of skillfulness, it is not easy to calculate the measure of his merit: | 诸比丘，具足此四福流、善巧流之圣弟子，不易计算其福之量： |
| ‘ettako puññābhisando, kusalābhisando, sukhassāhāro’ti. | ‘So much is the stream of merit, stream of skillfulness, nourishment for happiness.’ | ‘福流、善巧流、乐之食如是多。’ |
| Atha kho asaṅkhyeyyo appameyyo mahāpuññakkhandhotveva saṅkhyaṁ gacchatī”ti. | Rather, it is simply counted as an immeasurable, incalculable great mass of merit.” | 然，其仅算为不可量、不可数之大福聚。” |
| Idamavoca bhagavā …pe… | This is what the Fortunate One said… | 此为善逝所说… |
| satthā: | The Teacher: | 导师： |
| “Yo puññakāmo kusale patiṭṭhito, | “One who desires merit, established in skillful qualities, | “欲福者，立于善巧之德， |
| Bhāveti maggaṁ amatassa pattiyā; | Cultivates the path to the attainment of the Deathless; | 修习达不死之道； |
| So dhammasārādhigamo khaye rato, | Having gained the essence of Dhamma, delighting in destruction, | 得法之精髓，乐于灭尽， |
| Na vedhati maccurājāgamanasmin”ti. | He does not tremble at the approach of the King of Death.” | 彼不惧死王之来临。” |
| Tatiyaṁ. | The third. | 第三。 |
55.44 - SN 55.44 Paṭhamamahaddhana: The First Discourse on Great Wealth
| --- SN55.44 - Paṭhamamahaddhanasutta --- | --- Connected Discourses 55.44 - The First Discourse on Great Wealth --- | --- 相应部55.44 - 初大富经 --- |
| “Catūhi, bhikkhave, dhammehi samannāgato ariyasāvako ‘aḍḍho mahaddhano mahābhogo’ti vuccati. | “Bhikkhus, a noble-one's-disciple possessed of four qualities is called ‘rich, of great wealth, of great enjoyment.’ | “诸比丘，具足四法之圣弟子，称为‘富、大富、大享乐者’。 |
| Katamehi catūhi? | Which four? | 何者四？ |
| Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti— | Here, bhikkhus, a noble-one's-disciple is possessed of unwavering confidence in the Buddha— | 于此，诸比丘，一圣弟子具足于佛不坏信—— |
| itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti; | ‘Indeed, the Fortunate One is so… the Teacher of devas and humans, the Buddha, the Fortunate One’; | ‘诚然，善逝如是…天人师、佛、善逝’； |
| dhamme …pe… | …in the Dhamma… | …于法… |
| saṅghe …pe… | …in the Saṅgha… | …于僧… |
| ariyakantehi sīlehi samannāgato hoti akhaṇḍehi …pe… samādhisaṁvattanikehi. | He is possessed of noble virtuous behavior that is unbroken… conducive to concentration. | 彼具足圣戒行，不破…能引至定。 |
| Imehi kho, bhikkhave, catūhi dhammehi samannāgato ariyasāvako ‘aḍḍho mahaddhano mahābhogo’ti vuccatī”ti. | Bhikkhus, a noble-one's-disciple possessed of these four qualities is called ‘rich, of great wealth, of great enjoyment.’” | 诸比丘，具足此四法之圣弟子，称为‘富、大富、大享乐者’。” |
| Catutthaṁ. | The fourth. | 第四。 |
55.45 - SN 55.45 Dutiyamahaddhana: The Second Discourse on Great Wealth
| --- SN55.45 - Dutiyamahaddhanasutta --- | --- Connected Discourses 55.45 - The Second Discourse on Great Wealth --- | --- 相应部55.45 - 第二大富经 --- |
| “Catūhi, bhikkhave, dhammehi samannāgato ariyasāvako ‘aḍḍho mahaddhano mahābhogo mahāyaso’ti vuccati. | “Bhikkhus, a noble-one's-disciple possessed of four qualities is called ‘rich, of great wealth, of great enjoyment, of great renown.’ | “诸比丘，具足四法之圣弟子，称为‘富、大富、大享乐、大名声者’。 |
| Katamehi catūhi? | Which four? | 何者四？ |
| Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti— | Here, bhikkhus, a noble-one's-disciple is possessed of unwavering confidence in the Buddha— | 于此，诸比丘，一圣弟子具足于佛不坏信—— |
| itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. | ‘Indeed, the Fortunate One is so… the Teacher of devas and humans, the Buddha, the Fortunate One.’ | ‘诚然，善逝如是…天人师、佛、善逝。’ |
| Dhamme …pe… | …in the Dhamma… | …于法… |
| saṅghe …pe… | …in the Saṅgha… | …于僧… |
| ariyakantehi sīlehi samannāgato hoti akhaṇḍehi …pe… samādhisaṁvattanikehi. | He is possessed of noble virtuous behavior that is unbroken… conducive to concentration. | 彼具足圣戒行，不破…能引至定。 |
| Imehi kho, bhikkhave, catūhi dhammehi samannāgato ariyasāvako ‘aḍḍho mahaddhano mahābhogo mahāyaso’ti vuccatī”ti. | Bhikkhus, a noble-one's-disciple possessed of these four qualities is called ‘rich, of great wealth, of great enjoyment, of great renown.’” | 诸比丘，具足此四法之圣弟子，称为‘富、大富、大享乐、大名声者’。” |
55.46 - SN 55.46 Suddhaka: The Pure Discourse
| --- SN55.46 - Suddhakasutta --- | --- Connected Discourses 55.46 - The Pure Discourse --- | --- 相应部55.46 - 清净经 --- |
| “Catūhi, bhikkhave, dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo. | “Bhikkhus, a noble-one's-disciple possessed of four qualities is a stream-enterer, no longer bound to the lower realms, fixed, with final destination to enlightenment. | “诸比丘，具足四法之圣弟子，为入流者，不复堕于下界，定趣正觉。 |
| Katamehi catūhi? | Which four? | 何者四？ |
| Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti— | Here, bhikkhus, a noble-one's-disciple is possessed of unwavering confidence in the Buddha— | 于此，诸比丘，一圣弟子具足于佛不坏信—— |
| itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. | ‘Indeed, the Fortunate One is so… the Teacher of devas and humans, the Buddha, the Fortunate One.’ | ‘诚然，善逝如是…天人师、佛、善逝。’ |
| Dhamme …pe… | …in the Dhamma… | …于法… |
| saṅghe …pe… | …in the Saṅgha… | …于僧… |
| ariyakantehi sīlehi samannāgato hoti akhaṇḍehi …pe… samādhisaṁvattanikehi. | He is possessed of noble virtuous behavior that is unbroken… conducive to concentration. | 彼具足圣戒行，不破…能引至定。 |
| Imehi kho, bhikkhave, catūhi dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo”ti. | Bhikkhus, a noble-one's-disciple possessed of these four qualities is a stream-enterer, no longer bound to the lower realms, fixed, with final destination to enlightenment.” | 诸比丘，具足此四法之圣弟子，为入流者，不复堕于下界，定趣正觉。” |
| Chaṭṭhaṁ. | The sixth. | 第六。 |
55.47 - SN 55.47 Nandiya: The Discourse with Nandiya
| --- SN55.47 - Nandiyasutta --- | --- Connected Discourses 55.47 - The Discourse with Nandiya --- | --- 相应部55.47 - 难提迦经 --- |
| Kapilavatthunidānaṁ. | At Kapilavatthu. | 在迦毗罗卫。 |
| Ekamantaṁ nisinnaṁ kho nandiyaṁ sakkaṁ bhagavā etadavoca: | Sitting to one side, the Fortunate One said to Nandiya the Sakyan: | 坐于一面，善逝告释迦族之难提迦： |
| “catūhi kho, nandiya, dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo. | “Nandiya, a noble-one's-disciple possessed of four qualities is a stream-enterer, no longer bound to the lower realms, fixed, with final destination to enlightenment. | “难提迦，具足四法之圣弟子，为入流者，不复堕于下界，定趣正觉。 |
| Katamehi catūhi? | Which four? | 何者四？ |
| Idha, nandiya, ariyasāvako buddhe aveccappasādena samannāgato hoti— | Here, Nandiya, a noble-one's-disciple is possessed of unwavering confidence in the Buddha— | 于此，难提迦，一圣弟子具足于佛不坏信—— |
| itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. | ‘Indeed, the Fortunate One is so… the Teacher of devas and humans, the Buddha, the Fortunate One.’ | ‘诚然，善逝如是…天人师、佛、善逝。’ |
| Dhamme …pe… | …in the Dhamma… | …于法… |
| saṅghe …pe… | …in the Saṅgha… | …于僧… |
| ariyakantehi sīlehi samannāgato hoti akhaṇḍehi …pe… samādhisaṁvattanikehi. | He is possessed of noble virtuous behavior that is unbroken… conducive to concentration. | 彼具足圣戒行，不破…能引至定。 |
| Imehi kho, nandiya, catūhi dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo”ti. | Nandiya, a noble-one's-disciple possessed of these four qualities is a stream-enterer, no longer bound to the lower realms, fixed, with final destination to enlightenment.” | 难提迦，具足此四法之圣弟子，为入流者，不复堕于下界，定趣正觉。” |
55.48 - SN 55.48 Bhaddiya: The Discourse with Bhaddiya
| --- SN55.48 - Bhaddiyasutta --- | --- Connected Discourses 55.48 - The Discourse with Bhaddiya --- | --- 相应部55.48 - 跋提迦经 --- |
| Kapilavatthunidānaṁ. | At Kapilavatthu. | 在迦毗罗卫。 |
| Ekamantaṁ nisinnaṁ kho bhaddiyaṁ sakkaṁ bhagavā etadavoca: | Sitting to one side, the Fortunate One said to Bhaddiya the Sakyan: | 坐于一面，善逝告释迦族之跋提迦： |
| “catūhi kho, bhaddiya, dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo. | “Bhaddiya, a noble-one's-disciple possessed of four qualities is a stream-enterer, no longer bound to the lower realms, fixed, with final destination to enlightenment. | “跋提迦，具足四法之圣弟子，为入流者，不复堕于下界，定趣正觉。 |
| Katamehi catūhi? | Which four? | 何者四？ |
| Idha, bhaddiya, ariyasāvako buddhe …pe… | Here, Bhaddiya, a noble-one's-disciple in the Buddha… | 于此，跋提迦，一圣弟子于佛… |
| dhamme …pe… | …in the Dhamma… | …于法… |
| saṅghe …pe… | …in the Saṅgha… | …于僧… |
| ariyakantehi sīlehi samannāgato hoti akhaṇḍehi …pe… samādhisaṁvattanikehi. | He is possessed of noble virtuous behavior that is unbroken… conducive to concentration. | 彼具足圣戒行，不破…能引至定。 |
| Imehi kho, bhaddiya, catūhi dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo”ti. | Bhaddiya, a noble-one's-disciple possessed of these four qualities is a stream-enterer, no longer bound to the lower realms, fixed, with final destination to enlightenment.” | 跋提迦，具足此四法之圣弟子，为入流者，不复堕于下界，定趣正觉。” |
55.49 - SN 55.49 Mahānāma: The Discourse with Mahānāma
| --- SN55.49 - Mahānāmasutta --- | --- Connected Discourses 55.49 - The Discourse with Mahānāma --- | --- 相应部55.49 - 摩诃男经 --- |
| Kapilavatthunidānaṁ. | At Kapilavatthu. | 在迦毗罗卫。 |
| Ekamantaṁ nisinnaṁ kho mahānāmaṁ sakkaṁ bhagavā etadavoca: | Sitting to one side, the Fortunate One said to Mahānāma the Sakyan: | 坐于一面，善逝告释迦族之摩诃男： |
| “catūhi kho, mahānāma, dhammehi samannāgato ariyasāvako sotāpanno hoti …pe… sambodhiparāyaṇo. | “Mahānāma, a noble-one's-disciple possessed of four qualities is a stream-enterer… fixed, with final destination to enlightenment. | “摩诃男，具足四法之圣弟子，为入流者…定趣正觉。 |
| Katamehi catūhi? | Which four? | 何者四？ |
| Idha, mahānāma, ariyasāvako buddhe …pe… | Here, Mahānāma, a noble-one's-disciple in the Buddha… | 于此，摩诃男，一圣弟子于佛… |
| dhamme …pe… | …in the Dhamma… | …于法… |
| saṅghe …pe… | …in the Saṅgha… | …于僧… |
| ariyakantehi sīlehi samannāgato hoti akhaṇḍehi …pe… samādhisaṁvattanikehi. | He is possessed of noble virtuous behavior that is unbroken… conducive to concentration. | 彼具足圣戒行，不破…能引至定。 |
| Imehi kho, mahānāma, catūhi dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo”ti. | Mahānāma, a noble-one's-disciple possessed of these four qualities is a stream-enterer, no longer bound to the lower realms, fixed, with final destination to enlightenment.” | 摩诃男，具足此四法之圣弟子，为入流者，不复堕于下界，定趣正觉。” |
55.50 - SN 55.50 Aṅga: The Factor Discourse
| --- SN55.50 - Aṅgasutta --- | --- Connected Discourses 55.50 - The Factor Discourse --- | --- 相应部55.50 - 支分经 --- |
| “Cattārimāni, bhikkhave, sotāpattiyaṅgāni. | “Bhikkhus, there are these four factors of stream-entry. | “诸比丘，有此四入流支。 |
| Katamāni cattāri? | Which four? | 何者四？ |
| Sappurisasaṁsevo, saddhammassavanaṁ, yonisomanasikāro, dhammānudhammappaṭipatti— | Association with admirable people, hearing the True Dhamma, careful attention, practice in accordance with the Dhamma— | 亲近善人、听闻正法、如理作意、法随法行—— |
| imāni kho, bhikkhave, cattāri sotāpattiyaṅgānī”ti. | these, bhikkhus, are the four factors of stream-entry.” | 此等，诸比丘，为四入流支。” |
| Sagāthakapuññābhisandavaggo pañcamo. | The fifth chapter on the streams of merit with verses. | 第五福流偈品。 |
| Abhisandā tayo vuttā, | Three on streams of merit were taught, | 三说福流， |
| Duve mahaddhanena ca; | and two on great wealth; | 与二说大富； |
| Suddhaṁ nandiyaṁ bhaddiyaṁ, | Pure, Nandiya, Bhaddiya, | 清净、难提迦、跋提迦、 |
| Mahānāmaṅgena te dasāti. | Mahānāma, and the factor, these are ten. | 摩诃男、与支分，此为十。 |
55.51 - SN 55.51 Sagāthaka: The Discourse with Verses
| --- SN55.51 - Sagāthakasutta --- | --- Connected Discourses 55.51 - The Discourse with Verses --- | --- 相应部55.51 - 偈颂经 --- |
| “Catūhi, bhikkhave, dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo. | “Bhikkhus, a noble-one's-disciple possessed of four qualities is a stream-enterer, no longer bound to the lower realms, fixed, with final destination to enlightenment. | “诸比丘，具足四法之圣弟子，为入流者，不复堕于下界，定趣正觉。 |
| Katamehi catūhi? | Which four? | 何者四？ |
| Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti— | Here, bhikkhus, a noble-one's-disciple is possessed of unwavering confidence in the Buddha— | 于此，诸比丘，一圣弟子具足于佛不坏信—— |
| itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. | ‘Indeed, the Fortunate One is so… the Teacher of devas and humans, the Buddha, the Fortunate One.’ | ‘诚然，善逝如是…天人师、佛、善逝。’ |
| Dhamme …pe… | …in the Dhamma… | …于法… |
| saṅghe …pe… | …in the Saṅgha… | …于僧… |
| ariyakantehi sīlehi samannāgato hoti akhaṇḍehi …pe… samādhisaṁvattanikehi. | He is possessed of noble virtuous behavior that is unbroken… conducive to concentration. | 彼具足圣戒行，不破…能引至定。 |
| Imehi kho, bhikkhave, catūhi dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo”ti. | Bhikkhus, a noble-one's-disciple possessed of these four qualities is a stream-enterer, no longer bound to the lower realms, fixed, with final destination to enlightenment.” | 诸比丘，具足此四法之圣弟子，为入流者，不复堕于下界，定趣正觉。” |
| Idamavoca bhagavā. | This is what the Fortunate One said. | 此为善逝所说。 |
| Idaṁ vatvāna sugato athāparaṁ etadavoca satthā: | Having said this, the Fortunate One, the Teacher, said further: | 说此已，善逝、导师复言： |
| “Yassa saddhā tathāgate, | “One who has faith in the Tathāgata, | “于如来有信者， |
| acalā suppatiṭṭhitā; | unshaken, well established; | 不动摇，善安立； |
| Sīlañca yassa kalyāṇaṁ, | And whose virtuous behavior is good, | 其戒行亦善， |
| ariyakantaṁ pasaṁsitaṁ. | noble and praised. | 圣所赞。 |
| Saṅghe pasādo yassatthi, | One who has confidence in the Saṅgha, | 于僧有信者， |
| ujubhūtañca dassanaṁ; | and whose vision is straight; | 其见正直； |
| Adaliddoti taṁ āhu, | They call him not poor, | 人称彼非贫， |
| amoghaṁ tassa jīvitaṁ. | his life is not in vain. | 其生非虚度。 |
| Tasmā saddhañca sīlañca, | Therefore, the wise person should pursue | 是故，智者当追求 |
| pasādaṁ dhammadassanaṁ; | faith and virtuous behavior, | 信与戒行， |
| Anuyuñjetha medhāvī, | confidence and insight into the Dhamma, | 信与法之洞见， |
| saraṁ buddhānasāsanan”ti. | remembering the Buddha’s teaching.” | 忆念佛陀之教。” |
55.52 - SN 55.52 Vassaṁvuttha: The Discourse on the Monsoon Resident
| --- SN55.52 - Vassaṁvutthasutta --- | --- Connected Discourses 55.52 - The Discourse on the Monsoon Resident --- | --- 相应部55.52 - 雨安居者经 --- |
| Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. | On one occasion the Fortunate One was dwelling at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s Park. | 一时，善逝住于舍卫城，祇树给孤独园。 |
| Tena kho pana samayena aññataro bhikkhu sāvatthiyaṁ vassaṁvuttho kapilavatthuṁ anuppatto hoti kenacideva karaṇīyena. | Now on that occasion, a certain bhikkhu, having completed the monsoon residence at Sāvatthī, had arrived in Kapilavatthu for some purpose. | 尔时，某比丘于舍卫城结雨安居已，为某事至迦毗罗卫。 |
| Assosuṁ kho kāpilavatthavā sakyā: “aññataro kira bhikkhu sāvatthiyaṁ vassaṁvuttho kapilavatthuṁ anuppatto”ti. | The Sakyans of Kapilavatthu heard: “It seems a certain bhikkhu, having completed the monsoon residence at Sāvatthī, has arrived in Kapilavatthu.” | 迦毗罗卫之释迦族人闻：“闻某比丘于舍卫城结雨安居已，至迦毗罗卫。” |
| Atha kho kāpilavatthavā sakyā yena so bhikkhu tenupasaṅkamiṁsu; upasaṅkamitvā taṁ bhikkhuṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho kāpilavatthavā sakyā taṁ bhikkhuṁ etadavocuṁ: | Then the Sakyans of Kapilavatthu approached that bhikkhu; having approached, they paid homage to that bhikkhu and sat down to one side. Sitting to one side, the Sakyans of Kapilavatthu said to that bhikkhu: | 尔时，迦毗罗卫之释迦族人诣彼比丘所；至已，礼敬彼比丘，坐于一面。坐于一面，迦毗罗卫之释迦族人告彼比丘： |
| “kacci, bhante, bhagavā arogo ceva balavā cā”ti? | “Venerable Sir, is the Fortunate One healthy and strong?” | “尊者，善逝健康强壮否？” |
| “Arogo cāvuso, bhagavā balavā cā”ti. | “The Fortunate One, friend, is healthy and strong.” | “善逝，友，健康强壮。” |
| “Kacci pana, bhante, sāriputtamoggallānā arogā ceva balavanto cā”ti? | “But Venerable Sir, are Sāriputta and Moggallāna healthy and strong?” | “然尊者，舍利弗与目犍连健康强壮否？” |
| “Sāriputtamoggallānāpi kho, āvuso, arogā ceva balavanto cā”ti. | “Sāriputta and Moggallāna, friend, are also healthy and strong.” | “舍利弗与目犍连，友，亦健康强壮。” |
| “Kacci pana, bhante, bhikkhusaṅgho arogo ca balavā cā”ti. | “But Venerable Sir, is the Saṅgha of bhikkhus healthy and strong?” | “然尊者，比丘僧健康强壮否？” |
| “Bhikkhusaṅghopi kho, āvuso, arogo ca balavā cā”ti. | “The Saṅgha of bhikkhus, friend, is also healthy and strong.” | “比丘僧，友，亦健康强壮。” |
| “Atthi pana te, bhante, kiñci iminā antaravassena bhagavato sammukhā sutaṁ sammukhā paṭiggahitan”ti? | “But Venerable Sir, have you heard or received anything directly from the Fortunate One during this monsoon period?” | “然尊者，汝于此雨季期间，曾直接闻或受自善逝否？” |
| “Sammukhā metaṁ, āvuso, bhagavato sutaṁ sammukhā paṭiggahitaṁ: | “Friend, I have heard and received this directly from the Fortunate One: | “友，我直接闻受自善逝： |
| ‘appakā te, bhikkhave, bhikkhū ye āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti. | ‘Bhikkhus, few are those bhikkhus who, with the destruction of the taints, having realized for themselves with direct knowledge the liberation of mind and liberation by wisdom, taintless, abide in it in this very life. | ‘诸比丘，少数比丘以漏尽故，于现法中，自证无漏心解脱、慧解脱而住。 |
| Atha kho eteva bahutarā bhikkhū ye pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā’ti. | But more numerous are those bhikkhus who, with the destruction of the five lower fetters, are apparitional reborn beings, attaining Nibbāna there, not returning from that world.’ | 然多数比丘以五下分结尽，为化生者，于彼处得涅槃，不从此世还。’ |
| Aparampi kho me, āvuso, bhagavato sammukhā sutaṁ sammukhā paṭiggahitaṁ: | And, friend, I have heard and received this directly from the Fortunate One: | 而，友，我直接闻受自善逝： |
| ‘appakā te, bhikkhave, bhikkhū ye pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā. | ‘Bhikkhus, few are those bhikkhus who, with the destruction of the five lower fetters, are apparitional reborn beings, attaining Nibbāna there, not returning from that world. | ‘诸比丘，少数比丘以五下分结尽，为化生者，于彼处得涅槃，不从此世还。 |
| Atha kho eteva bahutarā bhikkhū ye tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmino, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissantī’ti. | But more numerous are those bhikkhus who, with the destruction of the three fetters, and with the attenuation of greed, hatred, and delusion, are once-returners, returning to this world only once to make an end of suffering.’ | 然多数比丘以三结尽，及贪、瞋、痴薄，为一来者，仅再来此世一次，以尽苦。’ |
| Aparampi kho me, āvuso, bhagavato sammukhā sutaṁ sammukhā paṭiggahitaṁ: | And, friend, I have heard and received this directly from the Fortunate One: | 而，友，我直接闻受自善逝： |
| ‘appakā te, bhikkhave, bhikkhū ye tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmino, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissanti. | ‘Bhikkhus, few are those bhikkhus who, with the destruction of the three fetters, and with the attenuation of greed, hatred, and delusion, are once-returners, returning to this world only once to make an end of suffering. | ‘诸比丘，少数比丘以三结尽，及贪、瞋、痴薄，为一来者，仅再来此世一次，以尽苦。 |
| Atha kho eteva bahutarā bhikkhū ye tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā’”ti. | But more numerous are those bhikkhus who, with the destruction of the three fetters, are stream-enterers, no longer bound to the lower realms, fixed, with final destination to enlightenment.’” | 然多数比丘以三结尽，为入流者，不复堕于下界，定趣正觉。’” |
| Dutiyaṁ. | The second. | 第二。 |
55.53 - SN 55.53 Dhammadinna: The Discourse with Dhammadinna
| --- SN55.53 - Dhammadinnasutta --- | --- Connected Discourses 55.53 - The Discourse with Dhammadinna --- | --- 相应部55.53 - 法施经 --- |
| Ekaṁ samayaṁ bhagavā bārāṇasiyaṁ viharati isipatane migadāye. | On one occasion the Fortunate One was dwelling in Bārāṇasī, at Isipatana, in the Deer Park. | 一时，善逝住于波罗奈，仙人堕处，鹿野苑。 |
| Atha kho dhammadinno upāsako pañcahi upāsakasatehi saddhiṁ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho dhammadinno upāsako bhagavantaṁ etadavoca: | Then Dhammadinna the lay follower, together with five hundred lay followers, approached the Fortunate One; having approached, he paid homage to the Fortunate One and sat down to one side. Sitting to one side, Dhammadinna the lay follower said to the Fortunate One: | 尔时，优婆塞法施，与五百优婆塞俱，诣善逝所；至已，礼敬善逝，坐于一面。坐于一面，优婆塞法施白善逝言： |
| “ovadatu no, bhante, bhagavā; | “Venerable Sir, let the Fortunate One advise us; | “尊者，愿善逝劝告我等； |
| anusāsatu no, bhante, bhagavā yaṁ amhākaṁ assa dīgharattaṁ hitāya sukhāyā”ti. | Venerable Sir, let the Fortunate One instruct us for our long-term welfare and happiness.” | 尊者，愿善逝教导我等，为我等长夜利益安乐。” |
| “Tasmātiha vo, dhammadinna, evaṁ sikkhitabbaṁ: | “Therefore, Dhammadinna, you should train yourselves thus: | “是故，法施，汝等应如是自学： |
| ‘ye te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatapaṭisaṁyuttā te kālena kālaṁ upasampajja viharissāmā’ti. | ‘We will dwell from time to time, having entered upon and abided in those discourses spoken by the Tathāgata that are profound, profound in meaning, transcendent, connected with emptiness.’ | ‘我等将时时入于住于如来所说甚深、甚深义、出世间、与空性相关之经。’ |
| Evañhi vo, dhammadinna, sikkhitabban”ti. | This is how, Dhammadinna, you should train yourselves.” | 此为，法施，汝等应如是自学。” |
| “Na kho netaṁ, bhante, sukaraṁ amhehi puttasambādhasayanaṁ ajjhāvasantehi kāsikacandanaṁ paccanubhontehi mālāgandhavilepanaṁ dhārayantehi jātarūparajataṁ sādiyantehi— | “Venerable Sir, it is not easy for us who dwell at home, where sons are a constraint, who enjoy Kāsī sandalwood, wear garlands, perfumes, and ointments, and accept gold and silver— | “尊者，我等住于家，子女为束缚，享用迦尸檀香，佩戴花环、香水、膏油，接受金银，不易—— |
| ye te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatapaṭisaṁyuttā te kālena kālaṁ upasampajja viharituṁ. | to dwell from time to time, having entered upon and abided in those discourses spoken by the Tathāgata that are profound, profound in meaning, transcendent, connected with emptiness. | 时时入于住于如来所说甚深、甚深义、出世间、与空性相关之经。 |
| Tesaṁ no, bhante, bhagavā amhākaṁ pañcasu sikkhāpadesu ṭhitānaṁ uttaridhammaṁ desetū”ti. | So, Venerable Sir, let the Fortunate One teach us a higher Dhamma for us who are established in the five precepts.” | 故，尊者，愿善逝为我等立于五戒者，教导更高之法。” |
| “Tasmātiha vo, dhammadinna, evaṁ sikkhitabbaṁ: | “Therefore, Dhammadinna, you should train yourselves thus: | “是故，法施，汝等应如是自学： |
| ‘buddhe aveccappasādena samannāgatā bhavissāma— | ‘We will be possessed of unwavering confidence in the Buddha— | ‘我等将具足于佛不坏信—— |
| itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. | ‘Indeed, the Fortunate One is so… the Teacher of devas and humans, the Buddha, the Fortunate One.’ | ‘诚然，善逝如是…天人师、佛、善逝。’ |
| Dhamme …pe… | …in the Dhamma… | …于法… |
| saṅghe …pe… | …in the Saṅgha… | …于僧… |
| ariyakantehi sīlehi samannāgatā bhavissāma akhaṇḍehi …pe… samādhisaṁvattanikehī’ti. | We will be possessed of noble virtuous behavior that is unbroken… conducive to concentration.’ | 我等将具足圣戒行，不破…能引至定。’ |
| Evañhi vo, dhammadinna, sikkhitabban”ti. | This is how, Dhammadinna, you should train yourselves.” | 此为，法施，汝等应如是自学。” |
| “Yānimāni, bhante, bhagavatā cattāri sotāpattiyaṅgāni desitāni, saṁvijjante dhammā amhesu, mayañca tesu dhammesu sandissāma. | “Venerable Sir, the four factors of stream-entry proclaimed by the Fortunate One are present in us, and we recognize ourselves in those qualities. | “尊者，善逝所说之四入流支，于我等皆有，我等于此等品质中识得自己。 |
| Mayañhi, bhante, buddhe aveccappasādena samannāgatā— | For we, Venerable Sir, are possessed of unwavering confidence in the Buddha— | 盖，我等，尊者，具足于佛不坏信—— |
| itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. | ‘Indeed, the Fortunate One is so… the Teacher of devas and humans, the Buddha, the Fortunate One.’ | ‘诚然，善逝如是…天人师、佛、善逝。’ |
| Dhamme …pe… | …in the Dhamma… | …于法… |
| saṅghe …pe… | …in the Saṅgha… | …于僧… |
| ariyakantehi sīlehi samannāgatā akhaṇḍehi …pe… samādhisaṁvattanikehī”ti. | We are possessed of noble virtuous behavior that is unbroken… conducive to concentration.” | 我等具足圣戒行，不破…能引至定。” |
| “Lābhā vo, dhammadinna, suladdhaṁ vo, dhammadinna. | “You are fortunate, Dhammadinna, you have gained well, Dhammadinna. | “汝有幸，法施，汝善得，法施。 |
| Sotāpattiphalaṁ tumhehi byākatan”ti. | You, Dhammadinna, have declared the fruit of stream-entry.” | 汝，法施，已宣说入流果。” |
| Tatiyaṁ. | The third. | 第三。 |
55.54 - SN 55.54 Gilāna: The Discourse on the Sick Person
| --- SN55.54 - Gilānasutta --- | --- Connected Discourses 55.54 - The Discourse on the Sick Person --- | --- 相应部55.54 - 病人经 --- |
| Ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme. | On one occasion the Fortunate One was dwelling among the Sakyans, in Kapilavatthu, in the Nigrodha Park. | 一时，善逝住于释迦族，迦毗罗卫，尼拘律园。 |
| Tena kho pana samayena sambahulā bhikkhū bhagavato cīvarakammaṁ karonti: | Now on that occasion, a number of bhikkhus were making robes for the Fortunate One: | 尔时，众多比丘为善逝制衣： |
| “niṭṭhitacīvaro bhagavā temāsaccayena cārikaṁ pakkamissatī”ti. | “When the Fortunate One’s robes are finished, he will set out on a journey after three months.” | “善逝衣成，三月后当出游。” |
| Assosi kho mahānāmo sakko: | Mahānāma the Sakyan heard: | 释迦族之摩诃男闻： |
| “sambahulā kira bhikkhū bhagavato cīvarakammaṁ karonti: | “It seems a number of bhikkhus are making robes for the Fortunate One: | “闻众多比丘为善逝制衣： |
| ‘niṭṭhitacīvaro bhagavā temāsaccayena cārikaṁ pakkamissatī’”ti. | ‘When the Fortunate One’s robes are finished, he will set out on a journey after three months.’” | ‘善逝衣成，三月后当出游。’” |
| Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho mahānāmo sakko bhagavantaṁ etadavoca: | Then Mahānāma the Sakyan approached the Fortunate One; having approached, he paid homage to the Fortunate One and sat down to one side. Sitting to one side, Mahānāma the Sakyan said to the Fortunate One: | 尔时，释迦族之摩诃男诣善逝所；至已，礼敬善逝，坐于一面。坐于一面，释迦族之摩诃男白善逝言： |
| “sutametaṁ, bhante: | “Venerable Sir, I have heard: | “尊者，我闻： |
| ‘sambahulā kira bhikkhū bhagavato cīvarakammaṁ karonti— | ‘It seems a number of bhikkhus are making robes for the Fortunate One— | ‘闻众多比丘为善逝制衣—— |
| niṭṭhitacīvaro bhagavā temāsaccayena cārikaṁ pakkamissatī’ti. | When the Fortunate One’s robes are finished, he will set out on a journey after three months.’ | 善逝衣成，三月后当出游。’ |
| Na kho netaṁ, bhante, bhagavato sammukhā sutaṁ sammukhā paṭiggahitaṁ | Venerable Sir, it has not been heard or received by me directly from the Fortunate One | 尊者，我未直接闻受自善逝 |
| sappaññena upāsakena sappañño upāsako ābādhiko dukkhito bāḷhagilāno ovaditabbo”ti. | that a wise lay follower should advise a wise lay follower who is afflicted, suffering, gravely ill.” | 智者优婆塞应劝告患病、苦痛、病重之智者优婆塞。” |
| “Sappaññena, mahānāma, upāsakena sappañño upāsako ābādhiko dukkhito bāḷhagilāno catūhi assāsanīyehi dhammehi assāsetabbo: | “Mahānāma, a wise lay follower should reassure a wise lay follower who is afflicted, suffering, gravely ill, with four reassuring qualities: | “摩诃男，智者优婆塞应以四安慰法安慰患病、苦痛、病重之智者优婆塞： |
| ‘assāsatāyasmā— | ‘Be at ease, venerable one— | ‘安住，尊者—— |
| atthāyasmato buddhe aveccappasādo itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. | you have unwavering confidence in the Buddha: ‘Indeed, the Fortunate One is so… the Teacher of devas and humans, the Buddha, the Fortunate One.’ | 汝于佛有不坏信：“诚然，善逝如是…天人师、佛、善逝。” |
| Assāsatāyasmā— | Be at ease, venerable one— | 安住，尊者—— |
| atthāyasmato dhamme …pe… | you have unwavering confidence in the Dhamma… | 汝于法有不坏信… |
| saṅghe …pe… | …in the Saṅgha… | …于僧… |
| ariyakantāni sīlāni akhaṇḍāni …pe… samādhisaṁvattanikānī’ti. | You have noble virtuous behavior that is unbroken… conducive to concentration.’ | 汝有圣戒行，不破…能引至定。’ |
| Sappaññena, mahānāma, upāsakena sappañño upāsako ābādhiko dukkhito bāḷhagilāno imehi catūhi assāsanīyehi dhammehi assāsetvā evamassa vacanīyo: | Mahānāma, a wise lay follower, having reassured a wise lay follower who is afflicted, suffering, gravely ill, with these four reassuring qualities, should then say to him: | 摩诃男，智者优婆塞，以此四安慰法安慰患病、苦痛、病重之智者优婆塞已，当告彼言： |
| ‘atthāyasmato mātāpitūsu apekkhā’ti? | ‘Venerable one, do you have any attachment to your mother and father?’ | ‘尊者，汝于父母有任何执着否？’ |
| So ce evaṁ vadeyya: | If he says: | 若彼言： |
| ‘atthi me mātāpitūsu apekkhā’ti, so evamassa vacanīyo: | ‘I have attachment to my mother and father,’ then he should be told: | ‘我于父母有执着，’则应告彼： |
| ‘āyasmā kho māriso maraṇadhammo. | ‘Venerable one, you are subject to death. | ‘尊者，汝必死。 |
| Sacepāyasmā mātāpitūsu apekkhaṁ karissati, marissateva; | If you have attachment to your mother and father, you will die; | 若汝于父母有执着，汝将死； |
| no cepāyasmā mātāpitūsu apekkhaṁ karissati, marissateva. | if you do not have attachment to your mother and father, you will also die. | 若汝不于父母有执着，汝亦将死。 |
| Sādhāyasmā, yā te mātāpitūsu apekkhā taṁ pajahā’ti. | So, venerable one, abandon any attachment you have to your mother and father.’ | 故，尊者，舍汝于父母之任何执着。’ |
| So ce evaṁ vadeyya: | If he says: | 若彼言： |
| ‘yā me mātāpitūsu apekkhā sā pahīnā’ti, so evamassa vacanīyo: | ‘My attachment to my mother and father is abandoned,’ then he should be told: | ‘我于父母之执着已舍，’则应告彼： |
| ‘atthi panāyasmato puttadāresu apekkhā’ti? | ‘But venerable one, do you have any attachment to your children and spouse?’ | ‘然尊者，汝于子女与配偶有任何执着否？’ |
| So ce evaṁ vadeyya: | If he says: | 若彼言： |
| ‘atthi me puttadāresu apekkhā’ti, so evamassa vacanīyo: | ‘I have attachment to my children and spouse,’ then he should be told: | ‘我于子女与配偶有执着，’则应告彼： |
| ‘āyasmā kho māriso maraṇadhammo. | ‘Venerable one, you are subject to death. | ‘尊者，汝必死。 |
| Sacepāyasmā puttadāresu apekkhaṁ karissati, marissateva; | If you have attachment to your children and spouse, you will die; | 若汝于子女与配偶有执着，汝将死； |
| no cepāyasmā puttadāresu apekkhaṁ karissati, marissateva. | if you do not have attachment to your children and spouse, you will also die. | 若汝不于子女与配偶有执着，汝亦将死。 |
| Sādhāyasmā, yā te puttadāresu apekkhā taṁ pajahā’ti. | So, venerable one, abandon any attachment you have to your children and spouse.’ | 故，尊者，舍汝于子女与配偶之任何执着。’ |
| So ce evaṁ vadeyya: | If he says: | 若彼言： |
| ‘yā me puttadāresu apekkhā sā pahīnā’ti, so evamassa vacanīyo: | ‘My attachment to my children and spouse is abandoned,’ then he should be told: | ‘我于子女与配偶之执着已舍，’则应告彼： |
| ‘atthi panāyasmato mānusakesu pañcasu kāmaguṇesu apekkhā’ti? | ‘But venerable one, do you have any attachment to the five strands of human sensual pleasure?’ | ‘然尊者，汝于人五欲有任何执着否？’ |
| So ce evaṁ vadeyya: | If he says: | 若彼言： |
| ‘atthi me mānusakesu pañcasu kāmaguṇesu apekkhā’ti, so evamassa vacanīyo: | ‘I have attachment to the five strands of human sensual pleasure,’ then he should be told: | ‘我于人五欲有执着，’则应告彼： |
| ‘mānusakehi kho, āvuso, kāmehi dibbā kāmā abhikkantatarā ca paṇītatarā ca. | ‘Friend, divine sensual pleasures are superior and more refined than human sensual pleasures. | ‘友，天欲乐胜于人欲乐，更精致。 |
| Sādhāyasmā, mānusakehi kāmehi cittaṁ vuṭṭhāpetvā cātumahārājikesu devesu cittaṁ adhimocehī’ti. | So, venerable one, withdraw your mind from human sensual pleasures and resolve your mind on the Cātummahārājika devas.’ | 故，尊者，收摄汝心离人欲乐，决意汝心于四大王天。’ |
| So ce evaṁ vadeyya: | If he says: | 若彼言： |
| ‘mānusakehi me kāmehi cittaṁ vuṭṭhitaṁ, cātumahārājikesu devesu cittaṁ adhimocitan’ti, so evamassa vacanīyo: | ‘My mind is withdrawn from human sensual pleasures, and my mind is resolved on the Cātummahārājika devas,’ then he should be told: | ‘我心已离人欲乐，我心已决意于四大王天，’则应告彼： |
| ‘cātumahārājikehi kho, āvuso, devehi tāvatiṁsā devā abhikkantatarā ca paṇītatarā ca. | ‘Friend, the Tāvatiṁsa devas are superior and more refined than the Cātummahārājika devas. | ‘友，忉利天胜于四大王天，更精致。 |
| Sādhāyasmā, cātumahārājikehi devehi cittaṁ vuṭṭhāpetvā tāvatiṁsesu devesu cittaṁ adhimocehī’ti. | So, venerable one, withdraw your mind from the Cātummahārājika devas and resolve your mind on the Tāvatiṁsa devas.’ | 故，尊者，收摄汝心离四大王天，决意汝心于忉利天。’ |
| So ce evaṁ vadeyya: | If he says: | 若彼言： |
| ‘cātumahārājikehi me devehi cittaṁ vuṭṭhitaṁ, tāvatiṁsesu devesu cittaṁ adhimocitan’ti, so evamassa vacanīyo: | ‘My mind is withdrawn from the Cātummahārājika devas, and my mind is resolved on the Tāvatiṁsa devas,’ then he should be told: | ‘我心已离四大王天，我心已决意于忉利天，’则应告彼： |
| ‘tāvatiṁsehi kho, āvuso, devehi yāmā devā …pe… | ‘Friend, the Yāma devas are superior to the Tāvatiṁsa devas… | ‘友，夜摩天胜于忉利天… |
| tusitā devā …pe… | …the Tusita devas… | …兜率天… |
| nimmānaratī devā …pe… | …the Nimmānaratī devas… | …化乐天… |
| paranimmitavasavattī devā …pe… | …the Paranimmitavasavattī devas… | …他化自在天… |
| paranimmitavasavattīhi kho, āvuso, devehi brahmaloko abhikkantataro ca paṇītataro ca. | Friend, the Brahmā world is superior and more refined than the Paranimmitavasavattī devas. | 友，梵天界胜于他化自在天，更精致。 |
| Sādhāyasmā, paranimmitavasavattīhi devehi cittaṁ vuṭṭhāpetvā brahmaloke cittaṁ adhimocehī’ti. | So, venerable one, withdraw your mind from the Paranimmitavasavattī devas and resolve your mind on the Brahmā world.’ | 故，尊者，收摄汝心离他化自在天，决意汝心于梵天界。’ |
| So ce evaṁ vadeyya: | If he says: | 若彼言： |
| ‘paranimmitavasavattīhi me devehi cittaṁ vuṭṭhitaṁ, brahmaloke cittaṁ adhimocitan’ti, so evamassa vacanīyo: | ‘My mind is withdrawn from the Paranimmitavasavattī devas, and my mind is resolved on the Brahmā world,’ then he should be told: | ‘我心已离他化自在天，我心已决意于梵天界，’则应告彼： |
| ‘brahmalokopi kho, āvuso, anicco addhuvo sakkāyapariyāpanno. | ‘Friend, the Brahmā world is also impermanent, unstable, included in the personality view. | ‘友，梵天界亦无常，不稳定，含于身见中。 |
| Sādhāyasmā, brahmalokā cittaṁ vuṭṭhāpetvā sakkāyanirodhe cittaṁ upasaṁharāhī’ti. | So, venerable one, withdraw your mind from the Brahmā world and direct your mind to the cessation of personality.’ | 故，尊者，收摄汝心离梵天界，导汝心于身灭。’ |
| So ce evaṁ vadeyya: | If he says: | 若彼言： |
| ‘brahmalokā me cittaṁ vuṭṭhitaṁ, sakkāyanirodhe cittaṁ upasaṁharāmī’ti; | ‘My mind is withdrawn from the Brahmā world, and I direct my mind to the cessation of personality’; | ‘我心已离梵天界，我导心于身灭’； |
| evaṁ vimuttacittassa kho, mahānāma, upāsakassa āsavā vimuttacittena bhikkhunā na kiñci nānākaraṇaṁ vadāmi, yadidaṁ— | Mahānāma, I say there is no difference whatsoever in deliverance between a lay follower whose mind is thus liberated and a bhikkhu whose mind is liberated, namely— | 摩诃男，我说，心如是解脱之优婆塞与心解脱之比丘，于解脱无任何差异，即—— |
| vimuttiyā vimuttan”ti. | liberated by deliverance.” | 以解脱而解脱。” |
| Catutthaṁ. | The fourth. | 第四。 |
55.55 - SN 55.55 Sotāpattiphala: The Discourse on the Fruit of Stream-entry
| --- SN55.55 - Sotāpattiphalasutta --- | --- Connected Discourses 55.55 - The Discourse on the Fruit of Stream-entry --- | --- 相应部55.55 - 入流果经 --- |
| “Cattārome, bhikkhave, dhammā bhāvitā bahulīkatā sotāpattiphalasacchikiriyāya saṁvattanti. | “Bhikkhus, these four qualities, when developed and cultivated, conduce to the realization of the fruit of stream-entry. | “诸比丘，此四法，若修习、培育，助益于证入流果。 |
| Katame cattāro? | Which four? | 何者四？ |
| Sappurisasaṁsevo, saddhammassavanaṁ, yonisomanasikāro, dhammānudhammappaṭipatti— | Association with admirable people, hearing the True Dhamma, careful attention, practice in accordance with the Dhamma— | 亲近善人、听闻正法、如理作意、法随法行—— |
| ime kho, bhikkhave, cattāro dhammā bhāvitā bahulīkatā sotāpattiphalasacchikiriyāya saṁvattantī”ti. | these, bhikkhus, are the four qualities that, when developed and cultivated, conduce to the realization of the fruit of stream-entry.” | 此等，诸比丘，为四法，若修习、培育，助益于证入流果。” |
55.56 - SN 55.56 Sakadāgāmiphala: The Discourse on the Fruit of Once-returning
| --- SN55.56 - Sakadāgāmiphalasutta --- | --- Connected Discourses 55.56 - The Discourse on the Fruit of Once-returning --- | --- 相应部55.56 - 一来果经 --- |
| “Cattārome, bhikkhave, dhammā bhāvitā bahulīkatā sakadāgāmiphalasacchikiriyāya saṁvattanti. | “Bhikkhus, these four qualities, when developed and cultivated, conduce to the realization of the fruit of once-returning. | “诸比丘，此四法，若修习、培育，助益于证一来果。 |
| Katame cattāro? | Which four? | 何者四？ |
| … pe Saṁvattantī”ti. | … conduce to the realization of the fruit of once-returning.” | …助益于证一来果。” |
| Chaṭṭhaṁ. | The sixth. | 第六。 |
55.57 - SN 55.57 Anāgāmiphala: The Discourse on the Fruit of Non-returning
| --- SN55.57 - Anāgāmiphalasutta --- | --- Connected Discourses 55.57 - The Discourse on the Fruit of Non-returning --- | --- 相应部55.57 - 不还果经 --- |
| “… Anāgāmiphalasacchikiriyāya saṁvattantī”ti. | “…conduce to the realization of the fruit of non-returning.” | “…助益于证不还果。” |
55.58 - SN 55.58 Arahattaphala: The Discourse on the Fruit of Arahantship
| --- SN55.58 - Arahattaphalasutta --- | --- Connected Discourses 55.58 - The Discourse on the Fruit of Arahantship --- | --- 相应部55.58 - 阿罗汉果经 --- |
| “… Arahattaphalasacchikiriyāya saṁvattantī”ti. | “…conduce to the realization of the fruit of arahantship.” | “…助益于证阿罗汉果。” |
55.59 - SN 55.59 Paññāpaṭilābha: The Discourse on the Attainment of Wisdom
| --- SN55.59 - Paññāpaṭilābhasutta --- | --- Connected Discourses 55.59 - The Discourse on the Attainment of Wisdom --- | --- 相应部55.59 - 得慧经 --- |
| “… Paññāpaṭilābhāya saṁvattantī”ti. | “…conduce to the attainment of wisdom.” | “…助益于得慧。” |
55.60 - SN 55.60 Paññāvuddhi: The Discourse on the Growth of Wisdom
| --- SN55.60 - Paññāvuddhisutta --- | --- Connected Discourses 55.60 - The Discourse on the Growth of Wisdom --- | --- 相应部55.60 - 慧增长经 --- |
| “… Paññāvuddhiyā saṁvattantī”ti. | “…conduce to the growth of wisdom.” | “…助益于慧增长。” |
55.61 - SN 55.61 Paññāvepulla: The Discourse on the Abundance of Wisdom
| --- SN55.61 - Paññāvepullasutta --- | --- Connected Discourses 55.61 - The Discourse on the Abundance of Wisdom --- | --- 相应部55.61 - 慧广大经 --- |
| “…. Paññāvepullāya … saṁvattantī”ti. | “…conduce to the abundance of wisdom.” | “…助益于慧广大。” |
| Sappaññavaggo chaṭṭho. | The sixth chapter on wisdom. | 第六智慧品。 |
| Sagāthakaṁ vassaṁvutthaṁ, | With verses, the monsoon resident, | 与偈颂、雨安居者， |
| dhammadinnañca gilānaṁ; | Dhammadinna, and the sick person; | 法施、与病人； |
| Caturo phalā paṭilābho, | Four fruits, attainment, | 四果、得、 |
| vuddhi vepullatāya cāti. | growth, and abundance of wisdom. | 增长、与慧广大。 |
55.62 - SN 55.62 Mahāpaññā: Discourse on Great Wisdom
| --- SN55.62 - Mahāpaññāsutta --- | --- SN55.62 - Discourse on Great Wisdom --- | --- SN55.62 - 大慧经 --- |
| “Cattārome, bhikkhave, dhammā bhāvitā bahulīkatā mahāpaññatāya saṁvattanti. | “Bhikkhus, there are these four things that, when developed and cultivated, lead to great wisdom. | “诸比丘，有此四事，若修习、培育，引至大慧。 |
| Katame cattāro? | What four? | 何者四？ |
| Sappurisasaṁsevo, saddhammassavanaṁ, yonisomanasikāro, dhammānudhammappaṭipatti— | Association with admirable people, listening to the true Dhamma, proper attention, and practice in line with the Dhamma— | 亲近善人、听闻正法、如理作意、法随法行—— |
| ime kho, bhikkhave, cattāro dhammā bhāvitā bahulīkatā mahāpaññatāya saṁvattantī”ti. | these four things, bhikkhus, when developed and cultivated, lead to great wisdom.” | 此四事，诸比丘，若修习、培育，引至大慧。” |
55.63 - SN 55.63 Puthupaññā: Discourse on Diverse Wisdom
| --- SN55.63 - Puthupaññāsutta --- | --- SN55.63 - Discourse on Diverse Wisdom --- | --- SN55.63 - 多慧经 --- |
| “… Puthupaññatāya saṁvattantī”ti. | “…lead to diverse wisdom.” | “…引至多慧。” |
| Dutiyaṁ. | The second. | 第二。 |
55.64 - SN 55.64 Vipulapaññā: Discourse on Ample Wisdom
| --- SN55.64 - Vipulapaññāsutta --- | --- SN55.64 - Discourse on Ample Wisdom --- | --- SN55.64 - 广慧经 --- |
| “… Vipulapaññatāya saṁvattantī”ti. | “…lead to ample wisdom.” | “…引至广慧。” |
| Tatiyaṁ. | The third. | 第三。 |
55.65 - SN 55.65 Gambhīrapaññā: Discourse on Profound Wisdom
| --- SN55.65 - Gambhīrapaññāsutta --- | --- SN55.65 - Discourse on Profound Wisdom --- | --- SN55.65 - 深慧经 --- |
| “… Gambhīrapaññatāya saṁvattantī”ti. | “…lead to profound wisdom.” | “…引至深慧。” |
| Catutthaṁ. | The fourth. | 第四。 |
55.66 - SN 55.66 Appamattapaññā: Discourse on Unremitting Wisdom
| --- SN55.66 - Appamattapaññāsutta --- | --- SN55.66 - Discourse on Unremitting Wisdom --- | --- SN55.66 - 无尽慧经 --- |
| “… Appamattapaññatāya saṁvattantī”ti. | “…lead to unremitting wisdom.” | “…引至无尽慧。” |
55.67 - SN 55.67 Bhūripaññā: Discourse on Extensive Wisdom
| --- SN55.67 - Bhūripaññāsutta --- | --- SN55.67 - Discourse on Extensive Wisdom --- | --- SN55.67 - 广博慧经 --- |
| “… Bhūripaññatāya saṁvattantī”ti. | “…lead to extensive wisdom.” | “…引至广博慧。” |
| Chaṭṭhaṁ. | The sixth. | 第六。 |
55.68 - SN 55.68 Paññābāhulla: Discourse on Abundant Wisdom
| --- SN55.68 - Paññābāhullasutta --- | --- SN55.68 - Discourse on Abundant Wisdom --- | --- SN55.68 - 丰盛慧经 --- |
| “… Paññābāhullāya saṁvattantī”ti. | “…lead to abundant wisdom.” | “…引至丰盛慧。” |
55.69 - SN 55.69 Sīghapaññā: Discourse on Swift Wisdom
| --- SN55.69 - Sīghapaññāsutta --- | --- SN55.69 - Discourse on Swift Wisdom --- | --- SN55.69 - 速慧经 --- |
| “… Sīghapaññatāya saṁvattantī”ti. | “…lead to swift wisdom.” | “…引至速慧。” |
55.70 - SN 55.70 Lahupaññā: Discourse on Light Wisdom
| --- SN55.70 - Lahupaññāsutta --- | --- SN55.70 - Discourse on Light Wisdom --- | --- SN55.70 - 轻慧经 --- |
| “… Lahupaññatāya saṁvattantī”ti. | “…lead to light wisdom.” | “…引至轻慧。” |
55.71 - SN 55.71 Hāsapaññā: Discourse on Joyful Wisdom
| --- SN55.71 - Hāsapaññāsutta --- | --- SN55.71 - Discourse on Joyful Wisdom --- | --- SN55.71 - 喜慧经 --- |
| “… Hāsapaññatāya saṁvattantī”ti. | “…lead to joyful wisdom.” | “…引至喜慧。” |
55.72 - SN 55.72 Javanapaññā: Discourse on Quick Wisdom
| --- SN55.72 - Javanapaññāsutta --- | --- SN55.72 - Discourse on Quick Wisdom --- | --- SN55.72 - 疾慧经 --- |
| “… Javanapaññatāya saṁvattantī”ti. | “…lead to quick wisdom.” | “…引至疾慧。” |
55.73 - SN 55.73 Tikkhapaññā: Discourse on Sharp Wisdom
| --- SN55.73 - Tikkhapaññāsutta --- | --- SN55.73 - Discourse on Sharp Wisdom --- | --- SN55.73 - 利慧经 --- |
| “… Tikkhapaññatāya saṁvattantī”ti. | “…lead to sharp wisdom.” | “…引至利慧。” |
55.74 - SN 55.74 Nibbedhikapaññā: Discourse on Penetrative Wisdom
| --- SN55.74 - Nibbedhikapaññāsutta --- | --- SN55.74 - Discourse on Penetrative Wisdom --- | --- SN55.74 - 通达慧经 --- |
| “… Nibbedhikapaññatāya saṁvattanti. | “…lead to penetrative wisdom. | “…引至通达慧。 |
| Katame cattāro? | What four? | 何者四？ |
| Sappurisasaṁsevo, saddhammassavanaṁ, yonisomanasikāro, dhammānudhammappaṭipatti— | Association with admirable people, listening to the true Dhamma, proper attention, and practice in line with the Dhamma— | 亲近善人、听闻正法、如理作意、法随法行—— |
| ime kho, bhikkhave, cattāro dhammā bhāvitā bahulīkatā nibbedhikapaññatāya saṁvattantī”ti. | these four things, bhikkhus, when developed and cultivated, lead to penetrative wisdom.” | 此四事，诸比丘，若修习、培育，引至通达慧。” |
| Mahāpaññavaggo sattamo. | The seventh chapter on great wisdom. | 第七大慧品。 |
| Mahā puthu vipula gambhīraṁ, | Great, diverse, ample, profound, | 大、多、广、深， |
| Appamatta bhūri bāhullaṁ; | unremitting, extensive, abundant; | 无尽、广博、丰盛； |
| Sīgha lahu hāsa javana, | swift, light, joyful, quick, | 速、轻、喜、疾， |
| Tikkha nibbedhikāya cāti. | sharp, and penetrative. | 利、与通达。 |
| Sotāpattisaṁyuttaṁ ekādasamaṁ. | The eleventh connected discourse on stream-entry. | 第十一入流相应。 |
56 - SN 56 Sacca: Connected Discourses on the Truths
| ==================== SN56 - Saccasaṃyutta ==================== | --- SN56 - Connected Discourses on the Truths --- | --- SN56 - 谛相应 --- |
56.1 - SN 56.1 Samādhi: Discourse on Concentration
| --- SN56.1 - Samādhisutta --- | --- SN56.1 - Discourse on Concentration --- | --- SN56.1 - 定经 --- |
| Sāvatthinidānaṁ. | Sāvatthī. | 舍卫城。 |
| …pe… | … | … |
| “Samādhiṁ, bhikkhave, bhāvetha. | “Bhikkhus, develop concentration. | “诸比丘，当修习定。 |
| Samāhito, bhikkhave, bhikkhu yathābhūtaṁ pajānāti. | Bhikkhus, a bhikkhu who is concentrated understands as it actually is. | 诸比丘，得定之比丘，如实了知。 |
| Kiñca yathābhūtaṁ pajānāti? | And what does he understand as it actually is? | 而彼如实了知何者？ |
| ‘Idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. | He understands as it actually is: ‘This is suffering.’ He understands as it actually is: ‘This is the origin of suffering.’ He understands as it actually is: ‘This is the cessation of suffering.’ He understands as it actually is: ‘This is the way leading to the cessation of suffering.’ | 彼如实了知：‘此是苦。’彼如实了知：‘此是苦之集。’彼如实了知：‘此是苦之灭。’彼如实了知：‘此是趣向苦灭之道。’ |
| Samādhiṁ, bhikkhave, bhāvetha. | Bhikkhus, develop concentration. | 诸比丘，当修习定。 |
| Samāhito, bhikkhave, bhikkhu yathābhūtaṁ pajānāti. | Bhikkhus, a bhikkhu who is concentrated understands as it actually is. | 诸比丘，得定之比丘，如实了知。 |
| Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo, ‘ayaṁ dukkhasamudayo’ti yogo karaṇīyo, ‘ayaṁ dukkhanirodho’ti yogo karaṇīyo, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. | Therefore, bhikkhus, an effort should be made: ‘This is suffering.’ An effort should be made: ‘This is the origin of suffering.’ An effort should be made: ‘This is the cessation of suffering.’ An effort should be made: ‘This is the way leading to the cessation of suffering.’” | 是故，诸比丘，应作努力：‘此是苦。’应作努力：‘此是苦之集。’应作努力：‘此是苦之灭。’应作努力：‘此是趣向苦灭之道。’” |
56.2 - SN 56.2 Paṭisallāna: Discourse on Seclusion
| --- SN56.2 - Paṭisallānasutta --- | --- SN56.2 - Discourse on Seclusion --- | --- SN56.2 - 独处经 --- |
| “Paṭisallāne, bhikkhave, yogamāpajjatha. | “Bhikkhus, devote yourselves to seclusion. | “诸比丘，当致力于独处。 |
| Paṭisallīno, bhikkhave, bhikkhu yathābhūtaṁ pajānāti. | Bhikkhus, a bhikkhu who is secluded understands as it actually is. | 诸比丘，独处之比丘，如实了知。 |
| Kiñca yathābhūtaṁ pajānāti? | And what does he understand as it actually is? | 而彼如实了知何者？ |
| ‘Idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. | He understands as it actually is: ‘This is suffering.’ He understands as it actually is: ‘This is the origin of suffering.’ He understands as it actually is: ‘This is the cessation of suffering.’ He understands as it actually is: ‘This is the way leading to the cessation of suffering.’ | 彼如实了知：‘此是苦。’彼如实了知：‘此是苦之集。’彼如实了知：‘此是苦之灭。’彼如实了知：‘此是趣向苦灭之道。’ |
| Paṭisallāne, bhikkhave, yogamāpajjatha. | Bhikkhus, devote yourselves to seclusion. | 诸比丘，当致力于独处。 |
| Paṭisallīno, bhikkhave, bhikkhu yathābhūtaṁ pajānāti. | Bhikkhus, a bhikkhu who is secluded understands as it actually is. | 诸比丘，独处之比丘，如实了知。 |
| Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo, ‘ayaṁ dukkhasamudayo’ti yogo karaṇīyo, ‘ayaṁ dukkhanirodho’ti yogo karaṇīyo, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. | Therefore, bhikkhus, an effort should be made: ‘This is suffering.’ An effort should be made: ‘This is the origin of suffering.’ An effort should be made: ‘This is the cessation of suffering.’ An effort should be made: ‘This is the way leading to the cessation of suffering.’” | 是故，诸比丘，应作努力：‘此是苦。’应作努力：‘此是苦之集。’应作努力：‘此是苦之灭。’应作努力：‘此是趣向苦灭之道。’” |
| Dutiyaṁ. | The second. | 第二。 |
56.3 - SN 56.3 Paṭhamakulaputta: First Discourse on Noble Sons
| --- SN56.3 - Paṭhamakulaputtasutta --- | --- SN56.3 - First Discourse on Noble Sons --- | --- SN56.3 - 初善男子经 --- |
| “Ye hi keci, bhikkhave, atītamaddhānaṁ kulaputtā sammā agārasmā anagāriyaṁ pabbajiṁsu, sabbe te catunnaṁ ariyasaccānaṁ yathābhūtaṁ abhisamayāya. | “Bhikkhus, all those noble sons in the past who rightly went forth from the home life into homelessness, all of them did so for the direct comprehension of the four Noble Truths as they actually are. | “诸比丘，过去一切善男子，正信出家，趣于非家者，皆为如实直解四圣谛。 |
| Ye hi keci, bhikkhave, anāgatamaddhānaṁ kulaputtā sammā agārasmā anagāriyaṁ pabbajissanti, sabbe te catunnaṁ ariyasaccānaṁ yathābhūtaṁ abhisamayāya. | Bhikkhus, all those noble sons in the future who will rightly go forth from the home life into homelessness, all of them will do so for the direct comprehension of the four Noble Truths as they actually are. | 诸比丘，未来一切善男子，将正信出家，趣于非家者，皆为如实直解四圣谛。 |
| Ye hi keci, bhikkhave, etarahi kulaputtā sammā agārasmā anagāriyaṁ pabbajanti, sabbe te catunnaṁ ariyasaccānaṁ yathābhūtaṁ abhisamayāya. | Bhikkhus, all those noble sons at present who are rightly going forth from the home life into homelessness, all of them are doing so for the direct comprehension of the four Noble Truths as they actually are. | 诸比丘，现在一切善男子，正信出家，趣于非家者，皆为如实直解四圣谛。 |
| Katamesaṁ catunnaṁ? | Of which four? | 何者四？ |
| Dukkhassa ariyasaccassa dukkhasamudayassa ariyasaccassa dukkhanirodhassa ariyasaccassa dukkhanirodhagāminiyā paṭipadāya ariyasaccassa. | The Noble Truth of suffering, the Noble Truth of the origin of suffering, the Noble Truth of the cessation of suffering, the Noble Truth of the way leading to the cessation of suffering. | 苦圣谛、苦集圣谛、苦灭圣谛、趣向苦灭之道圣谛。 |
| Ye hi keci, bhikkhave, atītamaddhānaṁ kulaputtā sammā agārasmā anagāriyaṁ pabbajiṁsu …pe… | Bhikkhus, all those noble sons in the past who rightly went forth from the home life into homelessness… | 诸比丘，过去一切善男子，正信出家，趣于非家者… |
| pabbajissanti …pe… | …will go forth… | …将出家者… |
| pabbajanti, sabbe te imesaṁyeva catunnaṁ ariyasaccānaṁ yathābhūtaṁ abhisamayāya. | …are going forth, all of them do so for the direct comprehension of these same four Noble Truths as they actually are. | …正出家者，皆为如实直解此四圣谛。 |
| Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo, ‘ayaṁ dukkhasamudayo’ti yogo karaṇīyo, ‘ayaṁ dukkhanirodho’ti yogo karaṇīyo, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. | Therefore, bhikkhus, an effort should be made: ‘This is suffering.’ An effort should be made: ‘This is the origin of suffering.’ An effort should be made: ‘This is the cessation of suffering.’ An effort should be made: ‘This is the way leading to the cessation of suffering.’” | 是故，诸比丘，应作努力：‘此是苦。’应作努力：‘此是苦之集。’应作努力：‘此是苦之灭。’应作努力：‘此是趣向苦灭之道。’” |
| Tatiyaṁ. | The third. | 第三。 |
56.4 - SN 56.4 Dutiyakulaputta: Second Discourse on Noble Sons
| --- SN56.4 - Dutiyakulaputtasutta --- | --- SN56.4 - Second Discourse on Noble Sons --- | --- SN56.4 - 第二善男子经 --- |
| “Ye hi keci, bhikkhave, atītamaddhānaṁ kulaputtā sammā agārasmā anagāriyaṁ pabbajitā yathābhūtaṁ abhisamesuṁ, sabbe te cattāri ariyasaccāni yathābhūtaṁ abhisamesuṁ. | “Bhikkhus, all those noble sons in the past who, having rightly gone forth from the home life into homelessness, directly comprehended, all of them directly comprehended the four Noble Truths as they actually are. | “诸比丘，过去一切善男子，正信出家，趣于非家，直解者，皆直解四圣谛。 |
| Ye hi keci, bhikkhave, anāgatamaddhānaṁ kulaputtā sammā agārasmā anagāriyaṁ pabbajitā yathābhūtaṁ abhisamessanti, sabbe te cattāri ariyasaccāni yathābhūtaṁ abhisamessanti. | Bhikkhus, all those noble sons in the future who, having rightly gone forth from the home life into homelessness, will directly comprehend, all of them will directly comprehend the four Noble Truths as they actually are. | 诸比丘，未来一切善男子，将正信出家，趣于非家，将直解者，皆将直解四圣谛。 |
| Ye hi keci, bhikkhave, etarahi kulaputtā sammā agārasmā anagāriyaṁ pabbajitā yathābhūtaṁ abhisamenti, sabbe te cattāri ariyasaccāni yathābhūtaṁ abhisamenti. | Bhikkhus, all those noble sons at present who, having rightly gone forth from the home life into homelessness, are directly comprehending, all of them are directly comprehending the four Noble Truths as they actually are. | 诸比丘，现在一切善男子，正信出家，趣于非家，正直解者，皆正直解四圣谛。 |
| Katamāni cattāri? | Which four? | 何者四？ |
| Dukkhaṁ ariyasaccaṁ, dukkhasamudayaṁ ariyasaccaṁ, dukkhanirodhaṁ ariyasaccaṁ, dukkhanirodhagāminī paṭipadā ariyasaccaṁ. | The Noble Truth of suffering, the Noble Truth of the origin of suffering, the Noble Truth of the cessation of suffering, the Noble Truth of the way leading to the cessation of suffering. | 苦圣谛、苦集圣谛、苦灭圣谛、趣向苦灭之道圣谛。 |
| Ye hi keci, bhikkhave, atītamaddhānaṁ kulaputtā sammā agārasmā anagāriyaṁ pabbajitā yathābhūtaṁ abhisamesuṁ …pe… | Bhikkhus, all those noble sons in the past who, having rightly gone forth from the home life into homelessness, directly comprehended… | 诸比丘，过去一切善男子，正信出家，趣于非家，直解者… |
| abhisamessanti …pe… | …will directly comprehend… | …将直解者… |
| abhisamenti, sabbe te imāni cattāri ariyasaccāni yathābhūtaṁ abhisamenti. | …are directly comprehending, all of them are directly comprehending these four Noble Truths as they actually are. | …正直解者，皆正直解此四圣谛。 |
| Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. | Therefore, bhikkhus, an effort should be made: ‘This is suffering.’… An effort should be made: ‘This is the way leading to the cessation of suffering.’” | 是故，诸比丘，应作努力：‘此是苦。’…应作努力：‘此是趣向苦灭之道。’” |
| Catutthaṁ. | The fourth. | 第四。 |
56.5 - SN 56.5 Paṭhamasamaṇabrāhmaṇa: First Discourse on Ascetics and Brahmins
| --- SN56.5 - Paṭhamasamaṇabrāhmaṇasutta --- | --- SN56.5 - First Discourse on Ascetics and Brahmins --- | --- SN56.5 - 初沙门婆罗门经 --- |
| “Ye hi keci, bhikkhave, atītamaddhānaṁ samaṇā vā brāhmaṇā vā yathābhūtaṁ abhisambojjhiṁsu, sabbe te cattāri ariyasaccāni yathābhūtaṁ abhisambojjhiṁsu. | “Bhikkhus, all those ascetics or brahmins in the past who fully awakened as they actually are, all of them fully awakened to the four Noble Truths as they actually are. | “诸比丘，过去一切沙门或婆罗门，如实正觉者，皆正觉四圣谛。 |
| Ye hi keci, bhikkhave, anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā yathābhūtaṁ abhisambojjhissanti, sabbe te cattāri ariyasaccāni yathābhūtaṁ abhisambojjhissanti. | Bhikkhus, all those ascetics or brahmins in the future who will fully awaken as they actually are, all of them will fully awaken to the four Noble Truths as they actually are. | 诸比丘，未来一切沙门或婆罗门，将如实正觉者，皆将正觉四圣谛。 |
| Ye hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā yathābhūtaṁ abhisambojjhanti, sabbe te cattāri ariyasaccāni yathābhūtaṁ abhisambojjhanti. | Bhikkhus, all those ascetics or brahmins at present who are fully awakening as they actually are, all of them are fully awakening to the four Noble Truths as they actually are. | 诸比丘，现在一切沙门或婆罗门，正如实正觉者，皆正如实正觉四圣谛。 |
| Katamāni cattāri? | Which four? | 何者四？ |
| Dukkhaṁ ariyasaccaṁ …pe… dukkhanirodhagāminī paṭipadā ariyasaccaṁ. | The Noble Truth of suffering… the Noble Truth of the way leading to the cessation of suffering. | 苦圣谛…趣向苦灭之道圣谛。 |
| Ye hi keci, bhikkhave, atītamaddhānaṁ samaṇā vā brāhmaṇā vā yathābhūtaṁ abhisambojjhiṁsu …pe… | Bhikkhus, all those ascetics or brahmins in the past who fully awakened as they actually are… | 诸比丘，过去一切沙门或婆罗门，如实正觉者… |
| abhisambojjhissanti …pe… | …will fully awaken… | …将正觉者… |
| abhisambojjhanti, sabbe te imāni cattāri ariyasaccāni yathābhūtaṁ abhisambojjhanti. | …are fully awakening, all of them are fully awakening to these four Noble Truths as they actually are. | …正如实正觉者，皆正如实正觉此四圣谛。 |
| Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. | Therefore, bhikkhus, an effort should be made: ‘This is suffering.’… An effort should be made: ‘This is the way leading to the cessation of suffering.’” | 是故，诸比丘，应作努力：‘此是苦。’…应作努力：‘此是趣向苦灭之道。’” |
56.6 - SN 56.6 Dutiyasamaṇabrāhmaṇa: Second Discourse on Ascetics and Brahmins
| --- SN56.6 - Dutiyasamaṇabrāhmaṇasutta --- | --- SN56.6 - Second Discourse on Ascetics and Brahmins --- | --- SN56.6 - 第二沙门婆罗门经 --- |
| “Ye hi keci, bhikkhave, atītamaddhānaṁ samaṇā vā brāhmaṇā vā yathābhūtaṁ abhisambuddhaṁ pakāsesuṁ, sabbe te cattāri ariyasaccāni yathābhūtaṁ abhisambuddhaṁ pakāsesuṁ. | “Bhikkhus, all those ascetics or brahmins in the past who expounded the fully awakened truth as it actually is, all of them expounded the four Noble Truths as the fully awakened truth. | “诸比丘，过去一切沙门或婆罗门，阐述如实正觉之真理者，皆阐述四圣谛为正觉之真理。 |
| Ye hi keci, bhikkhave, anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā yathābhūtaṁ abhisambuddhaṁ pakāsessanti, sabbe te cattāri ariyasaccāni yathābhūtaṁ abhisambuddhaṁ pakāsessanti. | Bhikkhus, all those ascetics or brahmins in the future who will expound the fully awakened truth as it actually is, all of them will expound the four Noble Truths as the fully awakened truth. | 诸比丘，未来一切沙门或婆罗门，将阐述如实正觉之真理者，皆将阐述四圣谛为正觉之真理。 |
| Ye hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā yathābhūtaṁ abhisambuddhaṁ pakāsenti, sabbe te cattāri ariyasaccāni yathābhūtaṁ abhisambuddhaṁ pakāsenti. | Bhikkhus, all those ascetics or brahmins at present who are expounding the fully awakened truth as it actually is, all of them are expounding the four Noble Truths as the fully awakened truth. | 诸比丘，现在一切沙门或婆罗门，正阐述如实正觉之真理者，皆正阐述四圣谛为正觉之真理。 |
| Katamāni cattāri? | Which four? | 何者四？ |
| Dukkhaṁ ariyasaccaṁ …pe… dukkhanirodhagāminī paṭipadā ariyasaccaṁ. | The Noble Truth of suffering… the Noble Truth of the way leading to the cessation of suffering. | 苦圣谛…趣向苦灭之道圣谛。 |
| Ye hi keci, bhikkhave, atītamaddhānaṁ samaṇā vā brāhmaṇā vā yathābhūtaṁ abhisambuddhaṁ pakāsesuṁ …pe… | Bhikkhus, all those ascetics or brahmins in the past who expounded the fully awakened truth as it actually is… | 诸比丘，过去一切沙门或婆罗门，阐述如实正觉之真理者… |
| pakāsessanti …pe… | …will expound… | …将阐述者… |
| pakāsenti, sabbe te imāni cattāri ariyasaccāni yathābhūtaṁ abhisambuddhaṁ pakāsenti. | …are expounding, all of them are expounding these four Noble Truths as the fully awakened truth. | …正阐述者，皆正阐述此四圣谛为正觉之真理。 |
| Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. | Therefore, bhikkhus, an effort should be made: ‘This is suffering.’… An effort should be made: ‘This is the way leading to the cessation of suffering.’” | 是故，诸比丘，应作努力：‘此是苦。’…应作努力：‘此是趣向苦灭之道。’” |
| Chaṭṭhaṁ. | The sixth. | 第六。 |
56.7 - SN 56.7 Vitakka: Discourse on Thoughts
| --- SN56.7 - Vitakkasutta --- | --- SN56.7 - Discourse on Thoughts --- | --- SN56.7 - 思惟经 --- |
| “Mā, bhikkhave, pāpake akusale vitakke vitakkeyyātha, seyyathidaṁ— | “Bhikkhus, do not think unwholesome thoughts, such as: | “诸比丘，勿思惟不善之思惟，如： |
| kāmavitakkaṁ, byāpādavitakkaṁ, vihiṁsāvitakkaṁ. | thoughts of sensual desire, thoughts of ill will, thoughts of harming. | 欲思、恚思、害思。 |
| Taṁ kissa hetu? | For what reason? | 何以故？ |
| Nete, bhikkhave, vitakkā atthasaṁhitā nādibrahmacariyakā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattanti. | Because, bhikkhus, these thoughts are not conducive to the goal, they are not conducive to the noble life, they do not lead to dispassion, to fading away, to cessation, to peace, to direct knowledge, to full enlightenment, to Nibbāna. | 因为，诸比丘，此等思惟不合于义，不合于梵行，不引至离欲、离染、息灭、寂静、正智、正觉、涅槃。 |
| Vitakkentā ca kho tumhe, bhikkhave, ‘idaṁ dukkhan’ti vitakkeyyātha, ‘ayaṁ dukkhasamudayo’ti vitakkeyyātha, ‘ayaṁ dukkhanirodho’ti vitakkeyyātha, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti vitakkeyyātha. | But when you think, bhikkhus, you should think: ‘This is suffering.’ You should think: ‘This is the origin of suffering.’ You should think: ‘This is the cessation of suffering.’ You should think: ‘This is the way leading to the cessation of suffering.’ | 然当汝等思惟时，诸比丘，当思惟：‘此是苦。’当思惟：‘此是苦之集。’当思惟：‘此是苦之灭。’当思惟：‘此是趣向苦灭之道。’ |
| Taṁ kissa hetu? | For what reason? | 何以故？ |
| Ete, bhikkhave, vitakkā atthasaṁhitā ete ādibrahmacariyakā ete nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattanti. | Because, bhikkhus, these thoughts are conducive to the goal, they are conducive to the noble life, they lead to dispassion, to fading away, to cessation, to peace, to direct knowledge, to full enlightenment, to Nibbāna. | 因为，诸比丘，此等思惟合于义，合于梵行，引至离欲、离染、息灭、寂静、正智、正觉、涅槃。 |
| Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. | Therefore, bhikkhus, an effort should be made: ‘This is suffering.’… An effort should be made: ‘This is the way leading to the cessation of suffering.’” | 是故，诸比丘，应作努力：‘此是苦。’…应作努力：‘此是趣向苦灭之道。’” |
56.8 - SN 56.8 Cinta: Discourse on Speculation
| --- SN56.8 - Cintasutta --- | --- SN56.8 - Discourse on Speculation --- | --- SN56.8 - 戏论经 --- |
| “Mā, bhikkhave, pāpakaṁ akusalaṁ cittaṁ cinteyyātha: | “Bhikkhus, do not speculate unwholesome speculation, such as: | “诸比丘，勿作不善之戏论，如： |
| ‘sassato loko’ti vā ‘asassato loko’ti vā, ‘antavā loko’ti vā ‘anantavā loko’ti vā, ‘taṁ jīvaṁ taṁ sarīran’ti vā ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vā, ‘hoti tathāgato paraṁ maraṇā’ti vā ‘na hoti tathāgato paraṁ maraṇā’ti vā, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā. | ‘The world is eternal’ or ‘The world is not eternal’; ‘The world is finite’ or ‘The world is infinite’; ‘The soul and the body are the same’ or ‘The soul is one thing and the body another’; ‘The Tathāgata exists after death’ or ‘The Tathāgata does not exist after death’; ‘The Tathāgata both exists and does not exist after death’ or ‘The Tathāgata neither exists nor does not exist after death.’ | ‘世间常’或‘世间无常’；‘世间有边’或‘世间无边’；‘命与身同’或‘命与身异’；‘如来死后有’或‘如来死后无’；‘如来死后亦有亦无’或‘如来死后非有非无’。 |
| Taṁ kissa hetu? | For what reason? | 何以故？ |
| Nesā, bhikkhave, cintā atthasaṁhitā nādibrahmacariyakā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati. | Because, bhikkhus, such speculation is not conducive to the goal, it is not conducive to the noble life, it does not lead to dispassion, to fading away, to cessation, to peace, to direct knowledge, to full enlightenment, to Nibbāna. | 因为，诸比丘，如是戏论不合于义，不合于梵行，不引至离欲、离染、息灭、寂静、正智、正觉、涅槃。 |
| Cintentā ca kho tumhe, bhikkhave, ‘idaṁ dukkhan’ti cinteyyātha, ‘ayaṁ dukkhasamudayo’ti cinteyyātha, ‘ayaṁ dukkhanirodho’ti cinteyyātha, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti cinteyyātha. | But when you speculate, bhikkhus, you should speculate: ‘This is suffering.’ You should speculate: ‘This is the origin of suffering.’ You should speculate: ‘This is the cessation of suffering.’ You should speculate: ‘This is the way leading to the cessation of suffering.’ | 然当汝等戏论时，诸比丘，当戏论：‘此是苦。’当戏论：‘此是苦之集。’当戏论：‘此是苦之灭。’当戏论：‘此是趣向苦灭之道。’ |
| Taṁ kissa hetu? | For what reason? | 何以故？ |
| Esā, bhikkhave, cintā atthasaṁhitā, esā ādibrahmacariyakā, esā nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati. | Because, bhikkhus, such speculation is conducive to the goal, it is conducive to the noble life, it leads to dispassion, to fading away, to cessation, to peace, to direct knowledge, to full enlightenment, to Nibbāna. | 因为，诸比丘，如是戏论合于义，合于梵行，引至离欲、离染、息灭、寂静、正智、正觉、涅槃。 |
| Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. | Therefore, bhikkhus, an effort should be made: ‘This is suffering.’… An effort should be made: ‘This is the way leading to the cessation of suffering.’” | 是故，诸比丘，应作努力：‘此是苦。’…应作努力：‘此是趣向苦灭之道。’” |
56.9 - SN 56.9 Viggāhikakathā: Viggāhikakathāsutta
| --- SN56.9 - Viggāhikakathāsutta --- | --- SN56.9 - Viggāhikakathāsutta --- | --- SN56.9 - 争论经 --- |
| “Mā, bhikkhave, viggāhikakathaṁ katheyyātha: | “Bhikkhus, don't engage in quarrelsome talk: | “诸比丘，莫作争论之语： |
| ‘na tvaṁ imaṁ dhammavinayaṁ ājānāsi, ahaṁ imaṁ dhammavinayaṁ ājānāmi. Kiṁ tvaṁ imaṁ dhammavinayaṁ ājānissasi. Micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno. Sahitaṁ me, asahitaṁ te. Purevacanīyaṁ pacchā avaca, pacchāvacanīyaṁ pure avaca. Adhiciṇṇaṁ te viparāvattaṁ. Āropito te vādo, cara vādappamokkhāya. Niggahitosi, nibbeṭhehi vā sace pahosī’ti. | ‘You don’t understand this Dhamma and Discipline; I understand this Dhamma and Discipline. How could you understand this Dhamma and Discipline? You’re practicing wrongly, I’m practicing rightly. My statements are pertinent, yours are not. You said what should have been said last first, and what should have been said first last. Your assertion is twisted. You’re defeated; go and free yourself from the argument, if you can!’ | ‘汝不知此法与律；我知此法与律。汝岂能知此法与律？汝行邪道，我行正道。我言相关，汝言不相干。汝应后说者先说，应先说者后说。汝之主张乖谬。汝已败；若能，去解汝之论！’ |
| Taṁ kissa hetu? | For what reason? | 何以故？ |
| Nesā, bhikkhave, kathā atthasaṁhitā nādibrahmacariyakā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati. | Bhikkhus, such talk is not connected with the goal, it does not pertain to the fundamentals of the holy life, it does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbana. | 诸比丘，如是之语不合于义，不属于梵行之根本，不引至厌离、离欲、息灭、寂静、正智、正觉、涅槃。 |
| Kathentā ca kho tumhe, bhikkhave, ‘idaṁ dukkhan’ti katheyyātha, ‘ayaṁ dukkhasamudayo’ti katheyyātha, ‘ayaṁ dukkhanirodho’ti katheyyātha, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti katheyyātha …pe… | And if you talk, bhikkhus, you should talk: ‘This is suffering,’ you should talk: ‘This is the origin of suffering,’ you should talk: ‘This is the cessation of suffering,’ you should talk: ‘This is the way leading to the cessation of suffering.’ ... (pe) ... | 而若汝等言谈，诸比丘，当言谈：‘此是苦，’当言谈：‘此是苦之集，’当言谈：‘此是苦之灭，’当言谈：‘此是趣向苦灭之道。’…（pe）… |
| yogo karaṇīyo”ti. | efforts should be made.” | 应作努力。” |
56.10 - SN 56.10 Tiracchānakathā: Tiracchānakathāsutta
| --- SN56.10 - Tiracchānakathāsutta --- | --- SN56.10 - Tiracchānakathāsutta --- | --- SN56.10 - 畜生语经 --- |
| “Mā, bhikkhave, anekavihitaṁ tiracchānakathaṁ katheyyātha, seyyathidaṁ— | “Bhikkhus, don't engage in various kinds of worldly talk, such as: | “诸比丘，莫作种种世间之语，如： |
| rājakathaṁ corakathaṁ mahāmattakathaṁ senākathaṁ, bhayakathaṁ yuddhakathaṁ, annakathaṁ pānakathaṁ vatthakathaṁ sayanakathaṁ mālākathaṁ gandhakathaṁ, ñātikathaṁ yānakathaṁ gāmakathaṁ nigamakathaṁ nagarakathaṁ janapadakathaṁ itthikathaṁ sūrakathaṁ visikhākathaṁ kumbhaṭṭhānakathaṁ, pubbapetakathaṁ nānattakathaṁ, lokakkhāyikaṁ samuddakkhāyikaṁ itibhavābhavakathaṁ iti vā. | talk about kings, talk about robbers, talk about ministers, talk about armies, talk about danger, talk about wars, talk about food, talk about drink, talk about clothes, talk about beds, talk about garlands, talk about scents, talk about relatives, talk about vehicles, talk about villages, talk about market towns, talk about cities, talk about countries, talk about women, talk about heroes, talk about streets, talk about watering places, talk about ghosts of the departed, talk about diversity, talk about the world, talk about the ocean, talk about existence and non-existence. | 王论、贼论、大臣论、军论、险论、战论、食论、饮论、衣论、床论、华鬘论、香论、亲族论、车论、村论、市论、城论、国论、女论、英雄论、街论、井边论、亡灵论、种种论、世界论、海洋论、有无论。 |
| Taṁ kissa hetu? | For what reason? | 何以故？ |
| Nesā, bhikkhave, kathā atthasaṁhitā nādibrahmacariyakā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati. | Bhikkhus, such talk is not connected with the goal, it does not pertain to the fundamentals of the holy life, it does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbana. | 诸比丘，如是之语不合于义，不属于梵行之根本，不引至厌离、离欲、息灭、寂静、正智、正觉、涅槃。 |
| Kathentā ca kho tumhe, bhikkhave, ‘idaṁ dukkhan’ti katheyyātha, ‘ayaṁ dukkhasamudayo’ti katheyyātha, ‘ayaṁ dukkhanirodho’ti katheyyātha, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti katheyyātha. | And if you talk, bhikkhus, you should talk: ‘This is suffering,’ you should talk: ‘This is the origin of suffering,’ you should talk: ‘This is the cessation of suffering,’ you should talk: ‘This is the way leading to the cessation of suffering.’ | 而若汝等言谈，诸比丘，当言谈：‘此是苦，’当言谈：‘此是苦之集，’当言谈：‘此是苦之灭，’当言谈：‘此是趣向苦灭之道。’ |
| Taṁ kissa hetu? | For what reason? | 何以故？ |
| Esā, bhikkhave, kathā atthasaṁhitā, esā ādibrahmacariyakā, esā nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati. | Bhikkhus, this talk is connected with the goal, it pertains to the fundamentals of the holy life, it leads to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbana. | 诸比丘，此语合于义，属于梵行之根本，引至厌离、离欲、息灭、寂静、正智、正觉、涅槃。 |
| Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. | Therefore, bhikkhus, ‘This is suffering’ —efforts should be made… (pe) … ‘This is the way leading to the cessation of suffering’—efforts should be made.” | 是故，诸比丘，‘此是苦’——应作努力…（pe）…‘此是趣向苦灭之道’——应作努力。” |
| Samādhivaggo paṭhamo. | The Chapter on Concentration is the first. | 初定品。 |
| Samādhi paṭisallānā, | Concentration, seclusion, | 定、独处、 |
| kulaputtā apare duve; | and two more on virtuous young men; | 与二善男子； |
| Samaṇabrāhmaṇā vitakkaṁ, | Ascetics and brahmins, thinking, | 沙门婆罗门、思惟、 |
| cintā viggāhikā kathāti. | thought, quarrelsome talk. | 想、争论。 |
56.11 - SN 56.11 Dhammacakkappavattana: Dhammacakkappavattanasutta
| --- SN56.11 - Dhammacakkappavattanasutta --- | --- SN56.11 - Dhammacakkappavattanasutta --- | --- SN56.11 - 转法轮经 --- |
| Ekaṁ samayaṁ bhagavā bārāṇasiyaṁ viharati isipatane migadāye. | On one occasion the Blessed One was dwelling in Varanasi at Isipatana, in the Deer Park. | 一时，薄伽梵住波罗奈，仙人堕处，鹿野苑。 |
| Tatra kho bhagavā pañcavaggiye bhikkhū āmantesi: | There the Blessed One addressed the group of five bhikkhus: | 尔时，薄伽梵告五比丘众： |
| “Dveme, bhikkhave, antā pabbajitena na sevitabbā. | “These two extremes, bhikkhus, should not be indulged in by one who has gone forth. | “此二边，诸比丘，出家者不应习。 |
| Katame dve? | Which two? | 何者二？ |
| Yo cāyaṁ kāmesu kāmasukhallikānuyogo hīno gammo pothujjaniko anariyo anatthasaṁhito, yo cāyaṁ attakilamathānuyogo dukkho anariyo anatthasaṁhito. | That which is devoted to sensual pleasures in sensual objects, which is inferior, vulgar, common, ignoble, and unbeneficial; and that which is devoted to self-mortification, which is painful, ignoble, and unbeneficial. | 耽于欲乐，此为下劣、庸俗、凡夫、非圣、无益；与耽于自苦，此为痛苦、非圣、无益。 |
| Ete kho, bhikkhave, ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati. | Without approaching either of these two extremes, bhikkhus, the middle way has been awakened to by the Tathagata—it gives vision, it gives knowledge, and it leads to peace, to direct knowledge, to enlightenment, to Nibbana. | 诸比丘，不近此二边，如来已觉中道——其生眼、生智，引至寂静、正智、正觉、涅槃。 |
| Katamā ca sā, bhikkhave, majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati? | And what, bhikkhus, is that middle way awakened to by the Tathagata—which gives vision, gives knowledge, and leads to peace, to direct knowledge, to enlightenment, to Nibbana? | 诸比丘，何为如来所觉之中道——其生眼、生智，引至寂静、正智、正觉、涅槃？ |
| Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— | It is just this Noble Eightfold Path; that is: | 即此八圣道；亦即： |
| sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. | right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. | 正见、正思惟、正语、正业、正命、正精进、正念、正定。 |
| Ayaṁ kho sā, bhikkhave, majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati. | This, bhikkhus, is that middle way awakened to by the Tathagata—which gives vision, gives knowledge, and leads to peace, to direct knowledge, to enlightenment, to Nibbana. | 此，诸比丘，即如来所觉之中道——其生眼、生智，引至寂静、正智、正觉、涅槃。 |
| Idaṁ kho pana, bhikkhave, dukkhaṁ ariyasaccaṁ— | Now this, bhikkhus, is the noble truth of suffering: | 今此，诸比丘，是苦之圣谛： |
| jātipi dukkhā, jarāpi dukkhā, byādhipi dukkho, maraṇampi dukkhaṁ, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṁ na labhati tampi dukkhaṁ—saṅkhittena pañcupādānakkhandhā dukkhā. | birth is suffering, aging is suffering, illness is suffering, death is suffering; association with what is disliked is suffering; separation from what is liked is suffering; not getting what one wants is suffering—in brief, the five aggregates of clinging are suffering. | 生是苦，老是苦，病是苦，死是苦；与不爱者会是苦；与爱者别是苦；求不得是苦——总之，五取蕴是苦。 |
| Idaṁ kho pana, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ— | Now this, bhikkhus, is the noble truth of the origin of suffering: | 今此，诸比丘，是苦集之圣谛： |
| yāyaṁ taṇhā ponobbhavikā nandirāgasahagatā tatratatrābhinandinī, seyyathidaṁ— | it is this craving which leads to renewed existence, accompanied by delight and lust, seeking delight here and there; that is, | 即此渴爱，引至再有，伴随喜与欲，处处求乐；亦即， |
| kāmataṇhā, bhavataṇhā, vibhavataṇhā. | craving for sensual pleasures, craving for existence, craving for non-existence. | 欲爱、有爱、无有爱。 |
| Idaṁ kho pana, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ— | Now this, bhikkhus, is the noble truth of the cessation of suffering: | 今此，诸比丘，是苦灭之圣谛： |
| yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo. | it is the remainderless fading away and cessation of that same craving, the giving up and relinquishing of it, freedom from it, non-reliance on it. | 即彼渴爱之无余离欲与息灭，舍离、放弃，从中解脱，无所依恃。 |
| Idaṁ kho pana, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ— | Now this, bhikkhus, is the noble truth of the way leading to the cessation of suffering: | 今此，诸比丘，是趣向苦灭之道之圣谛： |
| ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— | it is just this Noble Eightfold Path; that is: | 即此八圣道；亦即： |
| sammādiṭṭhi …pe… sammāsamādhi. | right view… (pe) …right concentration. | 正见…（pe）…正定。 |
| ‘Idaṁ dukkhaṁ ariyasaccan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. | ‘This is the noble truth of suffering’—thus, bhikkhus, in regard to things unheard before, there arose in me vision, knowledge, wisdom, direct knowledge, light. | ‘此是苦之圣谛’——如是，诸比丘，于前所未闻法，于我生眼、智、慧、明、光。 |
| ‘Taṁ kho panidaṁ dukkhaṁ ariyasaccaṁ pariññeyyan’ti me, bhikkhave, pubbe …pe… udapādi. | ‘This noble truth of suffering is to be fully understood’—thus, bhikkhus, in regard to things unheard before… (pe) …there arose in me. | ‘此苦之圣谛当遍知’——如是，诸比丘，于前所未闻法…（pe）…于我生起。 |
| ‘Taṁ kho panidaṁ dukkhaṁ ariyasaccaṁ pariññātan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. | ‘This noble truth of suffering has been fully understood’—thus, bhikkhus, in regard to things unheard before, there arose in me vision, knowledge, wisdom, direct knowledge, light. | ‘此苦之圣谛已遍知’——如是，诸比丘，于前所未闻法，于我生眼、智、慧、明、光。 |
| ‘Idaṁ dukkhasamudayaṁ ariyasaccan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. | ‘This is the noble truth of the origin of suffering’—thus, bhikkhus, in regard to things unheard before, there arose in me vision, knowledge, wisdom, direct knowledge, light. | ‘此是苦集之圣谛’——如是，诸比丘，于前所未闻法，于我生眼、智、慧、明、光。 |
| ‘Taṁ kho panidaṁ dukkhasamudayaṁ ariyasaccaṁ pahātabban’ti me, bhikkhave, pubbe …pe… udapādi. | ‘This noble truth of the origin of suffering is to be abandoned’—thus, bhikkhus, in regard to things unheard before… (pe) …there arose in me. | ‘此苦集之圣谛当断’——如是，诸比丘，于前所未闻法…（pe）…于我生起。 |
| ‘Taṁ kho panidaṁ dukkhasamudayaṁ ariyasaccaṁ pahīnan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. | ‘This noble truth of the origin of suffering has been abandoned’—thus, bhikkhus, in regard to things unheard before, there arose in me vision, knowledge, wisdom, direct knowledge, light. | ‘此苦集之圣谛已断’——如是，诸比丘，于前所未闻法，于我生眼、智、慧、明、光。 |
| ‘Idaṁ dukkhanirodhaṁ ariyasaccan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. | ‘This is the noble truth of the cessation of suffering’—thus, bhikkhus, in regard to things unheard before, there arose in me vision, knowledge, wisdom, direct knowledge, light. | ‘此是苦灭之圣谛’——如是，诸比丘，于前所未闻法，于我生眼、智、慧、明、光。 |
| ‘Taṁ kho panidaṁ dukkhanirodhaṁ ariyasaccaṁ sacchikātabban’ti me, bhikkhave, pubbe …pe… udapādi. | ‘This noble truth of the cessation of suffering is to be realized’—thus, bhikkhus, in regard to things unheard before… (pe) …there arose in me. | ‘此苦灭之圣谛当证’——如是，诸比丘，于前所未闻法…（pe）…于我生起。 |
| ‘Taṁ kho panidaṁ dukkhanirodhaṁ ariyasaccaṁ sacchikatan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. | ‘This noble truth of the cessation of suffering has been realized’—thus, bhikkhus, in regard to things unheard before, there arose in me vision, knowledge, wisdom, direct knowledge, light. | ‘此苦灭之圣谛已证’——如是，诸比丘，于前所未闻法，于我生眼、智、慧、明、光。 |
| ‘Idaṁ dukkhanirodhagāminī paṭipadā ariyasaccan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. | ‘This is the noble truth of the way leading to the cessation of suffering’—thus, bhikkhus, in regard to things unheard before, there arose in me vision, knowledge, wisdom, direct knowledge, light. | ‘此是趣向苦灭之道之圣谛’——如是，诸比丘，于前所未闻法，于我生眼、智、慧、明、光。 |
| ‘Taṁ kho panidaṁ dukkhanirodhagāminī paṭipadā ariyasaccaṁ bhāvetabban’ti me, bhikkhave, pubbe …pe… udapādi. | ‘This noble truth of the way leading to the cessation of suffering is to be developed’—thus, bhikkhus, in regard to things unheard before… (pe) …there arose in me. | ‘此趣向苦灭之道之圣谛当修’——如是，诸比-比丘，于前所未闻法…（pe）…于我生起。 |
| ‘Taṁ kho panidaṁ dukkhanirodhagāminī paṭipadā ariyasaccaṁ bhāvitan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. | ‘This noble truth of the way leading to the cessation of suffering has been developed’—thus, bhikkhus, in regard to things unheard before, there arose in me vision, knowledge, wisdom, direct knowledge, light. | ‘此趣向苦灭之道之圣谛已修’——如是，诸比丘，于前所未闻法，于我生眼、智、慧、明、光。 |
| Yāvakīvañca me, bhikkhave, imesu catūsu ariyasaccesu evaṁ tiparivaṭṭaṁ dvādasākāraṁ yathābhūtaṁ ñāṇadassanaṁ na suvisuddhaṁ ahosi, neva tāvāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ. | So long, bhikkhus, as my knowledge and vision of these Four Noble Truths, in their three phases and twelve aspects, was not thoroughly purified in this way, I did not claim, bhikkhus, to have awakened to the unexcelled perfect enlightenment in this world with its deities, Mara, and Brahma, with its ascetics and brahmins, its rulers and people. | 诸比丘，乃至我于此四圣谛，以三转十二行相，智见未彻底清净，我，诸比丘，于此有天、魔、梵之世间，有沙门、婆罗门、统治者与人民之众生中，不宣称已觉无上正等觉。 |
| Yato ca kho me, bhikkhave, imesu catūsu ariyasaccesu evaṁ tiparivaṭṭaṁ dvādasākāraṁ yathābhūtaṁ ñāṇadassanaṁ suvisuddhaṁ ahosi, athāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ. | But when, bhikkhus, my knowledge and vision of these Four Noble Truths, in their three phases and twelve aspects, was thoroughly purified in this way, then, bhikkhus, I claimed to have awakened to the unexcelled perfect enlightenment in this world with its deities, Mara, and Brahma, with its ascetics and brahmins, its rulers and people. | 然诸比丘，当我于此四圣谛，以三转十二行相，智见彻底清净时，尔时，诸比丘，我于此有天、魔、梵之世间，有沙门、婆罗门、统治者与人民之众生中，宣称已觉无上正等觉。 |
| Ñāṇañca pana me dassanaṁ udapādi: | And knowledge and vision arose in me: | 于是我生起智与见： |
| ‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’”ti. | ‘My deliverance is unshakeable; this is the last birth; now there is no more renewed existence.’” | ‘我解脱不动；此是最后生；今再无后有。’” |
| Idamavoca bhagavā. | This is what the Blessed One said. | 此为薄伽梵所说。 |
| Attamanā pañcavaggiyā bhikkhū bhagavato bhāsitaṁ abhinandunti. | The group of five bhikkhus were delighted and rejoiced in the Blessed One’s words. | 五比丘众闻薄伽梵说，心生欢喜，信受奉行。 |
| Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne āyasmato koṇḍaññassa virajaṁ vītamalaṁ dhammacakkhuṁ udapādi: | And while this discourse was being delivered, there arose in Venerable Kondañña the dust-free, stainless vision of Dhamma: | 于此说讲时，尊者憍陈如生无尘、无垢之法眼： |
| “yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti. | “Whatever is subject to origination is subject to cessation.” | “凡有集法，皆有灭法。” |
| Pavattite ca pana bhagavatā dhammacakke bhummā devā saddamanussāvesuṁ: | And when the Wheel of Dhamma was set in motion by the Blessed One, the earth deities raised a cry: | 当薄伽梵转法轮时，地居天人高声唱言： |
| “etaṁ bhagavatā bārāṇasiyaṁ isipatane migadāye anuttaraṁ dhammacakkaṁ pavattitaṁ appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin”ti. | “This unexcelled Wheel of Dhamma has been set in motion by the Blessed One at Varanasi, in Isipatana, in the Deer Park, and it cannot be stopped by any ascetic or brahmin or deity or Mara or Brahma or anyone in the world.” | “此无上法轮已由薄伽梵于波罗奈，仙人堕处，鹿野苑转动，任何沙门或婆罗门或天人或魔罗或梵天或世间任何人都不能阻止。” |
| Bhummānaṁ devānaṁ saddaṁ sutvā cātumahārājikā devā saddamanussāvesuṁ: | Having heard the cry of the earth deities, the deities of the Four Great Kings raised a cry: | 闻地居天人之声，四大天王天人高声唱言： |
| “etaṁ bhagavatā bārāṇasiyaṁ isipatane migadāye anuttaraṁ dhammacakkaṁ pavattitaṁ, appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin”ti. | “This unexcelled Wheel of Dhamma has been set in motion by the Blessed One at Varanasi, in Isipatana, in the Deer Park, and it cannot be stopped by any ascetic or brahmin or deity or Mara or Brahma or anyone in the world.” | “此无上法轮已由薄伽梵于波罗奈，仙人堕处，鹿野苑转动，任何沙门或婆罗门或天人或魔罗或梵天或世间任何人都不能阻止。” |
| Cātumahārājikānaṁ devānaṁ saddaṁ sutvā tāvatiṁsā devā …pe… | Having heard the cry of the deities of the Four Great Kings, the Tavatimsa deities… (pe) … | 闻四大天王天人之声，忉利天人…（pe）… |
| yāmā devā …pe… | the Yama deities… (pe) … | 夜摩天人…（pe）… |
| tusitā devā …pe… | the Tusita deities… (pe) … | 兜率天人…（pe）… |
| nimmānaratī devā …pe… | the Nimmanarati deities… (pe) … | 化乐天人…（pe）… |
| paranimmitavasavattī devā …pe… | the Paranimmitavasavatti deities… (pe) … | 他化自在天人…（pe）… |
| brahmakāyikā devā saddamanussāvesuṁ: | the Brahma-group deities raised a cry: | 梵众天人高声唱言： |
| “etaṁ bhagavatā bārāṇasiyaṁ isipatane migadāye anuttaraṁ dhammacakkaṁ pavattitaṁ appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin”ti. | “This unexcelled Wheel of Dhamma has been set in motion by the Blessed One at Varanasi, in Isipatana, in the Deer Park, and it cannot be stopped by any ascetic or brahmin or deity or Mara or Brahma or anyone in the world.” | “此无上法轮已由薄伽梵于波罗奈，仙人堕处，鹿野苑转动，任何沙门或婆罗门或天人或魔罗或梵天或世间任何人都不能阻止。” |
| Itiha tena khaṇena tena layena tena muhuttena yāva brahmalokā saddo abbhuggacchi. | Thus, in that moment, in that instant, in that second, the sound reached up to the Brahma world. | 如是，于彼刹那，于彼瞬间，于彼刹那，声达梵天界。 |
| Ayañca dasasahassilokadhātu saṅkampi sampakampi sampavedhi, appamāṇo ca uḷāro obhāso loke pāturahosi atikkamma devānaṁ devānubhāvanti. | And this ten-thousand-world system trembled, quaked, and was violently shaken; and an immeasurable, magnificent light appeared in the world, surpassing the divine power of the deities. | 此万千世界系统震动、摇动、剧烈摇动；无量、壮丽之光现于世间，超胜天人之神力。 |
| Atha kho bhagavā imaṁ udānaṁ udānesi: | Then the Blessed One uttered this exclamation: | 尔时，薄伽梵说此感兴语： |
| “aññāsi vata bho, koṇḍañño, aññāsi vata bho, koṇḍañño”ti. | “Indeed, Kondañña has understood! Indeed, Kondañña has understood!” | “诚然，憍陈如已解！诚然，憍陈如已解！” |
| Iti hidaṁ āyasmato koṇḍaññassa “aññāsikoṇḍañño” tveva nāmaṁ ahosīti. | And so this was how Venerable Kondañña came to be called Aññā Kondañña—Kondañña Who Understood. | 如是尊者憍陈如得名阿若憍陈如——已解之憍陈如。 |
56.12 - SN 56.12 Tathāgata: Tathāgatasutta
| --- SN56.12 - Tathāgatasutta --- | --- SN56.12 - Tathāgatasutta --- | --- SN56.12 - 如来经 --- |
| “‘Idaṁ dukkhaṁ ariyasaccan’ti, bhikkhave, tathāgatānaṁ pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. | “‘This is the noble truth of suffering’—thus, bhikkhus, in regard to things unheard before, vision arose in the Tathagatas, knowledge arose, wisdom arose, direct knowledge arose, light arose. | “‘此是苦之圣谛’——如是，诸比丘，于前所未闻法，于如来生眼、智、慧、明、光。 |
| ‘Taṁ kho panidaṁ dukkhaṁ ariyasaccaṁ pariññeyyan’ti, bhikkhave, tathāgatānaṁ pubbe …pe… udapādi. | ‘This noble truth of suffering is to be fully understood’—thus, bhikkhus, in regard to things unheard before… (pe) …there arose in the Tathagatas. | ‘此苦之圣谛当遍知’——如是，诸比丘，于前所未闻法…（pe）…于如来生起。 |
| ‘Taṁ kho panidaṁ dukkhaṁ ariyasaccaṁ pariññātan’ti, bhikkhave, tathāgatānaṁ pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. | ‘This noble truth of suffering has been fully understood’—thus, bhikkhus, in regard to things unheard before, vision arose in the Tathagatas, knowledge arose, wisdom arose, direct knowledge arose, light arose. | ‘此苦之圣谛已遍知’——如是，诸比丘，于前所未闻法，于如来生眼、智、慧、明、光。 |
| ‘Idaṁ dukkhasamudayaṁ ariyasaccan’ti bhikkhave, tathāgatānaṁ pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. | ‘This is the noble truth of the origin of suffering’—thus, bhikkhus, in regard to things unheard before, vision arose in the Tathagatas, knowledge arose, wisdom arose, direct knowledge arose, light arose. | ‘此是苦集之圣谛’——如是，诸比丘，于前所未闻法，于如来生眼、智、慧、明、光。 |
| ‘Taṁ kho panidaṁ dukkhasamudayaṁ ariyasaccaṁ pahātabban’ti, bhikkhave, tathāgatānaṁ pubbe …pe… udapādi. | ‘This noble truth of the origin of suffering is to be abandoned’—thus, bhikkhus, in regard to things unheard before… (pe) …there arose in the Tathagatas. | ‘此苦集之圣谛当断’——如是，诸比丘，于前所未闻法…（pe）…于如来生起。 |
| ‘Taṁ kho panidaṁ dukkhasamudayaṁ ariyasaccaṁ pahīnan’ti, bhikkhave, tathāgatānaṁ pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. | ‘This noble truth of the origin of suffering has been abandoned’—thus, bhikkhus, in regard to things unheard before, vision arose in the Tathagatas, knowledge arose, wisdom arose, direct knowledge arose, light arose. | ‘此苦集之圣谛已断’——如是，诸比丘，于前所未闻法，于如来生眼、智、慧、明、光。 |
| ‘Idaṁ dukkhanirodhaṁ ariyasaccan’ti, bhikkhave, tathāgatānaṁ pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. | ‘This is the noble truth of the cessation of suffering’—thus, bhikkhus, in regard to things unheard before, vision arose in the Tathagatas, knowledge arose, wisdom arose, direct knowledge arose, light arose. | ‘此是苦灭之圣谛’——如是，诸比丘，于前所未闻法，于如来生眼、智、慧、明、光。 |
| ‘Taṁ kho panidaṁ dukkhanirodhaṁ ariyasaccaṁ sacchikātabban’ti, bhikkhave, tathāgatānaṁ pubbe …pe… udapādi. | ‘This noble truth of the cessation of suffering is to be realized’—thus, bhikkhus, in regard to things unheard before… (pe) …there arose in the Tathagatas. | ‘此苦灭之圣谛当证’——如是，诸比丘，于前所未闻法…（pe）…于如来生起。 |
| ‘Taṁ kho panidaṁ dukkhanirodhaṁ ariyasaccaṁ sacchikatan’ti, bhikkhave, tathāgatānaṁ pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. | ‘This noble truth of the cessation of suffering has been realized’—thus, bhikkhus, in regard to things unheard before, vision arose in the Tathagatas, knowledge arose, wisdom arose, direct knowledge arose, light arose. | ‘此苦灭之圣谛已证’——如是，诸比丘，于前所未闻法，于如来生眼、智、慧、明、光。 |
| ‘Idaṁ dukkhanirodhagāminī paṭipadā ariyasaccan’ti, bhikkhave, tathāgatānaṁ pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. | ‘This is the noble truth of the way leading to the cessation of suffering’—thus, bhikkhus, in regard to things unheard before, vision arose in the Tathagatas, knowledge arose, wisdom arose, direct knowledge arose, light arose. | ‘此是趣向苦灭之道之圣谛’——如是，诸比丘，于前所未闻法，于如来生眼、智、慧、明、光。 |
| ‘Taṁ kho panidaṁ dukkhanirodhagāminī paṭipadā ariyasaccaṁ bhāvetabban’ti, bhikkhave, tathāgatānaṁ pubbe …pe… udapādi. | ‘This noble truth of the way leading to the cessation of suffering is to be developed’—thus, bhikkhus, in regard to things unheard before… (pe) …there arose in the Tathagatas. | ‘此趣向苦灭之道之圣谛当修’——如是，诸比丘，于前所未闻法…（pe）…于如来生起。 |
| ‘Taṁ kho panidaṁ dukkhanirodhagāminī paṭipadā ariyasaccaṁ bhāvitan’ti, bhikkhave, tathāgatānaṁ pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādī”ti. | ‘This noble truth of the way leading to the cessation of suffering has been developed’—thus, bhikkhus, in regard to things unheard before, vision arose in the Tathagatas, knowledge arose, wisdom arose, direct knowledge arose, light arose.” | ‘此趣向苦灭之道之圣谛已修’——如是，诸比丘，于前所未闻法，于如来生眼、智、慧、明、光。” |
| Dutiyaṁ. | Second. | 第二。 |
56.13 - SN 56.13 Khandha: Khandhasutta
| --- SN56.13 - Khandhasutta --- | --- SN56.13 - Khandhasutta --- | --- SN56.13 - 蕴经 --- |
| “Cattārimāni, bhikkhave, ariyasaccāni. | “These, bhikkhus, are the four noble truths. | “此等，诸比丘，为四圣谛。 |
| Katamāni cattāri? | Which four? | 何者四？ |
| Dukkhaṁ ariyasaccaṁ, dukkhasamudayaṁ ariyasaccaṁ, dukkhanirodhaṁ ariyasaccaṁ dukkhanirodhagāminī paṭipadā ariyasaccaṁ. | The noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, the noble truth of the way leading to the cessation of suffering. | 苦圣谛、苦集圣谛、苦灭圣谛、趣向苦灭之道圣谛。 |
| Katamañca, bhikkhave, dukkhaṁ ariyasaccaṁ? | And what, bhikkhus, is the noble truth of suffering? | 诸比丘，何为苦圣谛？ |
| ‘Pañcupādānakkhandhā’ tissa vacanīyaṁ, seyyathidaṁ— | It should be said: ‘The five aggregates of clinging,’ that is, | 应言：‘五取蕴’，亦即， |
| rūpupādānakkhandho …pe… viññāṇupādānakkhandho. | the aggregate of clinging to form… (pe) …the aggregate of clinging to consciousness. | 色取蕴…（pe）…识取蕴。 |
| Idaṁ vuccati, bhikkhave, dukkhaṁ ariyasaccaṁ. | This, bhikkhus, is called the noble truth of suffering. | 此，诸比丘，名为苦圣谛。 |
| Katamañca, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ? | And what, bhikkhus, is the noble truth of the origin of suffering? | 诸比丘，何为苦集圣谛？ |
| Yāyaṁ taṇhā ponobbhavikā nandirāgasahagatā tatratatrābhinandinī, seyyathidaṁ— | It is this craving which leads to renewed existence, accompanied by delight and lust, seeking delight here and there; that is, | 即此渴爱，引至再有，伴随喜与欲，处处求乐；亦即， |
| kāmataṇhā, bhavataṇhā, vibhavataṇhā. | craving for sensual pleasures, craving for existence, craving for non-existence. | 欲爱、有爱、无有爱。 |
| Idaṁ vuccati, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ. | This, bhikkhus, is called the noble truth of the origin of suffering. | 此，诸比丘，名为苦集圣谛。 |
| Katamañca, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ? | And what, bhikkhus, is the noble truth of the cessation of suffering? | 诸比丘，何为苦灭圣谛？ |
| Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo— | It is the remainderless fading away and cessation of that same craving, the giving up and relinquishing of it, freedom from it, non-reliance on it— | 即彼渴爱之无余离欲与息灭，舍离、放弃，从中解脱，无所依恃—— |
| idaṁ vuccati, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ. | this, bhikkhus, is called the noble truth of the cessation of suffering. | 此，诸比丘，名为苦灭圣谛。 |
| Katamañca, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ? | And what, bhikkhus, is the noble truth of the way leading to the cessation of suffering? | 诸比丘，何为趣向苦灭之道之圣谛？ |
| Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— | It is just this Noble Eightfold Path; that is: | 即此八圣道；亦即： |
| sammādiṭṭhi …pe… sammāsamādhi— | right view… (pe) …right concentration— | 正见…（pe）…正定—— |
| idaṁ vuccati, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ. | this, bhikkhus, is called the noble truth of the way leading to the cessation of suffering. | 此，诸比丘，名为趣向苦灭之道之圣谛。 |
| Imāni kho, bhikkhave, cattāri ariyasaccāni. | These, bhikkhus, are the four noble truths. | 此等，诸比丘，为四圣谛。 |
| Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. | Therefore, bhikkhus, ‘This is suffering’—efforts should be made… (pe) … ‘This is the way leading to the cessation of suffering’—efforts should be made.” | 是故，诸比丘，‘此是苦’——应作努力…（pe）…‘此是趣向苦灭之道’——应作努力。” |
| Tatiyaṁ. | Third. | 第三。 |
56.14 - SN 56.14 Ajjhattikāyatana: Ajjhattikāyatanasutta
| --- SN56.14 - Ajjhattikāyatanasutta --- | --- SN56.14 - Ajjhattikāyatanasutta --- | --- SN56.14 - 内处经 --- |
| “Cattārimāni, bhikkhave, ariyasaccāni. | “These, bhikkhus, are the four noble truths. | “此等，诸比丘，为四圣谛。 |
| Katamāni cattāri? | Which four? | 何者四？ |
| Dukkhaṁ ariyasaccaṁ, dukkhasamudayaṁ ariyasaccaṁ, dukkhanirodhaṁ ariyasaccaṁ, dukkhanirodhagāminī paṭipadā ariyasaccaṁ. | The noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, the noble truth of the way leading to the cessation of suffering. | 苦圣谛、苦集圣谛、苦灭圣谛、趣向苦灭之道圣谛。 |
| Katamañca, bhikkhave, dukkhaṁ ariyasaccaṁ? | And what, bhikkhus, is the noble truth of suffering? | 诸比丘，何为苦圣谛？ |
| ‘Cha ajjhattikāni āyatanānī’tissa vacanīyaṁ. | It should be said: ‘The six internal sense bases.’ | 应言：‘六内处’。 |
| Katamāni cha? | Which six? | 何者六？ |
| Cakkhāyatanaṁ …pe… manāyatanaṁ— | The eye base… (pe) …the mind base— | 眼处…（pe）…意处—— |
| idaṁ vuccati, bhikkhave, dukkhaṁ ariyasaccaṁ. | this, bhikkhus, is called the noble truth of suffering. | 此，诸比丘，名为苦圣谛。 |
| Katamañca, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ? | And what, bhikkhus, is the noble truth of the origin of suffering? | 诸比丘，何为苦集圣谛？ |
| Yāyaṁ taṇhā ponobbhavikā nandirāgasahagatā tatratatrābhinandinī, seyyathidaṁ—kāmataṇhā, bhavataṇhā, vibhavataṇhā— | It is this craving which leads to renewed existence, accompanied by delight and lust, seeking delight here and there; that is—craving for sensual pleasures, craving for existence, craving for non-existence— | 即此渴爱，引至再有，伴随喜与欲，处处求乐；亦即——欲爱、有爱、无有爱—— |
| idaṁ vuccati, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ. | this, bhikkhus, is called the noble truth of the origin of suffering. | 此，诸比丘，名为苦集圣谛。 |
| Katamañca, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ? | And what, bhikkhus, is the noble truth of the cessation of suffering? | 诸比丘，何为苦灭圣谛？ |
| Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo— | It is the remainderless fading away and cessation of that same craving, the giving up and relinquishing of it, freedom from it, non-reliance on it— | 即彼渴爱之无余离欲与息灭，舍离、放弃，从中解脱，无所依恃—— |
| idaṁ vuccati, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ. | this, bhikkhus, is called the noble truth of the cessation of suffering. | 此，诸比-比丘，名为苦灭圣谛。 |
| Katamañca, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ? | And what, bhikkhus, is the noble truth of the way leading to the cessation of suffering? | 诸比丘，何为趣向苦灭之道之圣谛？ |
| Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— | It is just this Noble Eightfold Path; that is: | 即此八圣道；亦即： |
| sammādiṭṭhi …pe… sammāsamādhi— | right view… (pe) …right concentration— | 正见…（pe）…正定—— |
| idaṁ vuccati, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ. | this, bhikkhus, is called the noble truth of the way leading to the cessation of suffering. | 此，诸比丘，名为趣向苦灭之道之圣谛。 |
| Imāni kho, bhikkhave, cattāri ariyasaccāni. | These, bhikkhus, are the four noble truths. | 此等，诸比丘，为四圣谛。 |
| Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. | Therefore, bhikkhus, ‘This is suffering’—efforts should be made… (pe) … ‘This is the way leading to the cessation of suffering’—efforts should be made.” | 是故，诸比丘，‘此是苦’——应作努力…（pe）…‘此是趣向苦灭之道’——应作努力。” |
| Catutthaṁ. | Fourth. | 第四。 |
56.15 - SN 56.15 Paṭhamadhāraṇa: Paṭhamadhāraṇasutta
| --- SN56.15 - Paṭhamadhāraṇasutta --- | --- SN56.15 - Paṭhamadhāraṇasutta --- | --- SN56.15 - 初持经 --- |
| “Dhāretha no tumhe, bhikkhave, mayā cattāri ariyasaccāni desitānī”ti? | “Do you remember, bhikkhus, the four noble truths taught by me?” | “诸比丘，汝等忆持我所教之四圣谛否？” |
| Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca: | When this was said, a certain bhikkhu said to the Blessed One: | 闻此语已，某比丘白薄伽梵言： |
| “ahaṁ kho, bhante, dhāremi bhagavatā cattāri ariyasaccāni desitānī”ti. | “Venerable sir, I do remember the four noble truths taught by the Blessed One.” | “尊者，我实忆持薄伽梵所教之四圣谛。” |
| “Yathā kathaṁ pana tvaṁ, bhikkhu, dhāresi mayā cattāri ariyasaccāni desitānī”ti? | “How, bhikkhu, do you remember the four noble truths taught by me?” | “比丘，汝如何忆持我所教之四圣谛？” |
| “Dukkhaṁ khvāhaṁ, bhante, bhagavatā paṭhamaṁ ariyasaccaṁ desitaṁ dhāremi; | “Venerable sir, I remember that the noble truth of suffering was taught by the Blessed One as the first; | “尊者，我忆持薄伽梵所教之苦圣谛为第一； |
| dukkhasamudayaṁ khvāhaṁ, bhante, bhagavatā dutiyaṁ ariyasaccaṁ desitaṁ dhāremi; | I remember that the noble truth of the origin of suffering was taught by the Blessed One as the second noble truth; | 我忆持薄伽梵所教之苦集圣谛为第二圣谛； |
| dukkhanirodhaṁ khvāhaṁ, bhante, bhagavatā tatiyaṁ ariyasaccaṁ desitaṁ dhāremi; | I remember that the noble truth of the cessation of suffering was taught by the Blessed One as the third noble truth; | 我忆持薄伽梵所教之苦灭圣谛为第三圣谛； |
| dukkhanirodhagāminiṁ paṭipadaṁ khvāhaṁ, bhante, bhagavatā catutthaṁ ariyasaccaṁ desitaṁ dhāremi. | I remember that the noble truth of the way leading to the cessation of suffering was taught by the Blessed One as the fourth noble truth. | 我忆持薄伽梵所教之趣向苦灭之道圣谛为第四圣谛。 |
| Evaṁ khvāhaṁ, bhante, dhāremi bhagavatā cattāri ariyasaccāni desitānī”ti. | This is how, Venerable sir, I remember the four noble truths taught by the Blessed One.” | 如是，尊者，我忆持薄伽梵所教之四圣谛。” |
| “Sādhu sādhu, bhikkhu. | “Good, good, bhikkhu. | “善哉，善哉，比丘。 |
| Sādhu kho tvaṁ, bhikkhu, dhāresi mayā cattāri ariyasaccāni desitānīti. | It is good indeed, bhikkhu, that you remember the four noble truths taught by me. | 诚然善哉，比丘，汝忆持我所教之四圣谛。 |
| Dukkhaṁ kho, bhikkhu, mayā paṭhamaṁ ariyasaccaṁ desitaṁ, tathā naṁ dhārehi; | The noble truth of suffering, bhikkhu, was taught by me as the first noble truth; remember it thus; | 比丘，苦圣谛为我所教之第一圣谛；如是忆持； |
| dukkhasamudayaṁ kho, bhikkhu, mayā dutiyaṁ ariyasaccaṁ desitaṁ, tathā naṁ dhārehi; | the noble truth of the origin of suffering, bhikkhu, was taught by me as the second noble truth; remember it thus; | 比丘，苦集圣谛为我所教之第二圣谛；如是忆持； |
| dukkhanirodhaṁ kho, bhikkhu, mayā tatiyaṁ ariyasaccaṁ desitaṁ, tathā naṁ dhārehi; | the noble truth of the cessation of suffering, bhikkhu, was taught by me as the third noble truth; remember it thus; | 比丘，苦灭圣谛为我所教之第三圣谛；如是忆持； |
| dukkhanirodhagāminī paṭipadā kho, bhikkhu, mayā catutthaṁ ariyasaccaṁ desitaṁ, tathā naṁ dhārehi. | the noble truth of the way leading to the cessation of suffering, bhikkhu, was taught by me as the fourth noble truth; remember it thus. | 比丘，趣向苦灭之道圣谛为我所教之第四圣谛；如是忆持。 |
| Evaṁ kho, bhikkhu, dhārehi mayā cattāri ariyasaccāni desitānīti. | This is how, bhikkhu, remember the four noble truths taught by me. | 如是，比丘，忆持我所教之四圣谛。 |
| Tasmātiha, bhikkhu, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. | Therefore, bhikkhu, ‘This is suffering’—efforts should be made… (pe) … ‘This is the way leading to the cessation of suffering’—efforts should be made.” | 是故，比丘，‘此是苦’——应作努力…（pe）…‘此是趣向苦灭之道’——应作努力。” |
56.16 - SN 56.16 Dutiyadhāraṇa: Dutiyadhāraṇasutta
| --- SN56.16 - Dutiyadhāraṇasutta --- | --- SN56.16 - Dutiyadhāraṇasutta --- | --- SN56.16 - 第二持经 --- |
| “Dhāretha no tumhe, bhikkhave, mayā cattāri ariyasaccāni desitānī”ti? | “Do you remember, bhikkhus, the four noble truths taught by me?” | “诸比丘，汝等忆持我所教之四圣谛否？” |
| Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca: | When this was said, a certain bhikkhu said to the Blessed One: | 闻此语已，某比丘白薄伽梵言： |
| “ahaṁ kho, bhante, dhāremi bhagavatā cattāri ariyasaccāni desitānī”ti. | “Venerable sir, I do remember the four noble truths taught by the Blessed One.” | “尊者，我实忆持薄伽梵所教之四圣谛。” |
| “Yathā kathaṁ pana tvaṁ, bhikkhu, dhāresi mayā cattāri ariyasaccāni desitānī”ti? | “How, bhikkhu, do you remember the four noble truths taught by me?” | “比丘，汝如何忆持我所教之四圣谛？” |
| “Dukkhaṁ khvāhaṁ, bhante, bhagavatā paṭhamaṁ ariyasaccaṁ desitaṁ dhāremi. | “Venerable sir, I remember that the noble truth of suffering was taught by the Blessed One as the first noble truth. | “尊者，我忆持薄伽梵所教之苦圣谛为第一圣谛。 |
| Yo hi koci, bhante, samaṇo vā brāhmaṇo vā evaṁ vadeyya: | If any ascetic or brahmin, Venerable sir, were to say thus: | 尊者，若有任何沙门或婆罗门，如是言： |
| ‘netaṁ dukkhaṁ paṭhamaṁ ariyasaccaṁ yaṁ samaṇena gotamena desitaṁ. | ‘This is not the noble truth of suffering that was taught by the ascetic Gotama. | ‘此非沙门乔达摩所教之苦圣谛。 |
| Ahametaṁ dukkhaṁ paṭhamaṁ ariyasaccaṁ paccakkhāya aññaṁ dukkhaṁ paṭhamaṁ ariyasaccaṁ paññapessāmī’ti— | Having rejected this noble truth of suffering, I will declare another noble truth of suffering’— | 我舍此苦圣谛，当宣说另一苦圣谛’—— |
| netaṁ ṭhānaṁ vijjati. | that is not possible. | 此无可能。 |
| Dukkhasamudayaṁ khvāhaṁ, bhante, bhagavatā …pe… | I remember, Venerable sir, that the noble truth of the origin of suffering was taught by the Blessed One… (pe) … | 我忆持，尊者，薄伽梵所教之苦集圣谛…（pe）… |
| dukkhanirodhagāminiṁ paṭipadaṁ khvāhaṁ, bhante, bhagavatā catutthaṁ ariyasaccaṁ desitaṁ dhāremi. | I remember, Venerable sir, that the noble truth of the way leading to the cessation of suffering was taught by the Blessed One as the fourth noble truth. | 我忆持，尊者，薄伽梵所教之趣向苦灭之道圣谛为第四圣谛。 |
| Yo hi koci, bhante, samaṇo vā brāhmaṇo vā evaṁ vadeyya: | If any ascetic or brahmin, Venerable sir, were to say thus: | 尊者，若有任何沙门或婆罗门，如是言： |
| ‘netaṁ dukkhanirodhagāminī paṭipadā catutthaṁ ariyasaccaṁ yaṁ samaṇena gotamena desitaṁ. | ‘This is not the noble truth of the way leading to the cessation of suffering that was taught by the ascetic Gotama. | ‘此非沙门乔达摩所教之趣向苦灭之道圣谛。 |
| Ahametaṁ dukkhanirodhagāminiṁ paṭipadaṁ catutthaṁ ariyasaccaṁ paccakkhāya aññaṁ dukkhanirodhagāminiṁ paṭipadaṁ catutthaṁ ariyasaccaṁ paññapessāmī’ti— | Having rejected this noble truth of the way leading to the cessation of suffering, I will declare another noble truth of the way leading to the cessation of suffering’— | 我舍此趣向苦灭之道圣谛，当宣说另一趣向苦灭之道圣谛’—— |
| netaṁ ṭhānaṁ vijjati. | that is not possible. | 此无可能。 |
| Evaṁ khvāhaṁ, bhante, dhāremi bhagavatā cattāri ariyasaccāni desitānī”ti. | This is how, Venerable sir, I remember the four noble truths taught by the Blessed One.” | 如是，尊者，我忆持薄伽梵所教之四圣谛。” |
| “Sādhu sādhu, bhikkhu. | “Good, good, bhikkhu. | “善哉，善哉，比丘。 |
| Sādhu kho tvaṁ, bhikkhu, dhāresi mayā cattāri ariyasaccāni desitānīti. | It is good indeed, bhikkhu, that you remember the four noble truths taught by me. | 诚然善哉，比丘，汝忆持我所教之四圣谛。 |
| Dukkhaṁ kho, bhikkhu, mayā paṭhamaṁ ariyasaccaṁ desitaṁ, tathā naṁ dhārehi. | The noble truth of suffering, bhikkhu, was taught by me as the first noble truth; remember it thus. | 比丘，苦圣谛为我所教之第一圣谛；如是忆持。 |
| Yo hi koci, bhikkhu, samaṇo vā brāhmaṇo vā evaṁ vadeyya: | If any ascetic or brahmin, bhikkhu, were to say thus: | 比丘，若有任何沙门或婆罗门，如是言： |
| ‘netaṁ dukkhaṁ paṭhamaṁ ariyasaccaṁ yaṁ samaṇena gotamena desitaṁ. | ‘This is not the noble truth of suffering that was taught by the ascetic Gotama. | ‘此非沙门乔达摩所教之苦圣谛。 |
| Ahametaṁ dukkhaṁ paṭhamaṁ ariyasaccaṁ paccakkhāya aññaṁ dukkhaṁ paṭhamaṁ ariyasaccaṁ paññapessāmī’ti— | Having rejected this noble truth of suffering, I will declare another noble truth of suffering’— | 我舍此苦圣谛，当宣说另一苦圣谛’—— |
| netaṁ ṭhānaṁ vijjati. | that is not possible. | 此无可能。 |
| Dukkhasamudayaṁ kho, bhikkhu …pe… | The noble truth of the origin of suffering, bhikkhu… (pe) … | 比丘，苦集圣谛…（pe）… |
| dukkhanirodhaṁ kho, bhikkhu …pe… | the noble truth of the cessation of suffering, bhikkhu… (pe) … | 比丘，苦灭圣谛…（pe）… |
| dukkhanirodhagāminī paṭipadā kho, bhikkhu, mayā catutthaṁ ariyasaccaṁ desitaṁ, tathā naṁ dhārehi. | the noble truth of the way leading to the cessation of suffering, bhikkhu, was taught by me as the fourth noble truth; remember it thus. | 比丘，趣向苦灭之道圣谛为我所教之第四圣谛；如是忆持。 |
| Yo hi koci, bhikkhu, samaṇo vā brāhmaṇo vā evaṁ vadeyya: | If any ascetic or brahmin, bhikkhu, were to say thus: | 比丘，若有任何沙门或婆罗门，如是言： |
| ‘netaṁ dukkhanirodhagāminī paṭipadā catutthaṁ ariyasaccaṁ yaṁ samaṇena gotamena desitaṁ. | ‘This is not the noble truth of the way leading to the cessation of suffering that was taught by the ascetic Gotama. | ‘此非沙门乔达摩所教之趣向苦灭之道圣谛。 |
| Ahametaṁ dukkhanirodhagāminiṁ paṭipadaṁ catutthaṁ ariyasaccaṁ paccakkhāya aññaṁ dukkhanirodhagāminiṁ paṭipadaṁ catutthaṁ ariyasaccaṁ paññapessāmī’ti— | Having rejected this noble truth of the way leading to the cessation of suffering, I will declare another noble truth of the way leading to the cessation of suffering’— | 我舍此趣向苦灭之道圣谛，当宣说另一趣向苦灭之道圣谛’—— |
| netaṁ ṭhānaṁ vijjati. | that is not possible. | 此无可能。 |
| Evaṁ kho tvaṁ, bhikkhu, dhārehi mayā cattāri ariyasaccāni desitānīti. | This is how, bhikkhu, remember the four noble truths taught by me. | 如是，比丘，忆持我所教之四圣谛。 |
| Tasmātiha, bhikkhu, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. | Therefore, bhikkhu, ‘This is suffering’—efforts should be made… (pe) … ‘This is the way leading to the cessation of suffering’—efforts should be made.” | 是故，比丘，‘此是苦’——应作努力…（pe）…‘此是趣向苦灭之道’——应作努力。” |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
56.17 - SN 56.17 Avijjā: Avijjāsutta
| --- SN56.17 - Avijjāsutta --- | --- SN56.17 - Avijjāsutta --- | --- SN56.17 - 无明经 --- |
| Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: | Seated to one side, that bhikkhu said to the Blessed One: | 坐于一面，彼比丘白薄伽梵言： |
| “‘avijjā, avijjā’ti, bhante, vuccati. | “Venerable sir, ‘ignorance, ignorance’ is said. | “尊者，所谓‘无明，无明’。 |
| Katamā nu kho, bhante, avijjā; | What, Venerable sir, is ignorance; | 尊者，何为无明； |
| kittāvatā ca avijjāgato hotī”ti? | and to what extent is one ignorant?” | 至何程度为无明？” |
| “Yaṁ kho, bhikkhu, dukkhe aññāṇaṁ, dukkhasamudaye aññāṇaṁ, dukkhanirodhe aññāṇaṁ, dukkhanirodhagāminiyā paṭipadāya aññāṇaṁ— | “Whatever, bhikkhu, is unknowing of suffering, unknowing of the origin of suffering, unknowing of the cessation of suffering, unknowing of the way leading to the cessation of suffering— | “凡，比丘，于苦不知，于苦集不知，于苦灭不知，于趣向苦灭之道不知—— |
| ayaṁ vuccati, bhikkhu, avijjā; | this, bhikkhu, is called ignorance; | 此，比丘，名为无明； |
| ettāvatā ca avijjāgato hotīti. | to this extent one is ignorant. | 至此程度为无明。 |
| Tasmātiha, bhikkhu, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. | Therefore, bhikkhu, ‘This is suffering’—efforts should be made… (pe) … ‘This is the way leading to the cessation of suffering’—efforts should be made.” | 是故，比丘，‘此是苦’——应作努力…（pe）…‘此是趣向苦灭之道’——应作努力。” |
56.18 - SN 56.18 Vijjā: Vijjāsutta
| --- SN56.18 - Vijjāsutta --- | --- SN56.18 - Vijjāsutta --- | --- SN56.18 - 明经 --- |
| Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: | Then a certain bhikkhu approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. Seated to one side, that bhikkhu said to the Blessed One: | 尔时，某比丘诣薄伽梵所；至已，礼敬薄伽梵，坐于一面。坐于一面，彼比丘白薄伽梵言： |
| “‘vijjā, vijjā’ti, bhante, vuccati. | “Venerable sir, ‘knowledge, knowledge’ is said. | “尊者，所谓‘明，明’。 |
| Katamā nu kho, bhante, vijjā; | What, Venerable sir, is knowledge; | 尊者，何为明； |
| kittāvatā ca vijjāgato hotī”ti? | and to what extent is one possessing knowledge?” | 至何程度为具明？” |
| “Yaṁ kho, bhikkhu, dukkhe ñāṇaṁ, dukkhasamudaye ñāṇaṁ, dukkhanirodhe ñāṇaṁ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṁ— | “Whatever, bhikkhu, is knowledge of suffering, knowledge of the origin of suffering, knowledge of the cessation of suffering, knowledge of the way leading to the cessation of suffering— | “凡，比丘，于苦知，于苦集知，于苦灭知，于趣向苦灭之道知—— |
| ayaṁ vuccati, bhikkhu, vijjā; | this, bhikkhu, is called knowledge; | 此，比丘，名为明； |
| ettāvatā ca vijjāgato hotīti. | to this extent one is possessing knowledge. | 至此程度为具明。 |
| Tasmātiha, bhikkhu, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. | Therefore, bhikkhu, ‘This is suffering’—efforts should be made… (pe) … ‘This is the way leading to the cessation of suffering’—efforts should be made.” | 是故，比丘，‘此是苦’——应作努力…（pe）…‘此是趣向苦灭之道’——应作努力。” |
56.19 - SN 56.19 Saṅkāsana: Saṅkāsanasutta
| --- SN56.19 - Saṅkāsanasutta --- | --- SN56.19 - Saṅkāsanasutta --- | --- SN56.19 - 总说经 --- |
| “‘Idaṁ dukkhaṁ ariyasaccan’ti, bhikkhave, mayā paññattaṁ. | “‘This is the noble truth of suffering’—thus, bhikkhus, has it been formulated by me. | “‘此是苦之圣谛’——如是，诸比丘，为我所制定。 |
| Tattha aparimāṇā vaṇṇā aparimāṇā byañjanā aparimāṇā saṅkāsanā: | In that regard, there are immeasurable descriptions, immeasurable expressions, immeasurable expositions: | 于此，有无量之描述、无量之表达、无量之阐释： |
| ‘itipidaṁ dukkhaṁ ariyasaccan’ti; | ‘Thus this is the noble truth of suffering’; | ‘如是此是苦之圣谛’； |
| idaṁ dukkhasamudayaṁ …pe… | this is the origin of suffering… (pe) … | 此是苦之集…（pe）… |
| idaṁ dukkhanirodhaṁ …pe… | this is the cessation of suffering… (pe) … | 此是苦之灭…（pe）… |
| ‘idaṁ dukkhanirodhagāminī paṭipadā ariyasaccan’ti, bhikkhave, mayā paññattaṁ. | ‘This is the noble truth of the way leading to the cessation of suffering’—thus, bhikkhus, has it been formulated by me. | ‘此是趣向苦灭之道之圣谛’——如是，诸比丘，为我所制定。 |
| Tattha aparimāṇā vaṇṇā aparimāṇā byañjanā aparimāṇā saṅkāsanā: | In that regard, there are immeasurable descriptions, immeasurable expressions, immeasurable expositions: | 于此，有无量之描述、无量之表达、无量之阐释： |
| ‘itipidaṁ dukkhanirodhagāminī paṭipadā ariyasaccan’ti. | ‘Thus this is the noble truth of the way leading to the cessation of suffering.’ | ‘如是此是趣向苦灭之道之圣谛。’ |
| Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. | Therefore, bhikkhus, ‘This is suffering’—efforts should be made… (pe) … ‘This is the way leading to the cessation of suffering’—efforts should be made.” | 是故，诸比丘，‘此是苦’——应作努力…（pe）…‘此是趣向苦灭之道’——应作努力。” |
56.20 - SN 56.20 Tatha: Tathasutta
| --- SN56.20 - Tathasutta --- | --- SN56.20 - Tathasutta --- | --- SN56.20 - 如是经 --- |
| “Cattārimāni, bhikkhave, tathāni avitathāni anaññathāni. | “These, bhikkhus, are four things that are real, not unreal, not otherwise. | “此等，诸比丘，为四真实、不虚、不异之法。 |
| Katamāni cattāri? | Which four? | 何者四？ |
| ‘Idaṁ dukkhan’ti, bhikkhave, tathametaṁ avitathametaṁ anaññathametaṁ; | ‘This is suffering’—bhikkhus, this is real, this is not unreal, this is not otherwise; | ‘此是苦’——诸比丘，此为真实，此非不真实，此非他法； |
| ‘ayaṁ dukkhasamudayo’ti tathametaṁ avitathametaṁ anaññathametaṁ; | ‘This is the origin of suffering’—this is real, this is not unreal, this is not otherwise; | ‘此是苦之集’——此为真实，此非不真实，此非他法； |
| ‘ayaṁ dukkhanirodho’ti tathametaṁ avitathametaṁ anaññathametaṁ; | ‘This is the cessation of suffering’—this is real, this is not unreal, this is not otherwise; | ‘此是苦之灭’——此为真实，此非不真实，此非他法； |
| ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti tathametaṁ avitathametaṁ anaññathametaṁ— | ‘This is the way leading to the cessation of suffering’—this is real, this is not unreal, this is not otherwise— | ‘此是趣向苦灭之道’——此为真实，此非不真实，此非他法—— |
| imāni kho, bhikkhave, cattāri tathāni avitathāni anaññathāni. | these, bhikkhus, are the four things that are real, not unreal, not otherwise. | 此等，诸比丘，为四真实、不虚、不异之法。 |
| Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. | Therefore, bhikkhus, ‘This is suffering’—efforts should be made… (pe) … ‘This is the way leading to the cessation of suffering’—efforts should be made.” | 是故，诸比丘，‘此是苦’——应作努力…（pe）…‘此是趣向苦灭之道’——应作努力。” |
| Dhammacakkappavattanavaggo dutiyo. | The Chapter on the Setting in Motion of the Wheel of Dhamma is the second. | 第二转法轮品。 |
| Dhammacakkaṁ tathāgataṁ, | The Wheel of Dhamma, the Tathagata, | 转法轮、如来、 |
| khandhā āyatanena ca; | aggregates and sense bases; | 蕴与处； |
| Dhāraṇā ca dve avijjā, | Remembering the two ignorances, | 忆持二无明、 |
| vijjā saṅkāsanā tathāti. | knowledge, exposition, and reality. | 明、总说、与真实。 |
56.21 - SN 56.21 Paṭhamakoṭigāma: Paṭhamakoṭigāmasutta
| --- SN56.21 - Paṭhamakoṭigāmasutta --- | --- SN56.21 - Paṭhamakoṭigāmasutta --- | --- SN56.21 - 初拘利村经 --- |
| Ekaṁ samayaṁ bhagavā vajjīsu viharati koṭigāme. | On one occasion the Blessed One was dwelling among the Vajjians at Kotigama. | 一时，薄伽梵住于跋耆国拘利村。 |
| Tatra kho bhagavā bhikkhū āmantesi: | There the Blessed One addressed the bhikkhus: | 尔时，薄伽梵告诸比丘： |
| “catunnaṁ, bhikkhave, ariyasaccānaṁ ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca. | “It is through not understanding, through not penetrating the four noble truths, bhikkhus, that this long journey has been run on, re-traversed, by me and by you. | “诸比丘，由不解、不通达四圣谛故，我与汝等，长时流转、轮回。 |
| Katamesaṁ catunnaṁ? | Which four? | 何者四？ |
| Dukkhassa, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca. | It is through not understanding, through not penetrating the noble truth of suffering, bhikkhus, that this long journey has been run on, re-traversed, by me and by you. | 诸比丘，由不解、不通达苦圣谛故，我与汝等，长时流转、轮回。 |
| Dukkhasamudayassa ariyasaccassa …pe… | It is through not understanding, through not penetrating the noble truth of the origin of suffering… (pe) … | 由不解、不通达苦集圣谛故…（pe）… |
| dukkhanirodhassa ariyasaccassa …pe… | It is through not understanding, through not penetrating the noble truth of the cessation of suffering… (pe) … | 由不解、不通达苦灭圣谛故…（pe）… |
| dukkhanirodhagāminiyā paṭipadāya ariyasaccassa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca. | It is through not understanding, through not penetrating the noble truth of the way leading to the cessation of suffering that this long journey has been run on, re-traversed, by me and by you. | 由不解、不通达趣向苦灭之道圣谛故，我与汝等，长时流转、轮回。 |
| Tayidaṁ, bhikkhave, dukkhaṁ ariyasaccaṁ anubuddhaṁ paṭividdhaṁ, dukkhasamudayaṁ ariyasaccaṁ anubuddhaṁ paṭividdhaṁ, dukkhanirodhaṁ ariyasaccaṁ anubuddhaṁ paṭividdhaṁ, dukkhanirodhagāminī paṭipadā ariyasaccaṁ anubuddhaṁ paṭividdhaṁ; ucchinnā bhavataṇhā, khīṇā bhavanetti; natthi dāni punabbhavo”ti. | Now this noble truth of suffering, bhikkhus, has been understood and penetrated; this noble truth of the origin of suffering has been understood and penetrated; this noble truth of the cessation of suffering has been understood and penetrated; this noble truth of the way leading to the cessation of suffering has been understood and penetrated. Craving for existence has been cut off; the guide to existence has been destroyed; now there is no more renewed existence.” | 今此苦圣谛，诸比丘，已解已通达；此苦集圣谛已解已通达；此苦灭圣谛已解已通达；此趣向苦灭之道圣谛已解已通达。有爱已断；有之引导已毁；今再无后有。” |
| Idamavoca bhagavā. | This is what the Blessed One said. | 此为薄伽梵所说。 |
| Idaṁ vatvāna sugato athāparaṁ etadavoca satthā: | Having said this, the Fortunate One, the Teacher, said further: | 说此已，善逝、导师复言： |
| “Catunnaṁ ariyasaccānaṁ, | “Through not seeing the four noble truths | “由不见四圣谛 |
| Yathābhūtaṁ adassanā; | as they really are, | 如其真实相， |
| Saṁsitaṁ dīghamaddhānaṁ, | they have wandered on for a long time | 彼等长时流转 |
| Tāsu tāsveva jātisu. | in those same various kinds of births. | 于彼种种生中。 |
| Tāni etāni diṭṭhāni, | Now these have been seen, | 今此等已见， |
| bhavanetti samūhatā; | the guide to existence has been uprooted; | 有之引导已根除； |
| Ucchinnaṁ mūlaṁ dukkhassa, | the root of suffering has been cut off, | 苦根已断， |
| natthi dāni punabbhavo”ti. | now there is no more renewed existence.” | 今再无后有。” |
56.22 - SN 56.22 Dutiyakoṭigāma: Dutiyakoṭigāmasutta
| --- SN56.22 - Dutiyakoṭigāmasutta --- | --- SN56.22 - Dutiyakoṭigāmasutta --- | --- SN56.22 - 第二拘利村经 --- |
| “Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṁ dukkhan’ti yathābhūtaṁ nappajānanti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ nappajānanti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ nappajānanti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānanti, | “Whatever ascetics or brahmins, bhikkhus, do not fully understand ‘This is suffering’ as it really is, do not fully understand ‘This is the origin of suffering’ as it really is, do not fully understand ‘This is the cessation of suffering’ as it really is, do not fully understand ‘This is the way leading to the cessation of suffering’ as it really is— | “诸比丘，凡有沙门或婆罗门，不如实了知‘此是苦’，不如实了知‘此是苦之集’，不如实了知‘此是苦之灭’，不如实了知‘此是趣向苦灭之道’—— |
| na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca pana te āyasmanto sāmaññatthaṁ vā brahmaññatthaṁ vā diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti. | they are not, bhikkhus, regarded by me as ascetics among ascetics or as brahmins among brahmins, nor do those venerable ones, having directly known and realized it for themselves in this very life, dwell in the goal of recluseship or the goal of brahminhood. | 彼等，诸比丘，我不认为于沙门中为沙门，于婆罗门中为婆罗门，此等尊者亦不于现法中，自证自知沙门之果或婆罗门之果而住。 |
| Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṁ dukkhan’ti yathābhūtaṁ pajānanti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānanti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānanti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānanti, | But whatever ascetics or brahmins, bhikkhus, do fully understand ‘This is suffering’ as it really is, do fully understand ‘This is the origin of suffering’ as it really is, do fully understand ‘This is the cessation of suffering’ as it really is, do fully understand ‘This is the way leading to the cessation of suffering’ as it really is— | 然凡有沙门或婆罗门，诸比丘，如实了知‘此是苦’，如实了知‘此是苦之集’，如实了知‘此是苦之灭’，如实了知‘此是趣向苦灭之道’—— |
| te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti. | they are, bhikkhus, regarded by me as ascetics among ascetics and as brahmins among brahmins, and those venerable ones, having directly known and realized it for themselves in this very life, dwell in the goal of recluseship and the goal of brahminhood.” | 彼等，诸比丘，我即认为于沙门中为沙门，于婆罗门中为婆罗门，此等尊者亦于现法中，自证自知沙门之果与婆罗门之果而住。” |
| Idamavoca bhagavā. | This is what the Blessed One said. | 此为薄伽梵所说。 |
| Idaṁ vatvāna sugato athāparaṁ etadavoca satthā: | Having said this, the Fortunate One, the Teacher, said further: | 说此已，善逝、导师复言： |
| “Ye dukkhaṁ nappajānanti, | “Those who do not fully understand suffering, | “彼等不如实了知苦， |
| atho dukkhassa sambhavaṁ; | and also the origin of suffering; | 亦及苦之集； |
| Yattha ca sabbaso dukkhaṁ, | where suffering entirely, | 苦于何处完全、 |
| asesaṁ uparujjhati. | without remainder, ceases. | 无余而灭。 |
| Tañca maggaṁ na jānanti, | And do not know the path | 亦不知其道 |
| Dukkhūpasamagāminaṁ; | leading to the cessation of suffering; | 引至苦之灭； |
| Cetovimuttihīnā te, | Devoid of liberation of mind are they, | 彼等心解脱空无， |
| Atho paññāvimuttiyā; | and also of liberation by wisdom; | 慧解脱亦然； |
| Abhabbā te antakiriyāya, | They are incapable of making an end, | 彼等不能作一了结， |
| Te ve jātijarūpagā. | they indeed are subject to birth and aging. | 实为生老所缚。 |
| Ye ca dukkhaṁ pajānanti, | But those who fully understand suffering, | 然彼等如实了知苦， |
| atho dukkhassa sambhavaṁ; | and also the origin of suffering; | 亦及苦之集； |
| Yattha ca sabbaso dukkhaṁ, | where suffering entirely, | 苦于何处完全、 |
| asesaṁ uparujjhati. | without remainder, ceases. | 无余而灭。 |
| Tañca maggaṁ pajānanti, | And know the path | 并知其道 |
| dukkhūpasamagāminaṁ; | leading to the cessation of suffering; | 引至苦之灭； |
| Cetovimuttisampannā, | Endowed with liberation of mind are they, | 彼等心解脱具足， |
| atho paññāvimuttiyā; | and also with liberation by wisdom; | 慧解脱亦然； |
| Bhabbā te antakiriyāya, | They are capable of making an end, | 彼等能作一了结， |
| na te jātijarūpagā”ti. | they are not subject to birth and aging.” | 不为生老所缚。” |
| Dutiyaṁ. | Second. | 第二。 |
56.23 - SN 56.23 Sammāsambuddha: Sammāsambuddhasutta
| --- SN56.23 - Sammāsambuddhasutta --- | --- SN56.23 - Sammāsambuddhasutta --- | --- SN56.23 - 正等觉经 --- |
| Sāvatthinidānaṁ. | At Savatthi. | 在舍卫城。 |
| Cattārimāni, bhikkhave, ariyasaccāni. | These, bhikkhus, are the four noble truths. | 此等，诸比丘，为四圣谛。 |
| Katamāni cattāri? | Which four? | 何者四？ |
| Dukkhaṁ ariyasaccaṁ …pe… dukkhanirodhagāminī paṭipadā ariyasaccaṁ— | The noble truth of suffering… (pe) …the noble truth of the way leading to the cessation of suffering— | 苦圣谛…（pe）…趣向苦灭之道圣谛—— |
| imāni kho, bhikkhave, cattāri ariyasaccāni. | these, bhikkhus, are the four noble truths. | 此等，诸比丘，为四圣谛。 |
| Imesaṁ kho, bhikkhave, catunnaṁ ariyasaccānaṁ yathābhūtaṁ abhisambuddhattā tathāgato ‘arahaṁ sammāsambuddho’ti vuccati. | It is through having fully awakened to these four noble truths as they really are, bhikkhus, that the Tathagata is called an Arahant, a Perfectly Awakened One. | 诸比丘，由如实正觉此四圣谛故，如来被称为阿罗汉、正等觉者。 |
| Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. | Therefore, bhikkhus, ‘This is suffering’—efforts should be made… (pe) … ‘This is the way leading to the cessation of suffering’—efforts should be made.” | 是故，诸比丘，‘此是苦’——应作努力…（pe）…‘此是趣向苦灭之道’——应作努力。” |
| Tatiyaṁ. | Third. | 第三。 |
56.24 - SN 56.24 Arahanta: Arahantasutta
| --- SN56.24 - Arahantasutta --- | --- SN56.24 - Arahantasutta --- | --- SN56.24 - 阿罗汉经 --- |
| Sāvatthinidānaṁ. | At Sāvatthī. | 在舍卫城。 |
| “Ye hi keci, bhikkhave, atītamaddhānaṁ arahanto sammāsambuddhā yathābhūtaṁ abhisambujjhiṁsu, sabbe te cattāri ariyasaccāni yathābhūtaṁ abhisambujjhiṁsu. | “Bhikkhus, whatever Arahants, Perfectly Awakened Ones, truly awakened in the past, all of them truly awakened to the Four Noble Truths. | “诸比丘，凡过去阿罗汉、正等觉者，如实觉悟者，皆如实觉悟四圣谛。 |
| Ye hi keci, bhikkhave, anāgatamaddhānaṁ arahanto sammāsambuddhā yathābhūtaṁ abhisambujjhissanti, sabbe te cattāri ariyasaccāni yathābhūtaṁ abhisambujjhissanti. | Bhikkhus, whatever Arahants, Perfectly Awakened Ones, will truly awaken in the future, all of them will truly awaken to the Four Noble Truths. | 诸比丘，凡未来阿罗汉、正等觉者，将如实觉悟者，皆将如实觉悟四圣谛。 |
| Ye hi keci, bhikkhave, etarahi arahanto sammāsambuddhā yathābhūtaṁ abhisambujjhanti, sabbe te cattāri ariyasaccāni yathābhūtaṁ abhisambujjhanti. | Bhikkhus, whatever Arahants, Perfectly Awakened Ones, truly awaken at present, all of them truly awaken to the Four Noble Truths. | 诸比丘，凡现在阿罗汉、正等觉者，正如实觉悟者，皆正如实觉悟四圣谛。 |
| Katamāni cattāri? | What are these four? | 何为此四？ |
| Dukkhaṁ ariyasaccaṁ, dukkhasamudayaṁ ariyasaccaṁ, dukkhanirodhaṁ ariyasaccaṁ, dukkhanirodhagāminī paṭipadā ariyasaccaṁ. | The Noble Truth of Suffering; the Noble Truth of the Origin of Suffering; the Noble Truth of the Cessation of Suffering; the Noble Truth of the Way Leading to the Cessation of Suffering. | 苦圣谛；苦集圣谛；苦灭圣谛；趣向苦灭之道圣谛。 |
| Ye hi, keci, bhikkhave, atītamaddhānaṁ arahanto sammāsambuddhā yathābhūtaṁ abhisambujjhiṁsu …pe… | Whatever Arahants, Perfectly Awakened Ones, truly awakened in the past… | 凡过去阿罗汉、正等觉者，如实觉悟者… |
| abhisambujjhissanti … | …will truly awaken… | …将如实觉悟者… |
| abhisambujjhanti, sabbe te imāni cattāri ariyasaccāni yathābhūtaṁ abhisambujjhanti. | …truly awaken at present, all of them truly awaken to these Four Noble Truths. | …正如实觉悟者，皆正如实觉悟此四圣谛。 |
| Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. | Therefore, bhikkhus, ‘This is suffering’—an exertion should be made… ‘This is the way leading to the cessation of suffering’—an exertion should be made.” | 是故，诸比丘，‘此是苦’——应作努力…‘此是趣向苦滅之道’——应作努力。” |
| Catutthaṁ. | Fourth. | 第四。 |
56.25 - SN 56.25 Āsavakkhaya: Āsavakkhayasutta
| --- SN56.25 - Āsavakkhayasutta --- | --- SN56.25 - Āsavakkhayasutta --- | --- SN56.25 - 漏尽经 --- |
| “Jānatohaṁ, bhikkhave, passato āsavānaṁ khayaṁ vadāmi, no ajānato apassato. | “Bhikkhus, I declare the destruction of the **taints** for one who knows and sees, not for one who does not know and does not see. | “诸比丘，我为知者、见者说**漏**尽，非为不知、不见者说。 |
| Kiñca, bhikkhave, jānato passato āsavānaṁ khayo hoti? | And what, bhikkhus, for one who knows and sees, is the destruction of the **taints**? | 诸比丘，于何者，知者、见者，有**漏**尽？ |
| ‘Idaṁ dukkhan’ti, bhikkhave, jānato passato āsavānaṁ khayo hoti, ‘ayaṁ dukkhasamudayo’ti jānato passato āsavānaṁ khayo hoti, ‘ayaṁ dukkhanirodho’ti jānato passato āsavānaṁ khayo hoti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti jānato passato āsavānaṁ khayo hoti. | ‘This is suffering,’ bhikkhus, for one who knows and sees, there is the destruction of the **taints**; ‘This is the origin of suffering,’ for one who knows and sees, there is the destruction of the **taints**; ‘This is the cessation of suffering,’ for one who knows and sees, there is the destruction of the **taints**; ‘This is the way leading to the cessation of suffering,’ for one who knows and sees, there is the destruction of the **taints**. | ‘此是苦’，诸比丘，于知者、见者，有**漏**尽；‘此是苦之集’，于知者、见者，有**漏**尽；‘此是苦之灭’，于知者、见者，有**漏**尽；‘此是趣向苦灭之道’，于知者、见者，有**漏**尽。 |
| Evaṁ kho, bhikkhave, jānato evaṁ passato āsavānaṁ khayo hoti. | It is in this way, bhikkhus, for one who knows and sees thus, there is the destruction of the **taints**. | 如是，诸比丘，于如是知、如是见者，有**漏**尽。 |
| Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. | Therefore, bhikkhus, ‘This is suffering’—an exertion should be made… ‘This is the way leading to the cessation of suffering’—an exertion should be made.” | 是故，诸比丘，‘此是苦’——应作努力…‘此是趣向苦滅之道’——应作努力。” |
56.26 - SN 56.26 Mitta: Mittasutta
| --- SN56.26 - Mittasutta --- | --- SN56.26 - Mittasutta --- | --- SN56.26 - 友经 --- |
| “Ye hi keci, bhikkhave, anukampeyyātha, ye ca sotabbaṁ maññeyyuṁ—mittā vā amaccā vā ñātī vā sālohitā vā—te vo, bhikkhave, catunnaṁ ariyasaccānaṁ yathābhūtaṁ abhisamayāya samādapetabbā nivesetabbā patiṭṭhāpetabbā. | “Bhikkhus, whomever you would feel compassion for, and whomever you think should listen—friends, colleagues, relatives, or kin—you should exhort them, settle them, and establish them in the true comprehension of the Four Noble Truths. | “诸比丘，凡汝等所怜悯者，凡汝等认为应听闻者——友、同事、亲戚、或族人——汝等当劝勉彼等，安顿彼等，建立彼等于如实了知四圣谛。 |
| Katamesaṁ catunnaṁ? | Which four? | 何者四？ |
| Dukkhassa ariyasaccassa, dukkhasamudayassa ariyasaccassa, dukkhanirodhassa ariyasaccassa, dukkhanirodhagāminiyā paṭipadāya ariyasaccassa. | The Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, the Noble Truth of the Way Leading to the Cessation of Suffering. | 苦圣谛、苦集圣谛、苦灭圣谛、趣向苦灭之道圣谛。 |
| Ye hi keci, bhikkhave, anukampeyyātha, ye ca sotabbaṁ maññeyyuṁ—mittā vā amaccā vā ñātī vā sālohitā vā—te vo, bhikkhave, imesaṁ catunnaṁ ariyasaccānaṁ yathābhūtaṁ abhisamayāya samādapetabbā nivesetabbā patiṭṭhāpetabbā. | Bhikkhus, whomever you would feel compassion for, and whomever you think should listen—friends, colleagues, relatives, or kin—you should exhort them, settle them, and establish them in the true comprehension of these Four Noble Truths. | 诸比丘，凡汝等所怜悯者，凡汝等认为应听闻者——友、同事、亲戚、或族人——汝等当劝勉彼等，安顿彼等，建立彼等于如实了知此四圣谛。 |
| Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. | Therefore, bhikkhus, ‘This is suffering’—an exertion should be made… ‘This is the way leading to the cessation of suffering’—an exertion should be made.” | 是故，诸比丘，‘此是苦’——应作努力…‘此是趣向苦滅之道’——应作努力。” |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
56.27 - SN 56.27 Tatha: Tathasutta
| --- SN56.27 - Tathasutta --- | --- SN56.27 - Tathasutta --- | --- SN56.27 - 如是经 --- |
| “Cattārimāni, bhikkhave, ariyasaccāni. | “Bhikkhus, there are these Four Noble Truths. | “诸比丘，有此四圣谛。 |
| Katamāni cattāri? | Which four? | 何者四？ |
| Dukkhaṁ ariyasaccaṁ, dukkhasamudayaṁ ariyasaccaṁ, dukkhanirodhaṁ ariyasaccaṁ, dukkhanirodhagāminī paṭipadā ariyasaccaṁ— | The Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, the Noble Truth of the Way Leading to the Cessation of Suffering— | 苦圣谛、苦集圣谛、苦灭圣谛、趣向苦灭之道圣谛—— |
| imāni kho, bhikkhave, cattāri ariyasaccāni tathāni avitathāni anaññathāni; | These, bhikkhus, are truths, not untruths, not otherwise; | 此等，诸比丘，为谛，非不谛，非他法； |
| tasmā ‘ariyasaccānī’ti vuccanti. | therefore they are called ‘Noble Truths’. | 是故称为‘圣谛’。 |
| Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. | Therefore, bhikkhus, ‘This is suffering’—an exertion should be made… ‘This is the way leading to the cessation of suffering’—an exertion should be made.” | 是故，诸比丘，‘此是苦’——应作努力…‘此是趣向苦滅之道’——应作努力。” |
56.28 - SN 56.28 Loka: Lokasutta
| --- SN56.28 - Lokasutta --- | --- SN56.28 - Lokasutta --- | --- SN56.28 - 世界经 --- |
| “Cattārimāni, bhikkhave, ariyasaccāni. | “Bhikkhus, there are these Four Noble Truths. | “诸比丘，有此四圣谛。 |
| Katamāni cattāri? | Which four? | 何者四？ |
| Dukkhaṁ ariyasaccaṁ, dukkhasamudayaṁ ariyasaccaṁ, dukkhanirodhaṁ ariyasaccaṁ, dukkhanirodhagāminī paṭipadā ariyasaccaṁ. | The Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, the Noble Truth of the Way Leading to the Cessation of Suffering. | 苦圣谛、苦集圣谛、苦灭圣谛、趣向苦灭之道圣谛。 |
| Sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya tathāgato ariyo; | Among the world with its devas, Māras, and Brahmās, among the generation of recluses and brahmins, with its devas and humans, the Tathāgata is noble; | 于有天、魔、梵之世间，于沙门、婆罗门之众生，有天与人，如来为圣； |
| tasmā ‘ariyasaccānī’ti vuccanti. | therefore they are called ‘Noble Truths’. | 是故称为‘圣谛’。 |
| Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. | Therefore, bhikkhus, ‘This is suffering’—an exertion should be made… ‘This is the way leading to the cessation of suffering’—an exertion should be made.” | 是故，诸比丘，‘此是苦’——应作努力…‘此是趣向苦滅之道’——应作努力。” |
56.29 - SN 56.29 Pariññeyya: Pariññeyyasutta
| --- SN56.29 - Pariññeyyasutta --- | --- SN56.29 - Pariññeyyasutta --- | --- SN56.29 - 应遍知经 --- |
| “Cattārimāni, bhikkhave, ariyasaccāni. | “Bhikkhus, there are these Four Noble Truths. | “诸比丘，有此四圣谛。 |
| Katamāni cattāri? | Which four? | 何者四？ |
| Dukkhaṁ ariyasaccaṁ, dukkhasamudayaṁ ariyasaccaṁ, dukkhanirodhaṁ ariyasaccaṁ, dukkhanirodhagāminī paṭipadā ariyasaccaṁ— | The Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, the Noble Truth of the Way Leading to the Cessation of Suffering— | 苦圣谛、苦集圣谛、苦灭圣谛、趣向苦灭之道圣谛—— |
| imāni kho, bhikkhave, cattāri ariyasaccāni. | These, bhikkhus, are the Four Noble Truths. | 此等，诸比丘，为四圣谛。 |
| Imesaṁ kho, bhikkhave, catunnaṁ ariyasaccānaṁ atthi ariyasaccaṁ pariññeyyaṁ, atthi ariyasaccaṁ pahātabbaṁ, atthi ariyasaccaṁ sacchikātabbaṁ, atthi ariyasaccaṁ bhāvetabbaṁ. | Among these Four Noble Truths, bhikkhus, there is a noble truth to be fully understood, there is a noble truth to be abandoned, there is a noble truth to be realized, there is a noble truth to be developed. | 于此四圣谛中，诸比丘，有应遍知之圣谛，有应断之圣谛，有应证之圣谛，有应修之圣谛。 |
| Katamañca, bhikkhave, ariyasaccaṁ pariññeyyaṁ? | And what, bhikkhus, is the noble truth to be fully understood? | 诸比丘，何为应遍知之圣谛？ |
| Dukkhaṁ, bhikkhave, ariyasaccaṁ pariññeyyaṁ, dukkhasamudayaṁ ariyasaccaṁ pahātabbaṁ, dukkhanirodhaṁ ariyasaccaṁ sacchikātabbaṁ, dukkhanirodhagāminī paṭipadā ariyasaccaṁ bhāvetabbaṁ. | The Noble Truth of Suffering, bhikkhus, is to be fully understood; the Noble Truth of the Origin of Suffering is to be abandoned; the Noble Truth of the Cessation of Suffering is to be realized; the Noble Truth of the Way Leading to the Cessation of Suffering is to be developed. | 苦圣谛，诸比丘，应遍知；苦集圣谛应断；苦灭圣谛应证；趣向苦灭之道圣谛应修。 |
| Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. | Therefore, bhikkhus, ‘This is suffering’—an exertion should be made… ‘This is the way leading to the cessation of suffering’—an exertion should be made.” | 是故，诸比丘，‘此是苦’——应作努力…‘此是趣向苦滅之道’——应作努力。” |
56.30 - SN 56.30 Gavampati: Gavampatisutta
| --- SN56.30 - Gavampatisutta --- | --- SN56.30 - Gavampatisutta --- | --- SN56.30 - 伽梵波提经 --- |
| Ekaṁ samayaṁ sambahulā therā bhikkhū cetesu viharanti sahañcanike. | On one occasion a number of elder bhikkhus were dwelling among the Cetis in Sahanycanika. | 一时，众多长老比丘住于支提国苏诃尼迦。 |
| Tena kho pana samayena sambahulānaṁ therānaṁ bhikkhūnaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ maṇḍalamāḷe sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi: | Now on that occasion, after their meal, having returned from their alms round, a number of elder bhikkhus were sitting together in the assembly hall, and this discussion arose among them: | 尔时，彼等长老比丘食后，自乞食还，集于会堂，此论生起： |
| “yo nu kho, āvuso, dukkhaṁ passati dukkhasamudayampi so passati, dukkhanirodhampi passati, dukkhanirodhagāminiṁ paṭipadampi passatī”ti. | “Friend, one who sees suffering also sees the origin of suffering, also sees the cessation of suffering, and also sees the way leading to the cessation of suffering.” | “友，见苦者，亦见苦之集，亦见苦之灭，亦见趣向苦灭之道。” |
| Evaṁ vutte, āyasmā gavampati thero bhikkhū etadavoca: | When this was said, the elder Bhikkhu Gavampati said to the bhikkhus: | 闻此语已，长老伽梵波提比丘告诸比丘言： |
| “sammukhā metaṁ, āvuso, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: | “Friends, I heard this directly from the Blessed One, I received this directly from the Blessed One: | “友等，我直接从薄伽梵听闻此，我直接从薄伽梵领受此： |
| ‘yo, bhikkhave, dukkhaṁ passati dukkhasamudayampi so passati, dukkhanirodhampi passati, dukkhanirodhagāminiṁ paṭipadampi passati. | ‘Bhikkhus, one who sees suffering also sees the origin of suffering, also sees the cessation of suffering, and also sees the way leading to the cessation of suffering. | ‘诸比丘，见苦者，亦见苦之集，亦见苦之灭，亦见趣向苦灭之道。 |
| Yo dukkhasamudayaṁ passati dukkhampi so passati, dukkhanirodhampi passati, dukkhanirodhagāminiṁ paṭipadampi passati. | One who sees the origin of suffering also sees suffering, also sees the cessation of suffering, and also sees the way leading to the cessation of suffering. | 见苦之集者，亦见苦，亦见苦之灭，亦见趣向苦灭之道。 |
| Yo dukkhanirodhaṁ passati dukkhampi so passati, dukkhasamudayampi passati, dukkhanirodhagāminiṁ paṭipadampi passati. | One who sees the cessation of suffering also sees suffering, also sees the origin of suffering, and also sees the way leading to the cessation of suffering. | 见苦之灭者，亦见苦，亦见苦之集，亦见趣向苦滅之道。 |
| Yo dukkhanirodhagāminiṁ paṭipadaṁ passati dukkhampi so passati, dukkhasamudayampi passati, dukkhanirodhampi passatī’”ti. | One who sees the way leading to the cessation of suffering also sees suffering, also sees the origin of suffering, and also sees the cessation of suffering.’” | 见趣向苦灭之道者，亦见苦，亦见苦之集，亦见苦之灭。’” |
| Koṭigāmavaggo tatiyo. | The Chapter on Koṭigāma, the Third. | 第三拘利村品。 |
| Dve vajjī sammāsambuddho, | Two, Vajji, Perfectly Awakened One, | 二、跋耆、正等觉者、 |
| arahaṁ āsavakkhayo; | Arahant, Destruction of Taints; | 阿罗汉、漏尽； |
| Mittaṁ tathā ca loko ca, | Friend and Thus and World, | 友与如是与世间、 |
| pariññeyyaṁ gavampatīti. | To be fully understood, Gavampati. | 应遍知、伽梵波提。 |
56.31 - SN 56.31 Sīsapāvana: Sīsapāvanasutta
| --- SN56.31 - Sīsapāvanasutta --- | --- SN56.31 - Sīsapāvanasutta --- | --- SN56.31 - 申恕林经 --- |
| Ekaṁ samayaṁ bhagavā kosambiyaṁ viharati sīsapāvane. | On one occasion the Blessed One was dwelling at Kosambī in the Sisapā Grove. | 一时，薄伽梵住憍赏弥申恕林。 |
| Atha kho bhagavā parittāni sīsapāpaṇṇāni pāṇinā gahetvā bhikkhū āmantesi: | Then the Blessed One, taking a few sisapā leaves in his hand, addressed the bhikkhus: | 尔时，薄伽梵手取数片申恕叶，告诸比丘： |
| “Taṁ kiṁ maññatha, bhikkhave, | “What do you think, bhikkhus, | “汝等云何思，诸比丘， |
| katamaṁ nu kho bahutaraṁ— | which is more— | 何者为多—— |
| yāni vā mayā parittāni sīsapāpaṇṇāni pāṇinā gahitāni yadidaṁ upari sīsapāvane”ti? | these few sisapā leaves I have taken in my hand, or those that are in the sisapā grove above?” | 我手中所取此数片申恕叶，或上方申恕林中之叶？” |
| “Appamattakāni, bhante, bhagavatā parittāni sīsapāpaṇṇāni pāṇinā gahitāni; | “Bhante, the few sisapā leaves the Blessed One has taken in his hand are trifling; | “尊者，薄伽梵手中所取之数片申恕叶为微少； |
| atha kho etāneva bahutarāni yadidaṁ upari sīsapāvane”ti. | it is those in the sisapā grove above that are far more numerous.” | 上方申恕林中之叶实为多得多。” |
| “Evameva kho, bhikkhave, etadeva bahutaraṁ yaṁ vo mayā abhiññāya anakkhātaṁ. | “Just so, bhikkhus, this is far more numerous: that which I have known directly but have not declared to you. | “如是，诸比丘，此为多得多：我所直知而未向汝等宣说者。 |
| Kasmā cetaṁ, bhikkhave, mayā anakkhātaṁ? | And why, bhikkhus, have I not declared it? | 诸比丘，我何以未宣说之？ |
| Na hetaṁ, bhikkhave, atthasaṁhitaṁ nādibrahmacariyakaṁ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati; | Because, bhikkhus, that is not connected with the goal, it is not fundamental to the holy life, it does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to full awakening, to Nibbāna; | 因为，诸比丘，彼不合于义，非梵行之根本，不引至厌离、离欲、息灭、寂静、正智、正觉、涅槃； |
| tasmā taṁ mayā anakkhātaṁ. | therefore I have not declared it. | 是故我未宣说之。 |
| Kiñca, bhikkhave, mayā akkhātaṁ? | And what, bhikkhus, have I declared? | 诸比丘，我宣说何者？ |
| ‘Idaṁ dukkhan’ti, bhikkhave, mayā akkhātaṁ, ‘ayaṁ dukkhasamudayo’ti mayā akkhātaṁ, ‘ayaṁ dukkhanirodho’ti mayā akkhātaṁ, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti mayā akkhātaṁ. | ‘This is suffering,’ bhikkhus, I have declared; ‘This is the origin of suffering,’ I have declared; ‘This is the cessation of suffering,’ I have declared; ‘This is the way leading to the cessation of suffering,’ I have declared. | ‘此是苦’，诸比丘，我已宣说；‘此是苦之集’，我已宣说；‘此是苦之灭’，我已宣说；‘此是趣向苦滅之道’，我已宣说。 |
| Kasmā cetaṁ, bhikkhave, mayā akkhātaṁ? | And why, bhikkhus, have I declared this? | 诸比丘，我何以宣说此？ |
| Etañhi, bhikkhave, atthasaṁhitaṁ etaṁ ādibrahmacariyakaṁ etaṁ nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati; | Because, bhikkhus, this is connected with the goal, this is fundamental to the holy life, this leads to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to full awakening, to Nibbāna; | 因为，诸比丘，此合于义，此为梵行之根本，此引至厌离、离欲、息灭、寂静、正智、正觉、涅槃； |
| tasmā taṁ mayā akkhātaṁ. | therefore I have declared it. | 是故我已宣说之。 |
| Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. | Therefore, bhikkhus, ‘This is suffering’—an exertion should be made… ‘This is the way leading to the cessation of suffering’—an exertion should be made.” | 是故，诸比丘，‘此是苦’——应作努力…‘此是趣向苦滅之道’——应作努力。” |
56.32 - SN 56.32 Khadirapatta: Khadirapattasutta
| --- SN56.32 - Khadirapattasutta --- | --- SN56.32 - Khadirapattasutta --- | --- SN56.32 - 佉陀罗叶经 --- |
| “Yo, bhikkhave, evaṁ vadeyya: | “Bhikkhus, whoever would say this: | “诸比丘，任何人若如是说： |
| ‘ahaṁ dukkhaṁ ariyasaccaṁ yathābhūtaṁ anabhisamecca, dukkhasamudayaṁ ariyasaccaṁ yathābhūtaṁ anabhisamecca, dukkhanirodhaṁ ariyasaccaṁ yathābhūtaṁ anabhisamecca, dukkhanirodhagāminiṁ paṭipadaṁ ariyasaccaṁ yathābhūtaṁ anabhisamecca sammā dukkhassantaṁ karissāmī’ti— | ‘Without directly knowing the Noble Truth of Suffering as it really is, without directly knowing the Noble Truth of the Origin of Suffering as it really is, without directly knowing the Noble Truth of the Cessation of Suffering as it really is, without directly knowing the Noble Truth of the Way Leading to the Cessation of Suffering as it really is, I will make a complete end of suffering’— | ‘不如实直知苦圣谛，不如实直知苦集圣谛，不如实直知苦灭圣谛，不如实直知趣向苦灭之道圣谛，我将究竟灭苦’—— |
| netaṁ ṭhānaṁ vijjati. | that is not possible. | 此无可能。 |
| Seyyathāpi, bhikkhave, yo evaṁ vadeyya: | Just as, bhikkhus, whoever would say this: | 譬如，诸比丘，任何人若如是说： |
| ‘ahaṁ khadirapattānaṁ vā saralapattānaṁ vā āmalakapattānaṁ vā puṭaṁ karitvā udakaṁ vā tālapattaṁ vā āharissāmī’ti— | ‘I will make a pouch out of acacia leaves, or pine leaves, or emblic myrobalan leaves, and fetch water or palm sap with it’— | ‘我将以金合欢叶、或松叶、或庵摩罗叶作囊，以之取水或棕榈汁’—— |
| netaṁ ṭhānaṁ vijjati; | that is not possible; | 此无可能； |
| evameva kho, bhikkhave, yo evaṁ vadeyya: | just so, bhikkhus, whoever would say this: | 如是，诸比丘，任何人若如是说： |
| ‘ahaṁ dukkhaṁ ariyasaccaṁ yathābhūtaṁ anabhisamecca …pe… dukkhanirodhagāminiṁ paṭipadaṁ ariyasaccaṁ yathābhūtaṁ anabhisamecca sammā dukkhassantaṁ karissāmī’ti— | ‘Without directly knowing the Noble Truth of Suffering as it really is… without directly knowing the Noble Truth of the Way Leading to the Cessation of Suffering as it really is, I will make a complete end of suffering’— | ‘不如实直知苦圣谛…不如实直知趣向苦灭之道圣谛，我将究竟灭苦’—— |
| netaṁ ṭhānaṁ vijjati. | that is not possible. | 此无可能。 |
| Yo ca kho, bhikkhave, evaṁ vadeyya: | But, bhikkhus, whoever would say this: | 然，诸比丘，任何人若如是说： |
| ‘ahaṁ dukkhaṁ ariyasaccaṁ yathābhūtaṁ abhisamecca, dukkhasamudayaṁ ariyasaccaṁ yathābhūtaṁ abhisamecca, dukkhanirodhaṁ ariyasaccaṁ yathābhūtaṁ abhisamecca, dukkhanirodhagāminiṁ paṭipadaṁ ariyasaccaṁ yathābhūtaṁ abhisamecca sammā dukkhassantaṁ karissāmī’ti— | ‘Having directly known the Noble Truth of Suffering as it really is, having directly known the Noble Truth of the Origin of Suffering as it really is, having directly known the Noble Truth of the Cessation of Suffering as it really is, having directly known the Noble Truth of the Way Leading to the Cessation of Suffering as it really is, I will make a complete end of suffering’— | ‘已如实直知苦圣谛，已如实直知苦集圣谛，已如实直知苦灭圣谛，已如实直知趣向苦灭之道圣谛，我将究竟灭苦’—— |
| ṭhānametaṁ vijjati. | that is possible. | 此为可能。 |
| Seyyathāpi, bhikkhave, yo evaṁ vadeyya: | Just as, bhikkhus, whoever would say this: | 譬如，诸比丘，任何人若如是说： |
| ‘ahaṁ padumapattānaṁ vā palāsapattānaṁ vā māluvapattānaṁ vā puṭaṁ karitvā udakaṁ vā tālapattaṁ vā āharissāmī’ti— | ‘I will make a pouch out of lotus leaves, or fig leaves, or Māluvā leaves, and fetch water or palm sap with it’— | ‘我将以莲叶、或无花果叶、或蔓藤叶作囊，以之取水或棕榈汁’—— |
| ṭhānametaṁ vijjati; | that is possible; | 此为可能； |
| evameva kho, bhikkhave, yo evaṁ vadeyya: | just so, bhikkhus, whoever would say this: | 如是，诸比丘，任何人若如是说： |
| ‘ahaṁ dukkhaṁ ariyasaccaṁ yathābhūtaṁ abhisamecca …pe… dukkhanirodhagāminiṁ paṭipadaṁ ariyasaccaṁ yathābhūtaṁ abhisamecca sammā dukkhassantaṁ karissāmī’ti— | ‘Having directly known the Noble Truth of Suffering as it really is… having directly known the Noble Truth of the Way Leading to the Cessation of Suffering as it really is, I will make a complete end of suffering’— | ‘已如实直知苦圣谛…已如实直知趣向苦灭之道圣谛，我将究竟灭苦’—— |
| ṭhānametaṁ vijjati. | that is possible. | 此为可能。 |
| Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. | Therefore, bhikkhus, ‘This is suffering’—an exertion should be made… ‘This is the way leading to the cessation of suffering’—an exertion should be made.” | 是故，诸比丘，‘此是苦’——应作努力…‘此是趣向苦滅之道’——应作努力。” |
| Dutiyaṁ. | Second. | 第二。 |
56.33 - SN 56.33 Daṇḍa: Daṇḍasutta
| --- SN56.33 - Daṇḍasutta --- | --- SN56.33 - Daṇḍasutta --- | --- SN56.33 - 杖经 --- |
| “Seyyathāpi, bhikkhave, daṇḍo uparivehāsaṁ khitto sakimpi mūlena nipatati, sakimpi aggena nipatati; | “Just as, bhikkhus, a stick thrown into the air sometimes falls on its root, and sometimes on its tip; | “譬如，诸比丘，一杖掷于空中，有时以根落地，有时以尖落地； |
| evameva kho, bhikkhave, avijjānīvaraṇā sattā taṇhāsaṁyojanā sandhāvantā saṁsarantā sakimpi asmā lokā paraṁ lokaṁ gacchanti, sakimpi parasmā lokā imaṁ lokaṁ āgacchanti. | just so, bhikkhus, beings obstructed by ignorance, fettered by craving, transmigrating, wandering on, sometimes go from this world to the other world, and sometimes come from the other world to this world. | 如是，诸比丘，为无明所障、为渴爱所缚之众生，轮回流转，有时从此世往他世，有时从他世来此世。 |
| Taṁ kissa hetu? | For what reason? | 何以故？ |
| Adiṭṭhattā, bhikkhave, catunnaṁ ariyasaccānaṁ. | Because, bhikkhus, the Four Noble Truths have not been seen. | 因为，诸比丘，四圣谛未被见。 |
| Katamesaṁ catunnaṁ? | Which four? | 何者四？ |
| Dukkhassa ariyasaccassa …pe… dukkhanirodhagāminiyā paṭipadāya ariyasaccassa. | The Noble Truth of Suffering… the Noble Truth of the Way Leading to the Cessation of Suffering. | 苦圣谛…趣向苦灭之道圣谛。 |
| Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. | Therefore, bhikkhus, ‘This is suffering’—an exertion should be made… ‘This is the way leading to the cessation of suffering’—an exertion should be made.” | 是故，诸比丘，‘此是苦’——应作努力…‘此是趣向苦滅之道’——应作努力。” |
| Tatiyaṁ. | Third. | 第三。 |
56.34 - SN 56.34 Cela: Celasutta
| --- SN56.34 - Celasutta --- | --- SN56.34 - Celasutta --- | --- SN56.34 - 衣经 --- |
| “Āditte, bhikkhave, cele vā sīse vā kimassa karaṇīyan”ti? | “Bhikkhus, if one’s clothes or head were ablaze, what should be done?” | “诸比丘，若人衣或头燃，当何所作？” |
| “Āditte, bhante, cele vā sīse vā, tasseva celassa vā sīsassa vā nibbāpanāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyan”ti. | “Bhante, if one’s clothes or head were ablaze, an intense desire, effort, exertion, endeavor, unremitting mindfulness, and clear comprehension should be made for the extinguishing of those clothes or head.” | “尊者，若人衣或头燃，当为灭彼衣或头，作强烈之欲、努力、精进、勤行、不懈之念、与正知。” |
| “Ādittaṁ, bhikkhave, celaṁ vā sīsaṁ vā ajjhupekkhitvā amanasikaritvā anabhisametānaṁ catunnaṁ ariyasaccānaṁ yathābhūtaṁ abhisamayāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṁ. | “Bhikkhus, having neglected one’s clothes or head being ablaze, having not attended to them, an intense desire, effort, exertion, endeavor, unremitting mindfulness, and clear comprehension should be made for the true comprehension of the Four Noble Truths that have not been comprehended. | “诸比丘，舍置衣或头燃，不作意，当为如实了知未了知之四圣谛，作强烈之欲、努力、精进、勤行、不懈之念、与正知。 |
| Katamesaṁ catunnaṁ? | Which four? | 何者四？ |
| Dukkhassa ariyasaccassa …pe… dukkhanirodhagāminiyā paṭipadāya ariyasaccassa. | The Noble Truth of Suffering… the Noble Truth of the Way Leading to the Cessation of Suffering. | 苦圣谛…趣向苦灭之道圣谛。 |
| Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. | Therefore, bhikkhus, ‘This is suffering’—an exertion should be made… ‘This is the way leading to the cessation of suffering’—an exertion should be made.” | 是故，诸比丘，‘此是苦’——应作努力…‘此是趣向苦滅之道’——应作努力。” |
| Catutthaṁ. | Fourth. | 第四。 |
56.35 - SN 56.35 Sattisata: Sattisatasutta
| --- SN56.35 - Sattisatasutta --- | --- SN56.35 - Sattisatasutta --- | --- SN56.35 - 百矛经 --- |
| “Seyyathāpi, bhikkhave, puriso vassasatāyuko vassasatajīvī. | “Suppose, bhikkhus, there was a man with a lifespan of a hundred years, living for a hundred years. | “设使，诸比丘，有一人寿百岁，活百岁。 |
| Tamenaṁ evaṁ vadeyya: | They would say to him: | 人告彼曰： |
| ‘ehambho purisa, pubbaṇhasamayaṁ taṁ sattisatena hanissanti, majjhanhikasamayaṁ sattisatena hanissanti, sāyanhasamayaṁ sattisatena hanissanti. | ‘Come, good man, in the forenoon they will strike you with a hundred spears, in the midday with a hundred spears, in the evening with a hundred spears. | ‘来，善男子，午前以百矛刺汝，午时以百矛刺汝，晚时以百矛刺汝。 |
| So kho tvaṁ, ambho purisa, divase divase tīhi tīhi sattisatehi haññamāno vassasatāyuko vassasatajīvī vassasatassa accayena anabhisametāni cattāri ariyasaccāni abhisamessasī’ti. | That good man, living for a hundred years, at the end of a hundred years, being struck with three hundred spears each day, will comprehend the Four Noble Truths that have not been comprehended.’ | 彼善男子，活百岁，于百岁之末，日受三百矛刺，当了知未了知之四圣谛。’ |
| Atthavasikena, bhikkhave, kulaputtena alaṁ upagantuṁ. | A conscientious young man, bhikkhus, would be able to consent to that. | 一有良心之青年，诸比-比丘，能允诺此事。 |
| Taṁ kissa hetu? | For what reason? | 何以故？ |
| Anamataggoyaṁ, bhikkhave, saṁsāro; | Unattainable is the beginning, bhikkhus, of this **saṁsāra**; | 此**轮回**之始不可得，诸比丘； |
| pubbā koṭi nappaññāyati sattippahārānaṁ asippahārānaṁ usuppahārānaṁ pharasuppahārānaṁ. | a first point is not discernible of blows from spears, blows from swords, blows from arrows, blows from axes. | 矛击、剑击、箭击、斧击之初点不可见。 |
| Evañcetaṁ, bhikkhave, assa. | Even if it were so, bhikkhus. | 纵使如是，诸比丘。 |
| Na kho panāhaṁ, bhikkhave, saha dukkhena, saha domanassena catunnaṁ ariyasaccānaṁ abhisamayaṁ vadāmi; | However, bhikkhus, I do not say that the comprehension of the Four Noble Truths is with suffering, with sorrow; | 然，诸比丘，我不说四圣谛之了知是与苦、与忧俱； |
| api cāhaṁ, bhikkhave, sahāva sukhena, sahāva somanassena catunnaṁ ariyasaccānaṁ abhisamayaṁ vadāmi. | rather, bhikkhus, I say that the comprehension of the Four Noble Truths is with happiness, with joy. | 然，诸比丘，我说四圣谛之了知是与乐、与喜俱。 |
| Katamesaṁ catunnaṁ? | Which four? | 何者四？ |
| Dukkhassa ariyasaccassa …pe… dukkhanirodhagāminiyā paṭipadāya ariyasaccassa. | The Noble Truth of Suffering… the Noble Truth of the Way Leading to the Cessation of Suffering. | 苦圣谛…趣向苦灭之道圣谛。 |
| Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. | Therefore, bhikkhus, ‘This is suffering’—an exertion should be made… ‘This is the way leading to the cessation of suffering’—an exertion should be made.” | 是故，诸比丘，‘此是苦’——应作努力…‘此是趣向苦滅之道’——应作努力。” |
56.36 - SN 56.36 Pāṇa: Pāṇasutta
| --- SN56.36 - Pāṇasutta --- | --- SN56.36 - Pāṇasutta --- | --- SN56.36 - 生物经 --- |
| “Seyyathāpi, bhikkhave, puriso yaṁ imasmiṁ jambudīpe tiṇakaṭṭhasākhāpalāsaṁ tacchetvā ekajjhaṁ saṁhareyya; | “Just as, bhikkhus, a man might cut down all the grass, wood, branches, and foliage in this Jambudīpa; | “譬如，诸比丘，一人或割尽此阎浮提之一切草、木、枝、叶； |
| ekajjhaṁ saṁharitvā sūlaṁ kareyya. | having gathered them all together, he would make a stake. | 集之一处，作成桩。 |
| Sūlaṁ karitvā ye mahāsamudde mahantakā pāṇā te mahantakesu sūlesu āvuneyya, ye mahāsamudde majjhimakā pāṇā te majjhimakesu sūlesu āvuneyya, ye mahāsamudde sukhumakā pāṇā te sukhumakesu sūlesu āvuneyya. | Having made a stake, he would impale on the large stakes the large creatures in the great ocean, on the medium stakes the medium creatures in the great ocean, on the small stakes the small creatures in the great ocean. | 作成桩已，于大桩上刺大洋中之大生物，于中桩上刺大洋中之中生物，于小桩上刺大洋中之小生物。 |
| Apariyādinnā ca, bhikkhave, mahāsamudde oḷārikā pāṇā assu. | Yet, bhikkhus, the gross creatures in the great ocean would not be exhausted. | 然，诸比丘，大洋中之粗生物尚未尽。 |
| Atha imasmiṁ jambudīpe tiṇakaṭṭhasākhāpalāsaṁ parikkhayaṁ pariyādānaṁ gaccheyya. | Then the grass, wood, branches, and foliage in this Jambudīpa would be exhausted. | 则此阎浮提之草、木、枝、叶已尽。 |
| Ito bahutarā kho, bhikkhave, mahāsamudde sukhumakā pāṇā, ye na sukarā sūlesu āvunituṁ. | Bhikkhus, there are far more subtle creatures in the great ocean, which it is not easy to impale on stakes. | 诸比丘，大洋中有更多微细生物，不易以桩刺之。 |
| Taṁ kissa hetu? | For what reason? | 何以故？ |
| Sukhumattā, bhikkhave, attabhāvassa. | Because of the subtlety of their existence, bhikkhus. | 因其存在之微细，诸比丘。 |
| Evaṁ mahā kho, bhikkhave, apāyo. | So vast, bhikkhus, is the lower world. | 如是广阔，诸比丘，为下界。 |
| Evaṁ mahantasmā kho, bhikkhave, apāyasmā parimutto diṭṭhisampanno puggalo ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. | One who is endowed with right view, bhikkhus, being released from such a vast lower world, truly knows ‘This is suffering’… ‘This is the way leading to the cessation of suffering.’ | 具足正见者，诸比丘，从此广阔下界解脱，如实知‘此是苦’…‘此是趣向苦滅之道’。 |
| Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. | Therefore, bhikkhus, ‘This is suffering’—an exertion should be made… ‘This is the way leading to the cessation of suffering’—an exertion should be made.” | 是故，诸比丘，‘此是苦’——应作努力…‘此是趣向苦滅之道’——应作努力。” |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
56.37 - SN 56.37 Paṭhamasūriya: Paṭhamasūriyasutta
| --- SN56.37 - Paṭhamasūriyasutta --- | --- SN56.37 - Paṭhamasūriyasutta --- | --- SN56.37 - 初日经 --- |
| “Sūriyassa, bhikkhave, udayato etaṁ pubbaṅgamaṁ etaṁ pubbanimittaṁ, yadidaṁ—aruṇuggaṁ. | “Just as, bhikkhus, the rising of the sun has this as its precursor, this as its prior sign—the dawn. | “譬如，诸比丘，日出有此为前兆，此为前相——黎明。 |
| Evameva kho, bhikkhave, bhikkhuno catunnaṁ ariyasaccānaṁ yathābhūtaṁ abhisamayāya etaṁ pubbaṅgamaṁ etaṁ pubbanimittaṁ, yadidaṁ—sammādiṭṭhi. | Even so, bhikkhus, the true comprehension of the Four Noble Truths by a bhikkhu has this as its precursor, this as its prior sign—right view. | 如是，诸比丘，比丘如实了知四圣谛，有此为前兆，此为前相——正见。 |
| Tassetaṁ, bhikkhave, bhikkhuno pāṭikaṅkhaṁ: | This, bhikkhus, is to be expected of that bhikkhu: | 此，诸比丘，于彼比丘可期： |
| ‘idaṁ dukkhan’ti yathābhūtaṁ pajānissati …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānissati. | he will truly know ‘This is suffering’… ‘This is the way leading to the cessation of suffering.’ | 彼将如实知‘此是苦’…‘此是趣向苦滅之道’。 |
| Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. | Therefore, bhikkhus, ‘This is suffering’—an exertion should be made… ‘This is the way leading to the cessation of suffering’—an exertion should be made.” | 是故，诸比丘，‘此是苦’——应作努力…‘此是趣向苦滅之道’——应作努力。” |
56.38 - SN 56.38 Dutiyasūriya: Dutiyasūriyasutta
| --- SN56.38 - Dutiyasūriyasutta --- | --- SN56.38 - Dutiyasūriyasutta --- | --- SN56.38 - 第二日经 --- |
| “Yāvakīvañca, bhikkhave, candimasūriyā loke nuppajjanti, neva tāva mahato ālokassa pātubhāvo hoti mahato obhāsassa. | “As long as, bhikkhus, the sun and moon do not arise in the world, so long there is no appearance of great light, of great radiance. | “诸比丘，乃至日月未出于世，乃至无大光明、大光辉之显现。 |
| Andhatamaṁ tadā hoti andhakāratimisā. | Then there is deep darkness, blinding gloom. | 则有深闇，盲冥。 |
| Neva tāva rattindivā paññāyanti, na māsaddhamāsā paññāyanti, na utusaṁvaccharā paññāyanti. | Then day and night are not discerned, neither months nor half-months are discerned, neither seasons nor years are discerned. | 则日夜不分，月半月不分，季节年岁不分。 |
| Yato ca kho, bhikkhave, candimasūriyā loke uppajjanti, atha mahato ālokassa pātubhāvo hoti mahato obhāsassa. | But when, bhikkhus, the sun and moon arise in the world, then there is the appearance of great light, of great radiance. | 然当，诸比丘，日月出于世，则有大光明、大光辉之显现。 |
| Neva andhakāratamaṁ tadā hoti na andhakāratimisā. | Then there is no deep darkness, no blinding gloom. | 则无深闇，无盲冥。 |
| Atha rattindivā paññāyanti, māsaddhamāsā paññāyanti, utusaṁvaccharā paññāyanti. | Then day and night are discerned, months and half-months are discerned, seasons and years are discerned. | 则日夜分，月半月分，季节年岁分。 |
| Evameva kho, bhikkhave, yāvakīvañca tathāgato loke nuppajjati arahaṁ sammāsambuddho, neva tāva mahato ālokassa pātubhāvo hoti mahato obhāsassa. | Even so, bhikkhus, as long as the Tathāgata, Arahant, Perfectly Awakened One, does not arise in the world, so long there is no appearance of great light, of great radiance. | 如是，诸比丘，乃至如来、阿罗汉、正等觉者未出于世，乃至无大光明、大光辉之显现。 |
| Andhatamaṁ tadā hoti andhakāratimisā. | Then there is deep darkness, blinding gloom. | 则有深闇，盲冥。 |
| Neva tāva catunnaṁ ariyasaccānaṁ ācikkhaṇā hoti desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ. | Then there is no declaration of the Four Noble Truths, no teaching, no showing, no establishing, no opening up, no analysis, no making clear. | 则无四圣谛之宣说、教导、示现、建立、开示、分析、阐明。 |
| Yato ca kho, bhikkhave, tathāgato loke uppajjati arahaṁ sammāsambuddho, atha mahato ālokassa pātubhāvo hoti mahato obhāsassa. | But when, bhikkhus, the Tathāgata, Arahant, Perfectly Awakened One, arises in the world, then there is the appearance of great light, of great radiance. | 然当，诸比丘，如来、阿罗汉、正等觉者出于世，则有大光明、大光辉之显现。 |
| Neva andhatamaṁ tadā hoti na andhakāratimisā. | Then there is no deep darkness, no blinding gloom. | 则无深闇，无盲冥。 |
| Atha kho catunnaṁ ariyasaccānaṁ ācikkhaṇā hoti desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ. | Then there is the declaration of the Four Noble Truths, the teaching, the showing, the establishing, the opening up, the analysis, the making clear. | 则有四圣谛之宣说、教导、示现、建立、开示、分析、阐明。 |
| Katamesaṁ catunnaṁ? | Which four? | 何者四？ |
| Dukkhassa ariyasaccassa …pe… dukkhanirodhagāminiyā paṭipadāya ariyasaccassa. | The Noble Truth of Suffering… the Noble Truth of the Way Leading to the Cessation of Suffering. | 苦圣谛…趣向苦灭之道圣谛。 |
| Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. | Therefore, bhikkhus, ‘This is suffering’—an exertion should be made… ‘This is the way leading to the cessation of suffering’—an exertion should be made.” | 是故，诸比丘，‘此是苦’——应作努力…‘此是趣向苦滅之道’——应作努力。” |
56.39 - SN 56.39 Indakhīla: Indakhīlasutta
| --- SN56.39 - Indakhīlasutta --- | --- SN56.39 - Indakhīlasutta --- | --- SN56.39 - 因陀罗柱经 --- |
| “Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṁ dukkhan’ti yathābhūtaṁ nappajānanti …pe… | “Bhikkhus, whatever recluses or brahmins do not truly know ‘This is suffering’… | “诸比丘，凡有沙门或婆罗门，不如实知‘此是苦’… |
| ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānanti, te aññassa samaṇassa vā brāhmaṇassa vā mukhaṁ ullokenti: | …‘This is the way leading to the cessation of suffering,’ they look to the face of another recluse or brahmin: | …‘此是趣向苦滅之道’，彼等仰望他沙门或婆罗门之面： |
| ‘ayaṁ nūna bhavaṁ jānaṁ jānāti, passaṁ passatī’ti. | ‘Surely this venerable one knows what is known, sees what is seen.’ | ‘诚然此尊者知所知，见所见。’ |
| Seyyathāpi, bhikkhave, tūlapicu vā kappāsapicu vā lahuko vātūpādāno same bhūmibhāge nikkhitto. | Just as, bhikkhus, a tuft of cotton or a tuft of cotton wool, being light and wind-borne, laid on a level ground. | 譬如，诸比丘，一棉絮或一棉球，轻而风吹，置于平地。 |
| Tamenaṁ puratthimo vāto pacchimena saṁhareyya, pacchimo vāto puratthimena saṁhareyya, uttaro vāto dakkhiṇena saṁhareyya, dakkhiṇo vāto uttarena saṁhareyya. | The east wind would blow it to the west, the west wind would blow it to the east, the north wind would blow it to the south, the south wind would blow it to the north. | 东风吹之向西，西风吹之向东，北风吹之向南，南风吹之向北。 |
| Taṁ kissa hetu? | For what reason? | 何以故？ |
| Lahukattā, bhikkhave, kappāsapicuno. | Because, bhikkhus, the tuft of cotton wool is light. | 因为，诸比丘，棉球轻。 |
| Evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā ‘idaṁ dukkhan’ti yathābhūtaṁ nappajānanti …pe… | Even so, bhikkhus, whatever recluses or brahmins do not truly know ‘This is suffering’… | 如是，诸比丘，凡有沙门或婆罗门，不如实知‘此是苦’… |
| ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānanti, te aññassa samaṇassa vā brāhmaṇassa vā mukhaṁ ullokenti: | …‘This is the way leading to the cessation of suffering,’ they look to the face of another recluse or brahmin: | …‘此是趣向苦滅之道’，彼等仰望他沙门或婆罗门之面： |
| ‘ayaṁ nūna bhavaṁ jānaṁ jānāti, passaṁ passatī’ti. | ‘Surely this venerable one knows what is known, sees what is seen.’ | ‘诚然此尊者知所知，见所见。’ |
| Taṁ kissa hetu? | For what reason? | 何以故？ |
| Adiṭṭhattā, bhikkhave, catunnaṁ ariyasaccānaṁ. | Because, bhikkhus, the Four Noble Truths have not been seen. | 因为，诸比丘，四圣谛未被见。 |
| Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṁ dukkhan’ti yathābhūtaṁ pajānanti …pe… | But, bhikkhus, whatever recluses or brahmins truly know ‘This is suffering’… | 然，诸比丘，凡有沙门或婆罗门，如实知‘此是苦’… |
| ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānanti, te na aññassa samaṇassa vā brāhmaṇassa vā mukhaṁ ullokenti: | …‘This is the way leading to the cessation of suffering,’ they do not look to the face of another recluse or brahmin: | …‘此是趣向苦滅之道’，彼等不仰望他沙门或婆罗门之面： |
| ‘ayaṁ nūna bhavaṁ jānaṁ jānāti, passaṁ passatī’ti. | ‘Surely this venerable one knows what is known, sees what is seen.’ | ‘诚然此尊者知所知，见所见。’ |
| Seyyathāpi, bhikkhave, ayokhīlo vā indakhīlo vā gambhīranemo sunikhāto acalo asampakampī. | Just as, bhikkhus, an iron stake or an **indakhīla** (pillar at a city gate), deeply rooted, firmly planted, unshakable, unmoving. | 譬如，诸比丘，一铁桩或一**因陀罗柱**（城门柱），根深，坚植，不动摇，不移动。 |
| Puratthimāya cepi disāya āgaccheyya bhusā vātavuṭṭhi, neva saṅkampeyya na sampakampeyya na sampacāleyya; pacchimāya cepi disāya …pe… uttarāya cepi disāya …pe… dakkhiṇāya cepi disāya āgaccheyya bhusā vātavuṭṭhi, neva saṅkampeyya na sampakampeyya na sampacāleyya. | Even if a violent windstorm came from the east, it would not tremble, not waver, not shake; even if from the west… even if from the north… even if from the south a violent windstorm came, it would not tremble, not waver, not shake. | 纵有暴风自东来，亦不震，不摇，不动；纵自西…纵自北…纵自南有暴风来，亦不震，不摇，不动。 |
| Taṁ kissa hetu? | For what reason? | 何以故？ |
| Gambhīrattā, bhikkhave, nemassa sunikhātattā indakhīlassa. | Because, bhikkhus, its foundation is deep, the **indakhīla** is firmly planted. | 因为，诸比-丘，其基深，**因陀罗柱**坚植。 |
| Evameva kho, bhikkhave, ye ca kho keci samaṇā vā brāhmaṇā vā ‘idaṁ dukkhan’ti yathābhūtaṁ pajānanti …pe… | Even so, bhikkhus, whatever recluses or brahmins truly know ‘This is suffering’… | 如是，诸比丘，凡有沙门或婆罗门，如实知‘此是苦’… |
| ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānanti, te na aññassa samaṇassa vā brāhmaṇassa vā mukhaṁ ullokenti: | …‘This is the way leading to the cessation of suffering,’ they do not look to the face of another recluse or brahmin: | …‘此是趣向苦滅之道’，彼等不仰望他沙门或婆罗门之面： |
| ‘ayaṁ nūna bhavaṁ jānaṁ jānāti, passaṁ passatī’ti. | ‘Surely this venerable one knows what is known, sees what is seen.’ | ‘诚然此尊者知所知，见所见。’ |
| Taṁ kissa hetu? | For what reason? | 何以故？ |
| Sudiṭṭhattā, bhikkhave, catunnaṁ ariyasaccānaṁ. | Because, bhikkhus, the Four Noble Truths have been well seen. | 因为，诸比丘，四圣谛已被善见。 |
| Katamesaṁ catunnaṁ? | Which four? | 何者四？ |
| Dukkhassa ariyasaccassa …pe… dukkhanirodhagāminiyā paṭipadāya ariyasaccassa. | The Noble Truth of Suffering… the Noble Truth of the Way Leading to the Cessation of Suffering. | 苦圣谛…趣向苦灭之道圣谛。 |
| Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. | Therefore, bhikkhus, ‘This is suffering’—an exertion should be made… ‘This is the way leading to the cessation of suffering’—an exertion should be made.” | 是故，诸比丘，‘此是苦’——应作努力…‘此是趣向苦滅之道’——应作努力。” |
56.40 - SN 56.40 Vādatthika: Vādatthikasutta
| --- SN56.40 - Vādatthikasutta --- | --- SN56.40 - Vādatthikasutta --- | --- SN56.40 - 论者经 --- |
| “Yo hi koci, bhikkhave, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… | “Bhikkhus, whoever a bhikkhu truly knows ‘This is suffering’… | “诸比丘，凡有比丘，如实知‘此是苦’… |
| ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti, puratthimāya cepi disāya āgaccheyya samaṇo vā brāhmaṇo vā vādatthiko vādagavesī: | …‘This is the way leading to the cessation of suffering,’ even if a recluse or brahmin, seeking argument, desiring debate, came from the east: | …‘此是趣向苦滅之道’，纵有沙门或婆罗门，求论、欲辩，自东而来： |
| ‘vādamassa āropessāmī’ti, taṁ vata sahadhammena saṅkampessati vā sampakampessati vā sampacālessati vāti—netaṁ ṭhānaṁ vijjati. | ‘I will bring him to debate,’ it is not possible that he could be made to tremble, to waver, to shake by what is in accordance with the Dhamma. | ‘我将与彼辩论’，不可能以如法之事令彼震动、摇动、摇撼。 |
| Pacchimāya cepi disāya …pe… | Even if from the west… | 纵自西… |
| uttarāya cepi disāya …pe… | …even if from the north… | …纵自北… |
| dakkhiṇāya cepi disāya āgaccheyya samaṇo vā brāhmaṇo vā vādatthiko vādagavesī: | …even if from the south a recluse or brahmin, seeking argument, desiring debate, came: | …纵自南有沙门或婆罗门，求论、欲辩而来： |
| ‘vādamassa āropessāmī’ti, taṁ vata sahadhammena saṅkampessati vā sampakampessati vā sampacālessati vāti—netaṁ ṭhānaṁ vijjati. | ‘I will bring him to debate,’ it is not possible that he could be made to tremble, to waver, to shake by what is in accordance with the Dhamma. | ‘我将与彼辩论’，不可能以如法之事令彼震动、摇动、摇撼。 |
| Seyyathāpi, bhikkhave, silāyūpo soḷasa kukkuko. | Just as, bhikkhus, a stone pillar sixteen cubits high. | 譬如，诸比丘，一石柱高十六肘。 |
| Tassassu aṭṭha kukku heṭṭhā nemaṅgamā, aṭṭha kukku uparinemassa. | Eight cubits of it would be below the ground, eight cubits above the ground. | 八肘于地下，八肘于地上。 |
| Puratthimāya cepi disāya āgaccheyya bhusā vātavuṭṭhi, neva saṅkampeyya na sampakampeyya na sampacāleyya; pacchimāya cepi disāya …pe… uttarāya cepi disāya …pe… dakkhiṇāya cepi disāya āgaccheyya bhusā vātavuṭṭhi, neva saṅkampeyya na sampakampeyya na sampacāleyya. | Even if a violent windstorm came from the east, it would not tremble, not waver, not shake; even if from the west… even if from the north… even if from the south a violent windstorm came, it would not tremble, not waver, not shake. | 纵有暴风自东来，亦不震，不摇，不动；纵自西…纵自北…纵自南有暴风来，亦不震，不摇，不动。 |
| Taṁ kissa hetu? | For what reason? | 何以故？ |
| Gambhīrattā, bhikkhave, nemassa sunikhātattā silāyūpassa. | Because, bhikkhus, its foundation is deep, the stone pillar is firmly planted. | 因为，诸比丘，其基深，石柱坚植。 |
| Evameva kho, bhikkhave, yo hi koci bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti; | Even so, bhikkhus, whoever a bhikkhu truly knows ‘This is suffering’… ‘This is the way leading to the cessation of suffering’; | 如是，诸比丘，凡有比丘，如实知‘此是苦’…‘此是趣向苦滅之道’； |
| puratthimāya cepi disāya āgaccheyya samaṇo vā brāhmaṇo vā vādatthiko vādagavesī ‘vādamassa āropessāmī’ti, taṁ vata sahadhammena saṅkampessati vā sampakampessati vā sampacālessati vāti—netaṁ ṭhānaṁ vijjati. | even if a recluse or brahmin, seeking argument, desiring debate, came from the east: ‘I will bring him to debate,’ it is not possible that he could be made to tremble, to waver, to shake by what is in accordance with the Dhamma. | 纵有沙门或婆罗门，求论、欲辩，自东而来：‘我将与彼辩论’，不可能以如法之事令彼震动、摇动、摇撼。 |
| Pacchimāya cepi disāya …pe… | Even if from the west… | 纵自西… |
| uttarāya cepi disāya …pe… | …even if from the north… | …纵自北… |
| dakkhiṇāya cepi disāya āgaccheyya samaṇo vā brāhmaṇo vā vādatthiko vādagavesī: ‘vādamassa āropessāmī’ti, taṁ vata sahadhammena saṅkampessati vā sampakampessati vā sampacālessati vāti—netaṁ ṭhānaṁ vijjati. | …even if from the south a recluse or brahmin, seeking argument, desiring debate, came: ‘I will bring him to debate,’ it is not possible that he could be made to tremble, to waver, to shake by what is in accordance with the Dhamma. | …纵自南有沙门或婆罗门，求论、欲辩而来：‘我将与彼辩论’，不可能以如法之事令彼震动、摇动、摇撼。 |
| Taṁ kissa hetu? | For what reason? | 何以故？ |
| Sudiṭṭhattā, bhikkhave, catunnaṁ ariyasaccānaṁ. | Because, bhikkhus, the Four Noble Truths have been well seen. | 因为，诸比丘，四圣谛已被善见。 |
| Katamesaṁ catunnaṁ? | Which four? | 何者四？ |
| Dukkhassa ariyasaccassa …pe… dukkhanirodhagāminiyā paṭipadāya ariyasaccassa. | The Noble Truth of Suffering… the Noble Truth of the Way Leading to the Cessation of Suffering. | 苦圣谛…趣向苦灭之道圣谛。 |
| Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. | Therefore, bhikkhus, ‘This is suffering’—an exertion should be made… ‘This is the way leading to the cessation of suffering’—an exertion should be made.” | 是故，诸比丘，‘此是苦’——应作努力…‘此是趣向苦滅之道’——应作努力。” |
| Sīsapāvanavaggo catuttho. | The Chapter on Sisapā Grove, the Fourth. | 第四申恕林品。 |
| Sīsapā khadiro daṇḍo, | Sisapā, Acacia, Stick, | 申恕、金合欢、杖、 |
| celā sattisatena ca; | Clothes, with a hundred spears; | 衣、与百矛； |
| Pāṇā sūriyūpamā dvedhā, | Creatures, two suns, | 生物、二日、 |
| indakhīlo ca vādinoti. | Indakhīla and Debater. | 因陀罗柱与论者。 |
56.41 - SN 56.41 Lokacintā: Lokacintāsutta
| --- SN56.41 - Lokacintāsutta --- | --- SN56.41 - Lokacintāsutta --- | --- SN56.41 - 世间思经 --- |
| Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. | On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels’ Feeding Ground. | 一时，薄伽梵住王舍城竹林，栗鼠饲养处。 |
| Tatra kho bhagavā bhikkhū āmantesi: | There the Blessed One addressed the bhikkhus: | 尔时，薄伽梵告诸比丘： |
| “bhūtapubbaṁ, bhikkhave, aññataro puriso rājagahā nikkhamitvā ‘lokacintaṁ cintessāmī’ti yena sumāgadhā pokkharaṇī tenupasaṅkami; upasaṅkamitvā sumāgadhāya pokkharaṇiyā tīre nisīdi lokacintaṁ cintento. | “Formerly, bhikkhus, a certain man left Rājagaha and, thinking to himself, ‘I will ponder the world,’ went to the Sumāgadhā pond; having gone there, he sat by the bank of the Sumāgadhā pond, pondering the world. | “往昔，诸比丘，某人离王舍城，自思：‘我将思惟世间’，往苏摩伽陀池；至已，坐苏摩伽陀池畔，思惟世间。 |
| Addasā kho, bhikkhave, so puriso sumāgadhāya pokkharaṇiyā tīre caturaṅginiṁ senaṁ bhisamuḷālaṁ pavisantaṁ. | Bhikkhus, that man saw a four-component army entering the water lily stalk by the bank of the Sumāgadhā pond. | 诸比丘，彼人见四军入苏摩伽陀池畔之睡莲茎中。 |
| Disvānassa etadahosi: | Having seen it, he thought: | 见已，彼思： |
| ‘ummattosmi nāmāhaṁ, vicetosmi nāmāhaṁ. | ‘Surely I am mad, surely I am insane. | ‘我必疯，我必狂。 |
| Yaṁ loke natthi taṁ mayā diṭṭhan’ti. | What is not in the world, that I have seen.’ | 世间所无，我已见之。’ |
| Atha kho so, bhikkhave, puriso nagaraṁ pavisitvā mahājanakāyassa ārocesi: | Then, bhikkhus, that man entered the city and announced to the great multitude: | 于是，诸比丘，彼人入城，向大众宣布： |
| ‘ummattosmi nāmāhaṁ, bhante, vicetosmi nāmāhaṁ, bhante. | ‘Surely I am mad, venerable sirs, surely I am insane, venerable sirs. | ‘我必疯，诸位，我必狂，诸位。 |
| Yaṁ loke natthi taṁ mayā diṭṭhan’ti. | What is not in the world, that I have seen.’ | 世间所无，我已见之。’ |
| ‘Kathaṁ pana tvaṁ, ambho purisa, ummatto kathaṁ viceto? | ‘How, good man, are you mad, how insane? | ‘善男子，汝如何疯，如何狂？ |
| Kiñca loke natthi yaṁ tayā diṭṭhan’ti? | And what is not in the world that you have seen?’ | 世间所无，汝见何物？’ |
| ‘Idhāhaṁ, bhante, rājagahā nikkhamitvā “lokacintaṁ cintessāmī”ti yena sumāgadhā pokkharaṇī tenupasaṅkamiṁ; upasaṅkamitvā sumāgadhāya pokkharaṇiyā tīre nisīdiṁ lokacintaṁ cintento. | ‘Here, venerable sirs, I left Rājagaha and, thinking “I will ponder the world,” went to the Sumāgadhā pond; having gone there, I sat by the bank of the Sumāgadhā pond, pondering the world. | ‘诸位，我离王舍城，思惟“我将思惟世间”，往苏摩伽陀池；至已，坐苏摩伽陀池畔，思惟世间。 |
| Addasaṁ khvāhaṁ, bhante, sumāgadhāya pokkharaṇiyā tīre caturaṅginiṁ senaṁ bhisamuḷālaṁ pavisantaṁ. | I saw, venerable sirs, a four-component army entering the water lily stalk by the bank of the Sumāgadhā pond. | 我见，诸位，四军入苏摩伽陀池畔之睡莲茎中。 |
| Evaṁ khvāhaṁ, bhante, ummatto evaṁ viceto. | Thus, venerable sirs, I am mad, thus insane. | 如是，诸位，我疯，如是狂。 |
| Idañca loke natthi yaṁ mayā diṭṭhan’ti. | And this is not in the world, that I have seen.’ | 此为世间所无，我已见之。’ |
| ‘Taggha tvaṁ, ambho purisa, ummatto taggha viceto. | ‘Indeed, good man, you are mad, indeed insane. | ‘诚然，善男子，汝疯，诚然狂。 |
| Idañca loke natthi yaṁ tayā diṭṭhan’ti. | And this is not in the world that you have seen.’ | 此为世间所无，汝已见之。’ |
| Taṁ kho pana, bhikkhave, so puriso bhūtaṁyeva addasa, no abhūtaṁ. | But, bhikkhus, that man saw what was real, not unreal. | 然，诸比丘，彼人所见为实，非不实。 |
| Bhūtapubbaṁ, bhikkhave, devāsurasaṅgāmo samupabyūḷho ahosi. | Formerly, bhikkhus, a battle between devas and asuras had arisen. | 往昔，诸比丘，天与阿修罗战起。 |
| Tasmiṁ kho pana, bhikkhave, saṅgāme devā jiniṁsu, asurā parājiniṁsu. | And in that battle, bhikkhus, the devas won, the asuras were defeated. | 于彼战中，诸比丘，天胜，阿修罗败。 |
| Parājitā ca kho, bhikkhave, asurā bhītā bhisamuḷālena asurapuraṁ pavisiṁsu devānaṁyeva mohayamānā. | And the defeated asuras, bhikkhus, being frightened, entered the city of the asuras by means of the water lily stalk, deluding the devas. | 败之阿修罗，诸比丘，恐惧，借睡莲茎入阿修罗城，以惑天人。 |
| Tasmātiha, bhikkhave, mā lokacintaṁ cintetha: | Therefore, bhikkhus, do not ponder the world: | 是故，诸比丘，勿思惟世间： |
| ‘sassato loko’ti vā ‘asassato loko’ti vā, ‘antavā loko’ti vā ‘anantavā loko’ti vā, ‘taṁ jīvaṁ taṁ sarīran’ti vā ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vā, ‘hoti tathāgato paraṁ maraṇā’ti vā ‘na hoti tathāgato paraṁ maraṇā’ti vā, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā. | ‘Is the world eternal?’ or ‘Is the world not eternal?’ or ‘Is the world finite?’ or ‘Is the world infinite?’ or ‘Is the soul the same as the body?’ or ‘Is the soul one thing and the body another?’ or ‘Does the Tathāgata exist after death?’ or ‘Does the Tathāgata not exist after death?’ or ‘Does the Tathāgata both exist and not exist after death?’ or ‘Does the Tathāgata neither exist nor not exist after death?’ | ‘世间常’或‘世间无常’或‘世间有边’或‘世间无边’或‘命与身同’或‘命与身异’或‘如来死后有’或‘如来死后无’或‘如来死后亦有亦无’或‘如来死后非有非无’？ |
| Taṁ kissa hetu? | For what reason? | 何以故？ |
| Nesā, bhikkhave, cintā atthasaṁhitā nādibrahmacariyakā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati. | This pondering, bhikkhus, is not connected with the goal, it is not fundamental to the holy life, it does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to full awakening, to Nibbāna. | 此思惟，诸比丘，不合于义，非梵行之根本，不引至厌离、离欲、息灭、寂静、正智、正觉、涅槃。 |
| Cintentā kho tumhe, bhikkhave, ‘idaṁ dukkhan’ti cinteyyātha …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti cinteyyātha. | When you ponder, bhikkhus, you should ponder ‘This is suffering’… ‘This is the way leading to the cessation of suffering.’ | 汝等思惟时，诸比丘，当思惟‘此是苦’…‘此是趣向苦滅之道’。 |
| Taṁ kissa hetu? | For what reason? | 何以故？ |
| Esā, bhikkhave, cintā atthasaṁhitā esā ādibrahmacariyakā esā nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati. | This pondering, bhikkhus, is connected with the goal, this is fundamental to the holy life, this leads to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to full awakening, to Nibbāna. | 此思惟，诸比丘，合于义，此为梵行之根本，此引至厌离、离欲、息灭、寂静、正智、正觉、涅槃。 |
| Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. | Therefore, bhikkhus, ‘This is suffering’—an exertion should be made… ‘This is the way leading to the cessation of suffering’—an exertion should be made.” | 是故，诸比丘，‘此是苦’——应作努力…‘此是趣向苦滅之道’——应作努力。” |
56.42 - SN 56.42 Papāta: Papātasutta
| --- SN56.42 - Papātasutta --- | --- SN56.42 - Papātasutta --- | --- SN56.42 - 悬崖经 --- |
| Ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate. | On one occasion the Blessed One was dwelling at Rājagaha on Mount Gijjhakūṭa. | 一时，薄伽梵住王舍城鹫峰山。 |
| Atha kho bhagavā bhikkhū āmantesi: | Then the Blessed One addressed the bhikkhus: | 尔时，薄伽梵告诸比丘： |
| “āyāma, bhikkhave, yena paṭibhānakūṭo tenupasaṅkamissāma divāvihārāyā”ti. | “Come, bhikkhus, let us go to the Peak of Inspiration for our midday abiding.” | “来，诸比丘，我等往灵感峰作日住。” |
| “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. | “Yes, Bhante,” those bhikkhus replied to the Blessed One. | “唯，尊者。”彼诸比丘应诺薄伽梵。 |
| Atha kho bhagavā sambahulehi bhikkhūhi saddhiṁ yena paṭibhānakūṭo tenupasaṅkami. | Then the Blessed One, together with a number of bhikkhus, went to the Peak of Inspiration. | 尔时，薄伽梵与众多比丘俱，往灵感峰。 |
| Addasā kho aññataro bhikkhu paṭibhānakūṭe mahantaṁ papātaṁ. | Then a certain bhikkhu saw a large precipice on the Peak of Inspiration. | 尔时，某比丘见灵感峰上有一大悬崖。 |
| Disvāna bhagavantaṁ etadavoca: | Having seen it, he said to the Blessed One: | 见已，白薄伽梵言： |
| “mahā vatāyaṁ, bhante, papāto subhayānako, bhante, papāto. | “Bhante, this is indeed a great precipice, Bhante, a very frightful precipice. | “尊者，此诚为大悬崖，尊者，甚为可怖之悬崖。 |
| Atthi nu kho, bhante, imamhā papātā añño papāto mahantataro ca bhayānakataro cā”ti? | Is there, Bhante, any other precipice greater and more frightful than this precipice?” | 尊者，岂有他悬崖，大于、更可怖于此悬崖耶？” |
| “Atthi kho, bhikkhu, imamhā papātā añño papāto mahantataro ca bhayānakataro cā”ti. | “Indeed, bhikkhu, there is another precipice greater and more frightful than this precipice.” | “诚然，比丘，有他悬崖，大于、更可怖于此悬崖。” |
| “Katamo pana, bhante, imamhā papātā añño papāto mahantataro ca bhayānakataro cā”ti? | “And what, Bhante, is that other precipice greater and more frightful than this precipice?” | “尊者，何为他悬崖，大于、更可怖于此悬崖？” |
| “Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṁ dukkhan’ti yathābhūtaṁ nappajānanti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ nappajānanti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ nappajānanti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānanti, | “Bhikkhus, whatever recluses or brahmins do not truly know ‘This is suffering,’ do not truly know ‘This is the origin of suffering,’ do not truly know ‘This is the cessation of suffering,’ do not truly know ‘This is the way leading to the cessation of suffering,’ | “诸比丘，凡有沙门或婆罗门，不如实知‘此是苦’，不如实知‘此是苦之集’，不如实知‘此是苦之灭’，不如实知‘此是趣向苦滅之道’， |
| te jātisaṁvattanikesu saṅkhāresu abhiramanti, jarāsaṁvattanikesu saṅkhāresu abhiramanti, maraṇasaṁvattanikesu saṅkhāresu abhiramanti, sokaparidevadukkhadomanassupāyāsasaṁvattanikesu saṅkhāresu abhiramanti. | they delight in volitional formations that lead to birth, delight in volitional formations that lead to aging, delight in volitional formations that lead to death, delight in volitional formations that lead to sorrow, lamentation, pain, dejection, and despair. | 彼等乐于引至生之行，乐于引至老之行，乐于引至死之行，乐于引至愁、悲、苦、忧、恼之行。 |
| Te jātisaṁvattanikesu saṅkhāresu abhiratā jarāsaṁvattanikesu saṅkhāresu abhiratā maraṇasaṁvattanikesu saṅkhāresu abhiratā sokaparidevadukkhadomanassupāyāsasaṁvattanikesu saṅkhāresu abhiratā jātisaṁvattanikepi saṅkhāre abhisaṅkharonti, jarāsaṁvattanikepi saṅkhāre abhisaṅkharonti, maraṇasaṁvattanikepi saṅkhāre abhisaṅkharonti, sokaparidevadukkhadomanassupāyāsasaṁvattanikepi saṅkhāre abhisaṅkharonti. | They, delighting in volitional formations that lead to birth, delighting in volitional formations that lead to aging, delighting in volitional formations that lead to death, delighting in volitional formations that lead to sorrow, lamentation, pain, dejection, and despair, form volitional formations that lead to birth, form volitional formations that lead to aging, form volitional formations that lead to death, form volitional formations that lead to sorrow, lamentation, pain, dejection, and despair. | 彼等，乐于引至生之行，乐于引至老之行，乐于引至死之行，乐于引至愁、悲、苦、忧、恼之行，造引至生之行，造引至老之行，造引至死之行，造引至愁、悲、苦、忧、恼之行。 |
| Te jātisaṁvattanikepi saṅkhāre abhisaṅkharitvā jarāsaṁvattanikepi saṅkhāre abhisaṅkharitvā maraṇasaṁvattanikepi saṅkhāre abhisaṅkharitvā sokaparidevadukkhadomanassupāyāsasaṁvattanikepi saṅkhāre abhisaṅkharitvā jātipapātampi papatanti, jarāpapātampi papatanti, maraṇapapātampi papatanti, sokaparidevadukkhadomanassupāyāsapapātampi papatanti. | They, having formed volitional formations that lead to birth, having formed volitional formations that lead to aging, having formed volitional formations that lead to death, having formed volitional formations that lead to sorrow, lamentation, pain, dejection, and despair, fall into the precipice of birth, fall into the precipice of aging, fall into the precipice of death, fall into the precipice of sorrow, lamentation, pain, dejection, and despair. | 彼等，已造引至生之行，已造引至老之行，已造引至死之行，已造引至愁、悲、苦、忧、恼之行，堕入生之悬崖，堕入老之悬崖，堕入死之悬崖，堕入愁、悲、苦、忧、恼之悬崖。 |
| Te na parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. | They are not freed from birth, aging, death, sorrows, lamentations, pains, dejections, and despairs. | 彼等不解脱于生、老、死、愁、悲、苦、忧、恼。 |
| ‘Na parimuccanti dukkhasmā’ti vadāmi. | I say they are not freed from suffering. | 我说彼等不解脱于苦。 |
| Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṁ dukkhan’ti yathābhūtaṁ pajānanti …pe… | But, bhikkhus, whatever recluses or brahmins truly know ‘This is suffering’… | 然，诸比丘，凡有沙门或婆罗门，如实知‘此是苦’… |
| ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānanti, te jātisaṁvattanikesu saṅkhāresu nābhiramanti, jarāsaṁvattanikesu saṅkhāresu nābhiramanti, maraṇasaṁvattanikesu saṅkhāresu nābhiramanti, sokaparidevadukkhadomanassupāyāsasaṁvattanikesu saṅkhāresu nābhiramanti. | …‘This is the way leading to the cessation of suffering,’ they do not delight in volitional formations that lead to birth, do not delight in volitional formations that lead to aging, do not delight in volitional formations that lead to death, do not delight in volitional formations that lead to sorrow, lamentation, pain, dejection, and despair. | …‘此是趣向苦滅之道’，彼等不乐于引至生之行，不乐于引至老之行，不乐于引至死之行，不乐于引至愁、悲、苦、忧、恼之行。 |
| Te jātisaṁvattanikesu saṅkhāresu anabhiratā, jarāsaṁvattanikesu saṅkhāresu anabhiratā, maraṇasaṁvattanikesu saṅkhāresu anabhiratā, sokaparidevadukkhadomanassupāyāsasaṁvattanikesu saṅkhāresu anabhiratā, jātisaṁvattanikepi saṅkhāre nābhisaṅkharonti, jarāsaṁvattanikepi saṅkhāre nābhisaṅkharonti, maraṇasaṁvattanikepi saṅkhāre nābhisaṅkharonti, sokaparidevadukkhadomanassupāyāsasaṁvattanikepi saṅkhāre nābhisaṅkharonti. | They, not delighting in volitional formations that lead to birth, not delighting in volitional formations that lead to aging, not delighting in volitional formations that lead to death, not delighting in volitional formations that lead to sorrow, lamentation, pain, dejection, and despair, do not form volitional formations that lead to birth, do not form volitional formations that lead to aging, do not form volitional formations that lead to death, do not form volitional formations that lead to sorrow, lamentation, pain, dejection, and despair. | 彼等，不乐于引至生之行，不乐于引至老之行，不乐于引至死之行，不乐于引至愁、悲、苦、忧、恼之行，不造引至生之行，不造引至老之行，不造引至死之行，不造引至愁、悲、苦、忧、恼之行。 |
| Te jātisaṁvattanikepi saṅkhāre anabhisaṅkharitvā, jarāsaṁvattanikepi saṅkhāre anabhisaṅkharitvā, maraṇasaṁvattanikepi saṅkhāre anabhisaṅkharitvā, sokaparidevadukkhadomanassupāyāsasaṁvattanikepi saṅkhāre anabhisaṅkharitvā, jātipapātampi nappapatanti, jarāpapātampi nappapatanti, maraṇapapātampi nappapatanti, sokaparidevadukkhadomanassupāyāsapapātampi nappapatanti. | They, not having formed volitional formations that lead to birth, not having formed volitional formations that lead to aging, not having formed volitional formations that lead to death, not having formed volitional formations that lead to sorrow, lamentation, pain, dejection, and despair, do not fall into the precipice of birth, do not fall into the precipice of aging, do not fall into the precipice of death, do not fall into the precipice of sorrow, lamentation, pain, dejection, and despair. | 彼等，未造引至生之行，未造引至老之行，未造引至死之行，未造引至愁、悲、苦、忧、恼之行，不堕入生之悬崖，不堕入老之悬崖，不堕入死之悬崖，不堕入愁、悲、苦、忧、恼之悬崖。 |
| Te parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. | They are freed from birth, aging, death, sorrows, lamentations, pains, dejections, and despairs. | 彼等解脱于生、老、死、愁、悲、苦、忧、恼。 |
| ‘Parimuccanti dukkhasmā’ti vadāmi. | I say they are freed from suffering. | 我说彼等解脱于苦。 |
| Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. | Therefore, bhikkhus, ‘This is suffering’—an exertion should be made… ‘This is the way leading to the cessation of suffering’—an exertion should be made.” | 是故，诸比丘，‘此是苦’——应作努力…‘此是趣向苦滅之道’——应作努力。” |
| Dutiyaṁ. | Second. | 第二。 |
56.43 - SN 56.43 Mahāpariḷāha: Mahāpariḷāhasutta
| --- SN56.43 - Mahāpariḷāhasutta --- | --- SN56.43 - Mahāpariḷāhasutta --- | --- SN56.43 - 大热恼经 --- |
| “Atthi, bhikkhave, mahāpariḷāho nāma nirayo. | “Bhikkhus, there is a **hell** called the Great Burning. | “诸比丘，有一**地狱**名为大热恼。 |
| Tattha yaṁ kiñci cakkhunā rūpaṁ passati, aniṭṭharūpaññeva passati no iṭṭharūpaṁ; akantarūpaññeva passati no kantarūpaṁ; amanāparūpaññeva passati no manāparūpaṁ. | There, whatever form one sees with the eye, one sees only disagreeable forms, not agreeable forms; one sees only unlovely forms, not lovely forms; one sees only unpleasing forms, not pleasing forms. | 于彼，凡眼所见之色，仅见不悦意之色，不见悦意之色；仅见不可爱之色，不见可爱之色；仅见不喜之色，不见可喜之色。 |
| Yaṁ kiñci sotena saddaṁ suṇāti …pe… | Whatever sound one hears with the ear… | 凡耳所闻之声… |
| yaṁ kiñci kāyena phoṭṭhabbaṁ phusati …pe… | …whatever tactile object one experiences with the body… | …凡身所触之触… |
| yaṁ kiñci manasā dhammaṁ vijānāti, aniṭṭharūpaññeva vijānāti no iṭṭharūpaṁ; akantarūpaññeva vijānāti no kantarūpaṁ; amanāparūpaññeva vijānāti no manāparūpan”ti. | …whatever mental phenomenon one cognizes with the mind, one cognizes only disagreeable phenomena, not agreeable phenomena; one cognizes only unlovely phenomena, not lovely phenomena; one cognizes only unpleasing phenomena, not pleasing phenomena.” | …凡意所识之法，仅识不悦意之法，不识悦意之法；仅识不可爱之法，不识可爱之法；仅识不喜之法，不识可喜之法。” |
| Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca: | When this was said, a certain bhikkhu said to the Blessed One: | 闻此语已，某比丘白薄伽梵言： |
| “mahā vata so, bhante, pariḷāho, sumahā vata so, bhante, pariḷāho. | “Bhante, that burning is indeed great, Bhante, that burning is indeed very great. | “尊者，彼热恼诚大，尊者，彼热恼诚甚大。 |
| Atthi nu kho, bhante, etamhā pariḷāhā añño pariḷāho mahantataro ceva bhayānakataro cā”ti? | Is there, Bhante, any other burning greater and more frightful than this burning?” | 尊者，岂有他热恼，大于、更可怖于此热恼耶？” |
| “Atthi kho, bhikkhu, etamhā pariḷāhā añño pariḷāho mahantataro ca bhayānakataro cā”ti. | “Indeed, bhikkhu, there is another burning greater and more frightful than this burning.” | “诚然，比丘，有他热恼，大于、更可怖于此热恼。” |
| “Katamo pana, bhante, etamhā pariḷāhā añño pariḷāho mahantataro ca bhayānakataro cā”ti? | “And what, Bhante, is that other burning greater and more frightful than this burning?” | “尊者，何为他热恼，大于、更可怖于此热恼？” |
| “Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṁ dukkhan’ti yathābhūtaṁ nappajānanti …pe… | “Bhikkhus, whatever recluses or brahmins do not truly know ‘This is suffering’… | “诸比丘，凡有沙门或婆罗门，不如实知‘此是苦’… |
| ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānanti, te jātisaṁvattanikesu saṅkhāresu abhiramanti …pe… | …‘This is the way leading to the cessation of suffering,’ they delight in volitional formations that lead to birth… | …‘此是趣向苦滅之道’，彼等乐于引至生之行… |
| abhiratā …pe… abhisaṅkharonti …pe… | …delighting… they form… | …乐于…彼等造作… |
| abhisaṅkharitvā jātipariḷāhenapi pariḍayhanti, jarāpariḷāhenapi pariḍayhanti, maraṇapariḷāhenapi pariḍayhanti, sokaparidevadukkhadomanassupāyāsapariḷāhenapi pariḍayhanti. | …having formed, they are consumed by the burning of birth, they are consumed by the burning of aging, they are consumed by the burning of death, they are consumed by the burning of sorrow, lamentation, pain, dejection, and despair. | …已造作，彼等为生之热恼所烧，为老之热恼所烧，为死之热恼所烧，为愁、悲、苦、忧、恼之热恼所烧。 |
| Te na parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. | They are not freed from birth, aging, death, sorrows, lamentations, pains, dejections, and despairs. | 彼等不解脱于生、老、死、愁、悲、苦、忧、恼。 |
| ‘Na parimuccanti dukkhasmā’ti vadāmi. | I say they are not freed from suffering. | 我说彼等不解脱于苦。 |
| Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṁ dukkhan’ti yathābhūtaṁ pajānanti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānanti. | But, bhikkhus, whatever recluses or brahmins truly know ‘This is suffering’… ‘This is the way leading to the cessation of suffering.’ | 然，诸比丘，凡有沙门或婆罗门，如实知‘此是苦’…‘此是趣向苦滅之道’。 |
| Te jātisaṁvattanikesu saṅkhāresu nābhiramanti …pe… | They do not delight in volitional formations that lead to birth… | 彼等不乐于引至生之行… |
| anabhiratā …pe… nābhisaṅkharonti …pe… | …not delighting… they do not form… | …不乐于…彼等不造作… |
| anabhisaṅkharitvā jātipariḷāhenapi na pariḍayhanti, jarāpariḷāhenapi na pariḍayhanti, maraṇapariḷāhenapi na pariḍayhanti, sokaparidevadukkhadomanassupāyāsapariḷāhenapi na pariḍayhanti. | …not having formed, they are not consumed by the burning of birth, they are not consumed by the burning of aging, they are not consumed by the burning of death, they are not consumed by the burning of sorrow, lamentation, pain, dejection, and despair. | …未造作，彼等不为生之热恼所烧，不为老之热恼所烧，不为死之热恼所烧，不为愁、悲、苦、忧、恼之热恼所烧。 |
| Te parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. | They are freed from birth, aging, death, sorrows, lamentations, pains, dejections, and despairs. | 彼等解脱于生、老、死、愁、悲、苦、忧、恼。 |
| ‘Parimuccanti dukkhasmā’ti vadāmi. | I say they are freed from suffering. | 我说彼等解脱于苦。 |
| Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. | Therefore, bhikkhus, ‘This is suffering’—an exertion should be made… ‘This is the way leading to the cessation of suffering’—an exertion should be made.” | 是故，诸比丘，‘此是苦’——应作努力…‘此是趣向苦滅之道’——应作努力。” |
| Tatiyaṁ. | Third. | 第三。 |
56.44 - SN 56.44 Kūṭāgāra: Kūṭāgārasutta
| --- SN56.44 - Kūṭāgārasutta --- | --- SN56.44 - Kūṭāgārasutta --- | --- SN56.44 - 重阁经 --- |
| “Yo hi, bhikkhave, evaṁ vadeyya: | “Bhikkhus, whoever would say this: | “诸比丘，任何人若如是说： |
| ‘ahaṁ dukkhaṁ ariyasaccaṁ yathābhūtaṁ anabhisamecca …pe… dukkhanirodhagāminiṁ paṭipadaṁ ariyasaccaṁ yathābhūtaṁ anabhisamecca sammā dukkhassantaṁ karissāmī’ti— | ‘Without directly knowing the Noble Truth of Suffering as it really is… without directly knowing the Noble Truth of the Way Leading to the Cessation of Suffering as it really is, I will make a complete end of suffering’— | ‘不如实直知苦圣谛…不如实直知趣向苦滅之道圣谛，我将究竟灭苦’—— |
| netaṁ ṭhānaṁ vijjati. | that is not possible. | 此无可能。 |
| Seyyathāpi, bhikkhave, yo evaṁ vadeyya: | Just as, bhikkhus, whoever would say this: | 譬如，诸比丘，任何人若如是说： |
| ‘ahaṁ kūṭāgārassa heṭṭhimaṁ gharaṁ akaritvā uparimaṁ gharaṁ āropessāmī’ti— | ‘Without building the lower story of a peaked house, I will erect the upper story’— | ‘不建重阁之下层，我将竖立上层’—— |
| netaṁ ṭhānaṁ vijjati; | that is not possible; | 此无可能； |
| evameva kho, bhikkhave, yo evaṁ vadeyya: | even so, bhikkhus, whoever would say this: | 如是，诸比丘，任何人若如是说： |
| ‘ahaṁ dukkhaṁ ariyasaccaṁ yathābhūtaṁ anabhisamecca …pe… dukkhanirodhagāminiṁ paṭipadaṁ ariyasaccaṁ yathābhūtaṁ anabhisamecca sammā dukkhassantaṁ karissāmī’ti— | ‘Without directly knowing the Noble Truth of Suffering as it really is… without directly knowing the Noble Truth of the Way Leading to the Cessation of Suffering as it really is, I will make a complete end of suffering’— | ‘不如实直知苦圣谛…不如实直知趣向苦滅之道圣谛，我将究竟灭苦’—— |
| netaṁ ṭhānaṁ vijjati. | that is not possible. | 此无可能。 |
| Yo ca kho, bhikkhave, evaṁ vadeyya: | But, bhikkhus, whoever would say this: | 然，诸比丘，任何人若如是说： |
| ‘ahaṁ dukkhaṁ ariyasaccaṁ yathābhūtaṁ abhisamecca …pe… dukkhanirodhagāminiṁ paṭipadaṁ ariyasaccaṁ yathābhūtaṁ abhisamecca sammā dukkhassantaṁ karissāmī’ti— | ‘Having directly known the Noble Truth of Suffering as it really is… having directly known the Noble Truth of the Way Leading to the Cessation of Suffering as it really is, I will make a complete end of suffering’— | ‘已如实直知苦圣谛…已如实直知趣向苦滅之道圣谛，我将究竟灭苦’—— |
| ṭhānametaṁ vijjati. | that is possible. | 此为可能。 |
| Seyyathāpi, bhikkhave, yo evaṁ vadeyya: | Just as, bhikkhus, whoever would say this: | 譬如，诸比丘，任何人若如是说： |
| ‘ahaṁ kūṭāgārassa heṭṭhimaṁ gharaṁ karitvā uparimaṁ gharaṁ āropessāmī’ti— | ‘Having built the lower story of a peaked house, I will erect the upper story’— | ‘已建重阁之下层，我将竖立上层’—— |
| ṭhānametaṁ vijjati; | that is possible; | 此为可能； |
| evameva kho, bhikkhave, yo evaṁ vadeyya: | even so, bhikkhus, whoever would say this: | 如是，诸比丘，任何人若如是说： |
| ‘ahaṁ dukkhaṁ ariyasaccaṁ yathābhūtaṁ abhisamecca …pe… dukkhanirodhagāminiṁ paṭipadaṁ ariyasaccaṁ yathābhūtaṁ abhisamecca sammā dukkhassantaṁ karissāmī’ti— | ‘Having directly known the Noble Truth of Suffering as it really is… having directly known the Noble Truth of the Way Leading to the Cessation of Suffering as it really is, I will make a complete end of suffering’— | ‘已如实直知苦圣谛…已如实直知趣向苦滅之道圣谛，我将究竟灭苦’—— |
| ṭhānametaṁ vijjati. | that is possible. | 此为可能。 |
| Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. | Therefore, bhikkhus, ‘This is suffering’—an exertion should be made… ‘This is the way leading to the cessation of suffering’—an exertion should be made.” | 是故，诸比丘，‘此是苦’——应作努力…‘此是趣向苦滅之道’——应作努力。” |
| Catutthaṁ. | Fourth. | 第四。 |
56.45 - SN 56.45 Vāla: Vālasutta
| --- SN56.45 - Vālasutta --- | --- SN56.45 - Vālasutta --- | --- SN56.45 - 毛发经 --- |
| Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. | On one occasion the Blessed One was dwelling at Vesālī in the Great Wood, in the Peaked House. | 一时，薄伽梵住毗舍离大林，重阁讲堂。 |
| Atha kho āyasmā ānando pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya vesāliṁ piṇḍāya pāvisi. | Then Venerable Ānanda, having dressed in the morning, taking his bowl and robe, entered Vesālī for alms. | 尔时，尊者阿难于晨朝着衣持钵，入毗舍离乞食。 |
| Addasā kho āyasmā ānando sambahule licchavikumārake santhāgāre upāsanaṁ karonte, dūratova sukhumena tāḷacchiggaḷena asanaṁ atipātente, poṅkhānupoṅkhaṁ avirādhitaṁ. | Then Venerable Ānanda saw a number of young Licchavis practicing archery in the assembly hall, piercing a fine keyhole from afar, shooting arrow after arrow without missing. | 尔时，尊者阿难见众多离车族青年于集会堂习射，自远射穿细钥孔，箭箭无失。 |
| Disvānassa etadahosi: | Having seen it, he thought: | 见已，彼思： |
| “sikkhitā vatime licchavikumārakā, susikkhitā vatime licchavikumārakā; | “How well trained these young Licchavis are, how very well trained these young Licchavis are; | “此等离车族青年何其善训，何其极善训； |
| yatra hi nāma dūratova sukhumena tāḷacchiggaḷena asanaṁ atipātessanti poṅkhānupoṅkhaṁ avirādhitan”ti. | since they can pierce a fine keyhole from afar, shooting arrow after arrow without missing!” | 既能自远射穿细钥孔，箭箭无失！” |
| Atha kho āyasmā ānando vesāliṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: | Then Venerable Ānanda, having wandered for alms in Vesālī, after his meal, having returned from his alms round, went to the Blessed One; having gone, he paid homage to the Blessed One and sat down to one side. Sitting to one side, Venerable Ānanda said to the Blessed One: | 尔时，尊者阿难于毗舍离乞食已，食后还，往薄伽梵所；往已，礼敬薄伽梵，坐于一面。坐于一面，尊者阿难白薄伽梵言： |
| “idhāhaṁ, bhante, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya vesāliṁ piṇḍāya pāvisiṁ. | “Here, Bhante, in the morning, having dressed, taking my bowl and robe, I entered Vesālī for alms. | “此处，尊者，晨朝，着衣持钵，我入毗舍离乞食。 |
| Addasaṁ khvāhaṁ, bhante, sambahule licchavikumārake santhāgāre upāsanaṁ karonte dūratova sukhumena tāḷacchiggaḷena asanaṁ atipātente poṅkhānupoṅkhaṁ avirādhitaṁ. | I saw, Bhante, a number of young Licchavis practicing archery in the assembly hall, piercing a fine keyhole from afar, shooting arrow after arrow without missing. | 我见，尊者，众多离车族青年于集会堂习射，自远射穿细钥孔，箭箭无失。 |
| Disvāna me etadahosi: | Having seen it, I thought: | 见已，我思： |
| ‘sikkhitā vatime licchavikumārakā, susikkhitā vatime licchavikumārakā; | ‘How well trained these young Licchavis are, how very well trained these young Licchavis are; | ‘此等离车族青年何其善训，何其极善训； |
| yatra hi nāma dūratova sukhumena tāḷacchiggaḷena asanaṁ atipātessanti poṅkhānupoṅkhaṁ avirādhitan’”ti. | since they can pierce a fine keyhole from afar, shooting arrow after arrow without missing!’” | 既能自远射穿细钥孔，箭箭无失！’” |
| “Taṁ kiṁ maññasi, ānanda, | “What do you think, Ānanda, | “汝云何思，阿难， |
| katamaṁ nu kho dukkarataraṁ vā durabhisambhavataraṁ vā— | which is more difficult or harder to achieve— | 何者更难或更难成—— |
| yo dūratova sukhumena tāḷacchiggaḷena asanaṁ atipāteyya poṅkhānupoṅkhaṁ avirādhitaṁ, yo vā sattadhā bhinnassa vālassa koṭiyā koṭiṁ paṭivijjheyyā”ti? | one who can pierce a fine keyhole from afar, shooting arrow after arrow without missing, or one who can pierce the tip of a hair split seven times?” | 能自远射穿细钥孔，箭箭无失者，或能射穿七分之毛尖者？” |
| “Etadeva, bhante, dukkaratarañceva durabhisambhavatarañca yo vā sattadhā bhinnassa vālassa koṭiyā koṭiṁ paṭivijjheyyā”ti. | “Bhante, this is more difficult and harder to achieve: one who can pierce the tip of a hair split seven times.” | “尊者，此更难更难成：能射穿七分之毛尖者。” |
| “Atha kho, ānanda, duppaṭivijjhataraṁ paṭivijjhanti, ye ‘idaṁ dukkhan’ti yathābhūtaṁ paṭivijjhanti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ paṭivijjhanti. | “Ānanda, it is harder still to pierce that which they pierce who truly pierce ‘This is suffering’… ‘This is the way leading to the cessation of suffering.’ | “阿难，更难射穿者，乃彼等如实射穿‘此是苦’…‘此是趣向苦滅之道’者所射穿者。 |
| Tasmātihānanda, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. | Therefore, Ānanda, ‘This is suffering’—an exertion should be made… ‘This is the way leading to the cessation of suffering’—an exertion should be made.” | 是故，阿难，‘此是苦’——应作努力…‘此是趣向苦滅之道’——应作努力。” |
56.46 - SN 56.46 Andhakāra: Andhakārasutta
| --- SN56.46 - Andhakārasutta --- | --- SN56.46 - Andhakārasutta --- | --- SN56.46 - 黑暗经 --- |
| “Atthi, bhikkhave, lokantarikā aghā asaṁvutā andhakārā andhakāratimisā, yatthamimesaṁ candimasūriyānaṁ evaṁmahiddhikānaṁ evaṁ mahānubhāvānaṁ ābhāya nānubhontī”ti. | “Bhikkhus, there is an intercosmic void, abysmal, unconfined, dark, and blinding gloom, where the light of these suns and moons, so mighty, so powerful, does not reach.” | “诸比丘，有宇宙间之虚空，深邃，无边，黑暗，盲冥，此等日月之光，有如是威神、如是大力，亦不能及。” |
| Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca: | When this was said, a certain bhikkhu said to the Blessed One: | 闻此语已，某比丘白薄伽梵言： |
| “mahā vata so, bhante, andhakāro, sumahā vata so, bhante, andhakāro. | “Bhante, that darkness is indeed great, Bhante, that darkness is indeed very great. | “尊者，彼黑暗诚大，尊者，彼黑暗诚甚大。 |
| Atthi nu kho, bhante, etamhā andhakārā añño andhakāro mahantataro ca bhayānakataro cā”ti? | Is there, Bhante, any other darkness greater and more frightful than this darkness?” | 尊者，岂有他黑暗，大于、更可怖于此黑暗耶？” |
| “Atthi kho, bhikkhu, etamhā andhakārā añño andhakāro mahantataro ca bhayānakataro cā”ti. | “Indeed, bhikkhu, there is another darkness greater and more frightful than this darkness.” | “诚然，比丘，有他黑暗，大于、更可怖于此黑暗。” |
| “Katamo pana, bhante, etamhā andhakārā añño andhakāro mahantataro ca bhayānakataro cā”ti? | “And what, Bhante, is that other darkness greater and more frightful than this darkness?” | “尊者，何为他黑暗，大于、更可怖于此黑暗？” |
| “Ye hi keci, bhikkhu, samaṇā vā brāhmaṇā vā ‘idaṁ dukkhan’ti yathābhūtaṁ nappajānanti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānanti, | “Bhikkhu, whatever recluses or brahmins do not truly know ‘This is suffering’… ‘This is the way leading to the cessation of suffering,’ | “比丘，凡有沙门或婆罗门，不如实知‘此是苦’…‘此是趣向苦滅之道’， |
| te jātisaṁvattanikesu saṅkhāresu abhiramanti …pe… | they delight in volitional formations that lead to birth… | 彼等乐于引至生之行… |
| abhiratā …pe… abhisaṅkharonti …pe… | …delighting… they form… | …乐于…彼等造作… |
| abhisaṅkharitvā jātandhakārampi papatanti, jarandhakārampi papatanti, maraṇandhakārampi papatanti, sokaparidevadukkhadomanassupāyāsandhakārampi papatanti. | …having formed, they fall into the darkness of birth, fall into the darkness of aging, fall into the darkness of death, fall into the darkness of sorrow, lamentation, pain, dejection, and despair. | …已造作，彼等堕入生之黑暗，堕入老之黑暗，堕入死之黑暗，堕入愁、悲、苦、忧、恼之黑暗。 |
| Te na parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. | They are not freed from birth, aging, death, sorrows, lamentations, pains, dejections, and despairs. | 彼等不解脱于生、老、死、愁、悲、苦、忧、恼。 |
| ‘Na parimuccanti dukkhasmā’ti vadāmi. | I say they are not freed from suffering. | 我说彼等不解脱于苦。 |
| Ye ca kho keci, bhikkhu, samaṇā vā brāhmaṇā vā ‘idaṁ dukkhan’ti yathābhūtaṁ pajānanti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānanti, | But, bhikkhu, whatever recluses or brahmins truly know ‘This is suffering’… ‘This is the way leading to the cessation of suffering,’ | 然，比丘，凡有沙门或婆罗门，如实知‘此是苦’…‘此是趣向苦滅之道’， |
| te jātisaṁvattanikesu saṅkhāresu nābhiramanti …pe… | they do not delight in volitional formations that lead to birth… | 彼等不乐于引至生之行… |
| anabhiratā …pe… nābhisaṅkharonti …pe… | …not delighting… they do not form… | …不乐于…彼等不造作… |
| anabhisaṅkharitvā jātandhakārampi nappapatanti, jarandhakārampi nappapatanti, maraṇandhakārampi nappapatanti, sokaparidevadukkhadomanassupāyāsandhakārampi nappapatanti. | …not having formed, they do not fall into the darkness of birth, do not fall into the darkness of aging, do not fall into the darkness of death, do not fall into the darkness of sorrow, lamentation, pain, dejection, and despair. | …未造作，彼等不堕入生之黑暗，不堕入老之黑暗，不堕入死之黑暗，不堕入愁、悲、苦、忧、恼之黑暗。 |
| Te parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. | They are freed from birth, aging, death, sorrows, lamentations, pains, dejections, and despairs. | 彼等解脱于生、老、死、愁、悲、苦、忧、恼。 |
| ‘Parimuccanti dukkhasmā’ti vadāmi. | I say they are freed from suffering. | 我说彼等解脱于苦。 |
| Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. | Therefore, bhikkhus, ‘This is suffering’—an exertion should be made… ‘This is the way leading to the cessation of suffering’—an exertion should be made.” | 是故，诸比丘，‘此是苦’——应作努力…‘此是趣向苦滅之道’——应作努力。” |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
56.47 - SN 56.47 Paṭhamachiggaḷayuga: Paṭhamachiggaḷayugasutta
| --- SN56.47 - Paṭhamachiggaḷayugasutta --- | --- SN56.47 - Paṭhamachiggaḷayugasutta --- | --- SN56.47 - 初孔轭经 --- |
| “Seyyathāpi, bhikkhave, puriso mahāsamudde ekacchiggaḷaṁ yugaṁ pakkhipeyya. Tatrāpissa kāṇo kacchapo. So vassasatassa vassasatassa accayena sakiṁ sakiṁ ummujjeyya. | “Just as, bhikkhus, a man might throw a yoke with a single hole into the great ocean. And there is a blind turtle. He would surface once every hundred years. | “譬如，诸比丘，一人或投一有孔之轭于大洋。而有一盲龟。彼每百年浮出一次。 |
| Taṁ kiṁ maññatha, bhikkhave, | What do you think, bhikkhus, | 汝等云何思，诸比丘， |
| api nu kho kāṇo kacchapo vassasatassa vassasatassa accayena sakiṁ sakiṁ ummujjanto amusmiṁ ekacchiggaḷe yuge gīvaṁ paveseyyā”ti? | would that blind turtle, surfacing once every hundred years, ever insert its neck into that yoke with a single hole?” | 彼盲龟，每百年浮出一次，岂能曾以其颈入彼有孔之轭？” |
| “Yadi nūna, bhante, kadāci karahaci dīghassa addhuno accayenā”ti. | “Perhaps, Bhante, at some time or another, after a very long period.” | “或可，尊者，于某时某刻，经甚长时之后。” |
| “Khippataraṁ kho so, bhikkhave, kāṇo kacchapo vassasatassa vassasatassa accayena sakiṁ sakiṁ ummujjanto amusmiṁ ekacchiggaḷe yuge gīvaṁ paveseyya, na tvevāhaṁ, bhikkhave, sakiṁ vinipātagatena bālena manussattaṁ vadāmi. | “Sooner would that blind turtle, bhikkhus, surfacing once every hundred years, insert its neck into that yoke with a single hole, than I would say that a foolish person, having fallen into the lower realms, would regain human existence. | “盲龟，诸比丘，每百年浮出一次，入彼有孔之轭，较我说堕入下界之愚人，再得人身，更为迅速。 |
| Taṁ kissa hetu? | For what reason? | 何以故？ |
| Na hettha, bhikkhave, atthi dhammacariyā, samacariyā, kusalakiriyā, puññakiriyā. | Because, bhikkhus, here there is no practicing of Dhamma, no righteous conduct, no wholesome action, no meritorious action. | 因为，诸比丘，此处无行法，无行正，无行善，无行福。 |
| Aññamaññakhādikā ettha, bhikkhave, vattati dubbalakhādikā. | Here, bhikkhus, there is mutual devouring, devouring of the weak. | 此处，诸比丘，有互相吞食，弱肉强食。 |
| Taṁ kissa hetu? | For what reason? | 何以故？ |
| Adiṭṭhattā, bhikkhave, catunnaṁ ariyasaccānaṁ. | Because, bhikkhus, the Four Noble Truths have not been seen. | 因为，诸比丘，四圣谛未被见。 |
| Katamesaṁ catunnaṁ? | Which four? | 何者四？ |
| Dukkhassa ariyasaccassa …pe… dukkhanirodhagāminiyā paṭipadāya ariyasaccassa. | The Noble Truth of Suffering… the Noble Truth of the Way Leading to the Cessation of Suffering. | 苦圣谛…趣向苦灭之道圣谛。 |
| Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. | Therefore, bhikkhus, ‘This is suffering’—an exertion should be made… ‘This is the way leading to the cessation of suffering’—an exertion should be made.” | 是故，诸比丘，‘此是苦’——应作努力…‘此是趣向苦滅之道’——应作努力。” |
56.48 - SN 56.48 Dutiyachiggaḷayuga: Dutiyachiggaḷayugasutta
| --- SN56.48 - Dutiyachiggaḷayugasutta --- | --- SN56.48 - Dutiyachiggaḷayugasutta --- | --- SN56.48 - 第二孔轭经 --- |
| “Seyyathāpi, bhikkhave, ayaṁ mahāpathavī ekodakā assa. | “Just as, bhikkhus, this great earth was covered by a single ocean. | “譬如，诸比丘，此大地为一海洋所覆。 |
| Tatra puriso ekacchiggaḷaṁ yugaṁ pakkhipeyya. | There a man might throw a yoke with a single hole. | 其处一人或投一有孔之轭。 |
| Tamenaṁ puratthimo vāto pacchimena saṁhareyya, pacchimo vāto puratthimena saṁhareyya, uttaro vāto dakkhiṇena saṁhareyya, dakkhiṇo vāto uttarena saṁhareyya. | The east wind would blow it to the west, the west wind would blow it to the east, the north wind would blow it to the south, the south wind would blow it to the north. | 东风吹之向西，西风吹之向东，北风吹之向南，南风吹之向北。 |
| Tatrassa kāṇo kacchapo. So vassasatassa vassasatassa accayena sakiṁ sakiṁ ummujjeyya. | And there would be a blind turtle. He would surface once every hundred years. | 而有一盲龟。彼每百年浮出一次。 |
| Taṁ kiṁ maññatha, bhikkhave, | What do you think, bhikkhus, | 汝等云何思，诸比丘， |
| api nu kho kāṇo kacchapo vassasatassa vassasatassa accayena sakiṁ sakiṁ ummujjanto amusmiṁ ekacchiggaḷe yuge gīvaṁ paveseyyā”ti? | would that blind turtle, surfacing once every hundred years, ever insert its neck into that yoke with a single hole?” | 彼盲龟，每百年浮出一次，岂能曾以其颈入彼有孔之轭？” |
| “Adhiccamidaṁ, bhante, yaṁ so kāṇo kacchapo vassasatassa vassasatassa accayena sakiṁ sakiṁ ummujjanto amusmiṁ ekacchiggaḷe yuge gīvaṁ paveseyyā”ti. | “It would be by chance, Bhante, if that blind turtle, surfacing once every hundred years, were to insert its neck into that yoke with a single hole.” | “此为偶然，尊者，若彼盲龟，每百年浮出一次，能以其颈入彼有孔之轭。” |
| “Evaṁ adhiccamidaṁ, bhikkhave, yaṁ manussattaṁ labhati. | “Even so, bhikkhus, it is by chance that human existence is obtained. | “如是，诸比丘，人身之得，乃为偶然。 |
| Evaṁ adhiccamidaṁ, bhikkhave, yaṁ tathāgato loke uppajjati arahaṁ sammāsambuddho. | Even so, bhikkhus, it is by chance that the Tathāgata, Arahant, Perfectly Awakened One, arises in the world. | 如是，诸比丘，如来、阿罗汉、正等觉者，出于世，乃为偶然。 |
| Evaṁ adhiccamidaṁ, bhikkhave, yaṁ tathāgatappavedito dhammavinayo loke dibbati. | Even so, bhikkhus, it is by chance that the Dhamma-Vinaya declared by the Tathāgata shines forth in the world. | 如是，诸比丘，如来所说之法与律，显耀于世，乃为偶然。 |
| Tassidaṁ, bhikkhave, manussattaṁ laddhaṁ, tathāgato loke uppanno arahaṁ sammāsambuddho, tathāgatappavedito ca dhammavinayo loke dibbati. | Therefore, bhikkhus, this human existence has been obtained, the Tathāgata, Arahant, Perfectly Awakened One, has arisen in the world, and the Dhamma-Vinaya declared by the Tathāgata shines forth in the world. | 是故，诸比丘，此人身已得，如来、阿罗汉、正等觉者已出于世，如来所说之法与律已显耀于世。 |
| Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. | Therefore, bhikkhus, ‘This is suffering’—an exertion should be made… ‘This is the way leading to the cessation of suffering’—an exertion should be made.” | 是故，诸比丘，‘此是苦’——应作努力…‘此是趣向苦滅之道’——应作努力。” |
56.49 - SN 56.49 Paṭhamasinerupabbatarāja: Paṭhamasinerupabbatarājasutta
| --- SN56.49 - Paṭhamasinerupabbatarājasutta --- | --- SN56.49 - Paṭhamasinerupabbatarājasutta --- | --- SN56.49 - 初须弥山王经 --- |
| “Seyyathāpi, bhikkhave, puriso sinerussa pabbatarājassa satta muggamattiyo pāsāṇasakkharā upanikkhipeyya. | “Just as, bhikkhus, a man might place seven pebbles the size of a mung bean beside Mount Sineru, the king of mountains. | “譬如，诸比丘，一人或置七粒绿豆大小之石子于须弥山，山王旁。 |
| Taṁ kiṁ maññatha, bhikkhave, | What do you think, bhikkhus, | 汝等云何思，诸比丘， |
| katamaṁ nu kho bahutaraṁ—yā vā satta muggamattiyo pāsāṇasakkharā upanikkhittā, yo vā sinerupabbatarājā”ti? | which is more—those seven pebbles the size of a mung bean that have been placed beside it, or Mount Sineru, the king of mountains?” | 何者为多——彼七粒绿豆大小之石子，或须弥山，山王？” |
| “Etadeva, bhante, bahutaraṁ, yadidaṁ—sinerupabbatarājā; | “Bhante, Mount Sineru, the king of mountains, is more; | “尊者，须弥山，山王为多； |
| appamattikā satta muggamattiyo pāsāṇasakkharā upanikkhittā. | the seven pebbles the size of a mung bean that have been placed beside it are trifling. | 彼七粒绿豆大小之石子为微少。 |
| Saṅkhampi na upenti, upanidhampi na upenti, kalabhāgampi na upenti sinerupabbatarājānaṁ upanidhāya satta muggamattiyo pāsāṇasakkharā upanikkhittā”ti. | They do not amount to a fraction, nor to a small part, nor to a mere portion, when compared to Mount Sineru, the king of mountains, those seven pebbles the size of a mung bean that have been placed beside it.” | 彼等于须弥山，山王相比，不及其一分，不及其小部，不及其一小部分，彼七粒绿豆大小之石子。” |
| “Evameva kho, bhikkhave, ariyasāvakassa diṭṭhisampannassa puggalassa abhisametāvino etadeva bahutaraṁ dukkhaṁ yadidaṁ parikkhīṇaṁ pariyādinnaṁ; appamattakaṁ avasiṭṭhaṁ. | “Even so, bhikkhus, for a noble-one's-disciple, a person endowed with right view, who has truly understood, this is far more suffering that has been exhausted, that has come to an end; trifling is what remains. | “如是，诸比丘，于圣弟子，具足正见之人，已如实了知，此为多得多之苦已尽，已终；微少者所余。 |
| Saṅkhampi na upeti, upanidhampi na upeti, kalabhāgampi na upeti, purimaṁ dukkhakkhandhaṁ parikkhīṇaṁ pariyādinnaṁ upanidhāya yadidaṁ sattakkhattuparamatā; | It does not amount to a fraction, nor to a small part, nor to a mere portion, when compared to the former aggregate of suffering that has been exhausted, that has come to an end, this which remains, that is, seven more existences at most; | 此所余者，即至多七生，于昔已尽、已终之苦蕴相比，不及其一分，不及其小部，不及其一小部分； |
| yo ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. | one who truly knows ‘This is suffering’… ‘This is the way leading to the cessation of suffering.’” | 如实知‘此是苦’…‘此是趣向苦滅之道’者。” |
| Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. | Therefore, bhikkhus, ‘This is suffering’—an exertion should be made… ‘This is the way leading to the cessation of suffering’—an exertion should be made.” | 是故，诸比丘，‘此是苦’——应作努力…‘此是趣向苦滅之道’——应作努力。” |
56.50 - SN 56.50 Dutiyasinerupabbatarāja: Dutiyasinerupabbatarājasutta
| --- SN56.50 - Dutiyasinerupabbatarājasutta --- | --- SN56.50 - Dutiyasinerupabbatarājasutta --- | --- SN56.50 - 第二须弥山王经 --- |
| “Seyyathāpi, bhikkhave, sinerupabbatarājāyaṁ parikkhayaṁ pariyādānaṁ gaccheyya, ṭhapetvā satta muggamattiyo pāsāṇasakkharā. | “Just as, bhikkhus, Mount Sineru, the king of mountains, might be exhausted, come to an end, except for seven pebbles the size of a mung bean. | “譬如，诸比丘，须弥山，山王，或已尽，已终，除七粒绿豆大小之石子。 |
| Taṁ kiṁ maññatha, bhikkhave, | What do you think, bhikkhus, | 汝等云何思，诸比丘， |
| katamaṁ nu kho bahutaraṁ—yaṁ vā sinerussa pabbatarājassa parikkhīṇaṁ pariyādinnaṁ, yā vā satta muggamattiyo pāsāṇasakkharā avasiṭṭhā”ti? | which is more—that which of Mount Sineru, the king of mountains, has been exhausted, has come to an end, or those seven pebbles the size of a mung bean that remain?” | 何者为多——须弥山，山王已尽、已终者，或彼七粒绿豆大小之石子所余者？” |
| “Etadeva, bhante, bahutaraṁ sinerussa pabbatarājassa yadidaṁ parikkhīṇaṁ pariyādinnaṁ; | “Bhante, that which of Mount Sineru, the king of mountains, has been exhausted, has come to an end, is more; | “尊者，须弥山，山王已尽、已终者为多； |
| appamattikā satta muggamattiyo pāsāṇasakkharā avasiṭṭhā. | the seven pebbles the size of a mung bean that remain are trifling. | 彼七粒绿豆大小之石子所余者为微少。 |
| Saṅkhampi na upenti, upanidhampi na upenti, kalabhāgampi na upenti sinerussa pabbatarājassa parikkhīṇaṁ pariyādinnaṁ upanidhāya satta muggamattiyo pāsāṇasakkharā avasiṭṭhā”ti. | They do not amount to a fraction, nor to a small part, nor to a mere portion, when compared to that which of Mount Sineru, the king of mountains, has been exhausted, has come to an end, those seven pebbles the size of a mung bean that remain.” | 彼等于须弥山，山王已尽、已终者相比，不及其一分，不及其小部，不及其一小部分，彼七粒绿豆大小之石子所余者。” |
| “Evameva kho, bhikkhave, ariyasāvakassa diṭṭhisampannassa puggalassa abhisametāvino etadeva bahutaraṁ dukkhaṁ yadidaṁ parikkhīṇaṁ pariyādinnaṁ; appamattakaṁ avasiṭṭhaṁ. | “Even so, bhikkhus, for a noble-one's-disciple, a person endowed with right view, who has truly understood, this is far more suffering that has been exhausted, that has come to an end; trifling is what remains. | “如是，诸比丘，于圣弟子，具足正见之人，已如实了知，此为多得多之苦已尽，已终；微少者所余。 |
| Saṅkhampi na upeti, upanidhampi na upeti, kalabhāgampi na upeti, purimaṁ dukkhakkhandhaṁ parikkhīṇaṁ pariyādinnaṁ upanidhāya yadidaṁ sattakkhattuparamatā; | It does not amount to a fraction, nor to a small part, nor to a mere portion, when compared to the former aggregate of suffering that has been exhausted, that has come to an end, this which remains, that is, seven more existences at most; | 此所余者，即至多七生，于昔已尽、已终之苦蕴相比，不及其一分，不及其小部，不及其一小部分； |
| yo ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. | one who truly knows ‘This is suffering’… ‘This is the way leading to the cessation of suffering.’” | 如实知‘此是苦’…‘此是趣向苦滅之道’者。” |
| Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. | Therefore, bhikkhus, ‘This is suffering’—an exertion should be made… ‘This is the way leading to the cessation of suffering’—an exertion should be made.” | 是故，诸比丘，‘此是苦’——应作努力…‘此是趣向苦滅之道’——应作努力。” |
| Papātavaggo pañcamo. | The Chapter on True Understanding, the Fifth. | 第五如实知品。 |
| Cintā papāto pariḷāho, | Pondering, Precipice, Burning, | 思惟、悬崖、热恼、 |
| kūṭaṁ vālandhakāro ca; | Peaked house, Hair, and Darkness; | 重阁、毛发、与黑暗； |
| Chiggaḷena ca dve vuttā, | By hole and two said, | 由孔与二说， |
| sineru apare duveti. | Sineru, the other two. | 须弥山，其他二。 |
56.51 - SN 56.51 Nakhasikhā: Nakhasikhāsutta
| --- SN56.51 - Nakhasikhāsutta --- | --- SN56.51 - Nakhasikhāsutta --- | --- SN56.51 - 指甲尖经 --- |
| Atha kho bhagavā parittaṁ nakhasikhāyaṁ paṁsuṁ āropetvā bhikkhū āmantesi: | Then the Blessed One, taking up a little dust on his fingernail, addressed the bhikkhus: | 尔时，薄伽梵以指甲取少许尘土，告诸比丘： |
| “Taṁ kiṁ maññatha, bhikkhave, | “What do you think, bhikkhus, | “汝等云何思，诸比丘， |
| katamaṁ nu kho bahutaraṁ—yo vāyaṁ mayā paritto nakhasikhāyaṁ paṁsu āropito, ayaṁ vā mahāpathavī”ti? | which is more—this little dust I have taken up on my fingernail, or this great earth?” | 何者为多——我指甲上所取此少许尘土，或此大地？” |
| “Etadeva, bhante, bahutaraṁ yadidaṁ—mahāpathavī; appamattakāyaṁ bhagavatā paritto nakhasikhāyaṁ paṁsu āropito. | “Bhante, the great earth is more; this little dust the Blessed One has taken up on his fingernail is trifling. | “尊者，大地为多；薄伽梵指甲上所取之少许尘土为微少。 |
| Saṅkhampi na upeti, upanidhampi na upeti, kalabhāgampi na upeti mahāpathaviṁ upanidhāya bhagavatā paritto nakhasikhāyaṁ paṁsu āropito”ti. | It does not amount to a fraction, nor to a small part, nor to a mere portion, when compared to the great earth, this little dust the Blessed One has taken up on his fingernail.” | 此与大地相比，不及其一分，不及其小部，不及其一小部分，薄伽梵指甲上所取之少许尘土。” |
| “Evameva kho, bhikkhave, ariyasāvakassa diṭṭhisampannassa puggalassa abhisametāvino etadeva bahutaraṁ dukkhaṁ yadidaṁ parikkhīṇaṁ pariyādinnaṁ; appamattakaṁ avasiṭṭhaṁ. | “Even so, bhikkhus, for a noble-one's-disciple, a person endowed with right view, who has truly understood, this is far more suffering that has been exhausted, that has come to an end; trifling is what remains. | “如是，诸比丘，生于人中之众生为少；生于人中之外者实为多得多。 |
| Saṅkhampi na upeti, upanidhampi na upeti, kalabhāgampi na upeti purimaṁ dukkhakkhandhaṁ parikkhīṇaṁ pariyādinnaṁ upanidhāya yadidaṁ sattakkhattuparamatā; | It does not amount to a fraction, nor to a small part, nor to a mere portion, when compared to the former aggregate of suffering that has been exhausted, that has come to an end, this which remains, that is, seven more existences at most; | 何以故？ |
| yo ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. | one who truly knows ‘This is suffering’… ‘This is the way leading to the cessation of suffering.’ | 因为，诸比丘，四圣谛未被见。 |
| Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. | Therefore, bhikkhus, ‘This is suffering’—an exertion should be made… ‘This is the way leading to the cessation of suffering’—an exertion should be made.” | 何者四？ |
| 苦圣谛…趣向苦灭之道圣谛。 | ||
| 是故，诸比丘，‘此是苦’——应作努力…‘此是趣向苦滅之道’——应作努力。” |
56.52 - SN 56.52 Pokkharaṇī: Pokkharaṇīsutta
| --- SN56.52 - Pokkharaṇīsutta --- | --- SN56.52 - Pokkharaṇīsutta --- | --- SN56.52 - 池塘经 --- |
| “Seyyathāpi, bhikkhave, pokkharaṇī paññāsayojanāni āyāmena, paññāsayojanāni vitthārena, paññāsayojanāni ubbedhena, puṇṇā udakassa samatittikā kākapeyyā. | “Just as, bhikkhus, a pond fifty leagues long, fifty leagues wide, fifty leagues deep, full of water, level with the brim, where a crow could drink. | “譬如，诸比丘，一池塘长五十由旬，宽五十由旬，深五十由旬，水满，与岸平，乌鸦可饮。 |
| Tato puriso kusaggena udakaṁ uddhareyya. | From there a man might draw water with the tip of a blade of kusa grass. | 从彼处一人或以茅草尖取水。 |
| Taṁ kiṁ maññatha, bhikkhave, | What do you think, bhikkhus, | 汝等云何思，诸比丘， |
| katamaṁ nu kho bahutaraṁ—yaṁ vā kusaggena ubbhataṁ, yaṁ vā pokkharaṇiyā udakan”ti? | which is more—that which has been drawn with the tip of the blade of kusa grass, or the water in the pond?” | 何者为多——以茅草尖所取者，或池塘中之水？” |
| “Etadeva, bhante, bahutaraṁ, yadidaṁ—pokkharaṇiyā udakaṁ; appamattakaṁ kusaggena udakaṁ ubbhataṁ. | “Bhante, the water in the pond is more; the water drawn with the tip of the blade of kusa grass is trifling. | “尊者，池塘中之水为多；以茅草尖所取之水为微少。 |
| Saṅkhampi na upeti, upanidhampi na upeti, kalabhāgampi na upeti pokkharaṇiyā udakaṁ upanidhāya kusaggena udakaṁ ubbhatan”ti. | It does not amount to a fraction, nor to a small part, nor to a mere portion, when compared to the water in the pond, the water drawn with the tip of the blade of kusa grass.” | 此与池塘中之水相比，不及其一分，不及其小部，不及其一小部分，以茅草尖所取之水。” |
| “Evameva kho, bhikkhave, ariyasāvakassa …pe… | “Even so, bhikkhus, for a noble-one's-disciple… | “如是，诸比丘，于圣弟子… |
| yogo karaṇīyo”ti. | …an exertion should be made.” | …应作努力。” |
| Dutiyaṁ. | Second. | 第二。 |
56.53 - SN 56.53 Paṭhamasambhejja: Paṭhamasambhejjasutta
| --- SN56.53 - Paṭhamasambhejjasutta --- | --- SN56.53 - Paṭhamasambhejjasutta --- | --- SN56.53 - 初汇流经 --- |
| “Seyyathāpi, bhikkhave, yatthimā mahānadiyo saṁsandanti samenti, seyyathidaṁ— | “Just as, bhikkhus, where these great rivers flow and converge, namely— | “譬如，诸比丘，此等大河流至汇合之处，即—— |
| gaṅgā, yamunā, aciravatī, sarabhū, mahī, tato puriso dve vā tīṇi vā udakaphusitāni uddhareyya. | the Gaṅgā, Yamunā, Aciravatī, Sarabhū, Mahī; from there a man might draw two or three drops of water. | 恒河、 यमुना、 阿夷罗跋提、 萨罗婆、 摩醯；从彼处一人或取二三滴水。 |
| Taṁ kiṁ maññatha, bhikkhave, | What do you think, bhikkhus, | 汝等云何思，诸比丘， |
| katamaṁ nu kho bahutaraṁ—yāni dve vā tīṇi vā udakaphusitāni ubbhatāni, yaṁ vā sambhejjaudakan”ti? | which is more—the two or three drops of water that have been drawn, or the water at the confluence?” | 何者为多——彼所取之二三滴水，或汇合处之水？” |
| “Etadeva, bhante, bahutaraṁ, yadidaṁ—saṁbhejjaudakaṁ; appamattakāni dve vā tīṇi vā udakaphusitāni ubbhatāni. | “Bhante, the water at the confluence is more; the two or three drops of water that have been drawn are trifling. | “尊者，汇合处之水为多；彼所取之二三滴水为微少。 |
| Saṅkhampi na upenti, upanidhampi na upenti, kalabhāgampi na upenti saṁbhejjaudakaṁ upanidhāya dve vā tīṇi vā udakaphusitāni ubbhatānī”ti. | They do not amount to a fraction, nor to a small part, nor to a mere portion, when compared to the water at the confluence, the two or three drops of water that have been drawn.” | 彼等于汇合处之水相比，不及其一分，不及其小部，不及其一小部分，彼所取之二三滴水。” |
| “Evameva kho, bhikkhave, ariyasāvakassa …pe… | “Even so, bhikkhus, for a noble-one's-disciple… | “如是，诸比丘，于圣弟子… |
| yogo karaṇīyo”ti. | …an exertion should be made.” | …应作努力。” |
| Tatiyaṁ. | Third. | 第三。 |
56.54 - SN 56.54 Dutiyasambhejja: Dutiyasambhejjasutta
| --- SN56.54 - Dutiyasambhejjasutta --- | --- SN56.54 - Dutiyasambhejjasutta --- | --- SN56.54 - 第二汇流经 --- |
| “Seyyathāpi, bhikkhave, yatthimā mahānadiyo saṁsandanti samenti, seyyathidaṁ— | “Just as, bhikkhus, where these great rivers flow and converge, namely— | “譬如，诸比丘，此等大河流至汇合之处，即—— |
| gaṅgā, yamunā, aciravatī, sarabhū, mahī, taṁ udakaṁ parikkhayaṁ pariyādānaṁ gaccheyya, ṭhapetvā dve vā tīṇi vā udakaphusitāni. | the Gaṅgā, Yamunā, Aciravatī, Sarabhū, Mahī; that water might be exhausted, come to an end, except for two or three drops of water. | 恒河、 यमुना、 阿夷罗跋提、 萨罗婆、 摩醯；彼水或已尽，已终，除二三滴水。 |
| Taṁ kiṁ maññatha, bhikkhave, | What do you think, bhikkhus, | 汝等云何思，诸比丘， |
| katamaṁ nu kho bahutaraṁ—yaṁ vā saṁbhejjaudakaṁ parikkhīṇaṁ pariyādinnaṁ, yāni dve vā tīṇi vā udakaphusitāni avasiṭṭhānī”ti? | which is more—that which of the water at the confluence has been exhausted, has come to an end, or those two or three drops of water that remain?” | 何者为多——汇合处之水已尽、已终者，或彼所余之二三滴水？” |
| “Etadeva, bhante, bahutaraṁ saṁbhejjaudakaṁ yadidaṁ parikkhīṇaṁ pariyādinnaṁ; appamattakāni dve vā tīṇi vā udakaphusitāni avasiṭṭhāni. | “Bhante, that which of the water at the confluence has been exhausted, has come to an end, is more; the two or three drops of water that remain are trifling. | “尊者，汇合处之水已尽、已终者为多；彼所余之二三滴水为微少。 |
| Saṅkhampi na upenti, upanidhampi na upenti, kalabhāgampi na upenti saṁbhejjaudakaṁ parikkhīṇaṁ pariyādinnaṁ upanidhāya dve vā tīṇi vā udakaphusitāni avasiṭṭhānī”ti. | They do not amount to a fraction, nor to a small part, nor to a mere portion, when compared to that which of the water at the confluence has been exhausted, has come to an end, those two or three drops of water that remain.” | 彼等于汇合处之水已尽、已终者相比，不及其一分，不及其小部，不及其一小部分，彼所余之二三滴水。” |
| “Evameva kho, bhikkhave, ariyasāvakassa …pe… | “Even so, bhikkhus, for a noble-one's-disciple… | “如是，诸比丘，于圣弟子… |
| yogo karaṇīyo”ti. | …an exertion should be made.” | …应作努力。” |
| Catutthaṁ. | Fourth. | 第四。 |
56.55 - SN 56.55 Paṭhamamahāpathavī: Paṭhamamahāpathavīsutta
| --- SN56.55 - Paṭhamamahāpathavīsutta --- | --- SN56.55 - Paṭhamamahāpathavīsutta --- | --- SN56.55 - 初大地经 --- |
| “Seyyathāpi, bhikkhave, puriso mahāpathaviyā satta kolaṭṭhimattiyo guḷikā upanikkhipeyya. | “Just as, bhikkhus, a man might place seven pills the size of a jujube seed on the great earth. | “譬如，诸比丘，一人或置七粒枣核大小之丸于大地上。 |
| Taṁ kiṁ maññatha, bhikkhave, | What do you think, bhikkhus, | 汝等云何思，诸比丘， |
| katamaṁ nu kho bahutaraṁ—yā vā satta kolaṭṭhimattiyo guḷikā upanikkhittā, ayaṁ vā mahāpathavī”ti? | which is more—those seven pills the size of a jujube seed that have been placed on it, or this great earth?” | 何者为多——彼七粒枣核大小之丸，或此大地？” |
| “Etadeva, bhante, bahutaraṁ, yadidaṁ—mahāpathavī; appamattikā satta kolaṭṭhimattiyo guḷikā upanikkhittā. | “Bhante, this great earth is more; the seven pills the size of a jujube seed that have been placed on it are trifling. | “尊者，此大地为多；彼七粒枣核大小之丸为微少。 |
| Saṅkhampi na upenti, upanidhampi na upenti, kalabhāgampi na upenti mahāpathaviṁ upanidhāya satta kolaṭṭhimattiyo guḷikā upanikkhittā”ti. | They do not amount to a fraction, nor to a small part, nor to a mere portion, when compared to the great earth, those seven pills the size of a jujube seed that have been placed on it.” | 彼等于大地相比，不及其一分，不及其小部，不及其一小部分，彼七粒枣核大小之丸。” |
| “Evameva kho, bhikkhave, ariyasāvakassa …pe… | “Even so, bhikkhus, for a noble-one's-disciple… | “如是，诸比丘，于圣弟子… |
| yogo karaṇīyo”ti. | …an exertion should be made.” | …应作努力。” |
56.56 - SN 56.56 Dutiyamahāpathavī: Dutiyamahāpathavīsutta
| --- SN56.56 - Dutiyamahāpathavīsutta --- | --- SN56.56 - Dutiyamahāpathavīsutta --- | --- SN56.56 - 第二大地经 --- |
| “Seyyathāpi, bhikkhave, mahāpathavī parikkhayaṁ pariyādānaṁ gaccheyya ṭhapetvā satta kolaṭṭhimattiyo guḷikā. | “Just as, bhikkhus, the great earth might be exhausted, come to an end, except for seven pills the size of a jujube seed. | “譬如，诸比丘，大地或已尽，已终，除七粒枣核大小之丸。 |
| Taṁ kiṁ maññatha, bhikkhave, | What do you think, bhikkhus, | 汝等云何思，诸比丘， |
| katamaṁ nu kho bahutaraṁ—yaṁ vā mahāpathaviyā parikkhīṇaṁ pariyādinnaṁ, yā vā satta kolaṭṭhimattiyo guḷikā avasiṭṭhā”ti? | which is more—that which of the great earth has been exhausted, has come to an end, or those seven pills the size of a jujube seed that remain?” | 何者为多——大地已尽、已终者，或彼所余之七粒枣核大小之丸？” |
| “Etadeva, bhante, bahutaraṁ mahāpathaviyā yadidaṁ parikkhīṇaṁ pariyādinnaṁ; appamattikā satta kolaṭṭhimattiyo guḷikā avasiṭṭhā. | “Bhante, that which of the great earth has been exhausted, has come to an end, is more; the seven pills the size of a jujube seed that remain are trifling. | “尊者，大地已尽、已终者为多；彼所余之七粒枣核大小之丸为微少。 |
| Saṅkhampi na upenti, upanidhampi na upenti, kalabhāgampi na upenti mahāpathaviyā parikkhīṇaṁ pariyādinnaṁ upanidhāya satta kolaṭṭhimattiyo guḷikā avasiṭṭhā”ti. | They do not amount to a fraction, nor to a small part, nor to a mere portion, when compared to that which of the great earth has been exhausted, has come to an end, those seven pills the size of a jujube seed that remain.” | 彼等于大地已尽、已终者相比，不及其一分，不及其小部，不及其一小部分，彼所余之七粒枣核大小之丸。” |
| “Evameva kho, bhikkhave, ariyasāvakassa …pe… | “Even so, bhikkhus, for a noble-one's-disciple… | “如是，诸比丘，于圣弟子… |
| yogo karaṇīyo”ti. | …an exertion should be made.” | …应作努力。” |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
56.57 - SN 56.57 Paṭhamamahāsamudda: Paṭhamamahāsamuddasutta
| --- SN56.57 - Paṭhamamahāsamuddasutta --- | --- SN56.57 - Paṭhamamahāsamuddasutta --- | --- SN56.57 - 初大洋经 --- |
| “Seyyathāpi, bhikkhave, puriso mahāsamuddato dve vā tīṇi vā udakaphusitāni uddharitāni. | “Just as, bhikkhus, a man might draw two or three drops of water from the great ocean. | “譬如，诸比丘，一人或自大洋取二三滴水。 |
| Taṁ kiṁ maññatha, bhikkhave, | What do you think, bhikkhus, | 汝等云何思，诸比丘， |
| katamaṁ nu kho bahutaraṁ—yāni dve vā tīṇi vā udakaphusitāni ubbhatāni, yaṁ vā mahāsamudde udakan”ti? | which is more—the two or three drops of water that have been drawn, or the water in the great ocean?” | 何者为多——彼所取之二三滴水，或大洋中之水？” |
| “Etadeva, bhante, bahutaraṁ, yadidaṁ—mahāsamudde udakaṁ; appamattakāni dve vā tīṇi vā udakaphusitāni ubbhatāni. | “Bhante, the water in the great ocean is more; the two or three drops of water that have been drawn are trifling. | “尊者，大洋中之水为多；彼所取之二三滴水为微少。 |
| Saṅkhampi na upenti, upanidhampi na upenti, kalabhāgampi na upenti mahāsamudde udakaṁ upanidhāya dve vā tīṇi vā udakaphusitāni ubbhatānī”ti. | They do not amount to a fraction, nor to a small part, nor to a mere portion, when compared to the water in the great ocean, the two or three drops of water that have been drawn.” | 彼等于大洋中之水相比，不及其一分，不及其小部，不及其一小部分，彼所取之二三滴水。” |
| “Evameva kho, bhikkhave, ariyasāvakassa …pe… | “Even so, bhikkhus, for a noble-one's-disciple… | “如是，诸比丘，于圣弟子… |
| yogo karaṇīyo”ti. | …an exertion should be made.” | …应作努力。” |
56.58 - SN 56.58 Dutiyamahāsamudda: Dutiyamahāsamuddasutta
| --- SN56.58 - Dutiyamahāsamuddasutta --- | --- SN56.58 - Dutiyamahāsamuddasutta --- | --- SN56.58 - 第二大洋经 --- |
| “Seyyathāpi, bhikkhave, mahāsamudde udakaṁ parikkhayaṁ pariyādānaṁ gaccheyya ṭhapetvā dve vā tīṇi vā udakaphusitāni. | “Just as, bhikkhus, the water in the great ocean might be exhausted, come to an end, except for two or three drops of water. | “譬如，诸比丘，大洋中之水或已尽，已终，除二三滴水。 |
| Taṁ kiṁ maññatha, bhikkhave, | What do you think, bhikkhus, | 汝等云何思，诸比丘， |
| katamaṁ nu kho bahutaraṁ—yaṁ vā mahāsamudde udakaṁ parikkhīṇaṁ pariyādinnaṁ, yāni dve vā tīṇi vā udakaphusitāni avasiṭṭhānī”ti? | which is more—that which of the water in the great ocean has been exhausted, has come to an end, or those two or three drops of water that remain?” | 何者为多——大洋中之水已尽、已终者，或彼所余之二三滴水？” |
| “Etadeva, bhante, bahutaraṁ mahāsamudde udakaṁ yadidaṁ parikkhīṇaṁ pariyādinnaṁ; appamattakāni dve vā tīṇi vā udakaphusitāni avasiṭṭhāni. | “Bhante, that which of the water in the great ocean has been exhausted, has come to an end, is more; the two or three drops of water that remain are trifling. | “尊者，大洋中之水已尽、已终者为多；彼所余之二三滴水为微少。 |
| Saṅkhampi na upenti, upanidhampi na upenti, kalabhāgampi na upenti mahāsamudde udakaṁ parikkhīṇaṁ pariyādinnaṁ upanidhāya dve vā tīṇi vā udakaphusitāni avasiṭṭhānī”ti. | They do not amount to a fraction, nor to a small part, nor to a mere portion, when compared to that which of the water in the great ocean has been exhausted, has come to an end, those two or three drops of water that remain.” | 彼等于大洋中之水已尽、已终者相比，不及其一分，不及其小部，不及其一小部分，彼所余之二三滴水。” |
| “Evameva kho, bhikkhave, ariyasāvakassa …pe… | “Even so, bhikkhus, for a noble-one's-disciple… | “如是，诸比丘，于圣弟子… |
| yogo karaṇīyo”ti. | …an exertion should be made.” | …应作努力。” |
56.59 - SN 56.59 Paṭhamapabbatūpama: Paṭhamapabbatūpamasutta
| --- SN56.59 - Paṭhamapabbatūpamasutta --- | --- SN56.59 - Paṭhamapabbatūpamasutta --- | --- SN56.59 - 初山喻经 --- |
| “Seyyathāpi, bhikkhave, puriso himavato pabbatarājassa satta sāsapamattiyo pāsāṇasakkharā upanikkhipeyya. | “Just as, bhikkhus, a man might place seven pebbles the size of a mustard seed on the Himālaya, the king of mountains. | “譬如，诸比丘，一人或置七粒芥子大小之石子于雪山，山王上。 |
| Taṁ kiṁ maññatha, bhikkhave, | What do you think, bhikkhus, | 汝等云何思，诸比丘， |
| katamaṁ nu kho bahutaraṁ—yā vā satta sāsapamattiyo pāsāṇasakkharā upanikkhittā, ayaṁ vā himavā pabbatarājā”ti? | which is more—those seven pebbles the size of a mustard seed that have been placed on it, or this Himālaya, the king of mountains?” | 何者为多——彼七粒芥子大小之石子，或此雪山，山王？” |
| “Etadeva, bhante, bahutaraṁ, yadidaṁ—himavā pabbatarājā; appamattikā satta sāsapamattiyo pāsāṇasakkharā upanikkhittā. | “Bhante, the Himālaya, the king of mountains, is more; the seven pebbles the size of a mustard seed that have been placed on it are trifling. | “尊者，雪山，山王为多；彼七粒芥子大小之石子为微少。 |
| Saṅkhampi na upenti, upanidhampi na upenti, kalabhāgampi na upenti himavantaṁ pabbatarājānaṁ upanidhāya satta sāsapamattiyo pāsāṇasakkharā upanikkhittā”ti. | They do not amount to a fraction, nor to a small part, nor to a mere portion, when compared to the Himālaya, the king of mountains, those seven pebbles the size of a mustard seed that have been placed on it.” | 彼等于雪山，山王相比，不及其一分，不及其小部，不及其一小部分，彼七粒芥子大小之石子。” |
| “Evameva kho, bhikkhave, ariyasāvakassa …pe… | “Even so, bhikkhus, for a noble-one's-disciple… | “如是，诸比丘，于圣弟子… |
| yogo karaṇīyo”ti. | …an exertion should be made.” | …应作努力。” |
56.60 - SN 56.60 Dutiyapabbatūpama: Dutiyapabbatūpamasutta
| --- SN56.60 - Dutiyapabbatūpamasutta --- | --- SN56.60 - Dutiyapabbatūpamasutta --- | --- SN56.60 - 第二山喻经 --- |
| “Seyyathāpi, bhikkhave, himavā pabbatarājā parikkhayaṁ pariyādānaṁ gaccheyya, ṭhapetvā satta sāsapamattiyo pāsāṇasakkharā. | “Just as, bhikkhus, the Himālaya, the king of mountains, might be exhausted, come to an end, except for seven pebbles the size of a mustard seed. | “譬如，诸比丘，雪山，山王，或已尽，已终，除七粒芥子大小之石子。 |
| Taṁ kiṁ maññatha, bhikkhave, | What do you think, bhikkhus, | 汝等云何思，诸比丘， |
| katamaṁ nu kho bahutaraṁ—yaṁ vā himavato pabbatarājassa parikkhīṇaṁ pariyādinnaṁ, yā vā satta sāsapamattiyo pāsāṇasakkharā avasiṭṭhā”ti? | which is more—that which of the Himālaya, the king of mountains, has been exhausted, has come to an end, or those seven pebbles the size of a mustard seed that remain?” | 何者为多——雪山，山王已尽、已终者，或彼所余之七粒芥子大小之石子？” |
| “Etadeva, bhante, bahutaraṁ himavato pabbatarājassa yadidaṁ parikkhīṇaṁ pariyādinnaṁ; appamattikā satta sāsapamattiyo pāsāṇasakkharā avasiṭṭhā. | “Bhante, that which of the Himālaya, the king of mountains, has been exhausted, has come to an end, is more; the seven pebbles the size of a mustard seed that remain are trifling. | “尊者，雪山，山王已尽、已终者为多；彼所余之七粒芥子大小之石子为微少。 |
| Saṅkhampi na upenti, upanidhampi na upenti, kalabhāgampi na upenti himavato pabbatarājassa parikkhīṇaṁ pariyādinnaṁ upanidhāya satta sāsapamattiyo pāsāṇasakkharā avasiṭṭhā”ti. | They do not amount to a fraction, nor to a small part, nor to a mere portion, when compared to that which of the Himālaya, the king of mountains, has been exhausted, has come to an end, those seven pebbles the size of a mustard seed that remain.” | 彼等于雪山，山王已尽、已终者相比，不及其一分，不及其小部，不及其一小部分，彼所余之七粒芥子大小之石子。” |
| “Evameva kho, bhikkhave, ariyasāvakassa diṭṭhisampannassa puggalassa abhisametāvino etadeva bahutaraṁ dukkhaṁ yadidaṁ parikkhīṇaṁ pariyādinnaṁ; appamattakaṁ avasiṭṭhaṁ. | “Even so, bhikkhus, for a noble-one's-disciple, a person endowed with right view, who has truly understood, this is far more suffering that has been exhausted, that has come to an end; trifling is what remains. | “如是，诸比丘，于圣弟子，具足正见之人，已如实了知，此为多得多之苦已尽，已终；微少者所余。 |
| Saṅkhampi na upeti, upanidhampi na upeti, kalabhāgampi na upeti, purimaṁ dukkhakkhandhaṁ parikkhīṇaṁ pariyādinnaṁ upanidhāya yadidaṁ sattakkhattuparamatā; | It does not amount to a fraction, nor to a small part, nor to a mere portion, when compared to the former aggregate of suffering that has been exhausted, that has come to an end, this which remains, that is, seven more existences at most; | 此所余者，即至多七生，于昔已尽、已终之苦蕴相比，不及其一分，不及其小部，不及其一小部分； |
| yo ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. | one who truly knows ‘This is suffering’… ‘This is the way leading to the cessation of suffering.’ | 如实知‘此是苦’…‘此是趣向苦滅之道’者。 |
| Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. | Therefore, bhikkhus, ‘This is suffering’—an exertion should be made… ‘This is the way leading to the cessation of suffering’—an exertion should be made.” | 是故，诸比丘，‘此是苦’——应作努力…‘此是趣向苦滅之道’——应作努力。” |
| Abhisamayavaggo chaṭṭho. | The Chapter on Comprehension, the Sixth. | 第六了知品。 |
| Nakhasikhā pokkharaṇī, | Fingernail, Pond, | 指甲尖、池塘、 |
| sambhejja apare duve; | Confluence, the other two; | 汇流处，其他二； |
| Pathavī dve samuddā dve, | Earth, two oceans, two, | 地、二海洋、二， |
| dvemā ca pabbatūpamāti. | These two mountain analogies. | 此二山喻。 |
56.61 - SN 56.61 Aññatra: Aññatrasutta
| --- SN56.61 - Aññatrasutta --- | --- SN56.61 - Aññatrasutta --- | --- SN56.61 - 他处经 --- |
| Atha kho bhagavā parittaṁ nakhasikhāyaṁ paṁsuṁ āropetvā bhikkhū āmantesi: | Then the Blessed One, taking up a little dust on his fingernail, addressed the bhikkhus: | 尔时，薄伽梵以指甲取少许尘土，告诸比丘： |
| “Taṁ kiṁ maññatha, bhikkhave, | “What do you think, bhikkhus, | “汝等云何思，诸比丘， |
| katamaṁ nu kho bahutaraṁ—yo vāyaṁ mayā paritto nakhasikhāyaṁ paṁsu āropito, ayaṁ vā mahāpathavī”ti? | which is more—this little dust I have taken up on my fingernail, or this great earth?” | 何者为多——我指甲上所取此少许尘土，或此大地？” |
| “Etadeva, bhante, bahutaraṁ, yadidaṁ—mahāpathavī; appamattakāyaṁ bhagavatā paritto nakhasikhāyaṁ paṁsu āropito. | “Bhante, the great earth is more; this little dust the Blessed One has taken up on his fingernail is trifling. | “尊者，大地为多；薄伽梵指甲上所取之少许尘土为微少。 |
| Saṅkhampi na upeti, upanidhampi na upeti, kalabhāgampi na upeti mahāpathaviṁ upanidhāya bhagavatā paritto nakhasikhāyaṁ paṁsu āropito”ti. | It does not amount to a fraction, nor to a small part, nor to a mere portion, when compared to the great earth, this little dust the Blessed One has taken up on his fingernail.” | 此与大地相比，不及其一分，不及其小部，不及其一小部分，薄伽梵指甲上所取之少许尘土。” |
| “Evameva kho, bhikkhave, appamattakā te sattā ye manussesu paccājāyanti; atha kho eteva bahutarā sattā ye aññatra manussehi paccājāyanti. | “Even so, bhikkhus, few are those beings who are reborn among humans; far more are those beings who are reborn elsewhere than among humans. | “如是，诸比丘，生于人中之众生为少；生于人中之外者实为多得多。 |
| Taṁ kissa hetu? | For what reason? | 何以故？ |
| Adiṭṭhattā, bhikkhave, catunnaṁ ariyasaccānaṁ. | Because, bhikkhus, the Four Noble Truths have not been seen. | 因为，诸比丘，四圣谛未被见。 |
| Katamesaṁ catunnaṁ? | Which four? | 何者四？ |
| Dukkhassa ariyasaccassa …pe… dukkhanirodhagāminiyā paṭipadāya ariyasaccassa. | The Noble Truth of Suffering… the Noble Truth of the Way Leading to the Cessation of Suffering. | 苦圣谛…趣向苦灭之道圣谛。 |
| Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. | Therefore, bhikkhus, ‘This is suffering’—an exertion should be made… ‘This is the way leading to the cessation of suffering’—an exertion should be made.” | 是故，诸比丘，‘此是苦’——应作努力…‘此是趣向苦滅之道’——应作努力。” |
56.62 - SN 56.62 Paccanta: Paccantasutta
| --- SN56.62 - Paccantasutta --- | --- SN56.62 - Paccantasutta --- | --- SN56.62 - 边地经 --- |
| Atha kho bhagavā parittaṁ nakhasikhāyaṁ paṁsuṁ āropetvā bhikkhū āmantesi: | Then the Blessed One, taking up a little dust on his fingernail, addressed the bhikkhus: | 尔时，薄伽梵以指甲取少许尘土，告诸比丘： |
| “Taṁ kiṁ maññatha, bhikkhave, | “What do you think, bhikkhus, | “汝等云何思，诸比丘， |
| katamaṁ nu kho bahutaraṁ—yo vāyaṁ mayā paritto nakhasikhāyaṁ paṁsu āropito, ayaṁ vā mahāpathavī”ti? | which is more—this little dust I have taken up on my fingernail, or this great earth?” | 何者为多——我指甲上所取此少许尘土，或此大地？” |
| “Etadeva, bhante, bahutaraṁ, yadidaṁ—mahāpathavī; appamattakāyaṁ bhagavatā paritto nakhasikhāyaṁ paṁsu āropito. | “Bhante, the great earth is more; this little dust the Blessed One has taken up on his fingernail is trifling. | “尊者，大地为多；薄伽梵指甲上所取之少许尘土为微少。 |
| Saṅkhampi na upeti, upanidhampi na upeti, kalabhāgampi na upeti mahāpathaviṁ upanidhāya bhagavatā paritto nakhasikhāyaṁ paṁsu āropito”ti. | It does not amount to a fraction, nor to a small part, nor to a mere portion, when compared to the great earth, this little dust the Blessed One has taken up on his fingernail.” | 此与大地相比，不及其一分，不及其小部，不及其一小部分，薄伽梵指甲上所取之少许尘土。” |
| “Evameva kho, bhikkhave, appamattakā te sattā ye majjhimesu janapadesu paccājāyanti; atha kho eteva bahutarā sattā ye paccantimesu janapadesu paccājāyanti aviññātāresu milakkhesu …pe…. | “Even so, bhikkhus, few are those beings who are reborn in the central lands; far more are those beings who are reborn in the outlying districts, among unknowing barbarians… | “如是，诸比丘，生于中土之众生为少；生于边地，于无知野蛮人中者实为多得多… |
| Dutiyaṁ. | Second. | 第二。 |
56.63 - SN 56.63 Paññā: Paññāsutta
| --- SN56.63 - Paññāsutta --- | --- SN56.63 - Paññāsutta --- | --- SN56.63 - 慧经 --- |
| … “Evameva kho, bhikkhave, appakā te sattā ye pana ariyena paññācakkhunā samannāgatā; atha kho eteva bahutarā sattā ye avijjāgatā sammuḷhā …pe…. | … “Even so, bhikkhus, few are those beings who are endowed with the noble eye of wisdom; far more are those beings who are fallen into ignorance, deluded… | …“如是，诸比丘，具足圣慧眼之众生为少；堕于无明、迷妄者实为多得多… |
| Tatiyaṁ. | Third. | 第三。 |
56.64 - SN 56.64 Surāmeraya: Surāmerayasutta
| --- SN56.64 - Surāmerayasutta --- | --- SN56.64 - Surāmerayasutta --- | --- SN56.64 - 酒经 --- |
| … “Evameva kho, bhikkhave, appakā te sattā ye surāmerayamajjappamādaṭṭhānā paṭiviratā; atha kho eteva bahutarā sattā ye surāmerayamajjappamādaṭṭhānā apaṭiviratā …pe…. | … “Even so, bhikkhus, few are those beings who abstain from alcoholic drinks and intoxicants, the basis of heedlessness; far more are those beings who do not abstain from alcoholic drinks and intoxicants, the basis of heedlessness… | …“如是，诸比丘，离酒与致放逸之物者为少；不离酒与致放逸之物者实为多得多… |
| Catutthaṁ. | Fourth. | 第四。 |
56.65 - SN 56.65 Odaka: Odakasutta
| --- SN56.65 - Odakasutta --- | --- SN56.65 - Odakasutta --- | --- SN56.65 - 水经 --- |
| … “Evameva kho, bhikkhave, appakā te sattā ye thalajā; atha kho eteva bahutarā sattā ye udakajā. Taṁ kissa hetu …pe…. | … “Even so, bhikkhus, few are those beings who are born on land; far more are those beings who are born in water. For what reason… | …“如是，诸比丘，生于陆地之众生为少；生于水中者实为多得多。何以故… |
56.66 - SN 56.66 Matteyya: Matteyyasutta
| --- SN56.66 - Matteyyasutta --- | --- SN56.66 - Matteyyasutta --- | --- SN56.66 - 敬母经 --- |
| … “Evameva kho, bhikkhave, appakā te sattā ye matteyyā; atha kho eteva bahutarā sattā ye amatteyyā …pe…. | … “Even so, bhikkhus, few are those beings who are respectful towards their mother; far more are those beings who are not respectful towards their mother… | …“如是，诸比丘，敬母之众生为少；不敬母之众生实为多得多… |
| Chaṭṭhaṁ. | Sixth. | 第六。 |
56.67 - SN 56.67 Petteyya: Petteyyasutta
| --- SN56.67 - Petteyyasutta --- | --- SN56.67 - Petteyyasutta --- | --- SN56.67 - 敬父经 --- |
| … “Evameva kho, bhikkhave, appakā te sattā ye petteyyā; atha kho eteva bahutarā sattā ye apetteyyā …pe…. | … “Even so, bhikkhus, few are those beings who are respectful towards their father; far more are those beings who are not respectful towards their father… | …“如是，诸比丘，敬父之众生为少；不敬父之众生实为多得多… |
56.68 - SN 56.68 Sāmañña: Sāmaññasutta
| --- SN56.68 - Sāmaññasutta --- | --- SN56.68 - Sāmaññasutta --- | --- SN56.68 - 沙门经 --- |
| … “Evameva kho, bhikkhave, appakā te sattā ye sāmaññā; atha kho eteva bahutarā sattā ye asāmaññā …pe…. | … “Even so, bhikkhus, few are those beings who are respectful towards recluses; far more are those beings who are not respectful towards recluses… | …“如是，诸比丘，敬沙门之众生为少；不敬沙门之众生实为多得多… |
56.69 - SN 56.69 Brahmañña: Brahmaññasutta
| --- SN56.69 - Brahmaññasutta --- | --- SN56.69 - Brahmaññasutta --- | --- SN56.69 - 婆罗门经 --- |
| … “Evameva kho, bhikkhave, appakā te sattā ye brahmaññā; atha kho eteva bahutarā sattā ye abrahmaññā …pe…. | … “Even so, bhikkhus, few are those beings who are respectful towards brahmins; far more are those beings who are not respectful towards brahmins… | …“如是，诸比丘，敬婆罗门之众生为少；不敬婆罗门之众生实为多得多… |
56.70 - SN 56.70 Pacāyika: Pacāyikasutta
| --- SN56.70 - Pacāyikasutta --- | --- SN56.70 - Pacāyikasutta --- | --- SN56.70 - 敬长经 --- |
| … “Evameva kho, bhikkhave, appakā te sattā ye kule jeṭṭhāpacāyino; atha kho eteva bahutarā sattā ye kule ajeṭṭhāpacāyinoti …pe…. | … “Even so, bhikkhus, few are those beings who are respectful to the elders in their family; far more are those beings who are not respectful to the elders in their family… | …“如是，诸比丘，敬家中长辈之众生为少；不敬家中长辈之众生实为多得多… |
| Paṭhamaāmakadhaññapeyyālavaggo sattamo. | The First Recital Section on Raw Grain, the Seventh. | 初生谷品第七。 |
| Aññatra paccantaṁ paññā, | Elsewhere, outlying, wisdom, | 他处、边地、智慧、 |
| Surāmerayaodakā; | Alcoholic drinks, water; | 酒、水； |
| Matteyya petteyyā cāpi, | Mother-respectful, father-respectful, | 敬母、敬父、 |
| Sāmaññaṁ brahmapacāyikanti. | Reverence, brahmin-respectful. | 敬沙门、敬婆罗门。 |
56.71 - SN 56.71 Pāṇātipāta
| --- SN56.71 - Pāṇātipātasutta --- | --- Connected Discourses 56.71 – Discourse on Killing Living Beings --- | --- 相应部56.71 – 杀生论 --- |
| … “Evameva kho, bhikkhave, appakā te sattā ye pāṇātipātā paṭiviratā; atha kho eteva bahutarā sattā ye pāṇātipātā appaṭiviratā. | … “So too, bhikkhus, few are those beings who abstain from the destruction of life; rather, these are the more numerous beings who do not abstain from the destruction of life. | …“如是，诸比丘，离杀生之众生为少；然，不离杀生之众生实为多。 |
| Taṁ kissa hetu? …pe…. | For what reason? …pe…. | 何以故？…pe…。 |
56.72 - SN 56.72 Adinnādāna
| --- SN56.72 - Adinnādānasutta --- | --- Connected Discourses 56.72 – Discourse on Taking What Is Not Given --- | --- 相应部56.72 – 不与取论 --- |
| … “Evameva kho, bhikkhave, appakā te sattā ye adinnādānā paṭiviratā; atha kho eteva bahutarā sattā ye adinnādānā appaṭiviratā …pe…. | … “So too, bhikkhus, few are those beings who abstain from taking what is not given; rather, these are the more numerous beings who do not abstain from taking what is not given …pe…. | …“如是，诸比丘，离不与取之众生为少；然，不离不与取之众生实为多…pe…。 |
| Dutiyaṁ. | The second. | 第二。 |
56.73 - SN 56.73 Kāmesumicchācāra
| --- SN56.73 - Kāmesumicchācārasutta --- | --- Connected Discourses 56.73 – Discourse on Sexual Misconduct --- | --- 相应部56.73 – 邪淫论 --- |
| … “Evameva kho, bhikkhave, appakā te sattā ye kāmesumicchācārā paṭiviratā; atha kho eteva bahutarā sattā ye kāmesumicchācārā appaṭiviratā …pe…. | … “So too, bhikkhus, few are those beings who abstain from sexual misconduct; rather, these are the more numerous beings who do not abstain from sexual misconduct …pe…. | …“如是，诸比丘，离邪淫之众生为少；然，不离邪淫之众生实为多…pe…。 |
| Tatiyaṁ. | The third. | 第三。 |
56.74 - SN 56.74 Musāvāda
| --- SN56.74 - Musāvādasutta --- | --- Connected Discourses 56.74 – Discourse on False Speech --- | --- 相应部56.74 – 妄语论 --- |
| … “Evameva kho, bhikkhave, appakā te sattā ye musāvādā paṭiviratā; atha kho eteva bahutarā sattā ye musāvādā appaṭiviratā …pe…. | … “So too, bhikkhus, few are those beings who abstain from false speech; rather, these are the more numerous beings who do not abstain from false speech …pe…. | …“如是，诸比丘，离妄语之众生为少；然，不离妄语之众生实为多…pe…。 |
| Catutthaṁ. | The fourth. | 第四。 |
56.75 - SN 56.75 Pesuñña
| --- SN56.75 - Pesuññasutta --- | --- Connected Discourses 56.75 – Discourse on Slanderous Speech --- | --- 相应部56.75 – 离间语论 --- |
| … “Evameva kho, bhikkhave, appakā te sattā ye pisuṇāya vācāya paṭiviratā; atha kho eteva bahutarā sattā ye pisuṇāya vācāya appaṭiviratā …pe…. | … “So too, bhikkhus, few are those beings who abstain from slanderous speech; rather, these are the more numerous beings who do not abstain from slanderous speech …pe…. | …“如是，诸比丘，离离间语之众生为少；然，不离离间语之众生实为多…pe…。 |
56.76 - SN 56.76 Pharusavācā
| --- SN56.76 - Pharusavācāsutta --- | --- Connected Discourses 56.76 – Discourse on Harsh Speech --- | --- 相应部56.76 – 粗恶语论 --- |
| … “Evameva kho, bhikkhave, appakā te sattā ye pharusāya vācāya paṭiviratā; atha kho eteva bahutarā sattā ye pharusāya vācāya appaṭiviratā …pe…. | … “So too, bhikkhus, few are those beings who abstain from harsh speech; rather, these are the more numerous beings who do not abstain from harsh speech …pe…. | …“如是，诸比丘，离粗恶语之众生为少；然，不离粗恶语之众生实为多…pe…。 |
| Chaṭṭhaṁ. | The sixth. | 第六。 |
56.77 - SN 56.77 Samphappalāpa
| --- SN56.77 - Samphappalāpasutta --- | --- Connected Discourses 56.77 – Discourse on Frivolous Talk --- | --- 相应部56.77 – 绮语论 --- |
| … “Evameva kho, bhikkhave, appakā te sattā ye samphappalāpā paṭiviratā; atha kho eteva bahutarā sattā ye samphappalāpā appaṭiviratā …pe…. | … “So too, bhikkhus, few are those beings who abstain from frivolous talk; rather, these are the more numerous beings who do not abstain from frivolous talk …pe…. | …“如是，诸比丘，离绮语之众生为少；然，不离绮语之众生实为多…pe…。 |
56.78 - SN 56.78 Bījagāma
| --- SN56.78 - Bījagāmasutta --- | --- Connected Discourses 56.78 – Discourse on Plant and Seed-life --- | --- 相应部56.78 – 植物与种子生命论 --- |
| … “Evameva kho, bhikkhave, appakā te sattā ye bījagāmabhūtagāmasamārambhā paṭiviratā; atha kho eteva bahutarā sattā ye bījagāmabhūtagāmasamārambhā appaṭiviratā …pe…. | … “So too, bhikkhus, few are those beings who abstain from damaging plant and seed-life; rather, these are the more numerous beings who do not abstain from damaging plant and seed-life …pe…. | …“如是，诸比丘，离损害植物与种子生命之众生为少；然，不离损害植物与种子生命之众生实为多…pe…。 |
56.79 - SN 56.79 Vikālabhojana
| --- SN56.79 - Vikālabhojanasutta --- | --- Connected Discourses 56.79 – Discourse on Eating at the Wrong Time --- | --- 相应部56.79 – 非时食论 --- |
| … “Evameva kho, bhikkhave, appakā te sattā ye vikālabhojanā paṭiviratā; atha kho eteva bahutarā sattā ye vikālabhojanā appaṭiviratā …pe…. | … “So too, bhikkhus, few are those beings who abstain from eating at the wrong time; rather, these are the more numerous beings who do not abstain from eating at the wrong time …pe…. | …“如是，诸比丘，离非时食之众生为少；然，不离非时食之众生实为多…pe…。 |
56.80 - SN 56.80 Gandhavilepana
| --- SN56.80 - Gandhavilepanasutta --- | --- Connected Discourses 56.80 – Discourse on Garlands and Scents --- | --- 相应部56.80 – 华鬘与香论 --- |
| … “Evameva kho, bhikkhave, appakā te sattā ye mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭiviratā; atha kho eteva bahutarā sattā ye mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā appaṭiviratā …pe…. | … “So too, bhikkhus, few are those beings who abstain from wearing garlands, scents, and unguents, and from adornment and beautification; rather, these are the more numerous beings who do not abstain from wearing garlands, scents, and unguents, and from adornment and beautification …pe…. | …“如是，诸比丘，离佩戴华鬘、香与涂香，及离装饰与美化之众生为少；然，不离佩戴华鬘、香与涂香，及不离装饰与美化之众生实为多…pe…。 |
| Dutiyaāmakadhaññapeyyālavaggo aṭṭhamo. | The second recitations section on raw grain, the eighth. | 第二生谷诵品第八。 |
| Pāṇaṁ adinnaṁ kāmesu, | Life, what is not given, in sexual misconduct, | 生命、不与取、于邪淫， |
| musāvādañca pesuññaṁ; | and false speech and slanderous speech; | 及妄语与离间语； |
| Pharusaṁ samphappalāpaṁ, | Harsh, frivolous talk, | 粗恶语、绮语， |
| bījañca vikālaṁ gandhanti. | and seeds and wrong time and scents. | 与种子及非时与香。 |
56.81 - SN 56.81 Naccagīta
| --- SN56.81 - Naccagītasutta --- | --- Connected Discourses 56.81 – Discourse on Dancing and Singing --- | --- 相应部56.81 – 歌舞论 --- |
| …. | …. | …。 |
| “Evameva kho, bhikkhave, appakā te sattā ye naccagītavāditavisūkadassanā paṭiviratā; atha kho eteva bahutarā sattā ye naccagītavāditavisūkadassanā appaṭiviratā. Taṁ kissa hetu …pe…. | “So too, bhikkhus, few are those beings who abstain from dancing, singing, music, and dramatic performances; rather, these are the more numerous beings who do not abstain from dancing, singing, music, and dramatic performances. For what reason? …pe…. | “如是，诸比丘，离歌、舞、音乐、与戏剧表演之众生为少；然，不离歌、舞、音乐、与戏剧表演之众生实为多。何以故？…pe…。 |
56.82 - SN 56.82 Uccāsayana
| --- SN56.82 - Uccāsayanasutta --- | --- Connected Discourses 56.82 – Discourse on High Couches --- | --- 相应部56.82 – 高床论 --- |
| … “Evameva kho, bhikkhave, appakā te sattā ye uccāsayanamahāsayanā paṭiviratā; atha kho eteva bahutarā sattā ye uccāsayanamahāsayanā appaṭiviratā …pe…. | … “So too, bhikkhus, few are those beings who abstain from high and luxurious couches; rather, these are the more numerous beings who do not abstain from high and luxurious couches …pe…. | …“如是，诸比丘，离高大豪华床座之众生为少；然，不离高大豪华床座之众生实为多…pe…。 |
| Dutiyaṁ. | The second. | 第二。 |
56.83 - SN 56.83 Jātarūparajata
| --- SN56.83 - Jātarūparajatasutta --- | --- Connected Discourses 56.83 – Discourse on Gold and Silver --- | --- 相应部56.83 – 金银论 --- |
| … “Evameva kho, bhikkhave, appakā te sattā ye jātarūparajatapaṭiggahaṇā paṭiviratā; atha kho eteva bahutarā sattā ye jātarūparajatapaṭiggahaṇā appaṭiviratā …pe…. | … “So too, bhikkhus, few are those beings who abstain from accepting gold and silver; rather, these are the more numerous beings who do not abstain from accepting gold and silver …pe…. | …“如是，诸比丘，离接受金银之众生为少；然，不离接受金银之众生实为多…pe…。 |
| Tatiyaṁ. | The third. | 第三。 |
56.84 - SN 56.84 Āmakadhañña
| --- SN56.84 - Āmakadhaññasutta --- | --- Connected Discourses 56.84 – Discourse on Raw Grain --- | --- 相应部56.84 – 生谷论 --- |
| … “Evameva kho, bhikkhave, appakā te sattā ye āmakadhaññapaṭiggahaṇā paṭiviratā; atha kho eteva bahutarā sattā ye āmakadhaññapaṭiggahaṇā appaṭiviratā …pe…. | … “So too, bhikkhus, few are those beings who abstain from accepting raw grain; rather, these are the more numerous beings who do not abstain from accepting raw grain …pe…. | …“如是，诸比丘，离接受生谷之众生为少；然，不离接受生谷之众生实为多…pe…。 |
| Catutthaṁ. | The fourth. | 第四。 |
56.85 - SN 56.85 Āmakamaṁsa
| --- SN56.85 - Āmakamaṁsasutta --- | --- Connected Discourses 56.85 – Discourse on Raw Meat --- | --- 相应部56.85 – 生肉论 --- |
| … “Evameva kho, bhikkhave, appakā te sattā ye āmakamaṁsapaṭiggahaṇā paṭiviratā; atha kho eteva bahutarā sattā ye āmakamaṁsapaṭiggahaṇā appaṭiviratā …pe…. | … “So too, bhikkhus, few are those beings who abstain from accepting raw meat; rather, these are the more numerous beings who do not abstain from accepting raw meat …pe…. | …“如是，诸比丘，离接受生肉之众生为少；然，不离接受生肉之众生实为多…pe…。 |
56.86 - SN 56.86 Kumārika
| --- SN56.86 - Kumārikasutta --- | --- Connected Discourses 56.86 – Discourse on Girls --- | --- 相应部56.86 – 少女论 --- |
| … “Evameva kho, bhikkhave, appakā te sattā ye itthikumārikapaṭiggahaṇā paṭiviratā; atha kho eteva bahutarā sattā ye itthikumārikapaṭiggahaṇā appaṭiviratā …pe…. | … “So too, bhikkhus, few are those beings who abstain from accepting women and girls; rather, these are the more numerous beings who do not abstain from accepting women and girls …pe…. | …“如是，诸比丘，离接受妇女与少女之众生为少；然，不离接受妇女与少女之众生实为多…pe…。 |
| Chaṭṭhaṁ. | The sixth. | 第六。 |
56.87 - SN 56.87 Dāsidāsa
| --- SN56.87 - Dāsidāsasutta --- | --- Connected Discourses 56.87 – Discourse on Male and Female Slaves --- | --- 相应部56.87 – 男女奴隶论 --- |
| … “Evameva kho, bhikkhave, appakā te sattā ye dāsidāsapaṭiggahaṇā paṭiviratā; atha kho eteva bahutarā sattā ye dāsidāsapaṭiggahaṇā appaṭiviratā …pe…. | … “So too, bhikkhus, few are those beings who abstain from accepting male and female slaves; rather, these are the more numerous beings who do not abstain from accepting male and female slaves …pe…. | …“如是，诸比丘，离接受男女奴隶之众生为少；然，不离接受男女奴隶之众生实为多…pe…。 |
56.88 - SN 56.88 Ajeḷaka
| --- SN56.88 - Ajeḷakasutta --- | --- Connected Discourses 56.88 – Discourse on Goats and Sheep --- | --- 相应部56.88 – 山羊与绵羊论 --- |
| … “Evameva kho, bhikkhave, appakā te sattā ye ajeḷakapaṭiggahaṇā paṭiviratā; atha kho eteva bahutarā sattā ye ajeḷakapaṭiggahaṇā appaṭiviratā …pe…. | … “So too, bhikkhus, few are those beings who abstain from accepting goats and sheep; rather, these are the more numerous beings who do not abstain from accepting goats and sheep …pe…. | …“如是，诸比丘，离接受山羊与绵羊之众生为少；然，不离接受山羊与绵羊之众生实为多…pe…。 |
56.89 - SN 56.89 Kukkuṭasūkara
| --- SN56.89 - Kukkuṭasūkarasutta --- | --- Connected Discourses 56.89 – Discourse on Fowl and Pigs --- | --- 相应部56.89 – 鸡与猪论 --- |
| … “Evameva kho, bhikkhave, appakā te sattā ye kukkuṭasūkarapaṭiggahaṇā paṭiviratā; atha kho eteva bahutarā sattā ye kukkuṭasūkarapaṭiggahaṇā appaṭiviratā …pe…. | … “So too, bhikkhus, few are those beings who abstain from accepting fowl and pigs; rather, these are the more numerous beings who do not abstain from accepting fowl and pigs …pe…. | …“如是，诸比丘，离接受鸡与猪之众生为少；然，不离接受鸡与猪之众生实为多…pe…。 |
56.90 - SN 56.90 Hatthigavassa
| --- SN56.90 - Hatthigavassasutta --- | --- Connected Discourses 56.90 – Discourse on Elephants, Cattle, Horses --- | --- 相应部56.90 – 象、牛、马论 --- |
| … “Evameva kho, bhikkhave, appakā te sattā ye hatthigavassavaḷavapaṭiggahaṇā paṭiviratā; atha kho eteva bahutarā sattā ye hatthigavassavaḷavapaṭiggahaṇā appaṭiviratā …pe…. | … “So too, bhikkhus, few are those beings who abstain from accepting elephants, cattle, horses, and mares; rather, these are the more numerous beings who do not abstain from accepting elephants, cattle, horses, and mares …pe…. | …“如是，诸比丘，离接受象、牛、马、与母马之众生为少；然，不离接受象、牛、马、与母马之众生实为多…pe…。 |
| Tatiyaāmakadhaññapeyyālavaggo navamo. | The third recitations section on raw grain, the ninth. | 第三生谷诵品第九。 |
| Naccaṁ sayanaṁ rajataṁ, | Dancing, sleeping, silver, | 歌舞、睡眠、银， |
| dhaññaṁ maṁsaṁ kumārikā; | grain, meat, girls; | 谷、肉、少女； |
| Dāsī ajeḷakañceva, | Female slaves, and goats and sheep, | 女奴、与山羊绵羊， |
| kukkuṭasūkarahatthīti. | fowl and pigs and elephants. | 鸡猪与象。 |
56.91 - SN 56.91 Khettavatthu
| --- SN56.91 - Khettavatthusutta --- | --- Connected Discourses 56.91 – Discourse on Fields and Land --- | --- 相应部56.91 – 田地论 --- |
| … “Evameva kho, bhikkhave, appakā te sattā ye khettavatthupaṭiggahaṇā paṭiviratā; atha kho eteva bahutarā sattā ye khettavatthupaṭiggahaṇā appaṭiviratā …pe…. | … “So too, bhikkhus, few are those beings who abstain from accepting fields and land; rather, these are the more numerous beings who do not abstain from accepting fields and land …pe…. | …“如是，诸比丘，离接受田地之众生为少；然，不离接受田地之众生实为多…pe…。 |
56.92 - SN 56.92 Kayavikkaya
| --- SN56.92 - Kayavikkayasutta --- | --- Connected Discourses 56.92 – Discourse on Buying and Selling --- | --- 相应部56.92 – 买卖论 --- |
| … “Evameva kho, bhikkhave, appakā te sattā ye kayavikkayā paṭiviratā; atha kho eteva bahutarā sattā ye kayavikkayā appaṭiviratā …pe…. | … “So too, bhikkhus, few are those beings who abstain from buying and selling; rather, these are the more numerous beings who do not abstain from buying and selling …pe…. | …“如是，诸比丘，离买卖之众生为少；然，不离买卖之众生实为多…pe…。 |
| Dutiyaṁ. | The second. | 第二。 |
56.93 - SN 56.93 Dūteyya
| --- SN56.93 - Dūteyyasutta --- | --- Connected Discourses 56.93 – Discourse on Acting as a Messenger --- | --- 相应部56.93 – 充当信使论 --- |
| … “Evameva kho, bhikkhave, appakā te sattā ye dūteyyapahiṇagamanānuyogā paṭiviratā; atha kho eteva bahutarā sattā ye dūteyyapahiṇagamanānuyogā appaṭiviratā …pe…. | … “So too, bhikkhus, few are those beings who abstain from engaging in messages and errands; rather, these are the more numerous beings who do not abstain from engaging in messages and errands …pe…. | …“如是，诸比丘，离从事信使与差役之众生为少；然，不离从事信使与差役之众生实为多…pe…。 |
| Tatiyaṁ. | The third. | 第三。 |
56.94 - SN 56.94 Tulākūṭa
| --- SN56.94 - Tulākūṭasutta --- | --- Connected Discourses 56.94 – Discourse on False Weights --- | --- 相应部56.94 – 假秤论 --- |
| … “Evameva kho, bhikkhave, appakā te sattā ye tulākūṭakaṁsakūṭamānakūṭā paṭiviratā; atha kho eteva bahutarā sattā ye tulākūṭakaṁsakūṭamānakūṭā appaṭiviratā …pe…. | … “So too, bhikkhus, few are those beings who abstain from cheating with scales, weights, and measures; rather, these are the more numerous beings who do not abstain from cheating with scales, weights, and measures …pe…. | …“如是，诸比丘，离以秤、砝码、量器欺骗之众生为少；然，不离以秤、砝码、量器欺骗之众生实为多…pe…。 |
| Catutthaṁ. | The fourth. | 第四。 |
56.95 - SN 56.95 Ukkoṭana
| --- SN56.95 - Ukkoṭanasutta --- | --- Connected Discourses 56.95 – Discourse on Bribery --- | --- 相应部56.95 – 贿赂论 --- |
| … “Evameva kho, bhikkhave, appakā te sattā ye ukkoṭanavañcananikatisāciyogā paṭiviratā; atha kho eteva bahutarā sattā ye ukkoṭanavañcananikatisāciyogā appaṭiviratā …pe…. | … “So too, bhikkhus, few are those beings who abstain from bribery, deception, fraud, and crookedness; rather, these are the more numerous beings who do not abstain from bribery, deception, fraud, and crookedness …pe…. | …“如是，诸比丘，离贿赂、欺骗、诈骗、与狡诈之众生为少；然，不离贿赂、欺骗、诈骗、与狡诈之众生实为多…pe…。 |
56.96 - SN 56.96 - Chedanādi
| --- SN56.96-101 - Chedanādisutta --- | --- SN56.96-101 – Discourse on Mutilation, etc. --- | --- SN56.96-101 – 残害等论 --- |
| … “Evameva kho, bhikkhave, appakā te sattā ye chedanavadhabandhanaviparāmosaālopasahasākārā paṭiviratā; atha kho eteva bahutarā sattā ye chedanavadhabandhanaviparāmosaālopasahasākārā appaṭiviratā. | … “So too, bhikkhus, few are those beings who abstain from mutilation, murder, imprisonment, highway robbery, plunder, and violence; rather, these are the more numerous beings who do not abstain from mutilation, murder, imprisonment, highway robbery, plunder, and violence. | …“如是，诸比丘，离残害、谋杀、监禁、拦路抢劫、掠夺、与暴力之众生为少；然，不离残害、谋杀、监禁、拦路抢劫、掠夺、与暴力之众生实为多。 |
| Taṁ kissa hetu? | For what reason? | 何以故？ |
| Adiṭṭhattā bhikkhave, catunnaṁ ariyasaccānaṁ. | Because, bhikkhus, the four Noble Truths have not been seen. | 因为，诸比丘，四圣谛未被见。 |
| Katamesaṁ catunnaṁ? | Which four? | 何者四？ |
| Dukkhassa ariyasaccassa …pe… dukkhanirodhagāminiyā paṭipadāya ariyasaccassa. | The Noble Truth of Suffering …pe… the Noble Truth of the Way Leading to the Cessation of Suffering. | 苦圣谛…pe…趣向苦灭之道圣谛。 |
| Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. | Therefore, bhikkhus, ‘This is suffering’—an exertion should be made …pe… ‘This is the way leading to the cessation of suffering’—an exertion should be made.” | 是故，诸比丘，‘此是苦’——应作努力…pe…‘此是趣向苦滅之道’——应作努力。” |
| Catutthaāmakadhaññapeyyālavaggo dasamo. | The fourth recitations section on raw grain, the tenth. | 第四生谷诵品第十。 |
| Khettaṁ kāyaṁ dūteyyañca, | Field, body, and messages, | 田、身、与信使， |
| tulākūṭaṁ ukkoṭanaṁ; | false weights, bribery; | 假秤、贿赂； |
| Chedanaṁ vadhabandhanaṁ, | Mutilation, murder, imprisonment, | 残害、谋杀、监禁， |
| viparālopaṁ sāhasanti. | plunder, violence. | 掠夺、暴力。 |
56.102 - SN 56.102 Manussacutiniraya
| --- SN56.102 - Manussacutinirayasutta --- | --- Connected Discourses 56.102 – Discourse on Passing Away from the Human Realm to Hell --- | --- 相应部56.102 – 从人界逝往地狱论 --- |
| Atha kho bhagavā parittaṁ nakhasikhāyaṁ paṁsuṁ āropetvā bhikkhū āmantesi: | Then the Blessed One, having taken up a little dust on his fingernail, addressed the bhikkhus: | 尔时，薄伽梵以指甲取少许尘土，告诸比丘： |
| “taṁ kiṁ maññatha, bhikkhave, katamaṁ nu kho bahutaraṁ— | “What do you think, bhikkhus, which is more— | “汝等云何思，诸比丘，何者为多—— |
| yo vāyaṁ mayā paritto nakhasikhāyaṁ paṁsu āropito, ayaṁ vā mahāpathavī”ti? | this little dust that I have taken up on my fingernail, or the great earth?” | 我指甲上所取此少许尘土，或大地？” |
| “Etadeva, bhante, bahutaraṁ, yadidaṁ— | “Venerable sir, the great earth is more; | “尊者，大地为多； |
| mahāpathavī; | the little dust the Blessed One has taken up on his fingernail is trifling. | 薄伽梵指甲上所取之少许尘土为微少。 |
| appamattakāyaṁ bhagavatā paritto nakhasikhāyaṁ paṁsu āropito. | It cannot be compared, it does not come up to a fraction, when compared to the great earth, this little dust the Blessed One has taken up on his fingernail.” | 与大地相比，不及其一分，亦不及一小部分，薄伽梵指甲上所取之少许尘土。” |
| Saṅkhampi na upeti, upanidhampi na upeti, kalabhāgampi na upeti mahāpathaviṁ upanidhāya bhagavatā paritto nakhasikhāyaṁ paṁsu āropito”ti. | “So too, bhikkhus, few are those beings who, having passed away from the human realm, are reborn among humans; rather, these are the more numerous beings who, having passed away from the human realm, are reborn in hell …pe…. | “如是，诸比丘，从人界逝，复生于人中者少；然，从人界逝，生于地狱者实为多…pe…。 |
| “Evameva kho, bhikkhave, appakā te sattā ye manussā cutā manussesu paccājāyanti; atha kho eteva bahutarā sattā ye manussā cutā niraye paccājāyanti …pe…. |
56.103 - SN 56.103 Manussacutitiracchāna
| --- SN56.103 - Manussacutitiracchānasutta --- | --- Connected Discourses 56.103 – Discourse on Passing Away from the Human Realm to the Animal Womb --- | --- 相应部56.103 – 从人界逝往畜生胎论 --- |
| … “Evameva kho, bhikkhave, appakā te sattā ye manussā cutā manussesu paccājāyanti; atha kho eteva bahutarā sattā ye manussā cutā tiracchānayoniyā paccājāyanti …pe…. | … “So too, bhikkhus, few are those beings who, having passed away from the human realm, are reborn among humans; rather, these are the more numerous beings who, having passed away from the human realm, are reborn in the animal womb …pe…. | …“如是，诸比丘，从人界逝，复生于人中者少；然，从人界逝，生于畜生胎者实为多…pe…。 |
| Dutiyaṁ. | The second. | 第二。 |
56.104 - SN 56.104 Manussacutipettivisaya
| --- SN56.104 - Manussacutipettivisayasutta --- | --- Connected Discourses 56.104 – Discourse on Passing Away from the Human Realm to the Realm of Ghosts --- | --- 相应部56.104 – 从人界逝往饿鬼界论 --- |
| … “Evameva kho, bhikkhave, appakā te sattā ye manussā cutā manussesu paccājāyanti; atha kho eteva bahutarā sattā ye manussā cutā pettivisaye paccājāyanti …pe…. | … “So too, bhikkhus, few are those beings who, having passed away from the human realm, are reborn among humans; rather, these are the more numerous beings who, having passed away from the human realm, are reborn in the realm of ghosts …pe…. | …“如是，诸比丘，从人界逝，复生于人中者少；然，从人界逝，生于饿鬼界者实为多…pe…。 |
| Tatiyaṁ. | The third. | 第三。 |
56.105 - SN 56.105 - Manussacutidevanirayādi
| --- SN56.105-107 - Manussacutidevanirayādisutta --- | --- SN56.105-107 – Discourse on Passing Away from the Human Realm to the Devas, Hell, etc. --- | --- SN56.105-107 – 从人界逝往天、地狱等论 --- |
| … “Evameva kho, bhikkhave, appakā te sattā ye manussā cutā devesu paccājāyanti; atha kho eteva bahutarā sattā ye manussā cutā niraye paccājāyanti …pe… tiracchānayoniyā paccājāyanti …pe… pettivisaye paccājāyanti …pe…. | … “So too, bhikkhus, few are those beings who, having passed away from the human realm, are reborn among devas; rather, these are the more numerous beings who, having passed away from the human realm, are reborn in hell …pe… in the animal womb …pe… in the realm of ghosts …pe…. | …“如是，诸比丘，从人界逝，复生于天中者少；然，从人界逝，生于地狱…pe…于畜生胎…pe…于饿鬼界者实为多…pe…。 |
| Chaṭṭhaṁ. | The sixth. | 第六。 |
56.108 - SN 56.108 - Devacutinirayādi
| --- SN56.108-110 - Devacutinirayādisutta --- | --- SN56.108-110 – Discourse on Passing Away from the Devas to Hell, etc. --- | --- SN56.108-110 – 从天界逝往地狱等论 --- |
| … “Evameva kho, bhikkhave, appakā te sattā ye devā cutā devesu paccājāyanti; atha kho eteva bahutarā sattā ye devā cutā niraye paccājāyanti …pe… tiracchānayoniyā paccājāyanti …pe… pettivisaye paccājāyanti …pe…. | … “So too, bhikkhus, few are those beings who, having passed away from the devas, are reborn among devas; rather, these are the more numerous beings who, having passed away from the devas, are reborn in hell …pe… in the animal womb …pe… in the realm of ghosts …pe…. | …“如是，诸比丘，从天界逝，复生于天中者少；然，从天界逝，生于地狱…pe…于畜生胎…pe…于饿鬼界者实为多…pe…。 |
56.111 - SN 56.111 - Devamanussanirayādi
| --- SN56.111-113 - Devamanussanirayādisutta --- | --- SN56.111-113 – Discourse on Passing Away from the Devas to Humans, Hell, etc. --- | --- SN56.111-113 – 从天界逝往人、地狱等论 --- |
| … “Evameva kho, bhikkhave, appakā te sattā ye devā cutā manussesu paccājāyanti; atha kho eteva bahutarā sattā ye devā cutā niraye paccājāyanti …pe… tiracchānayoniyā paccājāyanti …pe… pettivisaye paccājāyanti …pe…. | … “So too, bhikkhus, few are those beings who, having passed away from the devas, are reborn among humans; rather, these are the more numerous beings who, having passed away from the devas, are reborn in hell …pe… in the animal womb …pe… in the realm of ghosts …pe…. | …“如是，诸比丘，从天界逝，复生于人中者少；然，从天界逝，生于地狱…pe…于畜生胎…pe…于饿鬼界者实为多…pe…。 |
56.114 - SN 56.114 - Nirayamanussanirayādi
| --- SN56.114-116 - Nirayamanussanirayādisutta --- | --- SN56.114-116 – Discourse on Passing Away from Hell to Humans, Hell, etc. --- | --- SN56.114-116 – 从地狱逝往人、地狱等论 --- |
| … “Evameva kho, bhikkhave, appakā te sattā ye nirayā cutā manussesu paccājāyanti; atha kho eteva bahutarā sattā ye nirayā cutā niraye paccājāyanti …pe… tiracchānayoniyā paccājāyanti …pe… pettivisaye paccājāyanti …pe…. | … “So too, bhikkhus, few are those beings who, having passed away from hell, are reborn among humans; rather, these are the more numerous beings who, having passed away from hell, are reborn in hell …pe… in the animal womb …pe… in the realm of ghosts …pe…. | …“如是，诸比丘，从地狱逝，复生于人中者少；然，从地狱逝，生于地狱…pe…于畜生胎…pe…于饿鬼界者实为多…pe…。 |
56.117 - SN 56.117 - Nirayadevanirayādi
| --- SN56.117-119 - Nirayadevanirayādisutta --- | --- SN56.117-119 – Discourse on Passing Away from Hell to Devas, Hell, etc. --- | --- SN56.117-119 – 从地狱逝往天、地狱等论 --- |
| … “Evameva kho, bhikkhave, appakā te sattā ye nirayā cutā devesu paccājāyanti; atha kho eteva bahutarā sattā ye nirayā cutā niraye paccājāyanti …pe… tiracchānayoniyā paccājāyanti …pe… pettivisaye paccājāyanti …pe…. | … “So too, bhikkhus, few are those beings who, having passed away from hell, are reborn among devas; rather, these are the more numerous beings who, having passed away from hell, are reborn in hell …pe… in the animal womb …pe… in the realm of ghosts …pe…. | …“如是，诸比丘，从地狱逝，复生于天中者少；然，从地狱逝，生于地狱…pe…于畜生胎…pe…于饿鬼界者实为多…pe…。 |
56.120 - SN 56.120 - Tiracchānamanussanirayādi
| --- SN56.120-122 - Tiracchānamanussanirayādisutta --- | --- SN56.120-122 – Discourse on Passing Away from the Animal Womb to Humans, Hell, etc. --- | --- SN56.120-122 – 从畜生胎逝往人、地狱等论 --- |
| … “Evameva kho, bhikkhave, appakā te sattā ye tiracchānayoniyā cutā manussesu paccājāyanti; atha kho eteva bahutarā sattā ye tiracchānayoniyā cutā niraye paccājāyanti …pe… tiracchānayoniyā paccājāyanti …pe… pettivisaye paccājāyanti …pe…. | … “So too, bhikkhus, few are those beings who, having passed away from the animal womb, are reborn among humans; rather, these are the more numerous beings who, having passed away from the animal womb, are reborn in hell …pe… in the animal womb …pe… in the realm of ghosts …pe…. | …“如是，诸比丘，从畜生胎逝，复生于人中者少；然，从畜生胎逝，生于地狱…pe…于畜生胎…pe…于饿鬼界者实为多…pe…。 |
56.123 - SN 56.123 - Tiracchānadevanirayādi
| --- SN56.123-125 - Tiracchānadevanirayādisutta --- | --- SN56.123-125 – Discourse on Passing Away from the Animal Womb to Devas, Hell, etc. --- | --- SN56.123-125 – 从畜生胎逝往天、地狱等论 --- |
| … “Evameva kho, bhikkhave, appakā te sattā ye tiracchānayoniyā cutā devesu paccājāyanti; atha kho eteva bahutarā sattā ye tiracchānayoniyā cutā niraye paccājāyanti …pe… tiracchānayoniyā paccājāyanti …pe… pettivisaye paccājāyanti …pe…. | … “So too, bhikkhus, few are those beings who, having passed away from the animal womb, are reborn among devas; rather, these are the more numerous beings who, having passed away from the animal womb, are reborn in hell …pe… in the animal womb …pe… in the realm of ghosts …pe…. | …“如是，诸比丘，从畜生胎逝，复生于天中者少；然，从畜生胎逝，生于地狱…pe…于畜生胎…pe…于饿鬼界者实为多…pe…。 |
56.126 - SN 56.126 - Pettimanussanirayādi
| --- SN56.126-128 - Pettimanussanirayādisutta --- | --- SN56.126-128 – Discourse on Passing Away from the Realm of Ghosts to Humans, Hell, etc. --- | --- SN56.126-128 – 从饿鬼界逝往人、地狱等论 --- |
| … “Evameva kho, bhikkhave, appakā te sattā ye pettivisayā cutā manussesu paccājāyanti; atha kho eteva bahutarā sattā ye pettivisayā cutā niraye paccājāyanti …pe… tiracchānayoniyā paccājāyanti …pe… pettivisaye paccājāyanti …pe…. | … “So too, bhikkhus, few are those beings who, having passed away from the realm of ghosts, are reborn among humans; rather, these are the more numerous beings who, having passed away from the realm of ghosts, are reborn in hell …pe… in the animal womb …pe… in the realm of ghosts …pe…. | …“如是，诸比丘，从饿鬼界逝，复生于人中者少；然，从饿鬼界逝，生于地狱…pe…于畜生胎…pe…于饿鬼界者实为多…pe…。 |
| Sattavīsatimaṁ. | The twenty-seventh. | 第二十七。 |
56.129 - SN 56.129 - Pettidevanirayādi
| --- SN56.129-130 - Pettidevanirayādisutta --- | --- SN56.129-130 – Discourse on Passing Away from the Realm of Ghosts to Devas, Hell, etc. --- | --- SN56.129-130 – 从饿鬼界逝往天、地狱等论 --- |
| … “Evameva kho, bhikkhave, appakā te sattā ye pettivisayā cutā devesu paccājāyanti; atha kho eteva bahutarā sattā ye pettivisayā cutā niraye paccājāyanti …pe… | … “So too, bhikkhus, few are those beings who, having passed away from the realm of ghosts, are reborn among devas; rather, these are the more numerous beings who, having passed away from the realm of ghosts, are reborn in hell …pe… | …“如是，诸比丘，从饿鬼界逝，复生于天中者少；然，从饿鬼界逝，生于地狱者实为多…pe…。 |
| evameva kho, bhikkhave, appakā te sattā ye pettivisayā cutā devesu paccājāyanti; atha kho eteva bahutarā sattā ye pettivisayā cutā tiracchānayoniyā paccājāyanti …pe…. | So too, bhikkhus, few are those beings who, having passed away from the realm of ghosts, are reborn among devas; rather, these are the more numerous beings who, having passed away from the realm of ghosts, are reborn in the animal womb …pe…. | 如是，诸比丘，从饿鬼界逝，复生于天中者少；然，从饿鬼界逝，生于畜生胎者实为多…pe…。 |
| Ekūnatiṁsatimaṁ. | The twenty-ninth. | 第二十九。 |
56.131 - SN 56.131 Pettidevapettivisaya
| --- SN56.131 - Pettidevapettivisayasutta --- | --- SN56.131 – Discourse on Passing Away from the Realm of Ghosts to Devas, Realm of Ghosts --- | --- SN56.131 – 从饿鬼界逝往天、饿鬼界论 --- |
| … “Evameva kho, bhikkhave, appakā te sattā ye pettivisayā cutā devesu paccājāyanti; atha kho eteva bahutarā sattā ye pettivisayā cutā pettivisaye paccājāyanti. | … “So too, bhikkhus, few are those beings who, having passed away from the realm of ghosts, are reborn among devas; rather, these are the more numerous beings who, having passed away from the realm of ghosts, are reborn in the realm of ghosts. | …“如是，诸比丘，从饿鬼界逝，复生于天中者少；然，从饿鬼界逝，生于饿鬼界者实为多。 |
| Taṁ kissa hetu? | For what reason? | 何以故？ |
| Adiṭṭhattā, bhikkhave, catunnaṁ ariyasaccānaṁ. | Because, bhikkhus, the four Noble Truths have not been seen. | 因为，诸比丘，四圣谛未被见。 |
| Katamesaṁ catunnaṁ? | Which four? | 何者四？ |
| Dukkhassa ariyasaccassa, dukkhasamudayassa ariyasaccassa, dukkhanirodhassa ariyasaccassa, dukkhanirodhagāminiyā paṭipadāya ariyasaccassa. | The Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, the Noble Truth of the Way Leading to the Cessation of Suffering. | 苦圣谛、苦集圣谛、苦灭圣谛、趣向苦灭之道圣谛。 |
| Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo, ‘ayaṁ dukkhasamudayo’ti yogo karaṇīyo, ‘ayaṁ dukkhanirodho’ti yogo karaṇīyo, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. | Therefore, bhikkhus, ‘This is suffering’—an exertion should be made; ‘This is the origin of suffering’—an exertion should be made; ‘This is the cessation of suffering’—an exertion should be made; ‘This is the way leading to the cessation of suffering’—an exertion should be made.” | 是故，诸比丘，‘此是苦’——应作努力；‘此是苦之集’——应作努力；‘此是苦之灭’——应作努力；‘此是趣向苦滅之道’——应作努力。” |
| Idamavoca bhagavā. | This is what the Blessed One said. | 此为薄伽梵所说。 |
| Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. | The bhikkhus were pleased and delighted in the Blessed One’s words. | 诸比丘闻薄伽梵说，心生欢喜，信受奉行。 |
| Tiṁsatimaṁ. | The thirtieth. | 第三十。 |
| Pañcagatipeyyālavaggo ekādasamo. | The chapter on the five destinations, the eleventh. | 第五趣品第十一。 |
| Manussato cutā chāpi, | From humans having passed away, six, | 从人逝六， |
| devā cutā nirayato; | devas having passed away, from hell; | 天逝，从地狱； |
| Tiracchānapettivisayā, | The animal womb and the realm of ghosts, | 畜生胎与饿鬼界， |
| tiṁsamatto gativaggoti. | a total of thirty, the chapter on destinations. | 总计三十，趣品。 |
| Saccasaṁyuttaṁ dvādasamaṁ. | The Connected Discourses on the Truths, the twelfth. | 谛相应部，第十二。 |
| Mahāvaggo pañcamo. | The Great Chapter, the fifth. | 大品，第五。 |
| Maggabojjhaṅgaṁ satiyā, | The path and the factors of enlightenment, mindfulness, | 道与觉支，念， |
| indriyaṁ sammappadhānaṁ; | the faculties, right exertions; | 根、正勤； |
| Baliddhipādānuruddhā, | Powers and bases of spiritual power, Anuruddha, | 力与神足，阿那律， |
| jhānānāpānasaṁyutaṁ; | meditation and connected with the breath; | 禅与安那般那； |
| Sotāpatti saccañcāti, | Stream-entry and the truths, | 入流与谛， |
| mahāvaggoti vuccatīti. | are called the Great Chapter. | 称为大品。 |
| Mahāvaggasaṁyuttapāḷi niṭṭhitā. | The Pali text of the Connected Discourses of the Great Chapter is finished. | 大品相应部巴利文本毕。 |
| Saṁyuttanikāyo samatto. | The Connected Discourses are finished. | 相应部毕。 |